Is heaven real? If so, how does one know?
In spite of bogus claims of having visited
heaven, such as that professed by Ellen G. White of Seventh-day
Adventist fame (1945, 32ff), no one has died, gone to heaven, and
returned to earth to tell of the experience (cf. 2 Corinthians
12:1-10).
All we really know about heaven is what is
revealed in Scripture. In thinking of the celestial realm, one might
approach the subject from three perspectives: logical, historical, and
biblical.
Logic and Heaven
What happens to one’s personality when he
dies? There are but two possibilities: something (continued existence),
or nothing (non-existence). If nothing, life is an unfathomable
mystery—a senseless riddle. If something, is there a relationship
between the life that now is and the something yet to come? Philosophers
have long recognized the connection between a moral sense of “oughtness”
and the conviction of an existence beyond death.
The French philosopher Pascal wrote: “It is
certain that the mortality or immortality of the soul must make an
entire difference to morality” (1941, 219). If there is no
afterlife-consequence resulting from the way one lives on earth, there
is no enduring motivation for the noble existence.
If there is something after death, what is
the nature thereof? If that state is happiness for everyone, then what
is the ultimate benefit of goodness over evil? One might as well live
wickedly if eternal bliss is inevitable. If the future is entirely bad,
where is the incentive for benevolent conduct? The only proposition that
makes sense, that compels a life of quality, is this: there are two
eternal destinies—one is blessed, the other wretched. This reality is a
powerful factor in the ordering of one’s life.
History and Afterlife
There are certain thoughts that appear to be
so ingrained in the human psyche that they seem innate. The idea of a
superhuman power or powers, ultimately responsible for the universe and
humankind, has been virtually universal throughout history.
Out of the dimness of the patriarchal age
and the incredible suffering of a godly man came the conviction that
there is a realm beyond death where “the wicked cease from troubling,
and there the weary are at rest” (Job 3:17). The ancient
Egyptians constructed their tombs in preparation for a life beyond, and
our own Native Americans had their “happy hunting ground.”
Even among the scattered populations of
today’s world the notion stubbornly persists that there are future
rewards and punishments in the afterlife. If one assumes that the human
mind is reasonably sane, he must conclude that these concepts
essentially are axiomatic.
Biblical Testimony
The clearest, most certain argument for the
reality of heaven is the testimony of sacred Scripture.
Since “life and immortality” have been
“brought to light” through the “gospel” (2 Timothy 1:10),
it is to be expected that the New Testament will contain more
information on heaven than does the Old Testament. Nonetheless, there
are clear allusions to the eternal reward of the faithful in the earlier
revelation as well.
Abraham certainly had some concept of
heaven, for Scripture notes that “he looked for the city that has the
foundations, whose builder and maker is God.” The patriarchs died “in
faith” and confessed that they were but pilgrims on earth. They desired
a “better country,” and that place God had “prepared for them”
(Hebrews 11:9-16).
Moses forsook Egypt and chose ill-treatment
with Jehovah’s people, accounting the reproach of Christ greater riches
than the treasures of Egypt, looking toward to “the recompense of
reward” (Hebrews 11:24ff). David believed he ultimately would be
with his deceased baby in a better place (2 Samuel 12:23).
It goes without saying that our Lord Jesus
Christ spoke frequently of heaven. He promised that those enduring
persecution would have reward in heaven (Matthew 5:10-12). He
encourages us to lay up treasures in heaven that will abide (Matthew
6:19-21). In leaving earth’s environment, he promised to prepare a
place where the faithful might ultimately be with him (John 14:2-3).
The New Testament documents are punctuated repeatedly with promises of
heaven for those devoted to Christ (cf. Philippians 3:20-21; 1 Peter
1:3-5).
The pledges of the biblical record are only
as good, of course, as the credibility of the ancient book itself.
Happily, the vast encyclopedic volume of solid evidence that establishes
the trustworthiness of the Bible documents is entirely sufficient for
the conscientious student who pursues the matter with intellectual
integrity. With the passing of years, our hearts beat the more rapidly
with joyful anticipation of the eternal, heavenly kingdom.
The Nature of Heaven
It is a most unfortunate circumstance that
the biblical representation of heaven has been so skewed by misguided
teachers whose mode of thinking is so earth-bound that heaven cannot be
perceived except in terms of a material or physical environment.
From the very nature of the case, some
symbolism is required to represent the non-material, spirit realm. There
is a vast difference, however, between recognizing the use of symbols
(such as those common to the book of Revelation) and materializing
heaven itself. Let us consider several examples of how man has perverted
the nature of heaven by fashioning his own concept of the final abode of
the saints.
The Islamic Heaven
Mohammed’s idea of a “bedroom” heaven was
crude beyond adequate expression. Noted historian Phillip Schaff
described it as “a sensual paradise, with blooming gardens, fresh
fountains, and an abundance of beautiful virgins” (1894, 1543).
McClintock and Strong depicted Islam’s
paradise as follows:
As to the various felicities which await the
pious (and of which there are about a hundred degrees), they are a wild
conglomeration of Jewish, Christian, Magian, and other fancies on the
subject, to which the Prophet’s own exceedingly sensual imagination has
added very considerably. Feasting in the most gorgeous and delicious
variety, the most costly and brilliant garments, odors and music of the
most ravishing nature, and above all, the enjoyment of the Hur Al-Oyun,
the black-eyed daughters of paradise, created of pure musk, and free
from all the bodily weaknesses of the female sex, are held out as a
reward to the commonest inhabitants of paradise, who will always remain
in the full vigor of their youth and manhood (1969, 414).
A separate place is reserved for women since
“they are not of a prominently spiritual nature,” and likely could not
enjoy the male environment! The majority of inhabitants of hell are said
to be women.
The more liberal wing of Islam attempts to
smooth over the sensual and harsh nature of the “Prophet’s” teachings
(Ali 1946, 1464-70), but history is what it is!
Mormonism’s Heaven
The “heaven” of Joseph Smith Jr. bears no
resemblance to the biblical domain of righteous bliss. In a “vision”
allegedly received February 16, 1832, Joseph Smith claimed there are
three levels of heavenly “glory”: the Celestial, Terrestrial, and
Telestia—supposedly corresponding to the sun, moon, and stars (1
Corinthians 15:41). Smith, who was significantly influenced by the
dogma of Universalism (cf. Tanner 1987, 196ff), contended that most all
of the human family eventually would inhabit one or the other of these
spheres (Smith 1952, 76).
Celestial "" This realm is blessed by the
presence of the Father, Son, and Holy Spirit. It is reserved for the
faithful who accept the fullness of the gospel, together with those who
would have done so had opportunity presented itself to them, as well as
unaccountable children, and those who have entered the covenant of
“celestial” marriage. Eventually all of these can evolve to the status
of “gods.”
Terrestrial "" This state is inhabited by
people who reject the gospel, but nonetheless are moral. It also is the
abode of those who accept the gospel but do not remain faithful to the
Lord. It houses as well those on whose behalf others obey the
“post-mortem” plan of salvation (“baptism for the dead”). Finally, it
includes the heathen who never was exposed to the truth. This sphere is
blessed only by the Son and Holy Spirit.
Telestial "" There is no such word as “telestial.”
It is a term coined by Smith to depict the state of those who “received
not the gospel,” and—along with liars, murderers, adulterers, and
whoremongers—are thrust into the “eternal fire” of hell, but who are to
be rescued from torment when Christ has finished his work (a clear
contradiction). Only the Holy Spirit visits this place.
Ultimately, then, there is almost no one
left for true everlasting punishment in hell—only Satan, his angels, and
those who knew the full gospel but committed the unpardonable sin (yet
see Matthew 25:46). It is not difficult to discern that Mormonism
rivals Catholicism’s idea of Purgatory. In fact, Joseph Smith came to
believe there is no eternal punishment for any man (19.6).
The “Watchtower”
Heaven
The Jehovah Witnesses have almost no concept
of the distinction between literal and figurative language in the Bible.
Accordingly, they extract two texts from highly symbolic portions of the
book of Revelation (7:1ff; 14:1ff) and conclude that “the final
number of the heavenly church will be 144,000, according to God’s
decree” (Let God Be True 1946, 113). The balance of humanity, they
contend, will live on God’s glorified earth. (For a discussion of the
“heavenly 144,000” theory, see Jackson 2004, 55-58.)
The
“Heaven-on-Earth” Theory
The notion that this earth will be purged by
fire at the end of time and restored to a material paradise is extremely
popular in the denominational community. As Presbyterian scholar Charles
Hodge declared: “Earth shall become heaven” (1860, 141).
Some of the restoration pioneers advocated a
similar view, amidst other eschatological (end-of-time) confusion (e.g.,
millennialism), and there seems to be at least a minor escalation of
this theory today among some younger preachers. There are serious
fallacies associated with this concept:
(1) Repeatedly, the Bible makes a clear
distinction between the heaven that is reserved for the saved, and the
earth (see Matthew 5:34-35; 6:10, 19-20).
(2) The proof texts upon which the
“heaven-on-earth” idea are based are: Isaiah 65:17; 66:22; 2 Peter
3:13; Revelation 21:1. The fact is, each of these passages in
context clearly demonstrates figurative language. In the Isaiah texts,
the “new heavens” and “new earth” are symbols prefiguring the Christian
dispensation (cf. 65:17 with 2:2-4; 11:6-9 and 66:22 with 2:2-4 and
66:20b).
In 2 Peter 3:13 the “new earth”
cannot be the present globe, for the same context indicates that at the
Lord’s return the earth shall be “burned up” or “dissolved” (vv.
10-11).
Nor can Revelation 21:1 refer to the
material earth, for that will have “passed away” and be “no more.” (For
a more extended discussion of this theme, see Will Heaven Be on Earth?.)
(3) There is a principle in logic which
states that things equal to the same thing are equal to each other. If
2+2=4, and 3+1=4, then 2+2 and 3+1 are math equivalents.
If it is the case that the faithful are
promised a place that is called “heaven,” which is distinguished from
“earth,” and likewise there is an eternal realm designated as the “new
heavens and new earth,” then it follows that the “new heavens and new
earth” are the equivalent of heaven. The former is a figurative
expression for the latter. Just as the “new heavens and new earth” of
Isaiah’s prophecies foretold of a new spiritual environment, the church,
even so, the “new heavens and new earth” of both Peter and John speak of
a new spiritual realm—heaven.
(4) Frequently it is claimed that Romans
8:20-22 teaches a restored earth in the final order of things. This
is an unfounded conclusion. The material creation in this context has
been personified so as to express the keen anticipation of the
consummation of earth’s affairs when its purpose has been realized.
This type of argument certainly is not
without precedent in the Scriptures. In Psalm 114, the inspired
writer describes the deliverance of Jehovah’s people from Egyptian
bondage. In conjunction with that glorious event, various elements of
the creation are depicted as cooperating with, and rejoicing at,
Israel’s freedom. The sea saw it and fled, the mountains skipped as
rams, the hills frolicked like little lambs, and the earth trembled.
The Old Testament is replete with this type
of symbolism (cf. Psalm 96:12; 98:8; Isaiah 35:1; 55:12).
(5) Do the final two chapters of the book of
Revelation represent a renovated material earth for people with physical
bodies? Are there mountains, rivers, and animals, as some allege? Is
Jerusalem a literal city with foundations, gates, jewels, etc.?
If one views the items mentioned in
Revelation 21 in a material or physical sense, numerous problems
arise. For example, if the language is literal, how can “Jerusalem” be
both a “city” and a “bride”? If literalism prevails, why is Jerusalem a
“city” in one verse, yet the “tabernacle” in another (vv. 2-3)?
Are not these figures of speech that represent the “peoples” of God
(v. 3b)? How many other things in the Apocalypse must be
literalized, e.g., incense, instruments of music, horses, a serpent,
dragons, harlots? (For more on this, see below.)
Here is another interesting question: if the
“new earth” is to be both material and physical, as many contend, what
will happen on the last day of earth’s history?
Since all dead bodies that come forth from
the grave will be spiritual, and not physical (1 Corinthians 15:44),
won’t the Lord, following the renovation of the earth, have to
reconstitute the spiritual body, making it conform once more to the
physical or material earth?
The Origin of the
Theory
The fact is, this idea of “transforming” the
earth had its origin in the pseudepigrapha literature of the
inter-biblical period, and not in Scripture.
For instance, in the book of 1 Enoch, there
is this statement: “I will transform the heaven and make it an eternal
blessing; and I will transform the earth and make it a blessing” (45:4).
There are numerous other references of
similar import. J. W. Roberts wrote:
Some apocalyptic writers had thought that
the present earth would merely be transformed (Jubilees 1:29; Enoch
45:1), though others predicted that “the first heaven will pass away, a
new heaven will appear” (Enoch 91:16). This [latter view] accords with
the New Testament expectation (Matthew 5:18; 2 Peter 3:12; Hebrews
12:27), though John does not describe the process of destruction. He
has said, “...earth and sky fled away, and no place was found for them”
(20:11) (1974, 179).
Professor Frank Pack observed:
This new heaven and new earth is that which
is spoken of by our Lord. It would appear that this is best understood
as the vision of heaven itself, thought of in terms of the New
Jerusalem, the heavenly city in the new heaven and the new earth (1984,
93; emphasis added).
It is a most unfortunate thing that the true
Bible teaching on heaven has been so misunderstood and misdirected—by
well-meaning souls in some cases, by carnal and unscrupulous
manipulators in other instances. Many are so earth-oriented in their
perspective that they cannot possibly envision how they might be happy
eternally in a purely spiritual realm. Hence, just as some have
fashioned a “god” in their own image, materialistic people construct
their “heaven” of earthly elements. Both are wrong!
Atheism’s Heaven
Perhaps it would be fitting to conclude this
segment with a comment on atheism’s “heaven.” It won’t take long! For
atheists there is no heaven—in more ways than one.
Unbelievers assume that the totality of man
is flesh; there is no soul. When the brain dies it is the cessation of a
mechanical process; one’s existence ends. There is no consciousness ever
again. Death supposedly is analogous to an automobile that is worn out
and will never be operative henceforth.
Why then do we have funerals and cemeteries
for our loved ones, but not for cars? Can a hunk of organized metal
reason, express love or fear, feel guilt, or appreciate beauty? It taxes
rationality to the breaking point to contend that matter is all there
ever was, is, or will be with reference to a person.
If there is nothing after death, what is the
difference between a Hitler, who murdered six million Jews, and the
exterminator, who kills six million cockroaches?
Biblical Symbolism of
Heaven
The study of heaven has been a much
neglected theme. When William Shedd produced his celebrated work,
Dogmatic Theology, he utilized only two pages on “heaven,” while
consuming eighty-seven pages on “hell”! (1971, 664-754). Surely heaven
is worthy of greater attention.
Material Symbolism
What is God like as to his essence? Jesus
declared that “God is spirit” (John 4:24), but who knows what spirit is?
None of us has ever seen one. We know what spirit is not. It is not
flesh, bones, or blood (Luke 24:39; Matthew 16:17), i.e.,
physical.
In view of the inability of the human mind
to fathom the “deep things of God” (1 Corinthians 2:10), the
Scriptures accommodate our limitations by the use of figures of speech.
One of these is called anthropomorphism (“man form”); this is describing
God symbolically in human terms, e.g., eyes, ears, arms, hands
(Isaiah 53:1; 59:1; Hebrews 4:13). It is a serious error to think of
God the Father literally as a physical being, as our Mormon friends do
(Smith, 130:22).
Similarly, heaven is a spiritual realm. The
Bible, therefore, employs a variety of figures of speech to represent
the grandeur of heaven, and it is a mistake to literalize these symbols.
Yet such is common among well-meaning, though misguided, students.
Figures for Heaven
The Hebrew term samayim (heaven/s) is found
421 times in the Old Testament, and its corresponding Greek companion,
ouranos, is employed 273 times in the New Testament. Both expressions
are used in several different senses, in each case being defined by the
context.
“Heaven” may refer to the realm of the birds
(Genesis 1:26; Matthew 8:20) or the region of weather phenomena
(Genesis 8:2; James 5:18). The term also can embrace what we call
“outer space,” the arena of the planets and stars (Genesis 1:14;
22:17).
Then there is the place where the abode of
God is focused—called “heaven” (Matthew 6:9), the “heaven of heavens”
(Deuteronomy 10:14), or “the third heaven” (2 Corinthians 12:2).
There are many figures of speech that
represent the heavenly sphere. Heaven is represented as a “city”
(Hebrews 11:10) or a “country” (vv. 14-16). Jesus
characterized it as both a “house” and a “place” (John 14:2). It
may be depicted as a “temple” (Isaiah 6:1) or a “throne”
(Matthew 5:34). It is called “glory” (1 Timothy 3:16) and a
“kingdom” (2 Timothy 4:18). It is the ultimate “holy city, the
new Jerusalem” (Revelation 21:2) and the garden-like Paradise of
God (Revelation 2:7). It will be our eternal “home” (2
Corinthians 5:8).
The New Jerusalem
In Revelation 21:1-22:5 there is a
marvelous depiction of the celestial home of God’s people. Symbolically
it is represented as “a new heaven and a new earth,” “the holy city, new
Jerusalem.” It is pictured as “coming down out of heaven” (21:2).
The “coming down” is not to be viewed as a “spatial” movement (Jones
1971, 116), as evidenced by the subsequent repetition of the phrase
(v. 10). There is the suggestion of something which partakes of the
“heavenly” nature.
This section of Revelation falls into four
principal segments: (a) its inhabitants, the redeemed (21:1-8);
(b) its symbolic structure, in grandeur and scope (vv. 9-21); (c)
its glory, safety, and sanctification (vv. 22-27); (d) the river
of life (22:1-5). Let us consider these segments.
(21:1-8) – There is a merging of
several figures of speech as the image of the holy city itself gives
place to its inhabitants, the victorious people of God—under the picture
of a bride who has been made ready for her husband. The picture of the
tabernacle appears, i.e., the dwelling place of God. He is personally
with his people and they belong to him. All of their sorrows and pains
are vanquished. Trials give way to “all things new.”
The eternal God provides the “water of life”
that will perpetually quench the thirst of the Lord’s people. The reward
has not been merited, but is freely given; yet, the gift has been
bestowed only to those who, by obedient faith, have “overcome” (cf.
2:7, 11, 17, 26; 3:5, 12, 21). This place and people stand in stark
contrast to the vile inmates of hell.
(21:9-21) – There is now a symbolic
depiction of the city. It is heavenly in nature, blessed with the glory
of God himself. The city is surrounded by a wall, great and
high—reflecting the concept of absolute security. The gates are ever
open (v. 25); there is no threat from without; heaven’s enemies have
been dealt with already (v. 8).
On the gates are written the names of the
tribes of Israel and the wall is undergirded by twelve foundations upon
which are the names of the twelve apostles. The number twelve likely is
a figure for the full complement of the redeemed—from both Old and New
Testament eras. The symbolism is clear inasmuch as there were thirteen
devout apostles. Literalizing the context is inexcusable.
The heavenly “Jerusalem” is represented as
vast in area (1,500 miles in each direction—width, breadth, and height).
It is perfectly clear that this is not a literally restored earthly
Jerusalem. Coffman has shown that if one allows 1/10th of a mile to the
level for the height, that would be 15,000 levels, allowing a floor
space of more than thirty-three billion square miles, “many times the
total area” of our planet (1979, 484). This is another indication that
heaven is not a renovated “earth.”
The cubed shape of the city is reminiscent
of the Holy of Holies in the tabernacle, which was the dwelling place of
God (Exodus 25:22; 1 Kings 6:20). The unparalleled beauty and
value of the city are portrayed by pure gold and brilliant gems. To
illustrate, the “building of the wall was like jasper,” even as “pure
glass” (v. 18). The original term (iaspis) designates any opaque
stone; it possibly refers to the diamond (Danker et al. 2000, 465). The
term “building” (endomesis—used only here in the New Testament) can
denote that which is built-in, or as we might describe it, inlaid. Here
it may suggest a diamond-studded wall. As one writer noted, the
“language breaks down in endeavoring to describe the radiance, the
glory, the wealth, the beauty, and the magnificence of this great city”
(Pack, 90).
(21:22-27) – Both the Father and the
Son become the divine sanctuary in this segment. Jesus also is
represented as “the Lamb,” referring, of course to his sacrifice for sin
(John 1:29). The inseparable connection between the Father and
the Lamb is clear testimony of the deity of the Son. Such is a strong
indictment of cultists like the “Watchtower” devotees, who claim that
Christ was “nothing more than a perfect man” (Let God Be True 1946, 87).
In this wondrous realm there is no “night,”
hence no need for artificial illumination—or even the sun—for the
splendor of heaven is that of the glory of God and the Lamb (cf.
22:5). This is another clue that this is not a renewed material
universe. Mention of the “nations” (vv. 24, 26) reveals that the
population is international in composition (cf. 7:9).
The sustained purity of heaven is emphasized
by the fact that nothing unclean will ever enter the sacred domain
(cf. 22:15). Those who glory in their carnality should take careful
note. Furthermore, heaven is reserved only for those whose names are
written (perfect tense, “permanently written,” [v. 27b]) in the
Lamb’s book of life. These are they who, by obedience to Christ, entered
his spiritual body (1 Corinthians 12:13; Galatians 3:26-27), the
church (Colossians 1:18, 24), hence have been “enrolled” in
heaven (Hebrews 12:23).
(22:1-5) – There is a connection
between the books of Genesis and Revelation. Things that went wrong at
the commencement of human history, as revealed in Genesis, are shown now
to be rectified in the eternal order of heavenly things. God’s great
plan has never failed in spite of the multitudes that are lost
(Matthew 7:13-14; 22:14).
This section on heaven concludes with a
discussion of the “river” of the “water of life,” i.e., in the imagery,
it is that which sustains life eternal (cf. John 4:13-14). The
water issues from God’s throne, a suggestion of divine authority. It is
not that which man could initiate for himself.
All needs of the saints are provided—water
to quench thirst, food from the tree of life to sustain, and perpetual
health from the leaves of the tree of life. We must ever remind
ourselves that these are spiritual symbols, for there is neither
sickness nor death in heaven. Note that the “nations” stand healed. The
nations that once made war with the Lamb have been conquered by his love
(Roberts, 193).
The curse imposed in Eden has been removed
forever. Those who have the Lamb’s “name” on their forehead—a symbol of
identification, perhaps suggesting also their mental assent to his
teaching—bask in the radiance of his face and rejoice in serving him
evermore. (For comments on the balance of this chapter, see Jackson,
223ff.)
The materialistic approach of many with
regard to heaven—with its supposed literal buildings, streets, physical
bodies, marriages, animals, etc.—that has consumed the sectarian
community and is making in-roads in the church, is disturbing. It cannot
but make one wonder how some people could ever expect to enjoy heaven
once they are confronted with the reality that there will be no shopping
malls, golf courses, fishing streams, or hunting seasons. No Monday
Night Football or the legion of other material pursuits that utterly
consume the attention of far too many professing disciples of the Lord.
When baseball is thrilling, yet Bible study, prayer, and worship
services are dull, the biblical heaven is lightyears from the heart.
Some Facts about
Heaven
But what will heaven be like from a personal
point of view? What are some of the qualities that will reward the
believer who remains faithful, perhaps even in the face of pain and
death? (Revelation 2:10). What makes our ultimate “home” so
precious?
Blissful Rest
John wrote: “Blessed are the dead who die in
the Lord. From henceforth, yes says the Spirit, that they may rest from
their labors; for their works follow with them” (Revelation 14:13).
Note the following: “Blessed” (makarios) is a New Testament term
that always describes people. It carries the idea of happiness, a state
of bliss (cf. Matthew 5:3ff; John 13:17). It is the hope of every
child of God (Titus 2:13).
This bliss is a present reality that extends
into eternity. It is promised to those who die “in the Lord.” One cannot
die in the Lord who has lived out of the Lord. The happiness is
accompanied by “rest” from “labor,” a term that signifies work to the
point of exhaustion—a condition that scarcely describes some members of
the church. The rest is entered only by diligence (Hebrews 4:11).
The Reward of Reaping
The agricultural motif of sowing and reaping
abounds in Scripture. Several principles of this symbol are: One reaps
only the kind he has sown, whether for good or bad (Galatians 6:7-8).
The harvest is more abundant than the quantity of the seed sown. The
sower must be patient, for he will reap in due season if he does not
faint—a warning about possible apostasy (v. 9).
Elsewhere the Lord provided other glimpses.
In one of his parables he has a father say to his boy, “Son, go work
today in the vineyard” (Matthew 21:28). There is an object of the
command—the son; an obligation—work; the urgency—today; and the
designated place—in the vineyard. There will be a glorious reward in
heaven, but such will be realized only by obedient service.
A Realm of
Righteousness
Heaven will be thrilling indeed because of
the absolute goodness that characterizes it continuously. It will be
inhabited by the Holy Godhead
(Revelation 4:8),
holy angels (Luke 9:26), and the “just” (i.e., justified) ones
who have been made perfect (Hebrews 12:23).
There will be no police or prisons, and no
“most-wanted.” The pristine environment will be bereft of pimps,
prostitutes, and porn-shops. There will be no sniffers, puffers, or
drug-shooters who are “high” on “substance.” Heaven will be void of all
those renegades who have entered the bowels of everlasting hell
(Matthew 25:41-46; 2 Thessalonians 1:7-9; Revelation 14:9-12; 21:8;
22:15).
A Region of Responsibility
Some may be alarmed to learn that heaven
will not be a place of mere recreation and retirement, though an
atmosphere of constant supreme joy will prevail. One writer, who has
depicted heaven as a material kingdom on earth, crudely literalizes by
describing it as a place of “partying,” with amazing food and fine wine,
along with music and dancing. (Lebhar 2006, 297). But the paradise of
God will be a place of responsible service.
John declares that in heaven God’s “servants
shall serve him” (Revelation 22:3b) and such will be continuous
(cf. 7:15). From our presently jaded vantage point, it is
difficult to imagine that the thrill of serving God will be so consuming
one will never grow weary of it. How this challenges our dull minds!
In one of his parables, Jesus told of ten
servants who were entrusted by their master with money to invest in
trading. When they were finally called to account, each was rewarded
with responsibility in direct proportion to the manner in which he had
utilized his preparatory ability (Luke 19:16-19). This seems to
clearly indicate varying levels of responsibility in the heavenly
administrations (cf. 2 Timothy 2:12; Revelation 3:21; 22:5).
Reunion and
Recognition
When faithful Abraham died, he “was gathered
to his people” (Genesis 25:8). This cannot refer to the interment
of his body, for his people were buried in Mesopotamia; but he was
interred in Canaan. The phrase must allude to a reunion with faithful
ancestral patriarchs. Both Jacob and David expected to be reunited with
loved ones. The former anticipated going “to [his] son,” Joseph, whom he
perceived to be dead at this time (Genesis 37:35). Clearly David
expected to see his sweet child in the afterlife (2 Samuel 12:23).
Jesus told of many who “shall come from the
east and the west [an allusion to the Gentiles], and shall sit down with
Abraham, and Isaac, and Jacob in the kingdom of heaven” (Matthew
8:11). As noted earlier, heaven will embrace an international
conglomerate of saints. Such a promise implies an awareness of
fulfillment when finally realized. Will we know Abraham, Isaac, and
Jacob? Certainly. Will Abraham, Isaac, and Jacob know Abraham, Isaac,
and Jacob? There is clear recognition of kinsmen here.
The problem is frequently posed: “If I will
know my loved ones who are in heaven, I certainly will know that some of
them are not there! In that event, how could I possibly be happy?” Three
things may be said about that. First, God will “fix” all potential
problems; this is expressed in the promise that the Lord “will wipe away
every tear from their eyes” (Revelation 7:17; cf. 21:4). Second,
with a tremendously heightened sense of spirituality, we will not view
loved ones who died in rebellion to God with the same jaundiced vision
we now have. Third, if the Lord himself can be happy (see “blessed” [makarios],
“happy” – 1 Timothy 1:11; 6:15), with his greater love for
humanity than any of us has, we should be confident that the joy of
heaven will eclipse any and all sadness of this life’s remembrances.
The Reliability
of Our Hope
Since the Bible occasionally speaks of the
prospect of heaven as a “hope,” some are inclined to assign a rather
weak meaning to “hope,”—as, for example, “I hope to strike it rich some
day.” That is not the significance of biblical hope. Genuine hope
includes both a “desire” for something and a “confident expectation,” or
“solid assurance,” of the goal to be attained (Mounce 2006, 340).
In Paul’s magnificent defense of the gospel
before the Roman governor Felix, he argued his case upon the hope that
"there shall be a resurrection both of the just and unjust (Acts
24:15; cf. 23:6). Elsewhere, the apostle contends for the validity
of the general resurrection on the basis of the historical certainty of
Christ’s resurrection.
In 1 Corinthians 15, Paul affirms
that Jesus “was raised on the third day according to the scriptures”
(v. 3). He introduces a string of witnesses to the risen Lord, not
the least of which was a company of some five hundred people on one
occasion, of whom most were still alive for examination (v. 6).
He stakes the entire credibility of the Christian message upon Jesus’
resurrection; upon that foundation our faith and hope are based (vv.
16-19). Thus, our hope of eternal life (i.e., heaven) is grounded in
that resurrection. Is, then, the resurrection narrative credible?
Simon Greenleaf (1783-1853), one of the
founders of the Harvard Law School, was a world class legal scholar. His
multi-volume work, A Treatise on the Law of Evidence, is considered one
of the classics of judicial literature.
Greenleaf also produced a profound volume
titled, The Testimony of the Evangelists Examined by the Rules of
Evidence Administered in Courts of Justice. Therein he forcefully
demonstrated that the Gospel records pass the test of historical-legal
credibility with flying colors. Christ was raised; there will be a
general resurrection, and the righteous will enter heaven (John
5:28-29).
Oh the wonder of heaven! What confident
anticipation undergirds the Christian’s hope. Prepare for your eternal
home!
REFERENCES
Ali, A. Yusuf. 1946. The Holy Qur’an –
Translation and Commentary. Islamic Propagation Centre International.
Coffman, James Burton. 1979. Commentary on
Revelation. Abilene, TX: ACU Press.
Danker, F. W. et al. 2000. A Greek-English
Lexicon of the New Testament. Chicago, IL: University of Chicago.
Greenleaf, Simon. 1903. The Testimony of the
Evangelists Examined by the Rules of Evidence Administered in Courts of
Justice. Newark, NJ: Soney & Sage.
Hodge, Charles. 1860. An Exposition of the
Second Epistle to the Corinthians. New York, NY: Robert Carter &
Brothers.
Jackson, Wayne. 2004. Revelation: Jesus
Christ’s Final Message of Hope. Stockton, CA: Courier Publications.
Jones, Russell B. 1971. The Triumphant
Christ and His Church – An Exposition of the Revelation. Birmingham, AL:
Banner Press.
Lebhar, S. G. 2006. New Dictionary of
Christian Apologetics. Campbell Campbell-Jack, Gavin McGrath, eds.
Downers Grove, IL: Inter-Varsity Press.
Let God Be True. 1946. Brooklyn, NY:
Watchtower Bible and Tract Society.
McClintock, John and James Strong. 1969.
Cyclopedia of Biblical, Theological, & Ecclesiastical Literature. Grand
Rapids, MI: Baker.
Mounce, William D. 2006. Complete Expository
Dictionary of Old & New Testament Words. Grand Rapids, MI: Zondervan.
Pack, Frank. 1984. The Message of the
Revelation. Vol. 2. Abilene, TX: Biblical Research Press.
Pascal, Blaise. 1941. Pensees. New York, NY:
Random House.
Roberts, J. W. 1974. The Revelation to John.
Austin, TX: Sweet Publishing Co.
Schaff, Phillip. 1894. Schaff-Herzog
Encyclopedia of Religious Knowledge. Vol. 3. New York, NY: Fung &
Wagnalls.
Shedd, William. 1971. Dogmatic Theology.
Grand Rapids, MI: Zondervan.
Smith, Joseph, Jr. 1952. Doctrine and
Covenants. Salt Lake City, UT: Church of the Latter-day Saints.
Tanner, Jerald and Sandra. 1987.
Mormonism—Shadow or Reality. Salt Lake City, UT: Lighthouse Ministry.
White, Ellen G. 1945. Early Writings.
Washington, D.C.: Review & Herald.
SCRIPTURE REFERENCES
1 Corinthians 12:1-10; Job 3:17; 2 Timothy
1:10; Hebrews 11:9-16; Hebrews 11:24; 2 Samuel 12:23; Matthew 5:10-12;
Matthew 6:19-21; John 14:2-3; Philippians 3:20-21; 1 Peter 1:3-5; 1
Corinthians 15:41; Matthew 25:46; Matthew 5:34-35, 6:10, 19-20; Isaiah
65:17, 66:22; 2 Peter 3:13; Revelation 21:1; 1 Peter 3:13; Romans
8:20-22; Psalm 114; Psalm 96:12, 98:8; Isaiah 35:1, 55:12; Revelation
21; 1 Corinthians 15:44; Matthew 5:18; 2 Peter 3:12; Hebrews 12:27; John
4:24; Luke 24:39; Matthew 16:17; 1 Corinthians 2:10; Isaiah 53:1, 59:1;
Hebrews 4:13; Genesis 1:26; Matthew 8:20; Genesis 8:2; James 5:18;
Genesis 1:14, 22:17; Matthew 6:9; Deuteronomy 10:14; 2 Corinthians 12:2;
Hebrews 11:10; John 14:2; Isaiah 6:1; Matthew 5:34; 1 Timothy 3:16; 2
Timothy 4:18; Revelation 21:2; Revelation 2:7; 2 Corinthians 5:8;
Revelation 21:1-22:5; Exodus 25:22; 1 Kings 6:20; John 1:29; 1
Corinthians 12:13; Galatians 3:26-27; Colossians 1:18, 24; Hebrews
12:23; Matthew 7:13-14, 22:14; John 4:13-14; Revelation 2:10; Revelation
14:13; Matthew 5:3; John 13:17; Titus 2:13; Hebrews 4:11; Galatians
6:7-8; Matthew 21:28; Revelation 4:8; Luke 9:26; Matthew 25:41-46; 2
Thessalonians 1:7-9; Revelation 14:9-12, 21:8, 22:15; Revelation 22:3;
Luke 19:16-19; 1 Timothy 2:12; Revelation 3:21, 22:5; Genesis 25:8;
Genesis 37:35; Matthew 8:11; Revelation 7:17; 1 Timothy 1:11, 6:15; Acts
24:15; 1 Corinthians 15; John 5:28-29
Other Articles
by Wayne Jackson
Why Do
People Refuse to Come to Jesus?
Is Lust Fornication?
Is the Restoration Plea Valid
Are We Under Law or Grace?
Apostasy - A Clear and Ever
Present Danger
Three
Dimensions of Love
What is Truth? A Question
for the Ages
The Challenge of Agape Love
That Mysterious Disciple
The Value of the Kingdom of Heaven
Did the Early Church Observe the
Lord's Supper Daily?
- Caffin,
B.C. (1950), II Peter – Pulpit Commentary, H.D.M. Spence
and Joseph Exell, eds. (Grand Rapids: Eerdmans).
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