Excursus - The Biblical Doctrine of Heaven

The breathtaking scenes of Revelation’s final vision form an appropriately magnificent climax to the Biblical doctrine of heaven. Scripture’s assertion of a blessed eternal life in heaven for all who persevere in the faith to the end and are acknowledged by Christ at the last judgement as His own is empathetic and consistent. "For God so loved the world the He gave His only-begotten Son that whosoever believeth in Him should not perish but have eternal life." (John 3:16; cf. also Daniel 12:2; Matthew 25:46; John 5:24; 6:27,40,53; 11:25-25; 17:3; Acts 13:48; Romans 6:23; 1 Timothy 6:12). The Bible contends that the believer receives the gift of eternal life here in time by faith (John 5:24; 6:47; 11:25-26; 1 John 5:10-12) and has thus already become a citizen of the "kingdom of heaven" (Matthew 3:2; 4:17; 10:7; 13:24-50; 18:1-4; 19:14). Furthermore, every believer has the assurance that at the moment of physical death the soul immediately enters the presence of God in heaven there to joyfully await the great day of resurrection (Matthew 25:34; Luke 16:22; 23:43; Acts 7:59; Philippians 1:23; Revelation 6:9-11; 20:4-6). Finally, the Word of God promises that when Jesus returns in glory and power we will live with God forever in the new heaven and earth (Isaiah 65:17; 66:22; 2 Peter 3:10-13; Revelation 21,22). In this context, Dr. Brighton offers the helpful insight that eternal life is experienced in three modes. He defines a "mode" as "a way of experiencing something, a particular form or manifestation of reality."

"There is one eternal life which is a gift of God’s grace in Jesus Christ. But the Scriptures testify that we experience eternal life in three different staged of time or reality. The first mode of experiencing the gift of eternal life is in this mortal life here on earth, but we experience it only by faith. The second mode or manner in which the same gift of eternal life is experienced is from our death until the end of the world as our souls are in heaven before God while our bodies lie in the graves. The third mode will commence at the resurrection of our bodies when in body and soul we will live forever with God in the new heaven and the new earth. However, there are not three different eternal lives, for it is the same life that is received and experienced in three ways, three modes." (Brighton, CTQ, p.300)

The linguistic usage of the term "heaven" is similar in Hebrew ("shemayim") and Greek ("ouranos"). In both instances, its etymology refers to height, that which is above or exalted. It can refer to the earth’s atmosphere (sf. 1 Kings 21:24; Deuteronomy 11:11;Acts 14:17; Isaiah 55:10; Daniel 4:23; Job 38:29; Psalm 135:7); to the celestial reaches of space occupied by the sun, the moon, and the stars (cf. Genesis 1:14-16; 22:17; Exodus 32:13; Psalm 19:1; Nehemiah 9:23; Jeremiah 33:25; Nahum 3:16); and, and to the dwelling place of God and his angels(cf. Deuteronomy 26:15; Joshua 2:11; 1 Kings 8:30,39,43,49; Ezra 1:2; Isaiah 66:1; Daniel 2:28; Matthew 18:10; 22:30; 24:36; Mark 12:25; 13:32; Luke 2:15; 15:7,10; John 14:2; Acts 7:48). This threefold usage is reflected in St. Paul’s reference to God’s dwelling place as "the third heaven." (2 Corinthians 12:2; cf. also the Old Testament phrase - "the highest heaven" (Deuteronomy 10:14; 1 Kings 8:27; Psalm 148:4). In this connection the Bible acknowledges the logical contradiction between the concept of divine omnipresence and a particular spatial location without attempting the logical reconciliation of the two ideas. For example, in his eloquent prayer at the dedication of the temple in Jerusalem, wise King Solomon pleads:

"But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple that I have built...Hear the supplication of Your servant and of Your people Israel when they pray toward this place. Hear from heaven, Your dwelling place, and when You hear, forgive." (1 Kings 8:27, 30)

As the dwelling place of God and His angels, heaven is also the focus Scripture’s promise of eternal life for believers both before and after Christ’s second coming. The promises of God’s Word assure believers that not even death itself can separate us from His love (Psalm 23:4; Romans 8:38) and that we will live with Him forever in heaven. In His Sermon on the Mount Jesus urges those who endure hardship and persecution here on earth: "Rejoice and be glad, because great is your reward in heaven." (Matthew 5:12). The Savior urges the rich young man who sought to inherit eternal life: "Go, sell everything you have and give to the poor, and you will have treasure in heaven." (Mark 10:21; cf. Matthew 6:20; 19:21; Hebrews 10:34). St Paul encourages the Colossians to anticipate "the hope that is stored up for you in heaven" (Colossians 1:5) and St. Peter praises God for His great gift of "an inheritance that can never perish, or fade - kept in heaven for you." (1 Peter 1:4). The temporary earthly bodies in which we now dwell are contrasted with our eternal heavenly dwelling as Paul admonished the Corinthians to live in Christ:

"Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands. Meanwhile we groan, longing to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life." (2 Corinthians 5:1-2,4)

The apostle also asserts his personal confidence that the joy of heaven awaits at the end of all earthly suffering and persecution: "The Lord will rescue me from every evil attack and will bring me safely to His heavenly kingdom." (2 Timothy 4:18)

The nature of heaven as God’s dwelling place serves to define the essence of heavenly joy for the believer is the experience of God’s immediate presence. Christ, who has ascended to the right hand of God in heaven, promised His disciples:

"Do not let your hearts be troubled. Trust in God; also inMe. In My Father’s house there are many mansions; if it were not so I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with Me that you also may be where I am." (John 14:1-3)

So also the Psalmist anticipates: "You have made known to me the path of life; you will fill me with joy in Your presence, with eternal pleasures at Your right hand." (Psalm 16:11). St. Paul concludes his description of our Lord’s triumphant judgement return with the same affirmation: "We who are still alive and are left will be caught up with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever." (1 Thessalonians 4:17). Revelation’s imagery conveys the same truth. The joy of the countless multitude arrayed in white before the throne of the Lamb is expressed in terms of their proximity to Christ: "Therefore they are before the throne of God and serve Him day and night in His temple; and He who sits on the throne will spread his tent over them." (Revelation 21:3-4). That which makes heaven "heaven" is the fact that it is the dweeling place of God.

Scripture often describes the blessing of God’s presence in terms of "seeing God" (Latin - "visio dei"). The patriarch Job declares: "I know that my Redeemer lives, and that in the end He will stand upon the earth. And after my skin has been destroyed, yet in my flesh will I see God; I myself will see Him with my own eyes - I, and not another." (Job 19:25-27). Jesus promises "Blessed are the pure in heart for they shall see God." (Matthew 5:8). John assures us that in contrast to this era of faith, the day is coming when "We shall be like Him for we shall see Him as He is." (1 John 3:2) The Revelator reasserts that promise in his final vision: "They will see His face and His name will be on their foreheads." (Revelation 22:4) Accordingly, the theologians speak of the believer’s experience of God’s presence as the "beautific vision," that is, the "sight that causes happiness." The great Lutheran theologian John Gerhard defines the blessedness of heaven with the characteristic precision: "Because God is the highest good, seeing Him is the means by which He communicates to the elect His goodness, His joy, and His sweetness in the highest degree...He is the foundation of every good and therefore of all bliss...All of the good things that belong to the blessed uniquely arise from and depend upon seeing God." (Hoenecke, p. 336)

Given the limitations of our comprehension, the Bible tends to describe the blessedness of the saints in heaven negatively, that is, in terms of the total absence of sin, its causes, and its consequences. Isaiah eagerly anticipate the fulfillment of God’s purpose for His own and the ultimate demise of death, man’s ancient enemy:

"On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine - the best of meats and the finest of wines. On this mountain He will destroy the shroud that enfolds all peoples, the sheet that covers all nations; He will swallow up death forever. The sovereign Lord will wipe away the tears from all faces, He will remove the disgrace of His people from all the earth. The Lord has spoken." (Isaiah 25:6-8)

St. Paul proclaims the glorious victory which God in Christ has won for all of His people in 1 Corinthians 15, the great resurrection chapter of the New Testament:

"Listen, I tell you a mystery: We will not all sleep, but we will all be changed - in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the saying that it is written will come true: "Death has been swallowed up in victory." "Where, O death, is your victory? Where, O death, is your sting?" The sting of death is sin and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ." (1 Corinthians15:51-57)

Revelation depicts death’s destruction in this graphic imagery:

"The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Then death and Hades were thrown into the lake of fire. The lake of fire is the second death." (Revelation 20:13-14).

With death’s final termination, grief, suffering and sorrow will also come to an end. There will be no more hunger, thirst, or physical discomfort of any form. The curse will have been lifted. The "bondage of decay"(Romans 8:21) to which man and the entire physical universe had been subjected in the aftermath of the fall will have been removed forever. The glad refrain sounds throughout the Book of Revelation:

"Therefore, they are before the throne of God and serve Him day and night in His temple; and He who sits on the throne will spread His tent over them. Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. For the Lamb at the center of the throne will be their Shepherd; He will lead them to springs of living water. And God will wipe away every tear from their eyes." (Revelation 7:15-17; cf. Isaiah 49:10)

"Now the dwelling of God is with men, and He will live with them. They will be His people, and God Himself will be with them and will be their God. He will wipe every tear away from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away." (Revelation 21:3-4)

"On either side of the river stood the tree of life, bearing twelve crops of fruit, yeilding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse." (Revelation 22:2-3)

The Bible uses a variety of earthly metaphors and images to depict the perfect joy and blessedness of heaven. Heaven is presented as a marriage feast in the parable of the wise and the foolish virgins and God’s people are called to live in a state of constant readiness for Christ’s return (Matthew 25:1-15). John celebrates the coming of "the wedding of the Lamb" and describes the church as a beautiful bride arrayed in "fine linen, bright and clean." (Revelation 19:6-9). The rejoicing of heaven is often presented as a sumptuous banquet spread out before the people of God: "You prepare a table before me in the presence of My enemies. You anoint my head with oil; my cup overflows." (Psalm 23:5 cf. Isaiah 25:6-8). Jesus warns that apostate Israel will forfeit its place at this great banqueting table:

"I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth." (Matthew 8:11-12; cf. Luke 14:16-24)

Revelation presents heaven as a magnificent royal throne room:

"Before me was a throne in heaven with someone sitting on it. And the one who sat there had the appearance of jasper and carnelian. A rainbow resembling an emerald encircled the throne. Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne seven lamps were blazing. These are the seven spirits of God. Also before the throne there was what looked like a sea of glass, clear as crystal." (Revelation 4:2-6; cf. also 5:6-14; 7:9-17).

Heaven is also represented in Revelations visions as the inner sanctuary of a holy temple or tabernacle with an altar and the ark of the covenant in its midst: "Then God’s temple in heaven was opened, and within His temple was seen the ark of His covenant. And there came flashes of lightening, rumblings, peals of thunder, an earthquake and a great hailstorm." (Revelation 11:19; cf. also 6:9-11; 8:3-5; 11:1-2).

In other passages, the Bible describes heaven as the "Father’s house" (John 14:1), the true home of all God’s people. The Corinthians are assured: "Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal home in heaven, not built by human hands...we would prefer to be away from the body and at home with the Lord." (Hebrews 11:13-16). Our classic hymn says it well:

What though the tempest rage, heaven is my home.
Short is my pilgrimage, heaven is my home.
And time’s wild, wintry blast, soon shall be over-past;
I shall reach home at last, heaven is my home." (TLH #660)

One of the most common Biblical images of heaven is that of the heavenly city, New Jerusalem. Isaiah predicts the coming of a liberated and purified holy city: "Awake, awake, O Zion, clothe yourself with strength. Put on your garments of splendor, O Jerusalem, the holy city." (Isaiah 52:1) Paul contrasts "the Jerusalem that is above that is free, and she is our mother." (Galatians 4:25-26). The heavenly Jerusalem is the city of which the writer to the Hebrews speaks "with foundations whose architect and builder is God." (Hebrews 11:10) To those Jews who believed in Jesus of Nazareth as the promised Messiah he declared: "But you have come to Mount Zion, the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn whose names are written in heaven." (Hebrews 12:22-23) The image of a heavenly new Jerusalem comes to its triumphant culmination in the Book of Revelation with John’s awesome description of the golden, jeweled city which comes down out of heaven from God (Revelation 21:1-27). This vision has enthralled hymn writers throughout history. The Reformation era chorale "Jerusalem, Thou City Fair and High" by Johann Meyfart (1626) is but one outstanding example of this genre.

O Zion hail! Bright city now unfold the gates of grace to me
How many a time I longed for thee of old, Ere yet I was set free.
From yon dark life of sadness, yon world of shadowy naught,
And God had given the gladness, the heritage I sought!

And when within that lovely Paradise at last I safely dwell,
What songs of bliss shall from my lips arise, what joy my tongue shall tell.
While all the saints are singing Hosannas o’er and o’er
Pure Hallelujahs ringing around me evermore." (TLH #619)

The noted 19^th century Bible illustrator, Julius Schnorr von Carolsfeld’s is said to have based his last work upon this hymn. The drawing was completed shortly before his death. Meyfart’s great hymn was sung at the artist’s funeral service.

In the beginning, God created the Garden of Eden as the perfect home for humankind. Man’s fall into sin destroyed God’s design and caused him to be expelled from Eden. The intent of God’s plan of salvation is to restore man to the perfect harmony with God for which he was created. Thus, on occasion, the Bible refers to heaven as "paradise," a Persian word which alludes to the Garden of Eden. Jesus promises the dying thief on the cross, "I tell you the truth, today you will be with me in paradise." (Luke 23:43) Paul uses the same term to describe his heavenly visitation in 2 Corinthians 12:4 - "I know a man in Christ who fourteen years ago was caught up to the third heaven...this man...was caught up to Paradise." "Paradise" occurs once more in the letter to the church in Ephesus in Revelation’s first vision: "To him who overcomes, I will give the right to eat from the tree of life which is in the paradise of God." (Revelation 2:7). The final scene in Revelation’s seventh vision completes the theme of Eden’s restoration with its depiction of the river of the water of life and the tree of life at the heart of New Jerusalem (Revelation 22:1-5). The new heaven and earth will be the restoration of the perfect home for humanity which God fashioned in the beginning.

These images are not actual descriptions of the heavenly dwelling place of God and His saints nor of the new heaven and earth which God will fashion at the end of time. Each image serves to represent and convey a dimension of heaven’s glory and bliss, but none are literal or comprehensive. The reality is beyond human comprehension and therefore cannot be expressed in human language. This is the explicit testimony of Scripture. St. Paul, quoting Isaiah 64:4, declares: "However, as it is written: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love Him." (1 Corinthians 2:9). The apostle’s own brief visit to Paradise remains undetailed and indescribable:

"Whether it was in the body I do not know - God knows. And I know that this man - whether in the body or out of the body I do no know, but God knows - was caught up to Paradise. He heard inexpressible things, things that man is not permitted to tell." (2 Corinthians 12:3-4)

If the believer’s joy in Christ, whom we have not seen, is presently "inexpressible and glorious" (1 Peter 1:8), how much more unspeakable must heaven’s perfect bliss be? Accordingly, the Biblical doctrine of heaven must be approached with an appropriate sense of humility and caution.

"Every Scripturally grounded truth we utter concerning the future life will be dwarfed by the splendors of the coming world. The sheer indescribable quality of man’s heavenly fulfillment in His Maker is ultimately rooted in the transcendence of God Himself. Just as Almighty God cannot be reduced to observable immanence, so likewise, the joys of heaven cannot be considered neatly in brochure form." (Stephenson, p.125)

Our consideration of this very important topic must be characterized by a readiness to affirm that which Scripture teaches and to refrain from speculation which goes beyond the Biblical text.

Some seek to evade the difficulty altogether by dismissing heaven as nothing more than a condition or state of mind. That view is contrary to Scripture. The Bible explicitly assures His disciples:

"In My Father’s house there are many rooms. If it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with Me, that you also may be where I am. You know the way to the place where I am going." (John 14:2-4)

Jesus uses the same "place" language to describe both heaven and hell in the story of the rich man and poor Lazarus. The beggar dies and is carried by the angels to Abraham’s side in heaven. Dives also perishes and is condemned to eternal torment in Hell. He gazes across the vast chasm that separates heaven and hell and pleads with father Abraham: "Send Lazarus to my father’s house, for I have five brothers. Let him warn them that they will not also come to this place of torment." (Luke 16:27-28). Historic Lutheran theology has consistently affirmed this Biblical truth while cautiously refraining from attempts at definition or affirmed this Biblical truth while cautiously refraining from attempts at definition or location which exceed that which is revealed in Holy Writ. For example, John Quensted, one of the great theologians of Lutheran Orthodoxy writes these carefully chosen words:

"Beyond a doubt this blessed enjoyment occurs in some definite place (Greek - "pou") but what sort of place that "pou" is and precisely where it is, whether inside this world or outside it, is not apparent. In other words, with the mental dullness of our present nature we cannot penetrate or explain its essence or quality or location." (Hoenecke, IV p.359)

The need for caution in defining the nature of heavenly space and place is emphasized by Christ’s assertion that those angels whom God has appointed as guardians of His "little ones" here on earth "always see the face of My Father in heaven." (Matthew 18:10). Dr. Siegbert Becker points out the logical impossibility of our Lord’s statement: "Wherever an angel goes, he can still see the face of God; the beatific vision never comes to an end for him. He is always in heaven, even when he is here with us on earth." Such presence is clearly beyond human comprehension.

The peril of restricting heavenly realities within the confines of earthly categories is well illustrated by Reformation debate over the real presence of Christ’s body and blood in the sacrament. The fact that Cchrist’s body is seated at God’s right hand in heaven was on of the reasons for the Calvinist insistence that the Lord’s body and blood could not be present upon the altars of Christendom. Luther replied that we dare not confine the mode of Christ’s presence in heaven to the limits of our own human understanding. Instead, we must trust and believe Christ’s word of institution although its promise is beyond our comprehension. The realities of heaven cannot be judged by "the measuring rod of thought and reason." Scripture not only teaches that the Body and Blood of the Christ who reigns at God’s right hand in heaven are present in the Sacrament also that this same Christ dwells within the heart of every believer.

"But what happens when I bring Christ into my heart? Does it come about, as the fanatics imagine, that Christ descends on a ladder and climbs back up again? Christ still sits at the right hand of the Father, and also in your heart, the one Christ who fills heaven and earth. I preach that He sits on the right hand of God and rules over all creatures, sin, death, life, world, devils and angels; if you believe this you already have Him in your heart. Therefore, your heart is in heaven, not in an apparition or dream, but truly. For where He is, there you are also. So He sits and dwells in your heart, yet He does not fall from the right hand of God. Therefore, whoever can believe this does not find it difficult to believe that His Body and Blood are in the Sacrament...Just as little as you are able to say how it comes about that Christ is in so many thousands of hearts and dwells in them - Christ as He died and rose again - and yet no man knows how He gets in, so also here in the Sacrament it is incomprehensible how this comes about." (LW, AE, 36, pp. 340-341)

Physical death is the unnatural separation of the body and the soul - "The dust returns to the ground it came from, and the Spirit returns to God who gave it." (Ecclesiastes 12:7). Scripture teaches that at the moment of physical death, the soul of the believer is with Christ in heaven. Jesus warns His disciples: "Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the one who can destroy both soul and body in hell." (Matthew 10:28) There is no pause or interruption in the Christian’s relationship with the Lord Jesus. "For I am convinced that neither life...can separate us from the love of God that is in Christ Jesus our Lord." (Romans 8:37-39) The apocryphal "Wisdom of Solomon" affirms this same confident hope:

"The souls of the upright are in the hand of God, and no torment can reach them. In the eyes of foolish people they seemed to die, and their decease was thought an affliction, and their departure from us their ruin, but they are at peace. For though in the sight of men they are punished, their hope is full of immortality." (Wisdom of Solomon 3:1-4)

Theologians often describe this interim between physical death and the resurrection of the body on the Last Day as the "Intermediate State." Individual identity and an awareness of personal circumstances and situation continue throughout the Intermediate State. This is clearly indicated in the parable of the Rich Man and Poor Lazarus. Both Lazarus in Heaven and Dives in Hell know who they are and where they are. They are also definitely conscious of the fact that the Final Judgement has not yet come and that life on earth continues (cf. Luke 16:19-31). To the dying thief upon the cross Jesus promised - "I tell you the truth, today you will be with Me in paradise." (Luke 23:43). St. Paul expresses the same joyful expectation:

"For me, to live is Christ and to die is gain. If I am to go on living inthe body, this will mean fruitful laboe for me. Yet, what shall I choose? I do not know! I am torn between the two; I desire to depart and to be with Christ which is better by far; but it is more necessary for you that I remain in the body." (Philippians 1:21-24)

The apocalyptic visions of St. John also affirm the blessedness of the redeemed in heaven during the interval between physical death and resurrection. While summoning the saints to patient endurance under earthly tribulation, the heavenly voice declares: "Write: "Blessed are the dead who die in the Lord from now on." "Yes," says the Spirit, "they rest from their labors, for their deeds follow them." (Revelation 14:13). The blessedness of those "who die in the Lord" is not merely a promise to be fulfilled in the future. It is a reality in the present. In the vision of the seven seals, tr revelator observes "the souls of those who had maintained." They are "under the altar" within the heavenly sanctuary of God. These martyred saints know who they are and where they are. They earnestly pray for the accomplishment of God’s plan of salvation and the vindication of His justice with the coming of the final judgement. God bestows upon them the pure white robe of His righteousness as they eagerly await the completion of the roll of the redeemed (Revelation 6:9-11). The heavenly triumph of the saints throughout the New Testament age is also depicted in Revelation 20 with the glorious promise: "They will be priests of God and of Christ and will reign with Him for a thousand years." (Revelation 20:6).

The relationship between the present dwelling place of the saints with God in heaven and the new heaven and earth which God will fashion at the end of time is not clearly detailed in Scripture. Lutheran theologian Gottfried Hoffman notes:

"But since this is our opinion about the future creation of a new heaven and a new earth, we will perhaps have to say that in their present state, the souls of the blessed are in the hands of God and are still waiting for that habitation that is to be newly created, in which all the elect are to be gathered after the consummation of the age. This is a matter in which we allow each person the freedom to form his own opinion." (Hoenecke, IV, pp. 357-358)

This much is clear: the defining characteristic of the new heaven and earth - what ever their "geophysical dimensions and character" (Brighton, p. 631) may be - will be the actual and personal presence of God among His people. This would appear to have been the case in the original perfect creation where God "walked in the garden in the cool of the evening" (Genesis 3:8). Sin’s intrusion disrupted that intimacy. Fallen mankind was banished from the Garden and from God’s presence. Under this old, sinful order of things, only the souls of those whom God has redeemed from sin and who now live with Him in heaven experience His immediate presence. When the old order passes away God will restore the universe to its original condition. He will dwell forever in the midst of His people. That which now exists only in heaven will exist throughout the new heaven and earth. That is precisely the message of Revelation’s closing scenes with their breath-taking imagery of the glorious New Jerusalem without tabernacle or temple (Revelation 21:1-27) and the Garden of Eden restored with the river of the water of life and the tree of life (Revelation 22:1-6). As it was in the beginning so shall it be again at the end. "Now the dwelling of God is with them. They will be His people and God Himself will be with them and be their God." (Revelation 21:3)

Scripture provides few specific details of life in the new heaven and earth. Brighton asserts: "God did not reveal to John how the newly restored creation in its geophysical dimensions and character will appear." (Brighton, p. 631). As previously noted, however, the Biblical text clearly indicates that the immediate presence of God will be the defining characteristic of eternal life. The abundance and perfection of the original creation will be fully restored - "Whatever kind of physical life His people will live in their resurrected bodies, God will richly supply their earthly needs as He did with Adam and Eve before the fall." (Brighton, p. 631). The ideal conditions and natural abundance of the Garden of Eden (cf. Genesis 2:4-25) will prevail throughout the world eliminating the possibility of hunger, thirst, or any form of physical discomfort or suffering (cf. Revelation 7:16-17; 21:4; 22:1-5). The restoration of heaven and earth to their pristine condition would also suggest the recreation of the rich profusion of animal life which characterized the original creation. The presence of animals in the new heaven ans earth does not, however, imply that some or all of the countless animal life forms that perished during creation’s subjection to the bondage of decay will be physically resurrected and restored to life. There is no hint or suggestion of such a resurrection in the Bible.

After the resurrection, the saints in heaven will live with "glorified bodies." Scripture promises that the Lord Jesus Christ will "transform our lowly bodies so that they will be like His glorious body." (Philippians 3:21) The most detailed description of these heavenly bodies is provided in the New Testament’s great "Resurrection Chapter," 1 Corinthians 15. Paul’s inspired discussion of the issue indicates both continuity and transformation. He uses a series of contrasts to make his point:

"But someone may ask, "How are the dead raised? With what kind of body will they come?" How foolish! What you sow does not come to life unless it dies...There are heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is of one kind and the splendor of earthly bodies is another...So it will be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body." (1 Corinthians 15:35-44)

The glorified bodies of the risen saints will be the very bodies in which they lived and died here on earth (cf. Job 19:26) and yet those bodies will have been radically transformed. "While the risen bodies of the glorified will indeed be composed of the resurrection body in comparison with this worldly corporeity." (Stephenson, p. 130). Paul indicates that "flesh and blood cannot inherit the kingdom of God nor does the imperishable inherit the perishable." Therefore, in order to prepare us for the wonder of life eternal, "We will all be changed - in a flash, in the twinkling of an eye at the last trumpet. For the trumpet will sound, the dead will be raised imperishable and we will be changed. For this perishable must clothe itself in the imperishable and the mortal with immortality." (1 Corinthians 15:50-53). This miraculous transformation will enable our risen bodies to experience eternal life in the new heaven and earth.

Paul indicates the glorified bodies of the saints will be like the risen Christ - "the Lord Jesus Christ...will transform our lowly bodies so that they will be like His glorious body." (Philippians 3:21). The post-resurrection appearances of Christ suggest significant changes in the nature of our Lord’s presence. Mary Magdalene, the disciples on the road to Emmaus, and the eleven disciples on the Sea of Galilee all initially failed to recognize Him (John 20:10-18; Luke 24:13-35; John 21:1-14). He appears and disappears at will, unconfined by the sealed tomb or locked doors (Luke 24:31,36; John 20:26). And yet at times He moves from place to place in an ordinary manner (Luke 24:50-53). He is visible and tangible - the disciples see and hear Him and are able to feel His breath upon them (John 20:19-23) Doubting Thomas is able to touch his wounds (John 20:24-30). He repeatedly eats and drinks with His disciples (Luke 24:30-31; 40-42). This startling combination of continuity and change will also characterize the resurrection bodies of believers. The glorified bodies of the saints will be the same bodies in which they lived here on earth cleansed and set free from all the consequences of sin - aging, disfigurement, disease, etc.

Jesus asserts that the saints in the new heaven and earth "will be like the angels in heaven." "At the resurrection, people will neither marry nor be given in marriage, they will be like the angels in heaven." (Matthew 22:30; cf. also Luke 20:35-36) The distinctions in relational priority which are necessitated here on earth will be swept away and all the people of God will live together in perfect harmony and love with one another, enjoying a degree of fellowship unimaginable under present circumstances. Thus Christ’s comment in Matthew 22 does not indicate that those who lived as husband and wife here on earth will not know or love one another in heaven. They will, in fact, love one another more fully and completely than ever could have been possible here. But they will also love all the rest of God’s people to the same unprecedented degree. The perfect love will be the natural result and consequence of their perfect experience f the love of God. "When love for God is consummated, the brotherly love inseparably joined to it and flowing from it must also be consummated." (Hoenecke, IV, p.345)

In the beginning, Adam’s intellect was perfect without the taint and distortion of sin. His knowledge was complete. That perfect enlightenment of the intellect will be restored in heaven. Paul contrasts man’s present state with that which is to come: "Now we see but a poor reflection; then we see face to face. Now I know in part, then I shall know fully, even as I am fully known." (1 Corinthians). That perfection of knowledge will extend to our ability to recognize and identify one another. The saints in heaven shall all be known to one another irrespective of their acquaintance or lack thereof on earth. A glimmer of this heavenly recognition can be seen upon the Mount of Transfiguration where Moses and Elijah are clearly recognizable to Peter, James and John although they had never seen them before (Matthew 17:1-4). The same is true in the parable of the Rich Man and poor Lazarus where both Dives and Lazarus are able to recognize father Abraham (Luke 16:23).

Martin Luther’s answer to this question cited the parallel of Adam’s recognition of Eve in Eden:

"On that same last evening at the table, the doctor also mentioned the question whether we would know one another in that blessed, future, eternal assembly and church. When asked repeatedly for his answer, he said, "What did Adam do? He had never seen Eve in all his life; he lay there and slept. But when he woke up he did not say to her, "Where did you come from? Who are you?" He said, "This flesh is taken from my flesh and this bone is taken from my bone." How did he know that this woman did not come from a stone? It was because he was full of the Holy Spirit and had a true knowledge of God. In that life we will be restored to that knowledge and image of Christ do that we will know father and mother and each other by sight better than Adam knew Eve." (Hoenecke, IV, p. 344)

The essence of heaven’s joy is its permanence. Our heavenly life in the presence of God will be eternal, that is, without end. The concept of permanence is essential to both the joy of heaven and the torment of hell - "They will go away to eternal punishment, but the righteous to eternal life." (Matthew 25:46; cf. also John 3:16; Luke 16:9; Hebrews 5:9; 9:15; 2 Corinthians 4:17; 5:1; Revelation 2:11; Romans 8:38). The theologians use the phrase "confirmed in their bliss" to describe the truth that heaven’s joy cannot be lost. It will continue forever. St. Paul promises: "And so we will be with the Lord forever." (1 Thessalonians 4:17. Jesus assures us: "Now is your time of grief, but I will see you again and you will rejoice and no one will take away our joy." (John 16:22) The salvation which Christ has won for us is "an inheritance that can never perish, spoil or fade - kept in heaven for you." (1 Peter 1:4)

The joy of every saint in heaven will be perfect and complete. Thus there will be no degrees of bliss in heaven. However, Scripture does teach that there will be degrees of glory in heaven corresponding to differences of work and fidelity here on earth. The prophet Daniel uses the simile of the varying splendor of the stars to teach this truth: "Those who are wise will shine like the brightest of the heavens, and those who lead many to righteousness, like the stars forever and ever." (Daniel 12:3). St. Paul uses the same analogy:

"There are also heavenly bodies and there are earthly bodies: but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another; and star differs from star in splendor." (1 Corinthians 15:40-41)

To the faithful who patiently endure persecution here on earth Jesus promises: "Rejoice and be glad, because great is your reward in heaven." (Matthew 5:12; cf. also Matthew 6:1-6, 21; 10:41; Mark 9:41; Luke 6:23; 2 John 8; Revelation 11:18) Dr. John Stephenson offers this helpful explanation of the concept of degrees of glory in heaven:

"The degrees of glory are rooted ultimately in God’s good pleasure are inseparable from His freedom to distribute varying gifts to His creatures. Just as a gardener may take equal delight in the flowers adorning his garden, while relishing the differences between roses, lilies, and carnations, so likewise, Almighty God is at liberty to create persons of differing capacity who will reach different levels of achievement in the order of grace. All the glorified saints will be equally fulfilled when conformed to the likeness of Christ, just as a thimble and a tumbler can be equally filled with water. No creature may gainsay the Creator’s right to apportion different capacities to the vessels made and restored in His image." (Stephenson, pp. 131-132)

The crucial difference in this heavenly distinction will be the absolute absence of the jealousy, envy and discontent which so often have characterized recognition here on earth. All will celebrate and applaud degrees of glory as a fitting reflection of the glory of God who is the Giver of every good and perfect gift. In a sermon on 1 Corinthians 15, Martin Luther affirms both the appropriateness of distinctions in heavenly glory and the equality of heavenly bliss:

"It is true, there will be a difference in yonder life, according as they have labored and lived here. For example, St. Paul was an Apostle, Samuel or Isaiah a Prophet, etc. One will have greater brightness than the other because he worked or suffered more in his office. In the same way, pious Sarah or Rachel will receive something special in distinction to other women, and yet they will not receive an essentially different life. Yet everyone will have his own distinction and glory according to his office, and still one God and Lord will be in all, and one and the same joy and bliss. In his person, none shall be more or have more than the other, St. Peter no more than you and I. Nonetheless, there must be a difference because of the works. For God did not do through Paul what He did through Isaiah, and vice versa. For that reason everyone will bring along his works, through which he will shine and praise God so that people will say: St. Peter has done more than I or another. This man or this woman has led such a fine life and has done such great celestial bliss, but they are to differ in their works and their honor." (Martin Luther, SL, VIII, pp. 1223-1224)

The purpose of the Biblical doctrine of heaven is to encourage and strengthen God’s people in steadfast perseverance in the faith so that they may obtain the eternal life which God has promised and prepared. John Gerhard offers this practical advice:

"The doctrine concerning the heaven of the blessed and eternal life is set forth in Holy Scripture, not that we may idly dispute as theorists, concerning the location of heaven, the beatific vision, or the properties of glorified bodies; but that, as practical men, considering the promised joys of eternal life eveery day, yes, every hour, yes, every moment, we may keep closely to the way leading there, and carefully avoid all that can cause delay or recall us from the entrance into life eternal. One of the ancients, who was asked what books he used in his daily studies, answered that he studied every day a book with three pages: one red, one black, one white. On the red page he read of our Lord’s passion. On the black page he read of the torments of hell. On the white page he read of the joys of the glorified. From this stufy he derived more profit than if he were to ponder all the works of the philosophers." (Schmid, p. 663)