I went to a funeral yesterday, which had been postponed until after the birth of a baby. The safe arrival of a baby can bring joy amidst despair. It is good news. This was particularly true in the days before modern medicine when some mothers and babies didn’t survive child birth. It’s a significant event that is anticipated by the parents and their family and friends. But the birth we remember at Christmas was unique in bringing joy to both earth and heaven. We see that God changes despair into joy.
Joy on earth
At Christ’s birth the shepherds were told, “I bring you good news that will cause great joy for all the people. Today in the town of David a Savior has been born to you; He is the Messiah, the Lord” (Lk. 2:10-11NIV). This was good news for a nation that despaired for at least 500 years when they were ruled by foreign powers and lacked a proper king (Herod was not a Jew). They were looking for the promised Messiah to lead a rebellion against the Romans and bring them lasting peace and prosperity (Is. 9:6-7; Lk. 23:2-5). They also knew that their Messiah would be born in Bethlehem (Mic. 5:2, 4; Jn. 7:42).
God revealed to two elderly people that baby Jesus was the promised Messiah. Simeon could now die in peace (Lk. 2:29). Anna thanked God and told others who were looking forward to being freed from foreign domination (Lk. 2:38).
But the good news was not restricted to Jews in Israel. Gentile astrologers from east of Israel came to worship “the one who has been born king of the Jews” (Mt. 2:1-2).
On 22 July 2013 a son was born to Prince William and Kate Middleton The birth of an heir to the throne, such as Prince George, brings joy to a nation. Because Christ’s was a royal birth, there was joy in Israel. But what made this event different to the birth of Prince George?
Joy in heaven
Prince George was given a family name. Jesus was also given a family name (the same as Joshua: “Jesus” is from Greek, while “Joshua” is from Hebrew), but it was “because He will save His people from their sins” (Mt. 1:21). The Jews wanted to be delivered from Roman rule. But instead they are promised to be saved from their sins!
There was also joy in heaven at Christ’s birth – the angels praised God, “Glory to God in the highest heaven, and on earth peace to those on whom His favor rests” (Lk. 2:14). They also declare that Christ is the source of peace on earth. This peace is available to those who repent of their sins and receive Jesus Christ as Lord and Savior. That’s how people are saved from their sins. This joy continues today because there is rejoicing in heaven when a sinner repents and turns to God (Lk. 15:7, 10).
From despair to joy
Through the birth of a baby, God changed the Jewish despair into joy. However, Jesus wasn’t only a Savior for the Jews, but for all the people of the world (Jn. 3:16; 4:42). Through Jesus joy is available to those who accept His gift of salvation and this joy extends to heaven.
Do you realise the significance of Christ’s birth? The significance of His life, death, resurrection and ascension? Have you caused rejoicing in heaven? Let’s remember these things at Christmas (Lk. 2:19).
Remember God can change despair into joy.
Written, December 2013
In the Bible, the words translated as “heaven” or “heavens” can mean either:
- The earth’s atmosphere
- The realm of the stars
- The dwelling place of God and the angels
The term the “heaven and earth” is mentioned in 26 verses of the NIV Bible. Most of these are describing what God created in the beginning of time (Gen. 14:19; Ps. 115:15, Isa. 37:16). It refers to the universe. The physical world of the earth, its atmosphere and the realm of the stars.
The term the “heavens and earth” is mentioned in 15 verses of the NIV Bible. Likewise most of these are describing what God created in the beginning of time (Gen. 1:1; Jer. 32:17; Acts 14:15). It refers to the universe. The physical world of the earth, its atmosphere and the realm of the stars.
New heavens and new earth
The term “new heavens and new earth” is mentioned in two verses (Isa. 65:17; 66:22). Isaiah lived until at least 680 BC, which is about 75 years before the Babylonian siege of Jerusalem when Daniel was captured and deported to Babylon (in 605 BC) and about 94 years before the Babylonians destroyed Jerusalem (in 586 BC) and took more captives. The book of Isaiah is about God’s judgment and deliverance of the Jews. Isaiah predicted that the judgment was imminent (Ch. 1-39), but they would be eventually restored (Ch. 40-66). It ends with restored people living on a restored earth under the rule of the Messiah.
In this portion of the book, Isaiah is looking ahead to when the Jews would be in exile in Babylon. Isaiah 63:15 – 64:12 is a prayer of those in exile seeking deliverance from their captivity. The prayer is answered in Chapters 65-66, which mentions the new heavens and the new earth.
“See, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind” (Isa. 65:17NIV).
“‘As the new heavens and the new earth that I make will endure before me,’ declares the Lord, ‘so will your name and descendants endure’” (Isa. 66:22).
This new creation is characterised by (Is. 65:17-25; 66:19-24):
- Longevity and no infant mortality (65:20)
- There will be death and therefore sin will be present (65:20), but Satan will be bound (Rev. 20:2-3).
- Children will be born (65:23)
- No war or calamity (65:23)
- Wild animals will be tame and not dangerous (65:25)
- Jews return to Jerusalem (66:20)
- Jewish worship and priesthood will be re-established, which implies that the temple will be rebuilt (66:21)
- All humanity will worship the Lord (66:23)
- Resurrected Christians will rule the world with Jesus Christ (Rev. 20:6)
So the Jews are promised a time of great blessing which has not yet occurred. When he spoke to Jews who rejected Christ, Peter called this the “times of refreshing” when God will “restore everything”, which was predicted by the Old Testament prophets (Acts 3:17-24). As it is referred to as a 1,000 year period in Revelation 20:1-7, this is often referred to as the Millennium.
Heaven and the Millennium
But those who trusted God before the death of Christ also go to heaven (God’s dwelling place). Although most of the promises they were given were physical (like the Millennium), they also had a heavenly hope. They realised that this earth was not their final home: “admitting that they were foreigners and strangers on earth” and “they were longing for a better country—a heavenly one” (Heb. 11:16a). Therefore, the verses in Isaiah probably include the eternal state of heaven. The main difference between the two is that there is sin in the Millennium, but not in heaven. Their temporal relationship is shown in the timeline. The Bible indicates that the sinful world vanishes after the Millennium and before the eternal state (Isa. 51:4-6; Rev. 20:11; 21:1).
A new heaven and a new earth
The term “a new heaven and a new earth” is also mentioned two verses (2 Pt. 3:13; Rev. 21:1). 2 Peter 3 comments on those who doubt God’s final judgment of the physical world. They are called scoffers (v.3). As the earth was devastated by a global flood in Noah’s time, in future the universe will be devastated by a fire (v.6-7, 10-12). At this time the sinful world is replaced by a sinless one (Mt. 24:35; 2 Pt. 3:10; Rev. 21:1). This judgement occurs before the “day of God”, which is the eternal state. It’s God’s final triumph over sin and evil. Christians are told to look forward to the “day of God” and “a new heaven and a new earth” – these terms are equivalent. They are told, “But in keeping with His promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Pt. 3:13). They look forward to God’s new creation where there will be no sin (Rom. 8:21). In this sense, it will be like God’s original creation. The physical universe will be transformed and renewed in a similar manner to the bodies of believers (Rom. 8:20-23). So it seems as though the eternal state has a physical component.
Most of the book of Revelation describes future events. These include the second advent of Christ as a warrior who defeats all His enemies (19:11-20), and then as a king who reigns over the earth for 1,000 years (20:4-6). The final event is the new heaven and new earth, which is the eternal state (21:1-22:5). John says, “Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away” (Rev. 21:1).
This new creation is characterised by:
- God is present – it’s His home (22:3)
- No sadness, suffering or death and therefore no sin (21:4). It will be a place of harmony, peace and joy (Col. 3:20).
- Only Christians will be there – non-Christians are excluded (21:27). It’s their eternal home where they have a close relationship with the Lord (21:3, 7; 22:4).
- Christian will have new bodies, like that of the risen Lord (Phil. 3: 21).
- Christians will be worshipping and praising the Lord, serving Him and reigning with Him (22:3, 5)
It is also described in: “Heaven and hell: What is heaven like?”
Lessons for us
We can see that those who trust God are promised a future time of blessing. It’s what they longed for (Heb. 11:16a; 2 Pt. 3:12-13). They look ahead and forward, not behind and backwards. Are we anticipating a time without sin and being in the presence of our Savior?
In view of this we should “make every effort to be found spotless, blameless and at peace with Him” (2 Pt. 3:14). It should change our behavior. Are we pure? Are we blameless? Are we holy? Are we at peace or is there strife?
Written, July 2013
As there will be people “from every tribe and language and people and nation” in heaven, it seems that some of these would not have heard about Jesus before they died (Rev. 5:9-10). I believe that infants go to heaven when they die because they are not accountable for their sin. We will look at other people in two categories, those who lived before and after Christ.
The Bible says that those who trusted God in Old Testament times go to heaven. Although most of the promises they were given were physical, they also had a heavenly hope. They realised that this earth was not their final home: “admitting that they were foreigners and strangers on earth” (Heb. 11:13NIV). Instead they were looking towards heaven: “they were longing for a better country—a heavenly one” (Heb. 11:16a). We are told that God “has prepared a city for them” (Heb. 11:16b). In particular, Abraham “was looking forward to the city with foundations, whose architect and builder is God” (Heb. 11:10).
These people are commended in Hebrews as those who lived by faith. The Bible says, “Without faith it is impossible to please God, because anyone who comes to Him must believe that He exists and that He rewards those who earnestly seek Him” (Heb. 11:6). The Jews were told, “You will seek me and find me when you seek me with all your heart” (Jer. 29:13). This faith was based on a revelation from God.
“Enoch walked faithfully with God” (Gen. 5:22, 24). So did Noah (Gen. 6:9). This means they obeyed God. “Noah did everything just as God commanded him” (Gen. 6:22). “By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going” (Heb. 11:8). Job repented after God revealed His power through nature (Job 38-41; 42:6).
So those who trusted in God’s revelation to them before the formation of the Israelite nation go to heaven. In their case, God usually spoke directly to them.
God spoke to the Israelites “at many times and in various ways” (Heb. 1:1). It is stated that Moses accepted “disgrace for the sake of Christ” (Heb. 11:26). But as Moses lived about 1,450 years before Christ, this seems to be a figure of speech. It means that Moses choose to be loyal to God and to associate with his fellow Israelites. The reason given is that “he was looking ahead to his reward”. As Hebrews was probably written about 65AD, the writer knew that the Messiah was the one through whom God guaranteed their promised future.
So the Israelites who trusted in God’s revelation to them in Old Testament times go to heaven. In their case, the revelation was usually miracles and the law given through Moses.
We know God revealed Himself to the Israelites as they were His people during this period of time. But what about the Gentiles? The Israelites were told to follow the laws that God gave them through Moses so that other nations would come to know God: “Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, ‘Surely this great nation is a wise and understanding people.’ What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him? And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today?” (Dt. 4:6-8).
Rahab is a Gentile who trusted God (Heb. 11:31). She told the Israelite spies, “I know that the Lord has given you this land … for the Lord your God is God in heaven above and on the earth below” (Josh. 2:9-11). Because of what she had heard of the Exodus and the defeat of the Amorites, she realised that the God of the Israelites was greater than the Canaanite gods. So she rejected the Canaanite gods to follow the God of the Israelites.
Also Ruth the Moabite told her Israelite mother-in-law, “Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (Ruth 1:16). Likewise, she rejected the gods of the Moabites to follow the God of the Israelites. God’s interest in the Gentiles is shown in the book of Jonah where Jonah was sent to Nineveh with a message of God’s judgment and the people repented of their sin (Jon. 3:1-10).
So the Gentiles who trusted in God’s revelation to them in Old Testament times go to heaven. God revealed Himself to them through the Israelites when they heard about their law and the miraculous preservation of their nation.
All the above are examples of people who go to heaven without hearing about Jesus. But the Bible says the following about Jesus, “There is salvation in no one else! God has given no other name under heaven by which we must be saved” (Acts 4:12NLT). And Jesus said, “No one comes to the Father except through me” (Jn. 14:6). This means that the only way to get into heaven is through Christ’s sacrifice on the cross. Before Christ’s death people were saved according to their acceptance of God’s revelation to them. It was based on the future work of Christ. So those who trusted in God’s revelation in Old Testament times go to heaven because their faith in God was equivalent to faith in Jesus Christ. They were saved on credit. “God presented Christ as a sacrifice of atonement, through the shedding of His blood—to be received by faith. He did this to demonstrate his righteousness, because in His forbearance He had left the sins committed beforehand unpunished” (Rom. 3:25). In this way God overlooked the sins of those who trusted in Him before Christ’s death and resurrection.
In Romans, God reveals that we are all sinners (Rom. 3:23) and we can only get to heaven through trusting in Christ’s sacrifice for us (Rom. 3:22-26). But it also says that people are judged according to God’s revelation to them: “All who sin apart from the law (Gentiles) will also perish apart from the law, and all who sin under the law (Jews) will be judged by the law” (Rom 2:12). The two main ways that God reveals himself to people who haven’t heard about Jesus are creation and conscience.
Firstly, the physical world demands a Creator. Its design requires a Designer. The laws of nature require a Lawmaker. By looking at our universe, anyone can know that there is a creator God. “The truth about God is known instinctively. God has put this knowledge in their hearts. From the time the world was created, people have seen the earth and sky and all that God made. They can clearly see His invisible qualities—His eternal power and divine nature. So they have no excuse whatsoever for not knowing God” (Rom. 1:19-20NLT). Enough of God is revealed in His creation that there is no excuse for not believing in Him. Those who reject this revelation follow idols and practice sinful behaviour and suffer God’s judgment (Rom. 1:18-32).
Nature is a testimony of God. “The heavens declare the glory of God; the skies proclaim the work of His hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world” (Ps. 19:1-4). Also, Paul said “We are bringing you good news, telling you to turn from these worthless things to the living God, who made the heavens and the earth and the sea and everything in them. In the past, He let all nations go their own way. Yet He has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; He provides you with plenty of food and fills your hearts with joy.” (Acts 14:15-17).
So if people haven’t heard about Jesus, they can be judged according to their response to the revelation of God in creation. If they turn from idolatry and seek the true God, then God may give them additional revelation. For example, Cornelius was a Gentile who sought God. So God sent Peter to tell him about Jesus and salvation (Acts 11:14). God can appear to people in many ways throughout their lives. He can send people to inform them (Rom. 10:14-15). Because God doesn’t want anyone to perish in hell and wants everyone to repent of their sin, we must trust that He has made a way for those people (2 Pt. 3:9).
Secondly, everyone is born with a conscience. We all have an instinctive knowledge of right and wrong. For example, most people know it is wrong to lie, steal, and commit adultery and murder. The Bible gives God’s standards for humanity. But for those who are ignorant of this it says: “They demonstrate that God’s law is written in their hearts, for their own conscience and thoughts either accuse them or tell them they are doing right” (Rom. 2:15NLT). Anyone who has not heard about what the Bible says will be judged according to their conscience. God will say, “What did you think was right and wrong?” The next question is, “Did you always do the right and not the wrong?” By that standard, of course, everyone fails. The conscience proves that we are sinners like the law does for the Jew.
The issue is their response to a guilty conscience. If they were sorry for their behavior and would repent then they would probably go to heaven. This reasoning is based on the fact that God is just and wants all to be saved. He has made a way for all, but few accept it.
Like those who lived before Christ, the issue is whether they responded to God’s revelation to them. So through the creation and our conscience, God gives everyone the opportunity to turn to Him and be saved from the penalty of their sinfulness and go to heaven.
Lessons for us
Like the Israelites, a Christian’s behaviour can influence an unbeliever to repent and follow God and go to heaven. “Live such good lives among the pagans (your unbelieving neighbors, NLT) that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us” (1 Pt. 2:12).
Although people can to be saved without hearing about Jesus, it isn’t likely to occur in very many instances. The usual way to go to heaven is to respond to hearing about Jesus. “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent?” (Rom. 10:14). That’s why it’s important to tell people about Jesus as much as possible and support others in this work.
Today I visited my nephew in hospital. He was in a critical condition with head injuries after a motor cycle accident. As he lay in a coma I was reminded of the fragility of life and the contrast to spiritual life and heaven.
Accidents happen. When Jesus was on earth 18 people died when the tower of Siloam collapsed in Jerusalem (Lk. 13:4).
Physical life depends on an adequate supply of oxygenated blood to our vital organs. In the big picture, life is brief. It’s transient. The Bible says it’s like a cloud or mist that appears for a while and then disappears. It’s also like a shadow and grass and flowers (1 Ch. 29:15; Job 7:6-10; Jas. 4:14; 1 Pt. 1:24). Life is unpredictable: “you do not even know what will happen tomorrow” Jas. 4:14 NIV).
Spiritual life is the main theme of the Bible. It says, “repent of your sins and turn to God, so that your sins may be wiped away” (Acts 3:19NLT). This life is robust. It’s not interrupted by physical death (1 Th. 5:10). What a contrast to our physical lives!
Another difference is that there are no hospitals in heaven – God “will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (Rev. 21:4). Also, there are no cemeteries there. What a contrast to the sufferings experienced on earth (Rom. 8:18).
Can you look forward to a time when there will be no hospitals or cemeteries?
Written, July 2013
Infant death is agonizing and raises many questions. The Bible teaches that we are sinful from birth and childhood: “Surely I was sinful at birth, sinful from the time my mother conceived me” (Ps. 51:5; 58:3NIV). “Every inclination of the human heart is evil from childhood (Gen. 8:21). We are all sinners (Rom. 3:10, 23). So infants are never innocent in the sense of being sinless. This is serious because spiritual death is a bigger issue than physical death. It leads to eternal separation from God, which is the opposite of eternal life (Jn. 3:16; Rom 6:23).
Three Bible verses teach that infants are not accountable for their sin. Firstly, when the Israelites rebelled and refused to enter Canaan, they were punished with all their army except Joshua and Caleb dying while they wandered 38 years in the desert. At this time God promised that their young children would enter Canaan, “And the little ones that you said would be taken captive, your children who do not yet know good from bad—they will enter the land. I will give it to them and they will take possession of it” (Dt. 1:39, Num. 14:31). Because they did not yet know good from bad, they were not responsible or accountable for the Israelites’ disobedience.
Secondly, when the king of Judah was being attacked by the kings of Syria and Israel, he was given a sign that his enemies would be defeated by Assyria. Isaiah was to have a son and before he “knows enough to reject the wrong and choose the right” the land of the two kings will be laid waste (Isa. 7:14-16). Children who are not accountable do not know the difference between right and wrong or good and evil. They are not yet aware of their sinful condition or God’s cure.
Thirdly, when God rebuked Jonah, He similarly distinguished between young children and adults,“And should I not have concern for the great city of Nineveh, in which there are more than a 120,000 people who cannot tell their right hand from their left—and also many animals?” (Jon. 4:11).
God judges people who haven’t heard the gospel message according to their response to the revelation of His eternal power and divine nature in the universe He created (Rom. 1:19-21). If they can discern what God has made, they have no excuse. However, if they are unable to discern what God has made (which is true for infants), then they have an excuse and will be saved instead of judged.
At what age can a child respond to God’s revelation in creation (Dt. 1:39; Isa. 7:15-16)? It is the age at which they can understand the issue and respond to the work of the Holy Spirit in their life (Jn. 16:8-9). It is when they can recognize His works of creation and choose to accept, honor and thank Him (Rom. 1:21). Those who die at a younger age go to heaven rather than be condemned to spiritual death.
Jesus “is the atoning sacrifice for … the sins of the whole world’ (1 Jn. 2:2). As a loving and merciful God, it is reasonable to assume that He accepts Christ’s payment for the sin of those who are unable to understand God’s revelation and their sinful state such as babies and young children. After all, Abraham said, “Will not the Judge of all the earth do right?” (Gen. 18:25). But once children reach the age of God-consciousness, they are accountable for their sin.
We will now look at some other Scriptures that are sometimes used to answer this question.
Age of accountability
As all the Israelites over the age of 20 died in the desert before they reached Canaan, except for Joshua and Caleb, some think this is the age of accountability for one’s sins (Num. 14:29). However, this was the age above which men served in the army (Num. 1:3; 26:2; Josh. 5:4, 6). They were punished, not because 20 was the age of accountability, but because instead of serving the Lord by taking possession of Canaan, they grumbled against the Lord.
When Bathsheba’s baby died, David stopped fasting and said “Can I bring him back again? I will go to him, but he will not return to me” (2 Sam. 12:23). Some believe that David believed that when he died he would go to heaven where his son would be. However, it is more likely that David was referring to death or the grave, not to heaven. There is little in the Old Testament about life after death. Job may have believed in a future resurrection (Job. 14:13-15) and the psalmists allude to an after-life (Ps. 16:10-11; 17:15; 49:14-15). The clearest passage is Daniel 12:2-3.
Some believe that when Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these”, He was saying that the little children belong to the kingdom of heaven and so would go to heaven if they died (Mt. 19:14; Mk. 10:14; Lk. 18:16). However, the verse seems to be explained in the following verse as “anyone who will not receive the kingdom of God like a little child will never enter it” (Mk. 10:15; Lk. 18:17). In the case of Matthew this thought is given in Mt. 18:3. The emphasis is that child-like faith is required to enter the kingdom of God, not that young children belong to the kingdom of heaven.
So infants go to heaven when they die, but what about us? We can join them in future by realizing our sinfulness and believing that Jesus Christ has taken the penalty for our sin (Acts 16:31).
Written, November 2012
The good thief went to “Paradise (Lk. 23:43). Lazarus went to “Abraham’s bosom” (Lk. 16:22NKJV). Are they two different places? Are they intermediate heavens or the real thing? And where do Christians go who die today?
Paul wrote that he had been “caught up to the third heaven”, which was “paradise” (2 Cor. 12:2-4NIV). In the New Testament, the Greek word “ouranos” (Strongs #3772) is translated as “heaven” or “heavens” and is used in three contexts: the earth’s atmosphere (Mt. 6:26), the realm of the stars (Heb. 11:12) and God’s dwelling place (Mt. 6:9; 12:50). So “paradise” is another name for the “heaven” where God is; they are synonyms. Furthermore, the term “third heaven” doesn’t mean that there are three levels or stages of heaven.
When Jesus died He committed His spirit to God the Father who lives in heaven (Lk. 23:46). This was soon after He told the good thief, “today you will be with me in paradise” (Lk. 23:43). So Jesus and the good thief both went to heaven after they died. As their bodies were placed in graves, the part of them that went to heaven was their spirit and soul.
When Lazarus died, “angels carried him to Abraham’s side” (Lk. 16:22). For a Jew to be with Abraham would be a place of bliss. If the setting of the story is after Christ’s resurrection, “Abraham’s side” is synonymous with heaven. If the setting is earlier, then we need to look at the Old Testament. At the end of his life on earth, “Elijah went up to heaven in a whirlwind” (2 Ki. 2:11). Although Elijah went to heaven without dying, this seems to indicate that at this time heaven would also be the destiny of the soul of the righteous after death, which supports “Abraham’s side” being synonymous with heaven. On the other hand, some say that the righteous of the Old Testament only went to heaven at Christ’s ascension. However, the passages they use to support this view are addressing Christ’s ascension and incarnation (Eph. 4:8-10) and His resurrection (Acts 2:27, 31), not events in the spirit world.
The three phases of the Christian’s life is described in 2 Corinthians 5:1-9. They are:
- When alive on earth, their spirit and soul are united with their body. This phase is ended by death when the spirit and soul separate from the body (Eccl. 12:6-7).
- Between death and the rapture, the spirit and soul are with Christ in heaven and the remains of the body are on earth.
- At the rapture, the body is resurrected and changed and reunited with the spirit and soul in heaven.
For the believer, death is described as being “away from the body and at home with the Lord” (2 Cor. 5:8). Paul said that “to die is gain” because it meant being “with Christ” (Phil. 1:21-23). Therefore, when Christians die their spirit and soul immediately go to be with Christ in heaven.
Written, June 2012
The idea of seven heavens is found in Islam, Judaism and Hinduism. In Islam and Judaism, the divine throne is said to be in or above the seventh heaven. In Hinduism, the god Brahma lives in the seventh heaven. However, none of these ideas are mentioned in the Bible.
It is thought that the myth of seven heavens came from ancient astrologists who could identify seven great heavenly objects (the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn) and assumed that each was moving in a separate heaven, in a series of layers above the earth. These were the only objects that people could see in the sky that moved with respect to the fixed stars. They gave us the names of the week: Sunday after the sun, Monday after the moon, and Tuesday to Friday after the Norse versions of Mars, Mercury, Jupiter and Venus, and Saturday after Saturn.
In the Old Testament, the Hebrew word “samayim” (Strongs #8064) is translated as “heaven” or “heavens” and has the following meanings according to the context in which the word is used:
- The earth’s atmosphere: “the rain had stopped falling from the sky” (Gen. 8:2NIV).
- The realm of the stars: “the stars in the sky” (Gen. 22:17).
- The dwelling place of God and the angels: “Hear from heaven, your [God’s] dwelling place” (2 Chron. 6:21).
Another expression representing the dwelling place of God is “the highest heaven” (literally the heaven of heavens): “To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it” (Dt. 10:14). This expression doesn’t represent multiple heavens, but the uniqueness of God’s home compared to the atmosphere and the stars.
In the New Testament, the Greek word “ouranos” (Strongs #3772) is translated as “heaven” or “heavens” and has the following meanings according to the context in which the word is used:
- The earth’s atmosphere: “the birds of the air” (Mt. 6:26).
- The realm of the stars: “the stars in the sky” (Heb. 11:12).
- The dwelling place of God and the angels: “Father in heaven” (Mt. 6:9; 12:50).
- God: “I have sinned against heaven [referring to God, by metonymy] and against you” (Lk. 15:18).
Christ’s incarnation and ascension is described as: “He who descended is the very one who ascended higher than all the heavens” (Eph. 4:10). This expression doesn’t represent multiple heavens, but the uniqueness of God’s home compared to the atmosphere and the stars.
Paul said that he was “caught up to the third heaven”, which was “paradise” (2 Cor. 12:2-4). If God’s dwelling place is the third heaven, then the other two heavens are the earth’s atmosphere and the universe beyond the earth.
So, the Bible refers to three different heavens, not seven heavens. These are three usages of the word “heaven”, not a series of layers above the earth. God dwells in the “highest heaven”, which is unique (Lk. 2:14). It is not necessarily physically uppermost or furthest from the earth, but it is superior and supreme. That is why Jesus is “exalted above the heavens”; He is greater than anything in the atmosphere and the rest of the universe (Heb. 7:26). Today, we mainly use the word “heaven” for God’s dwelling place.
Written, April 2012