RLT63
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The answer of hell and its origins
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BARNEY BRIGHT
Well-Known Member
Surely you not saying that the apostles and disciples of Jesus Christ didn't experience death. When they died they lay in the memorial tomb sleeping in death until the second presence of Jesus Christ which is when they will be resurrected from death (1 Thessalonians 4:13-17)
Words have various meanings depending on context, history and culture it was used in. I am sure you know how the word gay has changed in our lifetimes.
Heaven, Heavens, Heavenlies
Baker's Evangelical Dictionary of Biblical Theology - Heaven, Heavens, Heavenlies
"Heaven" is the created reality beyond earth. "The heavens and the earth" ( Gen 1:1 ) circumscribe the entire creation, or what we call the universe. God does not need heaven in which to exist. He is self-existent and infinite. Place is an accommodation of God to his finite creatures. God transcends not only earth, but heaven as well.
"Heaven" designates two interrelated and broad concepts — the physical reality beyond the earth and the spiritual reality in which God dwells. Frequently, the word "heaven" appears in the plural. The nearly exclusive word for heaven in the Old Testament, samayim [Iy;m'v], is an intensive plural more literally translated "heights" or "high places." Jehovah is, therefore, "God most High" ( Gen 14:18-20 ; Psalm 18:13 ). Of the 284 occurrences of its New Testament counterpart, ouranos [oujranov"] (lit. "that which is raised up"), about one-third are plural.
The Physical Heavens. The ancient distinguished between two domains of the physical heaven perceivable by the senses. The immediate heaven is the surrounding atmosphere in which the "birds of heaven" fly ( 1 Kings 21:24 ). The phenomena of weather occur in the atmospheric heaven, including rain ( Deut 11:11 ; Acts 14:17 ), snow ( Isa 55:10 ), dew ( Dan 4:23 ), frost ( Job 38:29 ), wind ( Psalm 135:7 ), clouds ( Psalm 147:8 ), thunder ( 1 Sam 2:10 ), and hail ( Job 38:22 ). Beyond the atmospheric heaven is the celestial heaven, also called the "expanse" or "firmament" ( Gen 1:8 ). It includes the heavenly lightsstars having "fixed patterns" ( Jer 33:25 ; Nahum 3:16 ), and the sun and moon ( Gen 1:14-16 ). The fixed character of the celestial heaven has evoked figures of speech to describe it. For example, it has windows ( 2 Kings 7:2 ), a foundation ( 2 Sam 22:8 ), a gate ( Gen 28:17 ), ends ( Deut 3:43 ), a remote part ( Neh 1:9 ), and is like a curtain ( Isa 40:22 ).
God employs the atmospheric and celestial heavens in his self-revelation to human beings. First, the heavens witness that a glorious God exists. "The heavens declare the glory of God; the skies proclaim the work of his hands" ( Psalm 19:1 ; Rom 1:19-20 ). Moreover, the pattern of seasons, yielding life-sustaining food, witness to God before believers.
Second, heaven contains signs establishing God's promises. The rainbow signifies that God will never destroy the world by a flood again ( Gen 9:12-16 ). The innumerable stars are an object lesson of the abundant way God will fulfill his covenant with Abraham ( Gen 22:17 ; Exod 32:13 ; Deut 1:10 ; 1 Chron 27:23 ; Neh 9:23 ).
Third, God displays miraculous signs in the heavens. Fire comes down from heaven, both to judge ( Gen 19:24 ; 1 Kings 18:38-39 ) and to indicate acceptance of a sacrifice ( 1 Chron 21:26 ). God provided the Israelites with "bread from heaven" during their wilderness trek ( Exod 16:4 ). God stopped the sun's movement ( Jos 10:12-13 ) and used a star to pinpoint the Messiah's coming ( Luke 2:9 ). He also spoke audibly from heaven on occasion ( Gen 21:17 ; Genesis 22:11 Genesis 22:15 ; Acts 11:9 ). Believers look for the return of Christ in the clouds of heaven ( Mark 14:62 ; Acts 1:11 ; 1 Thess 4:16-17 ).
Second, heaven contains signs establishing God's promises. The rainbow signifies that God will never destroy the world by a flood again ( Gen 9:12-16 ). The innumerable stars are an object lesson of the abundant way God will fulfill his covenant with Abraham ( Gen 22:17 ; Exod 32:13 ; Deut 1:10 ; 1 Chron 27:23 ; Neh 9:23 ).
Third, God displays miraculous signs in the heavens. Fire comes down from heaven, both to judge ( Gen 19:24 ; 1 Kings 18:38-39 ) and to indicate acceptance of a sacrifice ( 1 Chron 21:26 ). God provided the Israelites with "bread from heaven" during their wilderness trek ( Exod 16:4 ). God stopped the sun's movement ( Jos 10:12-13 ) and used a star to pinpoint the Messiah's coming ( Luke 2:9 ). He also spoke audibly from heaven on occasion ( Gen 21:17 ; Genesis 22:11 Genesis 22:15 ; Acts 11:9 ). Believers look for the return of Christ in the clouds of heaven ( Mark 14:62 ; Acts 1:11 ; 1 Thess 4:16-17 ).
Fourth, the vastness and inaccessibility of heaven are visual reminders of God's transcendence, God's otherworldliness, however, is a spiritual, not a spacial, fact. When Solomon prayed at the dedication of the temple, he acknowledged, "the heavens, even the highest heaven, cannot contain you" ( 1 Kings 8:27 ).
The Dwelling Place of God. Heaven most commonly refers to the dwelling-place of God. Heaven is where the glory of God is expressed in pristine clarity. The term "glory, " therefore, has popularly been used as a synonym for heaven ( Rom 8:18 ). Actually, God's glory is above the heavens ( Psalm 113:4 ; 148:13 ) because it is the sum total of his attributes that are expressed wherever he is present ( Exod 13:21-22 ; Psalm 108:5 ; 2 Col 3:7-18 ). In heaven there is a continual acknowledgment of God's glory ( Psalm 29:9 ). Various figurative expressions identify God's heavenly abode such as "the highest heaven" ( 1 Kings 8:27 ), "the heavens" ( Amos 9:6 ), and "his lofty palace in the heavens" ( Amos 9:6 ). Paul speaks of being taken up into "the third heaven" ( 2 Cor 12:2 ). Although he does not identify the first two, possible references to the atmospheric and celestial heavens are suggestive.
The Heavenly Perspective. God invites human beings to adopt his heavenly perspective. All blessings, whether natural or supernatural, are from God ( James 1:17 ; see John 3:27 ), who is Creator and Sustainer of the universe ( Rom 11:36 ). Israel rightly regarded rain as a heavenly gift from God ( Deut 28:12 ). Likewise, drought was a sign of God's displeasure ( Deut 28:23-24 ).
The extent to which earthly blessings evidence heavenly approval needs to be conditioned. Job, for example, suffered many things unrelated to his faith and obedience. In Job's suffering, however, God was orchestrating his sovereign and just purposes from heaven ( Job 41:11 ). Jesus taught that the span of life on earth is severely limited when considering heavenly blessing. When the godly suffer at the hands of the unrighteous, for example, rejoicing is commanded knowing that a great reward in heaven awaits ( Matt 5:12 ). Nevertheless, "Our Father who is in heaven" gives daily bread ( Matt 6:11 ) and "good gifts to those who ask him" ( Matt 7:11 ).
The Dwelling Place of God. Heaven most commonly refers to the dwelling-place of God. Heaven is where the glory of God is expressed in pristine clarity. The term "glory, " therefore, has popularly been used as a synonym for heaven ( Rom 8:18 ). Actually, God's glory is above the heavens ( Psalm 113:4 ; 148:13 ) because it is the sum total of his attributes that are expressed wherever he is present ( Exod 13:21-22 ; Psalm 108:5 ; 2 Col 3:7-18 ). In heaven there is a continual acknowledgment of God's glory ( Psalm 29:9 ). Various figurative expressions identify God's heavenly abode such as "the highest heaven" ( 1 Kings 8:27 ), "the heavens" ( Amos 9:6 ), and "his lofty palace in the heavens" ( Amos 9:6 ). Paul speaks of being taken up into "the third heaven" ( 2 Cor 12:2 ). Although he does not identify the first two, possible references to the atmospheric and celestial heavens are suggestive.
The Heavenly Perspective. God invites human beings to adopt his heavenly perspective. All blessings, whether natural or supernatural, are from God ( James 1:17 ; see John 3:27 ), who is Creator and Sustainer of the universe ( Rom 11:36 ). Israel rightly regarded rain as a heavenly gift from God ( Deut 28:12 ). Likewise, drought was a sign of God's displeasure ( Deut 28:23-24 ).
The extent to which earthly blessings evidence heavenly approval needs to be conditioned. Job, for example, suffered many things unrelated to his faith and obedience. In Job's suffering, however, God was orchestrating his sovereign and just purposes from heaven ( Job 41:11 ). Jesus taught that the span of life on earth is severely limited when considering heavenly blessing. When the godly suffer at the hands of the unrighteous, for example, rejoicing is commanded knowing that a great reward in heaven awaits ( Matt 5:12 ). Nevertheless, "Our Father who is in heaven" gives daily bread ( Matt 6:11 ) and "good gifts to those who ask him" ( Matt 7:11 ).
What of those who do not adopt a heavenly perspective? Ecclesiastes, with its theme the meaninglessness of life lived "under heaven" (i.e., from a purely earthly perspective), asks readers to consider that "God is in heaven and you are on the earth" (5:2). Jesus solemnly warned, "Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven" ( Matt 7:21 ). (The phrase "kingdom of heaven, " found only in Matthew's Gospel, is a circumlocution for the "kingdom of God" [see 19:23-24 , where they are used interchangeably], owing to the Jews' reticence to utter the holy name of God. ) Also, Paul warns that partiality is forbidden even in the case of a master-to-slave relationship, because "both their Master and yours is in heaven, and there is no favoritism with him" ( Eph 6:9 ).
Those claiming a heavenly inheritance are required to bring the earthly and the heavenly into alignment. Jesus linked entrance into the kingdom of heaven to repentance ( Matt 4:17 ), humility ( 5:3 ; 18:1-4 ), witness ( Matthew 5:10 Matthew 5:16 ; 10:32 ; 16:19 ), obedience ( 5:19 ), righteousness ( 5:20 ), compassion ( Matthew 18:10 Matthew 18:14 ; 23:13 ) and stewardship ( 19:23 ). Proactively, believers store up treasures ( 6:20 ) by being prudent managers of the little and perishable on earth in order to insure the abundant and enduring in heaven ( Luke 16:1-13 ). Either the earthly or heavenly value system will prevail. So, those who pray, "Your will be done on earth as it is in heaven" ( Matt 6:10 ) are obliged to live from a heavenly vantage point.
Christ and Heaven. The greatest witness on earth to heavenly glory is Jesus Christ ( John 1:14 John 1:18 ). As the temple was the dwelling-place of God in the midst of Israel, so in a greater way the Incarnate is the dwelling-place of God. The Son uniquely preexisted with the Father in glory ( 17:5 ), "come down from heaven" ( 6:38 ), was "the bread from heaven" ( 6:32 ; see John 6:41 John 6:50 John 6:51 John 6:58 ) entered into heaven ( 1 Peter 3:22 ), and ascended far above all the heavens ( Eph 4:10 ). Christ's essential oneness with the Father is established in that the Old Testament notion that Jehovah "fills heaven and earth" ( Jer 23:24 ) is ascribed to Christ ( Eph 1:23 ; 4:10 ; Colossians 1:16 Colossians 1:20 ).
Those claiming a heavenly inheritance are required to bring the earthly and the heavenly into alignment. Jesus linked entrance into the kingdom of heaven to repentance ( Matt 4:17 ), humility ( 5:3 ; 18:1-4 ), witness ( Matthew 5:10 Matthew 5:16 ; 10:32 ; 16:19 ), obedience ( 5:19 ), righteousness ( 5:20 ), compassion ( Matthew 18:10 Matthew 18:14 ; 23:13 ) and stewardship ( 19:23 ). Proactively, believers store up treasures ( 6:20 ) by being prudent managers of the little and perishable on earth in order to insure the abundant and enduring in heaven ( Luke 16:1-13 ). Either the earthly or heavenly value system will prevail. So, those who pray, "Your will be done on earth as it is in heaven" ( Matt 6:10 ) are obliged to live from a heavenly vantage point.
Christ and Heaven. The greatest witness on earth to heavenly glory is Jesus Christ ( John 1:14 John 1:18 ). As the temple was the dwelling-place of God in the midst of Israel, so in a greater way the Incarnate is the dwelling-place of God. The Son uniquely preexisted with the Father in glory ( 17:5 ), "come down from heaven" ( 6:38 ), was "the bread from heaven" ( 6:32 ; see John 6:41 John 6:50 John 6:51 John 6:58 ) entered into heaven ( 1 Peter 3:22 ), and ascended far above all the heavens ( Eph 4:10 ). Christ's essential oneness with the Father is established in that the Old Testament notion that Jehovah "fills heaven and earth" ( Jer 23:24 ) is ascribed to Christ ( Eph 1:23 ; 4:10 ; Colossians 1:16 Colossians 1:20 ).
BARNEY BRIGHT
Well-Known Member
In post #650 which you liked, so I assumed you read it. In that post I said I was a Jehovah's Witness. Jehovah's Witnesses go to kingdom Halls
The writer to the Hebrews details the person and work of Christ from a heavenly perspective. Although Creator of heavens and earth ( 1:10 ), the Son is now seated at the right hand of God's throne in heaven ( 1:4 ), mediating for believers ( 4:14-16 ). Christ is to be worshiped because God exalted him "above the heavens" ( 7:26 ; see Php 2:9-11 ). His redemptive work is completely efficacious because, unlike the priests of the old economy who ministered in a copy of the heavenly temple, Christ alone was qualified to enter the presence of God in heaven ( 9:23-24 ). Believers now "have confidence to enter the Most Holy Place by the blood of Jesus" ( 10:19 ).
The second coming is the terminus ad quem of Christ's intercessory work in heaven ( Acts 3:21 ). Believers await anxiously for Christ's coming "from heaven" ( 1 Thess 1:10 ; 4:16 ) at which time unbelievers will be judged ( 2 Th 1:7-8 ). John, looking forward to "that day, " said it was "heaven standing open" ( Rev 19:11 ). The figure of an opening heaven is employed at the revelation given to Ezekiel ( 1:1 ), the phenomena surrounding the Lord's baptism ( Mark 1:10 ), Stephen's vision of Christ ( Acts 7:56 ), and John's vision of the apocalypse ( Rev 4:1 ). But it is on account of Christ ( John 1:51 ) and his work ( Rev 11:19 ; 15:5 ) that the opening of heaven is complete. It is fitting that all manner of celestial phenomena will accompany the opening of heaven. It was a frightful thing for Israel to have the heavens shut and the blessing of God's physical provision withheld ( Deut 11:17 ; 2 Chron 7:13 ; Luke 4:25 ). How much more terrible is it to be shut out of the kingdom of heaven where there is living water ( Matt 23:13 ; 25:10 )?
The Spirit and Heaven. The giving of the Holy Spirit is directly tied to Jesus' entrance into heaven ( Acts 2:33 ). The Spirit was sent from heaven ( 1 Peter 1:12 ). He is the heavenly gift ( Acts 2:38 ), a foretaste of the blessings of heaven ( John 7:37-39 ). He is also a guarantee of believers' future inheritance ( Eph 1:13-14 ). The writer of Hebrews indicates a relationship between "the heavenly gift, " the Holy Spirit, and the powers of the age to come ( 6:3-4 ). When Peter linked the Spirit's coming with Joel 2:28-32 ( Acts 2:17-21 ), he was saying that the eschatological hope of heaven was near. The "last days" had begun.
Believers and Heaven. Believers have a present and future heavenly status. Presently believers are citizens of heaven ( Php 3:20-21 ) with a heavenly calling ( Heb 3:1 ); their names are written in heaven ( Luke 10:20 ). They groan to be clothed with a resurrection body, "a building from God, an eternal house in heaven, not built by human hands" ( 2 Cor 5:1 ). It will be a body like Christ's. The restoration of the image of God in human beings from earthly to heavenly will be complete ( 1 Cor 15:45-49 ). The eternal inheritance of future blessings promised by God is secure because it is "kept in heaven" ( 1 Peter 1:4 ), and because believers are joint-heirs with Christ who has already been glorified ( Rom 8:17 ).
The heavenly future all believers anticipate is the fulfillment of God's purpose in creating the universe. It will include worship of the type revealed in the Book of Revelation ( 7:10 ; 11:16-18 ; 15:2-4 ). Worship will involve rehearsing God's glorious Acts ( 19:1-2 ). In addition to ascription of worth, worship will involve service unspecified works done in obedience to God and for God ( 22:6 ). Believers are to offer this kind of service to God now ( Rom 12:1 ). In contrast to present suffering, God promises believers that they will reign with Christ in heavenly glory ( 2 Tim 2:12 ; see Matt 19:28 ; Revelation 20:4 Revelation 20:6 ). In heaven believers will have fellowship with God and with each other in a perfect environment ( Heb 12:22-23 ).
In the Heavenlies. Paul stresses the believer's solidarity with Christ. Since a believer is "in Christ" and since Christ is in heaven, the believer is "in the heavenlies" (en tois epouraniois). Accordingly, God has blessed the believer "in the heavenly realms with every spiritual blessing in Christ" ( Eph 1:3 ). This precise phrase occurs only five times in the New Testament, and only in Ephesians ( 1:3 ; 1:20 ; 2:6 ; 3:10 ; 6:12 ). The believer's heavenly blessings depend on Christ's heavenly session ( Eph 1:20 ) and the spiritual union each believer shares "with Christ" ( Eph 2:6 ). God does not merely apply the ministry of Christ to believers. He sees believers with Christ wherever he is and he is now in heaven. Believers are commanded to adopt an earthly lifestyle of dying to sin and living to righteousness ( Rom 6:4 ), and to set their minds on the heavenly reality that will soon be revealed in Christ ( Col 4:1-4 ). In other words, believers should live consistently with who, and where, they really are.
Paul indicates, however, that "the heavenlies" are also the realm of spiritual powers. Paul likely is referring to Satan and his demonic host, calling them "rulers, " "authorities, " and "spiritual forces" ( Eph 3:10 ; 6:12 ). Although their final defeat is sure ( Eph 1:19-23 ), believers are called upon to practice an eschatological lifestyle, equipped with heavenly weaponry wielded by those who are "strong in the Lord" ( Eph 6:10 ). The battles of life are won on earth with heavenly weapons, not earthly ones.
The Consummation. At the final consummation, God will make "new heavens and a new earth" ( Isa 65:17 ; 66:22 ; Rev 22:1 ). It is "new" (kainos [kainov"]) in kind, not merely in time. One may wonder why a new heaven is necessary. One possibility is that the heavens (the plural is employed in Hag 2:6 ; Heb 12:6 ; see also Heb 1:10 ; 2 Peter 3:7 2 Peter 3:10 2 Peter 3:12 ) have been affected by sin inasmuch as they are the place of the activity of evil angels and forces ( Matt 24:29 ; Eph 6:12 ). The "new heavens and earth" follow the judgment of Satan ( Rev 20:7-10 ) and the Great White Throne judgment ( 20:11-15 ), both of which take place in heaven and will never be repeated. Also, the "new Jerusalem" that John saw "coming down out of heaven from God" ( Revelation 21:2 Revelation 21:10 ) is a new characteristic of heaven, perfectly suited to extend God's glory ( 21:11 ).
The sharp distinction between heaven and earth will be removed when God makes all things new. The essential feature of the New Jerusalem is the intimate presence of God among his people ( 21:3 ; 22:4 ). Interestingly, there will be no temple, "for the Lord God Almighty and the Lamb are its temple" ( 21:22 ). Its magnificence is only hinted at in figurative terms (21:11-22:5). Everything that is not consistent now with this picture of heaven will be done away with ( 21:4 ).
The Angels, Satan, and Heaven. "The host of heaven" can refer to the stars ( Neh 9:6 ; Isa 24:21 ; 34:4 ; Matt 24:29 ), but more frequently in Scripture it denotes angels ( 1 Kings 22:19 ; Luke 2:13 ). God warns against worshiping the celestial host ( 2 Kings 23:5 ; Jer 19:13 ; Acts 7:42 ) as well as the angelic host ( Col 2:18 ). When referring to the angels the term carries a military connotation ( Joshua 5:14-15 ; Dan 4:35 ). God at times employs angels from heaven to do his bidding. They will be particularly active at Christ's return ( Matt 24:31 ; 2 Thess 1:7-8 ; Rev 8:2-10:11 ). Who can say to what extent angels are active today on earth? The truth might be found in Jacob's vision of a ladder extending from earth to heaven on which the angels of God ascended and descended ( Gen 28:12 ). Nevertheless, the dwelling-place of angels is heaven ( Mark 12:25 ; 13:32 ; Luke 2:15 ), where they worship God ( Matt 8:10 ). The heavenly host rejoice when human beings repent ( Luke 15:10 ; 15:7 ).
Satan is a fallen angel who apparently had access to the presence of God in heavenly places ( Job 1:6-7 ). If Revelation 12:7-12 looks back to the ministry of Christ, the "casting out" of Satan and his evil angels from heaven occurred when Christ entered heavenly glory (see Luke 10:17-20 ). Now Satan's sphere is more limited. He is "the prince of the power of the air" ( Eph 2:2 ) in the process of moving downward in successive stages until he is thrown into the lake of fire ( Rev 20:10 ).
Bradford A. Mullen
www.biblestudytools.com
The second coming is the terminus ad quem of Christ's intercessory work in heaven ( Acts 3:21 ). Believers await anxiously for Christ's coming "from heaven" ( 1 Thess 1:10 ; 4:16 ) at which time unbelievers will be judged ( 2 Th 1:7-8 ). John, looking forward to "that day, " said it was "heaven standing open" ( Rev 19:11 ). The figure of an opening heaven is employed at the revelation given to Ezekiel ( 1:1 ), the phenomena surrounding the Lord's baptism ( Mark 1:10 ), Stephen's vision of Christ ( Acts 7:56 ), and John's vision of the apocalypse ( Rev 4:1 ). But it is on account of Christ ( John 1:51 ) and his work ( Rev 11:19 ; 15:5 ) that the opening of heaven is complete. It is fitting that all manner of celestial phenomena will accompany the opening of heaven. It was a frightful thing for Israel to have the heavens shut and the blessing of God's physical provision withheld ( Deut 11:17 ; 2 Chron 7:13 ; Luke 4:25 ). How much more terrible is it to be shut out of the kingdom of heaven where there is living water ( Matt 23:13 ; 25:10 )?
The Spirit and Heaven. The giving of the Holy Spirit is directly tied to Jesus' entrance into heaven ( Acts 2:33 ). The Spirit was sent from heaven ( 1 Peter 1:12 ). He is the heavenly gift ( Acts 2:38 ), a foretaste of the blessings of heaven ( John 7:37-39 ). He is also a guarantee of believers' future inheritance ( Eph 1:13-14 ). The writer of Hebrews indicates a relationship between "the heavenly gift, " the Holy Spirit, and the powers of the age to come ( 6:3-4 ). When Peter linked the Spirit's coming with Joel 2:28-32 ( Acts 2:17-21 ), he was saying that the eschatological hope of heaven was near. The "last days" had begun.
Believers and Heaven. Believers have a present and future heavenly status. Presently believers are citizens of heaven ( Php 3:20-21 ) with a heavenly calling ( Heb 3:1 ); their names are written in heaven ( Luke 10:20 ). They groan to be clothed with a resurrection body, "a building from God, an eternal house in heaven, not built by human hands" ( 2 Cor 5:1 ). It will be a body like Christ's. The restoration of the image of God in human beings from earthly to heavenly will be complete ( 1 Cor 15:45-49 ). The eternal inheritance of future blessings promised by God is secure because it is "kept in heaven" ( 1 Peter 1:4 ), and because believers are joint-heirs with Christ who has already been glorified ( Rom 8:17 ).
The heavenly future all believers anticipate is the fulfillment of God's purpose in creating the universe. It will include worship of the type revealed in the Book of Revelation ( 7:10 ; 11:16-18 ; 15:2-4 ). Worship will involve rehearsing God's glorious Acts ( 19:1-2 ). In addition to ascription of worth, worship will involve service unspecified works done in obedience to God and for God ( 22:6 ). Believers are to offer this kind of service to God now ( Rom 12:1 ). In contrast to present suffering, God promises believers that they will reign with Christ in heavenly glory ( 2 Tim 2:12 ; see Matt 19:28 ; Revelation 20:4 Revelation 20:6 ). In heaven believers will have fellowship with God and with each other in a perfect environment ( Heb 12:22-23 ).
In the Heavenlies. Paul stresses the believer's solidarity with Christ. Since a believer is "in Christ" and since Christ is in heaven, the believer is "in the heavenlies" (en tois epouraniois). Accordingly, God has blessed the believer "in the heavenly realms with every spiritual blessing in Christ" ( Eph 1:3 ). This precise phrase occurs only five times in the New Testament, and only in Ephesians ( 1:3 ; 1:20 ; 2:6 ; 3:10 ; 6:12 ). The believer's heavenly blessings depend on Christ's heavenly session ( Eph 1:20 ) and the spiritual union each believer shares "with Christ" ( Eph 2:6 ). God does not merely apply the ministry of Christ to believers. He sees believers with Christ wherever he is and he is now in heaven. Believers are commanded to adopt an earthly lifestyle of dying to sin and living to righteousness ( Rom 6:4 ), and to set their minds on the heavenly reality that will soon be revealed in Christ ( Col 4:1-4 ). In other words, believers should live consistently with who, and where, they really are.
Paul indicates, however, that "the heavenlies" are also the realm of spiritual powers. Paul likely is referring to Satan and his demonic host, calling them "rulers, " "authorities, " and "spiritual forces" ( Eph 3:10 ; 6:12 ). Although their final defeat is sure ( Eph 1:19-23 ), believers are called upon to practice an eschatological lifestyle, equipped with heavenly weaponry wielded by those who are "strong in the Lord" ( Eph 6:10 ). The battles of life are won on earth with heavenly weapons, not earthly ones.
The Consummation. At the final consummation, God will make "new heavens and a new earth" ( Isa 65:17 ; 66:22 ; Rev 22:1 ). It is "new" (kainos [kainov"]) in kind, not merely in time. One may wonder why a new heaven is necessary. One possibility is that the heavens (the plural is employed in Hag 2:6 ; Heb 12:6 ; see also Heb 1:10 ; 2 Peter 3:7 2 Peter 3:10 2 Peter 3:12 ) have been affected by sin inasmuch as they are the place of the activity of evil angels and forces ( Matt 24:29 ; Eph 6:12 ). The "new heavens and earth" follow the judgment of Satan ( Rev 20:7-10 ) and the Great White Throne judgment ( 20:11-15 ), both of which take place in heaven and will never be repeated. Also, the "new Jerusalem" that John saw "coming down out of heaven from God" ( Revelation 21:2 Revelation 21:10 ) is a new characteristic of heaven, perfectly suited to extend God's glory ( 21:11 ).
The sharp distinction between heaven and earth will be removed when God makes all things new. The essential feature of the New Jerusalem is the intimate presence of God among his people ( 21:3 ; 22:4 ). Interestingly, there will be no temple, "for the Lord God Almighty and the Lamb are its temple" ( 21:22 ). Its magnificence is only hinted at in figurative terms (21:11-22:5). Everything that is not consistent now with this picture of heaven will be done away with ( 21:4 ).
The Angels, Satan, and Heaven. "The host of heaven" can refer to the stars ( Neh 9:6 ; Isa 24:21 ; 34:4 ; Matt 24:29 ), but more frequently in Scripture it denotes angels ( 1 Kings 22:19 ; Luke 2:13 ). God warns against worshiping the celestial host ( 2 Kings 23:5 ; Jer 19:13 ; Acts 7:42 ) as well as the angelic host ( Col 2:18 ). When referring to the angels the term carries a military connotation ( Joshua 5:14-15 ; Dan 4:35 ). God at times employs angels from heaven to do his bidding. They will be particularly active at Christ's return ( Matt 24:31 ; 2 Thess 1:7-8 ; Rev 8:2-10:11 ). Who can say to what extent angels are active today on earth? The truth might be found in Jacob's vision of a ladder extending from earth to heaven on which the angels of God ascended and descended ( Gen 28:12 ). Nevertheless, the dwelling-place of angels is heaven ( Mark 12:25 ; 13:32 ; Luke 2:15 ), where they worship God ( Matt 8:10 ). The heavenly host rejoice when human beings repent ( Luke 15:10 ; 15:7 ).
Satan is a fallen angel who apparently had access to the presence of God in heavenly places ( Job 1:6-7 ). If Revelation 12:7-12 looks back to the ministry of Christ, the "casting out" of Satan and his evil angels from heaven occurred when Christ entered heavenly glory (see Luke 10:17-20 ). Now Satan's sphere is more limited. He is "the prince of the power of the air" ( Eph 2:2 ) in the process of moving downward in successive stages until he is thrown into the lake of fire ( Rev 20:10 ).
Bradford A. Mullen
Heaven, Heavens, Heavenlies Definition and Meaning - Bible Dictionary
Study the definition and meaning of Heaven, Heavens, Heavenlies in the Bible. Learn from Bible Dictionaries and Encyclopedias about the significance of Heaven, Heavens, Heavenlies in the Bible.
Easton's Bible Dictionary - Heaven
Heaven [N] [T]
Definitions. The phrase "heaven and earth" is used to indicate the whole universe ( Genesis 1:1 ; Jeremiah 23:24 ; Acts 17:24 ). According to the Jewish notion there were three heavens,
(a) The firmament, as "fowls of the heaven" ( Genesis 2:19 ; Genesis 7:3 Genesis 7:23 ; Psalms 8:8 , etc.), "the eagles of heaven" ( Lamentations 4:19 ), etc.
(b) The starry heavens ( Deuteronomy 17:3 ; Jeremiah 8:2 ; Matthew 24:29 ).
(c) "The heaven of heavens," or "the third heaven" ( Deuteronomy 10:14 ; 1 Kings 8:27 ; Psalms 115:16 ; 148:4 ; 2 co 12:2 ).
Meaning of words in the original,
(a) The usual Hebrew word for "heavens" is shamayim , a plural form meaning "heights," "elevations" ( Genesis 1:1 ; 2:1 ).
(b) The Hebrew word marom is also used ( Psalms 68:18 ; 93:4 ; 102:19 , etc.) as equivalent to shamayim , "high places," "heights."
(c) Heb. galgal, literally a "wheel," is rendered "heaven" in Psalms 77:18 (RSV, "whirlwind").
(d) Heb. shahak, rendered "sky" ( Deuteronomy 33:26 ; Job 37:18 ; Psalms 18:11 ), plural "clouds" ( Job 35:5 ; 36:28 ; Psalms 68:34 , marg. "heavens"), means probably the firmament.
(e) Heb. rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" ( Genesis 1:6 ; Deuteronomy 33:26 , etc.), regarded as a solid expanse.
Metaphorical meaning of term. Isaiah 14:13 Isaiah 14:14 ; "doors of heaven" ( Psalms 78:23 ); heaven "shut" ( 1 Kings 8:35 ); "opened" ( Ezekiel 1:1 ). (See 1 Chronicles 21:16 .)
Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.
(a) Christ calls it his "Father's house" ( John 14:2 ).
(b) It is called "paradise" ( Luke 23:43 ; 2 co 12:4 ; Revelation 2:7 ).
(c) "The heavenly Jerusalem" ( Galatians 4: : 26 ; Hebrews 12:22 ; Revelation 3:12 ).
(d) The "kingdom of heaven" ( Matthew 25:1 ; James 2:5 ).
(e) The "eternal kingdom" ( 2 Peter 1:11 ).
(f) The "eternal inheritance" ( 1 Peter 1:4 ; Hebrews 9:15 ).
(g) The "better country" ( Hebrews 11:14 Hebrews 11:16 ).
(h) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" ( Luke 16:22 ; Matthew 8:11 ); to "reign with Christ" ( 2 Timothy 2:12 ); and to enjoy "rest" ( Hebrews 4:10 Hebrews 4:11 ).
In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" ( 2 Corinthians 4:17 ), an exemption from all sufferings for ever, a deliverance from all evils ( 2 Corinthians 5:1 2 Corinthians 5:2 ) and from the society of the wicked ( 2 Timothy 4:18 ), bliss without termination, the "fulness of joy" for ever ( Luke 20:36 ; 2 co Luke 4:16 Luke 4:18 ; 1 Peter 1:4 ; 5:10 ; 1 John 3:2 ). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them ( John 14:2 ).
These dictionary topics are from
M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition,
published by Thomas Nelson, 1897. Public Domain, copy freely.
[N] indicates this entry was also found in Nave's Topical Bible
[T] indicates this entry was also found in Torrey's Topical Textbook
indicates this entry was also found in Smith's Bible Dictionary
Bibliography Information
Easton, Matthew George. "Entry for Heaven". "Easton's Bible Dictionary". .
Smith's Bible Dictionary - Heaven
Heaven. [N] [T] [E]
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice.
Rakia , Authorized Version, firmament. [FIRMAMENT]
Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." ( Genesis 1:1 )
Marom , used for heaven in ( Psalms 18:16 ; Isaiah 24:18 ; Jeremiah 25:30 ). Properly speaking it means a mountain as in ( Psalms 102:19 ; Ezekiel 17:23 )
Shechakim , "expanses," with reference to the extent of heaven. ( 33:26 ; Job 35:5 ) St. Pauls expression "third heaven," ( 2 Corinthians 12:2 ) had led to much conjecture. Grotius said that the Jews divided the heaven into three parts, viz.,
The air or atmosphere, where clouds gather;
The firmament, in which the sun, moon and stars are fixed;
The upper heaven, the abode of God and his angels, the invisible realm of holiness and happiness the home of the children of God.
[N] indicates this entry was also found in Nave's Topical Bible
[T] indicates this entry was also found in Torrey's Topical Textbook
[E] indicates this entry was also found in Easton's Bible Dictionary
Bibliography Information
Smith, William, Dr. "Entry for 'Heaven'". "Smith's Bible Dictionary". . 1901.
International Standard Bible Encyclopedia - Heaven
HEAVEN
Heaven [N] [T]
Definitions. The phrase "heaven and earth" is used to indicate the whole universe ( Genesis 1:1 ; Jeremiah 23:24 ; Acts 17:24 ). According to the Jewish notion there were three heavens,
(a) The firmament, as "fowls of the heaven" ( Genesis 2:19 ; Genesis 7:3 Genesis 7:23 ; Psalms 8:8 , etc.), "the eagles of heaven" ( Lamentations 4:19 ), etc.
(b) The starry heavens ( Deuteronomy 17:3 ; Jeremiah 8:2 ; Matthew 24:29 ).
(c) "The heaven of heavens," or "the third heaven" ( Deuteronomy 10:14 ; 1 Kings 8:27 ; Psalms 115:16 ; 148:4 ; 2 co 12:2 ).
Meaning of words in the original,
(a) The usual Hebrew word for "heavens" is shamayim , a plural form meaning "heights," "elevations" ( Genesis 1:1 ; 2:1 ).
(b) The Hebrew word marom is also used ( Psalms 68:18 ; 93:4 ; 102:19 , etc.) as equivalent to shamayim , "high places," "heights."
(c) Heb. galgal, literally a "wheel," is rendered "heaven" in Psalms 77:18 (RSV, "whirlwind").
(d) Heb. shahak, rendered "sky" ( Deuteronomy 33:26 ; Job 37:18 ; Psalms 18:11 ), plural "clouds" ( Job 35:5 ; 36:28 ; Psalms 68:34 , marg. "heavens"), means probably the firmament.
(e) Heb. rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" ( Genesis 1:6 ; Deuteronomy 33:26 , etc.), regarded as a solid expanse.
Metaphorical meaning of term. Isaiah 14:13 Isaiah 14:14 ; "doors of heaven" ( Psalms 78:23 ); heaven "shut" ( 1 Kings 8:35 ); "opened" ( Ezekiel 1:1 ). (See 1 Chronicles 21:16 .)
Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.
(a) Christ calls it his "Father's house" ( John 14:2 ).
(b) It is called "paradise" ( Luke 23:43 ; 2 co 12:4 ; Revelation 2:7 ).
(c) "The heavenly Jerusalem" ( Galatians 4: : 26 ; Hebrews 12:22 ; Revelation 3:12 ).
(d) The "kingdom of heaven" ( Matthew 25:1 ; James 2:5 ).
(e) The "eternal kingdom" ( 2 Peter 1:11 ).
(f) The "eternal inheritance" ( 1 Peter 1:4 ; Hebrews 9:15 ).
(g) The "better country" ( Hebrews 11:14 Hebrews 11:16 ).
(h) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" ( Luke 16:22 ; Matthew 8:11 ); to "reign with Christ" ( 2 Timothy 2:12 ); and to enjoy "rest" ( Hebrews 4:10 Hebrews 4:11 ).
In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" ( 2 Corinthians 4:17 ), an exemption from all sufferings for ever, a deliverance from all evils ( 2 Corinthians 5:1 2 Corinthians 5:2 ) and from the society of the wicked ( 2 Timothy 4:18 ), bliss without termination, the "fulness of joy" for ever ( Luke 20:36 ; 2 co Luke 4:16 Luke 4:18 ; 1 Peter 1:4 ; 5:10 ; 1 John 3:2 ). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them ( John 14:2 ).
These dictionary topics are from
M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition,
published by Thomas Nelson, 1897. Public Domain, copy freely.
[N] indicates this entry was also found in Nave's Topical Bible
[T] indicates this entry was also found in Torrey's Topical Textbook
Bibliography Information
Easton, Matthew George. "Entry for Heaven". "Easton's Bible Dictionary". .
Smith's Bible Dictionary - Heaven
Heaven. [N] [T] [E]
There are four Hebrew words thus rendered in the Old Testament which we may briefly notice.
Rakia , Authorized Version, firmament. [FIRMAMENT]
Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." ( Genesis 1:1 )
Marom , used for heaven in ( Psalms 18:16 ; Isaiah 24:18 ; Jeremiah 25:30 ). Properly speaking it means a mountain as in ( Psalms 102:19 ; Ezekiel 17:23 )
Shechakim , "expanses," with reference to the extent of heaven. ( 33:26 ; Job 35:5 ) St. Pauls expression "third heaven," ( 2 Corinthians 12:2 ) had led to much conjecture. Grotius said that the Jews divided the heaven into three parts, viz.,
The air or atmosphere, where clouds gather;
The firmament, in which the sun, moon and stars are fixed;
The upper heaven, the abode of God and his angels, the invisible realm of holiness and happiness the home of the children of God.
[N] indicates this entry was also found in Nave's Topical Bible
[T] indicates this entry was also found in Torrey's Topical Textbook
[E] indicates this entry was also found in Easton's Bible Dictionary
Bibliography Information
Smith, William, Dr. "Entry for 'Heaven'". "Smith's Bible Dictionary". . 1901.
International Standard Bible Encyclopedia - Heaven
HEAVEN
ttps://www.christianity.com › Wiki › Heaven and Hell
Aug 22, 2019 — Heaven is a very common term in the Bible, used for the sky; for the space beyond our atmosphere; and for God's dwelling place.
Satan enters God's lower Heaven, there is a higher heaven too. I don't have time to cover this. Maybe someone else has time.
HEAVEN, n. hev'n.
1. The region or expanse which surrounds the earth, and which appears above and around us, like an immense arch or vault, in which are seen the sun, moon and stars.
2. Among christians, the part of space in which the omnipresent Jehovah is supposed to afford more sensible manifestations of his glory. Hence this is called the habitation of God, and is represented as the residence of angels and blessed spirits. Deut.26.
The sanctified heart loves heaven for its purity, and God for his goodness.
3. Among pagans, the residence of the celestial gods.
4. The sky or air; the region of the atmosphere; or an elevated place; in a very indefinite sense. Thus we speak of a mountain reaching to heaven; the fowls of heaven; the clouds of heaven; hail or rain from heaven. Jer.9. Job.35.
Their cities are walled to heaven. Deut.1.
5. The Hebrews acknowledged three heavens; the air or aerial heavens; the firmament in which the stars are supposed to be placed; and the heaven of heavens, or third heaven, the residence of Jehovah.
6. Modern philosophers divide the expanse above and around the earth into two parts,the atmosphere or aerial heaven, and the etherial heaven beyond the region of the air, in which there is supposed to be a thin, unresisting medium called ether.
7. The Supreme Power; the Sovereign of heaven; god; as prophets sent by heaven.
I have sinned against heaven. Luke 15.
Shun the impious profaneness which scoffs at the institution of heaven.
8. The pagan deities; celestials.
And show the heavens more just.
9. Elevation; sublimity.
O! for a muse of fire, that would ascend
The brightest heaven of invention.
10. Supreme felicity; great happiness.
heavenize
HEAVENIZE, v.t. hev'nize. To render like heaven. Unauthorized.
Definitions from Webster's American Dictionary of the English Language, 1828.
Aug 22, 2019 — Heaven is a very common term in the Bible, used for the sky; for the space beyond our atmosphere; and for God's dwelling place.
Satan enters God's lower Heaven, there is a higher heaven too. I don't have time to cover this. Maybe someone else has time.
HEAVEN, n. hev'n.
1. The region or expanse which surrounds the earth, and which appears above and around us, like an immense arch or vault, in which are seen the sun, moon and stars.
2. Among christians, the part of space in which the omnipresent Jehovah is supposed to afford more sensible manifestations of his glory. Hence this is called the habitation of God, and is represented as the residence of angels and blessed spirits. Deut.26.
The sanctified heart loves heaven for its purity, and God for his goodness.
3. Among pagans, the residence of the celestial gods.
4. The sky or air; the region of the atmosphere; or an elevated place; in a very indefinite sense. Thus we speak of a mountain reaching to heaven; the fowls of heaven; the clouds of heaven; hail or rain from heaven. Jer.9. Job.35.
Their cities are walled to heaven. Deut.1.
5. The Hebrews acknowledged three heavens; the air or aerial heavens; the firmament in which the stars are supposed to be placed; and the heaven of heavens, or third heaven, the residence of Jehovah.
6. Modern philosophers divide the expanse above and around the earth into two parts,the atmosphere or aerial heaven, and the etherial heaven beyond the region of the air, in which there is supposed to be a thin, unresisting medium called ether.
7. The Supreme Power; the Sovereign of heaven; god; as prophets sent by heaven.
I have sinned against heaven. Luke 15.
Shun the impious profaneness which scoffs at the institution of heaven.
8. The pagan deities; celestials.
And show the heavens more just.
9. Elevation; sublimity.
O! for a muse of fire, that would ascend
The brightest heaven of invention.
10. Supreme felicity; great happiness.
heavenize
HEAVENIZE, v.t. hev'nize. To render like heaven. Unauthorized.
Definitions from Webster's American Dictionary of the English Language, 1828.
RLT63
Well-Known Member
Paul said “having a desire to depart, and to be with Christ; “ He also said to be absent from the body is to be present with the Lord. Clearly he expected life after death. 2Co 5:8 - We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
Originally, 2 Enoch mentioned seven heavens; it was later changed to ten, possibly by the Eastern Orthodox Church in the 7th Century. What each of the heavens contain or represent vary depending with the teller. The story claims that Enoch walked the heavens with the angels, returned to earth and told his family, then was taken to heaven again (Genesis 5:24). The heavens he visited were:
Vilon ("curtain"): a curtain which is rolled over the earth at nighttime to block the sun (Isaiah 40:22); contains the atmosphere, minor stars, snow and dew; abode of Adam and Eve; governed by Gabriel; called curtain or veil because it veils or hides the other six levels; represented by the moon
Raqi'a/Raki'a ("expanse," "canopy"): possibly refers to the frozen canopy over the earth before the Flood (Genesis 1:7-8; Deuteronomy 11:11); Moses visited Paradise here to receive the Ten Commandments; fallen angels are imprisoned here for marrying human women (Genesis 6:4); dwelling place of souls awaiting judgment including "men of renown," apostates, tyrants; called expanse because it's where the sun and planets dwell (Genesis 1:14, 17); represented by Mercury
Shehaquim/Shehaqim/Shehakim ("clouds"): Eden and Tree of Life, the mill that produces manna; also includes paradise and hell/hades (Psalm 78:23-24); represented by Venus
Zebul ("habitation"): stratosphere, sun, moon, and "four great stars," including celestial mechanics; dwelling of the winds; called habitation because it's where the New Jerusalem with its temple is (Isaiah 63:15); represented by the sun
Ma'on ("refuge"): home to "Grigori" — fallen angels who mourn for their brothers in Raqi'a; hell/Gehenna; Michael or possibly Samael presides; filled with ministering angels who sing by night; called refuge because it's where most of the angels reside; represented by Mars
Makhon/Machon/Makon ("city," "established place"): home for angels in charge of nature's cycles and good governing systems of the world; angels who write men's actions in books; governed by Samael, a dark servant of God; storage place of rain, snow, and hail (Deuteronomy 28:12); called city because it's where the City of Angels resides; represented by Jupiter
Araboth/Aravot ("deserts"): also known as the 10th heaven; Throne of Glory and God dwell here as well as unborn human souls, Seraphim, Cherubim, justice, righteousness, souls of the righteous, and ineffable light (Psalm 68:5); called desert because it has no moisture and no air; God also said to be above the seventh heaven; represented by Saturn
It's possible that Judaism's belief in multiple heavens could have been influenced by Zoroastrianism, but it's unclear how Zoroastrianism influenced Judaism — or if it was the other way around. Jews taken to Babylon in exile who did not return to Jerusalem would have been exposed to Zoroastrian laymen. It's possible Judaism got the idea of multiple heavens at this time. In fact, the word "paradise," one of many words used to reflect heaven, comes from the Persian for "enclosed park or garden."
Judaism might also have been influenced by the ancient Babylonian tales. Perhaps Abraham brought the mythology with him from Ur. The parallel affiliation with celestial bodies indicates a closer relation to Babylonian stories than Zoroastrian.
Vilon ("curtain"): a curtain which is rolled over the earth at nighttime to block the sun (Isaiah 40:22); contains the atmosphere, minor stars, snow and dew; abode of Adam and Eve; governed by Gabriel; called curtain or veil because it veils or hides the other six levels; represented by the moon
Raqi'a/Raki'a ("expanse," "canopy"): possibly refers to the frozen canopy over the earth before the Flood (Genesis 1:7-8; Deuteronomy 11:11); Moses visited Paradise here to receive the Ten Commandments; fallen angels are imprisoned here for marrying human women (Genesis 6:4); dwelling place of souls awaiting judgment including "men of renown," apostates, tyrants; called expanse because it's where the sun and planets dwell (Genesis 1:14, 17); represented by Mercury
Shehaquim/Shehaqim/Shehakim ("clouds"): Eden and Tree of Life, the mill that produces manna; also includes paradise and hell/hades (Psalm 78:23-24); represented by Venus
Zebul ("habitation"): stratosphere, sun, moon, and "four great stars," including celestial mechanics; dwelling of the winds; called habitation because it's where the New Jerusalem with its temple is (Isaiah 63:15); represented by the sun
Ma'on ("refuge"): home to "Grigori" — fallen angels who mourn for their brothers in Raqi'a; hell/Gehenna; Michael or possibly Samael presides; filled with ministering angels who sing by night; called refuge because it's where most of the angels reside; represented by Mars
Makhon/Machon/Makon ("city," "established place"): home for angels in charge of nature's cycles and good governing systems of the world; angels who write men's actions in books; governed by Samael, a dark servant of God; storage place of rain, snow, and hail (Deuteronomy 28:12); called city because it's where the City of Angels resides; represented by Jupiter
Araboth/Aravot ("deserts"): also known as the 10th heaven; Throne of Glory and God dwell here as well as unborn human souls, Seraphim, Cherubim, justice, righteousness, souls of the righteous, and ineffable light (Psalm 68:5); called desert because it has no moisture and no air; God also said to be above the seventh heaven; represented by Saturn
It's possible that Judaism's belief in multiple heavens could have been influenced by Zoroastrianism, but it's unclear how Zoroastrianism influenced Judaism — or if it was the other way around. Jews taken to Babylon in exile who did not return to Jerusalem would have been exposed to Zoroastrian laymen. It's possible Judaism got the idea of multiple heavens at this time. In fact, the word "paradise," one of many words used to reflect heaven, comes from the Persian for "enclosed park or garden."
Judaism might also have been influenced by the ancient Babylonian tales. Perhaps Abraham brought the mythology with him from Ur. The parallel affiliation with celestial bodies indicates a closer relation to Babylonian stories than Zoroastrian.
Where does the idea of seven heavens come from? Is the idea of a seventh heaven biblical?
Where does the idea of seven heavens come from? Is the idea of a seventh heaven biblical? What are the ideas of the seven, or more, heavens in different cultures? Does the Bible support there being multiple heavens?
www.compellingtruth.org
The temporary paradise where Christians and Old Testament God-followers go after death: This is called paradise (2 Corinthians 12:3; Revelation 2:7; Luke 23:43), "Abraham's bosom" (Luke 16:19-31), or sheol (Hebrew) or hades (Greek), which are generic terms for the place after death.
The place where God resides now: This is also shamayim in the Old Testament. When John visited heaven in Revelation, it was the Greek ouranos, which has the same ambiguous meaning. It appears that the sky is a metaphor for God's dwelling. Since He is spirit and is not constrained by linear time, He couldn't literally "live" in the sky.
The place where God resides now: This is also shamayim in the Old Testament. When John visited heaven in Revelation, it was the Greek ouranos, which has the same ambiguous meaning. It appears that the sky is a metaphor for God's dwelling. Since He is spirit and is not constrained by linear time, He couldn't literally "live" in the sky.
Where does the idea of seven heavens come from? Is the idea of a seventh heaven biblical?
Where does the idea of seven heavens come from? Is the idea of a seventh heaven biblical? What are the ideas of the seven, or more, heavens in different cultures? Does the Bible support there being multiple heavens?
www.compellingtruth.org
Are there different levels of heaven? Are there three heavens? | GotQuestions.org
Are there different levels of heaven? Are there three heavens? What is the 3rd Heaven? Are there different degrees of reward in Heaven?
www.gotquestions.org
Higher than the angels must be the lower and higher level of God's heaven I had in mind.
The Believers Position is Also Higher than the Angels (Hebrews 1:13-14)
'To which of the angels did God ever say, 'Sit at my right hand until I make your enemies a footstool for your feet'? Are not all angels ministering spirits sent to serve those who will inherit salvation?' (Hebrews 1:13-14) Part 2 of 3 An amazing truth from God's word...
3. Higher Than the Angels (Hebrews 1:4-14) | Bible.org
1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 3 The Son is the radiance of his glory and the representation...
1 Corinthians 6:3 ESV / 11 helpful votes Helpful Not Helpful
Do you not know that we are to judge angels? How much more, then, matters pertaining to this life!Job 1:6 ESV / 8 helpful votes Helpful Not Helpful
Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them.
How can a being of evil, sin be in God's Heaven? Unless Satan had not been cast out of Heaven yet. We know from the last book of the Bible Satan is casted out of Heaven well after our time. Yes, Jesus saw him cast out too in the gospels.
Hebrews 2:9 ESV / 5 helpful votes Helpful Not Helpful
But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
Are humans the equivalent of angels in Heaven?
March 30, 2021Are angels superior to humans while on earth but inferior once they reach Heaven?
Verse by Verse Ministry International
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In John 3:13 Jesus says to Nicodemus, “No one has ever gone into heaven except the one who came from heaven–the Son of Man.” This verse is somewhat difficult to interpret and is often misunderstood. It is also frequently used by those who want to find contradictions in the Bible.
We must keep the verse in context. In verses 10-12, especially, we see that Jesus is talking about His authority and the validity of His teaching. Jesus tells Nicodemus that He has been teaching what He knew firsthand: “We speak of what we know, and we testify to what we have seen” (verse 11). Then, in verse 13 Jesus explains why He is uniquely qualified to teach of the kingdom of God—namely, because He alone came down from heaven and possesses the knowledge to teach people about heaven. Jesus alone has seen the Father, and He alone is qualified to declare God and make Him known (John 1:18).
The gist of John 3:13 is this: “None of your earthly teachers can really teach you about heaven, because none of them have actually been there. However, I have been there. In fact, it is My home. I have come to you from heaven, and I have brought with Me experiential knowledge of that place. My testimony carries weight; I can tell you the truth about salvation.” The NLT brings out the meaning well: “No one has ever gone to heaven and returned. But the Son of Man has come down from heaven.”
In claiming a heavenly abode, Jesus was claiming deity. Nicodemus himself had already admitted that Jesus was extraordinary when he said, “We know you are a teacher who has come from God” (verse 2).
Jesus was not teaching that no one had ever gone to heaven before. Obviously, the Old Testament saints had gone to heaven (or paradise) when they died (Mark 12:26-27), and Enoch and Elijah had been taken there without dying (Genesis 5:24; Hebrews 11:5; 2 Kings 2:11). Rather, He was teaching that, of all rabbis, He had the best credentials. Jesus has direct contact with heaven; He is an expert on the subject.
Does John 3:13 mean that no one went to Heaven before Jesus? | GotQuestions.org
Does John 3:13 mean that no one went to Heaven before Jesus? didn’t Enoch and Elijah go to Heaven before Jesus? What about all the Old Testament believers?
www.gotquestions.org
When Jesus spoke to Nicodemus regarding the need to be “born again” (John 3:1-8), He also sought to impress upon the mind of this ruler of the Jews that His words were from above. Jesus spoke of spiritual things that no man knew (Matthew 13:35; cf. 7:28-29; Luke 2:47). One of the reasons Jesus gave for being able to expound on such spiritual truths is found in John 3:13. Here, the apostle John recorded Jesus as having said to Nicodemus, “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man” (John 3:13). According to the skeptic, this statement by Jesus is severely flawed. Since the Old Testament reveals that Elijah escaped physical death and “went up by a whirlwind into heaven” (2 Kings 2:11; cf. Genesis 5:24; Hebrews 11:5), allegedly Jesus could not truthfully tell Nicodemus, “No one has ascended to heaven.” Is the skeptic right?
For Jesus’ statement to contradict what the Bible says about Elijah, one first must presuppose that Jesus was referring to the exact same place to which Elijah ascended. For a contradiction to exist between two Bible passages, one must prove that the one doing the speaking (or writing) is referring to the same person, place, or thing (see Jevons, 1928, p. 118). Can the skeptic be certain that the “heaven” to which Jesus referred, is the same one into which the body of Elijah ascended? The words “heaven” or “heavens” appear in our English Bibles about 700 times. And yet, in many of the passages where “heaven(s)” is found, the inspired writers were not discussing the spiritual heaven with which we most often associate the word. For example, in Genesis 1 and 2, the Hebrew word for heaven appears 15 times in 14 verses. Yet in every instance, the word is referring to something besides the spiritual heaven where God dwells. The word “heaven” (Hebrew shamayim, Greek ouranos) is used by Bible writers in basically three different ways. It is used to refer to the atmospheric heavens in which the airplanes fly, the birds soar, and the clouds gather (Genesis 1:20; Jeremiah 4:25; Matthew 6:26, ASV). “Heaven(s)” also is used in the Bible when referring to the firmament where we find the Sun, Moon, and stars—the sidereal heavens, or outer space (Genesis 1:14-15; Psalm 19:4,6; Isaiah 13:10). The third “heaven” frequently mentioned in Scripture is the spiritual heaven in which Jehovah dwells (Psalm 2:4; Hebrews 9:24), and where, one day, the faithful will live forevermore (Revelation 21:18-23; John 14:1-3; cf. 2 Corinthians 12:2-3). [NOTE: The word “firmament” (meaning expanse) is used in the same three ways “heaven” is used. Thus, what is said about heaven also can be said of the firmament (cf. Genesis 1:20; Genesis 1:17; Psalm 150:1).] The context of John 3 clearly indicates that Jesus is referring to the spiritual heavens wherein God dwells (cf. John 3:27). 2 Kings 2:11, however, is not as clear. The writer of 2 Kings easily could have meant that the body of Elijah miraculously ascended up high into the air never to been seen by anyone on Earth again. Nowhere does the text indicate that he left Earth at that moment to dwell in God’s presence. He definitely went somewhere, but we have no evidence that he was transferred to the actual throne room of God Almighty.
The Bible indicates that when God’s faithful servants leave this Earth, their spirits are taken to dwell in a place referred to as paradise (or “the bosom of Abraham”—Luke 16:19-31). Recall when Jesus was fastened to the cross, and told the penitent thief, “Today, you will be with Me in Paradise” (Luke 23:43). The word paradise is of Persian derivation, and means a “garden” or “park.” Where was it that Jesus and the thief went? Neither of them went to heaven to be with God the Father on that very day, for in John 20:17 after His resurrection, Jesus reassured Mary that He had not yet ascended to the Father. So where did Jesus and the thief go after dying on the cross? Peter gave the answer to that question in his sermon in Acts 2 when he quoted Psalm 16. Acts 2:27 states that God would not abandon Christ’s soul in hades, nor allow Christ to undergo decay. So while Christ’s body was placed in a tomb for three days, Christ’s spirit went to hades. [NOTE: The word hades occurs ten times in the New Testament, and always refers to the unseen realm of the dead—the receptacle of disembodied spirits where all people who die await for the Lord’s return and judgment. One part of hades, where Jesus and the thief went, is known as paradise.] Peter argued that David, who penned Psalm 16, was not referring to himself, since David’s body was still in the tomb (Acts 2:29), and his spirit was still in the hadean realm (Acts 2:34). Acts 2 indicates that a faithful servant of God does not go directly to be with God the Father when he dies; rather, he goes to a holding place in hades known as paradise—the same place where Abraham went after he died (Luke 16), and the same place where the spirit of Elijah went after he was caught up from the Earth. In short, the Bible does not teach that Elijah left Earth to begin immediately dwelling in the presence of the Father (where Jesus was before His incarnation—John 1:1). Thus, technically he did not ascend to the “place” whence Jesus came.
For the sake of argument, consider for a moment that the skeptic is right, and that Elijah’s spirit did not go to paradise, but was taken to dwell in the very presence of God. Could Jesus still have made the statement He did, and yet not be inaccurate? I believe so. Notice again the response to Nicodemus’ question, “How can these things be?” Jesus said: “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? No one has ascended to heaven but He who came down from heaven, that is, the Son of Man” (John 3:12-13, emp. added). It may be that Jesus meant nothing more than that no one has ever gone up to heaven “by his own act” or “on his own terms” (see Bullinger, 1888, pp. 281-282). Elijah and Enoch had been taken by God, which is different than freely ascending up into heaven on one’s own terms. Furthermore, Jesus’ words, “No one has ascended to heaven,” also could have meant that no one has ever gone up into heaven to then return and speak firsthand about what he saw, and to spread the same saving message that Jesus preached. Jesus was emphasizing to Nicodemus how no one on Earth at that time was revealing such spiritual truths as Christ was, because no one ever had ascended to heaven to then return and talk about what he had seen and learned. Such seems to have been the main point Jesus was making in John 3:13. No one on Earth had seen what Jesus had seen, and thus could not teach what He taught.
Truly, the skeptic’s accusation that Jesus either lied or was mistaken regarding his comment to Nicodemus about no one having ascended to heaven, is unsubstantiated. Perhaps the word heaven used in 2 Kings 2:11 was not meant to convey the idea of the spiritual heavens in which God dwells. Or, considering the Bible’s teaching on departed spirits of the righteous being in a holding place known as paradise, and not in the actual presence of Almighty God, Jesus could have meant that no person has ever ascended to the throne room of God from which He came. Furthermore, it also is interesting to note that Nicodemus, being “a man of the Pharisees” (John 3:1), and thus one who would have been very well acquainted with the details of the Old Testament, did not respond to Jesus by saying, “Wait a minute Rabbi. What about Elijah and Enoch? Isn’t it written in the law and prophets that they ascended to heaven?” Surely, had Jesus contradicted something in the law and the prophets, it would have been brought to His attention, especially by a Pharisee. Yet, the apostle John never records such a statement.
Admittedly, at first glance, it might appear as if the statements, “Elijah went up by a whirlwind into heaven” (2 Kings 2:11), and, “No man has ascended to heaven” (John 3:13), are contradictory. However, when a person considers all of the possible solutions to the alleged problem, he must admit that such an interpretation is unjustified.
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For Jesus’ statement to contradict what the Bible says about Elijah, one first must presuppose that Jesus was referring to the exact same place to which Elijah ascended. For a contradiction to exist between two Bible passages, one must prove that the one doing the speaking (or writing) is referring to the same person, place, or thing (see Jevons, 1928, p. 118). Can the skeptic be certain that the “heaven” to which Jesus referred, is the same one into which the body of Elijah ascended? The words “heaven” or “heavens” appear in our English Bibles about 700 times. And yet, in many of the passages where “heaven(s)” is found, the inspired writers were not discussing the spiritual heaven with which we most often associate the word. For example, in Genesis 1 and 2, the Hebrew word for heaven appears 15 times in 14 verses. Yet in every instance, the word is referring to something besides the spiritual heaven where God dwells. The word “heaven” (Hebrew shamayim, Greek ouranos) is used by Bible writers in basically three different ways. It is used to refer to the atmospheric heavens in which the airplanes fly, the birds soar, and the clouds gather (Genesis 1:20; Jeremiah 4:25; Matthew 6:26, ASV). “Heaven(s)” also is used in the Bible when referring to the firmament where we find the Sun, Moon, and stars—the sidereal heavens, or outer space (Genesis 1:14-15; Psalm 19:4,6; Isaiah 13:10). The third “heaven” frequently mentioned in Scripture is the spiritual heaven in which Jehovah dwells (Psalm 2:4; Hebrews 9:24), and where, one day, the faithful will live forevermore (Revelation 21:18-23; John 14:1-3; cf. 2 Corinthians 12:2-3). [NOTE: The word “firmament” (meaning expanse) is used in the same three ways “heaven” is used. Thus, what is said about heaven also can be said of the firmament (cf. Genesis 1:20; Genesis 1:17; Psalm 150:1).] The context of John 3 clearly indicates that Jesus is referring to the spiritual heavens wherein God dwells (cf. John 3:27). 2 Kings 2:11, however, is not as clear. The writer of 2 Kings easily could have meant that the body of Elijah miraculously ascended up high into the air never to been seen by anyone on Earth again. Nowhere does the text indicate that he left Earth at that moment to dwell in God’s presence. He definitely went somewhere, but we have no evidence that he was transferred to the actual throne room of God Almighty.
The Bible indicates that when God’s faithful servants leave this Earth, their spirits are taken to dwell in a place referred to as paradise (or “the bosom of Abraham”—Luke 16:19-31). Recall when Jesus was fastened to the cross, and told the penitent thief, “Today, you will be with Me in Paradise” (Luke 23:43). The word paradise is of Persian derivation, and means a “garden” or “park.” Where was it that Jesus and the thief went? Neither of them went to heaven to be with God the Father on that very day, for in John 20:17 after His resurrection, Jesus reassured Mary that He had not yet ascended to the Father. So where did Jesus and the thief go after dying on the cross? Peter gave the answer to that question in his sermon in Acts 2 when he quoted Psalm 16. Acts 2:27 states that God would not abandon Christ’s soul in hades, nor allow Christ to undergo decay. So while Christ’s body was placed in a tomb for three days, Christ’s spirit went to hades. [NOTE: The word hades occurs ten times in the New Testament, and always refers to the unseen realm of the dead—the receptacle of disembodied spirits where all people who die await for the Lord’s return and judgment. One part of hades, where Jesus and the thief went, is known as paradise.] Peter argued that David, who penned Psalm 16, was not referring to himself, since David’s body was still in the tomb (Acts 2:29), and his spirit was still in the hadean realm (Acts 2:34). Acts 2 indicates that a faithful servant of God does not go directly to be with God the Father when he dies; rather, he goes to a holding place in hades known as paradise—the same place where Abraham went after he died (Luke 16), and the same place where the spirit of Elijah went after he was caught up from the Earth. In short, the Bible does not teach that Elijah left Earth to begin immediately dwelling in the presence of the Father (where Jesus was before His incarnation—John 1:1). Thus, technically he did not ascend to the “place” whence Jesus came.
For the sake of argument, consider for a moment that the skeptic is right, and that Elijah’s spirit did not go to paradise, but was taken to dwell in the very presence of God. Could Jesus still have made the statement He did, and yet not be inaccurate? I believe so. Notice again the response to Nicodemus’ question, “How can these things be?” Jesus said: “If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? No one has ascended to heaven but He who came down from heaven, that is, the Son of Man” (John 3:12-13, emp. added). It may be that Jesus meant nothing more than that no one has ever gone up to heaven “by his own act” or “on his own terms” (see Bullinger, 1888, pp. 281-282). Elijah and Enoch had been taken by God, which is different than freely ascending up into heaven on one’s own terms. Furthermore, Jesus’ words, “No one has ascended to heaven,” also could have meant that no one has ever gone up into heaven to then return and speak firsthand about what he saw, and to spread the same saving message that Jesus preached. Jesus was emphasizing to Nicodemus how no one on Earth at that time was revealing such spiritual truths as Christ was, because no one ever had ascended to heaven to then return and talk about what he had seen and learned. Such seems to have been the main point Jesus was making in John 3:13. No one on Earth had seen what Jesus had seen, and thus could not teach what He taught.
Truly, the skeptic’s accusation that Jesus either lied or was mistaken regarding his comment to Nicodemus about no one having ascended to heaven, is unsubstantiated. Perhaps the word heaven used in 2 Kings 2:11 was not meant to convey the idea of the spiritual heavens in which God dwells. Or, considering the Bible’s teaching on departed spirits of the righteous being in a holding place known as paradise, and not in the actual presence of Almighty God, Jesus could have meant that no person has ever ascended to the throne room of God from which He came. Furthermore, it also is interesting to note that Nicodemus, being “a man of the Pharisees” (John 3:1), and thus one who would have been very well acquainted with the details of the Old Testament, did not respond to Jesus by saying, “Wait a minute Rabbi. What about Elijah and Enoch? Isn’t it written in the law and prophets that they ascended to heaven?” Surely, had Jesus contradicted something in the law and the prophets, it would have been brought to His attention, especially by a Pharisee. Yet, the apostle John never records such a statement.
Admittedly, at first glance, it might appear as if the statements, “Elijah went up by a whirlwind into heaven” (2 Kings 2:11), and, “No man has ascended to heaven” (John 3:13), are contradictory. However, when a person considers all of the possible solutions to the alleged problem, he must admit that such an interpretation is unjustified.
"No One Has Ascended to Heaven"? - Apologetics Press
When Jesus spoke to Nicodemus regarding the need to be “born again” (John 3:1-8), He also sought to impress upon the mind of this ruler of the Jews that His words were from above. Jesus spoke of spiritual things that no man knew (Matthew 13:35; cf. 7:28-29; Luke 2:47). One of the reasons Jesus...
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