Believers' Destination and Paradise in Genesis
The concept of a believer's destination after death, particularly in the context of Genesis, involves understanding the early biblical narratives and their later interpretations. In Genesis, there are indications of a future state for the deceased, though not always explicitly detailed as "heaven" in the New Testament sense. For instance, Genesis 15:15 states that Abraham "will go to your fathers in peace. You will be buried in a good old age" [1]. Similarly, Jacob expresses a desire to "go down to Sheol to my son in mourning" (Genesis 37:35, not provided in sources but implied by the context of Genesis 46:4 where Jacob is told he will "go down with you into Egypt" and then "surely bring you up again" [2]). These phrases suggest a gathering with ancestors or a descent into a common realm of the dead, often understood as Sheol in the Old Testament [11].
The idea of "paradise" also appears in biblical thought, though its specific application to the destination of believers evolves. In the New Testament, Jesus tells the penitent thief, "To-day shalt thou be with me in paradise" (Luke 23:43), indicating an immediate transition to a blessed state [3]. Paul also refers to being "caught up to paradise" (2 Corinthians 12:4) [3]. Charles Hodge notes that these New Testament passages imply an immediate transition from earth to heaven for believers [3].
While the Old Testament does not explicitly detail "heaven" as the ultimate destination in the same way the New Testament does, figures like Abraham are understood to have lived by faith, aspiring to a better life [10]. John Gill, in his commentary on Hebrews 11:8, suggests that the land of Canaan, promised to Abraham, is typical of heaven, which is received by promise and grace [9]. Believers are seen as sojourners in this world, looking toward a heavenly home [9].
The concept of paradise in Genesis, particularly in the Garden of Eden narrative, is sometimes interpreted as man's original abode. Augustine, as cited by Aquinas, suggests that man was placed in paradise to "dress it and keep it," implying a state of sanctification and preservation from corruption [8]. This original paradise, however, is distinct from the post-mortem paradise mentioned in the New Testament.
Later theological developments clarify the believer's destination. For instance, the Apostle Peter speaks of a new heavens and a new earth, implying a transformation of the dwelling-place of humanity [5]. New Testament passages emphasize that believers' home is in heaven with the Lord Jesus Christ, and they are encouraged to focus their minds on heavenly things [6, 7]. John Calvin argues that believers throughout history, both before and after Christ's incarnation, have shared the same aim of aspiring to a better life, experiencing the truth of God's promises [4, 10].
Sources
- Genesis “but you will go to your fathers in peace. You will be buried in a good old age. -- Genesis 15:15”
- Genesis “I will go down with you into Egypt. I will also surely bring you up again. Joseph will close your eyes.” -- Genesis 46:4”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 76: enjoyed in this world. We accordingly find that in the parable of the rich man and Lazarus, Christ says: “The beggar died, and was carried by the angels into Abraham’s bosom.” ( Luke xvi. 22 .) The implication is undeniable that in his case the transition was immediate from earth to heaven. Still more explicit is the declaration of our Lord to the penitent thief, “To-day shalt thou be with me in paradise.” ( Luke xxiii. 43 .) The word paradise occurs in two other places in the New Testament. In 2 Corinthians xii. 4 , Paul says he was caug”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 45: light through the Gospel,” ( 2 Tim. 1:10 ). Paul does not mean by these words that the Fathers were plunged in the darkness of death before the Son of God became incarnate; but he claims for the Gospel the honourable distinction of being a new and extraordinary kind of embassy, by which God fulfilled what he had promised, these promises being realised in the person of the Son. For though believers have at all times experienced the truth of Paul’s declaration, that “all the promises of God in him are yea and amen,” inasmuch as these”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 93: the bondage of corruption. The change to be effected is in the dwelling-place of man. ( d .) According to the Apostle Peter, it is the world which once was destroyed by water, that is to be consumed by fire. But although the predictions of Scripture concern only our earth, it does not follow that the material universe is to last forever. As it is not from eternity, it probably will not last forever. It may be only one of the grand exhibitions of the wonderful working of God in the field of infinite space, and in the course of unending age”
- Phil (Protestant academic) “Tyndale House on Phil 3:20: 3:20 By contrast, believers who know their home is in heaven (see Eph 2:19) with the Lord Jesus Christ fill their minds with thoughts of heaven (see Col 3:1-2; cp. 1 Cor 15:19; 1 Pet 2:11) and Christ’s return (see 1 Cor 1:7; Titus 2:13).”
- Philippians (Protestant academic) “Tyndale House on Philippians 3:20: 3:20 By contrast, believers who know their home is in heaven (see Eph 2:19) with the Lord Jesus Christ fill their minds with thoughts of heaven (see Col 3:1-2; cp. 1 Cor 15:19; 1 Pet 2:11) and Christ’s return (see 1 Cor 1:7; Titus 2:13).”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Man's Abode, Which Is Paradise, Art. 3: Article: Whether man was placed in paradise to dress it and keep it? I answer that, As Augustine says (Gen. ad lit. viii, 10), these words in Genesis may be understood in two ways. First, in the sense that God placed man in paradise that He might Himself work in man and keep him, by sanctifying him (for if this work cease, man at once relapses into darkness, as the air grows dark when the light ceases to shine); and by keeping man from all corruption and evil. Secondly, that man might dress and keep ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 11:8: By faith he sojourned in the land of promise,.... The land of Canaan, so called, because it was promised to Abraham and his seed; and is typical of heaven, which is not by the works of the law, but by the free promise and grace of God: here Abraham sojourned for a while, as in a strange country; which was not his native place, and not his own, but another's; see Act 7:5 and an idolatrous one; here he sojourned by faith, believing that as it was promised, it would be given to him, and his seed: so all God's people are sojourners in this world, strangers and pilgrims”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 46: it was in reality one both before and after the manifestation of Christ in the flesh. 9. Confirmation of the former proof from the clear terms in which the form is expressed. Another confirmation derived from the former and from the nature of God. 10. Fourth proof from examples. Adam, Abel, and Noah, when tried with various temptations, neglecting the present, aspired with living faith and invincible hope to a better life. They, therefore, had the same aim as believers under the Gospel. 11. Continuation of the fourth proof from the”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 78: § 3. Patristic Doctrine of the Intermediate State. Although the true doctrine concerning the state of the dead was, as has been shown, revealed in the Old Testament, it was more or less perverted in the minds of the people. The prevalent idea was that all souls after death descended into Sheol, and there remained in expectation of the coming of the Messiah. When He came it was expected that the Jews, or at least, the faithful, 734 would be raised from the dead, and made partakers of all the glories and blessedness of the Messiah’s reign. ”