1) 'Paradise' in the Bible

The English word only occurs 2 or 3 times (depending on the translation) in the whole Bible. This immediately tells us that it is not a major concept. It is not discussed by any prophets or apostles.

In all three occurrences it is a translation of the Greek word paradeisos, which shows us that English has borrowed this word untranslated (via French paradis and Latin paradisus). But the Greeks, in turn, borrowed it untranslated from the Persians.

The Greek word came from the Persian word pairidaêza or 'walled enclosure', which is a compound of pairi - 'around' and -diz 'to create'. Like most words brought into another language, it refers to a specific cultural icon in the original language. An example is 'computer'. It is a specific item and its label travels with it into whatever culture it enters. Another is 'pasta'. This cultural icon of the Persian garden enclosure was so well known in the ancient world it made its way into many ancient languages: Akkadian pardesu, Hebrew pardes, Aramaic pardaysa, and Arabic firdaws.

We must be careful when understanding an ancient word that we don't overlay it with a more modern meaning. The New Testament of the Bible was written while the Greek meaning still contained the reference to the Persian walled garden.

2) Ancient Hebrew use of the word paradise pardes

The Old Testament uses the older Hebrew version of the word, pardes, which tells us what it meant to them. The word translated 'forest' in the Old Testament is mostly the Hebrew word ya-ar meaning 'to thicken', but Nehemiah uses pardes to describe Artaxerxes' forest.

And a letter unto Asaph the keeper of the king's forest (pardes), that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me. (Nehemiah 2:8)

This 'king's forest' was paradise. Nehemiah is speaking of a pragmatic exchange and the word described a walled piece of land belonging to a king. The word also is used twice in Solomon's writings where he speaks of his gardens as pardes.

I made me gardens (Hebrew: gannah) and orchards (pardes), and I planted trees in them of all kind of fruits:(Ecclesiastes 2:5)

A garden (Hebrew: gan) inclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard (pardes) of pomegranates, with pleasant fruits; camphire, with spikenard, (Song 4:12-13)

Solomon makes a difference between a Hebrew gan and a Persian pardes. All three references speak of trees. Both references by Solomon to pardes again refer to a plantation owned by a king. A Hebrew 'gan' contained plants in a walled area. However, ancient descriptions of Persian pairidaêza feature an enclosing wall, trees for shade, water in ponds and canals, pavilions and animals. The control of such large areas of water in a hot arid climate would explain why these gardens were associated with kings. Also called a pairidaêza, which was a great privilege for kings to own, was a very large enclosed area full of trees, with water, wild animals and birds for hunting by the king. This King's pardes or pairidaêza was the area from which Nehemiah gained trees for building the gates of Jerusalem.

Hebrew translation of gan into Greek paradeisos

The third occurrence of the Greek word paradeisos in the New Testament is part of a promise to the faithful in Revelation,

Unto the angel of the congregation of Ephesus write; These things said he that holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands; I know your works, and your labour, and your patience, and how you can not bear them which are evil: ...He that has an ear, let him hear what the Spirit said unto the congregations; To him that overcomes will I give to eat of the tree of life, which is in the midst of the paradise of God. (Revelation 2:1-7)

The word for paradise in Greek is paradeisos. It is used here to describe the garden of Eden. It was a walled place of trees that could not be entered after Eve and Adam were excluded as the result of sin. There is one point to note. The reward to the faithful is not to be in the garden! Rather, the reward is eating of the tree of life.

The use of this word is in keeping with the Septuagint which translates the Hebrew for garden gan as paradeisos wherever it refers to the Garden of Eden, or the Garden of Yahweh. In Genesis 13:10 the land Lot sees is like the paradeisos of Yahweh- a reference again to Eden. In effect, Revelation uses the same phrase as Genesis 13:10.

paradise of God = garden of the Lord = Eden

We can note some reasons for the acceptance of the term paradeisos by the Jewish Septuagint translators to describe Eden. Firstly, the concept was already accepted into Hebrew as Pardes and Aramaic as pardaysa. The word described Eden as something special rather than the more common Hebrew gan. Secondly, there were less than accidental similarities, between the Persian idea and Eden, as the Persian culture has traces of common Semitic origins. Eden was divided by 4 rivers and later Persian paradeisos feature multiple channels dividing the garden into 4. The entry was cut off to Eden, indicating an area that only had one point of access, just like a Persian walled garden. There were trees for shade and food and animals in both. And one last point in common was that the Persian paradeisos was a place of rest from labour.

3) Paul's third Heaven and paradeisos

The second time the word paradeisos is used in the Bible it is by Paul.

I know a man in Christ, above fourteen years ago, (whether in the body, I know not; or whether out of the body, I know not; God knows) such a one caught up even to third heaven. And I know such a man, (whether in the body, or apart from the body, I know not; God knows) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such a one will I glory: but on mine own behalf I will not glory, save in my weaknesses. (2Cor. 12:2-5)

Pauluses the term paradeisos, to describe an event which another person he knew had experienced. The event is not clear to Paul, as Paul speaks of not knowing whether the event was “in the body”, that is experienced on earth, or a vision “out of the body”. So we can know that something wonderful occurred to somebody Paul knew, but that not even Paul knew precisely what had occurred. We know it could not be any of Paul's experiences, as firstly he does not know whether it was “in the body” and also he is not shy to boast of his own experiences. Just before this Paul speaks candidly,

Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned.. (2Corinthians 11:22-25)

IfI must needs glory, I will glory of the things which concern mine infirmities. (2Corinthians 11:30)

Paul then speaks of visions and speaks of a great vision of another man he knew above 14 year ago. After he speaks of the glorying in the man who hears words “not lawful for a man to utter” he returns to his own revelations which are clearly of another nature entirely,

Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. (2Cor. 12:5)

Paul goes on to explain his infirmities and distress and how they are a result of the work he is doing. In the visions we know Paul experienced, he is told he will suffer for the gospel.

As he came near Damascus: suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, “Saul, Saul, why persecute you me?” And he said, “Who are you, Lord?” And the Lord said, “I am Jesus whom you persecute”..And he trembling and astonished said, “Lord, what will you have me to do?” And the Lord said unto him, “Arise, and go into the city, and it shall be told thee what you must do”. (Acts 9:3-6)

Paul understood from Ananias that he was to suffer, Ananias was told,

“Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will show him how great things he must suffer for my name's sake”. And Ananias went his way, and entered into the house; and putting his hands on him said, “Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as you came, has sent me, that you might receive your sight, and be filled with the Holy Ghost”. (Act 9:10-17)

Paul did not here experience a great vision, or hear unlawful words, and neither did Ananias. Paul sees Jesus “out of due time” (1 Cor 15:8) and then a vision of Ananias. Paul at this time received the Holy Spirit which gave him the ability to write the “wisdom” of God (2 Peter 3:15). Paul is told he will suffer for Jesus' name's sake. This experience is why Paul speaks of glorying in his suffering. He did not see a great vision.

So to whom was Paul referring? And why does he equate paradise to the third heaven? What is the third heaven? We will look at these in reverse.

4) The third Heaven

Paul was a Jew and he would not be referring to a pagan concept. What might he mean by this? As a third heaven is no-where else referred to we need to understand what Paul would have known.

The First Heaven: The dwelling place of Yahweh

There is actually a second heaven referred to on a number of occasions, which shows us what is meant by the first heaven.

Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is. (Deuteronomy 10:14)

Thou, even thou, art LORD alone; thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preserve them all; and the host of heaven worship thee. (Nehemiah 9:6)

The heaven, even the heavens, are the LORD'S: but the earth has he given to the children of men.(Psalm 115:16)

In this 'heaven of heavens' there are the stars, and the dwelling place of Deity. Jewish visions of the throne of Yahweh in heaven are about this first heaven.

Again he (Micaiah the prophet) said, Therefore hear the word of Yahweh; I saw Yahweh sitting upon his throne, and all the host of heaven standing on his right hand and on his left. (2Chronicles 18:18)

Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. (Exodus 24:9-10)

These visions are clearly experienced on earth, but they are a “picture” of the first heaven which is given to humans. These heavens where God dwells are above another heavens, the ones over the earth.

The second 'Heavens' are the atmosphere

The atmosphere is described as Yahweh's throne, or beneath him,

Thus says Yahweh, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? (Isaiah 66:1)

Let them praise the name of Yahweh for his name alone is excellent; his glory is above the earth and heaven. (Psalm 148:13)

Yahweh dwells in the first heaven above the heaven, which is in turn is above the earth. In this second heaven there are clouds and water,

Who covers the heaven with clouds, who prepares rain for the earth, who makes grass to grow upon the mountains. (Psalm 147:8)

Who has measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? (Isaiah 40:12)

These were the heavens created in Genesis. There are also many verses speaking of clouds and birds in these heavens. So what is the third heaven? To a Jew who knows his scripture there is one other heaven.

The Third Heaven

The third heaven relates to high things of the earth and to visions. Things on the earth are also called things 'under heaven'

And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith. (Eccl. 1:13)

For as the lightning, that lighteneth out of the one part under heaven, shines unto the other part under heaven; so shall also the Son of man be in his day. (Luke 17:24)

On earth where God rules in the nations, and gives power to empires to rule nations, these empires are described as in heaven!

And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court, And said, “O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the nations? and in thine hand is there not power and might, so that none is able to withstand thee? (2Chron 20:5-6)

While Yahweh is in heaven, he rules over the kingdoms of the nations. Nehemiah says the Jewish people were cast into this heaven of the nations when they sinned.

Remember, I beseech thee, the word that thou commanded thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations: But if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there. (Nehemiah 1:8-9)

Nehemiah understood the Jews would be taken from ruling places among the nations and brought to Jerusalem. Nehemiah himself was a ruler, a cupbearer, to no less than the king of the whole known world. And he asked for leave from this exalted post to build the walls of Jerusalem.

Isaiah speaks a lot of these political heavens. The destruction of Babylon, the great empire that destroyed Judah, is described as coming from the end of heaven. But this destruction is due to the Medes.

The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts musters the host of the battle. They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land. (Isaiah 13:4-5)

A far country is equal to the 'end of heaven'. The end of Babylon is quite pragmatic and literal where, “Babylon, the glory of kingdoms..shall be as when God overthrew Sodom and Gomorrah” (Isaiah 13:19) which we can see even today. This king of Babylon had exalted himself to heaven,

For you have said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: (Isaiah 14:13)

The 'heaven' was in the sides of 'the North' which means it has a geographical location on earth.

Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, says Yahweh. (Jeremiah 51:53)

It is thou, O king, that art grown and become strong: for thy greatness is grown, and reaches unto heaven, and thy dominion to the end of the earth. (Daniel 4:22)

Three prophets speak the same prophetic language speaking of Babylon as a mighty empire as being in heaven. Jeremiah the speaks of Israel having been in heaven.

How has the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! (Lamentations 2:1)

Idumea that great Nabatean kingdom that gave the world Petra raised itself up also, is described as 'in heaven'.

My sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. (Isaiah 34:5)

Idumea was judged (and conquered by the Romans) and now is a desert as prophesied.

The successor to Grecia also under Alexander the great is described as coming to heaven.

It waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. (Dan 8:10)

Jesus also speaks of Capernaum in exactly the same way,

And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell. (Luke 10:15).

Capernaum was indeed the pride of the Roman Empire in the region, but it is now a ruin, that had to be dug out of the soil.

If the Medes came from “the end of heaven” so to do the Jews who have returned to Israel, and also too the faithful,

If of thine be driven out unto the outmost of heaven, from there will Yahweh your God gather you, (Deuteronomy 30:4)

And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. (Mark 13:27)

This high ruling place, this 'heaven', is on the earth, and Paul speaks of it being populated by thrones,

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Col 1:16)

Jesus, Paul and the prophets are all happy to speak of nations as being in heaven when they rule others. This is a third heaven. It is under the second heaven, which is the atmosphere, which is in turn is under the first heaven, which is where God dwells.

5) In the body or out? Whose vision was it?

There is another experience like that recorded by Paul, that of being caught up to experience a vision,

And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looks toward the north; where was the seat of the image of jealousy, which provokes to jealousy. (Ezekiel 8:3)

Ezekiel is above the earth, but below the second heaven (the sky). We may ask; did Ezekiel stay in his body, seeing a vision? Or was he transported? This is exactly Paul's question. He did not know.

Paul witnessed Stephen seeing a vision.

But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. (Act 7:55-56)

Luke the author of Acts sees no reason to doubt this was a vision “in the body”. Stephen's vision, therefore, does not fit Paul's description. Also 2nd Corinthians is dated about 57AD. The stoning of Stephen in 36AD is then too far back in time to be 'about' 14 years, as it was 21 years.

However, there is one vision that Paul could glory in, the one vision that laid the basis for his whole ministry. That of Peter.

On the morrow, as they went on their journey, and drew nigh unto the city (Joppa), Peter went up upon the housetop to pray about the sixth hour: And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God has cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven. (Acts 10:9-16)

We may think that Peter saw a little sheet, that could fit on a housetop- but how then were there so many animals in it? And how could Peter even think he could rise and kill an animal?

Let is think instead of Pardes. What if the “great sheet” was pairidaêza, a Persian hunting garden? While on this house top this “vessel”, like a great sheet was let down on the earth. How could it be on the earth if it was on a small roof top? What if Peter, in vision, first sees the sheet, which then becomes laid out before him on the earth as a great square garden divided four ways – just as the Persian pairidaêza often was, and like these gardens, full of animals- and then he is transported to be in this garden. This is the hunting garden of the kings full of 'game' (no animal of which was kosher). He is then told to rise and kill. To kill an animal that was roaming around he would need to hunt it. Just as the kings did in pairidaêza.

So we, like Paul, now ask did Peter experience this, in the body, or out of it? Paul did know Peter, but not intimately. Therefore Paul may never have asked Peter. Paul tells the following to the Galatians, who seem to be very in touch with what is happening in Jerusalem,

Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. But other of the apostles saw I none, save James the Lord's brother. (Galations 1:18-19)

Luke tells us,

And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. And he was with them coming in and going out at Jerusalem. And he spoke boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. Which when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus. (Acts 9:26-30)

Therefore about the time Peter was travelling to Joppa, Paul was passing through to go to Caesarea. This seems more than co-incidence seeing Paul had been staying with Peter. Luke says specifically that “they brought him down to Caesarea”. The Centurian convert was at Ceasarea.

Paul says to the Galatians,

Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately .. But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision. (Galatians 2:1-9)

It seems soon after this Peter came up to Antioch where Paul was,

But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. (Galatians 2:11-12)

The letter to the Galatians was written soon after the events here, as the issue of uncircumcised believers is the central theme. The Galatians would include many Jews, being not far from Judea. The second letter to the Corinthians was written shortly after the first and shortly after the letter to the Galatians. Paul, therefore, in speaking of a person he knew above 14 years ago was speaking of an event shortly after his first visit to Jerusalem, as there was 14 years gap between his two visits to Jerusalem.

But why did he not mention Peter by name? We can note that the letter to the Galatians is full of references to names, as if the people knew them or of them, but whereas the Corinthians knew Paul well but they would not have known Peter personally at all. In fact Paul does not mention any of the apostles. He only mentions locals such as Timothy, Apollos and those in Macedonia. Remembering that this was the early days and Peter had not yet written his letter and the Gospels were not all written, it is not surprising Paul names Peter to the Galatians who knew him, but to the Corinthians he called him a “man in Christ”.

If this is the vision Paul was speaking of then Paradise is a garden laid out on a sheet with animals for hunting. And where the man heard unlawful words. Peter was asked to rise up and kill and eat. To Peter this was unlawful. He said,

Not so, Lord; for I have never eaten any thing that is common or unclean. (Acts 10:14)

To Paul, a Pharisee, these words were also, “unspeakable words, which it is not lawful for a man to utter.” No human could have said this and it be right or “lawful”. These were words “unspeakable”. These words taught all Jews such as Peter and Paul that the uncircumcised were made clean,

And the voice spoke unto him again the second time, What God has cleansed, that call not thou common. (Act 10:15)

It would be appropriate that the people of the nations would be likened in vision to wild animals in an enclosed Persian park.The apostles did not go to the wilds of the remote world but to the Greek-Roman world, the civilised world of that day.

Why does he equate paradise to the third heaven?

And if this was the vision Paul meant, then Paul calls the park of wild animals, paradeisos, 'the third heaven'. This makes sense as animals were a symbol to the prophets of the nations.

Daniel saw bears, leopards, wild goats and rams. Peter's was not a vision of God or of the throne, that is of the first heaven, but one of the earth and things on the earth in relation to God, which could very appropriately be called the third heaven.

The result of the vision, in Paul's eyes, was his ministry to the Nations on earth of the things relating to the Heavens. The vision though on earth and about things under the second heaven,was not earthly but of rulership and heaven (Ephesians 2:6) making it of the third heaven.

6) Paradise At Golgotha

Which brings us, at last, to the first reference to paradise. These are nearly the last words of Christ,

And there was also a superscription over him, THIS IS THE KING OF THE JEWS. And one of the malefactors which were hanged railed on him, saying, Art not thou the Christ? save thyself and us. But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man has done nothing amiss. And he said, Jesus, remember me when thou come in thy kingdom. And he said unto him, Verily I say unto thee, Today shall thou be with me in Paradise. (Luke 23:37-43).

The thief is often held up a as a case of an eleventh hour repentance and salvation. But this may be interpreting too much.

What actually occurred here is an exchange most likely held in Aramaic. If it was in Hebrew, Jesus would not have used the word pardes. In Aramaic there was a word pardaysa with all the concepts of the royal gardens. In the Samaritan Aramaic version of Genesis the word used for garden in chapter 2 is pardaysa (other Aramaic versions have gan).

But there are a few less words in the Greek manuscript of the New Testament and no commas.

Indeed I-say to- you today with me you (shall-be) in the paradise

This was in answer to a request by the thief to “to remember me when he came into his kingdom”. This seems at first a very obtuse answer. According to the records we have, Jesus has never used this term “the paradise” to describe his kingdom before.

But let us think. This was in April (possibly the 25th) at about the 6th hour or about 12 noon on a hill in a Mediterranean climate in spring, near a much cooler garden. If the promise was for the thief to be with Jesus in a garden for that very day, it was rather pragmatic, but would give no hope. For truly Jesus was buried in a garden,

Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. (John 19:41)

This was confirmed by Mary who thought Jesus was a gardener (John 20:15). But to be with him there was to be truly dead. When after the resurrection Jesus speaks to Mary, it is clear that Jesus has not been to heaven, as he says he is yet to go there.

Jesus said unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17)

Jesus himself also speaks of his death as being a period of three days in the ground,

For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. (Matthew 12:40).

At no time in his ministry does Jesus speak platitudes. He was always precise. To say “today he will be in the garden with him, dead”, does not answer the question, and is trite, though it makes sense as they could see the garden graveyard from Golgotha. But to call the garden graveyard a pardaysa is clearly incorrect. Therefore the word “today” established the certainty of the promise. It also has deep resonances in the scriptures,

For he is our God; and we are the people of his pasture, and the sheep of his hand.To day if ye will hear his voice, (Psalm 95:7 cp Hebrews 3)

'To day' is a refernce to 'the day of opportunity'. This is the day of promise.

When you come in thy kingdom

There should also be an equation between the request by the thief and the answer.

Jesus, remember me when you come in your kingdom.

Let us consider how remarkable this is. All the disciples had been confused by the idea of Messiah dying and it was “hid from them” (Luke 18:34). Yet this thief understood both his own sin and the righteousness of Jesus. He was confident that this was the Messiah, and though Messiah was clearly dying beside him, that he would “come in his kingdom”! To 'come' he had first to 'go'. When did this thief think Messiah would 'come' in his kingdom? It is clear- after he himself was dead that day. Therefore, he also had implicit confidence in the resurrection both of Jesus and himself! How remarkable is this faith. This faith was greater than any of the apostles, who doubted accounts of his resurrection.

But where is this man now? If even King David, on the authority of Peter, is still corrupted dust (Acts 2:29) then this man is still dust and unknowing (Psalm 115:17). He is like the other faithful who have not received the promises made to them and who without us will not be perfected (Hebrews 11:40). And has Messiah “come into” his kingdom yet? We are told in no uncertain terms that he is waiting until his enemies be made his footstool.

But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. (Hebrews 10:12-13)

As yet he still has many enemies. We know also that he has promised that he will not drink of the 'fruit of the vine' until he comes again to the earth, at the coming of his kingdom,

For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. (Luke 22:18)

And the apostles would judge the 12 tribes from thrones in this kingdom,

That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. (Luke 22:30)

In this kingdom Jesus shall reign over the house of Jacob,

He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. (Luke 1:32-33)

This has not been fulfilled, therefore, Jesus has not yet come in his kingdom. Therefore, though the promise was given to the thief on the “today” it has not yet even now taken effect. The promise of being with Jesus in paradeisos given in Jesus' answer is about a time still yet in the future. The thief is still unknowing in the grave, like David. For him the day he died is the same day as when he is resurrected. The day he died is the “today” he is raised from the dead to be in paradise.

7) The kingdom and paradeisos.

Logically we can connect Jesus words to the congregation at Ephesus with those to the thief. Before he can inherit eternal life he must be given of the tree of life in paradeisos. But there is more to Jesus words. Not one word is without significance and deep connection to the law and the prophets which Jesus knew so well. There is a prophecy in the law of Moses about a king who comes to an exalted kingdom and gardens which was given by Balaam, which may well have been in Jesus' mind.

How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which Yahweh has planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he has as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that bless thee, and cursed is he that curse thee.(Numbers 24:5-9)

We can note a few things. Firstly here were the Romans who would pierce him. And here he “lays down” as a lamb, knowing he was to be the lion of Judah. Secondly Jesus could no doubt see over the valleys of Israel as the Romans had a habit of placing the offender high. Thirdly people were cursing him. Then this thief, in effect, by believing him blesses him. This prophecy is about a garden that Yahweh has planted, a garden by rivers. This is Eden. In the Septuagint version the word 'gardens' is paradeisos. This is what Jesus will inherit. Rulership over Israel as paradeisos by the river's side when he is “come in his kingdom”. And this where others can be with Jesus, and this is what is promised to the thief.

As an aside, if this hill was east of Jerusalem, then he was crucified in the place that Ezekiel prophesied that there would be a river coming from the huge temple of the future age. Jesus called himself the Son of Man and he would have known this passage,

And he (Yahweh) said unto me, Son of man, have thou seen this? Then he brought me, and caused me to return to the brink of the river. Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. Then said he unto me, These waters issue out toward the east country,.. And it shall come to pass, that every thing that lives, which moves, wheresoever the rivers shall come, shall live: ..for they shall be healed; ... And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine. (Ezekiel 47:6-12)

Ezekiel's is a vision of the reality which is again referred to, in symbol, in Revelation,

He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. (Revelation 22:1-2)

Also Jesus have been thinking of the cup he had to drink (Luke 22:42, John 18:11), and the end of his ordeal.

Thus says thy Lord Yahweh.. Behold, I have taken out of thine hand the cup of trembling: (Isaiah 51:22)

In that same chapter in Isaiah there is a reference to the garden of Yahweh.

For Yahweh shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of Yahweh; joy and gladness shall be found therein, thanksgiving, and the voice of melody. (Isaiah 51:3)

The garden of Gethsemane and the garden Jesus could see were gardens of suffering and death, but Isaiah had spoken of a transformation in Zion to the garden of Yahweh and joy and gladness. As yet Zion still “as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city” (Isaiah 1:8). But the garden Jesus could visualise will be glorious,

Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious LORD will be unto us a place of broad rivers and streams. (Isaiah 33:20-21)

And this is followed by a more complete description of a paradise, though it does not call it the Garden of Yahweh

The desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God. Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water:..And an highway shall be there, and a way, and it shall be called The way of holiness;..No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. (Isa 35:1-10)

One thing that must be noted is that the thief did not ask for eternal life, only to be remembered. The thief was called wicked by Isaiah

for the transgression of my people was he (Messiah) stricken. And he made his grave with thewicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (Isaiah 53:8-9)

This means the thief is asking for mercy in the resurrection. He is promised he will be with Jesus in this garden of Yahweh, this paradise, but he may still be subject to the second death.

He that has an ear, let him hear what the Spirit said unto the churches; He that overcomes shall not be hurt of the second death. (Revelation 2:11)

Isaiah notes that people live long but still die in this wonderful paradise of the garden of Yahweh

But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. There shall be no more thence an infant of days, nor an old man that has not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. (Isaiah 65:18-21)

This is not to say the confession of faith by the thief was not a great work, but only to note that the promise of being with Jesus in paradise, the garden of Yahweh of the future, is not automatically a promise of eternal life. Those at Ephesus who overcome through tribulation are given the fruit of the tree of life, which is eternal life. By contrast the thief is merely promised to be in paradeisos, the garden of Yahweh. Adam and Eve when in the garden paradeisos though not dying, were not living forever either (Genesis 3:22).

However there would be great joy for those who survive the calamities of the last days to have a second chance, while living in a great four cornered garden, watered, with wonderful tame animals, where all are at rest in peace that fills the whole earth.

8) The sum of the parts

The Bible is amazing revealing many patterns that are all consistent and there are layers in layers. In the old Testament the word Pardes is used exactly three times. Every time the word is used it refers to a king's garden.

Paradise is a king's garden on earth. Eden was Yahweh's, the great King's, garden. Then 2 times the word referred to Solomon's garden, the king who ruled Yahweh's kingdom. Then afterwards it was Artaxerxes' garden, the man who usurped rule over the earth being of the dynasties of the basest of men set up by Yahweh to rule his earth (Daniel 4:17).

In the New Testament the word paradeisos is also used exactly three times.

The first is associated with the time Jesus will be king of the Jews, where an existence in the garden of Yahweh is promised to a Jewish sinner.

The second occurrence shows that the king's garden will contain unclean animals, or people of the nations (or Gentiles), that have been made clean, and speaks of a vision of the rule of Yahweh on earth, relating to the third heaven.

The third reference promises a group of servants of Jesus, of the nations (or gentiles), at Ephesus, that, if they overcome, they will eat of the fruit of the King's garden and live forever.

There was a paradise. It was called Eden. Isaiah prophesied that in the future the earth will again be like Eden. To be in the new paradise is to inherit the earthly glory of the King's garden. But, to live forever people must eat of the tree of life and, by overcoming trial, inherit a role in the Kingdom, which is to be a ruler in the King's garden.

Paradise is not a major concept, but like every other small part of the Bible adds to our understanding of the multifaceted, but quite simple plan of redemption for the earth.

For life after death

Resurrection

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