* ALL Questions about Heaven, Hell, and Eternity *

[Patriot]

Did God create hell?​

Answer

Hell is a place of suffering originally prepared by God for the devil and his angels (Matthew 18:9; 25:41). The words Hades (Greek) and Sheol (Hebrew) are sometimes associated with hell. However, Hades/Sheol is simply the place or realm where the spirits of people go when they die (see Genesis 37:35). Hades/Sheol is not necessarily a place of torment because God’s people were said to go there as well as the wicked. In the New Testament, we find that Hades is somehow “compartmentalized.” That is, the realm of the dead is divided into a place of comfort and a place of torment (Luke 16:19–31).

There are other words associated with hell in the Bible such as Gehenna and lake of fire. The biblical teaching is that there is an actual place where the spirits of the unsaved go for eternity (Revelation 9:1; 20:15; Matthew 23:33).

Everything that ever was or is or will be is created by God, including hell (Colossians 1:16). John 1:3 says, “All things were made through him, and without him was not anything made that was made” (ESV). God alone has the power to cast someone into hell (Luke 12:5). Jesus holds the keys of death and Hades (Revelation 1:18).

Jesus said that hell was “prepared” for Satan and the demons (Matthew 25:41). Hell is a just punishment for the wicked one. The lake of fire will be the destination for those who reject Christ (2 Peter 2:4–9). The good news is that people can avoid hell. God, in His infinite mercy and love, has offered salvation by grace through faith in God’s Son, Jesus Christ (John 3:16, 36; 5:24).

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]

What is the worm that will not die in Mark 9:48?​

Answer

Jerusalem’s ancient garbage dump—a place called Gehenna—was illustrative of the ceaseless agonies of hell. This dump was on the south side of Jerusalem. In Old Testament times, children had been sacrificed to idols there (2 Kings 23:10); in Jesus’ day, it was a place burning with constant fires to consume the waste that was thrown there. The material burned there included everything from household trash to animal carcasses to convicted criminals (Jeremiah 7:31–33). Needless to say, the Jews considered Gehenna a cursed place of impurity and uncleanness.

The word translated “hell” in Mark 9:43 is the Greek word Gehenna, which comes from the Hebrew name for a place called the “Valley of Hinnom.” Jesus uses this place to paint a vivid image of what hell is like. The Jewish people often associated the Valley of Hinnom with spiritual death.

In Mark 9:48, when Jesus says, “Where their worm does not die and the fire is not quenched” (ESV), He is quoting from Isaiah 66:24: “They will go out and look on the dead bodies of those who rebelled against me; the worms that eat them will not die, the fire that burns them will not be quenched, and they will be loathsome to all mankind.” In both texts the word translated as “worm” literally means “grub” or “maggot.” A maggot would have an obvious association with a dump like Gehenna where dead bodies are thrown; however, the maggot Christ speaks of “will not die.”

Taken at face value, this text is one of the most horrific descriptions of what hell is like. The thought of eternal torment, likened to maggots eating away at a rotting corpse, is undoubtedly ghastly. Hell is so awful that Christ said, figuratively speaking, it’s better to cut off the hand that causes you to sin than to end up in hell (Matthew 5:30).

Mark 9:48 does not mean that there are literal worms in hell or that there are worms that live forever; rather, Jesus is teaching the fact of unending suffering in hell—the “worm” never stops causing torment. Notice that the worm is personal. Both Isaiah 66:24 and Mark 9:48 use the word their to identify the worm’s owner. The sources of torment are attached each to its own host.

Some Bible scholars believe the “worm” refers to a man’s conscience. Those in hell, being completely cut off from God, exist with a nagging, guilty conscience that, like a persistent worm, gnaws away at its victim with a remorse that can never be mitigated. No matter what the word worm refers to, the most important thing to be gained from these words of Christ is that we should do everything in our power to escape the horrors of hell, and there is only one thing to that end—receiving Jesus as the Lord of our lives (John 3:16).

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]

Is the idea of seven heavens / the seventh heaven biblical?​

Answer

People sometimes use the idiom seventh heaven to refer to an experience of great joy, ecstasy, or pleasurable contentment. The expression itself implies that there are seven heavens or seven levels of heaven, a teaching found in several non-Christian religions.

Two very old religions teach the existence of seven heavens: Hinduism and the ancient Babylonian cult. In Hinduism, there are seven higher worlds and seven lower worlds; the earth is the lowest of the higher worlds. The six higher worlds above us are places of increasing wonder and delight where people who have accumulated good karma go after they die. The seventh heaven is, of course, the best. When the dead have spent all the time their good deeds have earned them, they are reincarnated and return to earth. Those who live extraordinarily pious lives can break out of this cycle and experience nirvana, a state of eternal existence.

The ancient Babylonians did not teach that the seven heavens were for humans; rather, they divided the heavens into seven levels of space between the earth’s atmosphere and the spirit of the heavens. Beyond was the zodiac. Each of the seven heavens was associated with a particular god and a celestial body: the moon, Mercury, Venus, Mars, the sun, Jupiter, and Saturn.

Historians aren’t sure when the Jews first learned of Babylon’s seven heavens; Abraham might have been exposed to such a belief before he left Ur, or Hebrew scholars may have learned of it while exiled in Babylon. Either way, rabbis adapted the myth, integrating it into the Talmud—their extra-scriptural writings. The Jewish “heavens,” associated with the various celestial bodies, contain a mix of people, angels, demons, Nephilim, and natural phenomena. The specifics of the myth changed with the teacher. As the astronomical and meteorological sciences have advanced, Jews have rejected the idea of a literal seven heavens and now see them as metaphorical—there’s no way hail could come to Earth from Jupiter, after all.

Islam combines the seven heavens of Judaism with a story from Zoroastrianism. Hadith literature tells how Muhammad was taken on a journey through all seven heavens. In each heaven he met a character from the Bible or another prophet of Islam. Centuries prior to Muhammad, the Zoroastrian priest Arta Viraf supposedly made a similar trip to heaven. In both Islam and Zoroastrianism, the seven heavens are levels of paradise reserved for increasingly devout worshipers.

The Italian poet Dante Alighieri combined Babylonian mythology with Christian metaphor when he wrote The Divine Comedy. In Dante’s epic poem, the seven celestial bodies represent ever more virtuous natures. Above these heavens, in which the righteous are rewarded after death, are four more levels. The last is empyrean, the true paradise and immaterial dwelling place of God.

The Bible says nothing that would validate a belief in seven heavens, but the word heaven itself can have several meanings. The Hebrew for “heaven,” shamayim, only appears in the plural form and can mean “sky” (Genesis 1:8–9), “outer space” (Genesis 22:17), or “the place where God dwells” (Joshua 2:11). In the New Testament, the Greek ouranos can mean “the dwelling place of God” (Matthew 12:50) or “the sky” (Acts 10:11). And paradeisos (“paradise” or “garden”) can refer to the place where dead believers await resurrection (Luke 23:43), to where God dwells now (2 Corinthians 12:4), or to our eternal home (Revelation 2:7).

In 2 Corinthians 12:2 Paul says he knew a man (assumed to be himself, although he is speaking in the third person) who was taken to “the third heaven.” The “third heaven” here simply refers to the spiritual dwelling place of God, as opposed to the other two “heavens”—the atmosphere and outer space. The three “heavens” implied in 2 Corinthians 12:2 would be the three different realms that we call “the sky,” “space,” and the “spiritual heaven.”

In our vernacular, seventh heaven means “the best, happiest place to be,” but the Bible doesn’t give any indication that a seventh heaven actually exists. God promises He will not always live above us, but He will live with us in the New Jerusalem (Revelation 21). And although we will receive rewards according to our works (Revelation 22:12), the Bible never suggests that we’ll be segregated into various levels of heaven.

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 are the heavenly places/realms?​

Answer

The phrase “heavenly places” or “heavenly realms” is used several times in the book of Ephesians (1:3, 20; 2:6; 3:10; 6:12). This phrase is translated from the Greek word epouranios, meaning “the sphere of spiritual activities.” “Heavenly realms” can refer to both angelic and demonic activity. Ephesians 1:20 says that God “raised Christ from the dead and seated him at his right hand in the heavenly realms.” But Ephesians 6:12 speaks of evil forces in the same realm: “Our struggle is not against flesh and blood, but against . . . the spiritual forces of evil in the heavenly realms.”

As flesh-and-blood humans, we have very little understanding of the spirit world. We cannot see, hear, or touch it. However, the Bible assumes it, and we can glean insight into a world we cannot see by studying what God tells us about it. First of all, God is spirit (John 4:24). He exists outside the bounds of time, space, and matter. His home is called heaven (Acts 7:55; Isaiah 63:15), but this is a distinct place, not to be confused with “the heavens,” referring to the atmosphere (Genesis 1:1; Psalm 148:4), or the “heavenly realms,” which encompass all spirit beings. In God’s heaven, He sits on a throne (Matthew 23:22; Hebrews 4:16), surrounded by adoring angels (Revelation 7:11; Psalm 99:1) who exist to serve God and minister to His saints (Hebrews 1:14; Matthew 4:11; Genesis 19:1). Angels also have the ability to appear as men when sent to deliver messages from God (Genesis 18:2, 16–17; 19:1–2; Daniel 10:5–6).

However, the dark side of the heavenly realms belongs to Satan and his evil spirits. Satan is not the counterpart to God. God has no challenger. Satan is a created being who has only the power God allows him to have for only as long as God allows it (Isaiah 14:12; Luke 22:31; Revelation 12:12). Yet, for reasons known only to God, Satan and his minions are allowed to wreak havoc upon the earth and the servants of God—if unchecked by spiritual warfare and the holy angels. Daniel 10 gives us the best glimpse into what happens in this world we cannot see. An angel was dispatched by God to deliver a message to Daniel as he prayed, but the messenger was detained for three weeks by “the prince of Persia,” a demon (verse 13). The angel later told Daniel that he had to have help from Michael the archangel in order to prevail and continue on the assignment God had given him.

This glimpse into the heavenly realms helps us understand a few things. First, we learn that there is fierce warfare taking place at all times. Satan and his demons are actively working to thwart the plans of God and destroy whatever they can (see John 10:10). If a mighty angel on a mission from God could be detained by demonic forces, then demons must have great power. Second, God does not leave His children defenseless against this evil army. Second Corinthians 10:4 says, “For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds.” Ephesians 6:11–17 tells us exactly what armor we need to stand firm against the temptations and schemes of the devil. In ourselves, we are no match for Satan’s devices. We need spiritual armor to fight spiritual battles. The third truth we can learn from the Daniel passage is that prayer gets God’s attention and that His answer is on the way. There are forces unknown to us that may interfere with God’s desire to aid us, and we must continue to persevere in prayer until the answer comes (see Luke 18:1; Ephesians 6:18).

The heavenly realms are as real as the earthly realms. We will spend most of our lives living in the heavenly realms (2 Corinthians 5:1; 1 John 5:11). In contrast, our earthly existence is only a “vapor that appears for a little while and is gone” (James 4:14). Physical battles may seem intense, but the results are temporary. However, spiritual battles have eternal consequences. When we live our earthly lives in recognition of the unseen battles that rage all around us, we will be more careful about what we say and do (Ephesians 5:15–16; 2 Corinthians 2:11). We will be faithful to utilize our weapons of prayer and the armor of God, knowing that the real battles are fought and won in the heavenly realms.

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]

How can we store up treasures in heaven?​

Answer

Jesus told us to “store up for yourselves treasures in heaven” (Matthew 6:20). He linked this command to the desire of our hearts: “Where your treasure is, there your heart will be also” (Matthew 6:21; see also verses 10–20).

The Bible mentions rewards that await the believer who serves the Lord faithfully in this world (Matthew 10:41). A “great” reward is promised to those who are persecuted for Jesus’ sake. Various crowns are mentioned (in 2 Timothy 4:8, e.g.). Jesus says that He will bring rewards with Him when He returns (Revelation 22:12).

We are to treasure the Lord Jesus most of all. When Jesus is our treasure, we will commit our resources—our money, our time, our talents—to His work in this world. Our motivation for what we do is important (1 Corinthians 10:31). Paul encourages servants that God has an eternal reward for those who are motivated to serve Christ: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24).

When we live sacrificially for Jesus’ sake or serve Him by serving the body of Christ, we store up treasure in heaven. Even seemingly small acts of service do not go unnoticed by God. “If anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward” (Matthew 10:42).

Everyone, but especially those with more visible gifts such as teaching, singing, or playing a musical instrument, might be tempted to use their gift for their own glory. Another temptation they face is finding their identity in others’ acknowledgement of their gift. Those who use their talents or spiritual gifts coveting the praise of men rather than seeking God’s glory receive their “payment” in full here and now. The applause of men was the extent of the Pharisees’ reward (Matthew 6:16). Why should we work for worldly plaudits, however, when we can have so much more in heaven?

The Lord will be faithful to reward us for the service we give Him (Hebrews 6:10). Our ministries may differ, but the Lord we serve is the same. “The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor” (1 Corinthians 3:8).

The rich young man loved his money more than God, a fact that Jesus incisively pointed out (Matthew 19:16–30). The issue wasn’t that the young man was rich but that he “treasured” his riches and did not “treasure” what he could have in Christ. Jesus told the man to sell his possessions and give to the poor, “and you will have treasure in heaven. Then come, follow me” (verse 21). The young man left Jesus sad, because he was very rich. He chose this world’s treasure and so did not lay up treasure in heaven. He was unwilling to make Jesus his treasure. The young man was religious, but Jesus exposed his heart of greed.

We are warned not to lose our full reward by following after false teachers (2 John 1:8). This is why it is so important to be in God’s Word daily (2 Timothy 2:15). That way we can recognize false teaching when we hear it.

The treasures that await the child of God will far outweigh any trouble, inconvenience, or persecution we may face (Romans 8:18). We can serve the Lord wholeheartedly, knowing that God is the One keeping score, and His reward will be abundantly gracious. “Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (1 Corinthians 15:58).

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 does hell look like?​

Answer

We cannot know exactly what hell looks like or how hot it will be. But Scripture does use some descriptive language of hell, and that gives us an idea of what hell will be like. It is sure to be a place of torment, which the Bible often pictures as fiery. For the purposes of this article, the terms hell and lake of fire are used interchangeably.

Some interpreters take the Bible’s descriptions of hell to be symbolic, because some of the descriptions are difficult to reconcile with each other. For example, picturing hell as both fire (Matthew 25:41) and outer darkness (Matthew 8:12) seems paradoxical. Of course, the God of the impossible can do anything, including make dark fire. So, the descriptions could be literal. Even if the language describing hell is symbolic, the place itself is real—and the reality will no doubt be worse than the symbols.

The scriptural descriptions of hell are meant to emphasize the torment and suffering that will be experienced by those sent there. The “fire” may picture the wrath of God that is experienced by unbelievers in hell, whereas the “outer darkness” may picture the alienation from God’s love, mercy, and grace. Whether the vivid language is symbolic or literal, we can be assured that hell is a terrible, terrifying place. Possibly the most terrifying aspect of hell is its duration. The suffering is eternal. It has no end. For us, here and now, the concept of hell should drive us to the cross of Christ. It is only by repentance and faith in Christ that we can be saved from the wrath to come.

Here are some of the passages that describe hell:

Matthew 25:41, “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.’”

Matthew 8:12, “But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.”

2 Thessalonians 1:6–9, “God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might.”

Revelation 20:10, 15, “And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever. . . . Anyone whose name was not found written in the book of life was thrown into the lake of fire.”

Romans 2:8, “But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger.”

Matthew 25:30, “And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.”

Hell, although we do not know exactly what it will look like, will be a place of unending suffering and torment from which there will be no escape. Therefore, now is the day of salvation. Now is the day for all to repent and believe the gospel. Now is the day for us to proclaim the good news that Christ has come to save sinners who trust in Him for forgiveness. Those who look to Christ now will be saved from the wrath to come (1 Thessalonians 1:9–10).

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]

What is Gehenna?​

Answer

The word gehenna is the Greek transliteration of the Hebrew ge-hinnom, meaning “Valley of [the sons of] Hinnom.” This valley south of Jerusalem was where some of the ancient Israelites “passed children through the fire” (sacrificed their children) to the Canaanite god Molech (2 Chronicles 28:3; 33:6; Jeremiah 7:31; 19:2–6). The place is called “Tophet / Topheth” in Isaiah 30:33. In later years, Gehenna continued to be an unclean place used for burning trash from the city of Jerusalem. Jesus used Gehenna as an illustration of hell.

God so despised the false god Molech that He explicitly forbade the Israelites from having anything to do with him in Leviticus 18:21. He even warned them of the impending judgment He would send their way if the Jews didn’t keep their attention and worship directed toward Him. In another prophetic warning, God re-named the Valley of Hinnom as the Valley of Slaughter (Jeremiah 19).

But the Israelites didn’t listen, and evil kings of Judah such as Ahaz used the Valley of Hinnom for their demonic practices (2 Chronicles 28:3). To punish Judah, God brought Babylon against them, and that pagan nation carried out His judgment against Judah’s idolatry and rebellion. It wasn’t until after 70 years of exile that the Jews were allowed back into Israel to rebuild. Upon their return the Valley of Slaughter was re-purposed from a place of infanticide to an ever-burning rubbish heap (2 Kings 23:10). Child sacrifice and other forms of idol-worship ceased in Israel. Gehenna became a place where corpses of criminals, dead animals, and all manners of refuse were thrown to be destroyed.

The Gehenna Valley was thus a place of burning sewage, burning flesh, and garbage. Maggots and worms crawled through the waste, and the smoke smelled strong and sickening (Isaiah 30:33). It was a place utterly filthy, disgusting, and repulsive to the nose and eyes. Gehenna presented such a vivid image that Christ used it as a symbolic depiction of hell: a place of eternal torment and constant uncleanness, where the fires never ceased burning and the worms never stopped crawling (Matthew 10:28; Mark 9:47–48).

Because of Jesus’ symbolic use of Gehenna, the word gehenna is sometimes used as a synonym for hell. In fact, that’s how the Greek word is translated in Mark 9:47: “hell.” The occupants of the lake of fire/gehenna/hell are separated from God for all of eternity.

For Further Study​

Erasing Hell: What God Said About Eternity, and the Things we’ve Made Up by Chan & Sprinkle

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

 

[Patriot]

What is the verse about casting our crowns before the feet of Jesus?​

Answer

Revelation 4:10–11 is part of the vision Jesus gave John. In this scene of heaven, we see that “the twenty-four elders fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.’”

Jesus promised various rewards for those who faithfully serve Him on earth (Matthew 5:12; 1 Corinthians 3:14; Revelation 22:12). Some of those rewards are crowns (James 1:12; 1 Peter 5:4; Revelation 3:11). These may be the crowns that John saw the elders lay at the feet of Jesus. In their words of worship, they indicate that, despite what they may have done on earth to earn these crowns, only Jesus is truly worthy of glory and honor. In the presence of the Lord Jesus Himself, all good deeds we have done will pale in comparison. A crown will seem but an insignificant gift to present to the One who gave His life for us (Galatians 2:20).

The elders’ response is most likely the way we will all respond when we receive our reward from Jesus. We will be so overcome with gratitude because of what He has done for us that worship will be spontaneous. Regardless of what we endured on earth, a priceless crown will seem a paltry offering, but it will be the best gift we can give Him. Although the Scriptures do not state it specifically, it is likely that we will all follow the example of the twenty-four elders in casting our crowns at Jesus’ feet.

For Further Study​

Your Eternal Reward: Triumph & Tears at the Judgment Seat of Christ by Erwin Lutzer

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

 

[Patriot]

Will there be tears in heaven?​

Answer

The Bible never specifically mentions tears in heaven. Jesus speaks of the rejoicing that takes place in heaven when one sinner repents (Luke 15:7, 10). The Bible says that, even now, those who believe in Jesus Christ “are filled with an inexpressible and glorious joy” (1 Peter 1:8)—if our earthly lives are so characterized by joy, what must heaven be like? Surely, heaven will be a much more joyful place. By contrast, Jesus described hell as a place of weeping and “gnashing of teeth” (Luke 13:28). So, after a cursory look at Scripture, it seems that tears will be a part of hell’s domain, and heaven will be tear-free.

The promise of God has always been to take away the sorrow of His people and replace it with joy. “Weeping may stay for the night, but rejoicing comes in the morning” (Psalm 30:5). And “those who sow with tears will reap with songs of joy” (Psalm 126:5). As in all else, Jesus is our model in this. Our Lord is “the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2). Jesus’ weeping gave way to awaiting joy.

There is coming a time when God will remove all tears from His redeemed ones. “He will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove his people’s disgrace from all the earth. The Lord has spoken” (Isaiah 25:8). The apostle John quotes Isaiah’s prophecy as he records his vision of heaven in Revelation 7:17. At the very end of time, God fulfills His promise: “He will wipe every tear from their eyes” (Revelation 21:4). What’s interesting is the timing of this event: it happens after the great white throne judgment (Revelation 20:11–15) and after the creation of the new heavens and new earth (Revelation 21:1).

Consider this: if God wipes away every tear after the new creation, that means that tears could still be possible up to that point. It is conceivable, though by no means sure, that there are tears in heaven leading up to the new creation. Tears in heaven would seem out of place, but here are a few times when tears might fall, even in heaven:

1) At the judgment seat of Christ. Believers will face a time when “the quality of each person’s work” will be tested (1 Corinthians 3:13). He whose works are found to be “wood, hay, or straw . . . will suffer loss but yet will be saved—even though only as one escaping through the flames” (verses 12 and 15). Suffering the loss of a reward will certainly be a sad time—could it be a time of tears in heaven, as we realize how much more we could have honored the Lord? Perhaps.

2) During the tribulation. After the fifth seal is broken, the persecution of believers during the tribulation intensifies. Many are slain by the beast or Antichrist. These martyrs are pictured in Revelation 6 as being under the altar in heaven, waiting for the Lord to enact vengeance: “They called out in a loud voice, ‘How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?’” (verse 10). These souls are in heaven, but they still remember the occasion of their death, and they seek justice. Could these individuals be shedding tears as they keep vigil? Perhaps.

3) At the eternal doom of loved ones. Assuming that people in heaven have some knowledge of what happens on earth, it might be possible that we will know when a loved one rejects Christ and passes into a godless eternity. This would be a distressing knowledge, naturally. During the great white throne judgment, will those in heaven be able to see the proceedings, and, if so, will they shed tears over those who are damned? Perhaps.

We have been speculating. There is no biblical mention of tears in heaven. Heaven will be a place of comfort, rest, fellowship, glory, praise, and joy. If there are tears, for the reasons listed above, they will all be wiped away in the eternal state. “Comfort, comfort my people, says your God” (Isaiah 40:1). And “he who was seated on the throne said, ‘I am making everything new!’” (Revelation 21:5).

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 kind of bodies will people have in hell?​

Answer

The Bible indicates that both believers and non-believers will have resurrected bodies on the last day (Daniel 12:1–2). Those going to hell will be eternally separated from God. That’s the “second death”—being cast into the lake of fire to be tormented for eternity, separated from God (Revelation 20:14).

One clue that people in hell have a body of some kind is Jesus’ account of the rich man and Lazarus in Luke 16. The rich man in hell had the ability to feel “torment” and “agony” (verses 23–25), the ability to see and speak (verses 23–24), and a “tongue” that he wanted cooled (verse 24). Since this story is set before the resurrection on the last day, it seems that those now in hell exist in an “intermediate” state; many theologians believe this to include a “spiritual body” of some type—or perhaps the spirit takes on some of the attributes of the body it inhabited.

People currently in heaven also have a “spiritual body,” it would seem. Lazarus’ “finger” is mentioned in Luke 16:24. And, when the three disciples saw Moses and Elijah on the mount of transfiguration, the two prophets did not appear as disembodied spirits; rather, they were recognizable individuals. They were visible as “men . . . in glorious splendor” (Luke 9:30). Even pre-resurrection, Moses and Elijah have a body of some kind.

Another indication that people will have physical bodies in hell is that Jesus warned us to “fear Him who can destroy both body and soul in hell” (Matthew 10:28, ESV). The eternal, continuing destruction of hell is the product of God’s justice and wrath, and the destruction of that place will affect the “body” as well as the soul.

The problem some people have with the concept of having a physical body in hell is that, if the fire of hell is literal, one’s bodily tissue would be perpetually burning and regenerating to be burned again. But Scripture teaches that the resurrection body will be different from the bodies we now possess. Our earthly bodies are fit for this world; the resurrection body will be fit for eternity—in either heaven or hell.

God has good news regarding the harsh reality of hell’s existence. God, in His justice, prepared hell for the punishment of sin; but, in His mercy, He also provided the means by which we can be saved. Romans 5:8–9 states, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him!” Because of Christ’s sacrifice and our faith in His atoning blood, we can be at peace with God (Romans 5:1). We can look forward to the time when we will live with Him for all eternity in the resurrected bodies He will give us.

What a blessing it is to be at peace with God. What a privilege to be called His child, His friend. We can enjoy the peace and joy of His presence both now and forever.

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]

Will we experience time in heaven?​

Answer

Benjamin Franklin reminded us that time is “the Stuff Life is made of” (Poor Richard’s Almanack, 1746). Our earthly existence is marked by time. We “waste” it and “spend” it and “save” it; we have “time on our hands,” or we “make up for lost time”; we speak of those who have “all the time in the world,” while others are “running out of time”; and, then, “when our time is up,” we exit this world. What about in heaven? Will we still experience time as we do now? The short answer is we really don’t know.

First, let’s be clear that, when we say “heaven,” we are referring to the dwelling place of God. Revelation 21:3–4 says, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” The chapter goes on to describe the New Jerusalem, where believers will dwell for eternity.

Some argue that we will not experience time in heaven because “the city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21:23; see also Revelation 22:5). If the cycle of day and night is done away with, perhaps that signals the end of time—or at least our measurement of time. Also, we know that God exists apart from time (2 Peter 3:8), so perhaps those dwelling with Him will also be outside of time.

Others point to what seem to be clear references to experiencing time in heaven. For instance, Revelation 8:1 says, “There was silence in heaven for about half an hour.” Was the “half an hour” simply John’s measurement of the period of silence from an earth-bound perspective, or did the residents of heaven also realize the passage of time?

Those in heaven appear to be aware of the passage of time on earth, and they may even describe it as “long.” Revelation 6:9–10 says, “I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, ‘How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?’” Without a doubt, how long is a time-related phrase. These examples occur prior to the eternal state, but they may support the idea that time factors into our existence in the dwelling place of God.

Revelation 22:1–5, speaks of the New Jerusalem: “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. . . . There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.” The mention of “every month” and “for ever and ever” indicates the passage of time. One might suggest that John was only able to explain his vision in time-bound terms and that his words do not exactly represent the reality of the vision. However, month is still a time-related word.

When God created the world, He created time—there was a “beginning” (Genesis 1:1). He called the creation, including the reality of time, “very good” (Genesis 1:31). It seems, then, that time is something good and well-suited for God’s creation. As part of God’s creation, we are subject to time. Will that change in eternity? We cannot be sure.

Heaven is beyond our understanding. But we can rest in the fact that our God is good and what He has prepared for us is good. “He who was seated on the throne said, ‘I am making everything new!’ Then he said, ‘Write this down, for these words are trustworthy and true.’ He said to me: ‘It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life. Those who are victorious will inherit all this, and I will be their God and they will be my children’” (Revelation 21:5–7).

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 is hadephobia?​

Answer

The word hadephobia is derived from two Greek words, Hades (“hell” or “the underworld”) and phobos (“fear”). Thus, hadephobia is “the fear of hell.”

In one sense, hadephobia, also called stygiophobia, is normal and natural. Hell is a scary place. Jesus described it as a place of darkness and weeping and the gnashing of teeth (Matthew 25:30); a place of consuming worms and undying fire (Mark 9:48); and a place of “eternal fire” (Matthew 25:41). The book of Revelation pictures the lake of fire as filled with fire and brimstone, smoke, torment, and unrest (Revelation 14:10–11). The Bible contains a severe warning for sinners: “The cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—they will be consigned to the fiery lake of burning sulfur. This is the second death” (Revelation 21:8). So, if your name is not written in the Lamb’s book of life, you have reason to fear hell (Revelation 20:15).

The world tends to make a joke out of hell and to speak flippantly of it. Hell becomes a mere cussword; people entertain notions that they will find a place to party with their friends amid the flames. Nothing could be further from the truth. Hell is a fearsome place (see Matthew 10:28). The great theologian and preacher Jonathan Edwards, in his famous sermon “Sinners in the Hands of an Angry God,” tapped into his audience’s natural hadephobia to good effect, and many were saved as a result.

However, hadephobia should not be part of a Christian’s life. It is true that hell is a real place where the unredeemed go, but you need not worry—if you have placed your trust in Jesus Christ, you are saved from that fate. Believers have this promise: “Blessed and holy are those who share in the first resurrection. The second death has no power over them” (Revelation 20:6). And this one: “Whoever has ears, let them hear what the Spirit says to the churches. The one who is victorious will not be hurt at all by the second death” (Revelation 2:11).

The wages of sin is death (Romans 6:23a), but Jesus took that punishment upon Himself. He died in your stead. “Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us” (Romans 8:34). Because Jesus took your punishment and now intercedes on your behalf, you need not suffer from hadephobia. You need not fear ever being separated from God. “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39).

God does not want His children to experience hadephobia. Over and over, He tells us to “fear not” (see Luke 12:32). God wants you to “have confidence on the day of judgment” (1 John 4:17). God’s love cannot coexist with hadephobia in your heart: “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18). In other words, the more you understand the Father’s love for you, the less you will fear His punishment. God did not appoint you to suffer wrath but “to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9).

There is a great distinction between Christianity and other beliefs that have similar concepts of hell. In Christianity, the motivation to serve the Lord is not fear but love (Romans 2:4; John 3:16). Furthermore, the moment you accept Christ, you become His property, and no one can snatch you from His hands (John 10:28). God is greater than the one who is in the world (Romans 8:44).

If you are experiencing any kind of fear, including hadephobia, here are some practical steps to take:

1) Make sure you are saved. It is only the child of God who does not need to fear hell. The saved have the Holy Spirit—the Comforter—in their hearts.
2) Do away with anything that promotes mental images of scary things, e.g., horror movies, occult practices, etc.
3) If your fear persists, get qualified professional help, just to rule out anything clinical.
4) Fill your mind with God’s Word (Matthew 4:4). There is a reason why the Word is likened to food for your daily sustenance.

You need not fear hell as it was created for the devil and those he will deceive (Matthew 25:41). Neither should you give the devil too much credit. While he is real, the Bible says he is defeated and already condemned (John 16:11). You are more than a conqueror through Him who loves you (Romans 8:37).

In John Bunyan’s classic book The Pilgrim’s Progress, the pilgrim at the beginning of the story suffers from hadephobia and an accompanying fear of death. With a great burden on his back, the pilgrim says, “I fear that this burden that is upon my back will sink me lower than the grave, and I shall fall into Tophet. And . . . if I be not fit to go to prison, I am not fit to go to judgment, and from thence to execution; and the thoughts of these things make me cry.” How does Christian in The Pilgrim’s Progress overcome his hadephobia? He comes to the Place of Deliverance: “Just as Christian came up to the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble; and so continued to do till it came to the mouth of the sepulchre, where it fell in, and I saw it no more.” Perfect love casts out fear.

For Further Study​

The Vanishing Power of Death: Conquering Your Greatest Fear by Erwin W. Lutzer

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[Patriot]

What is conditional immortality?​

Answer

Please note, as a ministry, GotQuestions.org rejects conditional immortality / conditionalism / annihilationism. We truly and fully believe that hell will be eternal conscious punishment for all who die without faith in Jesus Christ. However, we believe that conditional immortality is a valid viewpoint that a Christian can hold. In no sense is conditional immortality heresy and in no sense should conditionalists be shunned as not being brothers and sisters in Christ. We thought it would be worthwhile to have an article that positively presents conditional immortality, as it is always good for our viewpoints to be challenged, motivating us to further search the Scriptures to make sure our beliefs are biblically sound.

Conditional immortality or conditionalism, for short, is the idea that not everyone will be raised immortal—only the saved will live forever. Conditional immortality as a label became popular in the nineteenth century for its ability to more holistically describe a view many Christians know as annihilationism.

Traditionally, most Christians have believed that those who die in unbelief will ultimately be raised immortal and live forever in hell to suffer mental and physical torment for eternity as punishment for their sins. Conditionalists, however, believe that God will grant immortality and eternal life only to those who meet the condition of saving faith in Christ. Everyone else—the unsaved—will suffer a second, irreversible death, perishing forever and ceasing to consciously exist.

Conditionalists believe the Bible teaches that human beings have been mortal ever since the Fall. In his fallen condition, man is incapable of living forever and doomed to die unless the Lord intervenes by giving him immortality. In Genesis 3:22–23, God evicts Adam and Eve from the garden so that they could not “take also of the tree of life and eat, and live forever.” But in Revelation 22:2 access to the tree of life is restored—but only for the inhabitants of New Jerusalem. Proponents of conditional immortality believe the lost will indeed be resurrected, but to judgment, not to life (John 5:29). Only those covered by the blood of Christ will be raised immortal, unable to die any more (Luke 20:35–36); only those who are being made fit to “inherit the kingdom of God” will be made imperishable and immortal (1 Corinthians 15:50, 53). Thus, immortality and enduring life are conditioned upon salvation. The lost will not live forever, according to conditionalists.

Integral to all orthodox views of the atonement is the idea of substitution. In atoning for our sins, Jesus took our place, suffering what we would have otherwise suffered. Conditionalists argue that it stands to reason, then, that what Christ bore on our behalf is the fate that awaits those who refuse His gift. The biblical testimony is that Christ’s substitutionary atoning work consisted in His death. Paul says that “Christ died for the ungodly” (Romans 5:6) and that His death is “of first importance” (1 Corinthians 15:3). The fact of Christ’s substitutionary, bodily death is also taught by Peter (1 Peter 3:18) and the author of Hebrews (Hebrews 10:10). Conditionalists argue that therefore the risen lost must literally die a second time: if in dying Jesus took our place, how can it be said that the penalty for unbelief is eternal life in hell? If Jesus died in the place of sinners, then the fate that awaits those who reject Him is death, not life.

Conditionalists point further to the many passages in the Bible that promise death and destruction to the wicked. God “gave His only Son” not so that believers should escape eternal torment but so that they “should not perish” (John 3:16). Paul says, “The wages of sin is death”—not living forever in torment (Romans 6:23). Jesus tells us in Matthew 10:28 to fear God who “can destroy both soul and body in hell.” He says in Matthew 7:13—14 that the narrow and difficult path leads to “life,” while the wide and easy path leads to “destruction.” In Jesus’ parable of the wheat and the tares, the weeds are “burned up” or “consumed” (Matthew 13:30) by fire, which Jesus interprets as meaning that the unrighteous will be thrown into a fiery furnace (verses 40–42). This is an allusion to Malachi 4:1–3, which promises that the wicked will be reduced by fire to ashes beneath the feet of the righteous. Peter says that, in condemning Sodom and Gomorrah to destruction by burning them to ashes, He “made them an example of what is going to happen to the ungodly” (2 Peter 2:6). The residents of Sodom and Gomorrah were incinerated. Therefore, the ungodly will not live forever in ruin; they will be utterly destroyed.

There are other texts that are often cited as challenges to conditional immortality, but which conditionalists contend are better support for their view. For example, Isaiah 66:24 speaks of unquenchable fire and undying worms that consume “corpses.” Proponents of conditional immortality point out that corpses are dead, not living, and that elsewhere in Scripture inextinguishable fire and unstoppable scavengers completely consume (Ezekiel 20:47–48; Jeremiah 17:27; Amos 5:6; Deuteronomy 28:26; Jeremiah 7:33). Further, Isaiah says these corpses will be “abhorrent” (NET) to the living righteous, the same word used of the wicked in Daniel 12:2, which promises that only the righteous will be granted eternal life. The same promise is made in Matthew 25:46, where “eternal punishment” must therefore be eternal capital punishment. Conditionalists believe this conclusion is confirmed by Paul in 2 Thessalonians 1:9, which says that the punishment of the wicked will be “eternal destruction.” They argue that “eternal punishment” and “eternal destruction” do not imply ongoing activity any more than “eternal salvation” and “eternal redemption” imply ongoing saving or redeeming in Hebrews 5:9 and 9:12. Conditionalists also contend that the eternal torment in the lake of fire in Revelation 20:10 is not literal but imagery that John and God interpret as a symbol for the “second death” (Revelation 20:14; 21:8).

Traditionalists and conditionalists need not divide as brothers and sisters in Christ over this issue. Whether the eternal destiny of those who die in unbelief is eternal conscious punishment or a destruction that lasts for eternity, it is a fate to dread. The message of the gospel is the same, no matter which understanding of hell is correct: Jesus saves!

Here is a video based explanation of conditional immortality:

For Further Study​

Four Views on Hell, Second Edition by Burk & Stackhouse

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​

 

[Patriot]

What sort of condolences should a Christian give someone who is hurting after the death of a loved one?​

Answer

Losing someone we love is one of the most painful experiences of life. When someone we care about suffers such a loss, it can be frustrating to know how to help. Many times we do nothing for fear of saying the wrong thing. But most who have experienced the death of a loved one appreciate compassionate expressions from others. Often, the best condolence is simply being there.

Many times we feel the need to eliminate the suffering of those in grief, but this is a wrong expectation and can lead to more harm than good. Worn out platitudes, cheery clichés, or unbiblical statements such as “God needed another angel” do nothing to help and force the grieving to pretend they are better for having heard it. If we feel we must voice a condolence, simply stating that we are sorry for their loss or that we are praying for them is adequate.

The most important aspect to remember is that grief is natural and healthy. We cannot adequately recover from a traumatic loss without allowing ourselves to go through the grieving process. God has equipped the human heart with mechanisms to help us deal with life-changing losses a little bit at a time. Friends of a grieving person need to remember that it is not our job to short-circuit that process. The best help allows the grieving person freedom to express grief however he or she needs to, whether through words, tears, silence, or anger. Knowing that a safe friend is there and can handle whatever he needs to say gives him comfort. Being a good listener is often the best gift we can give those who need to talk.

There are two approaches a Christian can take to comfort those who have lost a loved one. If we know the deceased was a follower of Christ, then there are many passages of Scripture to help. Choosing opportune times to share scriptures such as Psalm 34:16–19; Psalm 147:3; 1 Thessalonians 4:13–18; and 2 Corinthians 5:8 can remind the grieving person that death is merely a changing of address.

For those who don’t have such hope in eternal life, a Christian can still be a trusted friend and listener. It can be helpful to share with the grieving person about the various stages he or she may go through in the grief process. Although everyone grieves differently, the following are some common stages we go through in coming to terms with the death of a significant person in our lives:

1. Initial shock – This may include expressions of denial and anger as the mind cannot accept all at once what has happened.

2. Numbness – This is God’s gift to us as we learn to deal with the loss one piece at a time.

3. Struggle between fantasy and reality – This stage involves thinking we hear the departed one’s voice, seeing a glimpse of her in a passing car, or reaching for the phone to call her.

4. Flood of grief – Often triggered by something trivial, months or years after the death, grief can flood in again, bringing the loss back in all its power. We dissolve in copious tears and mourning just when we’d thought we were past the initial pain.

5. Stabbing memories – Just when we think we are getting past it, someone who doesn’t know the situation will ask how the departed one is doing. An anniversary or another milestone passes without the loved one. The memories are painful but necessary. Talking about the memories with tears is healthy and a part of moving on.

6. Recovery – A “new normal” emerges, as we begin to believe that life will go on and there will come a day when we won’t hurt like we do now.

These stages are often repeated in a cycle until the heart has healed and moved on with life. The depth of emotion can be unsettling to a person who has never experienced grief before, so it can help him or her to know that the feelings are normal and won’t last forever. The first year after a loss is filled with these stages, and there is no set time limit for grief. The goal is to grieve adequately and then move past it. Grief is only destructive when we get stuck there and refuse to let God heal our hearts.

Many times death brings to the surface questions about eternity. If the grieving person initiates such a conversation, a Christian should take the opportunity to share the gospel. However, we should avoid speculating on the destination of the departed, as only God knows the soul condition of any person and where he is spending eternity. Focus instead upon the good news that Jesus has for the survivor. There are many testimonies of people giving their lives to Christ following the death of a loved one, as they came face to face with their own mortality. A Christian should stay sensitive to the situation and to the Holy Spirit’s leading to bring hope and comfort to those who are grieving.

For Further Study​

A Perfect Word for Every Occasion: Ideal for: Letters, Receiving Lines, Facebook, Emails, Thank You Notes, Condolences. . . and Much More by Liz Duckworth

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[Patriot]

What does it mean that the dead know nothing (Ecclesiastes 9:5)?​

Answer

Ecclesiastes 9:5 reads, “For the living know that they will die, / but the dead know nothing; / they have no further reward, / and even their name is forgotten.” This verse is sometimes used as a proof text for annihilationism, but that concept is not what is being communicated here. The “dead know nothing,” but in what way?

It is clear from other places in the Bible that this verse cannot mean the dead have absolutely no knowledge. Jesus said in Matthew 25:46 that sinners “will go away to eternal punishment, but the righteous to eternal life.” Every person will spend eternity with God in heaven or apart from Him in hell. It seems that each person will have feelings, thoughts, and abilities that exist in eternity.

In fact, Luke 16:19–31 offers an example of human capabilities in the afterlife. Lazarus is in paradise in eternal joy, while the rich man is in torment in hell (called “Hades”). The rich man has feelings, can talk, and has the ability to remember, think, and reason.

The key to understanding the statement “the dead know nothing” is found in the theme of the book of Ecclesiastes. Ecclesiastes is written specifically from an earthly perspective. The key phrase, repeated throughout the book, is under the sun, used about thirty times. Solomon is commenting on an earth-bound life, “under the sun,” without God. His conclusion, also repeated throughout the book, is that everything from that perspective is “vanity” or emptiness (Ecclesiastes 1:2).

When a person dies “under the sun,” the earthly perspective, without God, is that it’s over. He is no longer under the sun. There is no more knowledge to give or be given, just a grave to mark his remains. Those who have died have “no further reward” in this life; they no longer have the ability to enjoy life like those who are living. Eventually, “even their name is forgotten” (Ecclesiastes 9:5).

Ecclesiastes 9:5 displays a chiastic structure (ABBA format) like this:

A For the living know that they will die,
B but the dead know nothing;
B they have no further reward,
A and even their name is forgotten.

Lines 1 and 4 are parallel thoughts in the sense that the living know death is coming while those who remain after a person dies quickly forget those who have died. The second and third lines lay down associated ideas in parallel: the dead know nothing, and the dead can no longer enjoy or be rewarded for their activities in this life.

The saying “the dead know nothing” seems to be a negative sentiment, but it is not without a positive message. Solomon encourages his readers to live life to its fullest, knowing life is short. In the end, the fullest life is one that honors God and keeps His ways (Ecclesiastes 12:13–14).

For Further Study​

Ecclesiastes: Baker Commentary on the Old Testament Wisdom & Psalms by Craig Bartholomew

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[Patriot]

Why will the nations need healing in the New Jerusalem?​

Answer

One of God’s promises concerning the eternal state is that the nations of the world will have healing. The question comes up, though, as to why exactly healing is needed. Isn’t the New Jerusalem a place of perfection already?

The promise of the healing of the nations is found in Revelation 22, after the creation of the new heaven and new earth (Revelation 21:1). John writes, “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5).

The healing of the nations is linked to the tree of life, as God reestablishes Eden. It is the leaves of this tree that are said to be “for the healing of the nations” (Revelation 22:2). It is possible that the tree of life in the New Jerusalem is literal and that its leaves and various fruits will somehow enrich our existence in the eternal state. All the nations represented there will be “healed” of their divisions and strife in their equal access to the tree of life.

It is also possible that the tree of life in the New Jerusalem is symbolic and that its “healing” signifies the eternal life that all will enjoy there. The different fruits it bears could represent the unlimited variety of our existence in heaven. The clear flowing river that waters the tree could picture the spiritual life of God’s redeemed—the “living water” Jesus promised in John 4:13–14.

The healing the tree of life’s leaves provide is not the healing of the wounds of battle—warfare will have ended. The healing is not needed for combating sickness—there will be no more sickness, death, or pain (Revelation 21:4). No, the “healing” is a reference to the perpetual blessing of the new heaven and earth; never again will the world be plagued by physical disorders or spiritual malaise or corruption. There will be no more warfare, no strife, no conflicting factions. God will heal all that ails His creation, and there will be no more curse (Revelation 22:3).

In the eternal state, everything will be blessed, and the tree of life represents that blessedness. There will be perfect sinlessness, perfect government, perfect service to God, perfect communion, and perfect glory. It is impossible for us to imagine being totally separated from sin and living in a glorified state before God. But the Lord assures us that “these words are trustworthy and true” (Revelation 22:6).

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]

How big is heaven?​

Answer

The word for “heaven” in the Old Testament is the Hebrew word shameh or shamayim, which refers to the sky, the lofty arch above the world where clouds move, and beyond that the place where the planets and stars exist. In the New Testament, the word heaven is a translation of the Greek ouranos, which means “the sky” and “the abode of God” and, by extension, “an eternal realm of happiness and glory.” The sky in its vastness is a metaphor for the vastness and loftiness of God. It is the best earthly representation of the place where God lives.

How big is heaven—how big is the place where God lives? We know that God Himself is infinite. Heaven and earth cannot contain Him. In terms of time, there is no beginning or end to His years (Psalm 102:27); in terms of His kingdom, His reign will have no end (Luke 1:33); in terms of His character, He is unchanging (Hebrews 1:12; James 1:17). God created the heavens and the earth (Genesis 1:1). Of God’s creation of the stars, Isaiah says, “Lift up your eyes and look to the heavens: Who created all these? He who brings out the starry host one by one and calls forth each of them by name. Because of his great power and mighty strength, not one of them is missing” (Isaiah 40:26).

Scientists have not even been able to chart the size of the known physical universe. There is a photo called the XDF (eXtreme Deep Field) that was put together from images taken by the Hubble Space Telescope over the course of ten years. That images shows a vast number of galaxies, each comprising billions of stars like our sun. Our sun is 93 million miles away from the earth. And the galaxies are very, very far apart—Andromeda, the closest galaxy to our own, is 2.2 million light years away. To give an idea of how far that is, a shuttle traveling at 18,000 miles per hour would need 37,200 years to travel one light year. The universe is absolutely huge—and God created it all.

So, how big is heaven? We don’t know exactly. The Bible doesn’t give any linear measurements. When John had his vision of heaven, he wrote, “There before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb” (Revelation 7:9). Heaven is at least big enough for the innumerable multitude—and we can assume that there will be no crowding in heaven.

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!