At first glance, this seems like a silly question. After all, God is the most moral of all beings, then of course he would not be driven by bigotry, by racism, by prejudice of any kind. He would be, as Paul said, “No respecter of persons.” But this question is not as clearly answered as you might think. If you accept the Bible as the best representative of who God is, the communication of God to people, then God’s perspective is not very clear…
The Death Penalty for Canaanites
The most prejudiced, racist passages in the Bible have to do with God’s commands concerning the Canaanites. From the time of Noah, Canaan was cursed because of the actions of his father against Noah. Canaan’s children were much later targeted for destruction as a group by God for the Israelites. And the Israelites were not to leave even their children or cattle alive. This is clear racial and national prejudice against a people. (Genesis 9:22-27; Deuteronomy 7:1-3; Exodus 23:22-24; Deuteronomy 20:16-18; Joshua 6:16-21)
However, to look at these passages is not to see the whole story. First of all, God was not destroying a people, but a way of life that was in opposition to Him. He wanted the Israelites to destroy the Canaanites because those nations would seduce the Israelites to worship their gods and to participate in their evil sexual practices. Also, God rescinded all of the commands to destroy the Canaanites long before the time of King David. And from that time, God did not utter a command to destroy a whole race again. (Deuteronomy 20:17-18; Leviticus 18:24-25; Judges 2:1-3)
Preference to the Race of Israel
God also, it seems, is racially biased toward the children of Abraham, specifically in Jacob’s line, called the children of Israel. He seems particularly interested in keeping this line racially pure and pours out all of his blessings on this people alone. (Genesis 17:18-19; Genesis 24:3-4; Genesis 28:1-5, 13-15; Ezra 9:1-5.)
However, again, this is only looking at half the story. God was not preserving a race of people, but a way of life, as exemplified by the ten commandments. Anyone of any race is welcome to participate in the people of Israel, although they might have to wait some time, as long as they are willing to conform to the way of life that God instructed the people of Israel to live. In fact, people of every race married into Israel, including Egyptians, Africans, Arabs and even Canaanites. Israel was not supposed to be the most racially pure nation, but the most racially impure, accepting everyone who is willing to be devoted to God. In this way, Israel becomes a blessing and the salvation of all the nations, no matter what ancestry or race. (Genesis 12:1-3; Deuteronomy 23:3-8; Isaiah 66:18-21; Genesis 38:2; Ruth 4:10-22; Acts 2:7-11)
Preference to the nation of Israel
Well, then, if God isn’t racially biased, then perhaps he is nationally biased—a prejudice based on what nation one belongs to. After all, he reserves his greatest blessings on earth—prophets and the Holy Spirit—only for those who are in the nation of Israel. And He says that only those who are in the kingdom of God—the full realization of the nation of Israel—will gain the future blessings of resurrection, no sorrow and eternal life. Why should God pick one nation out of the whole earth for this blessing? (Matthew 15:24; Romans 9:4-5; Genesis 12:1-2; Psalm 132:13-18)
While it is true that God has chosen the one nation, Israel, to be the focus of his blessings, not everyone in Israel will receive these blessings. Those who cause others to stumble, who oppress others will be thrown out of God’s kingdom. And even so, God promises that everyone who comes to God through faith in Jesus and who lives like Jesus will be in the kingdom of God. Thus, God is more concerned about devotion to Him than He is about belonging to a nation. To be in Jesus is to be in the kingdom of God, which is the real Israel. (Matthew 8:10-12; Matthew 13:41-42; Romans 10:9-10)
Another thing that people are concerned about is the modern-day nation of Israel. Do they receive God’s blessings because they are his chosen nation? No. Just because a nation calls itself “Israel” doesn’t mean that they are the people of promise. The true Israel today are those who live Jesus. No one else qualifies, especially those who act in opposition to God’s law. (Romans 9:30-33)
Condemnation of the Jews
In the New Testament, however, there seems to be another issue of racial prejudice. Even as the Old Testament seems to be racially in favor of the Jews, the NT seems to be racially opposed to the Jews. There are many passages that condemn the Jews and even curse them! Isn’t that just a different kind of racial prejudice? (Acts 13:45-46; I Thessalonians 2:14-16)
There is a lot of confusion because of the word “Jew” and the idea of it as a racial term. However, since almost all the writers who used the term “Jew” in a negative sense were racially Jewish themselves, they weren’t condemning Jews as a race. They were using the term Judean, not Jew, to speak of those who thought that one’s citizenship in the nation of Judea is what will give one salvation. The NT teaches that it is one’s citizenship in the kingdom of God through Jesus that is significant, not in Judea. Thus, the Judeans persistently opposed the Christians and persecuted them. The NT writers condemned the Judeans who persecuted them because they were opposed to God’s plan. (Revelation 3:9; Acts 26:20-21; John 12:10-11)
Preference to Christians
Isn’t it unfair, however, that God seems to say that only those who believe in Jesus are going to be saved? What about all of those who have not even heard of Jesus? And it is certainly prejudiced to say that only one religion is right, when there are so many options, isn’t it? (Acts 4:12; John 14:6)
On the other hand, to believe in Jesus is not in any way culturally or racially or linguistically centered. All God wants is that the people who would receive his best blessings would believe in what He has done and to live the life he has chosen us to live. This is the only way for us to obtain the blessings of obedience, of inner peace and the Holy Spirit—if we trust in who He has revealed himself to be and not just our own imaginations. If we refuse God’s work for us, or refuse his blessings, then understandably we would have no connection to God. But this is not because God has rejected us, or any individual. It is because that individual rejected God. If someone has never heard of Jesus, God will deal mercifully with that person. But if someone knows of what Jesus did, and sees that it is God’s truth, but refused it, how can God give that person His full blessings? God will not force anyone to receive his gifts—they have to accept it willingly. And Jesus is the way to gain God’s blessings. (Hebrews 11:6; Romans 3:22-26; John 5:36-47)
God is not a bigot, but treats everyone equally, according to His own terms.
Saturday, September 25, 2010
Israel and the People of God
What is Israel?
“Israel” was originally the God-given name for Jacob (Genesis 35:10). At the same time, it is the name given to the nation that Jacob was initiating through his faith in God and his children (Genesis 25:23; Exodus 19:6). Israel was consistently used as a name for a political entity that was established by the God of the earth, Yahweh (II Samuel 7:23). Thus, “Israel” is both a political entity, as well as a religious one—the nation established by God.
God’s promises are for Israel
The focus of God’s promises are for his people, whom he calls Israel (Psalm 105:10-11). Israel is the children of Abraham, the descendents of Jacob, who has Yahweh as their God (Exodus 3:15). God has taken these people and delivered them from the nations and established a government through Moses (Exodus 6:6). God also give them a land, called Palestine or Canaan (Psalm 135:10-12). Then he gave Jerusalem (also known as Zion) to be their capital, which was the center of his presence on earth (I Kings 8:1). Then God allowed many other ethnic groups to be a part of his people—and they were all called Israel (Deuteronomy 23:7-8). God has promised this people, Israel, to have a much larger land, to be prosperous, to have justice, to be secure from all the nations surrounding them and to eventually rule the whole world. God’s people, Israel, will receive this freedom, this salvation (Isaiah 14:1-4).
God’s promises are not for all of Israel
Throughout Israel’s history, portions of the population of the political entity, Israel, has been unfaithful to God (Jeremiah 3:1-11). God has not taken a blind eye to the false worship of his people, but has rejected anyone who is devoted to another god or those who are rebelliously disobedient to the true God (Jeremiah 5:23-29). God did not give the rebellious Israel his promises, but rather discipline and judgement. Ultimately, God says, those in Israel who are rebellious against him will receive none of the promises. Thus, not all who are a part of the political entity, Israel, are a part of the promised people of God, who is also called Israel (Isaiah 65:11-17).
The leadership of Israel is often rejected by God
Israel’s leadership is not always right before God, and in fact, often they have been so evil that God had them removed (I Samuel 15:26). The standard of God in his law is the basis for upholding or rejecting leadership. If a leader in Israel acts rebelliously against God, then he is punished (I Kings 16:7-13). If he repents, the punishment is limited to just discipline (I Kings 21:20-29). But if he continues in rebellion against God, then he is removed. If he oppresses others, serves other powers or leads his people in disobedience to God, then he is set aside as an unworthy ruler of God.
Modern Judaism is not the background of Christianity
People often confuse the people who are today called “Jews”—both the ethnic group and the religious group—with the biblical concept of “Israel” or ancient Judaism. Ancient Judaism is obedience of God through the law of Moses, and it is centered on the priesthood of the sons of Aaron and sacrifices. When the temple was destroyed in 70AD, not to be rebuilt yet in 2000 years, that Judaism was destroyed. No one was able to strictly obey the law of Moses, for so much of it had to do with a tabernacle or temple, which no longer existed. From this, two kinds of Judaism emerged to determine how God’s people were to live without a temple. One kind is called Rabbinic Judaism, which reinterpreted Mosaic law to be practiced without a temple, and specified certain kinds of interpretations of Moses that was beyond the biblical text. This is the basis of modern Judaism. Those who are called “Jews” today are the children of those who adopted the practices of Rabbinic Judaism—which only became ethnically focused through centuries of separation from other nations. The other form of post-temple Judaism is now called Christianity. The most popular form of Christianity that emerged is the Gentile form, but the original form was deeply connected with Ancient Judaism (Matthew 5:17-18). However, Rabbinic Judaism has little to do with the Judaism that Christianity emerged from.
Modern Israel is not the promised Israel
Ancient Judaism is based on the governmental contract that God made with Israel through Moses, called the Mosaic Covenant (Exodus 24:1-12). Christianity is based on the governmental contract that God made with the followers of Jesus called the New Covenant (Luke 22:15-20). Rabbinic Judaism is based on the teachings of Rabbis that followed the Pharisaic governmental assumptions. All three of these have two things in common: they are governmental systems (such as a constitution with a body of laws), and they are based on the faithfulness of every member of the society and government to God. Modern Israel, although it borrows the name of the ancient government, has only this in common with the ancient government—that it assumes that its citizens are mostly made up of children of Abraham. But Modern Israel is established by a modern, secular constitution. It is ruled by people who are not faithful to the living God. And its laws are created by man, not established by God. It allows the breaking of the ten commandments, while it punishes some who are trying to live right before God. If Modern Israel could be called “Israel” at all, it is not the Israel of the promise, and it must be set aside before God will once again rule over the land of promise.
The true Israel of promise
Today, the true Israel are found among those people who are faithful to God (Romans 4:13). Jesus demonstrated this faithfulness through his ministry and through his death on the cross (Hebrews 12:1-2). If anyone is to be faithful to God, they must follow the way of the ancient saints and Jesus—they must be ready to lay down their lives for remaining faithful to God (Hebrews 11:1-12:4). They must not hand themselves over for a political entity that will eventually be set aside for God’s kingdom (Acts 5:1-20). Rather, in every way, in all their lives, with all of their heart, soul, mind and strength, they must be faithful to God (Mark 12:28-34). Then, no matter what nationality they are, no matter what ethnicity, not matter what language they speak, they are a part of the true Israel (Revelation 5:9-10). God has not set aside Israel for the church—rather, he has expanded Israel to include people of every nation and kingdom who, through Jesus, have remained faithful to him (Romans 11:17).
The Israelis are still most important to God—and the true Israelis are those who are faithful to God through Jesus. Not those who just claim God as theirs, not those who just proclaim the name of Jesus, not those who just cry out to God for help, not those who just study God’s word, not those who just rely on Jesus’ death to save them. (Isaiah 1:15-20,29:13-14) Rather, those who have followed the true way of Abraham, the true way of Jesus, the true way of Israel—the way of enduring faithfulness, obedience and love of God no matter what suffering one must endure to get it (Romans 5:1-5). Those people alone will obtain the promised Israel of God.
“Israel” was originally the God-given name for Jacob (Genesis 35:10). At the same time, it is the name given to the nation that Jacob was initiating through his faith in God and his children (Genesis 25:23; Exodus 19:6). Israel was consistently used as a name for a political entity that was established by the God of the earth, Yahweh (II Samuel 7:23). Thus, “Israel” is both a political entity, as well as a religious one—the nation established by God.
God’s promises are for Israel
The focus of God’s promises are for his people, whom he calls Israel (Psalm 105:10-11). Israel is the children of Abraham, the descendents of Jacob, who has Yahweh as their God (Exodus 3:15). God has taken these people and delivered them from the nations and established a government through Moses (Exodus 6:6). God also give them a land, called Palestine or Canaan (Psalm 135:10-12). Then he gave Jerusalem (also known as Zion) to be their capital, which was the center of his presence on earth (I Kings 8:1). Then God allowed many other ethnic groups to be a part of his people—and they were all called Israel (Deuteronomy 23:7-8). God has promised this people, Israel, to have a much larger land, to be prosperous, to have justice, to be secure from all the nations surrounding them and to eventually rule the whole world. God’s people, Israel, will receive this freedom, this salvation (Isaiah 14:1-4).
God’s promises are not for all of Israel
Throughout Israel’s history, portions of the population of the political entity, Israel, has been unfaithful to God (Jeremiah 3:1-11). God has not taken a blind eye to the false worship of his people, but has rejected anyone who is devoted to another god or those who are rebelliously disobedient to the true God (Jeremiah 5:23-29). God did not give the rebellious Israel his promises, but rather discipline and judgement. Ultimately, God says, those in Israel who are rebellious against him will receive none of the promises. Thus, not all who are a part of the political entity, Israel, are a part of the promised people of God, who is also called Israel (Isaiah 65:11-17).
The leadership of Israel is often rejected by God
Israel’s leadership is not always right before God, and in fact, often they have been so evil that God had them removed (I Samuel 15:26). The standard of God in his law is the basis for upholding or rejecting leadership. If a leader in Israel acts rebelliously against God, then he is punished (I Kings 16:7-13). If he repents, the punishment is limited to just discipline (I Kings 21:20-29). But if he continues in rebellion against God, then he is removed. If he oppresses others, serves other powers or leads his people in disobedience to God, then he is set aside as an unworthy ruler of God.
Modern Judaism is not the background of Christianity
People often confuse the people who are today called “Jews”—both the ethnic group and the religious group—with the biblical concept of “Israel” or ancient Judaism. Ancient Judaism is obedience of God through the law of Moses, and it is centered on the priesthood of the sons of Aaron and sacrifices. When the temple was destroyed in 70AD, not to be rebuilt yet in 2000 years, that Judaism was destroyed. No one was able to strictly obey the law of Moses, for so much of it had to do with a tabernacle or temple, which no longer existed. From this, two kinds of Judaism emerged to determine how God’s people were to live without a temple. One kind is called Rabbinic Judaism, which reinterpreted Mosaic law to be practiced without a temple, and specified certain kinds of interpretations of Moses that was beyond the biblical text. This is the basis of modern Judaism. Those who are called “Jews” today are the children of those who adopted the practices of Rabbinic Judaism—which only became ethnically focused through centuries of separation from other nations. The other form of post-temple Judaism is now called Christianity. The most popular form of Christianity that emerged is the Gentile form, but the original form was deeply connected with Ancient Judaism (Matthew 5:17-18). However, Rabbinic Judaism has little to do with the Judaism that Christianity emerged from.
Modern Israel is not the promised Israel
Ancient Judaism is based on the governmental contract that God made with Israel through Moses, called the Mosaic Covenant (Exodus 24:1-12). Christianity is based on the governmental contract that God made with the followers of Jesus called the New Covenant (Luke 22:15-20). Rabbinic Judaism is based on the teachings of Rabbis that followed the Pharisaic governmental assumptions. All three of these have two things in common: they are governmental systems (such as a constitution with a body of laws), and they are based on the faithfulness of every member of the society and government to God. Modern Israel, although it borrows the name of the ancient government, has only this in common with the ancient government—that it assumes that its citizens are mostly made up of children of Abraham. But Modern Israel is established by a modern, secular constitution. It is ruled by people who are not faithful to the living God. And its laws are created by man, not established by God. It allows the breaking of the ten commandments, while it punishes some who are trying to live right before God. If Modern Israel could be called “Israel” at all, it is not the Israel of the promise, and it must be set aside before God will once again rule over the land of promise.
The true Israel of promise
Today, the true Israel are found among those people who are faithful to God (Romans 4:13). Jesus demonstrated this faithfulness through his ministry and through his death on the cross (Hebrews 12:1-2). If anyone is to be faithful to God, they must follow the way of the ancient saints and Jesus—they must be ready to lay down their lives for remaining faithful to God (Hebrews 11:1-12:4). They must not hand themselves over for a political entity that will eventually be set aside for God’s kingdom (Acts 5:1-20). Rather, in every way, in all their lives, with all of their heart, soul, mind and strength, they must be faithful to God (Mark 12:28-34). Then, no matter what nationality they are, no matter what ethnicity, not matter what language they speak, they are a part of the true Israel (Revelation 5:9-10). God has not set aside Israel for the church—rather, he has expanded Israel to include people of every nation and kingdom who, through Jesus, have remained faithful to him (Romans 11:17).
The Israelis are still most important to God—and the true Israelis are those who are faithful to God through Jesus. Not those who just claim God as theirs, not those who just proclaim the name of Jesus, not those who just cry out to God for help, not those who just study God’s word, not those who just rely on Jesus’ death to save them. (Isaiah 1:15-20,29:13-14) Rather, those who have followed the true way of Abraham, the true way of Jesus, the true way of Israel—the way of enduring faithfulness, obedience and love of God no matter what suffering one must endure to get it (Romans 5:1-5). Those people alone will obtain the promised Israel of God.
Thursday, September 09, 2010
Common Misconceptions About Heaven
Talk about life after death scares some people and makes most people uncomfortable. We don’t like dealing with the many different ideas that seem so contradictory, even if everyone talking about it is a Christian. Usually, someone’s idea of life after death is related to their idea of what a perfect existence is, or should be. We are all striving for some sort of utopia or perfect state that everyone can live in. In this essay, I can’t promise that there won’t be controversial statements, or things you disagree with. But it is on the internet so you can read it in the privacy of your own computer, and complain about me if you don’t like what I’m saying without me having to hear it!
There is a lot that is assumed about life after death in Scripture, and so not explicitly stated. Because of this, many people have made guesses about heaven, trying to figure out what it’s all about. But in doing this, they have misunderstood what our life after death is really about.
Heaven is a spiritual existence
Most people think that in heaven we will be living without our bodies. This makes sense in some people’s philosophy, since they think that our bodies is what’s wrong with us. The Bible makes it clear, however, that the hope of eternal life is a physical life, being restored to our bodies which are perfected. (I Corinthians 15:36-43; John 5:28-29) Our bodies now are sick and full of mental weaknesses and pains. In the final day, however, our bodies will be restored to us, but without sickness, without suffering, fully healthy, without death.
There is no perfection for us without being both a physical and spiritual being. This is how we were created—both dirt and spirit mixed into a wonderful composition of life. And our eternal life will be no different.
Heaven is where my friends go
Death is frightening and it is painful. It makes us separate from our friends and loved family much too soon. So we often say to ourselves, “We will see them again in heaven. This isn’t a permanent separation, but only temporary.” However, the Bible gives us little assurance or comfort in this. First of all, every person must be judged by God to determine whether they will live in Jesus or live in eternal darkness. And God is the one who judges, not us. If we were perfectly in tune with God’s will, like Jesus is, then we could have a good notion of who would be with God and who would not. But it is interesting that Paul, one of the greatest saints who ever lived, said that he could not judge even himself. (I Corinthians 4:3-4).
Even so, we typically do not have enough information about those we love or knowledge of God’s will to make a determination of someone’s eternal state. Everyone, Scripture says, will be resurrected. But some will be resurrected to reward, and others to condemnation. Who are we to judge, here and now, who will get one destiny and one the other? We can make guesses, but to simply say, “I know they will be with us” is a kind untruth we tell ourselves. We must instead hand all judgment to God, who is the Judge of heaven and earth.
“Heaven” is in heaven
The very name “heaven” for our life with God leads us to a misconception. The idea is that we will live with God in the clouds for all eternity is a common, even stereotyped, idea of the Christian eternal life. However, even the location of our eternal life is misplaced.
It is true that our first existence after death will be without our bodies, in heaven. We see some of these folks in Revelation 6. However, they are begging God for a change in the world. Why is this? Because their place is on the earth, transformed by God. Jesus’ second “coming” means him coming to earth, to establish the kingdom of God here. Eternal life isn’t something we are going to, it is something that is coming to us, to change the existence we currently live in.
Heaven is boring
Many people think that heaven must be boring. We see this in cartoons of heaven—sitting on clouds, with wings, playing harps. This might be some Greek fantasy of bliss, but not the Christian ideal. First of all, Jesus said that on the final day many who are not followers of Jesus would remain in the kingdom of God, if they have assisted persecuted believers on earth (Matthew 25:31-40). So this means that there will be a mix of believers and unbelievers on the earth. Secondly, the resurrected believers Jesus calls to himself will be given positions of authority to rule over the world. (Luke 22:29-30; Luke 19:15-19). This means that there will be no sitting around, bored our of our minds. Instead, the resurrection means that we will be assisting Jesus in establishing peace and justice throughout the world, not as a small part of a democratic society, but as an integral part of a benevolent monarchy. Transformation of the earth is not an instant miracle, it is, rather, an ongoing miracle which we will be a part of.
And what will we do in our time off? Well, think about our resurrected bodies for a moment. We will have bodies just like Jesus. And Jesus could transport himself, instantly, from one place to another distant place (Luke 24:31-36; Acts 8:39-40). And, remember, after the resurrection there is no death, we are immortal (I Corinthians 15:26). What are the implications of this? Well, this is speculative, but I’m looking forward to exploring Jupiter. Some others might want to explore the bottom of the ocean. At the very least, we can all get our travel fantasies in. Want to visit the ruins of Thailand?—poof!
Heaven is eternal worship of God
Some people look at certain scenes in the book of Revelation and see that heaven is filled with worship of God. This has led some to speculate that eternal life will be one long worship session. I can see some, especially worship leaders, thinking this would be wonderful, for they would be exercising their gifts all the time. However, for those of us who are less musically inclined or gifted at worship, this doesn’t sound so great.
A careful examination of the scenes of Revelation, we find the heavenly creatures not simply worshipping God, but that is simply the preamble of God establishing justice on earth. And when God does establish justice, he uses his messengers and servants to fulfill His will. This gives us a more well-rounded idea of what eternal life will be like. We will be assisting God to create justice on earth. Yes, there will be worship of God, even as there is now. But eternity is not simply about worshipping God. If God wanted creatures to simply worship Him, He could have created people to be simply worshipping creatures. Rather, God created humanity to be ruling creatures, people who would follow His will to establish His rule over all the earth (Psalm 8). Eternal life is about reigning with God, not simply about honoring God.
Heaven is eternal bliss
For most people, their idea of eternal life is perfection. There is little difference between many Christians’ idea of heaven and a Buddhist Nirvana. It is eternal happiness, with no pain or sorrow, in unity with God, and there is no difficulties or mistakes.
The Scriptural idea of heaven isn’t as blissful as all that. Yes, it says that in the end there will be no tears (Revelation 21:3-4). But this really means that there will be no death or grieving for death, and a government that creates perfect justice. This doesn’t mean that there will be no pain. If we step on a nail, I hope it causes us a little bit of pain so we don’t have a bunch of stuff sticking into us. Mistakes will be made, but hopefully they will be corrected. We will probably be just as apt to make errors in our speech then as now, but we will be more likely to apologize for our mistakes and more likely to be forgiven. There will still be work, still be challenges, still be goals—this is the implication of ruling and the need to rule. But it will be work that suits us, challenges we can meet and goals that will be fulfilled. This isn’t exactly bliss, but it will be a life worth living.
Heaven is after we die
One of the strangest statements Jesus makes is that the future is now here, with us (John 5:25; Matt. 10:7; Luke 17:21). Jesus told the poor disciples that the kingdom IS theirs, not will be. And Jesus was preaching about the immediacy of God’s future. Certainly we can see how this is true in Jesus’ day. Jesus was the king and the presence of the future, so wherever Jesus was, the kingdom existed. But Jesus also said that His Spirit would rest on his people when He left. So, instead of having on representation of the kingdom on earth, Jesus left a hundred. A hundred people who would establish Jesus’ mercy to others, establish pockets of His justice and do miracles as Jesus did (John 14:12-21).
Thus the kingdom of God, Jesus says, is like a mustard seed. It is small at the beginning, having only one or twelve representatives. But over time, that seed of the future will grow and expand. The whole earth will be covered by this future only when Jesus arrives, but the work of mercy and justice and peace must be established now.
The big difference is that if we attempt to create pockets of Jesus’ mercy and justice, we will be persecuted for it, even killed. We have a hard time getting the resources we need for it. We have to convince others to join us in establishing Jesus’ peace. In Jesus’ future, we will have all the resources we need. We will never be harmed for doing what is right. And we will not be overwhelmed by the task. But even so, we can have a taste of that future now. Now is the day of salvation, now is the time to work together to create pockets of heaven, so we will be ready for it when it comes.
There is a lot that is assumed about life after death in Scripture, and so not explicitly stated. Because of this, many people have made guesses about heaven, trying to figure out what it’s all about. But in doing this, they have misunderstood what our life after death is really about.
Heaven is a spiritual existence
Most people think that in heaven we will be living without our bodies. This makes sense in some people’s philosophy, since they think that our bodies is what’s wrong with us. The Bible makes it clear, however, that the hope of eternal life is a physical life, being restored to our bodies which are perfected. (I Corinthians 15:36-43; John 5:28-29) Our bodies now are sick and full of mental weaknesses and pains. In the final day, however, our bodies will be restored to us, but without sickness, without suffering, fully healthy, without death.
There is no perfection for us without being both a physical and spiritual being. This is how we were created—both dirt and spirit mixed into a wonderful composition of life. And our eternal life will be no different.
Heaven is where my friends go
Death is frightening and it is painful. It makes us separate from our friends and loved family much too soon. So we often say to ourselves, “We will see them again in heaven. This isn’t a permanent separation, but only temporary.” However, the Bible gives us little assurance or comfort in this. First of all, every person must be judged by God to determine whether they will live in Jesus or live in eternal darkness. And God is the one who judges, not us. If we were perfectly in tune with God’s will, like Jesus is, then we could have a good notion of who would be with God and who would not. But it is interesting that Paul, one of the greatest saints who ever lived, said that he could not judge even himself. (I Corinthians 4:3-4).
Even so, we typically do not have enough information about those we love or knowledge of God’s will to make a determination of someone’s eternal state. Everyone, Scripture says, will be resurrected. But some will be resurrected to reward, and others to condemnation. Who are we to judge, here and now, who will get one destiny and one the other? We can make guesses, but to simply say, “I know they will be with us” is a kind untruth we tell ourselves. We must instead hand all judgment to God, who is the Judge of heaven and earth.
“Heaven” is in heaven
The very name “heaven” for our life with God leads us to a misconception. The idea is that we will live with God in the clouds for all eternity is a common, even stereotyped, idea of the Christian eternal life. However, even the location of our eternal life is misplaced.
It is true that our first existence after death will be without our bodies, in heaven. We see some of these folks in Revelation 6. However, they are begging God for a change in the world. Why is this? Because their place is on the earth, transformed by God. Jesus’ second “coming” means him coming to earth, to establish the kingdom of God here. Eternal life isn’t something we are going to, it is something that is coming to us, to change the existence we currently live in.
Heaven is boring
Many people think that heaven must be boring. We see this in cartoons of heaven—sitting on clouds, with wings, playing harps. This might be some Greek fantasy of bliss, but not the Christian ideal. First of all, Jesus said that on the final day many who are not followers of Jesus would remain in the kingdom of God, if they have assisted persecuted believers on earth (Matthew 25:31-40). So this means that there will be a mix of believers and unbelievers on the earth. Secondly, the resurrected believers Jesus calls to himself will be given positions of authority to rule over the world. (Luke 22:29-30; Luke 19:15-19). This means that there will be no sitting around, bored our of our minds. Instead, the resurrection means that we will be assisting Jesus in establishing peace and justice throughout the world, not as a small part of a democratic society, but as an integral part of a benevolent monarchy. Transformation of the earth is not an instant miracle, it is, rather, an ongoing miracle which we will be a part of.
And what will we do in our time off? Well, think about our resurrected bodies for a moment. We will have bodies just like Jesus. And Jesus could transport himself, instantly, from one place to another distant place (Luke 24:31-36; Acts 8:39-40). And, remember, after the resurrection there is no death, we are immortal (I Corinthians 15:26). What are the implications of this? Well, this is speculative, but I’m looking forward to exploring Jupiter. Some others might want to explore the bottom of the ocean. At the very least, we can all get our travel fantasies in. Want to visit the ruins of Thailand?—poof!
Heaven is eternal worship of God
Some people look at certain scenes in the book of Revelation and see that heaven is filled with worship of God. This has led some to speculate that eternal life will be one long worship session. I can see some, especially worship leaders, thinking this would be wonderful, for they would be exercising their gifts all the time. However, for those of us who are less musically inclined or gifted at worship, this doesn’t sound so great.
A careful examination of the scenes of Revelation, we find the heavenly creatures not simply worshipping God, but that is simply the preamble of God establishing justice on earth. And when God does establish justice, he uses his messengers and servants to fulfill His will. This gives us a more well-rounded idea of what eternal life will be like. We will be assisting God to create justice on earth. Yes, there will be worship of God, even as there is now. But eternity is not simply about worshipping God. If God wanted creatures to simply worship Him, He could have created people to be simply worshipping creatures. Rather, God created humanity to be ruling creatures, people who would follow His will to establish His rule over all the earth (Psalm 8). Eternal life is about reigning with God, not simply about honoring God.
Heaven is eternal bliss
For most people, their idea of eternal life is perfection. There is little difference between many Christians’ idea of heaven and a Buddhist Nirvana. It is eternal happiness, with no pain or sorrow, in unity with God, and there is no difficulties or mistakes.
The Scriptural idea of heaven isn’t as blissful as all that. Yes, it says that in the end there will be no tears (Revelation 21:3-4). But this really means that there will be no death or grieving for death, and a government that creates perfect justice. This doesn’t mean that there will be no pain. If we step on a nail, I hope it causes us a little bit of pain so we don’t have a bunch of stuff sticking into us. Mistakes will be made, but hopefully they will be corrected. We will probably be just as apt to make errors in our speech then as now, but we will be more likely to apologize for our mistakes and more likely to be forgiven. There will still be work, still be challenges, still be goals—this is the implication of ruling and the need to rule. But it will be work that suits us, challenges we can meet and goals that will be fulfilled. This isn’t exactly bliss, but it will be a life worth living.
Heaven is after we die
One of the strangest statements Jesus makes is that the future is now here, with us (John 5:25; Matt. 10:7; Luke 17:21). Jesus told the poor disciples that the kingdom IS theirs, not will be. And Jesus was preaching about the immediacy of God’s future. Certainly we can see how this is true in Jesus’ day. Jesus was the king and the presence of the future, so wherever Jesus was, the kingdom existed. But Jesus also said that His Spirit would rest on his people when He left. So, instead of having on representation of the kingdom on earth, Jesus left a hundred. A hundred people who would establish Jesus’ mercy to others, establish pockets of His justice and do miracles as Jesus did (John 14:12-21).
Thus the kingdom of God, Jesus says, is like a mustard seed. It is small at the beginning, having only one or twelve representatives. But over time, that seed of the future will grow and expand. The whole earth will be covered by this future only when Jesus arrives, but the work of mercy and justice and peace must be established now.
The big difference is that if we attempt to create pockets of Jesus’ mercy and justice, we will be persecuted for it, even killed. We have a hard time getting the resources we need for it. We have to convince others to join us in establishing Jesus’ peace. In Jesus’ future, we will have all the resources we need. We will never be harmed for doing what is right. And we will not be overwhelmed by the task. But even so, we can have a taste of that future now. Now is the day of salvation, now is the time to work together to create pockets of heaven, so we will be ready for it when it comes.
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