The Hope of Heaven

The hope of heaven is a central theme in the Christian faith, and it is a belief that is based on the promises of God as revealed in the Bible. The Bible teaches that heaven is a place of perfect joy and eternal life, where God’s people will dwell with Him forever.

One type of prayer related to the hope of heaven is thanksgiving. In Colossians 1:12-14, the apostle Paul gives thanks to God the Father for the hope of heaven that is reserved for believers:

“[Giving] thanks to the Father who has qualified you to share in the inheritance of the saints in Light. For He rescued us from the domain of darkness and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins.”

Another type of prayer related to the hope of heaven is intercession. In 1 Thessalonians 5:23-24, the apostle Paul prays that the believers in Thessalonica would be sanctified and kept blameless until the coming of the Lord Jesus Christ:

“Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass.”

Finally, the Bible also teaches that the hope of heaven should motivate us to live holy and righteous lives. In 1 John 3:2-3, the apostle John writes:

“Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure.”

In summary, the hope of heaven is a central belief in the Christian faith, and it is supported by many passages in the Bible. Prayer can take different forms, including thanksgiving, intercession, and petition, and it can help us to express our hope and trust in God’s promises for eternal life with Him.

The Reality of Heaven

The reality of heaven is a fundamental belief in Christianity. The Bible teaches that heaven is a real place where God dwells and where believers will spend eternity with Him after death. The reality of heaven is also supported by the accounts of individuals who have had near-death experiences, where they report seeing glimpses of heaven.

The Bible describes heaven as a place of ultimate joy, peace, and fulfillment. In heaven, believers will be reunited with loved ones who have gone before them, and they will experience the fullness of God’s love and glory. Revelation 21:4 states, “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

Heaven is also described as a place of worship and praise. Revelation 4:8-11 describes the worship of God in heaven, “Day and night they never cease to say, ‘Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!’ And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, ‘Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.'”

In addition, the reality of heaven provides hope and encouragement for believers in the midst of difficult circumstances. 2 Corinthians 4:17-18 says, “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal.”

Overall, the reality of heaven is an essential part of the Christian faith, providing comfort, hope, and motivation for believers to live their lives in service to God.

Heavenly Hope

Revelation 14:1-4 Updated American Standard Version (UASV)

¹⁴ Then I looked, and behold, the Lamb was standing on Mount Zion, and with him one hundred and forty-four thousand, having his name and the name of his Father written on their foreheads. ² And I heard a voice from heaven, like the sound of many waters and like the sound of loud thunder, and the voice which I heard was like the sound of harpists playing on their harps. ³ And they sang a new song[1] before the throne and before the four living creatures and the elders; and no one could learn the song except the one hundred and forty-four thousand who had been purchased from the earth. ⁴ These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb.

The whole of chapter 14 is proleptic. As a summary of the Millennium (20:4–6), the first five verses feature the Lamb in place of the beast, the Lamb’s followers with His and the Father’s seal in place of the beast’s followers with the mark of the beast, and the divinely controlled Mount Zion in place of the pagan-controlled earth (Alford, Moffatt, Kiddle).[2]

Revelation 7:4 Updated American Standard Version (UASV)

⁴ And I heard the number of the ones who were sealed, one hundred forty-four thousand sealed from every tribe of the sons of Israel:

Various efforts have sought to determine the significance of the number 144,000. An understanding of the number as symbolical divides it into three of its multiplicands, 12 × 12 × 1000. From the symbolism of the three it is concluded that the number indicates fixedness and fullest completeness.[3] Twelve, a number of the tribes, is both squared and multiplied by a thousand. This is a twofold way of emphasizing completeness (Mounce). It thus affirms the full number of God’s people to be brought through tribulation (Ladd). The symbolic approach points out the impossibility of taking the number literally. It is simply a vast number, less than a number indefinitely great (cf. 7:9), but greater than a large number designedly finite (e.g., 1,000, Rev. 20:2) (Lee). Other occurrences of the numerical components that are supposedly symbolic are also pointed out, 12 thousand in Rev. 21:16, 12 in Rev. 22:2, and 24, a multiple of 12, in Rev. 4:4. This is done to enhance the case for symbolism (Johnson). Though admittedly ingenious, the case for symbolism is exegetically weak. The principal reason for the view is a predisposition to make the 144,000 into a group representative of the church with which no possible numerical connection exists. No justification can be found for understanding the simple statement of fact in v. 4 as a figure of speech. It is a definite number in contrast with the indefinite number of 7:9. If it is taken symbolically, no number in the book can be taken literally. As God reserved 7,000 in the days of Ahab (1 Kings 19:18; Rom. 11:4), He will reserve 144,000 for Himself during the future Great Tribulation.[4] (Thomas, Revelation 1-7: An Exegetical Commentary 1992, 473-74)

These ones are made up of those under the new covenant, the Law of Christ, those called out of natural Israel, and the new Israelites, also known as the Israel of God. They are a chosen number that is to reign with Jesus as kings, priests, and judges. Therefore, we ask, what is the other hope?

The Nature of the Afterlife

The Bible provides insight into the nature of the afterlife, particularly in the New Testament. The language used to describe the afterlife in the Bible is metaphorical and symbolic, which can make it challenging to understand its true nature.

The New Testament describes the afterlife in terms of heaven, hell, and the resurrection of the dead. In the Gospels, Jesus speaks of the resurrection of the dead and the coming of the kingdom of God. He teaches that those who believe in him will have eternal life, while those who reject him will be condemned (John 3:16-18).

The concept of heaven in the New Testament is associated with the presence of God and eternal life. It is described as a place of rest and peace, where believers will be reunited with loved ones who have also passed on (Revelation 21:1-4). The apostle Paul writes that in heaven believers will have imperishable bodies, free from the limitations and sufferings of their earthly bodies (1 Corinthians 15:42-44).

On the other hand, the New Testament also speaks of hades, which is described as a place of eternal punishment for the wicked. Jesus uses vivid imagery to describe hell as a place of darkness and fire (Matthew 8:12; Matthew 25:41-46). The apostle Paul also speaks of hell as a place of punishment and eternal destruction for those who reject the gospel (2 Thessalonians 1:9).

The New Testament also teaches that there will be a final judgment, where all people will be held accountable for their actions in life. The righteous will receive eternal life, while the wicked will be condemned to eternal punishment [destruction, see below] (Matthew 25:31-46; Revelation 20:11-15).

Matthew 8:12 Updated American Standard Version

¹² but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing^[117] of teeth.”

^[117] The grinding or the gnashing of the teeth, whether involuntary as in the case of certain illnesses, or as an expression of an emotion such as anger or of pain and suffering—‘to grind the teeth, to gnash the teeth, gnashing of teeth.’

Matthew 11:23 Updated American Standard Version

²³ And you, Capernaum, will not be exalted to heaven? You will descend to Hades;^[163] for if the mighty works had occurred in Sodom which occurred in you, it would have remained to this day.

^[163] Hades (ᾅδης hadēs) is the standard transliteration of the Greek into English, which occurs ten times in the UASV. (Matt. 11:23; 16:18; Lu 10:15; 16:23; Ac 2:27, 31; Rev. 1:18; 6:8; 20:13, 14.) It has the underlying meaning of ‘a place of the dead, where they are conscious of nothing, awaiting a resurrection, for both the righteous and the unrighteous.’ (John 5:28-29; Acts 24:15) It corresponds to “Sheol” in the OT. It does not involve torment and punishment. Adam was told, “in the day that you eat from it you shall surely die.” (Gen. 2:17) The Bible says, “the soul that sins will die.” (Eze 18:4, 20) The apostle Paul says, “the wages of sin is death.” (Rom. 6:23) Paul also said, “those who do not know God and on those who do not obey the gospel of our Lord Jesus. These ones will pay the penalty of eternal destruction, from before the Lord.” – 2 Thessalonian 1:8-9.

Matthew 25:46 Updated American Standard Version

⁴⁶ And these will go away into eternal punishment,^[304] but the righteous into eternal life.”

^[304]  The Greek noun (κόλασις kolasis) refers to eternal cutting off, from life. Lit lopping off, pruning.

2 Thessalonians 1:9 Updated American Standard Version

⁹ These ones will pay the penalty of eternal destruction, from before the Lord and from the glory of his strength,

In summary, the New Testament describes the afterlife as a reality that is both physical and spiritual. Believers in Jesus Christ will experience eternal life in the presence of God in a place of rest and peace, while unbelievers will experience eternal punishment in a place of darkness and destruction. The afterlife is a reality that believers are called to prepare for by living a life of faith and obedience to God.

The Hope of Eternal Life

The Bible teaches about the hope of eternal life as a central aspect of Christian belief. This hope is grounded in the belief that through faith in Jesus Christ, believers can receive the gift of eternal life.

The concept of eternal life is mentioned numerous times throughout the New Testament. In John 3:16, Jesus 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.” This verse highlights the central importance of faith in Jesus Christ as the means by which one can receive eternal life.

Similarly, in John 17:3, Jesus defines eternal life as “knowing the only true God, and Jesus Christ whom [he has] sent.” This suggests that eternal life is not simply a matter of living forever, but rather involves a deep and meaningful relationship with God through Jesus Christ.

The Apostle Paul also emphasizes the hope of eternal life in his letters. In Romans 6:23, he writes that “the gift of God is eternal life in Christ Jesus our Lord.” Paul links eternal life with the concept of being “in Christ,” which refers to the idea of being united with Jesus through faith.

Other New Testament passages that emphasize the hope of eternal life include Titus 1:2, which speaks of “the hope of eternal life, which God, who does not lie, promised before the beginning of time,” and 1 John 2:25, which says, “And this is what he promised us—eternal life.”

Overall, the hope of eternal life in the Bible is closely linked with the concept of faith in Jesus Christ. It is not simply a matter of living forever, but rather involves a deep and meaningful relationship with God through Christ. The language used to describe eternal life suggests that it is a gift from God, promised to believers who trust in Jesus as their Lord and Savior.

The Hope of a Renewed Earth

In the O[ld] T[estament] the kingdom of God is usually described in terms of a redeemed earth; this is especially clear in the book of Isaiah, where the final state of the universe is already called new heavens and a new earth (65:17; 66:22) The nature of this renewal was perceived only very dimly by OT authors, but they did express the belief that a humans ultimate destiny is an earthly one.[5] This vision is clarified in the N[ew] T[estament]. Jesus speaks of the “renewal” of the world (Matt 19:28), Peter of the restoration of all things (Acts 3:21). Paul writes that the universe will be redeemed by God from its current state of bondage (Rom. 8:18-21). This is confirmed by Peter, who describes the new heavens and the new earth as the Christian’s hope (2 Pet. 3:13). Finally, the book of Revelation includes a glorious vision of the end of the present universe and the creation of a new universe, full of righteousness and the presence of God. The vision is confirmed by God in the awesome declaration: “I am making everything new!” (Rev. 21:1-8)

The new heavens and the new earth will be the renewed creation that will fulfill the purpose for which God created the universe. It will be characterized by the complete rule of God and by the full realization of the final goal of redemption: “Now the dwelling of God is with men” (Rev. 21:3).

The fact that the universe will be created anew[6] shows that God’s goals for humans is not an ethereal and disembodied existence, but a bodily existence on a perfected earth. The scene of the beatific vision is the new earth. The spiritual does not exclude the created order and will be fully realized only within a perfected creation. (Elwell 2001, 828-29)

The Bible teaches that the ultimate destiny of humanity is not only a spiritual one, but also an earthly one. In the Old Testament, the hope of a renewed earth is expressed in passages such as Isaiah 65:17 and 66:22. The New Testament further clarifies this vision, with Jesus speaking of the “renewal” of the world (Matthew 19:28) and Peter talking about the restoration of all things (Acts 3:21).

Paul writes about the redemption of the universe from its current state of bondage in Romans 8:18-21, and Peter confirms the hope of a new heavens and a new earth in 2 Peter 3:13. The book of Revelation gives a vivid description of the end of the present universe and the creation of a new one, characterized by the complete rule of God and the full realization of the final goal of redemption.

This renewed creation will fulfill the purpose for which God created the universe and will be the scene of the beatific vision. The fact that the universe will be created anew shows that God’s goals for humans include a bodily existence on a perfected earth, and not just an ethereal and disembodied existence.

In summary, the biblical perspective on the hope of a renewed earth emphasizes the ultimate destiny of humanity as an earthly one, with the spiritual and physical realms fully realized in a perfected creation ruled by God.

Will the Earth Ever Be Destroyed?

The Bible does teach that the present Earth will one day pass away, but it is clear that it will not be completely destroyed and will be renewed. The idea of the destruction of the Earth is often associated with the concept of God’s judgment upon the wicked, as seen in 2 Peter 3:7: “By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of the ungodly.” The same chapter also speaks of the Earth being “laid bare” and “discovered” (v. 10), which could suggest a renewal rather than destruction.

In the book of Revelation, the destruction of the Earth is depicted symbolically as part of God’s judgment upon the wicked and the establishment of a new creation. The language used in Revelation is highly symbolic, and scholars debate whether the imagery of the Earth being destroyed is to be taken literally or figuratively. For example, in Revelation 21:1, John writes, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.” The language here suggests a renewal or transformation of the present Earth.

Ultimately, the Bible does give a clear answer to whether the Earth will be destroyed or renewed. The Bible teaches that the ultimate destiny of humanity is not only a spiritual one, but also an earthly one. Isaiah 45:18 states, ” For thus saith Jehovah that created the heavens, the God that formed the earth and made it, that established it and created it not a waste, that formed it to be inhabited: I am Jehovah; and there is none else..'”

 The Bible teaches that God is the ultimate ruler and judge of the Earth, and that the present creation in a fallen state is temporary and subject to change, that is renewed. The Christian hope is not in the survival of the Earth in its present condition, but in the ultimate fulfillment of God’s plan for creation and the establishment of a renewed creation in which righteousness dwells. (2 Peter 3:13)

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[1] TR WH NU have ᾄδουσιν [ὡς] ᾠδὴν καινήν

(“they sing, as it were, a new song”), which is supported by A C 051 Maj^a. However, all modern-day English versions have the variant reading αδουσιν ωδην καινην (“they sing a new song”), which is supported by P⁴⁷ P^115vid א P 046 2053 2344.

[2] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 189.

[3] Alford, Greek Testament, 4:624; Charles, Revelation, 1:206; Lenski, Revelation, p. 154.

[4] Bullinger, Apocalypse, p. 282. Geyser is correct in observing that the predominant concern of the Apocalypse is “the restoration [on earth] of the twelve tribes of Israel, their restoration as a twelve-tribe kingdom, in a renewed and purified city of David, under the rule of the victorious ‘Lion of the Tribe of Judah, the Root of David’ (5:5; 22:16)” (Albert Geyser, “The Twelve Tribes in Revelation: Judean and Judeo Christian Apocalypticism,” NTS 23, no. 3 [July 1982]: 389). He is wrong, however, in his theory that this belief characterized the Judean church only and was not shared by Gentile Christianity spearheaded by Paul (ibid., p. 390).

[5] It is unwise to speak of the written Word of God as if it were of human origin, saying, ‘OT authors express the belief,’ when what was written is the meaning and message of what God wanted to convey by means of the human author.

[6] Creating anew does not mean complete destruction followed by a re-creation, but instead a renewal of the present universe.