Many people use the words “paradise” and “heaven” as if they were synonymous, and usually both terms are thought of as applying to a state or place of spiritual bliss far removed from this material world of sin and death. And it is held that all good Christians go to this place immediately at death. There are some, however, who make a distinction between paradise and heaven, claiming that the former is a sort of intermediate state into which nearly everyone enters at death, and where they remain until the future judgment day, when they will be transferred either to a heaven of bliss, eternal in duration, or to a hell of torture, which likewise is to be unending.
A careful study of the Scriptures indicates that the foregoing views are erroneous, and that this misconception is but another indication of the archdeceiver’s effort to bolster up his original lie, “Thou shalt not surely die.” If the dead are really dead, as we have discovered the Scriptures so clearly teach, then those who die cannot possibly be enjoying themselves, either in paradise or in heaven.
The word “paradise” means, literally, a garden or park. It is properly and scripturally applied to the Garden of Eden, from which man was expelled because of sin. In Ezekiel 36:34,35 the prophet indicates that a Garden of Eden condition is to be restored in the earth which, according to the Apostle Peter’s testimony in Acts 3:20,21, is also the united declaration of all God’s holy prophets. Peter here refers to the period in which the rehabilitation of the earthly paradise is to be accomplished as the “times of restitution of all things.”
By checking carefully the apostle’s words it will be noticed that the “restitution” period is to follow the second coming of Christ—”Whom the heaven must receive until the times of restitution of all things.” If, then, paradise is to be a worldwide state of happiness and perfection here on earth, it not only was not in existence at the time of Jesus’ First Advent, but according to Peter’s words will not become a reality until Christ returns and establishes his kingdom.
THE THIEF IN PARADISE
What did Jesus mean by his promise to the thief on the cross? Jesus’ statement, “Thou shalt be with me in paradise,” is in reply to the thief’s request, “Lord, remember me when thou comest into thy kingdom.” (Luke 23:42) We are not to suppose that the thief knew very much about the proposed kingdom of the Messiah. It was not necessary that he should know a great deal about it in order to make a request of this kind. The inscription displayed over the Master’s head showed clearly that he claimed to be a king; and while at the time it did not look as though Jesus would ever be able to exercise kingly authority or be in a position to help anyone, the thief doubtless reasoned that it could do no harm to show a measure of respect to and recognition of this alleged criminal king by asking to be admitted to his kingdom.
This gesture of friendliness on the part of the thief, prompted by a mere wish which was father to his request, was taken up by Jesus and translated by him into a living, radiant promise—“Thou shalt be with me in paradise.” That Jesus’ reply was intended as an acknowledgment of the appropriateness of the thief’s request is indicated by his use of the word “verily”—in other words, Your request is in harmony with the divine plan. I am a King, I will have a kingdom, and you will be remembered in that kingdom—”Thou shalt be with me in paradise.”
That Jesus’ kingdom had not yet been established at the time he made this promise to the thief is evident in that he taught his disciples to pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matt. 6:10) Not only does this inspired prayer emphasize the fact that the Messianic kingdom was not then a reality, but it also substantiates the thought we have already discovered, namely, that when it does come it is to be right here on earth.
The thief, then, asked for an earthly blessing, and Jesus’ reply promised an earthly blessing. These earthly blessings of the restored paradise under the administration of the Messianic kingdom will be available for all mankind when the times of “restitution” are ushered in. Until then, however, the friendly thief, as well as all who are in the graves, must wait for the promised blessings—wait in the sleep of death, until the morning of earth’s new day, when they will be awakened by the voice of the Son of man.—John 5:28
What, then, did Jesus mean by the expression, “This day,” in his promise to the thief on the cross? The apparent difficulty in harmonizing this passage with the general testimony of the Scriptures relative to the condition of the dead has been caused by a misplacement of the comma in our King James Version of the Bible. The original, inspired writings of the Bible were not punctuated at all, because punctuation had not at that time been invented. Punctuation, in fact, is of comparatively modern origin, having been introduced into literature only a few hundred years ago.
The translators of our English Bible, believing, as nearly the whole religious world does, that the moment of death is the moment of translation into heavenly bliss, inserted the comma in this passage to make it read in harmony with their theological dogmas. By merely changing the position of this comma we get the proper thought from the text: “Verily I say unto thee today, thou shalt be with me in paradise.” Thus does the Master reveal the implicit confidence he had in the Heavenly Father’s program for him.
The “today” in Jesus’ statement was a day when from the human standpoint it seemed impossible that he should ever have a kingdom. But the Master’s faith was so great that he was able with full confidence, even at a time when every natural circumstance challenged his hope, to assure the thief definitely and positively that there was indeed to be a Messianic kingdom—paradise was to be restored, and he would be there and have an opportunity of enjoying its blessings.
PAUL CAUGHT UP INTO PARADISE
In II Corinthians 12:1-4, Paul tells of a vision in which he was “caught up into paradise.” This, as the apostle explains, was a “vision,” and it does not at all imply that paradise was then actually in existence. The apostle explains that in this same vision he was also caught up to the “third heaven.” This information gives us the key to the meaning of the entire vision.
The Apostle Peter, in his second epistle, chapter 3, tells us of this “third heaven” seen in vision by Paul. Peter, in fact, mentions all three “heavens,” and not merely the “third” one. He explains that the first of these heavens existed before the flood of Noah’s day, and that it was destroyed at the time of the flood. He relates also that the second heavens came into being at the time of the flood, and are to be destroyed following the second coming of Christ. “Nevertheless,” continues the apostle, “we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.”
This “new heavens” for which we look would, then, be the “third.” Peter speaks also of a “new earth.” It is this “new earth” that Paul describes as the “paradise” of his vision. Now Peter makes it plain that both the new or “third” heavens and the new or “paradise” earth are to be created, or brought into being, following the second coming of Christ. This confirms our previous findings, namely, that paradise is not yet in existence, hence that no one can go to paradise at the moment of death.
BLESSINGS IN “PARADISE” EARTH
Peter says that we “according to his promise” look for “new heavens and a new earth.” The “promise” to which the apostle evidently alludes is that of Isaiah 65:17-25. One of the outstanding facts in connection with this promise, as will be noted upon reading it, is that with the creation of the “new earth” there comes “rejoicing”; the end of “weeping”; no more thence “an infant of days”; economic security in that those who build houses will “inhabit them”; “they shall not labor in vain, nor bring forth trouble”; before they call the Lord “will answer”; “the wolf and the lamb shall feed together”; and finally the all-comprehensive promise, “They shall not hurt nor destroy in all my holy mountain [kingdom], saith the Lord.”
This is one of the glorious kingdom promises of the Bible, as the term “mountain” here is used to symbolize God’s kingdom. It is that mountain described by Daniel (chap. 2:35,44,45) which is to grow and fill the whole earth. It is the kingdom in which the thief on the cross will be remembered: the kingdom which will restore paradise conditions worldwide. Nothing in this prophecy indicates that it is a promise of heavenly blessings—it is all earthly.
The same new heavens and new earth are mentioned in Revelation 21:1-4, with the same blessings promised to follow their establishment. What wonderful, far-reaching blessings they are! We quote: “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
Both Isaiah and the Revelator associate the “new heavens” and the “new earth” with the “new Jerusalem.” Paul, in Galatians 4:26, identifies the church as this heavenly Jerusalem class. The church is also called the “bride” of Christ, and in Revelation 21:9,10 we learn that this “bride” is indeed the “new Jerusalem.” Thus it is that when the new heavens and the new earth are finally established the church class will have already been completed, and will be with the Lord Jesus as joint-heirs with him in this new kingdom arrangement.
Then, as his bride, they will join in the blessed work of restoring life to all who will hear and come to the fountain of life then provided—”And the Spirit [our Lord Jesus] and the bride say, Come… And whosoever will, let him take the water of life freely.” (Rev. 22:17) This water of life is shown to come out from underneath the throne of God and of the Lamb—a beautiful, combined symbolism telling us that the blessings of life then available will be subject to the governmental regulations of the new kingdom—the “throne”—and will be free to all who desire them because of the redemptive work of the slain Lamb.—Rev. 22:1
The “heavens” and “earth” are also, of course, symbolic; and the Scriptures indicate that they represent the two phases of the new kingdom: the heavenly phase composed primarily of Jesus and his glorified church, who will be the spiritual, unseen rulers in the kingdom; and the earthly phase made up principally of the resurrected ancient prophets and other worthy ones of the past, who are to become “princes in all the earth.”—Ps. 45:16
Jesus said, “Ye shall see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God,” and sure enough, they will be resurrected from the dead and restored to perfect human life; and it will be these perfect “statesmen,” representatives of the divine Christ, who will deal directly with the world of mankind. Yes, it will be a real kingdom, and when it is established, real blessings of life are to be the result to the whole groaning creation.
This, then, is the hope the Scriptures hold out to us as a comfort and stay in time of need. Glory, honor, and immortality, as joint-heirs with Jesus in his kingdom for all faithful Christians; and restored human life in an earthly paradise for all others of mankind who, when the kingdom of the Messiah is established, obey its laws and accept “the water of life freely.”
Kingdom Blessings
What a glorious time of blessing this divine kingdom will provide for the sin-sick world in answer to the prayer, “Thy kingdom come. Thy will be done in earth, as it is in heaven”! A new dispensation indeed it will be. The changes from one dispensation to another in the past have been marked and prominent, but this change will be the most outstanding and eventful of all because it will mean a transfer of world rulership from Satan’s reign of death to the Messiah’s reign of life; from the superstitious worship of false gods to the intelligent worship of Jehovah, the true God, and Christ, his Son, the world’s Redeemer and Life-giver.
The very thought of such far-reaching changes would be staggering to faith were it not for the realization that they have been promised and planned by the Almighty God and Creator of the universe, who is as abundantly able to restore the dead to life, through his Son, as he was to create life in the first place. And what a spectacle it will be—a whole race returning to God and to life with songs of everlasting joy upon their lips and in their hearts! Ah, yes, “they shall obtain joy and gladness, and sorrow and sighing shall flee away.”—Isa. 35:10
The sorrow and sighing now seem inseparable from our being, yet the divine promise is that they shall “flee away.” Sin, sickness, and death have been the causes of all the sorrow in the world, and these “enemies” of the race are to be destroyed by the kingdom power of the Messiah. Thus, though weeping in sackcloth and ashes has endured throughout the long night of the dominion of sin and death, joy awaits the groaning creation in the Millennial morning now so soon to dawn. Then the tears shall be wiped away from all faces, and beauty shall be given for ashes, and the oil of joy for the spirit of heaviness.
In Isaiah 25:6-9 the prophet gives us a prophetic description of the new kingdom, when paradise conditions shall be restored worldwide, and a part of this prophecy declares that God will then “swallow up death in victory.” In I Corinthians 15:54 the Apostle Paul quotes this promise and explains that it will be fulfilled following the exaltation of the church to immortality with her Lord. One of the original promises of kingdom blessings was given to Abraham, in which God told him that through his seed all the families of the earth were to be blessed. In Galatians 3:8,16, and 27-29, Paul explains that the fulfillment of the promise made to Abraham will come through Christ and his glorified church, his faithful footstep followers of this age. This, then, is why paradise conditions of life and happiness have not heretofore been restored to the earth; that is, Christ’s followers of this age, who are to share his heavenly home, and be joint-heirs with him in dispensing blessings of life to the world, must first of all be selected and prepared for their high position in the kingdom.
The signs of the times indicate beyond any question of a doubt that we are living in the end of this age, when the work of selecting the church of Christ is nearly complete. This means that the “sweet by and by” of the world’s golden age of blessing is now drawing near, that soon the dark night of weeping shall give way to a morning of song. What a glad time that will be when funerals will no longer be the order of the day, but in their place will come the happy reunion of friends and relatives once loved, but lost awhile in death—a reunion that will be permanent for all those who then obey the laws of that divine kingdom, and through obedience become partakers of the restorative powers of the divine Christ and his glorified bride.—Rev. 22:17
No creature of the redeemed race will be too low for divine grace to reach through the all-powerful and blessed agency of the kingdom. No degradation of sin will be too deep for the hand of mercy to fathom, to rescue the blood bought soul; no darkness of ignorance and superstition will be too dense in any heart but that the light of divine truth and love will penetrate its gloom and bring to it a knowledge of the joy and gladness of the new day and an opportunity through obedience to share in its blessings. No disease that can attack and pollute the physical system will be beyond the prompt control of the Great Physician. And no deformity or mental illness will be able to resist his healing touch.
But let no one for a moment suppose that this means universal reconciliation and salvation of every individual irrespective of their obedience to the laws of the new kingdom; for the Scriptures do not teach any such unconditional salvation. In Acts 3:20-23 the apostle tells us about the coming time of restoration which God has promised by the mouth of all his holy prophets, but makes it clear that the receiving of those blessings by the individual will depend upon obedience to “that prophet”—the divine Christ. He says: “It shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.”
Paul raised the question of how one can believe on Christ if he has not heard of him. Indeed, no one will be either saved or lost in his ignorance. The Scriptures teach that no one will be destroyed in what the Revelator describes as the “second death” until, through a clear knowledge of the truth, he has had a full opportunity to believe and obey. To accomplish this end the plan of God provides for an awakening of all who, sleep in death. This awakening is referred to by Paul where he says that it is God’s will that all shall be “saved”—not saved eternally, but saved from the sleep of death in order that they might come to a knowledge of the truth, particularly the truth concerning God’s gift of his Son to be their Redeemer. But eternal life will be the happy portion only of those who, when they are enlightened, “believe” on him. This limit of God’s grace is clearly stated in John 3:16: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”
It is not for us to conjecture as to how many or few will reject the grace of God during the Millennial period, when the pure message of truth shall cover the earth. Present conditions offer us no criterion by which to judge, because the world as a whole at the present time is blinded by the deceptive influences of the great deceiver, Satan. It is a mistake to suppose that all who live within sound of church bells have a fair opportunity to know about Christ and believe on him for the reason that there are so many conflicting church bells. That is to say, they themselves are hopelessly divided as to what constitutes truth; and if the blind lead the blind, what can we expect but that both will fall into the ditch of confusion and doubt. It is even so.
But at the very beginning of the kingdom period, in which the thief on the cross asked to be remembered, Satan, the arch deceiver of mankind, will be bound. (Rev. 20:1,2) The coming into power of the Messiah is likened by the prophet to the rising of the sun, the new King of earth being styled the “Sun of Righteousness,” which is to rise with health and life-giving powers, scattering the mists of darkness and superstition, and enlightening the world with the true Gospel of the love of God.—Mal. 4:2 That will be the time when all will have a bona fide opportunity to prove their loyalty to the divine principles of righteousness then being exemplified in the Messianic kingdom arrangements, being privileged to dwell eternally in that restored earthly paradise. Those who do not believe and obey will, according to the Scriptures, be “destroyed from among the people.”—Acts 3:23
Thus shall God’s kingdom come, and his will be done on earth, as it is done in heaven. Thus shall the Christ reign as the Father’s vicegerent until he shall have put down all antagonistic authority and power, and caused every knee to bow and every tongue to confess the wisdom, justice, love, and power of God the Father.