* ALL Questions about Heaven, Hell, and Eternity *

[Patriot]

Is it possible to be so heavenly minded that you are of no earthly good?​

Answer

Oliver Wendell Holmes, Sr., is attributed with the quote “Some people are so heavenly minded that they are of no earthly good.” The same sentiment found its way into a song by Johnny Cash: “You’re shinin’ your light, and shine it you should, / But you’re so heavenly minded you’re no earthly good” (“No Earthly Good,” from The Rambler, 1977). The criticism that some Christians are “so heavenly minded that they are of no earthly good” is a catchy turn of phrase, but is it warranted?

The accusation that some Christians are too heavenly focused and therefore not paying enough attention to earthly matters is based on a false premise, namely, that love of God makes one less capable or less concerned with the practical affairs of the world. Being “heavenly minded” does not result in isolating oneself from the world, ignoring contemporary issues, or declining to be involved. Just the opposite: being heavenly minded results in attempting to please God, who has given us work to do in this world.

Committed, heavenly minded Christians have always tackled the social, environmental, and political problems of the day. Some of the most impactful people in history have been Christians whose faith moved them to action. As C. S. Lewis states in Mere Christianity, “If you read history you will find that the Christians who did most for the present world were just those who thought most of the next” (HarperCollins, 2001, p. 134).

Devoted Christians such as John Newton and William Wilberforce worked tirelessly to abolish the slave trade in England. Christians such as missionary Amy Carmichael, philanthropist George Mueller, and journalist Robert Raikes rescued children in peril, founded orphanages, and established schools. History is full of Christians who positively impacted the world. Their motivation was not simply the need for social reform; rather, they were compelled to do what they did by their strong faith in Jesus and their heavenly focus. It is the very fact that Christians are “heavenly minded” that causes them to help others while spreading the life-changing truth of the gospel.

The Bible insists that Christians be focused on heavenly things: “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:18). When Christians have their eyes set on Christ, they gain an eternal perspective, and they are of great “earthly good” as their faith impacts their lives and the lives of others (Colossians 3:2; Hebrews 12:1–3).

Scripture teaches that good deeds naturally follow when a person places faith in Jesus Christ (James 2:18). Christians serve the Lord and positively impact the world because of their hope of eternity with Him (1 Corinthians 15:58). True religion involves helping orphans and widows in their distress (James 1:27), doing to others as we would have them do to us (Luke 6:31), giving to those in need (Proverbs 19:17; Acts 20:35), dealing honestly in business (Leviticus 19:11), treating animals humanely (Proverbs 14:21), and proclaiming freedom to those who are enslaved by sin (Ephesians 1:7). A truly heavenly minded Christian is one who lives out his or her faith in service to the Savior and who wants to act justly, love mercy, and walk humbly with God (Micah 6:8).

It is the earthly minded who accomplish nothing of eternal value. People who are earthly minded are of the world and seek after its desires, which are not from God (1 John 2:15). Being earthly minded is short-sighted: “The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:17). Those who are focused on serving Christ and bringing Him glory will make a lasting impact on earth and for eternity (see Matthew 6:19–21).

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Will we work / have jobs in heaven?​

Answer

Heaven is a place where believers “will rest from their labor” (Revelation 14:13), but many are surprised to learn that heaven, or the eternal state, will also be a place where we will work. We will have tasks to perform. In the New Jerusalem, the Lamb is on the throne, and “his servants will serve him” (Revelation 22:3). The idea of heaven being a place where we lounge on clouds, benignly strumming harp strings, does not come from the Bible.

The thought of working in heaven may be distasteful to some, especially to those who have spent their lives in drudgery. But the “work” in heaven will be quite unlike our accustomed work in this world. Our job in eternity will simply be to serve the Lord. And we will be in a perfect environment.

From the beginning, God intended work to be part of the human experience. Work was His design; even before the fall, Adam had a job, as God placed him in the garden “to work it and take care of it” (Genesis 2:15). The woman was to assist with the work, as God created Eve to be Adam’s “helper” (Genesis 2:20). Before the fall, the work God gave Adam and Eve was fulfilling, invigorating, and provided a sense of purpose. Only after the introduction of sin into the world did man’s job become difficult (Genesis 3:17–19). So, while work is good, the “painful toil” we experience today is a result of living in a fallen world.

Even in our sinful world, work is honorable and still has the capacity to provide purpose and fulfillment. The problem is that many things can get in the way of enjoying a job: interpersonal problems, mismanagement, unrealistic demands, physical or mental fatigue, etc. In contrast, work in heaven will be pleasant and satisfying. There will be no interpersonal conflicts, impractical expectations, or fatigue, and we’ll have the perfect Manager. As Randy Alcorn states in his book Heaven, “We’ll also have work to do, satisfying and enriching work that we can’t wait to get back to, work that’ll never be drudgery” (Tyndale/Eternal Perspective Ministries, 2004, p. 331).

Another reason we believe that we will work in heaven is that God describes Himself as a worker. When asked by the Pharisees why He was, in their opinion, violating the Sabbath, Jesus replied, “My Father is always at his work to this very day, and I too am working” (John 5:17). The idea of God’s children working in heaven should come as no surprise, since the Lord Himself works, and “we shall be like him, for we shall see him as he is” (1 John 3:2).

Believers will have jobs in heaven, just as the angels have special jobs that they carry out in worship and adoration. Angels are “servants” who do God’s bidding (Hebrews 1:7). The angel who spoke to John called himself “a fellow servant with you” (Revelation 22:9). There are no unemployed angels in heaven, and there will be no unemployed saints.

In our current world, we have this command: “Whatever you do, work at it with all your heart, as working for the Lord” (Colossians 3:23). The work that Christians perform in heaven will have the same goal: to be an act of worship glorifying the Lord. The difference will be that, in eternity, the work that God has prepared for us will be instantly rewarding, constantly refreshing, and perfectly suited for who we were created to be.

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer
More insights from your Bible study - Get Started with Logos Bible Software for Free!

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[Patriot]

Is “ashes to ashes, dust to dust” in the Bible?​

Answer

The officiant of a funeral service saying, “Ashes to ashes, dust to dust” is a common practice in many branches of Christianity. It is most often spoken after the casket is lowered into the grave at the same time that dirt is symbolically thrown on top of the casket. It is interesting to note, however, that the exact phrase ashes to ashes, dust to dust does not occur in the Bible. Rather, it comes from the funeral section of the Book of Common Prayer.

The most well-known version of this funeral rite comes the Anglican Book of Common Prayer and reads as follows:

“In sure and certain hope of the resurrection to eternal life through our Lord Jesus Christ, we commend to Almighty God our brother [NAME]; and we commit his body to the ground; earth to earth; ashes to ashes, dust to dust. The Lord bless him and keep him, the Lord make his face to shine upon him and be gracious unto him and give him peace. Amen.”

While ashes to ashes, dust to dust is not explicitly biblical, it is solidly based on Scripture. Genesis 3:19 reads, “By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” Genesis 18:27 records this statement from Abraham: “Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes.” Similarly, Job lamented, “He throws me into the m&d, and I am reduced to dust and ashes” (Job 30:19). In Ecclesiastes 3:20, Solomon declared, “All go to the same place; all come from dust, and to dust all return.”

The saying ashes to ashes, dust to dust is a powerful reminder that God created us from dust (see Genesis 2:7), and that due to sin, our physical bodies will all eventually return to dust. We need to take our eyes off the things of this world and instead focus on eternity (Matthew 6:19–21). Our physical bodies will return to dust, but our spiritual being will return to God, to stand before Him in judgment (Hebrews 9:27). Through faith in Jesus Christ, that day can be a glorious one, rather than something to be feared.

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Will Jesus still have the scars of crucifixion in heaven?​

Answer

The Bible does not specifically tell us that Jesus, now in heaven, has retained the scars of His crucifixion. We can’t be absolutely sure, but we believe He does still have the scars—the only scars anywhere in heaven—based on a few clues in Scripture.

When Jesus rose from the dead, His resurrected, glorified body still had the scars. He invited Thomas, who had doubted the resurrection, to see and feel the scars of crucifixion: “Put your finger here,” Jesus said; “see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (John 20:27). Jesus’ scars were visible and touchable, post-resurrection.

John’s description of Jesus in the first part of the book of Revelation does not mention any scars or wounds (Revelation 1:12–16). Of course, the description is quite symbolic, emphasizing Jesus’ glory, power, and majesty. Later in the same book, Jesus is pictured as “a Lamb, looking as if it had been slain” (Revelation 5:6). This picture suggests scars, but, again, it is highly symbolic, and we are careful not to draw details of physical appearance from such a passage.

If Jesus still has the scars of crucifixion in heaven, why might He have chosen to retain them? The scars borne by our Savior represent several profoundly important things:

First, the scars are an eternal witness to the Incarnation of the Son of God. A spirit can have no scars, but “the Word became flesh and made his dwelling among us” (John 1:14). Jesus received the scars while He walked this earth as one of us. Since His Incarnation Christ remains in the flesh forever. Just as the Son lost none of His divinity when He came to earth, so He lost none of His humanity when He returned to heaven. He is forever God in the flesh, the perfect (and only) Mediator between God and man (1 Timothy 2:5).

Second, the scars reveal why Jesus came to earth: to be a sacrifice for us. As Jesus said, “the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28). He came to suffer for us, to save us from sin. He came to reconcile us to the Father in heaven. That reconciliation required His suffering:
“He was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed” (Isaiah 53:5).
Jesus’ scars of crucifixion attest to His sacrifice.

Third, the scars reveal that God loved us while we were still sinners. The sin of mankind put Jesus on the cross. As He was being arrested, Jesus told His enemies, “This is your hour—when darkness reigns” (Luke 22:53). And the world itself grew dark when He was on the cross (Luke 23:44). But thus it had to be. If God had waited until we somehow made ourselves righteous, we would never have known salvation. We weren’t interested in righteousness, and we could not attain to it eben if we desired it (Romans 3:10–12). Evil scarred Jesus, and those scars are proof that “God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8).

Fourth, the scars Jesus still bears in heaven reveal that He suffered as we do in this world. He knows our pain. He wept with those who wept (John 11:35). He resisted against sin unto the point of bloodshed (Hebrews 12:4). He is our High Priest who empathizes with our weaknesses (Hebrews 4:15).

Fifth, the scars signify that death has been defeated. The wounds Jesus received were lethal, but He triumphed over the grave. What’s more, He allows us to share in His triumph. The scars show that our final victory is in Him. “‘Where, O death is your victory? Where, O death is your sting?’ . . . But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55, 57).

The scars of crucifixion Jesus will likely possess for eternity speak of the greatest love ever (John 15:13). Presumably, Jesus will have the only scars in heaven, in which case we will see a visible reminder of His praiseworthiness. Without the event that occasioned those scars, no one else would be there.

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

What was Jesus’ teaching on hell?​

Answer

Regarding hell, C. S. Lewis once wrote, “There is no doctrine which I would more willingly remove from Christianity than this, if it lay in my power. But it has the full support of Scripture and, specially, of Our Lord’s own words; it has always been held by Christendom; and it has the support of reason. If a game is played, it must be possible to lose it” (The Problem of Pain, HarperCollins, 1940, pp. 119–120). Jesus taught frequently about hell—in fact, we learn far more about hell from Jesus’ words than from any other part of Scripture.

Jesus used the Valley of Hinnom near Jerusalem as an illustration of hell (Mark 9:47–48). This valley, also called Gehenna, had been desecrated by human sacrifice (2 Kings 23:10), and Jeremiah linked it to God’s judgment, prophesying that one day it would be called the Valley of Slaughter (Jeremiah 7:31–32). Isaiah associated the same valley with divine fire: “Its fire pit has been made deep and wide, with an abundance of fire and wood; the breath of the Lord, like a stream of burning sulfur, sets it ablaze” (Isaiah 30:33). Jesus mentioned fire in relation to hell at least twenty times (e.g., Matthew 5:22; 18:9). He also spoke of hell as “outer darkness” (Matthew 8:12).

Jesus consistently contrasted hell with the kingdom of God. Hell is the only alternative to an eternity spent in God’s kingdom. It is the opposite of perfect fellowship with God forever. We will summarize Jesus’ teaching related to hell with five words: reality, rebellion, regret, relentlessness, and reconciliation:

• Reality: Jesus taught that hell is a real place where some beings will spend eternity (Matthew 23:33, 25:41; Mark 9:43). In Jesus’ teaching, hell is not figurative or symbolic; it is a real place in which real experiences take place. Jesus portrayed hell with vivid imagery concerning fire and darkness (Matthew 5:22; 8:8–12).

• Rebellion: According to Jesus, hell is a place for those who reject God, who rebel against His kingship and refuse His grace. Jesus’ parables consistently portray people rejecting God’s invitation to fellowship, and the only alternative to fellowship with God is an eternity in hell (Matthew 22:1–14; Luke 14:15–24). All sin is some form of rebellion against God, and hell is the just punishment for sin (Matthew 5:22). The devil and his minions are the original rebels against God, and they will suffer eternally in hell, a place specially prepared for them (Matthew 25:41).

• Regret: Jesus does not portray hell as a pleasant place or even a neutral state. To the contrary, it is a place of torment (Mark 9:48). As the dark place outside of God’s kingdom of light, hell is full of pain and regret “There will be weeping and gnashing of teeth” (Matthew 13:42; see also Matthew 22:13; 24:51; Luke 13:28).

• Relentlessness: Based on Jesus’ teaching, hell is not temporary, but eternal. Those who suffer in hell will suffer forever. “The fire never goes out,” Jesus said (Mark 9:48, NLT; cf. Matthew 25:46). There is no exit from hell, and no respite from it or comfort in it (see Luke 16:19–31).

• Reconciliation: Thankfully, there is one way to escape hell before entering. God offers us reconciliation with Him, so that we never have to experience hell. That reconciliation was made possible through the death and resurrection of His Son, Jesus Christ. Jesus, the One who warned us about hell so often, is the One who saves us from hell. Through faith in Christ, anyone can be reconciled to God, apart from personal merit or virtue. Jesus gives the promise, “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life” (John 5:24).

“For God so loved the world that he gave his one and only Son, that whoever believes in Him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (John 3:16–18).

If you have not trusted Him yet, don’t delay any longer. Turn to Him today, because someday it will be too late.

For Further Study​

Four Views on Hell, Second Edition by Burk & Stackhouse

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Do unbelievers immediately go to hell when they die?​

Answer

Of all the topics found in the pages of Scriptures, none is so loathsome and dreadful as the subject of hell, yet we dare not be blinded by ignorance, repulsion, or unbelief, for hell is a frightening reality that ought not be dismissed on the grounds of fear or unpleasantness. Despite the objections of some, the flames of hell will not be extinguished by clever Scripture twisting or wishful thinking. The Bible has much to say about hell, and neither ignorance nor denial will cause this grim reality to go away.

We should understand the distinctions Scripture makes between Sheol and the eternal lake of fire. For purposes of this article, we will speak of “hell” as commonly understood: a place of torment after death. The Bible says that the unrepentant who die are immediately ushered into a dreadful holding place called Hades. In the following passage, Jesus details the horrid fate of an unregenerate sinner:

There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, “Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.” But Abraham said, “Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.” And he said, “Then I beg you, father, to send him to my father’s house—for I have five brothers—so that he may warn them, lest they also come into this place of torment.” But Abraham said, “They have Moses and the Prophets; let them hear them.” And he said, “No, father Abraham, but if someone goes to them from the dead, they will repent.” He said to him, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead” (Luke 16:19–31, ESV).

Hades (called “hell” in the KJV) is described as a place of “torment” and “anguish” (Luke 16:23–24). The rich man went there immediately upon his death. Scripture’s teaching is that all who die in their sins will immediately go to hell/Hades, where they will remain, conscious of their misery and despair, until summoned before God for judgment at the great white throne. These, who rejected God’s mercy, must face His wrath, and they are eventually cast into the lake of fire (Revelation 20:11–15).

The lake of fire, the place of eternal punishment, was never intended for man; God ordained the lake of fire as the final stop for Satan and his army of fallen angels (Matthew 25:41; 2 Peter 2:4; Revelation 20:10). Regrettably, legions of unrepentant people will, by their own volition, spend eternity with Satan and the demons who joined his unholy rebellion (Matthew 10:28; 25:46). The poet Milton described the damned as those who prefer ruling in hell over serving in heaven. Indeed, those who choose hell are rebels to the very end.

God does not delight in the suffering of unredeemed man. He takes no pleasure in the death of the wicked and would rather see them turn from their evil ways and live (Ezekiel 33:11). Hell is a necessary reality. Imagine a man who spent his entire life avoiding God. Regarding the Scriptures as fanciful myths, he had no use for Bible reading. He considered prayer a one-sided conversation with a nonexistent being. He maligned sincere Christian believers with unsavory labels and mocked their adherence to biblical morality. From reaching the age of accountability until his dying breath, he distanced himself from his Creator. How, then, could such a man be happy in heaven? How could he tolerate the presence of Jesus Christ and His followers throughout the endless ages to come? For such a man, heaven would be a hell. It is God’s will that none perish, but for those insistent rebels who reject His mercy, there is only justice. No third option exists.

Upon death, the lost are immediately sent to the place of their choosing, Hades (hell), where they will remain until the judgment convened at the close of our Lord’s millennial kingdom. At that time, they will be consigned to the lake of fire along with Satan and his demonic forces. Forever, they will remain fixed in this diabolical state of being.

To think anyone would choose never-ending misery over God’s everlasting joy is unfathomable, yet it is true.

For Further Study​

Four Views on Hell, Second Edition by Burk & Stackhouse

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

 

[Patriot]

Do believers immediately go to heaven when they die?​

Answer

Yes, believers in Jesus Christ go immediately to heaven when they die. By “heaven,” we mean a real place of comfort and blessedness where God dwells. Of course, the bodies of believers remain on earth, awaiting the resurrection, but their souls/spirits go to be with the Lord (see 2 Corinthians 5:8).

The biblical teaching that believers immediately go to heaven when they die differs from what some groups teach. According to the Watchtower Bible and Tract Society, faithful Jehovah’s Witnesses who die remain in an unconscious state of “soul sleep” until the resurrection. At the resurrection, Jehovah “remembers” them, and they are brought back to life. The doctrine of soul sleep is also taught by Seventh-day Adventists. The Roman Catholic Church teaches that all believers, Catholic and non-Catholic, who die enter a place of punishment, purgatory, to atone for the sins not covered by Jesus’ sacrificial death on the cross. Once these sins have been sufficiently punished, the faithful, now purified, may enter paradise. Proponents of both views make seemingly good arguments in favor of their beliefs, but neither the doctrine of soul sleep nor the teaching of purgatory is biblical.

As our Lord Jesus suffered on the cross, another condemned prisoner sought forgiveness. Our Lord’s response to the repentant thief’s request refutes both the doctrine of soul sleep and the belief in purgatory:

One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise” (Luke 23:39–43, ESV).

Jesus did not say, “After a determined time of misery and suffering, you will be with me in paradise”; neither did He say, “After an extended period of unconscious stupor, you will regain sentience and be with me in paradise.” According to the promise of Jesus, the repentant thief would join his Savior in paradise that very day.

So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight. Yes, we are of good courage, and we would rather be away from the body and at home with the Lord (2 Corinthians 5:6–8, ESV).

Here, the apostle Paul did not say that to be away from the body is to cease consciousness until the resurrection. And he did not say that to be out of the body was to be at home in purgatory.

In Jesus’ story of the rich man and Lazarus, the beggar died, and “the angels carried him to Abraham’s side” (Luke 16:22). This seems to have been an immediate event, with no lapse of time between Lazarus’ death and his being picked up by the angels. In John’s vision of heaven, he sees “under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained” (Revelation 6:9). As these believers in heaven await vengeance and the resurrection of their bodies, they converse with the Lord. It seems that, as soon as they were martyred, they were in heaven.

At the death of a believer, his or her disembodied spirit immediately enters the joyful presence of our Lord Jesus. At the rapture, the saint’s spirit joins his or her resurrected body—a glorified body impervious to the ravages of aging, illness, disease, suffering, and death (1 Corinthians 15:42–53). At the close of Jesus’ millennial reign, heaven as it is passes away, and God unveils the New Jerusalem, our eternal home (Revelation 21:1–4). Our present mortal bodies are not fit for eternity, but our new bodies will never become ill, grow old, or die. We shall live gloriously with Him in perfect bodies throughout the endless ages of eternity.

With this end in mind, the apostle Paul broke out in joyous apostrophe: “‘O death, where is your victory? O death, where is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55–57, ESV).

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

 

[Patriot]

What is the beatific vision?​

Answer

The beatific vision is a theological concept that describes the future reality in which believers will get to see God face to face. The word beatific is derived from the Latin word beatifica, which means “to make happy or bless.” The word vision is derived from the Latin word visio, which means “the act of seeing.” Literally, then, beatific vision refers to a sight that makes one happy.

As it relates to theology, the beatific vision is the unhindered and unfiltered view of God that believers will have in the new heaven and new earth. This coming reality will make us happier and more joyful than anything else we have experienced. We will dwell in the holy presence of God and see His glory.

The concept of the beatific vision is derived from Revelation 22:4, which says, “They will see his face, and his name will be on their foreheads.” At this point in the book of Revelation, Christ has returned to the earth and vanquished all the powers of darkness and evil. He has cast all those who rejected Him into eternal judgment and punishment (Revelation 21:8). But all those who have received Christ by faith are brought into the new heaven and new earth to dwell with Him for all eternity (Revelation 21:1–6). It is there that believers will get to look upon the face of God.

Believers were given a glimpse of the beatific vision during the incarnation of Jesus. John 1:14 says, “The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (emphasis added). Jesus is God and came from the Father in all of His holiness. In the person and work of Jesus, then, we were given a glimpse of the beatific vision.

And yet that vision is not fully realized on this side of heaven. Sin still exists, and the world is subject to decay (Romans 8:18–21). But the Bible promises that Jesus will come back and reconcile all of creation to Himself (Acts 1:11; Colossians 1:19–20). He has promised to judge evil once and for all (Revelation 20:11–15) and to establish a new creation (Revelation 21:1–8). Once this happens, the beatific vision will be ours, just as we are promised in Revelation 22:4. Those who are in Christ will see God face to face in all of His beauty, grace, and perfection. “We know that when Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2).

Until that day comes, believers hold on to the promise of the beatific vision as a source of hope and comfort through the challenges of life. When tragedies arise and difficulties come, believers can remember that there is a day coming when they will get to see the very face of God—a day in which there will be no more brokenness, shame, or darkness. Only joy, love, and grace.

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

Is heaven eternal?​

Answer

Is heaven eternal? The answer seems obvious at first glance. We sing about spending eternity in heaven, and we say to the bereaved in consolation, “He is with God now.” Many Christians believe that heaven and hell are the final destination for all humans, and that’s correct if we use broad, generic definitions of the terms heaven and hell. Scripture provides more nuance. The “heaven” we preach about as the spiritual destination for believers is not our eternal abode. Instead, it serves as a place where deceased saints await the final unveiling of God’s plan. So, although it is accurate to say that all who die in Christ currently reside in heaven, that is not the end of the journey.

In Scripture, the word heaven can describe the sky, outer space, and the dwelling place of God (Genesis 1:14–18; John 14:2; Ephesians 4:8). In the last usage, heaven has no physical description, but it is where all believers will go after death. Paul refers to it as the “third heaven” and describes “a man” being caught up there, likely recounting his own supernatural experience (2 Corinthians 12:1–9). The third heaven is also known as paradise.

Our eternal abode, however, is the new earth, which will come with a new heaven and is sometimes called the “eternal state.” The old heaven and earth will be destroyed, as Peter writes in 2 Peter 3:10–13:

But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells.

The eternal state is the final piece in God’s plan, where the earth will be restored to its original design, accompanied by the new heaven. It will be more than a mere consolation for the troubles in this fallen world; it will be a renewal, complete with the restoration of Eden (Revelation 22:1–4). Believers will receive new bodies and have access to the Holy City, the New Jerusalem, and the tree of life (1 Corinthians 15:42–44; Philippians 3:20–21; Revelation 21:1–2, 27; 22:2). The new earth can be envisioned as “Eden 2.0,” the utopia humans have long desired, written about, and even depicted in movies. Our instinctual yearning for something more in life is right because we are made for eternity (Ecclesiastes 3:11). The current order of existence is temporary and subject to God’s curse because of mankind’s sin (Genesis 3:17–18; Romans 8:20–22).

The prospect of a new heaven and a new earth means that God has a reason for the current brokenness. Just as we cannot experience the beauty of healing without the pain of sickness, so perhaps can we not fully appreciate the joy of the new earth without experiencing this old one. As we await the return of Jesus, our blessed hope, we are confident “that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:21).

While it is accurate to say that believers will go to heaven after death, our final destination is a new, recreated earth. Far from playing harps on clouds for eternity, we will work without the strains of the curse, live without the struggles of sin and suffering, and have direct fellowship with God (Revelation 21:3). The new earth is reserved only for redeemed humanity, as nothing evil can enter (Revelation 21:8, 27). As sinful humans, our only passage to this new world is through Christ.

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

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[Patriot]

Did Jesus talk about hell more than heaven?​

Answer

Jesus spoke of heaven and hell in His teachings, both directly and indirectly. His teaching on these subjects holds significant importance, despite contemporary thinkers who may say otherwise. Heaven and hell are not mere figments of the imagination; they are established realities, affirmed by the Son of God. Many have painted Jesus as being excessively lenient toward sin, but that contradicts the Jesus of Scripture. Jesus spoke extensively on hell, sounding the warning of God’s perfect justice. But did Jesus talk about hell more than heaven?

Surprisingly, there is no consensus on the subject. While respectable teachers like John MacArthur and D. A. Carson affirm that Jesus talked about hell more than heaven, other researchers come to a different conclusion. It’s not a simple matter of counting up all the times the word hell or heaven appears in the Gospels. Complicating matters is the variance in English translation used and whether we should consider teachings about the “kingdom of heaven” as being about “heaven.” What about parallel passages—should they be counted as one mention or two? And what about indirect references to either heaven or hell? The answer will vary, depending on how one approaches these questions.

Perhaps it would be prudent to focus on the undeniable reality that Jesus indeed discussed hell. Many modern congregations are discomfited by the mere mention of judgment. However, justice is a good thing; it is, in fact, one of God’s attributes. We call God less than good if we regard Him as perfectly loving but not perfectly just. Given the reality of evil, it would be terrible if God had no plan to deal with it justly.

To illustrate the reality of hell, Jesus used the Valley of Hinnom, also called Gehenna (Mark 9:47–48), a detestable place near Jerusalem. In the Old Testament, the Jews rebelled against God by performing child sacrifice in this valley, particularly to the god Molech. Prophets like Jeremiah condemned the valley for the idolatrous practices (Jeremiah 7:31–32; 19:2–6), and it was also defiled by King Josiah (2 Kings 23:10). During Jesus’ time on earth, the valley was a public dump, a place where refuse was burned and the corpses of animals and criminals were thrown. Like Gehenna, hell is where all uncleanliness and death will remain. Jesus also referred to hell as “outer darkness” and as “fire” (see Matthew 5:22; 8:12).

While it is inaccurate to liken hell to the description of it in Dante’s Inferno, the reality is much worse. Envision a realm devoid of good, a reality stripped of joy, goodness, and love—the outcome of persisting in self-rule and rejecting reconciliation with God. Even sincere belief and a desire to serve God cannot secure salvation if sought through adherence to the law (see Romans 3:19–23; 5:12; Galatians 3:22). The sole path to heaven is through God’s grace, manifest in Christ’s redemptive work (Mark 10:45; Luke 19:10; John 3:16; 14:6; Ephesians 2:8–9). In essence, we only get to God through God.

Did Jesus talk more about hell than heaven? It is possible that He did, but even if the opposite is true, neither Jesus nor His apostles shied away from teaching about God’s justice and the eternal condemnation of the wicked. Neither should we be afraid to discuss the reality of hell. The gospel is the good news that, due to God’s grace and the work of Christ, we don’t have to go there.

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

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[Patriot]

What determines if a person goes to heaven or hell?​

Answer

John 3:16–18 says, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.” Apart from the work of Jesus Christ, every human is condemned to an eternity in hell (Revelation 20:15). But God has freely offered the gift of heaven. What determines if a person goes to heaven or hell for eternity is whether that person has been reconciled to God through Jesus Christ (Romans 4; Galatians 3:23–29; Hebrews 11).

Going to hell is the default position of humanity. Going to heaven is the free gift of God’s grace, received by faith, offered to all people (Ephesians 2:1–10). God wants people to be reconciled with Him, so He provided the way (John 14:6). Every person is invited to go to heaven.

Going to heaven or hell has everything to do with God’s act of rescue. When God created the world, everything was very good (Genesis 1:31). He created humanity in His image. He provided food for them but told them there was one tree from which they were not allowed to eat. They were to trust His provision, follow His commands, remain in close relationship with Him, and experience fullness of life. But they were also free to disobey Him, which would result in death (Genesis 2:15–17; Romans 6:23).

Adam and Eve, the first humans, ate the forbidden fruit (Genesis 3). This act of rebellion is commonly called “original sin,” and it has lasting effects. Our relationship with God, with one another, and with the created world are broken. Death is now a reality in our world. The sin of Adam is passed down to all his descendants—all of humanity (Romans 5:12).

But even as God explained to Adam and Eve what their disobedience would mean, He promised a Savior (Genesis 3:15, 21)! One would come who would ultimately restore humanity to God.

That Savior is Jesus Christ. Jesus is “God with us” (Matthew 1:20–23). He is fully God and fully human. He was conceived of the Holy Spirit and born to a virgin named Mary. He is God in the flesh, the one who reconciles humans and God (1 John 4:2). He is the Creator who entered into His creation in order to restore it to Himself (Colossians 1:15–19).

Jesus lived a fully human life—He was tempted to sin as we are—but He perfectly obeyed all of God’s ways (Romans 5:12–21; Hebrews 4:14–16). He willingly died on the cross as a payment for our sin (John 10:17–18; Hebrews 9:14—10:18; 1 Peter 3:18). From the cross, He proclaimed, “It is finished” (John 19:30). Jesus rose from the dead, demonstrating that He is who He claims and that He is victorious over sin and death (1 Corinthians 15:3–8, 50–57). All who put their faith in Him receive forgiveness of sin (Colossians 2:13–15). Jesus takes their sin and gives them His righteousness (2 Corinthians 5:18–21; Ephesians 2:1–10). Because of that forgiveness, they will go to heaven.

Whether a person goes to heaven or hell has everything to do with God. He freely offers the gift of eternity in heaven with Him. He invites everyone to believe, to receive His rescue, and to enjoy fullness of life in Him (Hebrews 4:1–13).

Do you know whether you will go to heaven or hell? If not, settle the issue now. If you have questions about who God is or what salvation is, please ask us. If you understand that you are separated from God and that He has provided the means of forgiveness and reconciliation, receive His offer of salvation today by faith! Romans 10:9–10 says, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved.”

There is no special prayer you must pray. But if you would like an example of how you can pray to receive God’s gift, we suggest something like this:

God, I know that I have gone against your ways, that I rightly deserve condemnation. I know that you are loving, merciful, gracious, and just. I believe that you have made reconciliation possible. I believe that Jesus is the only Savior, and I submit to Him as Lord. I believe He is fully God, fully human, lived a perfect life, died on the cross for my sins, and rose from the dead bodily. I believe His sacrifice is sufficient for my sins and that His righteousness can be applied to me. Please forgive me. Please make me your child through Jesus Christ. Please give me your Spirit and complete your work of sanctification in me. Thank you for your salvation.

Have you made a decision for Christ because of what you have read here? If so, please click on the “I have received Christ today” button below.

 

[Patriot]

If we talk to loved ones who have died, do they hear us?​

Answer

The desire to talk to our loved ones who have died is a natural part of the grieving process. We ache to see them one more time, hear their voices again, or tell them something we wish we had said. We find ourselves hoping that our loved one can listen from heaven and respond. Good-intentioned friends may say the departed can indeed hear us and are watching over us and guiding us. They may even suggest that our loved one is an angel now. But what does the Bible say? Should we try to communicate with our loved ones who have died? Can they speak to us from heaven?

The Bible offers no evidence to suggest that legitimate, two-way communication between the living and the dead is possible. On the contrary, Scripture strictly forbids believers from attempting to do so (see Leviticus 19:31; 20:6, 27; Deuteronomy 18:9–12; 1 Chronicles 10:13–14).

At least one Bible verse may suggest that our saved loved ones can see from heaven and, to some extent, know what is happening here on earth: “Therefore, since we are surrounded by such a huge crowd of witnesses to the life of faith, let us strip off every weight that slows us down, especially the sin that so easily trips us up. And let us run with endurance the race God has set before us” (Hebrews 12:1, NLT). Some scholars believe this “huge crowd of witnesses to the life of faith” are the saints in heaven who have crossed the finish line of their race but have turned back to watch us and cheer us on to the glorious end. Others believe the description is figurative: the heroes of the faith bear witness from the pages of Scripture, and we are encouraged along the way by remembering their testimonies. Since the Bible doesn’t say definitively that the saints in heaven are watching us, we should not put too much confidence in the prospect. We can only speculate.

The Bible does warn believers not to be deceived by lying spirits (see 1 Kings 22:22–23; 1 Timothy 4:1). Satan is a liar, and the demons can likely imitate the voice or appearance of our departed loved ones and in that way lead us astray. Purposely seeking “a message from beyond” is spiritually dangerous.

Since Jesus Christ is the only mediator between God and humanity, we should not pray to dead saints (1 Timothy 2:5). But praying to a saint and talking to a deceased loved one are two different things. Would it be okay to occasionally say something to loved ones in heaven, as long as we don’t expect to hear back from them? Nothing in the Bible indicates this is wrong or a violation of God’s will, but wouldn’t it be better to talk to Jesus or pray to the Father about your loved one? Randy Alcorn writes, “Personally, rather than talking to a loved one, I am more comfortable simply praying to Jesus or the Father (there are biblical examples of praying to each) and saying, ‘Lord, would you please give my mom a hug, and tell her it’s from me?’ Now I think my mom sometimes sees what’s going on here and might hear this when I say it, but I KNOW God hears it. And I trust God to do what He knows is best” (www.epm.org/blog/2008/May/2/can-we-or-should-we-talk-to-loved-ones-in-heaven, accessed 10/3/23).

Instead of seeking comfort from the dead, we have the Word of God and the Spirit of God to supply all the comfort and guidance we need. We can look to the Lord when we feel overcome by the loss of a loved one because in Him are found endless reservoirs of help, hope, and strength (Psalm 27:10; 121:1–2; 124:8; Isaiah 40:31; Matthew 11:28). The psalmist affirms, “The Lord is close to the brokenhearted and saves those who are crushed in spirit” (Psalm 34:18).

We find countless examples of God communicating with us through His Word: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17). The Bible is the primary way in which God speaks to us. His Word is our guiding light (Psalm 119:105). Through the prophet Isaiah, God reveals, “So is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:11).

We can take our hurts and heartaches to God, no matter the situation, knowing He perfectly understands how we feel. In Jesus Christ, we have a High Priest who understands our weaknesses. Because of Him, we can “come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (Hebrews 4:15–16, NLT).

With the loss of a loved one, the pain can be overwhelming. We may miss communicating with that person and desire to reconnect in some way. In those times, God calls us to turn to Him. He is our Comforter (John 7:38–39; 14:16–18, 26; 15:26; Romans 8:16). He heals our brokenness (Psalm 30:11; Isaiah 61:1) and brings the peace our hearts desperately need (John 14:27; 16:33; Philippians 4:6–7).

If we trust God with our grief, He will show us how to carry on despite the painful loss. What is more, He assures us that our loved ones are whole in heaven, with Him, which is far better than anything we can imagine here on earth (Philippians 1:20–24; Romans 8:18; 1 Corinthians 2:9; 2 Corinthians 4:17; 1 John 3:1–2). Departed believers are not angels, but they are God’s chosen family, “the assembly of God’s firstborn children, whose names are written in heaven . . . the spirits of the righteous ones in heaven who have now been made perfect” (Hebrews 12:23). One day we will be reunited with our redeemed loved ones and share life in perfect fellowship with each other and God for all eternity (Revelation 21:3).

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

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[Patriot]

Is the resurrection spiritual or physical?​

Answer

The future resurrection is a fundamental belief of Christianity. For the believer, the resurrection is not a continuation of our present lives but a transition into eternity with God in heaven. According to the Bible, the resurrection will be physical.

The physical resurrection of believers is mentioned in the Gospels and the Pauline Epistles. A clear affirmation of a physical resurrection is found in 1 Corinthians 15. Paul writes about the future resurrection of the dead, drawing a parallel to the resurrection of Christ. In 1 Corinthians 15:42–44, he says this:

Our earthly bodies are planted in the ground when we die, but they will be raised to live forever. Our bodies are buried in brokenness, but they will be raised in glory. They are buried in weakness, but they will be raised in strength. They are buried as natural human bodies, but they will be raised as spiritual bodies. For just as there are natural bodies, there are also spiritual bodies. (NLT)

Paul explains that believers will be raised from the dead with “spiritual bodies” in contrast to the “natural bodies” that had died. This does not mean that we will have immaterial bodies; rather, our bodies will be imperishable and glorified, unlike our present bodies.

The resurrection of Christ is a prototype for our own resurrection. Following His crucifixion, Jesus physically rose from the grave. The Gospel writers record numerous post-resurrection appearances when Jesus physically interacted with His disciples. For instance, in Luke 24:39, Jesus invites His disciples to see His body and touch Him: “See my hands and my feet, that it is I myself. Touch me and see. For a spirit does not have flesh and bones as you see that I have” (ESV). Jesus was not a disembodied spirit; His body was now impervious to the death and decay of mortal flesh (see 1 Corinthians 15:1–19, 50–58). Jesus physically rose from the grave, and we will experience the same kind of resurrection (Romans 6:5; Philippians 3:21).

In Romans 8:11, Paul writes, “If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you” (ESV). The indwelling of the Holy Spirit is both a present reality and a promise of a physical resurrection for believers.

The physical resurrection of believers provides us with hope, assuring us that death is not the end of life but a transition to a more glorious state of existence. In 1 Thessalonians 4:16–17, Paul describes the future resurrection: “The Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (ESV). Both the living and the dead will be united with God in heavenly bliss.

We look forward to the day when our perishable bodies will become imperishable, our dishonorable bodies will become glorious, and our weak bodies will become powerful. We will be completely new and fit for eternity.

For Further Study​

Heaven and the Afterlife: The Truth About Tomorrow and What It Means for Today by Erwin Lutzer

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What is the harrowing of hell?​

Answer

According to the Gospels, Jesus Christ was crucified and rose from the dead after three days. For centuries, Christians have debated what Jesus did and where He went between His crucifixion and resurrection. One belief, held mostly in Roman Catholicism and Eastern Orthodoxy, is that He descended into the realm of the dead to free its righteous captives. This event, known as the “harrowing of hell,” refers to Jesus’ liberation of the faithful who had died and were awaiting His salvation. Critics of this doctrine argue that the key verses used to support it lack clarity.

The word harrowing can mean “plundering” or “disrupting,” as in “causing distress.” Thus, the phrase harrowing of hell refers to Jesus’ breaking hell’s power and plundering it. Jesus’ descent into hell, therefore, wasn’t for His own punishment even though hell is commonly associated with torment (e.g., Matthew 25:41; Mark 9:43–48). Instead, Jesus went there to apply the victory He won on the cross over sin, death, Satan, and hell itself. He also freed the righteous dead.

The harrowing of hell doctrine is primarily based on verses in 1 Peter and Ephesians. Peter writes that Jesus was “put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison” (1 Peter 3:18–19, ESV). According to the harrowing of hell doctrine, the “spirits in prison” are the souls in the realm of the dead. This place is called Sheol in Hebrew and Hades in Greek. It isn’t Gehenna—the place of eternal torment. Additionally, later in the letter, Peter says Jesus preached the gospel “even to those who are dead” (1 Peter 4:6, ESV).

Defenders of the doctrine of the harrowing of hell also cite Paul’s teaching in Ephesians for support. The key verse reads, “What does ‘he ascended’ mean except that he also descended to the lower, earthly regions?” (Ephesians 4:9). Supporters interpret Paul’s reference to Jesus’ descent as His journey to Hades to proclaim victory and liberate the righteous.

In contrast to the Catholic and Orthodox view, Protestant interpretations of what happened after Jesus’ death are more diverse. Many view the descriptions in 1 Peter 3:18–19 and 4:6 symbolically. Most Protestant interpretations see Peter’s words as figuratively portraying Jesus’ victory over sin, Satan, and hell, rather than a literal descent. Similarly, many Protestants view Jesus’ “descent” in Ephesians 4:9 as referring to His incarnation. They believe the verse describes His coming to earth from heaven, not His descent to Hades.

Another common Protestant view involves a literal descent into Hades, understood as a declaration of His victory over sin, death, and Satan. His purpose wasn’t evangelistic, as “people are destined to die once, and after that to face judgment” (Hebrews 9:27). Instead, He was announcing His triumph, like a judge pronouncing a verdict at a sentencing hearing.

Another Protestant prospective is that the “spirits in prison” (1 Peter 3:18–20) are fallen angels from Noah’s time. This interpretation is often tied to 2 Peter 2:4, which says God cast fallen angels “into hell and committed them to chains of gloomy darkness to be kept until the judgment” (ESV). A related view is that the “spirits in prison” are the rebels who perished in the flood, and Jesus had “preached” to them through Noah, who was filled with the Holy Spirit.

The most significant support for the harrowing of hell doctrine outside the Bible is found in the Apostles’ Creed. This early Christian statement of faith, dating back to the first few centuries of the church, summarizes key doctrines. One phrase addresses Jesus’ activity between His death and resurrection. It states that Jesus died and “descended into hell.” The Latin word translated as “hell” (inferos) refers to Hades—the realm of the dead. So, the Creed affirms Jesus’ descent into the grave, but it doesn’t specify what Jesus did during this time.

One truth is clear: His death on the cross achieved victory over sin, Satan, and hell. Colossians 2:15 highlights this triumph: “He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” (ESV). Through His death, Jesus destroyed the power of death over humanity. In doing so, He fulfilled His purpose to “break the power of him who holds the power of death—that is, the devil” (Hebrews 2:14).

For Further Study​

God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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