Luke 23:43
Read Luke 23:43 Using Other Translations
What does Luke 23:43 mean?
And Jesus said unto him
Jesus immediately answered him, though he said not one word to
the other that railed at him, or to the multitude that abused
him; and promised him more than he asked for, and sooner than he
expected. Verily I say unto thee, today thou shall be with
me in paradise;
(Nde Ngb) , "in the garden
of Eden"; not the earthly paradise, nor the church militant, but
the future place, and state of the happiness of the saints, even
heaven, and eternal glory, which the Jews frequently call by this
name; (See Gill on
2 Corinthians 12:4) and is so called, because, as the
earthly paradise, or Eden's garden, was of God's planting, so is
the heavenly glory of his providing and preparing: as that was a
place of delight and pleasure, so here are pleasures for
evermore; as there was a river in it, which added to the
delightfulness and advantage of it, so here runs the river of
God's love, the streams whereof make glad the saints now, and
will be a broad river to swim in to all eternity: as there were
the tree of life, with a variety of other trees, both for delight
and profit, so here, besides Christ, the tree of life, which
stands in the midst of it, are an innumerable company of angels,
and the spirits of just men made perfect: and as the inhabitants
of that garden were pure and innocent creatures, so into this
paradise shall nothing enter but what is righteous, pure, and
holy: and whereas the principal enjoyment of man in Eden was
conversation with God, and communion with him, the glory of the
heavenly paradise will lie in fellowship with God, Father, Son,
and Spirit, in beholding the face of God, and seeing him as he
is: and this is the happiness promised by Christ to the penitent
and believing thief, that he should be here; and not only so, but
with him here, which is far better than being in this world, and
than which nothing can be more desirable: and which, when
enjoyed, will be for ever: and this he was to enter upon that
very day; which shows, that Christ's soul did not descend into
hell, locally and literally considered, or into the "Limbus
Patrum", the Papists talk of, to fetch the souls of the
patriarchs thence, but as soon as it was separated from the body
was taken up into heaven; and also, that the souls of departed
saints are immediately, upon their separation from the body,
there; which was the case of this wonderful instance of the grace
of God; and shows the swiftness of the soul, or the velocity of
angels in conveying it thither immediately: and this agrees with
the sense of the Jews, who say {b}, that
``the souls of the fathers, or patriarchs have rest, and in a moment, immediately enter into their separate places, or apartments, and not as the rest of the souls; of whom it is said, all the twelve months the soul ascends and descends, (goes to and fro,) but the souls of the fathers, (Ndrphb dym) , "immediately, upon their separation", return to God that gave them.''Some would remove the stop, and place it after "today", and read the words thus, "I say unto thee today"; as if Christ only signified the time when he said this, and not when the thief should be with him in paradise; which, besides it being senseless, and impertinent, and only contrived to serve an hypothesis, is not agreeably to Christ's usual way of speaking, and contrary to all copies and versions. Moreover, in one of Beza's exemplars it is read, "I say unto thee, (oti shmeron) that today thou shalt be with me" and so the Persic and Ethiopic versions seem to read, which destroys this silly criticism. And because this was a matter of great importance, and an instance of amazing grace, that so vile a sinner, one of the chief of sinners, should immediately enter into the kingdom of God, and enjoy uninterrupted, and everlasting communion with him and that it might not be a matter of doubt with him, or others, Christ, who is the "Amen", the faithful witness, and truth itself, prefaces it after this manner: "verily I say unto thee"; it is truth, it may be depended on. This instance of grace stands on record, not to cherish sloth, indolence, security and presumption, but to encourage faith and hope in sensible sinners, in their last moments, and prevent despair. The Papists pretend to know this man's name; they say his name was Disma; and reckon him as a martyr, and have put him in the catalogue of saints, and fixed him on the "twenty fifth" of March. (The story of the penitent thief has sometimes been considered the most surprising, the most suggestive, the most instructive incident in all the Gospel narrative. ... In the salvation of one of the thieves \@vital\@ \@theology finds one of its finest demonstrations.\@ \@Sacrementalism was refuted,\@ for the thief was saved without recourse to baptism, the Lord's Supper, church, ceremony, or good works. \@The dogma of purgatory was refuted,\@ for this vile sinner was instantly transformed into a saint and made fit for paradise apart from his personal expiation of a single sin. \@The teaching of universalism was refuted,\@ for only one was saved of all who might have been saved. Jesus did not say, "Today shall ye be with me in paradise", but "Today shalt thou be with me in paradise." \@The notion of soul-sleep was refuted,\@ for the clear implication of the entire incident is that the redeemed thief would be in conscious fellowship with his Saviour in paradise even while his body disintegrated in some grave. Too, it is doubtful whether any other gospel incident presents the plan of salvation more clearly or simply.--Dr. Charles R. Erdman)
F2 Tzeror Hammor, fol. 58. 4.
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