p. 762 | THE THIEF ON THE CROSS by G. B. T.

Pacific Press Publishing Association · Mountain View, California · Dec 16, 1913

FromSigns of the Times, Vol. 40, No. 48.

THE THIEF ON THE CROSS

By G. B. T.

Did He Ascend with Christ to Paradise on the Day of the Crucifixion?

IN answering the request of the dying thief, "Lord, remember me when Thou comest into Thy kingdom," Jesus said, "Verily I say unto thee, To-day shalt thou be with Me in Paradise." Luke 23:42, 43.

Those who believe in the immortality of the soul and consciousness in death, and that all who die enter upon their reward at death, claim to find in this text proof for their doctrine. One writer, George F. Pentecost, says, "This saying of Jesus to the thief disposes of the foolish doctrine of the sleep of the dead." Jesus, they say, told this dying, penitent thief that he would be with Him that very day in Paradise; consequently he did not really die, but his immortal spirit entered upon all the fulness of celestial bliss before sundown that day.

We frankly admit that from the casual reading of this text alone, apart from the consideration of any other scripture, or any reflection as to the terrible consequences involved in such a conclusion, one might be led to believe that there is some basis for the claim put forth in reference to the inherent immortality of the soul.

ONE OF THE GIBRALTARS—WILL IT STAND?

This is one of the Gibraltars of consciousness in death. If this citadel can be destroyed, there is no other that is stronger.

By careful and candid investigation of the text, however, we find that it contains no proof for consciousness in, or reward at, death. The following are some of the reasons:

TIME OF THE REWARD

1. The time of reward is at the second coming of Christ, and not at death. Jesus said, "I will come again, and receive you unto Myself; that where I am, there ye may be also." John 14:3. When He comes, "then He shall reward every man according to his works." Matt. 16:27. Having received from His Father the kingdom, He will bring the reward of the penitent thief with Him then, as well as that of the unnumbered millions who have died in Christ. It is folly to think of Jesus coming at the last great day, with the reward of all the righteous dead, when they have all been in heaven, singing songs of praise, some of them several millenniums. Such teaching makes this great and solemn event a farce.

WHEN DID THE THIEF DIE?

2. There is no evidence that the thief died the same day he was crucified. In fact, there are strong probabilities that he did not; for those who suffered crucifixion, usually lingered in agony on the cross for several days. The fact that Christ died that same day was a matter of astonishment to the Jews, because it was an uncommon occurrence. The sins of men broke His heart, and He died sooner than those with whom He was crucified. Surely if the thief did not die the day he was crucified, he could not be in glory with his Redeemer that day. No argument is needed to prove this.

WHEN DID CHRIST GO TO PARADISE?

3. Besides, Jesus did not ascend to Paradise, where His Father was, that day. On the day of His resurrection, when He appeared to Mary, He said to 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. How, then, could the thief be with Him in Paradise that very day? — It was impossible. To claim that the thief was with Jesus in Paradise when he himself was not dead, and when Jesus had not yet ascended, would be more "foolish" than to believe in the sleep of the dead.

A SIMPLE EXPLANATION

4. The true explanation is a simple one. The punctuation of the text is unfortunate, and as a result, a different meaning is conveyed from what was intended when the Saviour spoke to the dying thief. Place the comma after the word "to-day" instead of before it, and all will be clear — "Verily I say unto thee to-day, Thou shalt be with Me in Paradise." That is, I tell you to-day, even while hanging on the accursed cross, forsaken and rejected of men — even to-day, regardless of all these circumstances, I tell you that when I receive from My Father the kingdom, your request will be granted, and you shall be with Me there.

Punctuation was not invented for many hundreds of years after the Saviour's time. The comma was not used until the fifteenth century. Then men used the best judgment they had when they punctuated the Holy Scriptures, the same as they do to-day in punctuating that which is printed. The punctuation of the Bible is not any more inspired than that of any other book, and it is perfectly proper to correct that which is an evident error, and which causes the Bible to contradict itself.

A SCHOLAR'S SUGGESTION

Rotherham, in his excellent translation of the New Testament, while he punctuates the text as in the Authorized Version, says this in a foot-note:

"It is left for the reader to determine whether the words 'this day' should be joined (a) with the former part of the sentence, or (b) with the latter. In favor of (a) may be urged (1) the fact that semeron, 'this day,' does not always stand first in the clause to which it belongs (see Luke 2:11; 5:26; 22:34; Acts 20:26; 22:3; 24:21; 26:29); (2) that being essentially a demonstrative word, it will bear any reasonable stress which may be laid upon it, whether it be placed before or after the words which it qualifies; (3) that it is far from meaningless if regarded as belonging to the opening words of asseveration ('Thou dost ask to be remembered then: verily thou art assured now. As on this the day of My weakness and shame, thou hast faith to ask, I this day have authority to answer'); (4) that the latter part of the verse is thus left free to refer to the very matter of the supplicant's request ('Thou dost ask to be remembered when I come in My kingdom; thou shalt be remembered then, and with distinguished favor: thou shalt be in My kingdom; shalt be with Me in the very Paradise of My kingdom, in the garden of the Lord — Isa. 51:3 [Sept., paradeisos]; Eze. 36:35; compare Gen. 2:8 [Sept., paradeisos]; 3:2 [Sept., paradeisos]; Rev. 2:7 — in that most central and blessed part of the coming kingdom, of which thou dost believe Me to be the destined King.')"

This explanation, which is in full accord with facts, makes a beautiful harmony of the Scriptures, and conveys the true meaning of the Saviour's words.