Having noted in STUDY 10 that there is only one body rather than two bodies or classes of Christians and that there is only one hope and destiny for Christians (Eph. 4:4) most will imagine that this one destiny will be that of going to heaven.
HEAVEN AS MAN’S DESTINATION ORIGINATED WITH PAGANS
The theory of going to heaven at death resulted from the development of pagan Greek philosophy. Because all matter was viewed as evil it meant that one must escape it. According to this theory when the body dies the soul separates and goes off to heaven. However, the Bible presents a holistic view of man; so that body, soul and spirit are inseparable at death. (Please see Volume 2 STUDY 2 THE STATE OF THE DEAD). The Church Fathers, Clement of Alexandria (c.150-215) and Origen (c.185-254) seem to be the first who studied the theoretical roots of this pagan Greek Stoic asceticism which renounced earthly things. By the 3rd century, Christian asceticism was entrenched and led to the idea that the everlasting home of the believer was heaven, a spiritual place devoid of earthly influences.
HEAVEN IS NOT INDICATED IN THE SCRIPTURES
AS MAN’S DESTINATION
A search of an exhaustive concordance reveals that the word heaven is never shown 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. In fact, the word heaven is not mentioned in these texts. Further, it has been assumed that because Jesus offered his disciples “the kingdom of heaven” he was offering heaven as a destination. Yet the ‘kingdom of heaven’, that is ‘the kingdom of God’, was linked with things that to a Jew, which most Christians were for many decades, would be on earth—paradise, Israel and Jerusalem.
GOD NEVER INTENDED FOR HUMANS
TO INHERIT HEAVEN
Ø “...to Jehovah the heavens belong. But the earth he has given to men” (Ps. 115:16).
Ø “The righteous one - in the earth he will be rewarded” (Prov. 11:31).
NOTE: There is no statement in the Scriptures indicating that God turns men into spirit creatures so that they can live in heaven. Please see later in this study and in STUDY 13.
CHRIST NEVER PROMISED HEAVEN
FOR HIS DISCIPLES
· “…Christ actually became a minister of those who are circumcised in behalf of God’s truthfulness, so as to verify the promises he made to their forefathers…”
(Rom. 15:8).
THE PROMISES VERIFIED TO CHRISTIANS
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 the promises are about inheriting the land, producing progeny and being a blessing to all nations:
Ø “He [God] has remembered his covenant even to time indefinite ... which [covenant] he concluded with Abraham, and his sworn statement to Isaac, standing as a regulation even to Jacob, as an indefinitely lasting covenant even to Israel, saying to you I shall give the land of Canaan as the allotment of your inheritance” (Ps. 105:8-11).
Ø “...to you [Jacob] and your seed I shall give all these lands...and by means of your seed all nations of the earth will certainly bless themselves” (Gen. 26:3-4).
Ø “…that Abraham or his seed had the promise that he should be heir of the world”
(Rom. 4:13 UBS).
ABRAHAM AND OTHERS HAVE YET TO RECEIVE THE PROMISES
Ø “[God] caused him [Abraham] to change his residence to this land in which you now dwell. And yet he did not give him any inheritable possession in it, no, not a footbreadth; but he promised to give it to him as a possession, and after him to his seed, while as yet he had no seed” (Acts 7:4b-5).
Ø “In faith all these died [including Abraham – verse 8, 9], although they did not get the [fulfilment of the] promises, but they saw them afar off...” (Heb. 11:13).
Ø “And yet all these…did not get [the fulfilment of the] promise, as God foresaw something better for us, so that they might not be made perfect apart from us” (Heb. 11:39-40).
Ø “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.”
Ø “The purpose was that the blessing of Abraham might come to be by means of Jesus Christ for the nations ... Now the promises were spoken to Abraham and to his seed…And to your seed, who is Christ … Moreover, if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise”
(Gal. 3:14, 16, 29).
THE MEANS TO FULFIL THE PROMISES
To fulfil those promises of land, progeny and blessing of the nations Jehovah 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 turn the earth into 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. Bible Scholar William Strawson notes in 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.
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.”
THE APOSTLE PAUL DID NOT EXPECT TO GO TO HEAVEN
* “And so we are declaring to you the good news about the promise made to the forefathers...” (Acts 13:32).
Ø “And yet now for the hope of the promise that was made by God to our forefathers I stand called to judgment; whereas our twelve tribes are hoping to attain to the fulfilment of this promise…Concerning this hope I am accused” (Acts 26:6-7).
Ø “...for because of the hope of Israel I have this chain around me” (Acts 28:20).
This is “the one hope” (Eph 4:4). 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. No later 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. Please see STUDY 10 TWO CLASSES OF CHRISTIANS?
THE AWAITED INHERITANCE
Ø “Knowing that from the Lord you will receive the inheritance as your reward” (Col. 3:24).
Ø “For it is not to angels that he has subjected the inhabited earth to come, about which we are speaking...” (Heb. 2:5).
Ø “…be imitators of those who through faith and patience inherit the promises”
(Heb. 6:12).
If heaven was 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.
BIBLICAL USAGE OF THE WORDS ‘HEAVEN’ AND ‘HEAVENLY’
‘IN/FROM HEAVEN’ OFTEN MEANS ‘WITH/FROM GOD’
Apart from the normal usage of the word heaven to refer to God’s location or the earth’s atmosphere the word heaven 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 1st century was this substitute linked with the Jewish practices of not using the divine name and being rather cautious regarding even the use of the word God. This practice is called the use of periphrastic. The following are examples of the word “heaven” as being used as a reference to God:
Ø “The baptism by John, from what source was it? From heaven [i.e. God] or from men?”
(Matt. 21:25).
Ø “A man cannot receive a single thing unless it has been given him from heaven” i.e. from God” (John 3:27).
The prodigal son says:
Ø “Father I have sinned against heaven [God] and against you” (Luke 15:21).
‘HEAVENLY’
The Greek word epouranios translated “heavenly” means: “of heavenly origin or nature” according to Thayers Gk/Eng. 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. Similarly for Paul’s words of:
Ø “save me for his heavenly kingdom” (2 Tim. 4:18).
This is, of course “the kingdom of God” which originates with God—comes from God and will be superior to all other kingdoms. This is also true regarding:
Ø “the heavenly calling” (Heb. 3:1).
It is not a calling of a specially selected group of Christians to go to heaven as if there were a separate earthly calling. (See STUDY 10. THERE ARE NOT TWO CLASSES OF CHRISTIANS). This is a calling that comes from heaven - it is God’s calling of individuals to become Christians.
NOTE: It is rendered “a heavenly calling” in all literal translations (not KJV or NKJV) because there is no word the in the Greek text – see KIT.
Commentators variously state the superior free gift that originates from heaven [God] as: 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. There is no thought of going to heaven as the free gift:
Ø “…those who have once for all been enlightened, and who have tasted the heavenly free gift, and who have become partakers of the holy spirit, and who have tasted the fine word of God and the powers of the coming system of things.” (Heb. 6:4).
Jehovah’s Witnesses teach that when Abraham and other men of faith noted in the Hebrew Scriptures are resurrected they will be on earth; and yet Hebrews 11:16 says:
* “now they are reaching out for a better [place], that is, one belonging to heaven” (NWT).
However, the word-for-word in the KIT renders this as: “of heavenly one” which is why all other translations correctly render it similarly to the NASB:
Ø “But as it is, they desire a better country, that is, a heavenly one.”
So just as the ‘heavenly place’ that Abraham and others were reaching out for is on earth, so, too, is the “heavenly kingdom” which Abraham will be in because Jesus spoke of “Abraham and Isaac and Jacob in the kingdom of the heavens” (Matt. 8:11) and “Abraham and Isaac and Jacob and all the prophets in the kingdom of God” (Luke 13:28).
HEAVENLY JERUSALEM
Ø “But you have approached a Mount Zion and a city of the living God, heavenly Jerusalem, and myriads of angels, in general assembly, and the congregation of the firstborn who have been enrolled in the heavens, and God the judge of all, and the spiritual lives of righteous ones made perfect, and Jesus the mediator of the new covenant” (Heb. 12:22-23).
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 Christ. The adjective heavenly is qualitative and has reference to things which originate with God. Hence the “heavenly Jerusalem,” situated on a literal Mount Zion, is the glorious city of the future which Christians have figuratively approached now:
Ø “The Jerusalem above is free, and she is our mother.” (Gal. 4:26). 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 respecting Zion it will be said: ‘Each and every one was born in her.’” (Heb. Psalm 87:5).
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 and originates with God.
Figuratively the apostle John:
Ø “...saw also the holy city, New Jerusalem, coming down out of heaven from God and prepared as a bride” (Rev. 21:2).
There is no scriptural reason to understand this city as referring to anything other than the “heavenly Jerusalem” which originates from “above.” Richard N. Longenecker in the Word Biblical Commentary, Volume 41: Galatians states:
…The idea of a “heavenly Jerusalem” (“the Jerusalem that is above”) has a rich Jewish background…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…This concept of a “heavenly” or “new” Jerusalem also epitomized the hopes of Jewish Christians, as in Heb 11:10, 14–16; 12:22; 13:14; and Rev 3:12; 21:2, where the full realization of God’s kingdom and Christ’s reign is set out in terms of a “heavenly” or “new” Jerusalem that was looked forward to by the patriarchs and is now experienced by Christians in inaugurated fashion. Since, therefore, “the Jerusalem that is above” is an eschatological term expressing a reality that will exist in the future, Paul’s use of it here for the experience of the Galatian believers implies that, as Paul understood matters, the Galatian believers had come into the eschatological situation of already participating in that future reality, in that the promise made to Abraham was fulfilled in Christ (cf. 3:16; 5:1).
Ø “But now they are reaching out for a better [place], that is, one belonging to heaven (“a heavenly one” UBS).” (Heb. 11:16).
Ø “We are earnestly seeking the one [a city] to come” (Heb. 13:14).
“KINGDOM OF THE HEAVENS” = “KINGDOM OF GOD”
Ø “Let the young children alone, and stop hindering them from coming to me, for the kingdom of the heavens belongs to suchlike ones” (Matt. 19:14).
Ø “Let the young children come to me; do not try to stop them, for the kingdom of God belongs to such ones” (Mark 10:14).
These parallel accounts show that “kingdom of the heavens” means “the kingdom of God” i.e. belonging to God because He is its originator and it is superior to all other kingdoms. Matthew gives both terms together:
Ø “Truly I say to you it will be a difficult thing for a rich man to enter the Kingdom of the heavens. Again I say to you, ‘It is easier for a camel to get through a needle’s eye than for a rich man to get into the kingdom of God” (Matt. 19:23-24).
There is similar usage of kingdom of the heavens/kingdom of God in the parallel accounts of Matthew 8:11 and Luke 13:28-29 below.
Biblically “kingdom of God” refers to Jehovah’s throne on earth (2 Sam. 7:12-19; 1 Chron. 17:12-14). 1 Chronicles 29:23: “And Solomon began to sit on Jehovah’s throne as king.”
THE KINGDOM OF HEAVEN IS ASSOCIATED WITH
EARTH, PARADISE AND ISRAEL
ON EARTH
Ø “…many from eastern parts and western parts will come and recline at the table with Abraham and Isaac and Jacob in the kingdom of the heavens” (Matt. 8:11).
Ø “...when YOU see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves thrown outside. Furthermore, people will come from eastern parts and western, and from north and south, and will recline at the table in the kingdom of God” (Luke 13:28-29).
East, west, north and south are earthly geographical directions. Such eating with Abraham, Isaac, Jacob and all the prophets is a completely physical and therefore earthly scene “in the kingdom of the heavens.” 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 Jehovah “will certainly make for all the peoples” (Isa. 25:6-8). Jehovah’s Witnesses quite rightly teach that Abraham, Isaac, Jacob and all the prophets will be resurrected on earth. However, there is no biblical statement implying that there are two separate realms of the kingdom - one earthly and one heavenly. The biblical descriptions are of a kingdom that will be entirely on earth:
Ø “Let your kingdom come. Let your will take place, as in heaven, also upon earth”
(Matt. 6:10).
IN PARADISE
Ø “…remember me [the evildoer] when you get into your kingdom. And he [Jesus] said to him: ‘Truly I tell you today, You will be with me in paradise” (Luke 23:42-43).
By connecting Luke 23:42-43 with Jesus’ prayer of “let your kingdom come. Let your will take place, as in heaven, also upon earth” we can appreciate that the verified promise to the forefathers and therefore to Christians is the kingdom paradise to be on earth in paradise:
Ø “To him that conquers I will grant to eat of the tree of life, which is in the paradise of God” (Rev. 2:7).
Ø “...was caught away as such to the third heaven … he was caught away into paradise”
(2 Cor. 12:2, 4).
The third heaven is either:
- Literally the third “heavens and earth” described in 2 Peter 3:13—the future “new heavens and new earth.” or:
- Figuratively as granting insight into truths that are kept in heaven and expressed with the highest degree of inspiration i.e. third as superlative.
However, 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 and
earthly garden; this is what would have been in the mind of a first century Jewish Christian for each of the 3 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 heaven.
IN ISRAEL
Ø “Are you restoring the kingdom to Israel at this the time?” (Acts 1:6).
Jesus did not correct the disciples regarding their view that the location of the Kingdom was to be on earth, but only corrected them regarding the time of its appearance.
BECAUSE CHRIST RETURNS TO EARTH WHY WOULD
CHRISTIANS LEAVE THE EARTH?
Numerous Scriptures show that Jesus ascended to the right hand of Jehovah in heaven. As stated in Psalm 110:1 this was to be only “until I place your enemies as a stool for your feet.” This temporary situation was to last only “until the times of restoration” when he would then leave heaven:
Ø “...that he [God] may send forth the Christ appointed for YOU, Jesus, whom heaven, indeed, must hold within itself until the times of restoration of all things of which God spoke through the mouth of his holy prophets of old time” (Acts 3:21).
Ø “…and to wait for his Son from the heavens” (1 Thess. 1:10).
Ø “For the Son of Man is destined to come in the glory of his Father with his angels”
(Matt. 16:27).
Ø “...in the new world (palingenesia), when the Son of Man will sit on his glorious throne...” (Matt. 19:28 ESV).
Palingenesia is variously rendered: “Regeneration” NASB, NKJV; “re-creation” NWT; “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.
Please see STUDY 2. JESUS RETURNS VISIBLY TO EARTH.
WHAT ABOUT “GREAT IS YOUR REWARD IN HEAVEN”
IN MATTHEW 5:12?
Ø “…an incorruptible…and unfading inheritance. It is reserved in the heavens for you … for a salvation ready to be revealed in the last period of time” (1 Peter 1:4, 5).
Ø “because of the hope that is being reserved for you in the heavens” (Col.1:5)
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).
N.T Wright, Canon of Westminster, recently noted that if a reward of beer is reserved for you in the refrigerator it is not necessary to live in the refrigerator to have it and that 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 Jehovah’s representative is “coming quickly, and the reward I give is with me” (Rev. 22:12).
CHRISTIANS DO NOT GO TO HEAVEN TO GET THEIR REWARD –
BUT RECEIVE IT WHEN JESUS RETURNS
Ø “…set your hope upon the undeserved kindness that is to be brought to you at the revelation of Jesus Christ” (1 Peter 1:13).
Ø “…when the chief shepherd has been made manifest (appears), you will receive the unfadable crown of glory” (1 Peter 5:4).
Ø “For the Son of Man is destined to come in the glory of his Father with his angels, and then he will recompense each one according to his behavior” (Matt. 16:27).
Ø “When the Christ, our life, is made manifest (appears), then you also will be made manifest with him in glory” (Col. 3:4).
So the reward, crown of glory and recompense will be brought by Jesus from heaven when He returns to earth in his future glory.
PROMISED REWARDS FOR THE FAITHFUL WILL BE ON EARTH
Ø “The righteous one - in the earth he will be rewarded” (Prov. 11:31).
The Abrahamic Covenant grants the land as an inheritance for believers (Gen. 12:2, 3; 13:14-17; 17:7-8; 26:2-4; 28:13-14):
Ø “…that Abraham or his seed had the promise that he should be heir of the world”
(Rom. 4:13 UBS).
Ø “…be imitators of those who through faith and patience inherit the promises”
(Heb. 6:12).
Ø “I myself have made the earth…and I have given (proleptic—‘I will give’ NASB) it to whom it has proved right in my eyes” (Jer. 27:5).
Ø “Happy are the mild-tempered ones, since they will inherit the earth”
(Matt. 5:5 quoted from Psalm 37:1).
Does this mean that only 144,000 are mild tempered? Psalm 37 is entirely about the inheritors living on the earth and so, too, for Matthew 5:5.
Ø “Let your kingdom come. Let your will take place, as in heaven, also upon earth.”
(Matt. 6:10).
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.
ENTERING THE KINGDOM INVOLVES STRUGGLE
Ø “We must enter into the kingdom of God through many tribulations” (Acts 14:22).
This passage does not fit with the Jehovah’s Witnesses teaching that many anointed Christians will simply grow old and die without suffering significant tribulation and then go to heaven. Those Christians who are alive when Christ returns will have to go through the Great Tribulation. (See STUDY 6). After this the first resurrection takes place. (See STUDIES 13 and 14).
THE KINGDOM AND THE HOLY ONES RULING IN IT
WILL NOT BE IN HEAVEN
Ø “...the Kingdom of the heavens belongs to them ... They will inherit the earth”
(Matt. 5:3, 5).
Ø “A stone [kingdom - verse 44]...struck the image at its feet [therefore on earth] ... it [the stone] became a large mountain and filled the earth” (Dan. 2:34-35).
Ø “…the kingdom...and the grandeur of the kingdoms under the whole heaven were given to the holy ones” (Dan. 7:27).
Ø “…they are reigning upon the earth” (Rev. 5:10 KIT).
In Revelation the Greek phrase epi tes ges is rendered 19 times as “on (not ‘over’) the earth.”
Ø “…they marched over the breadth of the earth and encircled the camp of the holy ones and the beloved city” (Rev. 20:9).
Ø “…many from eastern parts and western parts will come and recline at the table with Abraham and Isaac and Jacob in the kingdom of the heavens” (Matt. 8:11).
UNITING WITH CHRIST OCCURS WHEN HE RETURNS
Ø “Our citizenship exists (currently) in the heavens, from which place also we are eagerly waiting for a savior, the Lord Jesus Christ...” (Phil. 3:20).
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......
Ø So Christians must “…wait for His Son from heaven” (1 Thess. 1:10).
THE RAPTURE DOES NOT MEAN GOING TO HEAVEN
Ø “...we the living who survive to the presence of the Lord shall in no way precede those who have fallen asleep; because the Lord himself will descend from heaven...and those who are dead in union with Christ will rise first. Afterward we the living who are surviving will, together with them, be caught away in clouds to meet the Lord in the air”
(1 Thess. 4:15-17).
K I T says: “We the living the (ones) being left around at the same time as them will be snatched (Gk harpagmon) in clouds into meeting of the Lord in the air.”
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 (away) is in the air (Greek aera) that is: … “the atmosphere immediately above earth’s surface” according to Bauer’s Gk/Eng. Lexicon. These verses mainly concern the resurrection, yet Paul adds an extra aspect in speaking of the rapture. Yet there is no thought of going to heaven in this verse. The fact that
“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 am coming again.”
So the sequence at the Last Day is:
1) The descent of Jesus.
2) The resurrection to immortality of dead Christians.
3) The change to immortality of living Christians “We shall be changed” (1 Cor.15:52, 53).
4) The being “snatched up” into earth’s atmosphere of both the resurrected and the changed living Christians so as to meet the descending Lord.
The Reasoning book uses a straw man argument on p. 314 by saying that the claimed rapture involves going to heaven. It clearly does not as has been shown earlier. By misapplying 1 Corinthians 15:36 which says “What you sow is not made alive unless first it dies.” the Reasoning book on pp. 312/3 states that all living Christians must die before gaining immortality. However, although the seed is a reference to the living mortal body, the context of verse 36 is that of those who are already “the dead” (verse 35) and who will need to be resurrected. So what Paul is saying is that resurrection is a miracle just as a seed which decomposes so as to germinate and become a plant is also a miracle. It is not the living body which is the decomposing “seed” but the already dead body. Living Christians (at the time of the last trumpet) are not mentioned until verse 51 where Paul reveals a sacred secret when he says: “We shall not all fall asleep [in death], but we shall all be changed...this which is mortal must put on immortality.” Also First Thessalonians 4:17 says: “We the living…will...be caught away.”
DOES ROMANS 6:3-5 PROVE THAT CHRISTIANS MUST DIE
TO GAIN IMMORTALITY?
The Reasoning book, p. 314 quotes the Revised Standard Version:
“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? ... For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.” (Rom. 6:3-5).
The Reasoning book then implies that Christians must die before they can gain immortality. However, the subject of these verses is ‘being dead to sin’ (verse 2). Note verse 4 of Romans 6 says:
Ø “Therefore we were buried through our baptism into his death, in order that just as Christ was raised up from the dead...we also should likewise walk in a newness of life.” So baptism into Christ is here being used as an illustration of ones death to sin, so that the “old personality” has been buried and raised to “newness of life” at the point of conversion. This death to sin is further symbolized in the words of verse 6:
Ø “…our old personality was impaled with him that our sinful body might be made inactive.”
Similarly:
Ø “For you were buried with him in [his] baptism, and by relationship with him you were also raised up together...though you were dead in your trespasses...God made you alive together with him” (Col. 2:12-13).
Returning to Romans 6:5:
“For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.”
We can now understand that because of ones conversion one has ‘died to sin’ “in order that just as Christ was raised up from the dead...we also should likewise walk in a newness of life” now as illustrated by “a resurrection like his.”
So these verses are not about Christians having to die physically so as to be granted immortality. Furthermore, Jesus said that:
Ø “...everyone that is living and exercises faith in me will never die at all” (John 11:26).
THE JW BELIEF THAT CHRISTIANS ARE RESURRECTED AS SPIRITS
This belief raises some serious problems because:
- All resurrections recorded in the Bible are of the whole person i.e. a solid bodied person. Please see STUDY 1. THE RESURRECTED JESUS IS AN IMMORTAL HUMAN.
- For someone to have died and been buried, what part of them would be resurrected if they did not present as a solid bodied person? Nothing, because a person is a unity, not having separating parts: body, soul and spirit.
- “…you sow, not the body that will develop, but a bare grain, it may be, of wheat … God gives it a body just as it pleased him, and to each of the seeds its own body”
(1 Cor.15:37-38).
In the analogy of the seed there is a change of attributes from seed to plant, but the plant must be of the same genetic material as the seed. So too the glorified body is as a result of dramatic qualitative changes that occur in its seed. It is not an exchange of bodies but a change by glorification of the person. The transfiguration of Jesus was a glimpse of this glorification.
NOTE: The word “body” in a literal sense always refers to what is tangible.
SCRIPTURES OFTEN MISAPPLIED TO HEAVEN
As stated earlier 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 by the earlier false assumption that Jesus remains indefinitely in heaven (Acts 3:21). This heaven-going tradition originated with the acceptance of the pagan teaching that humans have a naturally immortal soul. In fact, neither is the word heaven mentioned in these texts nor is there any implication that Christians go to heaven in these texts. We will now examine these more difficult passages in light of our understanding of the earlier Scriptures that have a plain meaning.
PHILIPPIANS 1:21-23
Ø “For in my case to live is Christ, and to die, gain...I am under pressure from these two things; but what I do desire is [a third thing] the releasing (‘departure’ in NASB etc but meaning the return of Christ) and the being with Christ, for this, to be sure, is far better.”
“The being with Christ” is what counts for Paul. Yet this being with Christ only happens when he returns. Please see STUDY 2. JESUS RETURNS VISIBLY TO EARTH.
This passage is well understood by the Governing Body of Jehovah’s Witnesses and is very well explained in the ‘appendix’ to the NWT Reference Bible and the KIT. The reason for dealing with this passage here is for the benefit of those who hold the view that a separate immortal soul goes straight to heaven at death. As well as ‘departure’ the Greek word analysai can also mean ‘releasing’ or ‘return’. This departure/releasing or return cannot be at the moment of death but on “the Day of Jesus Christ” (Phil. 1:6, 10); “that I may have cause for exultation in Christ’s Day” (Phil 2:16). This is a statement showing that for the Christian his relationship with Christ remains unbroken even with the event of death. Those who die are sleeping “in Christ” in the sense that they are not aware of the passage of time up to the instant of their “being with Christ” by means of resurrection at the parousia. At that point, for them “to die, is gain” (1 Thess. 4:17; 1 Cor. 15:21, 23). So after noting the two alternatives of living on or dying Paul presents a third alternative i.e. the releasing from heaven of Jesus at his return. The problem for the Jehovah’s Witnesses teaching on this subject concerns their concept that the main part of the first resurrection has already occurred in 1918 and that the remainder of the 144,000 are instantly resurrected at the various later times when they naturally die. This concept would contradict the clear statements in 1 Thessalonians. 4:16-17 concerning the resurrection of the dead where verse 17 says in KIT:
“thereupon we the living the ones being left around at the same time together with them we will be snatched in clouds into meeting of the lord in the air…”
All other commentators recognize that the first resurrection happens in total at one time, namely when Jesus returns, so that it is a one-time event (1 Cor. 15:22).
Please see STUDY 14. THE FIRST RESURRECTION CANNOT HAVE BEGUN IN 1918.
PHILIPPIANS 3:14
Ø “…the prize of the upward (Gk ‘ano’) calling of God” KIT.
This is interpreted in the NIV as “God has called me heavenward” as if to imply that Paul would be going to heaven. However, the Greek word ano means ‘above’ as in “the Jerusalem above (‘ano’).” It is really God’s calling of Christians to the higher 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 the word for word UBS 4th Nestle-Aland 26th and as “the high calling” in ASV, Young’s, NSB, KJV and all earlier Bibles. Also Moffatt gives “the high call.”
Ø “For we know that if our earthly house, this tent, should be dissolved, we are to have a building from God, a house not made with hands, everlasting in the heavens. For in this dwelling house we do indeed groan, earnestly desiring to put on the one for us from heaven, so that, having really put it on, we shall not be found naked. In fact, we who are in this tent groan, being weighed down; because we want, not to put it off, but to put on the other, that what is mortal may be swallowed up by life. Now he that produced us for this very thing is God, who gave us the token of what is to come, that is, the spirit. We are therefore always of good courage and know that, while we have our home in the body, we are absent from the Lord, for we are walking by faith, not by sight. But we are of good courage and are well pleased rather to become absent from the body and to make our home with the Lord. Therefore we are also making it our aim that, whether having our home with him or being absent from him, we may be acceptable to him.”
In these verses Paul writes figuratively using the metaphors of tent, building, clothing and home and abroad. This passage contains no thought of the pagan Greek idea of disembodiment, re-embodiment or intangibility. In the resurrection there will be continuity between the two states of the body as explained in 1 Corinthians 15:35–39. The context for 2 Corinthians 5:1-9 is:
Ø “He...will raise us up also together with Jesus and will present us together with you”
(2 Cor. 4:14).
This will occur on the Last-day second coming of Jesus (1 Cor. 15:23, John 11:24). And “the things seen are temporary, but the things unseen are everlasting (aionia = of the age to come)” (2 Cor. 4:18). Being not yet seen means that these things are future.
IF WE SHOULD DIE BEFORE CHRIST RETURNS
Verse 1:
Ø “If our earthly house, this tent [“things seen are temporary” 4:18], should be dissolved.”
As meaning: If our present mortal state should come to an end by dying.
Ø “…we are to have a building from God [‘what is unseen is everlasting (Gk aionia = of the age to come)” 4:18]...everlasting in the heavens.”
As meaning: We are to be granted an immortal state at the Last-day resurrection when Jesus figuratively brings such with him.
BUT OUR WISH IS TO LIVE UNTIL THE TIME CHRIST RETURNS
Verse 2:
Ø “For in this dwelling house (in this earthly state) we do indeed groan, earnestly desiring to put on (while we are still alive) the one for us from heaven (the Greek verb means ‘to put one garment on over another’).”
As meaning: The desire is that whilst alive we will put on the immortal state of the body. This is not a desire to lose our existing body because verse 4 says “we want, not to put it off (by dying) but to put on the other.” 1 Corinthians 15:51 describes how the mortal state of the living will be changed to the immortal. 1 Corinthians 15:53 says “that which is mortal must put on immortality.” This describes how those living at the time of Christ’s return will be over-clothed with immortality.
Verse 3:
Ø “…so that, having really put it [the immortal state] on, we shall not be found naked.” or “…even if we are unclothed we will not be found naked.” (4th UBS).
As meaning: ‘not be found in the death state and in need of resurrection.’ Therefore at no time is anyone disembodied.
Verse 4:
Ø “…we who are in this tent groan...because we want, not to put it (the mortal state) off, (by dying) but to put on the other (the immortal), that what is mortal may be swallowed up by life (immortality).”
As meaning: We do not want to be without our mortal body by dying, but rather to put on the immortal body i.e. Paul wants to live until Christ’s return and then be clothed with immortality. Similarly: “Death is swallowed up forever.” (1 Cor. 15:54).
Verse 6:
Ø “…while we have our home in the body (our present mortal state), we are absent from the Lord.”
As meaning: because his future parousia/Kingdom has not yet occurred we are absent from him. This is a spatial, geographical metaphor i.e. home or abroad.
Verse 8:
Ø “We are of good courage and are well pleased to become absent from the body (our present mortal state) and to make our home (in the Kingdom when we will be over-clothed with immortality) with the Lord.”
As meaning: Paul prefers, as a living Christian, to “be with the Lord” when he returns at the parousia (1 Thess. 4:17). However, if he should not live till then, he expects, by means of resurrection, “to be with the Lord” when he returns at the parousia (1 Cor. 15:23).
JOHN 14:2
“In the house of my Father there are many abodes.”
This is expressed figuratively just as the kingdom of Israel was called “the house of Israel.” Also, the temple was God’s house.
WHAT IS THE FATHER’S HOUSE?
Ø “…for the judgment starts with the house of God” (1 Peter 4:17).
The house of God refers to God’s people as prospective members of the kingdom.
Ø “Moses...was faithful in all the house of that one ... But Christ [was faithful] as a Son over the house of that One. We are the house of that One” (Heb. 3:5-6).
Ø “…for we are a temple of a living God” (2 Cor. 6:16).
Ø “The slave does not remain in the household forever; the Son remains forever”
(John 8:35).
INTERPRETATION
“Many abodes” = the ample space for all in the kingdom. Possibly the individual Christians in whom God and Christ will live (verse 23) and so giving them reassurance.
Ø “…to prepare a place (it does not say ‘in heaven’) for you.” = The preparation for the Kingdom is by means of Jesus’ death, resurrection and ascension.
Ø “I am coming again and will receive you to myself.” = at the parousia to set up the kingdom.
Ø “…that where I am you also may be.”= in the Kingdom on earth.
HEBREWS 6:19-20
Ø “This [hope] we have as an anchor for the soul...and it enters within the curtain, where a forerunner has entered in our behalf, Jesus, who has become a high priest.”
The term forerunner highlights Jesus as being the first fruits (of the New Creation) and that his high priestly service in our behalf makes it possible for Christians to approach God in priestly service. Only the high priest in Israel physically entered within the curtain, hence only Christ literally enters heaven. It is our hope that is anchored within 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. This in no way implies that Christians will go physically “within the curtain” by going to heaven.
When Hebrews 10:19 says:
Ø “...since we have boldness for the way of entry into the holy place” our entry is not physically but is figuratively an “approach with true hearts in the full assurance of faith”
(verse 22).
So that, now, here on earth, we may have free entry to God through our high priest. Please see Ephesians 2:6 where we learn that figuratively: “…he…seated us together in heavenly places in Christ” showing that currently, here on earth, Christians are viewed as being in heaven because of their union with Christ.
THE 144,000 WILL BE ON EARTH
Contrary to the teaching of the Governing Body of Jehovah’s Witnesses, that Mount Zion is in heaven, the Mount Zion which the 144,000 in Revelation 7 and 14 will stand on is the physical place as the location of Jerusalem. Nowhere do the descriptions show any reigning as either stated or implied to be in heaven. According to the best Greek, Revelation 5:10 translates as “they will reign on the earth” rather than “over the earth” in the sense of being in heaven.
CHRISTIAN BELIEF IN C. 150 A. D
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 is contrasted with his interpretation of the apostle John’s Revelation concerning the millennium spent in literal, physical Jerusalem.
SUMMARY
1. The theory of going to heaven at death originated from pagan Greek philosophy and only became established Christian belief by the 3rd century.
2. The Scriptures never indicate heaven as man’s destination - Psalm 115:16; Proverbs 11:31.
3. The passages misapplied to this concept are John 14:2; 2 Corinthians 5:1-9; Philippians 1:21-23; 3:14 and Hebrews 6:19-20 and are only assumed by tradition to refer to going to heaven. In fact, the word heaven is not mentioned in these texts.
4. “The kingdom of heaven” is ‘the kingdom of God’ (Matt. 19:14//Mark 10:14; Matt. 19:23-24). It is described as being on the earth (Matt. 5:5 [quoted from Psalm 37:1]; 6:10).—paradise, Israel (Acts 1:6), and Jerusalem.
Ø “…remember me [the evildoer] when you get into your kingdom. And he [Jesus] said to him: ‘Truly I tell you today, You will be with me in paradise” (Luke 23:42-43).
Ø “…many from eastern parts and western parts will come and recline at the table with Abraham and Isaac and Jacob in the kingdom of the heavens”
(Matt. 8:11 also see Luke 13:28-29).
5. GOD NEVER INTENDED FOR HUMANS TO INHERIT HEAVEN
Ø “...to Jehovah the heavens belong. But the earth he has given to men” (Ps. 115:16).
Ø “The righteous one - in the earth he will be rewarded” (Prov. 11:31).
6. CHRIST NEVER PROMISED HEAVEN FOR HIS DISCIPLES
Ø “Christ actually became a minister…to verify the promises he made to their forefathers…” (Rom. 15:8).
According to Genesis these promises concerned the land, producing progeny and being a blessing to all nations:
7. ABRAHAM AND OTHERS HAVE YET TO RECEIVE THE PROMISES
Ø “In faith all these died [including Abraham – verse 8, 9], although they did not get the [fulfilment of the] promises, but they saw them afar off...” (Heb. 11:13).
Ø “The purpose was that the blessing of Abraham might come to be by means of Jesus Christ for the nations ... Now the promises were spoken to Abraham and to his seed…And to your seed, who is Christ … Moreover, if you belong to Christ, you are really Abraham’s seed, heirs with reference to a promise” (Gal. 3:14, 16, 29).
8. THE APOSTLE PAUL DID NOT EXPECT TO GO TO HEAVEN
Ø “And so we are declaring to you the good news about the promise made to the forefathers...” (Acts 13:32).
Ø “...for because of the hope of Israel I have this chain around me” (Acts 28:20).
9. THE AWAITED INHERITANCE WILL BE ON EARTH
Ø “For it is not to angels that he has subjected the inhabited earth to come, about which we are speaking...” (Heb. 2:5).
Ø “…be imitators of those who through faith and patience inherit the promises”
(Heb. 6:12).
10. WHAT ABOUT “GREAT IS YOUR REWARD IN HEAVEN” IN MATTHEW 5:12?
Ø “…an incorruptible…and unfading inheritance. It is reserved in the heavens for you … for a salvation ready to be revealed in the last period of time” (1 Peter 1:4, 5).
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). It simply means that the reward is with God. Jesus brings the reward on God’s behalf when he returns to earth
11. THE 144,000 WILL BE ON EARTH
In the descriptions of the 144,000 in Revelation 7 and 14 nowhere is their reigning either stated or implied to be in heaven.
Raymond C Faircloth
