Luke 23:43Meaning & Commentary from the Church Fathers

But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows, And he said to Jesus, Lord, remember me when thou comest into thy kingdom. Thou beholdest the Crucified, and thou acknowledgest Him to be thy Lord. Thou seest the form of a condemned criminal, and thou proclaimest the dignity of a king. Stained with a thousand crimes, thou askest the Fountain of righteousness to remember thy wickedness, saying, But I discover thy hidden kingdom; and thou turnest away my public iniquities, and acceptest the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness.

Consequently, the Lord took the man and secured him to the cross to conquer death—the very death that had condemned him—so that he might reach the life he yearned for. Thus, He proclaimed, “with me you shall be in a paradise of sweetness.” When the Lord observed that the robber's faith exceeded the faith of many, and that he sought forgiveness over contemplating his own anguish, He elevated him above others. Because he did not request a swift reward for his faith, feeling small and lowly as a robber, the Lord hastened to fulfill His distant promises, providing an immediate assurance, declaring, “Today,” rather than at the end of time. He demonstrated His boundless mercy by bestowing immeasurable gifts at the moment the robber accepted faith, pouring out His treasures before him, quickly ushering him into paradise, and placing him over His bounties. “With Me you shall be in the paradise of desire.” Thus, it was the robber who opened paradise, not any of the righteous. Paradise, which had been closed by righteous Adam due to his transgression, was opened by the sinner who triumphed. Just as the Jews opted for the robber and repudiated Christ, God chose the robber while rejecting them. Yet, what of the declaration: “if anyone does not receive My flesh, he has no life” (cf. Jn. 6:53)? The Apostle affirms, “we all who were baptized into Christ were baptized into His death” (Rom. 6:3), indicating the robber received the cleansing of his sins through the sacrament of the water and blood flowing from Christ's side (Jn. 19:34). “With Me,” He professed, “you shall be in the paradise of desire.”

Here we witness death personified, clad in armor—a soldier positioned near the cross, the bitter gall prepared for consumption, the earth's foundations quaking, nature itself altered, the day shrouded in darkness, the temple's veil torn, the garments of the Crucified divided by lot, the celestial hosts trembling, and the realms above and below shaken with dread, all while the prophecies came to realization.

What is this Crucified One? "It is finished," He proclaims (John 19:30). The wise thief displayed exceptional insight, recognizing this saving voice. Though affixed to the cross with hands and feet, with his liberated tongue he expressed a plea: the faith that dwelled in his heart called out, "Remember me, Lord, when You come into Your kingdom." In response, the Crucified assured him, "Today you will be with Me in paradise."

This truly remarkable and awe-inspiring mystery reveals that from that moment forward, the one hanging on the cross would immediately gain entry to paradise. Christ selects a thief to accompany Him on His journey; one is welcomed into paradise, while the other is not. Why is this? Did not this astute thief foresee paradise alongside the Lord of Paradise, positioned next to the crucified on His right and the left? No, rather through his humble words, "Remember me, Lord, when You come into Your kingdom," he received what he sought instead of merely requesting it, for Christ replied, "Today you will be with Me in paradise." Evidently, paradise cannot be usurped like earthly treasures, as the hands of thieves cannot grasp what belongs to paradise.

In the Crucified, the thief undoubtedly recognized the Divine, and for his declaration of faith, he was granted admission to paradise, not taking it by force from the Lord. So let those who see the Crucified merely as a common man—destitute, divided, and sinful—remove themselves. If a pure mortal cannot impart immortality to another mortal, how could someone born of a flawed and corrupted nature bestow eternal life upon another equally tainted? Just as a human could not lift the barrier the Almighty placed to guard paradise at the dawn of creation, commanding a cherub with a flaming sword to guard its entrance (Gen. 3:24).

Thus, how can you, who are blind to the truth, have faith in Jesus Christ, who opens the gates of heaven, if you perceive only the incarnation of Immanuel through the narrow perspectives of the Jews? If Christ appears to you as merely an extraordinary man, then this Christ—who you deem just a man and crucified—opens paradise, surpassing God Himself, who closed it—being simultaneously one and entirely other. Is not this a foolish tale and a falsehood, deserving mockery or even lamentation? Yet we affirm that the Crucified is indeed the true God in flesh, and we worship Him, the Lord who has opened heaven.

The cry of the Crucified contains additional truths worthy of faith and clear evidences. The life-giving voice, which the thief heard, was likewise declared by the same Crucified to Lazarus prior to His crucifixion, spoken in the presence of the very Jews who would become His executioners, who gnawed at their teeth exclaiming, "You are a mere man, yet you make Yourself God" (John 10:33), accompanied by a great miracle. Yet faith arises, and the divine voice assures, "If you believe, you will see the glory of God" (John 11:40). In like manner, He asks the man born blind, "Do you believe in the Son of God? It is He who speaks to you" (John 9:35, 37). That blind man, akin to our thief, worshipped Him, exclaiming, "I believe, Lord." Through that confession, the blind man not only regained his physical sight but also recognized the true Light Bearer, God from God and the Word. This is the reward bestowed upon the exclamation that professes our genuine faith in our Lord Jesus Christ.

Therefore, I urge you, beloved faithful of Christ, to emulate the faith of the thief who hung at Christ's right hand, joining your voices with his and condemning the thief who remained in disbelief. The latter has distanced himself from the voice of Christ, losing out on the blissful companionship promised to the right hand of the Crucified, now relegated to the back and left in that state. And now you see how dire the consequences of unbelief are! The actions of both thieves stand before you, recounted and reiterated through sacred Scripture, inspiring in you a steadfast and undeniable conviction that the Crucified is indeed God and the Son of God. To Him be the glory.

Certainly not; pay attention to Paul’s words, “For we must all appear before the judgment seat of Christ, that each one may receive according to what he did while in the body, whether good or bad” (2 Cor. 5:10). The Lord did not say, “You are already today with Me in Paradise,” but rather, “Truly I say to you, today you will be with Me in Paradise,” referring to the time of His return, when there will indeed be a bodily resurrection.

"Heaven," states St. John Damascene, "is the domain of creation, visible and invisible. It encompasses the intellectual capabilities of angels and everything sensory is both contained and limited within it. Only the Divine essence is without limits" (The Exact Exposition of the Orthodox Faith, Book 2, Ch. 6). Saint Andrew, along with Saint Paul the Apostle, experienced a vision of the third heaven; according to this saint's vision, Paradise is found in the first heaven, above the earth (Chet'i Minyas, 2 October). Other saints recount similar experiences, drawing from the Divine revelations and visions granted to them. Guided by Holy Scripture and the teachings of the early Church Fathers, we come to understand Paradise—this realm of pure joy, where Adam was originally placed, where many righteous souls currently reside, and where numerous favored servants of God will join with their bodies after resurrection—as a fitting dwelling for its inhabitants. Paradise has a material aspect, yet its essence is ethereal, akin to the nature of the souls it embraces, as Adam's body was once ethereal before being covered in earthly garments, and as the glorified bodies of the righteous will also possess an ethereal quality, mirroring that of our resurrected Lord Jesus Christ. "Paradise," asserts Blessed Theophylact of Bulgaria, "is the abode of spiritual repose." According to this ecclesiastical teacher, Paradise was tangible; Adam experienced it and partook of its fruits, enjoying spiritual delight there. The thief who proclaimed Christ on the Cross was thus elevated into this ancient homeland of humanity. St. Macarius the Great remarks, "Peaceful and exalted Jerusalem, where Paradise resides" (Discourse XXV, Ch. 7). Earth reflects a certain likeness to Paradise. The Holy Scriptures compare the lush valley of Sodom, prior to its devastation and nourished by the Jordan’s waters, to God's own paradise (Gen. 13:10). If the earth was once vastly different before its curse, how much more magnificent must Paradise be, which surely exceeds the earth in its abundant beauty and grace. Such was St. Andrew's vision of Paradise! He described the river of Paradise, the delightful fruits and flowers, the melodious birds, and the extraordinary vineyards and trees; he noted these trees could not be compared to any earthly counterpart, for they were planted by God's hand, not by man's craft. This understanding applies to all elements that constitute the exquisite nature of Paradise. The pious one reported that he wandered through Paradise, marveling at its splendors, and from the contemplation of such beauty, filled with divine grace, he was overcome with indescribable joy, entering a state of transcendent bliss. This state is quite understandable! The delights of the earthly realm can lead the discerning mind to perceive the vast wisdom and power of the Creator; thus, the far greater wonders of Paradise should draw one entirely toward contemplation, revealing God through His creations, ultimately filling the heart with eternal spiritual joy. The narratives of the saints regarding Paradise exhibit remarkable consistency. The Monk Gregory of Sinai claims Paradise is the lower heaven, filled with gardens cultivated by God, where trees are perpetually adorned with blossoms and fruits, and in its midst flows a river that separates into four streams (Manuscript of the Nyamets Monastery, ch. 10). The Monk Joasaph, who was first a king, then an apostle, and finally a monk, had the privilege of witnessing Paradise. After a time of deep prayer and many tears, he fell into a gentle slumber and dreamt of being led by formidable figures through unfamiliar lands to an expansive meadow adorned with the most exquisite flowers. This field overflowed with diverse plants yielding extraordinarily beautiful and delicious fruits. The rustling leaves stirred by a gentle breeze emitted an enchanting fragrance. There were seats of gold and precious stones, radiating with brilliant light, alongside splendid beds exquisite beyond description. Crystal-clear waters flowed, captivating to behold. Subsequently, the Monk Joasaph was taken to the heavenly city, the exalted Jerusalem, where he beheld its magnificence and glory. Filled with heavenly comfort, he hesitated to return to the earthly realm, but those guiding him reminded him that remaining in such radiant places required toil and effort. They led him away and showed him the dreadful depths of eternal punishment, which jolted him back to full awareness.

Now, He promises that faith will be rewarded, not just when His regal glory is fully revealed; the prayer of faith will not be left unanswered for long; it will be fulfilled soon. In this moment, the genuinely repentant sinner will not only find forgiveness but will also be embraced with gracious Love and will be in the presence of the Lord whom they have acknowledged and welcomed. They will be in paradise. Paradise is promised to the thief. What could this mean? The mind is astonished by the magnitude of this promise, struggling to comprehend it. Is it the paradise from which our ancestors were excluded? However, the righteous of the old covenant are not there; entry is protected by Cherubim. Among the best of the Jewish tradition, their understanding of the righteous after death was unclear and resulted in the notion of a resting place in the depths of Abraham. How could they perceive or aspire to anything greater until the Reconciler of heaven and earth fulfilled the work of restoration? What paradise is promised to the thief? It is clear from the words of the Savior that He offers far more than what the repentant son of Israel could have anticipated. The Lord of the new kingdom declares, "Today thou shalt be with me in paradise." Hence, the penitent will not only enter the kingdom of the Messiah, but also paradise itself. Paradise, therefore, surpasses the rest of the righteous of the Old Testament; it is what it was for the innocent Adam. It was corrupted through the sin of the first Adam, yet it is opened through the crucifixion of the second Adam. The repentant thief transitions from the cross to a place akin to the realm where Paul was caught up (2 Cor. 12:4). How blissful was the first creation in paradise! The believing thief is granted the same joy. "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God," the Spirit proclaims to the churches (Rev. 2:7). Almighty God! Sweetest Jesus, how good, how unfathomably good You are to sinners! What sinner would not turn to You in repentance like the thief? Sinners, approach the Lord Jesus. Regardless of how burdensome your sins may be, He will welcome you and provide rest. Listen, for He calls out to all. "Come unto Me, saith He, all ye that labour and are heavy laden, and I will give you rest" (Matthew 16:28). There is no sin that He cannot cover with His healing love, unless the sinner conceals their sins from Him. He will offer the penitent far more than they expect. The path to His readiness to save is illustrated by the example of the wise thief. It is the path defined by the fear of God, a humble recognition of one's own sins rather than the faults of others, the patient endurance of suffering as a consequence of sin, and ultimately, it is the way of living faith in Him as Savior and Lord. Go, sinners, and receive salvation. All glory to Thy infinite Goodness, O most Sweet Jesus; remember us, O Lord, when You come in Your kingdom. Amen.

In reward for the robber's faith, He softens the hardest heart, draws it near, and makes him deserving of the greatest promise: “Thou shalt be with Me in Paradise to-day.” How could this be, O Jesus? The cherubim wielding fiery swords guard the portals of Paradise, denying entry, yet You vow to grant access to this thief! Indeed, I am the Lord of the Cherubim, and even hell and its torments submit to My command. But what ruler enters his city accompanied by a criminal, or allows such a subject to share the glory of his triumph? Yet, our exalted King behaves differently. When He enters His realm, He brings alongside Him a former transgressor who now bears a purity that enhances the sanctity of this holy place. The splendor of the heavenly kingdom is embodied in a King who is both powerful and gracious, capable of transforming even the most sinful into participants in the joys of Paradise. In His earthly ministry, He called tax collectors and sinners to His royal table, illustrating His ability to redeem and sanctify them, elevating them to the highest honors, much like a physician whose skill shines brightest when curing conditions deemed incurable. What remarkable deed did this criminal perform to receive the Savior's unique attention, transitioning so swiftly from crucifixion to the bliss of Paradise? The answer lies in one profound truth: humble confession! This thief acknowledges his guilt and justly accepts his fate, all while boldly proclaiming the innocence and divine nature of the Supreme King, who was unjustly sentenced: “We are condemned righteously, for we have received what is worthy according to our deeds; and He has done nothing wrong.” By this confession, the demands of the law are met, as Scripture promises forgiveness through sincere repentance: “Thou shalt speak thy iniquities before, that thou mayest be justified” (Isaiah 43:26). Not merely a single sin, but a lifetime of wrongdoing testifies against this great confessor; yet it is only after he openly confesses his faults and courageously declares his faith in Jesus Christ that he dares to entreat, “Remember me, O Lord, when Thou comest into Thy kingdom.” Let this remind us of the power of confession; do not lose hope but recognize the boundless mercy of our God, striving for genuine reformation in your lives.

The term paradise conveys the essence of a true garden, particularly one that is flourishing, adorned with beautiful trees and vibrant flowers. In the scorching climates of the East, gardens served as sanctuaries of delight and solace, which is why the word paradise evolved into a symbolic representation of the blessed abode of the righteous in the afterlife (cf. 2 Cor. 12:4).