Article What Is the Christian’s Destiny

[Ray Faircloth]

What Is the Christian’s Destiny

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Do Christians Literally Go to Heaven? ​

It may seem strange for Christians to ask this question and it may also seem as though one is questioning whether the Christian will ever be a recipient of rewards from God for their faithfulness. The usual thought of Christians is that they will go to heaven when they die and that all non-Christians will go to a hell-fire place of torment. However, the Bible certainly does speak of rewards for the faithful Christian, but the location described in the Bible does not concern heaven, but a paradise earth.

Heaven as Man’s Destination Originated from Pagans​

Rather Than the Bible​

In actual fact the theory of going to heaven at death resulted from the development of Greek philosophy. In this pagan philosophy, all matter was viewed as evil and so this meant that one’s goal was to escape physical life. According to this theory when the body dies the immaterial soul separates and goes off to a heaven. However, as we have seen so far, the Bible presents a holistic view of man; so that the terms body, soul and spirit are metaphorical terms describing aspects of human character and are inseparable at death. It seems that the Church Fathers, Clement of Alexandria (c.150-215) and Origen (c.185-254) were the first ones who studied the theoretical roots of this pagan Greek Stoic asceticism which renounced earthly things. By the third century, Christian asceticism was entrenched and led to the idea that the everlasting home of the believer was heaven, a spiritual place devoid of earth-like influences.

It Is an Assumption That Christians Go to Heaven​

a search of an exhaustive concordance reveals that the word heaven is never shown to be the destination of Christians. So, it is really only by assumption that heaven is to be the destination of Christians. The texts of John 14:2; 2 Corinthians 5:1-9; Philippians 1:21-23; 3:14 and Hebrews 6:19-20 are only assumed by tradition to refer to going to heaven. We will examine these passages in later chapters. In fact, the word heaven is not even mentioned in these texts. Furthermore, it has been assumed that because Jesus offered his disciples “the kingdom of heaven” he was offering heaven as a destination. However, this was not the case as we shall see, along with noting that the Apostle Paul did not expect to go to heaven.

Is the Kingdom of Heaven Located in Heaven?​

As will be demonstrated later in Chapter 13 of this book the phrase “the kingdom of heaven” means exactly the same as the phrase “the kingdom of God,” which was linked with things that to a Jew and to Jewish Christians would be on earth—paradise, Israel and Jerusalem. This is because God never intended for humans to live in heaven, just as he stated that: “The righteous is repaid on earth” (Prov. 11:31) and “the heavens are Yahweh’s heavens, but the earth he has given to the children of humankind” (Ps. 115:16).

So, for the entire future mankind is to inhabit the earth as will be shown in the following chapters. Individual humans have no separate soul or spirit that departs for heaven at death; neither is there a separate class of Christians who will be recreated as spirit persons in heaven. The following texts also make it very plain that the renewed earth is to be the home of everyone faithful to God: (Proverbs 2:21, 22; Psalm 37:9-11; Matthew 5:5; 6:9, 10; and Romans 4:13).

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Christ Never Promised Heaven for His Disciples ​

As will be shown in Chapter 14 the promised reward for Christians is entry into God’s Kingdom which is to be on earth. This is the same promise that was made to the patriarchs i.e., the Jewish ancestors, as Paul said:

“Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers...” (Rom. 15:8).

So Jesus’ service to the Jews—“the circumcision”—was to lead them to become Christians. In fact, these promises, confirmed by Jesus, that were “made to the fathers,” exactly constituted the good news that Christians preached to others according to Paul’s statement in Acts 13:32. Yet, did any of these promises ever include a promise of going to heaven?

What Were the Promises Verified to Christians?​

For Abraham, there is, “the promise that he would be the heir of the world...” (Rom. 4:13), so when we refer to God’s promises in Genesis (12:2, 3; 13:14-17; 17:7, 8; 26:2-4; 28:13-14), as given to the forefathers Abraham, Isaac, and Jacob, we find that these promises are about inheriting the land, producing progeny and being a blessing to all nations. As God said to Jacob:

“Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed...” (Gen. 26:3-4).


So, there is no mention of any going to heaven just as the Psalmist also says that:

“The covenant which He made with Abraham, and His oath to Isaac, and confirmed it to Jacob for a statute, To Israel as an everlasting covenant, Saying, “To you I will give the land of Canaan as the allotment of your inheritance...” (Ps. 105:8-11 NASB).

So, these are exactly the same promises that Jesus confirmed as stated in Romans 15:8 and Paul and others preached as the good news. But you may say didn’t Abraham and his offspring already received those promises given in Genesis when Abraham dwelt in Canaan and later when Israel entered “the land of milk and honey.” Evidently not!

Abraham and Others Have Yet to Receive the Promises​

At the time the faithful disciple Stephen was about to be stoned for his proclamation of the truth, he recounted much of biblical history. In doing so he made this interesting statement about Abraham, saying that:

“[God] moved him to this land in which you now dwell. And God gave him no inheritance in it, not even enough to set his foot on. But even when Abraham had no child, He promised to give it to him for a possession, and to his descendants after him” (Acts 7:4b-5).

Later, after giving a definition of faith, the writer to the Hebrews gave a synopsis in chapter 11 of those of the past who demonstrated such faith in God’s promises, but interestingly he shows that the fulfilment of those promises for them was still future when he said:

“These all died in faith [including Abraham – verses 8, 9], not having received the promises, but having seen them afar off were assured of them … And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us” (Heb. 11:13, 39-40).

And yet these are the very same promises confirmed by Jesus and preached by the first Christians (Rom. 15:8; Acts 13:2), and so must be still future for Christians and must concern the inheriting of the land, producing progeny, and being a blessing to all nations. Now although not named, Daniel is also mentioned in Hebrews 11 as one “who stopped the mouths of lions.” So, he, too, “did not receive the promise” but will receive it at the same time as other Christians receive it just as the angel told him: “But as for you, go your way to the end; then you will enter into rest and rise again in your allotted portion at the end of the age” (Dan 12:13 NASB). The “allotted portion” for Daniel is: “of land assigned by lot...a share in the Messianic consummation” according to the Hebrew English Lexicon by Brown, Driver and Briggs, p.174. So, these ancient patriarchs get the fulfilment of the same promises at the same time as Christians who also are “really Abraham’s seed.” Furthermore, this blessing of Abraham will also be conferred upon Gentiles:

“that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith ... Now to Abraham and his Seed were the promises made ... 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise” (Gal. 3:14, 16, 29).

Only Christ Jesus Went to Heaven​

If heaven is not ever to be the residence for humans, then we must ask, why did Christ go to heaven? Of course, he could not have gone to heaven as a mortal human! However, Romans 1:4 and 1 Corinthians 15:42-44, 53 show that Jesus, now as an immortal human, had a body which was incorruptible and “in power” and so could withstand being transported to heaven and being in God’s presence. Nevertheless, this was for certain purposes and was not to be a permanent situation.

A TEMPORARY RESIDENCE FOR JESUS

The apostle Peter stated: “...that he [God] may send the Christ appointed for you, Jesus, whom heaven must receive until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago” (Acts 3:20, 21). So, Jesus is to be in heaven only “until the time for restoring all the things.” Furthermore, the purpose of Jesus’ temporary residence in heaven is so that he may act as our helper and high priest while awaiting the time when his Father makes his enemies “a footstool for his feet” (Ps.110:1).

The Means to Fulfil the Promises​

To fulfil those promises of land, progeny, and blessing of the nations God promised a Messianic prophet (Deut. 18: 15-19) ruling as king over a concrete kingdom (2 Sam. 7: 12-19, 2 Chron. 17:13-14) to bless the nations and to renew the earth as a paradise. All of this describes fully what was being offered to Christians and is what Christ verified. At no time did Jesus offer any other destiny such as heaven. In fact, Bible Scholar William Strawson notes in his book, Jesus and the Future life p. 38: “The gospel records do not speak of ‘going to heaven’...there is no suggestion that Jesus is offering to his disciples the certainty of ‘heaven’ after this life.” And theologian J.A.T. Robinson states in his book In the End God, p. 104 that: “Heaven in the Bible is nowhere the destination of the dying.”

But isn’t it true that the Apostle Paul expected to go to heaven when he died and also taught that other Christians would go to heaven?

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Didn’t the Apostle Paul Expect to Go to Heaven? ​

The brief answer to this question is “no, Paul did not expect to go to heaven!” The reason is that, as with Jesus, he too promoted the hope of receiving the promises that were made to the Hebrew forefathers i.e., to Abraham, Isaac, and Jacob. That is why he stated that: “…we declare to you glad tidings—that promise which was made to the fathers” (Acts 13:32). Then after Paul had been taken prisoner, he said to King Agrippa:

“…now I stand and am judged for the hope of the promise made by God to our fathers. To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews” (Acts 26:6-7).

As shown in the previous chapter, these promises to the forefathers did not concern any idea of going to heaven. So, to the Jewish religious leaders in Rome he said that it was: “...for the hope of Israel I am bound with this chain” (Acts 28:20). This is “the one hope” (Eph 4:4) which Christians have, and as previously noted God’s promises to Abraham, Isaac, Jacob, Moses and David were about inheriting the land, producing progeny and being a blessing to all nations by means of the Messianic king ruling this kingdom on earth—this was the hope of Israel for which Paul was imprisoned—not because of any concept of going to heaven. Indeed, no later Jewish forefather changed the meaning of that promise. As with Jesus, at no time does Paul hint at any other destiny such as heaven even though his desire to be with Christ is often misconstrued as a desire to be in heaven. Rather Paul seeks for the promised inheritance: “...knowing that from the Lord you will receive the reward of the inheritance” (Col. 3:24). We are told by Paul that for Abraham, there is, “the promise that he would be the heir of the world...” (Rom. 4:13). So too, the writer to the Hebrews confirmed this promise to inherit the land by encouraging Christians to, “...imitate those who through faith and patience inherit the promises” (Heb. 6:12). So just as Abraham and all the faithful people of ancient times have not yet inherited these promises, so, too, Christians, as “Abraham’s seed” have, up to now, not inherited such promises of land i.e., the world (Rom 4:13). It all concerns the “inhabited earth to come”: “For He has not put the world (Lit: inhabited earth) to come, of which we speak, in subjection to angels” (Heb. 2:5). If heaven were the destination for inheriting the promises for the readers of Hebrews one wonders why the subject here is “the inhabited earth to come” rather than going to heaven.

So now we will begin to examine some of the terms and so-called proof texts which are often used to promote the idea that any Christian will go to heaven at the time of their death. Also, please note that a passage is only a proof text if there is absolutely only one logical way to interpret it.

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What about “Great Is Your Reward in Heaven”? ​

Some have interpreted Jesus’ words in Matthew 5:12 concerning the Christian’s reward “in heaven” as meaning that “heaven” itself is the reward and they must go there to enjoy it. However, Jesus said that the reward is in heaven and not that the reward ‘is heaven’ In fact, the reward is reserved in heaven as the Apostle Paul informs us concerning the Christian’s, “hope reserved for you in heaven” (Col. 1:5 NAB). The Apostle Peter, further showed our hope as being: “...an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time” (1 Pet. 1:4, 5). So, the hoped for ‘inheritance’ is what was promised to the forefathers just as Christ verified and Paul expected (Rom 15:8; Gal 3:16; Acts 13:32 and 26:6-7). So, in Jesus’ Resurrection and Christian Origins Theologian N.T. Wright explains:

What then do the New Testament writers mean when they speak of an inheritance waiting for us in heaven? This has been much misunderstood...The point of such passages, as in 1 Peter 1:4, 2 Corinthians 5.1, Philippians 3.20, and so forth, is not that one must ‘go to heaven’, as in much popular imagination, in order to enjoy the inheritance. There it is rather that ‘heaven’ is the place where God stores up his plans and purposes for the future. If I tell a friend that there is beer in the fridge, that doesn’t mean that he has to get into the fridge in order to enjoy the beer. When the early Christians speak of a new body in heaven, or an inheritance in heaven, they mean what St John the Divine means in Revelation 21: the new identity which at present is kept safe in heaven will be brought from heaven to earth at the great moment of renewal. Yes: the great majority of Christian expressions of hope through the middle ages, the reformation, and the counter-reformation periods have been misleading. ‘Heaven’ is not the Christians ultimate destination. Published in Gregorianum 2002, 83/84, 615-635

So clearly, if the reward of inheriting the kingdom is “reserved for you in heaven” it is not necessary to live in heaven to receive it. This is because Jesus as God’s representative is “coming quickly, and my reward is with me” (Rev. 22:12) i.e., when he comes back to earth.

Christians Get Their Reward When Jesus Returns to Earth​

All relevant Bible texts show that Christians will only be rewarded when Jesus appears at his return to earth i.e.: “When Christ who is our life appears, then you also will appear with Him in glory” (Col. 3:4) “...and when the Chief Shepherd [Jesus] appears, you will receive the crown of glory that does not fade away” (1 Pet. 5:4). At this time Jesus will have returned so that he can take his rightful place as King of the world as he promised his disciples: “For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works” (Matt. 16:27). Indeed, all such rewards given to faithful ones will be because they followed the instruction to, “...rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ” (1 Pet. 1:13). So, the reward, crown of glory, and recompense will all be brought by Jesus from heaven when He returns to earth in his future glory.

Promised Rewards for the Faithful Are Shown to Be on Earth​

The Abrahamic Covenant promises the land as an inheritance for believers (Gen. 12:2, 3; 13:14-17; 17:7-8; 26:2-4; 28:13-14). Christians, as “the seed of Abraham” are party to the Abrahamic covenant and so benefit from what was promised to Abraham. However, because “the righteous will be recompensed on the earth...” (Prov. 11:31) they must “...imitate those who through faith and patience inherit the promises” (Heb. 6:12) and, “the promise to Abraham and his offspring [is] that he would be heir of the world...” (Rom. 4:13), and as Jesus said: “Blessed are the meek, for they shall inherit the earth” (Matt. 5:5 quoted from Ps. 37:1). In fact, Psalm 37 is entirely about the inheritors living on the earth and so, too, for Matthew 5:5. It will, indeed, be on earth that God’s will shall be done through the kingdom as Jesus said: “Your kingdom come. Your will be done on earth as it is in heaven” (Matt. 6:10). So, it is God’s decision, not ours, concerning what the Christian destiny is. As He says: ----

“‘I have made the earth, the man and the beast that are on the ground, by my great power and by my outstretched arm, and have given (proleptic – ‘I will give’ NASB) it to whom it seemed proper to Me”

(Jer. 27:5).​

So, God chooses to give the earth to Abraham and his seed, which is primarily Christ Jesus. There is never any mention in the Scriptures of a giving of heaven to Christians. By inheriting the Kingdom, those of the faith of Abraham will be granted the land of Israel and then the whole world. There is no scriptural reason for them ever to go to heaven, although entering the kingdom does involve struggle, just as Paul said that: “Through many tribulations we must enter the kingdom of God” (Acts 14:22).

There are those Christians who do believe that the earth in its future renewed and paradise condition is the final destination for all Christians. However, they also believe, quite wrongly, that they go to heaven temporarily and that they will rejoin their physical body at the time of the resurrection, so that heaven becomes a kind of heavenly waiting room for them. For them this ascent to heaven occurs either, at the point in time when they die, or when they are caught up to heaven at Christ’s so-called invisible return. However, the Bible paints no such picture of the resurrection or of Christ’s return. All of these ideas are based on the faulty assumption that humans have an immortal soul.

For our further understanding of these issues, we must gain a correct appreciation of just how the New Testament uses the words ‘heaven’ and ‘heavenly.’

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Biblical Usage of the Words ‘Heaven’ and ‘Heavenly ​

Biblically ‘In or from Heaven’ Generally Means ‘with or from God’​

Apart from the normal usage of the word heaven to refer to God’s location or the earth’s atmosphere as “sky” the word “heaven” (Gk. ouranos) is used as an indirect reference to God himself. This is because “heaven” itself is called God’s throne. So, the term “heaven” is often used as a substitute for God Himself as in Daniel and Matthew. Especially by the first century was this substitute linked with the Jewish practices of not using the divine name and being rather cautious regarding the use of the word “God.” Examples are:

“The baptism of John—where was it from? From heaven [i.e., from God] or from men?” (Matt. 21:25).

The prodigal son says: “Father I have sinned against heaven [God] and against you” (Luke 15:21).

“...provide (present tense) yourselves money bags which do not grow old, a treasure in the heavens...” (Luke 12:33) i.e., with God.

The Biblical Usage of the Word “Heavenly”​

The Greek word epouranios translated “heavenly” means: “of heavenly origin or nature” according to Thayer’s Greek/English Lexicon. This means that it is used as an adjective to describe the transcendent nature of things that originate with God. The word is also used of God himself as “the heavenly Father” to describe His transcendent nature. Only in the phrase “heavenly places” is a location referred to and then the term “heavenly” simply describes those locations. However, Paul simply seeks to be in God’s kingdom when he states that:

“...the Lord will preserve me for His heavenly kingdom” (2 Tim. 4:18). This is, of course “the kingdom of God” which originates with God i.e., comes from God and will be superior to all other kingdoms. Similarly, Paul speaks of Christians as those:

“...who share in a heavenly calling” (Heb. 3:1). Please note that some paraphrased versions mislead here. This is a calling that comes from heaven—it is God’s calling of individuals to become Christians. It is not a calling of Christians to go to heaven but is a gift which can be partially experienced now when one receives the spirit. Yet some turn away from their calling:

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift...” (Heb. 6:4). Commentators variously state that the superior free gift that originates from heaven [God] is any of the following: Christ the living bread, the whole plan of salvation in Christ, the new life in Christ, the remission of sins because of Christ’s sacrifice or eternal life. Yet none of these has the thought of going to heaven as being that free gift.

“Heavenly Jerusalem”​

The writer to the Hebrews describes a magnificent scene which many have taken to refer to the Christians as literally being in heaven. The passage reads:

“But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant...” (Heb. 12:22-24).

So, it is imagined that “heavenly Jerusalem” is a city literally in heaven. However, this is a present condition of Christians just as in Ephesians 1:3 and 2:6 where Christians on earth are seen as being in heaven representatively through their union with or incorporation into Christ. The adjective “heavenly” is qualitative and is not referring to a location, but rather it has reference to things which originate with God. Hence the “heavenly Jerusalem,” to be situated on a literal Mount Zion on earth, is the glorious city of the future which Christians have figuratively approached now because, “they desire a better, that is, a heavenly (country). Therefore, God is not ashamed to be called their God, for He has prepared a city for them” (Heb. 11:16). This heavenly (country) was called “the land of the promise” in Hebrews 11:9 and so speaks of the land of Canaan restored. So, the city prepared for them in God’s mind is a Jerusalem on earth, but yet future as the writer says, “For here we have no continuing city, but we seek the one to come” (Heb. 13:14).

Similar to this description of “heavenly Jerusalem” by the writer to the Hebrews is the Apostle Paul’s description of “the Jerusalem above.” Paul writes: “The Jerusalem above is free, and she is our mother” (Gal. 4:26). This is quoted from the LXX Psalm 86:5 which says: “A man shall say, Sion is my mother; and such a man was born in her.” “And of Zion it shall be said: ‘This one and that one were born in her’” (Hebrew Psalm 87:5). Certainly, men are not born in heaven. But this is a Messianic text and focuses on the future capital city of the Kingdom. It is “above” because it is vastly superior to other cities as well as the fact that it originates with God.

THIS SAME CITY COMES DOWN FROM GOD

“I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (Rev. 21:2).

In fact, there is no scriptural reason to understand this city as referring to anything other than the “heavenly Jerusalem” which originates from “above.” Professor Richard Longenecker explains that:

The idea of a “heavenly Jerusalem” (“the Jerusalem that is above”) has a rich Jewish background. The concept has to do with the culmination of God’s redemptive purposes in human history, the realization of God’s reign in its totality. As such, it is an eschatological concept that describes Jerusalem as it will be at the end of time, often in contrast to what the city is at present. References to a “heavenly Jerusalem” are to be found in embryonic form in the Jewish scriptures (e.g., Ps. 87:3; Isa. 54 the opening verse of which Paul quotes in 4:27; Ezek. 40-48).

Word Biblical Commentary on Galatians.​

So, in these passages from Galatians, Hebrews, and Revelation there is really no thought of going beyond the clouds from the time of one’s death as some kind of spirit being. Certainly, from the fact that Jesus never promised such a thing and Paul never expected such a thing. Indeed, the promises for Christians concern the land i.e., the earth; but how are we to understand the term “the Kingdom of heaven”?

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“Kingdom of Heaven” = “Kingdom of God”​

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Christians sometimes use the term “kingdom of heaven” as if it meant a kingdom in heaven. However, of the gospel writers, the term “kingdom of heaven” is used only by Matthew who wrote for a Jewish audience. The other gospel writers used the term “kingdom of God.” In fact, one can see that the two phrases mean exactly the same thing, i.e., they are synonymous, if the parallel accounts of Matthew 19:14 and Mark 10:14 are compared:

“But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these” (Matt. 19:14 NET).

“But when Jesus saw this, he was indignant and said to them, “Let the little children come to me and do not try to stop them, for the kingdom of God belongs to such as these” (Mark 10:14 NET).

These parallel accounts show that “the kingdom of the heavens” means “the kingdom of God.” However, for some unknown reason, Matthew did use the two terms of “kingdom of heaven” and “kingdom of God” together in Matthew 19:23, 24 and by a further comparison of the parallel accounts it is evident that the two terms are exact equivalents i.e., they refer to the one kingdom as Jesus showed when he said:

“Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Matt. 19:23-24).

Furthermore, a comparison of the account of Matthew 8:11 with Luke 13:28-29 shows the same equivalency of meaning for the kingdom of heaven and the kingdom of God. But why does Matthew use of the word heaven instead of God in his phrase “kingdom of heaven”? Evidently there was a common Jewish practice of using the word ‘heaven’ as an indirect reference to God himself, rather than saying the word ‘God.’ This is called a ‘periphrastic.’ In contrast the other gospel writers wrote for predominantly Gentile readers and so were not restricted to such a periphrastic.

“KINGDOM OF HEAVEN” MEANS THAT IT ORIGINATES WITH GOD

In the phrases “the kingdom of heaven”/”the kingdom of God” the preposition ‘of’ is the possessive and means that it belongs to God because He is its originator and it is superior to all other kingdoms. It does not say the kingdom in the heavens and therefore does not refer to a location in heaven as can be further seen from all of its descriptions in the Bible as being on earth, as we shall see in the next chapter.

The Kingdom Is Not Paradise in Heaven​

When the Kingdom did not come within the first few centuries after Jesus’ ascension, the church officials changed what was meant by the kingdom. Their new idea was that at the moment a Christian dies his “soul” departs for heaven which is now viewed as being in the Kingdom. This idea is based on the further unbiblical view that humans have a separate soul that lives on after death. Are these ideas even vaguely connected to God’s promises to the faithful?

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The Kingdom Is Associated with Earth, Paradise, and Israel


1. The Kingdom Is Associated with Earth​

Contrary to the misguided allegorical interpretations which lose all real meaning, the following statements by Jesus are completely literal when he showed the physical conditions that will exist “in the kingdom of the heavens”/“in the kingdom of God” and so being on earth when he said:

“I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven” (Matt. 8:11 NASB).

Here Jesus showed that “the kingdom of heaven” would be on earth because east, west, north and south are earthly geographical directions. In parallel to this statement Jesus made a similar point expressed by Luke using the term “the kingdom of God” when he said:

“...when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God” (Luke 13:28-29 ESV).


Again, the earthly geographical directions are used. Indeed, such eating with Abraham, Isaac, Jacob and all the prophets is a completely physical and therefore earthly scene “in the kingdom of God.” Furthermore, Jesus said that he would “never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God” (Mark 14:25). No doubt, Jesus had in mind the “banquet of well oiled dishes” that Yahweh “will certainly make for all the peoples” (Isa. 25:6-8). However, there is no biblical statement implying that there are two separate realms of the kingdom—one in heaven additional to the one on earth. The biblical descriptions are of a kingdom that will be entirely on earth just as Jesus connected the Kingdom with the earth in his prayer asking: “Your kingdom come. Your will be done, on earth as it is in heaven” (Matt. 6:10). This connection of the Kingdom with the earth is also evident in the first prophecy given to Daniel showing the Kingdom where “a stone [the kingdom - verse 44] ... struck the image on its feet [therefore on earth] ... the stone became a large mountain and filled the whole earth” (Dan. 2:34-35). So, if the stone [the kingdom] fills the whole earth, then it must be on earth.

2. The Kingdom Is Associated with Paradise​

There are just three occurrences of the word “paradise” in the New Testament. These are connected to the Kingdom and consistently refer to life on Earth:

The criminal hung up next to Jesus requested of him to: “…remember me when you come in your kingdom” to which “[Jesus] said to him: ‘I assure you today, (the comma here is in keeping with the context) you will be with me in paradise” (Luke 23:42-43 KGV). So, Jesus equated the kingdom with paradise and the evildoer was to be resurrected on the earth. Then by connecting Luke 23:42-43 with Jesus’ prayer of: “your kingdom come. Your will be done, on earth as it is in heaven” we can appreciate that the verified promise to the forefathers and therefore to Christians is the kingdom paradise to be on earth. The two other occurrences of the term “paradise” in the Christian Scriptures are:

“To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God”’ (Rev. 2:7). It would certainly be inconsistent to interpret this paradise as being in heaven. The mention of the tree of life reflects back to the Garden of Eden—an entirely earthly scene. So, too, for Paul’s vision of paradise when he says:

“I know someone who...was caught up to the third heaven … this man was caught up into paradise” (2 Cor. 12:2, 4). This third heaven is the third “heavens and earth” described in 2 Peter 3:13 i.e., the future “new heavens and new earth.” This was a vision (a revelation. verse 7) and does not mean that the subject of the vision i.e., paradise got relocated to heaven. Because the Greek term paradeisos is used many times in the Septuagint (LXX) translation of the Hebrew Scriptures and always refers to an earthly garden this is what would have been in the mind of any first century Jewish Christian for each of the three occurrences of the term in the Christian Scriptures. It is inconsistent to say that in two of these instances, “paradise” means heaven, but that in one instance it means earth when, in fact, the term was never used to refer to God’s location in heaven.

3. The Kingdom Is Associated with Israel​

For centuries Israel came under the control of foreign empires and was still under Rome’s control; so naturally Jesus’ disciples wished to know when Israel would be liberated. They framed their question to Jesus as: “Will you, at this time, restore the kingdom to Israel?” (Acts 1:6). However, it was not wrong for them to ask this question, and so Jesus did not correct them regarding their view that the location of the Kingdom was to be on earth—connected with Israel. However, he was not able to answer this question regarding the time of the arrival of the Kingdom because it was beyond his own knowledge (Matt 24:36). So indeed, there would be a restoring of “the kingdom to Israel” but when that would be was known only to God.

NOTE: Biblically “kingdom of God” refers to God’s throne on earth (2 Sam. 7:12-19; 1 Chron. 17:12-14): “Then Solomon sat on the throne of the LORD as king...” (1 Chron. 29:23).

All of these things make complete sense once one realizes that Jesus is to return to Earth in the future, so making it pointless for Christians to be living in a “not of this world” version of a kingdom in heaven.

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Christ Returns to Earth
A Temporary Time in Heaven for Jesus​

Numerous Scriptures show that Jesus ascended to the right hand of God in heaven. As stated in Psalm 110:1 this was to be only “until I make your enemies your footstool.” This temporary situation was to last only “until the times of restoration” when he would then leave heaven, so that:

“...He [God] may send Jesus Christ, who was preached to you before whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began” (Acts 3:20, 21).

So, Christians are: “…to wait for his Son from heaven” (1 Thess. 1:10) showing that Christ is to return to Earth.

A Visible Return of Jesus​

The concept of an invisible return of Jesus cannot be supported from the Scriptures. His coming will be in glory which must be visible as he said: “For the Son of Man will come in the glory of His Father with His angels” (Matt. 16:27). Then he will take his place as earth’s ruler: “...in the new world (Gk palingenesia), when the Son of Man will sit on his glorious throne...” (Matt. 19:28 ESV). The Greek word palingenesia is variously rendered: “Regeneration” NASB, NKJV; “renewal of all things” NRSV, NIV; “new age” NAB; “when everything is made new again” NJB. Clearly this “renewal of all things” at “the times of restoration” occurs on earth because Jesus has come “from the heavens.” No holy prophets of old time ever spoke of renewal or restoration of the heavens where God dwells. So, we must ask the question: why would Christians go to heaven if Jesus is coming to the earth?

Uniting with Christ Occurs When He Returns​

Christians are classified as citizens of heaven. However, that citizenship exists now while Christians are on earth and waiting for Jesus to return as Paul said: “For our citizenship is (currently) in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Phil. 3:20). So, theologian N T. Wright reasons that:

The point of being a citizen of a mother city is not that when life gets tough, or when you retire, you can go back home to the mother city. The people to whom Paul was writing in Philippi were Roman citizens, but they had no intention of going back to Rome...If when the going got tough there, the emperor would come from Rome to deliver them from their enemies in Philippi...this is more integrated with a theology of a coming new heaven and new earth...

The Kingdom and the Holy Ones Ruling in It Will Not Be in Heaven​

Jesus was not resurrected to heaven, but rather he was resurrected on earth, and only after the 40 days was it that he ascended to heaven. Even then it was only to be there for a certain length of time. In the book Jesus’ Resurrection and Christian Origins N.T. Wright explains:

I have often heard it said, sometimes by people who should know better, that Jesus died and was ‘resurrected to heaven’, but that is precisely not what the early Christians said. Raised from the dead, yes; exalted to heaven, yes; but resurrection never did mean ‘going to heaven when you die’.

Published in Gregorianum 2002, 83/84, 615-635​

So, as with Jesus, all faithful Christians will be resurrected on the earth so that they can inherit it just as Jesus promised that, “...theirs is the Kingdom of heaven ... they shall inherit the earth” (Matt. 5:3, 5) and that, “…they shall reign on the earth” (Rev. 5:10). Furthermore, in one of the prophecies given to Daniel he is told that, “…the kingdom...and the greatness of the kingdoms under the whole heaven shall be given to the people of the holy ones” (Dan. 7:27). ____________

Additionally, Jesus’ revelation to the Apostle John shows what will happen at the end of the one-thousand-year reign of Jesus the Messiah when “…the [enemy] marched over the broad plain of the earth and surrounded the camp of the holy ones and the beloved city” (Rev. 20:9). Biblically if something is “under the whole heaven” then it is on earth just as “the holy ones and the beloved city” are under attack from those who swarm “over the broad plain of the earth.”

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The Rapture Does Not Mean Going to Heaven ​

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Because of the ultra-dispensational teaching of a pre-tribulation rapture, many Christians think that they will be taken up to God’s location in heaven for a seven-year period before descending with Jesus to the earth. This teaching originated from a vision that Margaret MacDonald had in 1830 and is largely linked with Paul’s words in 1 Thessalonians 4 which say:

“...we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. For the Lord himself will descend from heaven...And the dead in Christ will rise first. Then we who are alive and remain shall be caught up (snatched up—Gk. harpagmon) together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (1 Thess. 4:15-17).

This Greek verb harpagmon was translated in the early Latin bibles as rapere from which we get the English noun ‘rapture.’ This being caught up is in the air (Gk. aera) that is: the atmosphere immediately above earth’s surface (Bauer’s Greek-English Lexicon). These verses mainly concern the resurrection, yet Paul adds an extra aspect in speaking of the rapture. However, there is no thought of going to heaven in this verse. Also, the phrase, “Thus we shall always be with the Lord” is because Christians will accompany Jesus as he continues his descent to earth. So, Jesus speaks of his own return when he says in John 14:3 “I will come again.” This means that, not only do Christians not spend eternity in heaven, but that they never ascend there at any time. They simply ascend into earth’s atmosphere at the time of Jesus’ return, so that they will meet their descending Lord.

The Sequence of Events at the Last Day​

The descent of Jesus from heaven.

The resurrection to immortality of dead Christians.

The change to immortality of living Christians—“We shall be changed” (1 Cor. 15:52, 53).

The being “snatched up” into earth’s atmosphere of both the resurrected and the changed living Christians, so that they will meet the descending Lord.

Early Belief about Christian Destiny … 150 A.D.

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Justin Martyr in his Dialog with Trypho said:

For if you have fallen in with some who are called Christians...who say there is no resurrection of the dead, and that their souls when they die are taken to heaven, do not imagine that they are Christians...But I and others who are right-minded Christians on all points are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, which will then be built, adorned and enlarged, as the prophets Ezekiel, Isaiah and others declare ... And further, there was a certain man with us, whose name was John, one of the Apostles of Christ, who prophesied by a revelation that was made to him that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general and eternal resurrection of all men would take place.

Justin’s condemnation of those who promote heaven-going as the Christian destiny harmonizes with his interpretation of the apostle John’s Revelation concerning the coming millennium spent in literal, physical Jerusalem.

Now we will examine those several passages of Scripture which only appear to indicate that Christians go to heaven.

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When Does Departing “to Be with Christ” Happen? ​

This phrase is found in Philippians 1:21-25 where the Apostle Paul struggles with an issue concerning what is best for his fellow Christians. So, he says to them:

“For to me to live is Christ, and to die is gain. 22 If I am to live in the flesh (Gk sarx), that means fruitful labour for me. Yet which I shall choose I cannot tell. 23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24 But to remain in the flesh is more necessary on your account. 25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith…” (ESV).

This passage is often quoted as proof that, at death, Christians go to heaven because Jesus is there. Also, the other texts often used to prove that Christians go to heaven are 2 Corinthians 5:1-9; John 14:2; Philippians 3:14; Hebrews 6:19-20 and 12:22-24. However, these texts are only assumed by tradition to refer to going to heaven by the earlier false assumptions that Jesus remains indefinitely in heaven (Acts 3:21) and that humans have immortal souls. In fact, the word ‘heaven’ is not mentioned in these texts.

No Immortal Soul​

The Scriptures show that humans do not have an immortal immaterial soul which can depart to heaven at death. They show that the dead are truly dead and such death is likened to ‘sleep’ (Ps. 13:3). This negates the passage of time so that, at the death of an individual Christian there is no awareness of time for him or her and so, the next moment for them is their being alive with Christ through resurrection, at his return. So, Philippians 1:22-24 is a statement showing that for the Christian his relationship with Christ remains unbroken even with the event of death. In contrast to this biblical pattern, the going-to-heaven tradition originated with the acceptance of the pagan teaching that humans have a naturally immortal soul, in spite of the fact that Christians are directed to seek immortality (Rom. 2:7). Furthermore, the Scriptures show that the promised destiny of Christians is immortal life on a paradise earth.

Understanding Philippians 1:21-25​

With these facts in mind, we can now begin to examine this more difficult passage in light of our understanding of the earlier Scriptures with a plain meaning. So, can this passage really be used to teach that at the moment of death a Christian will immediately be in heaven with Jesus? What did Paul really mean? There seem to be several issues here:

What does Paul mean by his use of the Greek word sarx for flesh?

The timing of the event when Paul will be with Christ.

Where will Christ be when Paul can be with him?

What Does Paul Mean by His Use of the Greek Word Sarx?​

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To answer this question, we must realize the Paul had earlier written in 1 Corinthians 15 that there is a natural body and a spiritual body and so here in Philippians 1:22 and 24 he is questioning whether or not he wants to remain in that natural body i.e., that “physicality” rather than to have the spiritual body. In fact, N.T Wright uses the word “physicality” in his rendering of sarx in 1 Corinthians 15:39 in contrast to “the spirit-animated body” to be granted Christians at the first resurrection. Therefore, in Philippians 1:22 and 24 Paul was not seeking to be without a physical body at all, and so to be disembodied. So, in context Paul said:

“Indeed, to me living means living for Messiah, and dying means gain. Now if I live on in this physicality (Gk sarx), it means fruitful work for me. I really cannot state which one I shall prefer. I am hard pressed from the two sides. Yet what I have the desire for is to break away and so to be with Messiah, because this is certainly far better. However, to remain with this physicality is more vital for your sake. So, having been persuaded by this, I am certain that I will remain and continue with all of you, to promote your progress and joy in the faith” (KGV).

The Timing of the Event When Paul Will Be with Jesus​

The following two Scriptures in particular show that being with Christ cannot be at the moment of death. The first text concerns the first resurrection where Paul says:

“...Then we who are alive and remain shall be caught up together with them [the resurrected ones] in the clouds to meet the Lord in the air. And thus we shall always be with the Lord” (1 Thess. 4:17).

This shows that the first resurrection will occur in total at one time, namely, when Jesus returns “in the air”, so that it is a one-time event. This is confirmed by the second text when Paul also says:

“For as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming.” (1 Cor. 15:22, 23).

So, no Christian can be with Christ until he returns. Furthermore, the context within Philippians shows that Christians will see Christ first only on “the day of Jesus Christ” (Phil. 1:6, 10). So scripturally the entire process of resurrection for all Christians will happen at Christ’s future return, and so not at the point of their death. For this third point of: “Where will Christ be when Paul can be with him” the answer was given in 1 Corinthians 15 showing that Christ Returns to Earth. All of this is confirmed in the very letter of Philippians in the third chapter where Paul speaks of his hope that he “might attain to the resurrection” (verse 11) and then he says that:

“our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body” (Phil. 3:20-21 ESV).

This again shows that the resurrection will occur only when Jesus returns. So, it is very evident that, when seen in the context of other texts, Philippians 1:22-24 is not saying that Paul expected to be with Christ at the moment of Paul’s own death, but in the future resurrection along with all other Christians who have died. So, we can read Philippians 1:21, 23 as actually meaning:

“For to me, to live is Christ and to die is gain (relief from suffering and being with Christ). Now if I live on in this physicality (the mortal body) … 23 But I am hard-pressed from both directions, having the desire to depart and be with Messiah, (because for Paul or any Christian his next waking moment, by means of resurrection, is with Christ at his return - the parousia – 1Cor. 15:22, 23; 1Thess. 4:17; Phil 3:20-21) for that is very much better.”

Here, Paul’s option of dying would be so that he is relieved of all his suffering (two years of imprisonment) and his next experience would be his being with Christ at Christ’s return. It is in this sense that for Paul “to die, is gain.” So, too for other Christians—they need never fear death because if they should die or be killed.

Summary Concerning Philippians 1:21-24​

Philippians 1:21, 23 does not teach that at the moment of death a Christian will immediately be in heaven with Jesus because the rest of the Scriptures teach that:

Humans do not have an immortal immaterial soul which can depart at death (Rom 2:7).

Death is likened to ‘sleep’ (Ps. 13:3) through which there is no awareness of the passage of time.

The dead are truly dead (Eccl. 9:5, 10) until they are resurrected.

The promised destiny of Christians is immortal life on a paradise earth (Prov. 11:31; Ps. 115:16; Luke 23:43). There is no promise of going to heaven in the Scriptures (Rom. 15:8).

Christians will only be with Jesus when he returns from heaven to resurrect and reward them (1 Cor. 15:22, 23; 1 Thess. 4:17; 2 Tim. 4:8; Phil. 1:6, 10; 3:20; Acts 3:20, 2).

But doesn’t going home for a Christian mean going to heaven?

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When Are Christians “At Home with the Lord”?​

This phrase, found in 2 Corinthians 5:1–9, is also commonly used to teach that at the moment of death a Christian will be in a bodiless state and so be in heaven with Jesus. But what did Paul really mean? The full context gives Paul’s teaching as:

“…we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. For indeed in this house we groan, longing to be clothed with our dwelling from heaven, inasmuch as we, having put it on, will not be found naked. For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life. Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge. Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord— for we walk by faith, not by sight—we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord. Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him” (NASB).

Paul here demonstrates his desire to be absent from his present mortal, dying body in which he and all Christians “groan;” and he wants to be “clothed with our dwelling from heaven…because we do not want to be unclothed [absent from the body] but to be clothed.” But what is this “dwelling from heaven?” And does this mean that one is disembodied at any time?

The Meaning of the Terms in 2 Corinthians 5​

In these verses Paul writes figuratively using the metaphors of tent, house, building, being clothed or unclothed (naked), and at home or absent from home. So, a Christian will be clothed with a dwelling (not a garment). So:

“The earthly tent (flimsy) which is our house” refers to our current mortal dying body. (“The body of death” Rom. 7:24).

The “building (permanent) from God, a house not made with hands,” and the “dwelling from heaven” refers to the future immortal body.

Being “not found naked” or “unclothed” refers to not living as disembodied after death (a pagan belief at the time).

Being “at home in the body” refers to being in our current mortal dying body.

Being “absent from the body and to be at home with the Lord” refers to being without our current mortal dying body because we have been granted the immortal body at the time of Jesus’ return (1 Cor. 15:22-23).

So, there is no space or time for Christians to be living as disembodied persons. Here Christians are seen as either living in their current mortal dying bodies or having been given their immortal bodies. As with Philippians 1:21-24 the passage of time in death is passed over as the time of “sleep.”

THE CONTEXT ​

Firstly, Paul sets the scene in the previous chapter i.e., 2 Corinthians 4 when he notes: “...that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you” (2 Cor. 4:14). Here we get further confirmation that the resurrection that Paul had just spoken about in 1 Corinthians 15 will occur for ‘God’s people’ all at the same time.

So, 1 Corinthians 15:22-24, 35-54 is the key to understanding 2 Corinthians 5:1-9 because both have the same context of resurrection at Christ’s second coming. From 1 Corinthians 15:35–39 we learn that in the resurrection there will be continuity between the two possible states of the body—mortal or immortal. From 1 Corinthians 15:51 we see how the mortal state of the living will be changed to being an immortal state. From 1 Corinthians 15:53, 54 Paul informs us that: “that which is mortal must put on immortality;” and so he is saying the same as in 2 Corinthians 5:5 about being “clothed” where he also says that: “what is mortal will be swallowed up by life.” Life here means the transcendent life, that is, immortality, imperishability, and power. So, the Christian’s desire is that, whilst alive, he will put on the immortal state of the body. This is not a desire to lose the existing body because verse 4 says that we: “will not be found naked” or “unclothed.” So, at no time is anyone disembodied, but the mortal body puts on immortality, not at the time of death, but at the resurrection when Jesus returns as we shall see in a moment.

The Timing of the Event When One Will Be with Jesus​

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As with Philippians 1:22-24 we must again reference 1 Corinthians 15:22-23 where Paul tells us:

“For as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming.”

Therefore, the being “made alive” will occur only at the second coming of Jesus when he resurrects Christians. This timing is further stated in 1 Thessalonians 4:17. Additionally Paul stated to Timothy that:

“…in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing”

(2 Tim. 4:8).​

This shows that the Christian’s rewards are granted only when Jesus returns to earth. This is all linked with “the resurrection of the righteous” (Luke 14:14) “when the Son of Man comes in glory” to “repay every man according to his deeds” (Matt. 16:27). Indeed, 2 Corinthians 5:2-4, 6, 8 fits entirely with this scenario and has nothing to do with any ‘immortal soul’ going off to Jesus at the point of death. Yet because Jesus’ future coming as king to set up the Kingdom (his parousia) has not yet occurred/arrived, living Christians remain absent from him. This is a spatial, geographical metaphor i.e., at home or absent from home. Here Paul prefers, as a living Christian, to “be with the Lord” and clothed with immortality when he returns at the parousia (1 Thess. 4:17). This is when “Death is swallowed up forever” for Christians (1 Cor. 15:54). However, if Paul should not live till then, he expects, by means of resurrection, “to be with the Lord” at the parousia (1 Cor. 15:23) and so he must patiently wait as he stated in Philippians 3:20-21:

“But our citizenship is in heaven, and from it we await a Saviour, the Lord Jesus Christ, 21 who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself” (ESV).

Summary Concerning 2 Corinthians 5:1–9​

In fact, 2 Corinthians 5:1-8 contains no thought similar to the pagan Greek idea of anyone living as a disembodied person or as one who must later be re-embodied. Therefore, it does not teach that at the moment of death a Christian will be in a bodiless state and be in heaven with Jesus. This is because this passage concerns the same subject as 1 Corinthians 15—the ‘resurrection chapter’ which shows that the: “mortal must put on immortality” (vss. 53, 54) as a parallel thought to what Paul also says in 2 Corinthians 5:5 i.e., “what is mortal will be swallowed up by life (Gk zoe).” Life here means the transcendent life which involves immortality, imperishability, and power. Furthermore, the rest of the Scriptures do not teach that at the moment of death a Christian will be in a bodiless state and be in heaven with Jesus.

Added to the summary given for Philippians 1:21, 23 we can further appreciate that Christians will “not be found naked” or “unclothed” i.e., not living as disembodied after death (2 Cor. 5:3, 4). So, we can read 2 Corinthians 5:1-8 as actually meaning:

““For we know that if the earthly tent (the mortal dying body) which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. 2For indeed in this house we groan, longing to be clothed (at the parousia – 1 Cor. 15:22, 23; 1 Thess. 4:17) with our dwelling from heaven (the immortal body), 3 inasmuch as we, having put it on (the Greek verb means ‘to put one garment on over another’), will not be found naked (not living as disembodied after death). 4 For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed (not living as disembodied after death) but to be clothed (with the immortal body), so that what is mortal will be swallowed up by life … 6 and knowing that while we are at home in the (mortal dying) body we are absent from the Lord— … 8 we are of good courage, I say, and prefer rather to be absent from the (mortal dying) body and to be at home with the Lord (at his parousia and in our immortal bodies – 1 Cor. 15:22, 23; 1 Thess. 4:17).”

Therefore, Christians need never fear death because “if their house is torn down” by dying or by being killed, the next thing they will know is that they are with Christ when he returns to earth.

We will now examine Jesus’ words about his preparation of dwelling places for Christians in his Father’s house.

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Do “the Many Dwelling Places” Mean Going to Heaven?​

These are part of Jesus’ words as recorded in John 14:2 where he says:

“In my Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3 If I go and prepare a place for you, I will come again and receive you to myself, that where I am, there you may be also. 4 And you know the way where I am going” (John 14:2-4).

What Is the Father’s House?​

This is expressed figuratively in the same way that the kingdom of Israel was called “the house of Israel.” Also, the temple was God’s house and, “…we are a temple of the living God” (2 Cor. 6:16 S&G). So: “Christ is faithful over God’s house as a son. And we are his house...” (Heb. 3:5-6 ESV) and called “the house of God” (1 Pet. 4:17).

Interpretation of “the Many Dwelling Places”​

• The phrase “many dwelling places” can also be rendered as, “plenty of living spaces” and so referring to the ample space for all in the kingdom. In fact, the CEB renders it as: “My Father’s house has room to spare.” It may also refer to the individual Christians in whom God and Christ will live (verse 23) and so giving them reassurance.
• The phrase, “…to prepare a place (it does not say ‘in heaven’) for you” refers to the preparation for the Kingdom by means of Jesus’ death, resurrection and ascension.
• “I will come again and will take you to myself.” This will occur at Jesus’ parousia to set up the kingdom and is therefore not in heaven.
• “…that where I am you may be also” that is, in the Kingdom on earth.

So just as with Philippians 1:22, 23 and 2 Corinthians 5:1-8 so also John 14:2 does not teach that at the moment of death a Christian will immediately be in heaven with Jesus for all the reasons detailed earlier.

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What About “The Upward Call” and Being “Enrolled in Heaven”?​

The Upward Call
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The Greek phrase in Philippians 3:14 is traditionally rendered, “the prize of the upward call of God” and even paraphrased in the NIV as “God has called me heavenward” (also in most paraphrased versions) as if to imply that Paul would be going to heaven. However, the interlinear rendering is: “…the prize of the high calling (Greek ‘ano’) of God” (UBS) because the Greek word ano means ‘above’ as in the phrase “the Jerusalem above (Gk ‘ano’).” It is really God’s calling of Christians to the high reward of the first resurrection at Christ’s coming (1 Cor. 15:24). Marshall’s interlinear renders it as: “The above calling.” It is rendered as: “the high calling” in ASV, Young’s, NSB, KJV and all earlier Bibles, “the high call” in Moffatt, “the call from above” in Wuest, “the higher calling” in the Unvarnished NT, and “my reward the honour of being called by God” in Phillips. Furthermore, when the HCSB, GWT, and ISV use the phrase “God’s heavenly call,” this is simply descriptive of the quality of the call because it is from God. It does not refer to any supposed departure to heaven for the Christian. Similarly, with the NLT’s rendering of: “the heavenly prize for which God, through Christ Jesus, is calling us.”

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Being “Enrolled in Heaven” ​

At times, the phrase being “enrolled in heaven” in Hebrews 12:22-24 has been taken by some to mean that one must actually literally go to heaven. The passage from the writer to the Hebrews states that:

“you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

From this we see that, Christians on earth, figuratively/spiritually, already “have come to Mount Zion” to God and to Christ as mediator in heaven. This is the notionally pre-existent heavenly New Jerusalem as the archetype of the future Jerusalem. So, Christians make, not a literal, but a spiritual ascent to heaven.

Christians Are “in Christ” and Therefore They Are Spiritually in Heaven with Him​

Jesus is literally in heaven and Christians are now “in him” i.e., incorporated in or in union with him so, “that they [are] one, even as [Jesus and his Father] are one” (John 17:11). Faithful Christians are symbolized as branches attached to Jesus who is “the true vine” (John 15:1-5). This situation is one that they experience throughout their lives until Christ returns to be literally/physically with them on earth, rather than in heaven.

As shown earlier Christians will not have to be in heaven to be citizens of heaven (Phil. 3:20), and so the following texts are not teaching that Christians proleptically (i.e., the future stated as now existing in anticipation) will literally go to heaven. This is because it is “from [heaven] we await a Savior.” Indeed, Paul writes that God “...raised us up with him and seated us with him in the heavenly places in Christ Jesus...” (Eph. 2:6). So, living Christians are currently “raised us up with” Jesus “and seated...with him.” So, they are viewed by God as though they are now in heaven, that is, they are spiritually in heaven with Christ even though they are and always will be on earth (except when they will be “in the air” i.e., earth’s atmosphere for a short period at the return of Christ (1 Thess. 4:16, 17)).

There is just one more approach that is actually rarely presented as a supposed proof that Christians go to heaven. It concerns Jesus as the forerunner of Christians.

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If “Jesus Is a Forerunner on Our Behalf” Don’t We Go to Heaven?​

It has been proposed by some that because Jesus was described as “a forerunner on our behalf” in Hebrews 6:19-20 and as the one having passed through the heavens therefore Christians will also literally go to heaven to be with him. This passage reads:


“We have this [hope] as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever...”

However, because there are many aspects of the Christian life which are spiritual one must consider that this entering “into the inner place behind the curtain” is a spiritual action rather than something done literally. This is the point made by the writer to the Hebrews when he contrasts activity at the literal temple with that which is done in the spiritual temple.

Spiritual Access to the Heavenly Temple​

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The sanctuary structure (Gk. naos) on earth comprised two sections—the Most Holy and the Holy Place. In the heavenly original sanctuary Jesus entered into both these sections i.e., “the true things” in heaven itself:

“These preparations having thus been made, the priests go regularly into the first section, performing their ritual duties, but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing (which is symbolic for the present age). ... 11 But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent (not made with hands, that is, not of this creation) he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. ... 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf” (Heb. 9:6-9, 11, 12, 24).

So, because Jesus literally entered the heavenly Most Holy it is now possible for Christians to enter spiritually (Eph. 2:6 and Phil. 3:20) into “the holy places” in heaven. Also, the term forerunner highlights Jesus as being the first fruits of the New Creation and that his high priestly service “on our behalf” makes it possible for Christians to approach God in priestly service. So, they, too, are viewed as being in “the holy places” spiritually speaking. Because it was only the high priest in Israel who physically entered within the curtain, it is only Christ who literally enters heaven. It is our hope that is anchored behind the curtain because our high priest is there standing before God on our behalf. This secures for the Christian the purification that enables him to draw close to God, but in no way implies that Christians will go physically or literally “behind the curtain” by going to heaven.

The Holy Priesthood​

It is in “the holy places” that the priestly spiritual sacrifices and services of Christians are now offered by Christians on earth just as Peter informs us that we are, “…a spiritual house, to be a holy priesthood, to offer spiritual sacrifices” (1 Pet. 2:5) and indeed, as Paul had earlier proposed the question, “Do you not realize that you are a temple of God...” (1 Cor. 3:16 NJB) or as Young’s Literal Translation presents it: “Know ye not that ye are a sanctuary of God.”

NOTE: The Christian Scriptures differentiate between the literal temple both in Jerusalem and in heaven as being “the temple” and Christians as being metaphorically “a temple.”

The Christian priesthood does not “enter the holy places” physically, but rather it is figuratively a drawing “near with a true heart in the full assurance of faith” so that, now, here on earth, we may have free entry to God through our high priest. This is what is expressed in Hebrews 10 by the writer who says:

“Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God let us draw near with a true heart in the full assurance of faith” (Heb. 10:19-22).

God’s Throne Exists in the Heavenly Most Holy​

The temple is the place of God’s throne (Isa. 6:1; Ezek. 43:6). More specifically, in ancient times, it was in the Most Holy that God’s presence was to be found by the high priest and it was the cherubim located within the Most Holy compartment that were envisaged as forming the throne on which Yahweh sat (2 Kings 19:15; Ps. 80:1). So, the writer to the Hebrews admonishes: “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Heb. 4:16). Yet, because this is a present tense admonition Christians cannot literally/physically “draw near to the throne of grace” in heaven—so it is in a figurative/spiritual sense that they do so on earth.

Later, in the book of Revelation, John was in a prophetic trance and was being shown a heavenly setting:

“After this I looked, and behold, a door standing open in (the) heaven! And the first voice, which I had heard speaking to me like a trumpet, said, ‘Come up here, and I will show you what must take place after this.’ At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne ... 6 and before the throne there was as it were a sea of glass, like crystal” (Rev. 4:1, 2, 6).


This is not any kind of literal taking of John to heaven in the first century or even a picture of the future “catching up” to meet the descending Christ in the air. There is nothing in the Scriptures to indicate that John is representative of the body of Christians. He was, in fact, while on earth (on the isle of Patmos) spiritually in God’s presence in the heavenly sanctuary in preparation to receive the visions that he was to record. Indeed, we must also note other scenarios from the book of Revelation which show Christians as being spiritually in heaven.

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More on Christians as Being Spiritually in Heaven​

Paul wrote that God, “...raised us up with him and seated us with him in the heavenly places in Christ Jesus...” (Eph. 2:6). So, because Christians are “in Christ Jesus” or more accurately “incorporated in Christ Jesus” they are always with him, even though they are physically separated from him. Because Jesus is currently in heaven Christians are treated as being in heaven with him, even though they are on earth.

Christians on Earth as Spiritually in Heaven in the End-Time​

In the Book of Revelation three realms of humanity are shown. These are:

“Those dwelling in heaven”

“Those dwelling on earth”

“Those dwelling in the sea” (the abyss)

From an analysis of the context of these phrases in Revelation some Bible commentators have recognized that these terms are symbolic of certain groups with particular characteristics. These are:


# 1. THOSE DWELLING IN HEAVEN as symbolic of Christian holy ones.

“Therefore, rejoice, O heavens and you who dwell (Gk. skynontes) in them! But woe to you, O earth and sea, for the devil has come down to you in great wrath...” (Rev. 12:12) and:

“It [the beast out of the sea] opened its mouth to utter blasphemies against God, blaspheming his name and his dwelling, that is, those who dwell (Gk. skynontas) in heaven” (Rev. 13:6).

It is sometimes assumed that the phrase “those who dwell in heaven” is a reference to angelic beings. However, all derivatives of the Greek verb skynoo, meaning “to dwell” or “to tabernacle,” are used in the Scriptures with reference only to humans and to God rather than to angels. This fits with the fact that in Daniel 8 “the holy ones” on earth are called “the host of heaven.” Hence the phrase is symbolic of Christians who, although literally on earth, are spiritually in heaven and actually viewed as God’s dwelling. In fact, because Christians are God’s dwelling they are sometimes called “heaven” as for example: “Rejoice over her, heaven, you holy ones, apostles and prophets” (Rev. 18:20). So, the NAB, NRSV, REB, Amplified Bible and UVNT all set the term “heaven” in apposition to the term “holy ones.” This shows that the holy ones are actually called “heaven” and figuratively “dwell in heaven” although they are literally on earth.

#2. THOSE DWELLING ON EARTH as symbolic of followers of antichrist. (The earth is associated physically with Palestine). In the end-time scenario: “It was granted to him [the beast out of the sea] to make war with the saints and to overcome them…All who dwell on the earth will worship him, whose names have not been written in the Book of Life of the Lamb slain from the foundation of the world” (Rev. 13:7, 8).

#3. THOSE DWELLING IN THE SEA as symbolic of Satan’s domain of evil: “The great prostitute who is seated on many waters ... and the angel said to me, ‘The waters that you saw, where the prostitute is seated, are peoples…’” (Rev. 17:1, 15). Also see Isaiah 17:12. These symbolic waters include the sea of which we get the following description: ‘“But the wicked are like the tossing sea; for it cannot be quiet, and its waters toss up mire and dirt. There is no peace,’ says my God, ‘for the wicked’” (Isa. 57:20, 21). This would include the rivers and springs of water although not so turbulent (Rev. 8:10; 16:4). All of these waters are of wickedness the chief promoters of which are Satan and his demons. Just as with the fact that Christians, while on earth, are viewed as “seated…with him in the heavenly places in Christ Jesus...” (Eph. 2:6) so, too, in the book of Revelation its details show that nowhere do any statements in it place Christians literally in heaven. However, not only do Christians dwell spiritually in heaven, but even more specifically they dwell in the spiritual temple.

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Christians Spiritually in the Sanctuary in the Time of the End ​

The book of Revelation provides pictures of Christians in the end-time from several different aspects. So, the 144,000, the Holy Ones, the Great Multitude, and the Bride are all shown to be in front of the throne of God in the temple sanctuary which, throughout Revelation, is the naos—the building housing the Holy and the Most Holy rooms rather than the hieron—the entire temple complex. The following passages in Revelation also show Christians, while on earth before, during, and after the Great Tribulation to be spiritually with Christ in the sanctuary that is in heaven. As with the earlier Scriptures Revelation is also not presenting a proleptic view as though Christians will one day literally be in heaven, but rather it demonstrates their holy position “incorporated in Christ” at the time of the Great Tribulation.

THE SEPARATING OF CHRISTIANS FROM THE WORLD

John is told to: “‘Get up and measure God’s sanctuary (naos), and the altar and the people [the Holy Ones] who worship there; but exclude the outer court and do not measure it; because it has been handed over to the gentiles—they will trample the holy city for forty-two months’” (Rev. 11:1 NJB). Here Christians are seen to be spiritually in the sanctuary that is in heaven. Because they worship in this sanctuary they will be separated from the world. The measuring done here is that of judging who will be sealed for spiritual protection (7:1-8) during the 42 months of trampling. John, here, is likely alluding to the trampling of “the host of heaven” in Daniel 8:11. NOTE: The altar is most likely the altar of incense.

During the Great Tribulation Christians Are Spiritually in the Sanctuary​

The description of the Great Multitude of Christians in Revelation 7 shows them serving figuratively as priests even though they are seen to have “come out of the Great Tribulation.” So, John sees:

“...a great multitude...from every nation, from all tribes and peoples and languages ... standing before the throne and before the Lamb, clothed in white robes (Gk stole) ... crying out with a loud voice, ‘Salvation belongs to God who sits on the throne and to the Lamb ...’ These are the ones [a great multitude] coming out of the Great Tribulation. They have washed their robes and made white in the blood of the Lamb ... they are before the throne of God, and serve him day and night in his temple (sanctuary naos). They shall hunger no more, neither thirst anymore; the sun shall not strike them, nor any scorching heat. For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes” (Rev. 7:9, 10, 14-17).

The “scorching heat” may be a reference to the fourth bowl of God’s wrath. After the Great Tribulation is over these Holy Ones are seen as being figuratively “beside the sea of glass” in the temple:

“And I saw what appeared to be a sea of glass mingled with fire—and also those [the Holy Ones] who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, ‘Great and amazing are your deeds, O Lord God the Almighty! Just and true are your ways...’” (Rev. 15:2-4).

Revelation 4:6 states that “before the throne there was a sea of glass, like crystal” This is likely a reference to “the bronze sea” that was outside the literal naos and in the courtyard of the priests in Solomon’s temple for their ceremonial washing.

After the Great Tribulation –The Meeting with Christ​

The great multitude of Christians is described in Revelation 19:1 as “in heaven.” However, in the book of Revelation there are many times when the word “the heaven” is a reference to the sky (Gk. ouranos). So too with Revelation 19:1 as presented in the UVNT “After that I seemed to hear the sound of a great multitude of people in the sky saying...” This matches the description of the rapture into “the air” (1 Thess._4:16, 17) and being “caught up in a cloud” (Rev. 11:12). This is further indicated because the marriage of the Lamb mentioned in verses 7, 8 takes place on earth (Luke 22:18):


“After this I heard what seemed to be the loud voice of a great multitude in (the) heaven [i.e., the sky], crying out, ‘Hallelujah! Salvation and glory and power belong to our God’ ... 6 Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out ‘Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen (Gk. byssinos), bright and pure’—for the fine linen is the righteous deeds of the saints” (Rev. 19: 1, 6-8).

Protection Promised to Conquering Christians​

To the faithful churches in Asia Minor Jesus promised a variety of rewards. For example:

“to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens. ‘“I know your works. Behold, I have set before you an open door, which no one is able to shut. I know that you have but little power, and yet you have kept my word and have not denied my name ...” 10 ‘Because you have kept my word about patient endurance, I will keep (Gk peirasmou) you from the hour of trial that is coming on the whole world, to try those who dwell on the earth. I am coming soon. Hold fast what you have, so that no one may seize your crown. The one who conquers (Lit. conquering), I will make him a pillar in the temple [sanctuary] of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem...’” (Rev. 3:7-8, 10-12).

“The hour of trial” may be better rendered as “the hour of affliction” because it “is coming on the whole world” and is the day of Yahweh when He pours out His wrath on the entire wicked world. This will test out the “earth-dwellers” concerning their loyalty to Antichrist. Nevertheless, Christians are in a very different position because Jesus said, “I will keep you from the hour of trial” as meaning that he will protect them. This is because the Greek word used is peirasmou and so not meaning that the Christians will be taken away during this affliction on the world.

Christians Are Seen as the Armies of Heaven​

The KJV, NKJV, and Weymouth translations of Revelation 19:14 give: “armies in heaven (Gk ouranos)” YLT and Darby give: “armies in the heaven” which is according to the literal Greek. The UVNT translates ouranos as “sky.” This would most likely make the original meaning as: “the armies in the sky.” These are the Christian “Holy Ones” because they are dressed in the same type of garment as the Bride (fine linen Gk. byssinos) and are the same as the host of heaven—the holy ones in Daniel 8 below. Also, they are “the called and chosen and faithful” (17:14) that are associated with Christ when he battles the ten kings. This situation was described hundreds of years earlier by the prophet Daniel in his third vision:

“Out of one of them [the four horn kingdoms] came a little horn [antichrist] ... 10 It grew great, even to the host of heaven. And some of the host and some of the stars it threw down to the ground and trampled on them ... 12 And a host will be given over to it together with the regular burnt offering because of transgression, and it will throw truth to the ground, and it will act and prosper… 24 His [little horn’s] power shall be great—but not by his own power; and he shall cause fearful destruction and shall succeed in what he does, and destroy mighty men and the people who are the saints” (Dan. 8:9, 10, 12, 24).

The descriptions in the passages in both Revelation and Daniel show them to apply to faithful Christians during and just after the time of the Great Tribulation. They are not literally in heaven where God is located but either they are in “the air” just after the rapture or they are being viewed as belonging to heaven. In fact, the analysis of biblical texts in earlier chapters showed that God’s plan for mankind is to inherit the earth as God intended it to be and with mankind granted perfection and immortality. From this it is evident that He does not intend for any of humankind to be in His literal heavenly location at any time. The only exception to this is Jesus the Messiah, and even this is to be only a temporary time in God’s location because of his acting as our mediator and high priest literally before God and at His right hand.

From this consideration it is evident that Christians belong to God and to Christ and that whilst Christ is in heaven Christians are called “heaven,” “dwellers in heaven” and have a spiritual access to heaven in acting as priests by the offering of spiritual sacrifices in the spiritual sanctuary. This arrangement applies also during and immediately after the Christian experience of the Great Tribulation. Only in this spiritual way are Christians “before the throne of God” in heaven. They are never shown in the Scriptures to be literally there.

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