The study of heaven has been a much-neglected theme. What is it? Who will be there? What will it be like? By request, today we are going to try and answer these questions as best we can by going to the Scriptures. None of us have been to heaven yet but we do know what God’s word tells us in 1 Corinthians 2:9 (NIV): “What no eye has seen, what no ear has heard, and what no human mind has conceived”—the things God has prepared for those who love him—
Heaven, what is it? 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 so we know what heaven is not; it is not a physical place. Jesus clearly stated to Pilate, “My kingdom is not of this world… my kingdom is from another place” (John 18:36). We also know from 1 Corinthians 15:50 that flesh and blood cannot inherit the kingdom of God.
Heaven is a spiritual realm and hard to comprehend. 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-intentioned but misguided believers.
Symbols for Heaven: The Hebrew term (samayim) often translated as 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 terms are used in several different ways, in each case being defined by the context.
“Heaven” may refer to the realm of the birds (Genesis 1:26) or the region of weather phenomena (Genesis 8:2; James 5:18). The term also can embrace what we call “outer space,” the area of the sun, moon, and stars (Genesis 1:14; 22:17). Then there is the place where God abides — 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 what we refer to as heaven. Heaven is represented as a “city” and a “country” (Hebrews 11:10-16). 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). Slide 12 It is called a kingdom (heavenly kingdom) in 2 Timothy 4:18. It is referred to as the holy city, the new Jerusalem” in Revelation 21:2 and the garden-like Paradise of God where the tree of life is located (Revelation 2:7). It will be our eternal “home” (2 Corinthians 5:8).
In Revelation 21:1-22:5 there is a marvelous depiction of heaven, the eternal spiritual home of God’s people. Read Revelation 21:1-6. 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. Symbolically it is represented as “a new heaven and a new earth,” “the holy city, the new Jerusalem.” It is pictured as “coming down out of heaven” (Revelation 21:2). The “coming down” is not to be viewed as an actual literal movement, as evidenced by the subsequent repetition of the phrase in Revelation 21:10. The picture of the tabernacle appears, i.e., the dwelling place of God (Revelation 21:3). He dwells with his people, and they belong to Him. All their sorrows and pains are vanquished (Revelation 21:4). Trials give way to all things new (Revelation 21:5). The eternal God provides the “water of life” that will perpetually quench the thirst of the Lord’s people (Revelation 21:6).
The reward has not been merited but is freely given. However, the gift has been bestowed only to the overcomers (NASB; NKJ [the victorious NIV]). Those who, by obedient faith, have “overcome” (Revelation 2:7, 11, 17, 26; 3:5,12, 21). Read Revelation 21:7-21.
There is now a symbolic depiction of the holy city. Those who overcome will inherit these things (NASB 21:7). There is no threat from outside; heaven’s enemies have been dealt with already (21:8). It is heavenly in nature, blessed with the glory of God himself (21:11). The city is surrounded by a wall, great and high — reflecting the concept of absolute security (21:12).
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. In Scripture, the number 12 symbolizes God’s power and authority as well as serving as a perfect governmental foundation. It can also symbolize completeness or the nation of Israel as a whole. Literalizing the context is inexcusable.
The heavenly Jerusalem is represented as vast in area, 1,500 miles in each direction — width, breadth, and height (21:15-17). It is perfectly clear that this is not a literally restored earthly Jerusalem. If you allow 1/10 of a mile to the level for the height, that would be 15,000 levels, allowing a floor space of more than 33 billion square miles, many times the total area of the earth. This is another indication that heaven is not a renovated earth.
The cubed shape of the city (21:16) is reminiscent of the Holy of Holies in the tabernacle, which was the dwelling place of God (1 Kings 6:20). The unparalleled beauty and value of the city are portrayed by pure gold and brilliant gems (21:18-21). To illustrate, the “The wall was made of jasper, and the city of pure gold, as pure as glass” (21:18). The language is symbolic, intended to describe the radiance, the glory, the wealth, the beauty, and the magnificence of this great city.
Read Revelation 21:22-27. There is no need for a physical temple because the Lord God Almighty and the Lamb are its temple (21:22). In this wondrous realm there is no “night,” (21:23) hence no need for artificial illumination—or even the sun—for the splendor of heaven is that of the glory of God (Revelation 22:5). This is another clue that this is not a renewed material universe. Mention of the “nations” (21:24, 26) reveals that the population consists of all races and peoples (see Revelation 7:9). We are all one in Christ Jesus(Galatians 3:28). And the gates to this heavenly city are always open (21:25).
Furthermore, heaven is reserved only for those whose names are written in the Lamb’s book of life (Revelation 21:27b). These are they who, by obedient faith, entered Christ’s spiritual body (1 Corinthians 12:13; Galatians 3:26-27), which is the church (Colossians 1:18, 24), hence have been “enrolled” in heaven (Hebrews 12:23). The sustained purity of heaven is emphasized by the fact that nothing unclean will ever enter this sacred domain (Revelation 22:15).
Read Revelation 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. This section on heaven concludes with a discussion of the river of the water of life (22:1). In the imagery, it is that which sustains eternal life (John 4:13-14). The water comes 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. The curse imposed in Eden has been removed forever. Revelation 22:5 affirms that this magnificent spiritual city will never come to an end and those who inhabit it will live for eternity within its perfectly secure walls and absolute goodness.
The materialistic approach of many regarding heaven — with its supposed literal buildings, streets, mansions, physical bodies, marriages (Mark 12:18-27), animals, etc. is disturbing. It makes you 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, football games, hunting seasons or the legion of other material pursuits that utterly consume the attention of far too many professing Christians.
What will heaven be like from a personal point of view? What are some of the qualities that will reward the faithful believer? Blissful Rest: Revelation 14:13 (NIV) Then I heard a voice from heaven say, “Write this: Blessed are the dead who die in the Lord from now on.” “Yes,” says the Spirit, “they will rest from their labor, for their deeds will follow them.”
The term translated as “Blessed” (makarios) is a New Testament term that always describes people. It carries the idea of happiness, a state of bliss (Matthew 5:3; 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.” However, one cannot die “in the Lord” if one never got into the Lord (Romans 6:3-5). But those who are united with Christ and who die “in the Lord” are blessed with rest from their labor. The Greek word translated in the NIV as “labor” signifies trouble, difficulty, toil, hard work to the point of exhaustion, a condition that scarcely describes many professing Christians.
Heaven will be thrilling indeed because of the absolute goodness that characterizes it continuously. It will be inhabited by the Lord God Almighty (Revelation 4:8), and the righteous who have been made perfect (Hebrews 12:23). There will be no cowardly, unbelieving, vile, murderers, sexually immoral, those who practice magic arts, idolaters or liars—they will be consigned to the fiery lake of burning sulfur, the second death (Revelation 21:8).
Some may be surprised to learn that heaven will not be a place of mere recreation and retirement, though an atmosphere of constant supreme joy will prevail. The paradise of God will be a place of continual service. Revelation 22:3b (NIV) declares that his servants will serve him (the saints serving the Lord). Revelation 7:15 tells us this service will be continuous.
What about Reunion and Recognition? When 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 buried in Canaan (Genesis 25:9). The phrase must allude to a reunion with faithful ancestral patriarchs. 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? Will Abraham, Isaac, and Jacob know Abraham, Isaac, and Jacob? There seems to be a clear recognition of kinsmen here. Also see Matthew 22:32.
This leads to another question: If I know my loved ones who are in heaven, will I know that some of them are not there! In that event, how could I possibly be happy?” A couple of 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; Revelation 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.
The Reliability of Our Hope: Since the Bible speaks of the prospect of heaven as a “hope,” some are inclined to assign a rather weak meaning to the word. For example, “I hope to strike it rich someday.” 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.
In Paul’s defense of the gospel before the Roman governor Felix, he argued his case upon the hope that …there will be a resurrection of the dead, both of the just and the unjust (Acts 24:15 NKJ). Elsewhere, the apostle contends for the validity of the general resurrection based on 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” (1 Corinthians 15:3). 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 (1 Corinthians 15:6). He stakes the entire credibility of the Christian message upon Jesus’ resurrection; upon that foundation, our faith and hope are based (1 Corinthians 15:16-19). Thus, our hope of eternal life (i.e., heaven) is grounded in the resurrection of Jesus. Is, then, the resurrection narrative credible?
Simon Greenleaf (1783-1853) was a world-class legal scholar and one of the founders of the Harvard Law School. He wrote a book titled, The Testimony of the Evangelists Examined by the Rules of Evidence Administered in Courts of Justice. In this book he forcefully demonstrated that the Gospel records pass the test of historical-legal credibility with flying colors. Jesus rose from the dead, never to die again, He is Alive! And all of us who are united with Him share in His resurrection. Romans 6:5 (NASB) For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection. Those “in Christ” will be raised, spiritually, and the righteous will enter heaven for eternity.
Oh, the wonder of heaven! What confident anticipation undergirds the Christian’s hope. Prepare for your eternal home! 1 Corinthians 2:9 (BSB) Rather, as it is written: “No eye has seen, no ear has heard, no heart has imagined, what God has prepared for those who love Him.”
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