Professional Documents
Culture Documents
Healing Hereafter
Jason Dykstra, MD
Healing Hereafter. Copyright 2013 by Jason Dykstra, MD.
All rights reserved. Printed in the United States of America. No part of this book may be
used or reproduced in any manner whatsoever without written permission except in the
case of brief quotations embodied in critical articles and reviews. For information, email
comrade@samizdatcreative.com.
ISBN: 978-1-938633-19-5
Scripture quotations in this publication are taken from the Holy Bible, New International
Version (niv ). Copyright 1973, 1978, 1984 by International Bible Society. Used by
permission of Zondervan. All rights reserved.
For everyone who wonders
what the hereafter has in store for us,
and especially for those who want to know why
Chapter 1 2
The Strategy
Chapter 2 15
The Setup
Chapter 3 26
Why is the biblical God a trinity, and why does he have a perfect nature that
never changes?
Chapter 4 28
Why did God create the universe, and how did he create humans in his im-
age, making us unique among all living things on earth?
Chapter 5 37
What is Gods purpose for humans, why did he create us with free will and
the ability to exist forever, and why are humans able to reject this purpose?
What exactly is sin, why must it be punished and have consequences, and
why are these consequences suffering, death, and hell?
Chapter 6 42
Precisely how can Jesus eliminate the consequences of sin, and why were his
death and resurrection necessary?
Can any other solutions to sin logically remove its consequences, and is it
possible, sensible, or necessary for God to offer any solution besides Jesus?
vii
Chapter 8 61
Does God ever allow humans to go to heaven without them understanding
the gospel, and how is the eternal fate of those who die in the womb or as
children decided?
Chapter 9 70
What exactly is a sinful nature, and why would a human have one?
Chapter 10 76
Does God give everyone a fair opportunity to know and believe in the gospel
before they die?
Chapter 11 79
What happens to humans immediately after they die?
Are there humans in hell or heaven right now, and why or why not?
Chapter 12 84
Are there biblical examples of humans who have been to heaven, and would
they confirm the presence of humans there now?
Chapter 13 88
Are there biblical examples of humans who seemed destined to go to heaven
immediately after they died, and do they confirm the presence of humans
there now?
Chapter 14 97
Is there only one time or more than one times humans are judged by God in
regard to their eternal fate?
When does such judgment take place, why does it occur when it does, and
what does that confirm regarding the presence of humans in either hell or
heaven right now?
viii
Chapter 15 102
Where exactly do the unsaved and the saved go immediately after they die?
What does the Bible tell us these places are like, why are they necessary, and
how do they relate to the eternal fates of these humans?
Chapter 16 113
Where exactly do humans who didnt have meaningful access to the gospel
during physical life go immediately after they die, what does the Bible tell
us this place is like, how is it fair, and how does it relate to the eternal fates
of these humans?
Chapter 17 130
Can human free will play any effective role in salvation if God knows be-
forehand who will be saved or who will not?
Are the sovereignty, nature, and purposes of God better upheld if he chooses
who is saved or not or if he voluntarily restricts his involvement in the sal-
vation process to allow human free will to effectively play a role?
Chapter 18 141
What does God predestine or have foreknowledge of and why?
Where the Bible speaks of predestination and salvation, does God ever pre-
destine humans to an eternity in hell, does he ever predetermine specifically
which individuals will be saved or not, and does he consistently emphasize
an essential role for free-willed human faith in the salvation process or not?
Chapter 19 152
Precisely what must humans have faith in and why does God require that
particular faith?
How is that faith applied to the solution of Jesus, how is Gods involvement
in this application active and necessary while leaving human free will in-
tact and necessary as well, and why isnt the salvation that results one that
humans have earned or can take credit for?
ix
Part 5: The King of Spring
Chapter 20 170
Why are being indwelt with the Holy Spirit, establishing a growing relation-
ship with God, and increasingly persisting in good deeds all necessary parts
of Gods salvation process for humans?
How does this process progress from start to finish, and how are human
faith and Gods work both essential to the entire process?
Chapter 21 174
Can humans lose their salvation, and are people who abandon Christianity
still saved?
Chapter 22 183
How do humans accomplish the increasingly persistent good deeds associ-
ated with salvation, and what are the purposes of these deeds?
What is the purpose of evangelism if there is a safety net for those with-
out meaning ful access to the gospel during physical life, and what does
the hypocrisy of Christians confirm about the validity of Christianity to
skeptics?
Chapter 23 189
Did God ever intend for there to be human sin and suffering, and
does he desire to maintain either of them for any reason?
What are the true origins of human sin and suffering, what are Gods
many responses to them, and how do the answers to both of these
questions solve the paradox of such a good God allowing such great
suffering?
Chapter 24 206
Does everyone eventually go to the biblical heaven, and can we gener-
ally predict who goes there or how they get there?
x
Chapter 25 218
In the New Testament, what does forever really mean, and what can it
confirm about the biblical hereafter?
Chapter 26 224
If the biblical hell exists and is eternal, do people reside there forever or
eventually cease to exist?
Chapter 27 229
In the Old Testament, what does forever really mean, and what can it
confirm about the biblical hereafter?
Chapter 28 232
Regardless how long hell exists, can people ever leave there to go to heaven,
and will they desire or try to upon entering hell?
Chapter 29 237
What is the biblical origin of hell, and how did the Bibles original audience
understand and describe it?
Chapter 31 251
Does God give every hell-bound human, even the most evil ones, a chance
to be restored to heaven, and if so, does this opportunity occur before or
after their arrival in hell?
Chapter 32 256
When God promises people restoration throughout the Bible, is escaping
hell to go to heaven a type of this restoration, or do these promises refer to
significantly different kinds of restoration?
xi
Chapter 33 259
If people can leave hell to enter heaven, is there any convincing reason dur-
ing this life to adopt the Bibles urgency in doing the good it teaches, to sub-
mit to Gods high moral standards, or to believe the solution of Jesus is the
only way to be saved?
Chapter 35 274
Would hell last forever simply because God or the Bible says so and its too
great a mystery to understand why?
Is the ability for the inhabitants of hell to exercise the faith that initiates
salvation removed there, and why or why not?
Chapter 36 282
Why would hell have to last forever, does God want it to last forever, and
how are the answers to these questions reconciled by the accomplishment of
Gods purpose for creating humans?
Chapter 37 290
Once in heaven, will humans be able remember their existence before that
time without experiencing suffering, and why or why not?
What are the reasons the belief that humans will remember their pre-heav-
en lives is so prevalent among Christians, and are they valid?
Chapter 38 295
Are suffering and the memory of suffering truly distinct entities, and
how could we remember or observe loved onesor any humansin hell
without suffering in heaven?
xii
Chapter 39 303
Does a heaven where we remember our previous life make it easier or hard-
er to make sense of the Bible to others and to address our own doubts about
Gods goodness and reliability?
Are the experiences and details of our life on earth continuously transferred
to the afterlife, in which postmortem places does such continuity exist or
not, and why is the resulting hereafter the best one for humans?
Chapter 40 312
Will humans recognize or remember people they know on earth in the bibli-
cal heaven?
Chapter 41 318
How can we most accurately determine what the biblical New Earth (i.e.
heaven) will be like?
Will the current earth continuously become the New Earth, or will this
planet come to a final end before God creates a completely New Earth?
Chapter 42 325
How do our emotional desires about heaven limit how accurately we
understand it and how optimal it can be?
Is it more biblical and logical for the New Earth to be the best the
current earth could possibly be, or a place that transcends some con-
straints of, but also some familiarity with, the current earth?
Chapter 43 327
In what ways does human sin affect non-human creation?
Does this creation need to be saved along with humans, how would the
solution of Jesus accomplish that, and what does that confirm about how
non-human creation is restored on the New Earth?
Chapter 44 337
Can the current earth undergo meaningful, continuous restoration if it must
first be rendered unrecognizably damaged, and does God more victoriously
get his way if this planet becomes the New Earth or if it meets a final end?
xiii
If the current earth continuously persists as heaven, how could this occur
with equal familiarity for humans from different time periods or for non-
humans who never primarily resided here?
Chapter 45 342
How much continuity or similarity will human bodies exhibit between
physical life and heaven, and what can Jesus resurrected body confirm
about what our bodies will be like there?
Chapter 46 354
Upon entering a continuous heaven, precisely what might a persons experi-
ence be like, and is this the heaven that God would create or that humans
would consider perfect and best?
Chapter 47 361
Upon entering a discontinuous heaven, precisely what might a persons ex-
perience be like, and is this the heaven that God would create or that hu-
mans would consider perfect and best?
Chapter 48 368
If the ideal New Earth is a place of eternal, perfect community with God
where its inhabitants can freely choose to do anything except sin, then why
didnt God just create the current earth to be that way?
What is the primary purpose of human life on this earth, and how can such
an existence only make sense within the framework of the biblical hereaf-
ter?
Chapter 50 377
The Send-off
xiv
Appendix A 392
History in Physical
Appendix B 406
Your Fast-food Option
Notes 440
xv
Part 1:
J ust sit in a windowless room for nine hours and say something
like the previous page into a microphone about 100 timesexcept
with a lot more medical jargonand you can pretty much do my
job!1 My name is Jason, and I am a diagnostic radiologist. Im a
doctor that interprets x-rays, CT scans, MRI exams, ultrasounds, and
other imaging studies. Nice to meet you! Now its not entirely true
that I sit in the dark all day staring at whats going on inside my
patients. I also get face time with some of them, the lucky individ-
uals who get to drink rather large glasses of barium so I can look
at their innards. I see less lucky folks too; well just say our time
enjoying barium together leads to a different end! But whether I see
patients on the outside or only on the inside, in every case my goal
is to closely observe what is happening within them, find precisely
what is not working, and use the words in my report to set them on
the path to healing.
The goal of this book is the same. Well intently examine the
significant questions that make the Christian view of the afterlife
seem confounding or unhealthy, discover biblical responses to them
that actually make sense, and hopefully watch these answers trans-
form this book into a comprehensive, consistent framework to bring
healing to our hereafters. If we can find rational and refreshing
explanations for why things are the way the Bible tells us they are,
then perhaps we can somehow make hell understandable and heaven
unmistakable. If we can remove the mass of confusion regarding
the afterlife, we may very well experience the most perfect outcome
anyone could ever hope for!
Although Ive enjoyed researching a great many perspectives on
the hereafter by pastors and professors, Ive discovered that my posi-
tion as a physician offers several of its own advantages in managing
the mass were trying to excise. First, not only are physicians contin-
ually exposed to individuals and families facing death, they also
have the opportunity to walk (or sit) alongside them in their most
2
Where A m I Taking You?
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are most convinced that something is true when they have come to
believe it even though they didnt feel like it. In the end, Im hoping
for us to be convinced that we have found truth about hell and
heaven, as well as a whole lot more!
The second benefit being a physician offers in exploring the here-
after is the persistent practice of diagnosis and management. Doctors
are by nature people who never stop asking difficult questions and
never stop answering them in the best way we can find, and its hard
to turn that quest for knowledge off when we leave the hospital. In
addition to at least nine years of formal, on-call, post-college immer-
sion in problem-solving, radiologists ask and answer difficult ques-
tions every time they look at a case. Having read up to over two
hundred cases in a single day (the most paradoxical Labor Day of
my life!), I get to practice wrestling with and identifying solutions to
questions about a persons well-being at an intensity not experienced
by most. Not all the answers I find are right, but after tens of thou-
sands of opportunities, I have learned to hone both my inquiries and
responses into an approach that makes the most sense and explains
things better than anything else Ive discovered. My desire in this
book is to apply that sharpened skill to a persons eternal well-being.
Because I want to help both you and me find the very best answers,
I have never stopped asking and never stopped answering questions
to heal our hereafters. This pursuit began long before I set foot into
medical school and was accelerated by numerous years of training, so
hopefully what we discover will make sense and explain things better
for both of us.
The constant, everyday exposure of a physician to the secular
world is the third advantage I have in exploring the hereafter that
pastors and professors often dont. Outside Christian church walls
and seminary halls, it becomes less likely that folks will approach
lifeor what comes afterin the same way I do. This leads them
to ask different questions and challenge me in a far greater variety
of ways than a homogenous group of people would who are just
like me. Moreover, nine years of diversity in Ann Arbor, MI, five
years of residency among the largest Arabic and Muslim population
in the Western Hemisphere (Dearborn, MI), and the eclectic patient
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Where A m I Taking You?
population arriving at the hospital each and every day have enabled
me to approach the hereafter from numerous perspectives. Sometimes
this gives me new options for answers, and sometimes it improves
the ones I already have, but always it pushes me to ask more and
better questions and find more and better answers. This constant
external motivation is not present when you are immersed in an
environment accustomed to the teachings of only one theologian or
denomination or when you already agree with 95% of peoples beliefs
in your everyday world. The number of questions well respond to in
this book is much greater than what Ive found in comparable litera-
ture written from more homogenous Christian viewpoints. This is to
address the greater diversity of questions asked by the people Ive met
in our heterogeneous secular world. People who wonder what sermons
rarely address. People who resonate with making logical sense more
than being theologically dense. People perhaps just like you.
These benefits give me and other laypeople some unique ways of
finding responsible yet innovative explanations for the biblical here-
after. However, this absolutely does not mean that priests, ministers,
or scholars dont have their own unique ways of doing the same. My
intent is certainly not to minimize the importance of what they learn
and objectively communicate to the rest of us. Rather, it is to demon-
strate that the validity of a persons authority ultimately depends on
the quality of his words, not on the list of degrees or titles behind
his name. As many of you can verify, not all people with an MD
behind their names are good doctors. Likewise, not all people with
lengthy credentials or a following behind them to suggest that they
are a reliable authority on the hereafter are either. Some of us are
blessed with preachers and scholars who have responsibly and radi-
cally improved our understanding of the afterlife, and we should be
thankful for them! But God himself encourages the noble pursuit
of laypeople biblically validating their teachers, even one so great
as Paul, and personal fluency with the Bible can offer insight and
understanding greater than that of any human religious authority
(Acts 17:11-12, Psalm 119:99-100). May all our words be judged by
content rather than credentials, so that we can maximally benefit
from anyone possessing a uniquely helpful approach to the hereafter,
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only spend time reading about them and understanding what youve
read. You also need to be prepared to actually incorporate into your
beliefs and life what youve discovered to be better explanationsand
to remove from your beliefs and life what youve discovered to be
worse explanations. Gaining new information without truly having
the will to apply it is a waste of time, and neither of us wants to
waste your time. The ways that many of the deepest questions of
life are explained below may be better or worse than the explana-
tions you already have, I dont know. My point is that you dont know
either. I am not asking you to believe me; I am asking you to truly
consider believing and applying whatever you learnin this book or else-
wherethat offers more valid answers to these profound questions
than the ones you currently have.
Some things that we discuss will excite you, while others might
enrage you. Some things you will want to believe; others will make
you very uncomfortable. Some things will sound very familiar, and
others will seem totally new and foreign. These feelings are common
whenever we encounter anything significant for the first time,
whether its a job, a sport, an art, or something as simple as riding a
bike. When the training wheels first came off, I was excited until I
fell again and again. Then I was just mad, angry at myself, at my dad
for teaching me, and at the dumb bike for making me fall. I wanted
to believe that I could succeed, but I was extremely uncomfortable
trying to balance, pedal, look forward, and steer, all at the same time.
I was familiar with riding a bike, but the concept of doing so on only
two wheels was new, strange, and quite frankly ridiculous in my
mind. Perhaps some things well cover will seem ridiculous to you as
well, but maybe only because you have not yet learned how they fit
into a comprehensive, logical, and practical picture of the hereafter.
Being willing to apply the foreign concept of riding without training
wheels when I was a child enabled it to be completely sensible and
useful to me now. Likewise, being open-minded enough to consider
applying the concepts below, ones you might initially balk at, can
enable you to form a comprehensive and constructive picture of the
hereafterone that becomes as familiar and useful as riding a bike.
To make what follows the most worthwhile experience possible, all
7
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I ask is that you ask one simple question at the end of each chapter,
and especially at the end of the book: Is this a better explanation
than the one I currently have, and why or why not? If its not and
your why not is a good one, please teach us all your current expla-
nation, because I genuinely would love to learn from you. Perhaps
you have helpful truth to offer me. But if this explanation is better
and your why is a good one (Id hate for you to be lured into
believing me based only on the charming charisma radiologists are
so well-known for!), perhaps I have helpful truth to offer you. In
encouraging you to keep an open mind, I want to reassure you that
mine is open as well. I have learned a great deal while writing this
book, and many large swaths of the text below describe information
and beliefs that I did not have before I started. But I only know of
one shot that I have to figure out what I need to know about hell
and heaven, and to let that shot be blocked by ignorance, assump-
tions, or bias is unwise. I do not claim to know the truth, but I will
do my very best to know what is most likely to be the truth and then
believe and live according to that, even as I continue to learn to make
my most likely still more likely. After all, theres no valid reason to
continue believing or living according to something less likely to be
true, right?
This applied open-mindedness will greatly benefit those of you
who picked up this book with unfamiliarity or apprehension about
biblical teaching on the afterlife, but it also has much to offer those
for whom this teaching is old news. In fact, in some ways its even
more important to urge open-mindedness in those who are too
familiar with the notions of hell and heaven that theyve been taught.
Why? Because some of that instruction may be incomplete or inaccu-
rate, and some unlearning may be necessary before new learning can
commence. Again, I am not telling you that more complete and accu-
rate biblical teaching awaits you below; I am only asking you to keep
considering that it might.
If youre a Christian, this is particularly important for the three
following reasons. First, Christians typically believe that the Bible
comprises Gods only authoritative words to humans. Even though
summaries of these words (such as creeds, confessions, catechisms,
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more thorough The New Evidence That Demands a Verdict. Rather, this
book is for all who open-mindedly acknowledge the Christian after-
life as a potential reality but are having trouble making sense of it.
If thats you, join me in unveiling satisfying answers to many of your
questions and doubts about the appeal, consistency, and necessity
of the biblical hereafter. We will not be trying to explain something
that will give you warm fuzzies, that will be comfortably familiar,
that will allow you to remain confined to the bible of a denomina-
tion or person, that will encourage you to accept crucial questions
as impossibly mysterious, or that only gives you incomplete answers
that fail upon broader application. Rather, if you can offer me your
open mind, I desire to offer you a framework for explaining the here-
after that is insistently biblical, persistently rational, and consistently
applicable for every question it seeks to answer. Although no one can
prove that any explanation of the afterlife is unequivocally true, I
have certainly found the following framework the most likely to be
true, and allowing Gods words to heal my hereafter has been one of
the most exciting and fulfilling joys of my life!
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Where A m I Taking You?
new heaven and new earth which humans and others will inhabit
forever (Revelation 21:1-4). To avoid confusion, henceforth, Ill only
refer to the old, temporary heaven as the current heaven, and Ill
call the ultimate destination of the saved either Heaven or the New
Earth. Gehenna is the true hell, the lake of burning sulfur and fire
that Jesus and others are constantly warning us about. Henceforth, I
will only use Hell or Gehenna to describe this destination of the
unsaved.
In regards to being objective with you, I intentionally reference and
discuss in detail many perspectives on the biblical hereafter different
than my own as we delve into each issue. I feel it is not responsible
for me to artificially strengthen my position by hoping you dont notice
viewpoints Ive left out. Within my profession I am authorized to
wield the substantial power of radiation, and as anyone whose physical
life has been significantly affected by radioactivity knows, with great
power comes great responsibility. And not just in comic books! But the
ability to wield words in ways that may affect a persons eternal life
is a far greater power than radiation, and with it comes far greater
responsibility. With this in mind, as this framework is explained, I will
frequently entertain and address numerous counterarguments, and Ill
try to anticipate and answer both the non-Christians and the Chris-
tians subsequent questions. Starting now. Id like to make you aware
of a resource that may provide somewhat of a backdrop for you, as it
offers a relatively short summary of the various ways people view Hell
and Heaven. Its a bit academic and weighty, but it very objectively and
thoroughly introduces many of the questions about the hereafter that
well encounter. Because it helpfully informs but does not ultimately
unveil any one comprehensive framework, well continue its discus-
sion in the very hope of doing so by searching for a way to avoid
the problems inherent to each perspective it shares. It was published
in the Stanford Encyclopedia of Philosophy, and you can peruse it here.3
I have no problem informing you of your various options, even if I
dont agree with some of them. Of course, you dont need to read it to
understand anything that follows at all, but it might be an easy way
to familiarize your mind with several different approaches to Hell and
Heaven, providing context as we establish ours.
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21
Part 2:
24
I Love It When a P lan Comes Together!
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I Love It When a P lan Comes Together!
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existed before the world was created, and the Holy Spirits presence
is pervasive throughout the Old Testament, starting with the second
verse of the Bible (John 1:1-13, 17:5, 24, Hebrews 1:1-3, Genesis 1:2)!
We even see the Father, Son, and Holy Spirit in the same place at the
same time (Matthew 3:16-17). The three persons of the Trinity can be
present simultaneously or can be doing completely different things,
because God is always doing multiple things in multiple different
ways. For example, the holiness of the Father can detest the evil
that Jesus experiences as his physical body dies on the cross (Mark
15:33-34). Here, God is antagonistic to imperfection while mercifully
exercising justice at his own expense; simultaneously revealing to us
several of his attributes and purposes during the crucifixion via the
different persons of God the Father and God the Son. So when I
refer to the Father, Jesus, and the Holy Spirit, Im always referring to
God, just in the different ways he represents himself, so that we can
understand who he is and what he desires. And one thing he desired
is to create us.
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I Love It When a P lan Comes Together!
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I Love It When a P lan Comes Together!
* If you are familiar with Marc Hauser or would like more information
regarding his academic authority, look here. 8
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time with us, and wont depart from predictable behaviors that many
of us desire them as companions, in some cases more than our free-
willed human ones, right? This of course does not mean we can treat
animals however we want and harm them without adequate necessity.
Discomfort and pain are still discomfort and pain, whether an animal
understands that its suffering as a self or simply experiences pain as
a non-self, and this chapter is not meant in any way to comment on
how we should treat other organisms, just how to understand them.13
The actions of animals overwhelmingly argue that there is no
concept of self to them, no individual distinct from its environment.
They are merged with it, subject to stimulus from it and response
to it, unable to detach modes of thought from raw sensory and
perceptual input.14 Especially when they are observed in their natural
habitatwhen they would be most free to do as they pleaserather
than in experiments with limited choices and forced circumstances,
they still dont depart from the status quo. And why would they?
Even if they had the brain complexity to to combine and recombine
different types of information and knowledge in order to gain new
understanding, to apply the same rule or solution to one problem
to a different and new situation, and to create and easily under-
stand symbolic representations of computation and sensory input,15
without original thought or a self or free will, they would never have
the desire or motive to do so. Like humans, their brains and bodies
may actually be perfectly capable of eloquent speech, complex problem
solving, and developing hobbies and interests that are evolutionarily
neutral or disadvantageous, but theres no I or me to initiate such
skills. All creatures may exist on a developmental continuum, Hauser
argues, but the gap between humans and the second-place finishers is
so big that it shows we truly are something special.16
Perhaps in seeking the reason why, we should be more open-
minded than only entertaining differences in brain structure or
chemistry, especially as those parameters have provided neuroscien-
tists with no idea of how to explain consciousness.17 Humans are
distinct from animals not so much in ability but in ambition, not so
much in complexity but in creativity. Its not at all surprising that
scientists are stumped in trying to explain such tenacious originality
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* To explore another good reason, one that helps resolve apparent conflict
between the biblical and scientific understandings of human origins, enjoy
this. 19
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This means that our spirits arent stuck in the same age or status as
our bodies are. An infant body would not have an infant spirit. A
mentally handicapped body would not have a mentally handicapped
spirit. The respective immaturity or infirmity of such a persons brain
may limit their spirits ability to express itself physically, but the
spirit itself would be fully intact and matureadult if you willas
it was when it was created. This is important because when we talk
below about whether babies or mentally disabled people go to Hell or
Heaven, were not really talking about babies and mentally disabled
people; were talking about ageless, mature spirits. There would be no
babies or mentally handicapped spirits in Hell or Heaven, but rather
their non-baby, non-handicapped spirits, and it is absolutely crucial to
separate our physical understanding of them and their true spiritual
selves if we are to have an emotionally neutral and objective discus-
sion on the eternal fate of these spirits. An ageless spirit exerts its
free will from the get go; it just has a very limited number of ways of
doing this physically until the body starts to catch up, if it can.
We see this all the time in young children. As soon as they gain a
new ability or accomplish a new goal, they are not just satisfied; they
are elated! Almost all of us have experienced the look of utter bliss
that children exhibit when they can finally crawl, walk, jump, throw,
or speak. It even makes you smile just to think about it, doesnt it?
Could it be that this occurs because the ageless spirit within each of
them has been waiting and trying so long to get the body to be able
to express itself accurately that nothing less than a celebration ensues
when it finally succeeds? If accomplishing such tasks was merely the
result of higher-order brain complexity (the ambiguous concept that
naturalists must place their faith in instead of a spirit), then why such
joy in a child newly able to stack blocks? Or better yet, in knocking
said stack down! What evolutionary benefit is there in happiness
upon learning to somersault? Simply having a more complex brain
than other creatures doesnt give us any reason to want to accomplish
these goals or to experience elation upon doing so. Knocking blocks
down and somersaulting provide a child with no survival benefit
or reproductive advantage; theyre just something new that a child
really, really wants to do for some reason. That reason is tenacious
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originality. A spirit that can generate a fresh idea and has the free will
to carry it out, whatever its current physical capability is, explains a
childs persistence in babbling until he can talk quite well, doesnt it?
Its no mystery that the kid knows what he wants to say, and we all
know he is quite intent on communicating that; however, the ability of
the body does not yet match the will of the spirit. But when it does,
watch out! For some, the celebration of speech never ends! I too will
have my say;I too will tell what I know. For I am full of words,and
the spirit within me compels me (Job 32:18).
Do we see the body similarly limiting the spirit in the Bible? We
sure do. On the night Jesus is taken captive to be put to death, he asks
his disciples to pray, and they fall asleep instead. Jesus replies, The
spirit is willing, but the body is weak (Matthew 26:41). He knows
that their true selves want to support him, but their bodies prove to
be significant obstacles, as they similarly do for some of us during
particularly long early morning classes or church services! So this
discordance between the spirit and the body is not limited to child-
hood. For example, at any age, there is a locked-in syndrome that
can occur when a person gets a stroke in just the wrong spot (the
basilar artery territory, if youre interested). Most of the brain remains
intact, but almost no communication can occur between it and the
rest of the body. The poor patient is fully able to think and reason,
but little sensory stimulus can get in and little motor response can
get out, with the usual respective exceptions of sight and eye move-
ments. Horrible, I know, but rare, and we have no reason to assume
this applies to the vast majority of folks in comas. However, you can
imagine how a human spirit in such a situation would be able to
propose original ideas and thoughts to its brain, even though little to
no bodily expression of those thoughts would be possible or discern-
able. Similarly, in all but the most severe strokes, patients typically
express desire to regain lost function in a part of their body, and occa-
sionally new neuronal pathways can be formed to achieve that. Its as
if the spirit so fervently wants to reestablish physical expression that it
finds a bypass in the brain to do so if possible. Again, such ambitious
goals seem to reflect a human spirit exercising its free will, whether
the body allows onlookers to physically notice it or not.
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and Heaven unmistakable. We cannot seek God, reach out for God,
and find God without free will. We would be mere humanoid exten-
sions of Gods will, as if we were puppets and God was moving the
strings. He would be seeking, reaching out for, and finding himself.
God understands that the only way to know that his purpose has
been realized, to know that we are truly seeking, reaching out for,
and finding him, is if we can freely choose to do so. To be redun-
dantly clear, God had to create us in his image, he had to give us free
will, in order to accomplish his purpose for creating us in the first
place.21
But this necessity also makes it possible for us not to seek him,
reach out for him, or find him, doesnt it? And for every one of us,
this possibility has become a reality, starting with Adam and Eve,
who the Bible portrays as the first two individuals on earth God
made in his image. The first two fully human beings, possessing a
spirit with consciousness and free will. They had it made. Surrounded
by a perfect garden and enjoying Gods perfect provision, they had
everything they could ever need. Including a choice. They were
commanded not to eat from the tree of the knowledge of good and
evil (Genesis 2:8-17). They already knew good; indeed, they under-
stood good far more fully than any of us do. Their choice then was
whether to only know good or to know evil as well, wasnt it? To
be satisfied with God and his perfect perspective and provision or
to seek, reach out for, and find what is not God, what is not good.
They chose the latter; they sinned. Some claim that we will never
solve this mystery of sin, that evil should never make sense, and
that part of what makes evil so bad is its inexplicable mystery.
If we could comprehend the presence of evilits origin, purpose,
and how and why God allowed it to enter his perfect worldthen it
wouldnt be quite so evil.22 Aside from that not making sense to me,
we have seen that free will solves the mystery of all these things
quite sensibly and explicably. Free will made it possible for God to
accomplish his purpose in creating Adam and Eve, but it also made
it possible for them to sin, and the most devastating consequence of
choosing to do so was that they had to die.
But why? How does their choice separate them from God,
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wisely and mercifully God employs it, making the penalty for our
offense simply the consequence of knowing evil anyway, Why should
the living complain when punished for their sins (Lamentations
3:39)? Its a punishment we continuously choose, fully deserve, and
have no reason to gripe about. Moreover, God does not go beyond
justice, throwing an angry temper tantrum at us, uncontrollably
hurling thunderbolts in Zeusian fashion. God assures us, I will disci-
pline you but only with justice; I will not let you go entirelyunpun-
ished (Jeremiah 30:11). Sounds fair, literally, right?
God gives us justice, which means that sin gives us death. But
if we each have a spirit that remains when our body goes six feet
under, and if it cannot enter the perfect good that God resides in and
desires for us, which we call Heaven, then where is the only place it
can end up? Where imperfection is everywhere, where good is gone,
where God does not reside, where God does not desire us to go, but
where free will opens the door to. Hell. God voluntarily keeps himself
absent from Hell, so that humans can freely choose what they want
(1 Chronicles 28:9, Jeremiah 23:39-40, Matthew 25:41, 2 Thessalo-
nians 1:8-10). God and the angels can observe Hell, but it is outside
of Gods kingdom of Heaven, and he is clearly not present within it
(Matthew 8:11-12, Revelation 14:9-11, 21:6-8, 22-27). Instead, there is
fire, weeping, gnashing of teeth, and darknessnot surprisingly the
same consequences weve repeatedly witnessed on earth when godless
humans freely choose what is not God, whether by hypocritically
misrepresenting God or simply out of selfishness (Matthew 25:41-46,
24:45-51, Jude 1:12-13). Well focus on how long Hell lasts in Parts
6-8, and when we do, the explanation will be thorough. But there
are a lot of things we need to discuss before that question can be
appropriately answered, and all you need to understand now is why
Hell must exist in the first place and why it is not merely a punish-
ment, but primarily a choice (Acts 13:45-46). If you made it through
the Stanford essay I referenced toward the beginning of this book,
you will recall how many problems arose when Hell solely existed
for the purpose of punishment. We dont encounter those prob-
lems here. Because God will always accomplish his purposes (Isaiah
46:10), because his purpose in creating humans was to seek him and
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perhaps find him, and because a perfect God will not perpetually
exist amongst evil and wrongdoing (Habakkuk 1:13), he had to give
us free will to make Heaven what it was meant to befor him and
for humansand Hell is an unavoidable byproduct. If you take away
Hell, you take away free will. If you take away free will, you take
away any meaningful existence for humans in Heaven and negate
Gods purpose in creating humans at all. God sure makes a lot of
sense, doesnt he? Heaven is no arbitrary reward, sin is no arbitrary
offense, death is no arbitrary punishment, and Hell is no arbitrary
destination. Everything is there for good reasons. But sin is human-
itys offense, death is humanitys punishment, and without escape
from death, Hell is humanitys destination. A big problem. One that
needs a big solution. Read on.
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the hope and victory that he offers, he returns from the grave in
the resurrection (1 Corinthians 15:17-19, 50-55). Not like he would
stay dead anyway; he is God after all (Acts 2:24)! God is merciful
by providing a solution for us when he doesnt have to and when we
dont deserve it. God is just by carrying out a punishment that fits
the crime. God is loving by removing our sentence of death from us,
enduring it himself to make us perfect in his sight (Romans 3:22-26).
God is brilliant. Jesus is the way, the truth, and the life (John 14:6).
It all makes sense. Our problem thwarts his purpose. Our punish-
ment fits our problem. His solution solves both our problem and our
punishment. Perfect so far. Just one item remains. His purpose must
be reinstated by his solution. Thats where we come in.
Recall that Gods purpose in creating humans is so that they
would seek him and perhaps reach out for him and find him, though
he is not far from any one of us (Acts 17:26-28). God gives you
free will so that you are truly able to willingly choose to find perfect
community with him. To this end, he offers you a merciful, just,
loving, and brilliant solution to the obstacles that stand in your way,
sin and death (1 Thessalonians 5:9-10). The only thing left for Gods
purpose in creating you to be accomplished is for you to choose to
seek him, reach out for him, and find him. He is not far from you.
God has done all he can to achieve his purpose; indeed, it cannot be
achieved if he interferes with this final decision. So how do you make
this choice? As we complete our investigation of a persons salvation
process in Parts 4 and 5, well eventually discover that it starts with
a free-willed act of faith. Well learn that this faith will always result
in a decision to embrace Gods purpose for you (desiring perfect
community with him), to admit your problem (sin and imperfec-
tion), to accept your punishment (knowing evil and dying), to believe
in the one solution that works (Jesus death and resurrection), and to
embrace Gods eternal purpose for you (experiencing perfect commu-
nity with him in Heaven), bringing the process full circle. Youre
closing the loop, coming back to where you were intended to be, using
Gods solution to reinstate his purpose for you. Youre choosing to be
with him and everything he is forever. Youre choosing Heaven. God
freely chose to want a relationship with you, and you freely choose to
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want a relationship with him. How could it work any other way?
Jesus confirms, Now this is eternal life: that they may know you,
the only true God (John 17:3). It is argued that salvation is not
linked to intimately knowing God, simply because the phrase personal
relationship is not found in the Bible.24 But Jesus says otherwise, Paul
says otherwise (Philippians 3:8-11), and the Bible confirms with blunt
certainty that a person must know God to be saved (2 Thessalonians
1:8-9). Of course salvation is linked to a relationship with God! It was
the whole reason he bothered to save us in the first place! The kind
of Heaven where salvation does not involve community with God is
the manmade one, where doing x, y, and z somehow makes you good
enough to get in. Notice that God is uninvolved and unnecessary in
these kinds of manmade salvation, which is why he is largely absent
from the manmade Heavens that result. A lot of food, a lot of harps,
a lot of virgins, a lot of loved ones, a lot of clouds, and a lot of other
ethereal things, but not a lot of God.
Not so with the Godmade Heaven. The throne of God and of the
Lamb will be in the city, and his servants will serve him. They will
see his face, and his name will be on their foreheads. There will be no
more night. They will not need the light of a lamp or the light of the
sun, for the Lord God will give them light. And they will reign for
ever and ever. Gods dwelling place is now among the people, and he
will dwell with them. They will be his people, and God himself will
be with them and be their God. He will wipe every tear from their
eyes. There will be no more death or mourning or crying or pain, for
the old order of things has passed away (Revelation 22:3-5, 21:3-4).
God is present, active, and intimate in the Godmade Heaven, isnt he?
Not off to the side, at the top of that big mountain over there, or only
available by phone, text, or e-mail if our harp strings break or our
virgins get a little too high-maintenance (please pardon my sarcasm!).
God isnt an absentee landlord who looks down from a great height
to see what his tenants are doing.25 No way! Hes right alongside us
enjoying the bliss of perfection, just as we would expect from a God
who wants us to seek, reach out for, find, and know him.
Why else would he consistently use more and more intimate
imagery describing his relationship to us throughout history, from
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be challenged. Ive read through and studied many sacred texts and
many secular tomes. Ive pondered the persistent and popular while
entertaining the fresh and the fringe. After all, both you and I only
know with certainty of one shot we have to get this right! Certainly,
I still have things to learn and still have ideas to explore, and I will,
but one thing is consistent. It doesnt get any better than Jesus, and
whatever is best deserves my devotion now, even as I keep learning.
Sometimes I might feel uncomfortable about what it means, but if
the solution of Jesus is better than what Ive got, then hes my best
shot at truth, at Heaven, and at God. The scope of this book is not
to meticulously examine every option out there, so we wont. But I
actually encourage you to learn about them and consider them for
two reasons. First, you need to know the choices you have. Second,
the more you see how they stack up to Jesus, the more assured and
excited about him I think youll get! I know that societal norms, peer
pressure, and personal preference often sway you away from him;
trust me, I feel it too. However, your eternal purpose and destiny are
way too important to be determined by such transient and unreliable
factors.
But maybe you dont have trouble getting excited about Jesus;
maybe you find it difficult to only get excited about Jesus. Sure, hes
a great solution, but cant there be other solutions at the same time?
Why cant all paths lead to Heaven or God? Why cant Jesus be found
in other worldviews besides Christianity? Love Wins, a book that asks
several similar questions, recalls the story of the ancient Israelites
after they escaped slavery in Egypt. They were in the desert on their
way to the land God promised them, and they ran out of water.
God does this funky miracle where Moses, their apparently very buff
leader, whacks a rock with his staff, and out flows water (Exodus
17:1-6). Speak softly and carry a big stick indeed! Centuries later, Paul
refers back to this rock, equating it with Jesus (1 Corinthians 10:1-
4). Because Paul identifies Jesus as Jesus in the New Testament and
the rock as Jesus in Exodus, it is argued that Paul must think the
message of Jesus can be found everywhere, in all worldviews. Im not
sure how two places means everywhere, and if you currently adhere
to a belief system other than Christianity, youre probably equally
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care of the problem just fine, especially when several of them involve
multiple other gods or no God at all? Why would God ever endure
and sacrifice so much for one solution if most of the others would
be equally as effective and cost him nothing? Why would God accept
any solution that doesnt fulfill his purpose for humanity and doesnt
fix the problem of humanity, when hes got one that does both? He
wouldnt (Acts 4:11-12)! God makes sense. Multiple paths leading to
Heaven doesnt. Second, even if this concept did make sense or even
if God was willing to accept it, its actually impossible. These solutions
or paths are mutually incompatible. Either there is a God, multiple
gods or no God. Either Jesus didnt die, died and stayed dead, or died
and was resurrected. Either humans are purely physical beings or
physical and something else. Either theres an eternal Hell/Heaven,
a non-eternal Hell/Heaven, or no Hell/Heaven. Either one of the
sacred texts is true or none of them are. Either one worldviews moral
code is authoritatively correct or none of them are. Only one item
in each of these sentences can be true, because each irreconcilably
disagrees with the others. 2+2 cant equal both 4 and 5. A few theo-
retical physicists or comic book fans out there might invoke alternate
universes or realities to argue otherwise, but the only universe and
reality they and I know we all exist in is this one, and here only one
of many mutually incompatible solutions can lead to God. Wed best
find the best one! Third, the concept of all paths leading to Heaven
is unnecessary. Weve already seen that Gods solution of Jesus can
heal our hereafters quite well on its own, and were about to see that
he eagerly intends to advertise it to everyone, so that they can get
excited about it too. And if God gives everyone adequate access to the
best solution to their problem, why would they need anything else?
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God the Father beckons a person to community with him while simulta-
neously recognizing her predicament. She is about to be permanently
separated from God by the problem of I, the rejection of knowing God
and what hes all about in favor of what I considers to be betterknowing
not God and therefore evil. The just and logical consequence and punish-
ment is experiencing the evil of falling into separation from an existence
communing with God. Multiple worldviewsall made by humans with
good intentionsare offered as tools to fix the problem. However, aside
from them depending on the woman herself to actually perform the work
of salvation, all three are ineffective in solving the problem anyway. The only
other solution is Jesus, who via the cross can sever her from the problem of
I and its consequence, and he is ready to do so. However, she must freely
demonstrate the faith to move toward the wounded Jesus in order for him
to perform the actual work of salvation with the effectiveness of urgency.
There neither is nor needs to be any other way that will work.
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S o now youre privy to Gods master plan and have heard how his
solution applies to you. Youve been given exposure to the gospel,
but what about those who dont have access to the solution of Jesus in
a way they are capable of comprehending during physical life (termed
meaningful access throughout this book)? What about people who
are too young or mentally unable to understand the plan even if they
do hear it? What about everyone who died before Christ provided a
way out? What about all those folks without meaningful access to
the gospel since then? Does God reach them with the gospel too,
and if so, how? Some argue that these questions are unanswerable
mysteries, but that we can trust that Gods got it all figured out, so
we dont have to. We so desperately want to answer these questions,
but the fact is that God has not revealed what he will or will not do
in these casesthe answers here are beyond our human capacity.1 On
the contrary, we will find that God has revealed a great deal about
his approach to salvation for these folks, and what he says is quite
within our capacity to understand. Many people are content to write
off these issues as mysteries, but it is often only because they are not
motivated to discover all the options that the Bible offers them or
because the constraints of their current beliefs will not allow them to.
We must never avert our eyes from those elements in it (Christianity)
which seem puzzling or repellent; for it will be precisely the puzzling
or the repellent which conceals what we do not yet know and need
to know.2 We need to find answers to the above questions because
they cast doubt on Gods trustworthiness, goodness, consistency, and
rationality. Therefore, mystery is not an adequate response, and it is
not a necessary one either. We have the motivation to discover our
biblical options, and weve rejected any constraints except the Bible
itself. So lets see what answers are available to us!
In answering questions regarding those without meaningful access
to the gospel, we will find that there are two extremes we must
avoid. The first is to assume that God automatically rewards people
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with eternity in Heaven without their ever having heard and accepted
his solution, the message of Jesus. Well explore the potential prob-
lems with this extreme in Chapter 8 when we talk about those who
die very young. The second is to assume that God condemns someone
to eternity in Hell without them ever having heard and understood
the solution of Jesus. For their purposes in this chapter, well observe
two reasons this second extreme cannot be true.
Weve plainly seen that God and his judgments must be just
(Deuteronomy 32:4, 1 Peter 2:23). For God to be partial, he must
violate his own nature and disown himself, things he cannot and
would never do (2 Timothy 2:13). God does not show favoritism
(Romans 2:11), and he reaffirms his disdain for partiality well
over twenty times in the Bible. Do not pervert justice; do not
showpartialityto the poor or favoritism to the great, but judge
your neighbor fairly (Leviticus 19:15). No judge who sets one person
free but sentences another to death, when both similarly committed
murder, would ever be considered impartial or fair in judgment! How
could God be just by including the option of Heaven in one persons
sentence while only allowing another person the option of Hell, when
both are guilty of the same capital offense? He simply cannot if he is
to remain the God of the Bible.
Second, why on earth would God go through the limitation,
humiliation, and torture of becoming a man destined to die for
humanity if he didnt plan on letting most of us know about it
anyway? That would be even more bewildering than someone sacri-
ficing everything to labor her whole life finding a cure for heart
disease, cancer, stroke, and AIDS, only to administer it to a small
group of people before taking the formula with her to the grave.
God makes sense. This doesnt. God does not want only a minority
of lucky individuals to be saved. God wants all men to be saved
and come to a knowledge of the truth, willing that everyone who
looks to Jesus and believes in him shall have eternal life (1 Timothy
2:3-4, John 6:40). Obviously, God would not allow this desire to
be thwarted by a mere lack of exposure, education, or capability.
The ancient Mexican Mayans, the tribal modern Micronesians, the
myriad miscarriages, the mentally moribund, and the immobilized
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who were born and died beforehand, all the way back, before Moses,
before Abraham, before the Jews, and before the great flood, which
is the first biblical story we encounter following that of Adam and
Eves family! Well explore and validate this postmortem evangelism
a lot more throughout this part of the book, but for now you only
need to consider a temporary resting place, in between bodily death
and bodily resurrection, where God can get his gospel to all human
spirits who couldnt get it here.3
And the spirits in 1 Peter 3 were not necessarily the goody-two-
shoes of their day (where did that expression come from anyway?),
as if Jesus wanted to preach only to the deceased who were most
likely to listen. No, hes sharing Gods solution to a group including
those who disobeyed so badly that a flood was sent to reboot the
human race! The Lord saw how great the wickedness of the human
race had become on the earth, and that every inclination of the
thoughts of the human heart was only evil all the time. The Lord
regretted that he had made human beings on the earth, and his
heart was deeply troubled (Genesis 6:5-6). If there were ever people
God would be OK sending to Hell without giving them the gospel,
these would be them! But hes not OK with that, is he? Not only
is he clearly not excited to send the flood; he makes sure these
folks get to hear the message of Jesus, just like everyone else. Paul
confirms that this option will be available to such people without
meaningful access to the gospel when he states that Jesus died for
us so that, whether we are awake (alive) or asleep (dead), we may live
together with him (1 Thessalonians 5:10).
Based on this substantial evangelistic effort and based on what
we know about Gods purpose for humanity, would he not also reveal
the gospel to those living after Jesus who werent able to access and
understand Gods solution for them? After all, the deceased who are
hearing the gospel in 1 Peter 4:6, those who lived before Jesus death
and resurrection, did represent all the folks who had no access to the
gospel up to that time. Of course he would reach such people, then
and now! And since hes God, he can do this in all kinds of different
ways. He sends an angel to tell a Roman centurion how to mean-
ingfully access Jesus message (Acts 10) and uses a vision to bring
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comprehend the choice that theyve been given before theyre judged.
God is just and wants them to be saved. Hell give them all the infor-
mation and understanding they need to make an informed, free-
willed decision.
For some of you this may be unsettling, as you have plenty of
meaningful access to the gospel, are quite capable of understanding
it, but have chosen not to accept it and close the loop on Gods
purpose for you. Biblically, you will not have another chance to do
so between your death and judgment. In the Bible this postmortem
opportunity is only offered to those without meaningful access on
earth to Jesus message. Everyone else has already been justly exposed
to the gospel and encouraged to accept it. For many of you this will
be very comforting, as you may have known people who, as far you
know, were never able to hear or understand Gods solution for them.
Be encouraged, God is just! Youve gotten a chance to understand
the gospel; so will they. For others this may be a bit surprising, as
you had always believed that children or the mentally disabled or the
natives from whatever distant land you can think ofAfrica seems
to be the most popular for some reasonwere automatically saved
because they had no way to understand the gospel. This belief seems
to be most commonly applied to children, probably because people
tend to have a greater emotional reaction to the proposition of chil-
dren going to Hell, rather than the mentally ill or geographically
remote. Obviously, an impartial God would equally apply such auto-
matic salvation to all three groups if there were any way for him to
impartially apply it at all. There isnt, for God does not show favor-
itism (Romans 2:11). He cannot offer automatic salvation to any or
all of these groups because it isnt impartial to offer automatic salva-
tion to anyone in the first place (Deuteronomy 10:17).
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Children surround Jesus, and he tells his disciples, Let the little chil-
dren come to me, and do not hinder them, for the kingdom of God
belongs to such as these. Truly I tell you, anyone who will not
receive the kingdom of God like a little child will never enter it
(Luke 18:16-17). Aside from implying that there will be people who
will never enter Gods kingdom, Jesus is certainly not saying that all
children go to Heaven. The two requirements for Heaven he gives
here are receiving the kingdom of God and doing it like a little child,
not being a little child. Jesus clarifies what it is about being like a child
thats important for salvation in Matthew 18:3-4. Truly I tell you,
unless you change and become like little children, you will never enter
the kingdom of heaven. Therefore, whoever humbles himself like this
child is the greatest in the kingdom of heaven. Clearly its not being a
child or becoming a child thats being commended; its humility like a
childs that gains us entrance into Heaven. Well discover in Chapter
19 that the faith God looks for to begin the salvation process is faith
that he can and will do what he says he will do, and that what he
says is the best. Is that not the same humble faith that children have
when they approach an adult, such as these children coming to Jesus?
Children approach adults in humility, desiring attention or help and
considering the adult to be trustworthy and to know what is best to
do. God requires that we have this same humble faith, not that we
shrink and suddenly become younger, although many of us would be
OK with that too!
Some point to 2 Samuel 12:15-23 to suggest that all deceased chil-
dren go to Heaven. 4-5 King Davids infant son is sick, so David spends
seven days fasting and praying. However, his servants come to him at
the end of this time and tell him that the child is dead. David says, I
will go to him, but he will not return to me. Since it is assumed that
Davids final destination is Heaven, the statement I will go to him
is sometimes taken to mean that he will meet his son there someday.
However, David could simply be saying that hell eventually join the
child in death. Additionally, Davids son would not have been in the
current heaven or Heaven yet anyway. Nor would he have been in
Hell. This part of the book is all about exploring where people go
immediately after they die, child or adult, and well discover that it
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turns out to be none of these places! The Bible is clear that David
died but did not ascend to heaven, so even if he will go to his son,
this would not take place in the current heaven (Acts 2:29-35). More-
over, scholars confirm that neither David nor the beliefs of his culture
would have considered his son to have gone to the current heaven
or Heaven either.6 Therefore, this passage certainly cannot be used
to claim that all deceased children go to either of these postmortem
locales.
Another passage where automatic salvation of children is addressed
is 1 Corinthians 7:12-16, when Paul teaches that an unbelieving
spouse of a Christian is sanctified and that their children are holy.
What this passage means is by no means universally agreed upon,
but there are four things we can ascertain. First, Paul intently makes
it known in this chapter (uniquely in the Bible) that what he is saying
here is his personal opinion, not necessarily the words of God, so the
concept of children being holy, whatever it means, is Pauls take on
the matter, which carries no more divine authority than your take or
mine. Second, Paul is clear in the last two verses that this passage
does not mean that being in a family containing a Christian auto-
matically gets you saved, which is what we would be assuming if holy
did mean saved. Third, holy is a term that simply means set apart,
applied to a huge variety of things throughout the Bible, such as
God, the Sabbath, plots of land, utensils, altars, hills, names, temples,
kisses, angels, and in our case, children. Since no other item on this
list can or needs to undergo salvation, we shouldnt assume that
holy means saved for children either. Finally, the children are only
considered holy if there is at least one believing parent. Otherwise,
your children would be unclean, not holy. Unclean does not mean
damned, just as holy does not mean saved. And if holy did mean
saved, children of two unbelieving parents would not be either auto-
matically holy or saved. So if it has anything to say in the matter,
this passage actually proves that there is not automatic salvation for
all children.7
Two other references are sometimes thought to suggest a poten-
tial link between children and salvation. First, in Matthew 21:15-16,
Jesus quotes Psalm 8:2, From the lips of children and infantsyou,
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given that these three humans are among the most godly people in
the Bible, even if they are considered saved as young tots, there is
absolutely no reason to extrapolate this salvation to all children. We
know that a person is saved when the Holy Spirit comes to perma-
nently dwell in them. Salvation is always followed by this event, which
is why some hold that Luke 1:15 teaches that all children are saved (2
Corinthians 1:21-22, 5:5). But Ephesians 1:13-14 gives us two signifi-
cant prerequisites for receiving the Holy Spirit in this irrevocable way.
You also were included in Christ when you heard the message of truth,
the gospel of your salvation. When you believed, you were marked in
him with a seal, the promised Holy Spirit, who is a deposit guaran-
teeing our inheritance. The fetuses above did not hear the message
of truth and certainly werent able to believe it; therefore, they could
not have been permanently indwelled with the Holy Spirit to guar-
antee their salvation. And theres an even bigger problem. If all chil-
dren are marked with the seal of the Holy Spirit, guaranteeing
salvation, then every human would have to be saved. The Holy Spir-
its indwelling associated with salvation is a seal and a guarantee;
he will never leave that person. Neither the saved nor the Spirit
could ever go to Hell; it is a place for the unsaved where God is
absent. Therefore, the person who believes that Luke 1:15 teaches that
all children are automatically saved is forced to adopt universalism,
which is pervasively prohibited in the Bible (Matthew 7:13-14, John
14:6, Acts 4:11-12, 2 Thessalonians 1:6-10).
Besides, its not hard to explain the state of these fetuses without
invoking in utero salvation anyway. In Jeremiahs case, God knows
him before hes born. Well of course he does; he did create him after
all! God has a pretty extensive understanding of all people before
theyre born, particularly if he has big plans for them, like he did
for Jeremiah, David, and especially John the Baptist. What we arent
assured of is that Jeremiah knew God at this time, so we have no
reason to believe that he is saved in the womb (John 17:3). Similarly,
David is also acknowledging that God knew him, protected him, and
was accomplishing his purposes for David since before he was born.
God was Davids God, overseeing his provision and plans for David,
even though David wasnt able to hear this truth or believe it yet
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to be saved. As for John the Baptist, Luke 1:15 is just one of many
examples throughout the Bible of the Holy Spirit temporarily coming
upon humansboth saved and unsavedto prompt a specific action
that God desired. This action of Gods Spirit is clearly different from
permanently indwelling a believer for salvation.
For instance, Bezalel was filled with the Spirit of God for the
singular purpose of bestowing skills of design, metallurgy, gemwork,
woodcraft, and teaching in order to build the tabernacle (Exodus
31:1-5, 35:30-33). Seventy elders traveling with the Israelites received
the Holy Spirit in order to prophecy in their camp. When the Spirit
rested on them, they prophesiedbut did not do so again, proving
the transient presence of the Holy Spirit within them (Number
11:24-26). Likewise, God changed Sauls heart and sends his Spirit
powerfully upon him to prophecy, but we know that this was not
connected with salvation, both because the Spirit comes on Saul
multiple times and because eventually theSpiritof the Lord had
departed from Saul (1 Samuel 10:10, 11:6, 16:13-14). Balaam was a
man who was summoned by a king to curse Israel, but the Spirit of
God came upon him, causing him to bless Israel instead (Number
23:27-24:9). Four times he prophesies, but only the third time are
we told that the Holy Spirit is involved, suggesting a transient pres-
ence. And since we learn later that he practiced divination, loved
the wages of wickedness, helped entice the Israelites to sin, and is
listed with people who end up in Hell, the temporary presence of the
Holy Spirit in a human who will not be saved is confirmed (Joshua
13:22, 2 Peter 2:15, Revelation 2:14, Jude 1:7-13). There are at least
fifteen other separate accounts within the Old Testament when the
Holy Spirit comes upon people, not to bring salvation, but to prompt
specific deeds of strength, deliverance, prophecies, or encouragement.
And these all occur prior to Pentecost, the day when the Holy Spirit
began permanently indwelling believers shortly after Jesus resurrec-
tion (Acts 2:1-4). The gestation of John the Baptist occurs before this
as well. So when taken in context with the rest of the Bible, Luke
1:15 simply shares that the Holy Spirit came upon John in utero, as
he came upon the folks above, to bring deliverance by introducing
Jesus to the world, to both fulfill and induce prophecy, and to prompt
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could accept or reject. This revelation would occur during physical life
for those who have meaningful access to the information they need or
between physical death and judgment day for those who dont.
Our emotions are not the only reason we feel drawn to accept a
concept that is biblically problematic. We are also taught these concepts
by those who we perceive to have authority. Unfortunately, such
authority does not necessarily translate to accuracy, and our experien-
tial and emotional biases are always at work to sway us from biblical
teaching.10 For example, in Randy Alcorns Heaven, you can almost feel
the tension between his desires and his knowledge of Gods words. He
admits that children need to but cant be saved without faith in Christ.
He quotes others in agreement. He acknowledges that the Bible makes
no reference to an age of accountability. He rejects the universalism
that is forced by the automatic salvation of children. He is concerned
and has written specifically about the dangerous aspects of this
doctrine. He even asks the question that may have lingered in your
mind while reading this chapter: If children do go to heaven when
they die, then why doesnt God tell us that directly? Both he and the
reader seem primed and ready to reject this concept. And then in an
inexplicable total reversal, especially in the light of everything weve
reviewed above, he concludes, I believe God makes a special provision
for children to welcome them into heaven. How is this possible given
everything hes just conceded? He doesnt tell us. Instead, he appeals
to our emotions, envisioning a heaven where many people will meet
with their children who were aborted or their children who died in
miscarriages, reunited with children who died at an early age who
will grab our hands and show us around the present heaven and
exist in a place where well enjoy each others company and experi-
ence its wonder together.11 Of course, this sounds pleasant, and we
all might think we want to believe it, but there are many things people
want to believe about the Bible that it clearly does not condone. And
do we really want to believe in automatic pediatric salvation anyway?
Its unavoidable consequences are not as dispensable as Heaven portrays
them, are they?*
* Randy Alcorn offers many valuable insights regarding Heaven and many
other topics, and I mean no disrespect to him, as elaborated upon here. 12
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as they live. Our spirits are also trapped within a world of knowing
and understanding evil, the only filter through which they gain infor-
mation and the only context in which they can process it. There-
fore, this part of us imbued with free will is predisposed to sin and
is inclined to experience evil and understand it in whatever way it
is capable, even if that can never be physically expressed to others.
Every parent knows how shockingly early children exhibit disobe-
dience and rebellion. As I write this, my son is 19 months old, and
as great a kid as he is, his tendency toward defiance and choosing
to experience anything other than his fathers will is obvious. That
sounds exactly like our description of sin, doesnt it? Surely I was
sinful atbirth, sinful from the time my mother conceived me (Psalm
51:5). Humanity, once having chosen selfishness, was bent in that
direction.13 Knowing evil is every persons modus operandi, our MO, or
our mode of operating for those of you who really dislike Latin. This
imperfection is reflected in our motives, thoughts, and actions contin-
uously, and without some sort of extraterrestrial injection of perfec-
tion to redirect us, our MO will never change.
This inclination toward evil bears the theological terms sinful
nature, original sin, or for those looking for a real pick-me-up,
total depravity! Since only the first is a term youll see in the Bible,
well stick with that one. Different connotations may come to mind
when you read sinful nature, so let me explain what I mean by it.
Every free-willed human that has been born was born after Adam
and Eve sinned, so essentially all humans are physically and spiritu-
ally imperfect, inclined to think and act to know and understand evil.
They naturally sin; they have a sinful nature. The Lord saw how
great the wickedness of the human race had become on the earth,
and that every inclination of the thoughts of the human heart was
only evil all the time (Genesis 6:5). The concept of a sinful nature is
very often assumed or taught, but without any rationalization for why
it exists in the first place. I dont know that the explanation provided
above is right, but at least we have one, and I hope it makes sense
to both of us. However, as our sinful nature may still be either too
unfamiliar or too familiar to you, Id like to make four clarifications
to clear up any confusion.
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First, the sinful nature is not a state of guilt that was inherited
from Adam and Eve through some sort of spiritual DNA that passes
on to ones children.14 Adam and Eves sinning spirits did not have
spiritual sex that made little Cain, Abel, and Seth sinful spirits in a
spiritual uterus. We dont have a sinful nature because Adam, Eve,
or our parents did. We are imperfect and inclined to evil because we
are entities that arose in a world that is an imperfect experience of
evil. Adam and Eve were originally responsible for that world, as it
was made imperfect so that they could know and understand the evil
that they had chosen, which is why the result of one trespass was
condemnation for all men (Romans 5:18). But every human after
themincluding you and mecontinually perpetuates that imperfec-
tion multiple times a day.
Second, the sinful nature is not a distinct component of our being,
like a spiritual spleen. We have a body and a spirit, the latter being
similar to the soul or mind. A beings nature is not a discrete part of
it; its what that being is all about, what characterizes it. When we
talk about Gods nature, we dont speak of organs; we speak of attri-
butes, like mercy, justice, and love. These are what God is all about,
the inclinations that guide his actionshis MO. The human sinful
nature is imperfection inclined toward evil; its all about under-
standing and knowing evil.
Third, our sinful nature does not force us to sin. It is a predispo-
sition to sin. Our free will is ultimately responsible for sin, but our
sinful nature makes it a lot harder for our free will to say no. So we
cannot blame Adam and Eve for our sin; we can only blame them
for making it more difficult to reject sin. However, every time we sin,
we perpetuate the imperfection of our world, which helps to perpet-
uate sinful natures in those born after us, who can then blame us
for the same thing. This difficulty rejecting sin is why humans will
never live perfect lives, despite their best efforts. For I know that
good itself does not dwell in me, that is, in my sinful nature. For I
have the desire to do what is good, but I cannot carry it out. For I do
not do the good I want to do, but the evil I do not want to dothis
I keep on doing (Romans 7:18-19). Is there any human who doesnt
identify with this struggle? No, because we all have a sinful nature!
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This evil inclination is also why God sending his Spirit to dwell in
Christians is so crucial. Our sinful nature remains when we become
Christians, but we are to put to death, therefore, whatever belongs to
your earthly nature (Colossians 3:5). For if you live according to the
sinful nature, you will die; but if by the Spirit youput to deaththe
misdeeds of the body, you will live (Romans 8:13). So I say, live by
the Spirit, and you will not gratify the desires of the sinful nature.
For the sinful nature desires what is contrary to the Spirit, and the
Spirit what is contrary to the sinful nature (Galatians 5:16-17). The
Holy Spirit is the injection of perfection from outside our imperfect
world that allows us to much more successfully break free of our
inclination to evil caused by our world. He frees us from our MO to
operate according to Gods MOGods attributes and inclinations.
Fourth, although our sinful nature is not responsible for our sin,
its imperfection and evil inclinations disqualify every human being
from Heaven. A place of perfect community with God cannot include
spiritual imperfection and evil inclination (we would have shed our
physical imperfection by then). So even before an individual has used
his free will to sin, his sinful nature has already sealed his need for
Gods solution of Jesus and the permanent indwelling of the Holy
Spirit. Why do you think this solution had to be God in human
form? Only a divine human, conceived by the Holy Spirit and able
to reason and act independently of the imperfect filter by which we
gain and process information offered by this earthly experience, could
be a reliable sinless savior without a sinful nature, one deserving of
Heaven (Matthew 1:20-21). Jesus did not have a sinful nature and
never chose to sin; therefore, he is perfectly capable of saving us.
The rest of us all possess sinful natures and imperfect spirits, unfit
for Heaven because there can be no tainted perceptions of God and
good and no inclination toward evil present there to mar its perfec-
tion. This is the primary reason that those who die very young or
those who die with lifelong mental incapacitation are not perfect
and need a way to understand and accept the message of Jesus to
be made perfect. Besides, whether their spirit chooses to sin during
physical life or between death and judgment, their sinful nature
certainly inclines them to do so at any time. They will eventually sin
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we will learn that the Bible persistently teaches that human beings
do not go to either Hell or the current heaven (or the New Earth)
immediately after dying. For those that are surprised to hear this, I
assure you, it sounds more radical than it really is. By the end of this
part of the book, I think youll agree that what Im proposing is not
much different from the common notion that right after death, those
destined for Hell go somewhere hellish and those destined for Heaven
go somewhere heavenly, where they can remember and observe the
living. So if the next few chapters present new or foreign ideas to
you, remind yourself that they will conclude on a relatively familiar
notebut also on a more biblically consistent and logically powerful
note. The interval between life on earth and life in our eternal desti-
nations clearly does exist in the Bible and for several good reasons,
not the least of which is to allow us to answer yet more crucial ques-
tions concerning the afterlife that we couldnt otherwise. And of all
the people who would know the answers, Jesus has the most to say.
Regarding those who had already died, Jesus says, No one has
ever gone into heaven except the one who came from heaventhe
Son of Man (John 3:13). When Jesuswho called himself the Son
of Manspoke these words, he was the only human who had been
to the current heaven. Regarding his followers who would die after
that time he says, Where I am going, you cannot follow now, but
you will follow later (John 13:36). Jesus would soon ascend to be
with God the Father, where his disciples cant go yet, but they will
follow later. Why cant they go yet, and when will they be able to
go? Jesus explains, A time is coming when all who are in their
graves will hear Gods voice and come outthose who have done
what is good will rise to live, and those who have done what is evil
will rise to be condemned (John 5:28-29). For my Fathers will is
that everyone who looks to the Son and believes in him shall have
eternal life, and I will raise them up at the last day (John 6:40).
God has set a day when he will judge the world (Acts 17:31), and
all who have died before then will be raised on that last day to be
judged. In Hebrews 11 we are given a long list of individuals who
were commended for great faith in God to their dying day and who
were looking forward to being with him. They were longing for a
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ground and decay when we die, but our spirits dont return to God
until judgment day.*
Jesus promises his disciples that he is going to the current heaven
to prepare a place for them. And if I go and prepare a place for
you, I will come back and take you to be with me that you also may
be where I am (John 14:3). His disciples dont go to be with him
until after the second coming of Jesus, not before. Human salvation
is only ready to be revealed in the last time (1 Peter 1:4-6). Paul
confirms this. Brothers and sisters, we do not want you to be unin-
formed about those who sleep in death, so that you do not grieve like
the rest of mankind, who have no hope. For we believe that Jesus
died and rose again, and so we believe that God will bring with
Jesus those who have fallen asleep in him. According to the Lords
word, we tell you that we who are still alive, who are left until
the coming of the Lord, will certainly not precede those who have
fallen asleep. For the Lord himself will come down from Heaven,
with a loud command, with the voice of the archangel and with the
trumpet call of God, and the dead in Christ will rise first. After that,
we who are still alive and are left will be caught up together with
them in the clouds to meet the Lord in the air. And so we will be
with the Lord forever. Therefore encourage one another with these
words (1 Thessalonians 4:13-18). Note that the only human to come
down from heaven is Jesus, which means that no other humans
were in the current heaven to descend with him and meet us, even
though some claim this.18 God will not send with Jesus those who
have fallen asleep in him; he will bring them to Heaven with Jesus
after they are resurrected. The text even directly parallels their resur-
rection, which brings them to Heaven, with Jesus resurrection prior
to his ascension, which brings him to the current heaven. Jesus does
not resurrect in spirit, leave his body behind, and go to the current
heaven, thereby enabling our spirits to leave our bodies behind upon
dying and go there too. Jesus resurrects in his imperishable body to
go to the current heaven, enabling our spirits to be resurrected in our
* If youre wondering if people who were brought back to life in the Bible
were able to go to the current heaven or if Jesus resurrection enables humans
to go there before judgment day, youll find this helpful. 16
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the New Earth, and now we know that it doesnt happen right after
each of us dies.
Scholars and philosophers agree. In the two-stage process of the
afterlife, resurrection isnt life after death; it is life after life after
death.19 Eternal life could only mean the body coming back to life
on judgment day, when the righteous dead wake up to enjoy a
kingdom of God.20 This just makes sense. Obviously, we dont all die
at even remotely the same time, and its clear from multiple verses
above that there is only one judgment day. We wont know when it is
until it comesonly God knows thatbut it will come, and we will all
be resurrected to participate in it (Matthew 24:35-36). As the Bible,
scholars, and philosophers concur, despite the common belief amongst
Christians that theyll go directly to heaven when they die, the
orthodox monotheisms actually teach that the trip to the next world
is a two-part journey. You go somewhere when you die. And then
you go to another place at the end of the world.21 We live, we die, we
wait, we rise, we are judged, and lastly we go to our final destination
(and unlike the movie series, it really is final).
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Elijah went is into the sky, based on the text. And whirlwinds dont
exactly have the ability to whisk someone through the earths atmo-
sphere and across outer space, since there is no air to whirl there. It
would be much different if the verse said and then Elijah died and
went to heaven. In this case, Elijah would have no business being
in the sky, and heaven would much more likely mean the highest
heaven. But when you toss a whirlwind into the story, going airborne
is expected.
Next, of all the hundreds of other times the Old Testament
mentions heaven, how many talk about a human going there immedi-
ately upon dying? Zero. Double-check me if you wish. To the Hebrew
writers, the third heaven was a place for God, not humans. The
highest heavens belong to the Lord,but the earth he has given to
mankind (Psalm 115:16). These writers taught that humans went
to the realm of the dead called Sheol when they died, and anything
that happened after that was somewhat uncertain to them. Even in
Old Testament speculations that we have about humans joining God
someday in the future, the humans go to Sheol first (1 Samuel 2:6,
Job 14:13-17, 19:26, Psalm 49:15, 71:20). This belief of the Hebrews
is consistently maintained (Psalm 89:48), so it wouldnt make sense
for them to suddenly depart from it only in Elijahs case without any
explanation. Why not break the rule for Abraham, the first Jew? Why
not for Moses, the great liberator and lawgiver? Because going to the
current heaven was a foreign concept to the Hebrew writers, so its
quite unlikely they would tell us that Elijah went there.
The fourth reason the destination of Elijahs whirlwind tour was
most likely the sky is that Jesus says he didnt go to heaven. No one
has ever gone into heaven except the one who came from heaventhe
Son of Man (John 3:13). Being God, Jesus is clearly speaking of the
third heaven.
Finally, Elijahs imperfect, physical body couldnt exist in the
perfect current heaven anyway. So the terminology and context of
2 Kings 2:11, the Hebrews understanding of heaven, Jesus himself,
and the futility of transporting a perishable body to the current
heaven all demonstrate that Elijah was simply taken up into the sky
by the whirlwind, perhaps as a way to supernaturally confirm Gods
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that he did not experience death may simply refer to the fact that
he will have eternal life in Heaven, just like the claim that Chris-
tians will never die refers to the same. Interestingly, the Genesis
account of Enoch does not specifically claim that he doesnt die. Its
not until after Jesus promise was made in John 11:26 that we learn
this in Hebrews. Could it be that the author of Hebrews, unlike the
author of Genesis, was able to add this detail about Enoch because
Jesus promise now existed to reveal that the saved would not expe-
rience death by inheriting eternal life? Sure, why not? And regard-
less of what happened when Enoch was taken, we now have plenty
of reasons to believe that it was not to the current heaven. For the
authors of the Torah (including Genesis), heaven was the home of God
and his angels, but it was not the dwelling of humans or anything
resembling humans. The patriarchs had no heaven, because the
current heaven was inaccessible and forbidden.24-25
We can conclude then that the examples of Paul, Elijah, and Enoch
offer no biblically consistent proof that they went to the current
heaven immediately following death. Besides, you have to admit that
these are three very unique circumstances, and these accounts should
hardly serve as the standard model for all humans anyway. Regarding
Elijah and Enoch, it has even been argued from the scholarly stand-
point that, wherever they were taken, there is no doubt that they
are meant to be exceptions.26 After all, how many folks do you know
who were whisked away by God or who were slurped up to heaven by
a tornado? Unless you live in an Oklahoma trailer park, your answers
probably something less than one!
13
A lright, weve dealt with the top three; how about the bottom five?
What about those who seem to be already in or headed for the
current heaven, not while alive, but after they die? The bottom five
are a group of martyred saints described in the biblical book of Reve-
lation, Paul, Stephen, Elijah with Moses, and the repentant criminal
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who was crucified next to Jesus. Since the account of the criminal
explains an important aspect of the afterlife that well unpack in
Chapter 15, well address him there. For now lets take a look at the
first four.
There are four passages in Revelation definitively confirming that
at least some humans are in the current heaven before judgment
day, and they all seem to be referring to the same people group:
martyrs who are uniquely resurrected before the rest of humanity to
help Jesus rule over the earth for a period of time prior to judgment
day (Revelation 7:9-17, 14:1-5, 15:2-4, 20:4-6). Presumably because
of their sacrifice, they are the only humans who take part in this
first resurrection, although it still does not occur until the apoca-
lypse has already begun. They came to life (the first resurrection) and
reigned with Christ a thousand years. The rest of the dead did not
come to life (the second resurrection on judgment day) until the thousand
years were ended (Revelation 20:4-5). We first meet these martyrs
in Revelation 6:9-11, and I do not include this passage with the four
above because we have several indications that these saints are not
in the current heaven at this point. Although some use this passage
to argue that there are humans there right now, the demeanor and
circumstances of the martyrs here is vastly different than in the
other four passages, where they clearly are in the current heaven.
Lets take a closer look.
In Revelation 6:9-11, the apostle John sees under the altar the
souls of those who had been slain because of the word of God and
the testimony they had maintained. Parts of Johns vision in Reve-
lation take place in the current heaven, so some assume that these
martyrs are there too. But if they are with a perfect God in his
perfect heaven, why are they crying out in sorrow and frustration?
And why are they under an altar? Altars are big piles of heavy rocks
that are firmly situated on the ground, not fluffy, floating objects
you can happily stroll under in the current heaven! To be under an
altar is to be in the ground, and this makes sense once we consider
the association between the altar and these saints. Whether symboli-
cally or literally, their lives were sacrificed like an animal on an altar
as a result of persecution for their faith. These sacrifices did not
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take place in the current heaven, but on earth, and these martyrs are
most likely under a symbolic or literal earthly altar because that is
where they died and entered Sheol, the Jews underground realm of
the dead. Even John distinguishes those who are in heaven from
those who are under the earth right before introducing us to these
saints (Revelation 5:3)! Repeatedly throughout Revelation, he is able
to see events occurring in the current heaven and on earth at the
same time (e.g. Revelation 12:1-17), so it shouldnt surprise us that
he can simultaneously see both whats going on in the former and
these saints response to it on the latter. And immediately following
the description of these saints, the earth is precisely where Johns
eyes are looking (Revelation 6:12-17). The saints called out in a loud
voice to God because they clearly werent in community with him
in the current heaven! In fact, we are given a very detailed account
of its inhabitants at this time from Revelation 5:1 all the way up to
this passage. No definitive non-Jesus human presence is evident at all,
which is exactly what we would expect in the Jewish concept of this
heaven of heavens. God is there, as well as millions of angels and
even creatures, enjoying a more impressive musical display than you
ever thought possible! So if humans are present, is everyone having
a great time except them? The celebration occurring there sounds
nothing like what the martyrs are experiencing, does it?
Maybe thats because it isnt. These sorrowful, frustrated saints
who are stuck under an altar associated with their death on earth
dont really seem to be at the starkly non-human party in the current
heaven, do they? Rather, these souls are more likely spirits waiting
in Sheol, unsurprisingly operating according to the same biblical post-
mortem process as every other human. Indeed, scholarly interpreta-
tion asserts that Revelation 6:9-11 speaks, as do many Jewish writ-
ings of the period, of the dead waiting patiently, and sometimes not
so patiently, for the time when they will finally be raised to new
life.27 Moreover, the response to the saints frustration is not an invi-
tation to join the heavenly fiesta, as would be expected if they were
present to simply walk out onto the dance floor. Instead, they are
told to wait, until the number of martyrs God wants to take part in
the first resurrection have died to join them in Sheol. Only after all
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their sleep (Job 14:12). Obviously Daniel and the rest of mankind
sleep and rise as people, not just bodies. Bodies alone cannot rest,
they cannot be awoken or aroused from the sleep of death by Jesus
return, and they cannot hear his voice and come out (John 5:28-
29). But people possessing both a body and a spirit can, and they do
so to receive their allotted inheritance. Therefore, neither everlasting
contempt in Hell nor everlasting life in the current heaven or eternal
Heaven begins until such a resurrection occurs. Clearly, then, the
idea of a waiting placeor perhaps it should be called a process
that occupied the space between death and heaven had existed for
hundreds of years in monotheistic religion.42 This is the way God
runs the biblical hereafter. Without exception, we all live, we all die,
we all wait, we all rise, we all are judged, and lastly we all go to our
final destination.
14
S o its plain that we essentially all rise at the end for the purpose
of humanitys final judgment. But why does God wait until the
last day to judge us and send us to our eternal fates? Why doesnt he
just send us right after death to Hell, Heaven, or a place where those
without meaningful access to the gospel on earth hear it immediately
before theyre jettisoned off to Hell or Heaven too? The answers to
these questions are more curiosities than necessities in understanding
Gods grand scheme for us, but they do allow us to tie up a few loose
ends and provide a great overview for the next two chapters, so lets
look at them. There are at least two reasons for God to have one
and only oneday of judgment.
First, Gods judgment of human beings seems inseparably inter-
woven with several major one-time events, such as the destruction of
the earth, the final doom of Satan and death, and the introduction
of the New Earth. If the grand scheme of God necessitates the judg-
ment of human beings at a specific time within these events, then
the judgment of individual humans and their assignments to Hell or
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will go to heaven right after they die if he wanted to? But he never
says that at all! And he doesnt because we dont.
What about Gehenna, the final destination of Hell? Jesus warns us
a lot about not going to this place, but the only time we are actually
told of humans present in the eternal lake of fire is after judgment day
(Revelation 20:11-15). And since God will hold the unrighteous for
punishment on the day of judgmentnot in Hell, but apparently in
a place called Tartarus (2 Peter 2:4-9, Isaiah 24:19-22)there really
doesnt seem to be a purpose for Gehenna to exist at all until after
the last day, does there? Consistently, even on judgment day, Jesus
confirms to humans who are about to go to Hell that it still has
merely been prepared for the devil and his angels, not inhabited by
them, and certainly not by humans yet either (Matthew 25:41-46).
We know that God never intended for any humans to go to Hell, but
clearly some will choose to join Satan and his demons there. There-
fore, if Hell does exist right now, its empty, so why create it to just
sit there long before it will even be inhabited?
So God chooses to wait until the last day to judge everyone at
once, primarily because neither Heaven nor Hell are ready to be
inhabited yet. Our physical bodies die, our spirits go to their place of
waiting, and at the time of the final judgment of humanity, our spirits
will be raised and joined with imperishable, spiritual bodies. Those
who are saved will inhabit the flawless New Earth, clothed with our
heavenly dwelling, so that what is mortal may be swallowed up by
life (1 Corinthians 15:42-54, 2 Corinthians 5:4).
To me, the notion of a single judgment day for pretty much every
human is sublimely simple. Every mention of final human judgment
in the Bible, with the understandable exception of the martyrs of
the first resurrection, fits nicely within this concept. However, for
some folks this is a hard realization to accept. Why? Perhaps many
of them are only familiar with or open to the notion that humans
must go to Hell or the current heaven before this final judgment. If
so, they are forced to fragment judgment day into several lesser judg-
mentsat different times and involving different peopleto account
for all the examples they use of folks allegedly arriving in these
places prior to the last day. As we sample these judgments, youll see
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where everybody went after dying. Who can live and not see death,or
who can escape the power of Sheol (Psalm 89:48)? Some felt that
existence ended there without hope for both the righteous and the
unrighteous, while others believed that something more followed
(Psalm 6:5, Isaiah 38:18, 1 Samuel 2:6, Job 14:13-17, 19:26, Psalm
21:1-4, 49:15, 71:20, 133:3). Well demonstrate in Chapter 24 why this
uncertainty regarding the afterlife for these Old Testament writers
was not only understandable but also expected without the context of
Jesus accomplishments. For now it is only important to understand
that these folks are unanimous in their confirmation of Sheol and
that everyone goes thereat least temporarily. Well, guess how Sheol
was translated when the Hebrew Old Testament was rendered into
Greek? Guess how it was translated in the Greek writings of Jose-
phus and Philoa Jewish historian and philosopher respectivelywho
both wrote around the time of Jesus? Its translated as Hades! Hades
is a Greek New Testament term, and although it became more well-
defined over time, as Sheol did to the Jews, the Greeks always consid-
ered it where the dead go, both the virtuous and the sinners.47-48
Everybody goes to Sheol/Hades when they kick the bucket, which is
why they are used synonymously by scholars, in the Bible, and in this
book. 49 Jesus himself tells us that the dead bury their own dead
(Matthew 8:22). The realm of the dead below is all astirto meet you
at your coming;it rouses the spirits of the departed to greet you
all those who were leaders in the world;it makes them rise from
their thronesall those who were kings over the nations. They will
all respond,they will say to you,You also have become weak, as we
are;you have become like us (Isaiah 14:9-10).
Because some are reluctant to accept that people dont go to the
current heaven right after dying, they consider Sheol/Hades to be
Hell, teach that only the wicked are there, and otherwise ignore its
role in the hereafter.50-51 But hell is not a good translation of hades,
which is never employed in connection with the final state of punish-
ment.52-53 As weve already clearly demonstrated, as the Bible teaches,
and as the ancient Jews (and Greeks) maintained, Sheol includes the
saved as well as the unsaved (Genesis 37:35, 42:38, Isaiah 38:10,
Jonah 2:6). Aside from our physical existence here, Jews believed
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that Gehenna, not Tartarus of Hades, is the forever Hell, the lake
of fire into which the non-eternal Hadesand therefore Tartarus
is eventually cast (Revelation 20:14). As such, neither Hades nor
Tartarus can be equated with Hell in the Bible. So if the rich man is
trapped in torment in Hades, and Hades cant be Hell, then where is
the only place he could be? Tartarus, of course.
What about Lazarus? Well, when he died, he went to Abrahams
side. The Bible is clear that Abraham is saved (Galatians 3:6-9), but
we know its also clear that hes not in the current heaven. After
all, if he were, wouldnt we expect him and Lazarus to be at Gods
side, rather than Lazarus going to Abrahams side? God is absent
from this story because the current heaven is absent from this story.
Abraham died...and was gathered to his people. But not, as far as
the Bible indicates, to God. For the authors of the Torah, heaven
was the home of God and his angels, but it was not the dwelling of
humans or anything resembling humans.69 So where are Lazarus
and Abraham? Paradise of course, a place sensibly referred to as
Abrahams Bosom, which is in the New Testament and in Jewish
writings a term signifying the abode of bliss in the other world.70
It is plain that Abraham is here viewed as the warden of para-
dise.71 As with Jesus and the convict, Lazarus and Abraham arrived
in a postmortem Paradise, a state in which the dead are held firmly
within the conscious love of God. While some desire to call this state
heaven, we must note once more how interesting it is that the New
Testament routinely doesnt call it that and uses the word heaven in
other ways.72
This explains why the rich man and Lazarus can see each other.
Theyre both in Sheol/Hades! Those who insist that Hades is really
Hell and that Paradise is really the current heaven, simply because
they believe that people should go to these places right after they die,
are trapped by this story. The problem with a strictly literal interpre-
tation of this passage is that it presses too far, suggesting that...people
in Heaven and Hell talk to each other. The problem with a strictly
figurative interpretation is that it makes it difficult to know what, if
anything, to take seriously.73 But if we can open-mindedly accept that
the Bible doesnt teach that people go to either place right after dying,
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he would return to do the same for all future folks without such
exposure to the gospel during life. Could this passage be referring to
Lugg then? Of course!
As Peter himself continues to elaborate, The gospel was preached
even to those who are now dead, so that they might be judged according
to human standards in regard to the body, but live according to God
in regard to the spirit (1 Peter 4:6). How else could God use Jesus to
show mercy to the Jews dead ancestors, as he does in Luke 1:67-72?
And concerning people who do have meaningful access to the gospel,
how else could it have been better for them not to have known the
way of righteousness, than to have known it and then to turn their
backs on the sacred command that was passed on to them (2 Peter
2:20-21), without an alternative to Tartarus and Hell where people
could go who couldnt know the gospel while alive? Paul appears to
allude to Lugg as well. He tells us that before Jesus resurrection, God
overlooked peoples ignorant idol worship, but now he commands
all people everywhere to repent. For he has set a day when he will
judge the world with justice by the man he has appointed (Acts
17:16, 29-30). This overlooking of Gods does not mean that all idol-
ators before Jesus time are automatically saved, because the whole
world is judged according to repentance associated with the message
of Jesus, the man God has appointed, and these folks are still subject
to that judgment. Not to mention that overlooking the sins of some
people before Jesus time and condemning other people for the same
sins after Jesus time isnt exactly judging the world with justice.
However, since God overlooked these idolators sins, they obviously
arent automatically damned either. So what is the only way that he
could have overlooked their sins yet still judged them with justice via
the gospel? Lugg, a place where the eternal destiny of these deceased
would be overlooked until their ignorance was able to be informed by
Jesus preaching to them, allowing them to be judged according to the
same criterion as everyone who had meaningful access to the gospel
during life.
Even Jesus himself seems to emphasize Lugg. A time is coming
and has now come when the dead will hear the voice of the Son
of God and those who hear will live. For as the Father has life in
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himself, so he has granted the Son also to have life in himself. And
he has given him authority to judge because he is the Son of Man.
Do not be amazed at this, for a time is coming when all who are in
their graves will hear his voice and come outthose who have done
what is good will rise to live, and those who have done what is evil
will rise to be condemned (John 5:25-29). Clearly, the time Jesus said
has now come cannot be the same as the time when all who are
in their graves will hear his voice and come out, as the latter has
not yet occurred. Because Jesus was about to provide his solution to
sin through his death and resurrection, he refers to a first time that
had now come for him to go to the dead, so that those who wanted
to hear his messagebut hadnt been able to yetwould eventually
rise to live! Obviously, this talk of resurrection must have surprised
some Jews, who studied the Old Testament and therefore werent used
to such certainty regarding the dead being raised. Jesus calms them
down, only to tell them of a second time thats coming, one that had
apparently not come yet, when all the dead will rise for final judg-
ment. So the first time already came with Jesus, allowing the dead
to hear his message so that they could obtain life, although theres
no mention of them coming out of their graves yet. That sounds
an awful lot like the Lugg suggested in 1 Peter 3:18-20 and 4:6,
doesnt it? The second time is coming, when all the dead do rise to
finally experience that life or to be condemned. That sounds an awful
lot like judgment day, where we are all (besides the martyrs of the
first resurrection) resurrected together, doesnt it? Just like weve been
saying all along! Apparently, Luke, Peter, Paul, and Jesus all teach the
concept of Lugg.
But if all of these passages do refer to Lugg, then why are the
inhabitants that Peter tells us about in prison if theyre spiritually
neutral, and why are they in Lugg if theyre disobedient? The ques-
tions kind of answer each other. People who would go to Lugg are
neutral in regard to salvationin their ability to respond to Gods
solution for thembecause they didnt have meaningful access to
the gospel to make a decision about it either way while alive. But
that doesnt mean that they are morally neutral, never having done
anything right or wrong. Remember the specific inhabitants of Lugg
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who 1 Peter 3:18-20 is telling us about: people before Jesus time who
disobeyed but who have the potential to respond to Jesus message
given exposure. We dont exactly know how these folks disobeyed,
but the idolatry overlooked in Acts 17:29-30 is a violation of two of
the Ten Commandments! Also, Jesus identifies people in Tyre, Sidon,
and Sodom as folks who would have repented long ago, if Jesus
had performed the same miracles for them that were rejected by his
contemporaries (Matthew 11:21-24). Does this mean theyre damned
just because they were born before Jesus was? No, Lugg allows us to
explain how God restores at least some of them to what they were
before their deaths, people who still had a choice to follow him or
not, except now with the knowledge of Jesus message (Ezekiel 16:53-
55). However, they were still extremely disobedient to God while
on earth (Genesis 19:1-9, Joel 3:4-7). They didnt have access to the
gospel, which is why Jesus comes to preach to such people after they
die, but they did do some seriously bad stuff! Its not really surprising
then that we find them in prison in Lugg, is it? This would make
some sense of Jesus otherwise perplexing assertion that a person who
does not know Gods will but does things deserving punishment is
still punished with few blows, even though his judgment is clearly
different and less severe than that of the unbelievers who do know
but reject Gods will (Luke 12:42-48). A similar punishment in Lugg
may therefore occur for modern folks outside the gospels reach who
have similarly low moral standards.
Then perhaps the less immoral spiritually neutral inhabitants of
Luggsuch as the spirit of an adult with severe lifelong cerebral
palsyare not in prison and may be experiencing a more positive side
of Lugg. This sort of limbo, particularly for children, was espoused by
Saint Gregory of Nazianzus, theologian Peter Abelard, and Thomas
Aquinas.79 It would make sense for a just God to use Lugg as a way
to even out lesser inequalities from peoples earthly lives, as he does
their unequal access to the gospel. Very importantly, this would also
allow us a plausible way to understand Gods perspective when he
decides to end the physical lives of various Old Testament individuals.
None of them would have had meaningful access to the gospel, and
essentially all of them were exposed to horrific suffering throughout
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from the gospel. The first two groups wouldnt have been able to
contemplate the hereafter while on earth well enough for the after-
life to unfairly confirm the truth of anything Jesus said or did. For
them, Lugg would practically be their entire meaningful exposure to
the concepts of God, sin, Jesus, redemption, Hell, and Heaven. As far
as knowledge of the gospel is concerned, they would be starting with
much the same blank slate in Lugg as we start with when were born
here. And the third group would actually have a strike against them
in Lugg, because they would have preconceptions about the hereafter
from their earthly lives, but none of them would have anything to do
with Jesus, as they had no meaningful access to the gospel here.
Instead of starting with a blank slate, like the other inhabitants of
Lugg or you and me, they would have beliefs to unlearn before they
would be willing to accept Jesus message. Gods solution of Jesus
would be a brand new concept to everyone in Lugg, not a second-
chance confirmation of an option they knew about but rejected while
on earth. Therefore, the variety of responses to the gospel in Lugg
would likely be very similar to that which we experience here.
After all, God has to maintain his justice in Lugg too. He will give
folks there whatever equivalent exposure to the gospel that he gives
us here, so theres no reason to think that anyone gets an unfair
advantage, either in Lugg or on earth. Once that equal opportunity
has been offered to a person in Lugg, it follows that their genuine
response would result in a transfer to either Tartarus or Paradise,
depending what choice is made. We have no biblical evidence of a
fixed, non-crossable chasm between Lugg and Tartarus or Lugg and
Paradise, only between Tartarus and Paradise.
So Lugg would be a relatively transient place once people hear
Gods solution for them there. True, people who lived before Jesus
time would have been waiting in Lugg from very early on, but only
because there was no gospel to give them yet! They obviously couldnt
get it before Jesus accomplished it, but as soon as he had a message
to preach to them, he did, right? So Lugg is not a place where lucky
individuals get hundreds of years to ponder and believe in Jesus
message or not. God does not show favoritism in the time or type of
exposure to the gospel that people get (Romans 2:11, 1 Peter 2:23).
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happen once you arrive, but then I told you that because you just
read the letter, you and anyone else you share it with will never be
able to go there, would you find that helpful or worthy of your time?
Instead, God does the most sensible thingas alwaysand spends
the vast majority of his words regarding the hereafter explaining the
places that we could be going to, especially Hell and Heaven, but also
Tartarus and Paradise. And you cant get to Lugg from any one of
those places, since the gospel would already be known to you. You
can only get from Lugg to either Tartarus or Paradise. And once in
Tartaruslike the rich manyou cant cross the chasm to Paradise;
you will inevitably find yourself in Hell. Likewise, once in Paradise
like Lazarusyou cant cross the chasm to Tartarus; you will inevi-
tably find yourself in Heaven. Therefore, these places, particularly the
eternal ones, are much more helpful to learn about than Lugg, espe-
cially since people are only in Lugg long enough to choose one of
them anyway.
Second, if God went on and on telling humans about a place
where people were able to hear and accept Jesus message after their
deaths, even if deep down these folks knew this place didnt apply to
them, what would their curiosity lead them to do? Be honest. They
would try to find ways to make it apply to them, ways to allow them
to believe and live however they want here, while still giving them a
chance in Lugg to eek their way into Heaven just before its too late.
Gods words may reveal that a place like Lugg is not an option for
them, but they will find catastrophically creative ways to convince
themselves that it is, and they will teach others to do the same. God
doesnt want us to have to admit too late that we werent eligible
for Lugg, so he gives us enough hints about it to answer several
significant questions about the hereafter and then falls silent. Conse-
quently, I have tried to limit this discussion to these hints and how
they logically connect to Gods other words, so as not to arouse any
more curiosity than he has. In case I have failed in that regard, let
me directly discourage you from indulging attempts to make Lugg
accessible in your mind to those of us with meaningful access to the
gospel. God keeps our focus on Hell and Heaven for a reasonthats
where it benefits us the mostand the biblical narrative reflects that.
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I am the Lord your God,who teaches you what is best for you,who
directs you in the way you should go (Isaiah 48:17).
I hope its now clear that Tartarus, Paradise, and Lugg arent just
concepts weve discussed to address unfamiliar biblical references.
Neither are they random, incidental locales in Gods grand scheme,
like a Mystery Spot along a highway connecting two much more
important places. They are absolutely necessary for Gods purpose for
humans to be accomplished, and they are found in the Bible to do
exactly that, not to needlessly make the afterlife a bit more colorful
or complicated. If Gods purpose for us is to enjoy eternal, perfect
community with him, he has to give us free will. The use of our
free will to sin forces the knowledge and experience of evil in this
world, which results in (among many other tragedies) the deaths of
the very young and the lifelong mentally disabled. God cannot phys-
ically communicate the gospel to these two groups while alive on
earth. Therefore, they (along with others) do not have an adequate
chance during life to accept or reject it, so he must create a spiritu-
ally neutral location like Lugg between death and judgment to main-
tain his purpose for them. But if he must create a place for them
during this time, if he wishes to raise and judge every human at
the same time, and if he has not yet completed Hell or Heaven for
humans to inhabit, he also must create places between death and
judgment where those destined for Hell or Heaven can go: Tartarus
and Paradise. And it only makes sense to place these three essen-
tial regions in one universal abode of the dead. Sheol/Hades and its
three realms, just like Hell and Heaven, are vital for God to achieve
his purpose in creating humanity, and thats why we see all of them
in the Bible. He has given us all the information about them that
we need in order to understand our future. By bringing his Old
and New Testaments together in beautiful harmony, God unveils
a simple, rational, and biblical description of whats in store for us
after death.
If you have meaningful access to the message of Jesus in this life
and reject it as true, you will head to Tartarus in Sheol/Hades when
you die, a place of torment and agony. If you have meaningful
access to the message of Jesus in this life and accept it as true,
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God desires to, is able to, and will reach every single
human being equally with the message of Jesus, even if
we consider it more monotonous, annoying, or intrusive
than a request for donating blood! The locations and time-
line he uses to pull this ultimate publicity stunt are biblical,
necessary, and make a lot of sense once we familiarize
ourselves with them. Just as wed expect from a God who
wants to give life.
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Five people are converging on a road that is about to fork, and they must
make a decision which way to go. Four of them have already diedspirits
who in physical life wore the bodies of a person with severe brain damage
from birth, an Old Testament shepherd, an isolated Pacific island native,
and a miscarried fetus. Therefore, they are in their afterlives in Lugg. The
fifth is a spirit who is indistinguishable from the body hes wearing because
he has not yet died. Therefore, he is in his life in our physical world. All
five spirits have a choice between the Tartarus Train or the Paradise Port.
Jesus, who has already been wounded, approaches them all before they
must decide and makes admission to Paradise Port equally and freely
available to everyone. They can only take the Tartarus Train if they refuse
the ticket. These spirits are all fully capable of understanding this deci-
sion, and they must knowingly accept Jesus offer to be admitted to the
portno one can get in automatically or in any other way. Also, no one
can stay in or return to this physical life, and no one from this life can be
exposed to Jesus offer and then proceed to Lugg. Both the train and port
are walled, and as rail and sea transportation can never join, the decisions
made will be permanent.
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the present time on, they are absolutely unpredictable. If God decided
to create humans with free will and then warped to judgment day,
would he find a single reality where he could memorize exactly which
humans had freely chosen to be saved or not, allowing him to predes-
tine them respectively to Heaven or Hell before they were created?
No. Instead, he would either encounter no reality beyond the present,
as one would not have been decided by humans beyond right now,
or he would simultaneously encounter every possible reality beyond
the present, containing every permutation of human choices to be
saved or not. What if God didnt limit himself to a point in time
like judgment day, but observed all of time at once? Would he find a
single human history unfolding before his eyes, showing him when
each person chose to be saved or not, allowing him to predestine
them respectively to Heaven or Hell before they were created? No.
Instead, he would either encounter no reality beyond the present,
as one would not have been decided by humans beyond right now,
or he would simultaneously encounter all possible human histories
beyond the present unfolding before his eyes, again containing every
permutation of human choices to be saved or not. The only free-
willed decisions he could accurately predict, regardless of his point of
view, would be those already made before the current time, because
humans cannot change their past, as they can their future. However,
these predictions would not be foreknowledge, but hindsight, which
humans also possess, albeit not to the extent that God does.
Therefore, human free will necessitates that no one fixed reality
or human history can be predicted until humans, not God, have
reached that point in time to choose it. If it can be predicted before
that via any kind of foreknowledge, then humanitys free will was
not truly free to alter it. So if God wants to foreknow how human
free will will play out, whether by visiting a point in future time
or by observing time as a whole, he will see that it plays out freely,
with every possible outcome from the current time forward equally
predictable and therefore equally real. If humans have free will, God
can only foreknow that he cannot foreknow whether or not they will
choose to be saved, and this foreknowledge obviously cannot be the
basis on which he predestines who is saved or not.
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only good until her next free-willed decision changes the reality he
observes at judgment day. This is why there can never be just one
fixed reality there for God to foreknow about free-willed folks; this
reality would always be changing with each human decision made
until we all finally join God there ourselves. Unlike him, we are stuck
in time, so only then will none of us exist prior to then to change our
decision to be saved or not. Only then could Gods foreknowledge be
reliable, except it would no longer be foreknowledge, but hindsight,
right? The only way God could foreknow that free-willed Isabel would
irrevocably choose to pursue Hell ten minutes after she leaves the
park is by forcing that hypothetical single reality observable at judg-
ment day to be the one, fixed, actual reality, thereby predestining her
damnation and removing her free will. Predestination and foreknowl-
edge of a humans salvation decision are no different, and neither can
coexist with a freely-willed human choice to be saved or not.
But why cant God wait for us to meet him at judgment day, look
back on the entire now-fixed past of human history, obtain the knowl-
edgenot foreknowledgeof which folks freely chose to be saved or
not, and then warp back to before creation to predestine our salva-
tion according to those decisions? Maybe he cant have foreknowl-
edge of our free-willed salvation decisions, but he can still predes-
tine them while keeping them truly free, right? No. Our choice to be
saved or not must arise from free will that has not been determined
by predestination. As soon as God warps prior to creation to predes-
tine what would have been a free choice after creation, the choice is
no longer free, because the predestination now determines it before
it can be freely made by a human. The non-predestined free-willed
decision of a human to be saved or not no longer exists anywhere in
time, forcing Gods knowledge at judgment day to be a result of his
own free choice rather than that of humans. Besides, if this predes-
tination wouldnt change the fate known by God of anyone on judg-
ment day, which it wouldnt, then why would he even want or need
to go back to the beginning and predestine these fates? Because he
suddenly remembered on judgment day that he forgot to validate a
few verses about predestination? Because he wants to fit in better
with those who advocate such predestination? God would already
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then, so that everyone was chosen to enjoy it?3 Because once again,
it violates his purpose in creating us, producing false community in
which we are merely non-conscious extensions of his will.
These three problems are very serious. But the response I am typi-
cally offered when I raise them with people is that God is sover-
eign and has all these issues worked out, so we should stop worrying
about them and trust him, as some things about God are just too
lofty for humans to understand. The all too common appeal to
mystery and unresolved tensions! Is God so sovereign that he cant
fulfill his purposes in creating us? Is God so sovereign that he has to
violate his own nature and disown himself? Should I just trust a God
who by all appearances is a liar? Should I stop worrying about my
eternal destiny because this not-so-sovereign, not-so-trustworthy God
has got it all figured out? No, if this God is God, then weve all got
a lot to worry about. But its not. God is sovereign, trustworthy, and
does have it all figured out, but not by deciding how everything will
be ahead of time. For God to accomplish his purpose for us, for God
to be truthful, and for God to be God, he must at least allow our free
will to decide to want him or not.
Please, let me clarify that it is undeniable that God does predes-
tine many things in the Bible. He has many purposes that he will
accomplish, both in history and in humans, regardless of where
their free will takes them. I make known the end from the begin-
ning,from ancient times, what is still to come. I say, My purpose
will stand,and I will do all that I please. What I have said, that I
will bring about;what I have planned, that I will do (Isaiah 46:10-
11). But one thing God has not purposed, said, or planned is that he
alone decides who goes to Hell or Heaven. In fact, I hope its clear
now that his purpose in creating us will only stand if we decide that,
albeit only on his terms and only in his timeframe. He can harden
Pharoahs heart from letting the Israelites out of Egypt (Exodus 11:9-
10), he can temporarily send his Holy Spirit on people to make them
do involuntary things (1 Samuel 19:19-24), he can bring famine and
destroy armies to alter history (Genesis 41:25-41, 2 Kings 19:32-36),
he can make prophecies and fulfill them centuries later (Isaiah 53:1-
12), he can appoint Jeremiah from the womb as a prophet to the
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nations (Jeremiah 1:5), his Spirit can cause John the Baptist to leap
in utero (Luke 1:15, 44), he can arrange for the Jews and Romans to
play their roles in Jesus completing his work (John 18-21), he can set
Paul apart as his instrument of outreach to Gentiles (Galatians 1:15-
16), he can confidently predict the apocalyptic events at the end of the
world by making them happen just as he wishes (Revelation 22:6),
he can specifically prepare ahead of time good works for humans
to do (Ephesians 2:10), and he can influence or alter our choices at
any moment to do whatever else he has planned for you and others
(Philippians 2:13). He can direct virtually any facet of anyones life for
as long as he wants, but he cannot remove anyones free will when it
comes to choosing him and Heaven or not him and Hell.
Cannot? Doesnt that degrade Gods sovereignty? Not one bit. No
one is forcing or can force this limitation on him, and he is free
to remove itvia removing our free-willed salvation decisionat any
time, although he wont for all the reasons above and below. If I
choose to close my eyes, does that make me blind? If I choose to
remain still, does that make me paralyzed? Of course not, as at no
time have I lost the ability to see or move; I have only chosen not
to do so. And if what I have chosen to not look at is the sun and if
what I have chosen not to move toward is an oncoming car, limiting
myself from seeing and moving has actually preserved my ability to
see and move, has it not? So it is with God. By limiting himself, God
doesnt lose his sovereignty; he preserves it. By giving us free will,
God voluntarily chose to restrict both his knowledge and control of at
least this one decision we make about salvation in order to fulfill one
of his most important purposes, to remain trustworthy, and to keep
true to his nature. It is only when humans claim that God cant make
that voluntary choice that his sovereignty is degraded!
Besides, think of how boring it would be for God to know how
everything was going to turn out. If you could know how every single
detail of your life would unfold, would you? I certainly wouldnt!
You would be forced to be reminded of every upcoming negative
event instead of being blissfully ignorant until it occurs. You would
be unable to enjoy the suspense and thrill associated with every
upcoming positive event, because you already know what will happen.
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And the worst part is that nothing could ever turn out better than
you already know it will; if you dont like what youre going to expe-
rience, tough beans. In the same way, if God foreknows which reality
will exist at judgment day, he cant do anything to change it, at least
not without invalidating his foreknowledge! In fact, by foreknowing
our salvation decisions, he would not only be negating our free will,
he would be limiting his own! Whatever ways he would have acted
to bring that reality about he must maintain, and whatever human
choices would have brought that reality about he cannot alter. If God
did anything in that reality except sit there and watch between now
and judgment day, it would change it in some way, and the fore-
knowledge he had of the future would cease to be correct. If God
didnt do anything in that reality except sit there and watch between
now and judgment day, his foreknowledge would remain accurate, but
the ability to exercise his own free willunless he wants to only sit
there and watchwould be extremely limited. No wonder he chose
to limit what he knows about the future! Our free will allows him to
accomplish his purpose in creating us, to be honest, to be true to his
nature, to not resign himself to monotonous boredom for all of time,
and to remain able to intervene in human affairs any way he wants,
because no hypothetical single foreknown reality exists beyond the
present time to constrain him!
These reasons for this self-imposed limitation are apparent
throughout the Bible, and God operates under it even before humans
make any salvation decisions! When God finished his creative work in
Adam and the animals, he brought them to the man to see what he
would name them; and whatever the man called each living creature,
that was its name (Genesis 2:19). God waits in suspense, because he
doesnt want to know beforehand what Adam will call them! How
boring would predestining that be? Anyone who works with or has
children knows how fun it is to see what surprising words come out
of their mouths! Of course God the Father wouldand does in this
versewant to enjoy that same surprise with his children! Unfor-
tunately, sometimes children surprise their fathers in less enjoy-
able ways (as I am experiencing now while potty training our son),
and Gods reaction to our poopy behavior proves to be no more
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anticipated. For example, how could God have regretted that he had
made humans beings on the earth just before the flood of Noah if
he had already known for millennia that that every inclination of
the thoughts of the human heart was only evil all the time? It was
only when he saw how great the wickedness of the human race had
become that he knew how devastating the surprise of how they used
their free will would be to him (Genesis 6:5-6).
And Gods shock and alarm at human behavior, unexplainable in
the presence of foreknowledge, permeates the Bible. Why would he
constantly wonder in frustration why his people turn away from him
if he foreknows every reason? He is bewildered because each pursues
their own course, not one foreknown to him, so he is unpleasantly
surprised by what causes their free will to play out the way it does
(e.g. Jeremiah 8:4-6, Isaiah 55:2-3, Ezekiel 18:30-32). Similarly, theres
no reason for God to have looked for justice and for righteousness
among his people, if he already knew he would only find blood-
shed and cries of distress. Instead, he was disappointed to learn
this only once he saw and heard these products of human free
will (Isaiah 5:3-7). Why would he hold out his hands all day long
to a people he foreknew would be obstinate? Seems quite the waste
of time, unless they were freely pursuing their own imaginations
instead of a reality foreknown to God, in which case their rejection of
him would not be predictable. God conveys a sense of surprise upon
learning of the first human sin, and Jesus continues to be amazed
by his clearly unanticipated encounters with both free-willed human
faith and the lack thereof (Genesis 3:8-13, Matthew 8:5-10, Mark
6:4-6). The Bible is even clear that he doesnt know what humans are
thinking until they think it (Mark 2:6-8)!
Apparently, God has no qualms advertising this self-imposed limi-
tation of omniscience, knowing how crucially important and sensible
it is. Speaking of those who reject him, I will hide my face from
them, he said, and see what their end will be (Deuteronomy 32:20).
He withdraws his influence, not knowing what fate humans will
choose. Gods people were told that he tested them without fore-
knowledge, in order to know what was in your heart, whether or not
you would keep his commands (Deuteronomy 8:2). Judges 2:21-3:4
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18
B ut wait, doesnt the Bible talk about predestination, the elect, and
other things that might suggest that God decides who goes to
Hell or Heaven? Sure it does, and I never claimed that God doesnt
play any role in the salvation process. In fact, he plays quite a large
one! But he doesnt play the only role. To make sure you know Im
not withholding vital information from you, were going to look at
the passages in the Bible most supportive of salvation predestination.
Then were going to see how they fit into a model for salvation that
maintains both their integrity as well as Gods integrity, by avoiding
the many problems in the last chapter that salvation predestination
cannot. Before we begin though, there is one valuable truth to keep
in the back of your mind. When the Bible uses the term predesti-
nation or election, it simply means predestination or election, not
necessarily all of the theological constructs and connotations that
have been attached to these words since the Bible was written. If you
adhere to the teachings of those who championed salvation predesti-
nation, it may be difficult to separate those teachings from the simple
respective meanings of these words: to determine something ahead
of time and to choose something. And yet you must, because these
words are what the Bible gives us. They might be associated with
salvation predestination views, or they might not. To say that God
prehistorically predestines and chooses exactly who goes to Hell and
Heaven, simply because the Bible uses the words predestination and
election, and thats what those words have come to mean to you, is
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protecting them from Hell, since he had already confirmed that they
would have eternal life with him (Matthew 19:27-29). What Judas
wasnt protected fromwhat was doomedwas the destruction of his
body, his death, not his eternal fate. In fact, dont be surprised if
Judas ends up in Heaven, as he confessed his sin before he died
(Matthew 27:3-5). Moreover, Jesus confirmation that his disci-
ples would have eternal life extended to all twelve of you who have
followed me, which unequivocally included Judas when these words
were spoken (Matthew 19:28). So no, we cant use Judas as proof that
God predestines people to Hell, especially when doing so makes God
seem even more unnecessarily cruel and when Judas is almost defi-
nitely going to be in Heaven! I certainly hope he is!
Exhibit B: Psalm 139:4, 16. Before a word is on my tongueyou,
Lord, know it completely, and all the days ordained for me were
written in your bookbefore one of them came to be. If God knows
what were going to say before we say it and has written out our
whole life before it happens, how can we have free will at all, let alone
in a salvation decision? First, remember that God does not limit all
of his knowledge of and influence over our words and deeds, just at
least that which involves our salvation decision. There are plenty of
other things about us he chooses to know and affect. Second, knowing
our words before we say them doesnt necessarily mean God knows
everything were going to say for the rest of our lives. It may just
as validly mean that he knows whats presently in our minds before
its in our mouths. So which one is it? Is the psalmist saying that
God knows everything were ever going to say or simply that God
can read our minds? Lets take the verse in context. You know
when I sit and when I rise;you perceive my thoughts from afar.
You discern my going out and my lying down;you are familiar
with all my ways. Before a word is on my tongueyou, Lord, know
it completely (Psalm 139:2-4). All of what God knows about us here
is in the present tense isnt it, including perceiving our thoughts and
therefore knowing our words before theyre on our tongues. Simi-
larly, God knows everything in the context of our present salvation
status, whether or not we currently belong to the truth (1 John
3:19-20). And we have confirmation that Gods unlimited present
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knowledge does not automatically extend into the future when we are
told that Jesus only knew what people were thinking once they were
thinking it (Mark 2:6-8)! Theres no suggestion of God knowing in
the past everything that would pertain to our present, nor is there
anything about God knowing in the present everything pertaining to
our future. These verses claim nothing more than that God knows in
the present everything in the present, a supernatural ability that does
not interfere with human free will at all.
But what about verse 16? All the days ordained for me were
written in your bookbefore one of them came to be. This most
likely means that God either preordained the number of days in our
lives or simply preordained that we would have an existence, rather
than predetermining every event that occurs during it. The Hebrew
in this verse literally describes the forming or fashioning of days for
the psalmist, the creation of his existence. This fits well within the
context of verses 13-16, which describe the development of his body
in the womb! In contrast, there is no mention of specific events
or choices being preordained, only a persons days of existence. So
whether God predetermines how long we live or simply that we live,
our free will is left intact in Psalm 139:16 as it concerns salvation
and likely several other decisions we make as well. And since only
the days that God ordained for us are written in his book, its quite
possible that there are days, events, or choices he didnt ordain for
us, again allowing room for free will. After all, if God has prewritten
every occurrence in our lives, he would have to take the blame for
every act of sin we do and suffering we cause, turning his claims of
perfection into lies, his opposition to sin and suffering into hypoc-
risy, and his unjust assignments to Hell into a punishment fit only
for himself! But he doesnt have to. God may predestine the length or
presence of our existences, but he has not predestined everything else,
and we can still freely choose him and Heaven or not him and Hell.
Exhibit C: Romans 9:1-11:32. In this passage Paul is arguing that
God has the right to intervene in our lives in any way he wants, and
the focal point of our discussion is Romans 9:18. God has mercy
on whom he wants to have mercy, and he hardens whom he wants
to harden. The important question for us is this: does God want
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that they may be saved, so obviously he is not arguing that God has
elected them to Hell, or he would be knowingly wasting his breath
and praying against Gods will (Romans 10:1)! Instead, he is simply
telling us something weve already come to grips with, that God has
the right to influence our everyday, non-salvation decisions however
he wants, in order to accomplish his purposes, just as he did with
Jacob and Esau, Pharaoh, and the Jews. His involvement in these
affairs does not, therefore, depend on human desire or effort, but on
Gods mercy (Romans 9:16), and we really dont have any right to
complain. But as his interference in the given examples demonstrates,
he does not want to or act to extend this authority over our choice
concerning salvation.*
Exhibit D: Ephesians 1:4-6. For God chose us in Jesus before the
creation of the world to be holy and blameless in his sight. In love
he predestined us for adoption to sonship through Jesus Christ, in
accordance with his pleasure and willto the praise of his glorious
grace, which he has freely given us in the one he loves. Unlike the
three previous exhibits, the predestination in this final example is
clearly talking about eternal destiny. There can be no doubt that one
of Gods purposes was to save a group of people, who are called the
remnant or the elect throughout the Bible, no matter what. Recall
that God would be perfectly just in allowing us all to spend eternity
in Hell, but his merciful and loving nature would be violated in the
process. Before he creates humans, anticipating that some would use
their free will to sinparticularly since some of his previous free-
willed creations, the angels, had already done likewisehe decides in
his mercy and love that no matter what happens, at least some people
are going to be saved (Micah 7:18-19). God will not let sin chalk
humanity up as a total loss, so he elects to predestine a remnant.
This necessitates that from the creation of the world there must
be a plan for how humans can be included in that group, which is
Jesus, the Lamb who was slain (Revelation 13:8). And for those who
adhere to this plan and become part of this remnant, there must also
be a record ready for keeping track of them, which is the book of
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life from the creation of the world (Revelation 17:8). The issue we
need to resolve is this: does God stop there and then create humans
to freely choose to adhere or not, or does he go ahead and decide
exactly which of them are in the elect before he creates them? Does
he only predestine that a remnant will be saved, or does he predestine
precisely who is in that remnant, and therefore who is not? Two ques-
tions will help us choose between these options.
First question: Which kind of predestination would God choose
based on who he is? Weve already answered this, havent we? God
cannot be truthful or just if he picks the second option, so for God
to remain true to his nature, he would have no qualms with predes-
tining that a remnant be saved, so long as he didnt handpick who
was in that remnant ahead of time. Jesus teaches that Hell was orig-
inally prepared for the devil and his angels, not humans, which
supports the notion that when God created us, it wasnt his plan
for any of uslet alone specifically chosen individualsto go to Hell
(Matthew 25:31-41). In this same passage Jesus describes Heaven to
its imminent inhabitants as the kingdom prepared for you since the
creation of the world. Some quote this verse to argue for salvation
predestination, when it is actually strong evidence against it. If God
picked each inhabitant of Heaven before they were created rather
than simply preparing a kingdom for the unspecified group of folks
who would someday be saved, then he must have prepared Hell for all
the other humans. Except he couldnt have done that, because he tells
us here that Hell was prepared for the devil and his angels. Not to
mention that we are clearly told why the inhabitants of Heaven were
selected, and it has absolutely nothing to do with God prehistorically
handpicking them. For I was hungry and you gave me something
to eat, I was thirsty and you gave me something to drink, I was a
stranger and you invited me in, I needed clothes and you clothed me,
I was sick and you looked after me, I was in prison and you came
to visit me. Well discover that such persistent deeds for Jesus and
those he cares for are a necessary part of the salvation process begun
by free-willed human faith and verified by acceptance of the gospel.
It makes no sense for Jesus to tell those going to Heaven that they
are saved because of their impressive acts of compassion toward Jesus
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picked them. Yes, they are a chosen people, but only after a period
of time when they were not a people of God and had not received
mercy from him yet (1 Peter 2:9-10). If they were elected by God to
be saved before their creation, then when were they not a people of
God and when were they not recipients of his mercy? Never, which
means that those in the elect are chosen by him based on something
that happens after their creation, after a time of not being his people
and not receiving his mercy! This something is faith, the one human
element of the salvation process that God leaves untouched and freely
willed. And if we continue reading Ephesians 1, this is confirmed.
In him we were also chosen, having been predestined according to
the plan of him who works out everything in conformity with the
purpose of his will, in order that we, who were the first to put our
hope in Christ, might be for the praise of his glory. And you also
were included in Christ when you heard the message of truth, the gospel of
your salvation. When you believed, you were marked in him with a seal,
the promised Holy Spirit (1:11-13). Even in Ephesians 1 then, indi-
viduals arent specifically chosen, elected, predestined, or included in
Christ before their free-willed lives on earth are already in full swing.
And during their lives, their faith obviously plays a pivotal role in
the salvation process. It is impossible to please God without faith,
the faith that he exists and that he can and will do what he says
he will do by rewarding with Heaven those who earnestly seek him
(Hebrews 11:6). People who seek God are fulfilling the purpose for
which he created them, to find him in perfect community, which is
precisely why granting the Heavenly reward of perfect community to
them makes so much sense.
I know that these four exhibits dont exhaustively examine every
time the Bible brings up predestination, but the few others do adhere
to the same explanations given for the passages above, leading to the
same conclusion. If you run across one, apply to it the summary of
these explanations below, and you will see that this is the case. When-
ever the Bible mentions people whose eternal fates seem to be prede-
termined, there is also the mention of a voluntary human component
involving faith or belief in God (James 2:5, 1 Peter 2:4-8, Jude 1:4-5).
In any case, the exhibits weve discussed are unquestionably the ones
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19
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longing for a heavenly country, and they also may very well die before
they see it, yet they have faith that Gods promises are both true and
best, that eternal perfect community with him in Heaven is our ulti-
mate longing. The only difference is that we now have the Jesus piece
of the salvation process to apply our faith to that they had to wait
for, but the faith itself is the same for both parties, with or without
any knowledge of Jesus. Throughout human history God is looking
for faith, not merely faith in Jesus, but faith that God can and will
do what he says, and that what he says is the best. We must have
faith in the words of God before we can truly have faith in the Word
of God, Jesus Christ (John 1:1-14). This is why Jesus tells us that not
even resurrection from the dead will convince those who dont have
faith in the rest of Gods teachings (Luke 16:25-31).
This faith must always lead to Jesus, and it will always lead to Jesus,
as it did for Abraham and the other folks in Hebrews 11. Only he is
the way, the truth, and the life (John 14:6), the solution that can
translate our faith into perfection. These were all commended for
their faith, yet none of them received what had been promised, since
God had planned something better for us so that only together with
us would they be made perfect. Therefore, since we are surrounded
by such a great cloud of witnesses, let us throw off everything that
hinders and the sin that so easily entangles. And let us run with
perseverance the race marked out for us, fixing our eyes on Jesus, the
pioneer and perfecter of faith (Hebrews 11:39-12:2). In Gods process
of salvation for all these folks, their faith inevitably had to be applied
to the solution of Jesus, but it didnt start there, did it? It started by
believing that God can and will do what he says he will do, and that
what he says is best.
So it is with all of us. When God sees this faith in a person,
he specially predestines him to be saved. God chose you as first-
fruits to be saved through the sanctifying work of the Spirit and
through belief in the truth (2 Thessalonians 2:13). It is that free-
willed human act of faith that God is looking for in each one of us
that begins his process of salvation for us. Once God is convinced
that we believe that he can and will do what he says, and that what
he says is best, God foreknows that this faith will be applied to
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Jesus, because God repeatedly says that he can and will save people
through the solution of Jesus and that his solution is the best (e.g.
Acts 4:11-12). Since we have that same spirit of faith, we also believe
(2 Corinthians 4:13). Then all God needs to do is to make sure that
we hear Jesus message, so that we can practically apply our faith to
what God says he will do through the gospel. He might use a person,
a dream, literature, a vision, an angel, a video, an e-mail, a song, or
even send Jesus himself to us between our death and judgmentif we
didnt have meaningful access to his message in lifeas he has before
(e.g. Job 33:14-18, Acts 10:1-6, 34-43, Acts 16:9-10, Revelation 14:6-7,
1 Peter 3:18-20). Once he knows that you are one of his sheep, he
will do whatever is necessary to bring you into his pen (Luke 15:3-6).
His word will not return to him empty, but will accomplish what he
desires and achieve the purpose for which he sent it (Isaiah 55:11).
Gods process of salvation for humanity always begins with human
faith, always requires God conveying the gospel, and always requires
accepting the solution of Jesus. For in the gospel the righteousness
of God is revealeda righteousness that is by faith from first to last,
just as it is written: The righteous will live by faith (Romans 1:17).
And since the only step that depends on humans is what gets it all
going, once the process starts, it will always finish.
Lets take a closer look at this human faith then, as its the only
part of the process that God leaves up to us. There are three impor-
tant things to understand about the faith that God seeks. First, this
faith will always provoke a gospel presentation, but it will not always
precede one. If a person has this faith, the gospel will be presented to
him. But the gospel is also presented to many who dont yet have this
faith or who will never have this faith. This might happen because
a person who God knows does not have faith is shown the gospel
by someone or something that doesnt know that or because God is
bringing Jesus message to someone with faith, and others in the
vicinity hear it coincidentally (Acts 13:48). It also happens simply
because God gives every human meaningful access to his solution for
us (Colossians 1:22-23). God doesnt do this because everyone has the
faith that will result in their acceptance of this solution; clearly they
do not. He does it to convince us that he is just and fair. True, he
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could get by only proclaiming the gospel to those who have the faith
to accept it, but it would seem a bit shady to tell everybody else, as
they were being sent to Hell forever, that he didnt even bother evan-
gelizing to them just because he knew deep down that they wouldnt
believe. God aint shady, and we know how much he likes to publi-
cize his message of Jesus anyway! He leaves humans with absolutely
no excuse to doubt his fairness. He communicates his solution to
everyone equally, even though many will never accept it. Many are
invited but few are chosen because they refused to come (Matthew
22:1-14). Not because God refused them, but because the gospel was
not preceded by their faith. Faith has to be the first step for the
gospel to be genuinely accepted.
Second, just like God, this faith makes sense. The faith that God
can and will do what he says he will do, and that what he says is
best, is exactly the kind of requirement for salvation that we would
expect from God. It forces humans to depend on his power, reliability,
knowledge, and authority. It directly opposes humanitys problem of
sin, which is the faith that something other than what God says is
the best. It allows us to meaningfully use our free will in the salva-
tion process while still necessitating Gods special election once faith
is present. And it maintains its importance throughout a Christians
existence, not just upon hearing the gospel. In committing to the
Christian life, we must continually trust that God is reliable in his
everyday promises and that the lifestyle he calls us to is the best. And
in hoping for Heaven, we must continually believe that he will keep
his promises and that his promise of Heaven is the best.
The faith that God requires makes even more sense because it
fulfills his purpose in creating us. If you were God and needed to
pick the one thing that humans would need to demonstrate to prove
that they truly want eternal perfect community with you, what would
it be? It wouldnt simply be faith in the gospel; that only proves that
they dont want to go to Hell. There are a lot of people who believe
in the gospel and want to go to their idea of Heaven but who dont
act in any way to suggest that they want to be with and know God
himself. And your one requirement for salvation wouldnt be doing
x, y, and z either, since that demonstrates that people dont even
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recognize that they need you to be saved, let alone desire an eternal
relationship with you. These criteria are human-centered and bear the
hallmarks of a manmade origin. The one criterion that does make
sense and is much more God-centered is for him to require that you
trust him; after all, the most central component to the deepest and
longest of relationships is what? Trust. If a person trusts that God
can and will do what he says, she will believe in Jesus message, but
shell also trust that spending time getting to know God is worth-
while because God says it is (John 17:3), that valuing what God
values is optimal because God says it is (Isaiah 48:17-18), and that
God is reliable enough to reciprocate the relationship because God
says he is (Hebrews 13:5, Revelation 21:3-4). A person with this faith
is exactly the kind of person who matches Gods purpose for creating
humans, a person who trusts God enough to seek, reach out for, and
find perfect community with him, right (Acts 17:26-27)? God created
us for a purpose, and he requires the very faith from us that leads
us to fulfill that purpose! God knows which people dont have this
particular kind of faith (Acts 22:17-18). Those who only have faith
in the gospelbut not in much else God saysdont want to be with
God forever; they only want to be saved. Those who only have faith
in doing good deeds, being a good person, or accomplishing what-
ever x, y, and z theyve picked to be saved dont want to be with God
forever; they only want to know that they got themselves saved. God
saves those who have faith in him, because he knows that they are
the folks who truly want eternal, perfect community with him.
Moreover, this faith is equal opportunity. Having a lot of resources,
living in a certain part of the world, gaining exposure to special
religious teachings, growing up in a particular culture, obtaining
an advanced education, being taught a specific moral code, and
possessing a consistent, strong social support system are all virtu-
ally irrelevant and unnecessary when it comes to this faith. The faith
to fully trust your creator is a fundamental, deep decision almost
everyone can make independent of their situation in life. Very few
circumstances consistently alter your chance of having it, and very
few experiences are necessary to possess it. And if there is any signif-
icant unequal opportunity remaining that keeps a person from having
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a fair chance to exercise saving faith during life (which there is not
for any of us), God can eliminate it in Lugg. God requires faith that
is consistent with his purpose for us and equally accessible to all,
which is exactly what we would expect if he truly wanted all of us to
achieve that purpose and find him. This faith makes sense.
Third, this faith does not allow us to take credit for our salva-
tion. But why not, if it really is a necessary human component associ-
ated with the salvation process? Well, perhaps like you, I was taught
to answer this question by claiming that faith is simply our accep-
tance of Gods salvation, not a human work that we actively do on
our own. The typical illustrative analogy is this: when someone gives
you a gift, you are not working to get it, you simply accept it; like-
wise, faith is a passive acceptance of Gods gift of salvation. It is
argued then that this salvation by grace alone through faith alone
is not something we do, but rather something that Jesus does and we
receive as a gift by personal faith in him alone.5 But how is receiving
not something we do? How is faith not something we do? If human
faith is required for salvationand those who submit to this mantra
would agree that it isthen salvation cannot be by grace alone. And
if faith is not required, leaving us with just salvation by grace alone,
then God either has to save everyone or be forced to pick who does
and who doesnt get saved, as there is no truly free-willed human
component for him to consider. For salvation by grace to involve free-
willed human faithwhich we have repeatedly seen that it must for
God to fulfill his purpose for us, remain trustworthy, and stay true to
his naturethis faith must be a necessary, active human component
of the salvation process. Interestingly, the phrase salvation by grace
alone through faith alone is derived from Ephesians 2:8, For it is
by grace you have been saved, through faith. Notice that to get from
the Bible to this phrase, we must add alone twice. I understand
what the phrase is intended to mean; nonetheless, it is not advis-
able to add words to Gods to begin with, and adding alone to both
grace and faith forces this phrase to be unnecessarily confounding.
Lets read the Bible for what it says and make sense of this verse. In
Ephesians 2:8and in the phrase as wellthe prepositions by and
through convey the same meaning; indeed, simply interchange them
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and you will find this to be the case, so neither grace nor faith are
more necessary to salvation than the other. True, one is the compo-
nent by/through which God is involved in salvation and the other is
the component through/by which humans are involved in salvation,
but both components must be equally active for salvation to take
place. Neither is adequate alone.
The analogy above exemplifies this. How many Christmas gifts
have you ever truly received, experienced, and enjoyed by passively
sitting next to them like a motionless blob? None. How many people
who have given you these gifts would feel as if they had achieved
their purpose in doing so if you passively sat next to the gifts like
a motionless blob. None. Of course not! When they give you a gift,
you must freely and actively choose to lift up your arms, tear off the
paper, and find out whats inside to receive that gift, experience it,
and enjoy it as intended. And why wouldnt you want to? In fact, if
you assume the role of the motionless blob, you are making it clear
to everyone involved that youre actually refusing their gift, arent you?
Likewise, it turns out that passive reception of Gods salvation is no
reception at all; its active rejection! Lets not be motionless blobs. You
cant just trust Jesus and open your eyes to discover the relation-
ship with him that you dont have to work for without first doing
the work of opening your eyes, right?6 If all you have to do is believe
it (grace)-nothing else, then salvation cannot be a free gift that needs
only to be believed, not earned, because the believing is a required
free-willed human act for the gift of gracious salvation to be effectively
given.7-8-*
Such contradiction is unnecessary. Faith is a free-willed, necessary,
active component of your salvation process, just as God intended it
to be, so that he could fulfill his purpose for you. Notice that I never
claimed that we cant take credit for our faith, although well see very
soon that we cant take full credit for it. God himself has at least
partially commended and credited humans for the faith that leads
to salvation, and he would do neither if he was wholly responsible
* Other analogies have also been crafted as attempts to show how faith
would not be a work, but they break down for similar reasons, as we ll
discover here. 9
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Jesus message once he does see our faith, we wouldnt ever be saved
anyway! Just as we would expect from a Godmade salvation process;
we need to depend on God completely. God completely depending
on us to accomplish our salvation is the hallmark of a manmade
mechanism.
But the most significant reason humans cant take credit for their
salvation is this: the free-willed human faith that God looks for is
not a work that can earn us salvation; it is the work that demon-
strates to God that we truly want his salvation. Wanting and earning
are not the same thing, as the many who desire to find employment
to make an income know very well. God is not looking for people to
earn their salvation through an ineffective manmade mechanism that
defies his gracious solution of Jesus. God is looking for people who
want his salvation, people who want eternal, perfect community with
him. He searches for those who exercise faith that he can and will do
what is best, faith that he can offer this Heavenly community, will
offer this Heavenly community, and that this Heavenly community
is the best of all outcomes. God is looking for people who want to
be saved in his Heaven and fulfill the purpose for which he created
them! He knows that our work of faith to want this salvation can
never earn Heaven or get us to Heaven, but it can convince him to
earn Heaven for us and get us there. Once it doesand he alone
would know when that faith is genuinely presenthe accomplishes
our salvation through the application of Jesus and the Holy Spirit, as
detailed throughout Parts 4 and 5. And for the many individuals who
dont want his salvation in his Heaven, so be it, they have the free
will to demonstrate that, and he will not force the application of his
solution, spirit, or salvation on them. Salvation is by grace, but only
after our work of faith to want Gods salvation has convinced him to
apply that grace to us.
For all three of these reasons, Christianity is not simply another
manmade stepwise path to God and Heaven like all the others. The
Just take one step of faith that you need God to take and dont really
understand that youre taking before you depend on God for every-
thing else and youll be saved mantra doesnt really work as a self-
help strategy, does it? How can a work that we needed to be given
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the ability to do allow us to take credit for our salvation? How can
instigating a process that we may not even know that were part of
allow us to take credit for our salvation? How can the unaided act
of believing that Gods salvation is both real and optimal actually
earn or obtain it for us? It cant! We are impotent to earn salvation;
God enables us. We dont seek the God of the Bible; he seeks us. We
may not know that were exhibiting the faith that he seeks for salva-
tion; he sees that we are. We dont find the gospel; he brings it to
us. Were not working our way to Heaven; hes working his way to
Heaven in us. Free-willed faith is a work, but it does not in itself
produce salvation; it convinces God to start and finish his immense
and indispensable production of salvation in us. And without this
grace, our faith, no matter how great a work it might be, could do no
more than accompany us to Hell.
Lets summarize then how our faith and his grace beautifully
merge, resulting in the gift of salvation that works does not accom-
plish, only desires. For it is by grace you have been saved, through
faithand this is not from yourselves, it is the gift of Godnot by
works, so that no one can boast (Ephesians 2:8). Now that weve
unpacked this faith, we can finally paint a biblical, rational, and
complete picture of how saving faith in God must and always will
lead to faith in Jesus message. As we freely think and act in our
lives, God seeks outnot foreknowsour minds, motives, and hearts
to see which of us have the faith to believe that he can and will do
what he says, and that what he says is the best. What he does fore-
know is that the people with this faith would believe what he says
about his one best solution for them, even though they may not know
that yet. As such, upon being convinced of their work of faith, he
specially predestines them to hear and accept the gospel and then
calls them to whatever presentation of Jesus message he has worked
out for them. These people believe in Gods solution of Jesus, and
their perfection is justified in Gods sight. Because Jesus has removed
their imperfection and released them from deaths grip, they will be
glorified in Heaven in eternal community with God, the very thing
that their initial faith demonstrated that they wanted and the very
purpose for which God created them. And we know that in all things
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God works for the good of those who love him, who have been called
according to his purpose. For those God foreknew he also predestined
to be conformed to the image of his Son, that he might be the first-
born among many brothers and sisters. And those he predestined, he
also called; those he called, he also justified; those he justified, he
also glorified (Romans 8:28-30). A Godmade, not manmade, solu-
tion that fits the problem. A purpose fulfilled by a faith that desires
it. God stays God and humans stay free, with both parties neces-
sary and active in healing hereafter. Biblical. Functional. Brilliant.
Exciting!
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have been taught to be or are more excited about the beach resort
than being with God, which is why youre willing to undergo whatever
stepwise process to get to the sand instead of talking and listening to
God. However, its not faith in doing deserving deeds, having things,
or following humans that God is looking for. Its faith in him that he
wants, faith that he is worth getting to know because he knows whats
best, faith that he can be trusted, the core of a healthy relationship.
Let him who boasts boast in this: that he understands and knows
me (Jeremiah 9:24).
Jesus starkly distinguishes this Godmade requirement for salvation
with the manmade one, a list of deeds to boast about, in a parable
concerning people with plenty of great credentials. Not everyone who
says to me, Lord, Lord, will enter the kingdom of Heaven, but only
the one who does the will of my Father who is in heaven. Many will
say to me on that day, Lord, Lord, did we not prophesy in your name
and in your name drive out demons and in your name perform many
miracles? Then I will tell them plainly, I never knew you. Away from
me, you evildoers (Matthew 7:21-23)! Jesus is quite stern with these
folks, who have crossed off an even more spiritual checklist than
most of us, because they are depending on these things to get them
into Heaven, rather than exhibiting any desire to know God. They
dont have the faith that God is looking for, they dont think that they
need Jesus, and they dont want God, so theyre not going to Heaven,
however impressive their resume might be. But thats OK, because if
the purpose for humans and Heaven is to finally, fully know God,
these folks dont really want to go there anyway, do they? Individuals
who do have the faith that God seeks, who do know that they need
Jesus, who do want God, and who truly do want to go to Heaven
and fulfill Gods purpose for them will desire and act to know God
as well as possible, starting now. One thing I ask from the Lord,this
only do I seek:that I may dwell in the house of the Lordall the
days of my life,to gaze on the beauty of the Lord (Psalm 27:4).
Building this intimacy is the primary way that such faith is visible in
everyday life. Besides, monotonously completing some to-do list is so
boring compared to friending the fascinating God who created you
and everything else!
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your stand. By this gospel you are saved, if you hold firmly to the
word I preached to you. Otherwise, you have believed in vain (1
Corinthians 15:1-2). He reaffirms the need for such perseverance in
Colossians 1:22-23, and Jesus agrees. He who stands firm to the end
will be saved (Matthew 24:13).
Am I saying that people can lose their salvation? No. Once God
sees the faith that he seeks, the salvation that he specially predes-
tines for that person through his one solution of Jesus is unavoidable
and irrevocable (Romans 11:29). When humans apply that genuine
faith to the gospel as God presents it to them, his Holy Spirit perma-
nently dwells within them to begin fostering an intimate relation-
ship and to assure that they can and will stand firm to the end.
Now it is God who makes both us and you stand firm in Christ.
He anointed us, set his seal of ownership on us, and put his Spirit
in our hearts as a deposit, guaranteeing what is to come (2 Corin-
thians 1:21-22). Hebrews 6:4-6 tells us that people who have shared
in the Holy Spirit cannot fall away or lose their salvation, because if
they did, they would never be able to be brought back to repentance,
because to their loss they are crucifying the Son of God all over
again. In other words, if people with the Holy Spirit could fall away,
there would be no way for them to be saved, even though theyre
still alive and can still develop the faith to initiate salvation. This
would be unacceptable to a God who wants all men to be saved,
because it prohibits his salvation process from occurring, even if all
the components are present (1 Timothy 2:3-4). And how can the Holy
Spirit be a persons guarantee of salvation if that person falls away
and can never be saved again? How can the Holy Spirit indwell that
unsaved person in Hell, where God is absent? Therefore, once the
Holy Spirit permanently indwells a person for salvation, that person
is saved, and the Holy Spirit never leaves. This is why blaspheming
against the Holy Spirit, which according to the dictionary is speaking
evil of and reviling him,2 is the one eternal sin that will never be
forgiven (Mark 3:28-29). We need him to be saved, so reviling him
prevents salvation. Salvation is only secure upon accommodatingnot
rejectingGods Spirit and letting him produce persistent fruit in our
lives. Once he truly indwells those who have genuinely come to Jesus,
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consider the temptations that await people who could claim that their
salvation is an unequivocal truth: pride and complacency. Our world
offers every motivation for people who think theyre saved to lord it
over others, doesnt it? Unfortunately, many wrongly do, even though
they really only subjectively believe or know that theyre saved. Even
the biblical terms chosen and elect make me wince because of the
connotations of pride, condescension, and exclusion with which they
have become associated, whether fairly or unfairly. Lets be honest,
if youre a person who considers yourself saved, you can probably
identify at least one time when you thought better of yourself than
someone else as a result. I can, and it was wrong for me to do so.
But even for the most humble, there is still the danger of compla-
cency. If its true that I am saved no matter what, then its going to
be much harder to motivate myself to follow God in any way that
opposes my feelings or desires. I fully realizeand by now I hope
you do toothat our primary motivation for following God should
not be to be saved, but to further our relationship with him as we
approach perfect community with him in Heaven. However, speaking
very practically, having it in the back of our minds that we are saved
no matter what makes it quite a bit harder to resist emotions or
wants that draw us away from God, doesnt it? Again, if youre a
person who considers yourself saved, you can probably come up with
an example of this from your own life. I know that I can. In fact,
such distractions were the very things Jesus said the disciples would
avoid by exercising the persistence associated with salvation (Luke
21:34-36)! It makes sense then, that God would encourage the assur-
ance of our salvation, but stop short of proving it to us. Hes not big
into pride or complacency, and he knows that our relationship with
him and our good deeds for others are more fruitful without them
(Ephesians 2:8-9, Hebrews 6:11-12).
The second reason God would make it impossible for us to prove
the status of our salvation is to keep us focused on him instead of on
achieving salvation. If there were a point that we could get to during
this life that would conclusively prove that we were saved, most of
us would focus all our efforts on getting there, wouldnt we? Who
gets left out in the process? God. But the purpose for which we were
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created was not to be saved, was it? It was to seek, reach out for, and
find perfect community with God (Acts 17:26-28, 1 Thessalonians
5:10). And the only essential human contribution in accomplishing
that purpose is faith in God, that he can and will do what he says,
and that what he says is the best. As we would expect, this faith
just like our purposeis also focused squarely on God, not on getting
saved. All people who truly possess this faith will hear the message
of Jesus and accept it, which will initiate the forging of a growing
relationship with God, which will generate good deeds, which will
persevere throughout their lives. Upon dying, such deeds are proof
that these folks have kept the faith, have held firmly to the word
that was preached to them, and have stood firm to the end, sharing
in Christs salvation, the end result of your faith (1 Peter 1:9). The
God-focused faith that he requires to accomplish his purpose for us
is the one human component necessary and present throughout the
entire Christian life, isnt it?
If we have that faith, the other aspects of the Christian life
believing the gospel, getting to know God, and persistently doing
good workswill inevitably occur without us focusing specifically on
them to be saved. Again, we will find ourselves doing them, rather
than forcing ourselves to do them. If we do not have that faith, these
other aspects of the Christian life become the focus for us, the means
by which we try so hard to be saved or prove our salvation, and they
will fail. There are many who have prayed the prayer who are not
saved, and several of them would openly acknowledge that. There are
many who have gotten to know an awful lot about God who are not
saved, because they do not know him. And there are many who moti-
vate themselves to do good deeds who are not saved, because they are
trying to accomplish their own salvation. Its not accurate to claim
that its true that were saved, its not helpful to claim that its true
that were saved, and it can be downright dangerous to claim that its
true that were saved. Not everyone who says to me, Lord, Lord, will
enter the kingdom of heaven, but only the one who does the will of
my Father who is in Heaven. Many will say to me on that day, Lord,
Lord, did we not prophesy in your name and in your name drive out
demons and in your name perform many miracles? Then I will tell
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they heard was of no value to them, because they did not share the
faith of those who obeyed (Hebrews 4:1-2).
Which brings us to the good news. If you do share in the faith that
God can and will do what he says is best, God will see it and begin
his work of salvation in you. You will welcome the gospel, enjoy a
new relationship together, and watch great deeds in your life blossom
as a resultin addition to the admirable ones youve mustered up the
resolve to do already! This is the critical concept to remember: its
not how hard you work for God, how much you knew or know about
God, or how many of the right things you believe; what God wants
to know is how much you trust what he says. Instead of asking your-
self if youre doing all the right things, if you know about all the right
things, or if you believe all the right things, truly and introspectively
ask yourself this: Do I have the faith that God can and will do what
he says, and that what he says is the best? Maybe while reading this
book this faith has arisen in you. If so, it will trigger Gods work in
you to accept the solution of Jesus, which triggers the Holy Spirit to
dwell within you to enable an intimate relationship between you and
God. This frees you from humanitys natural inclination toward evil,
so that you can live according to Gods perfect inclinations. From that
moment on you both are at work together to transform your faith
into deeds (2 Corinthians 1:21-22, Ephesians 1:13-14)! Continue to
work out your salvation with fear and trembling, for it is God who
works in you to will and to act in order to fulfill his good purpose
(Philippians 2:12-13).
There is no paradox between faith and deeds; they are one and
the same (James 2:14-26). A persons deeds are simply his faith after
the gospel and getting to know God have allowed it to be made
applicable to everyday life (1 Timothy 1:4). A persons faith is simply
his deed that convinces God to bring him the gospel and initiate
that relationship in the first place. What must we do to do the
works God requires? Jesus answered,The work of God is this: to
believe in the one he has sent (John 6:28-29). Faith is the work that
wantsnot earnsperfect community with God. It initiates his work
to help us accept the message of Jesus, enter into a relationship with
him, and desire to imitate his values and deeds more and more.
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O bviously, its beyond the scope of this book to list every single
one of the values and deeds that God has exemplified and that
our faith will assimilate. Besides, doing so now would quite defeat the
purpose of you and him spending the time getting to know each other
later well enough to discover these on your own. However, I will give
you a small sampling of attributes that his Holy Spirit teaches us
to emulate. Aptly named the fruit of the Spirit, they are love, joy,
peace, patience, kindness, goodness, faithfulness, gentleness, and self-
control (Galatians 5:22-23). These will be increasingly apparent in the
lives of those who are saved, because the Holy Spirit will be working
with them to persist in good deeds, standing firm to the end. You are
likely aware that there are many other values that God encourages
and many deeds that he forbids in the Bible, and the list above is not
meant to be a comprehensive summary of biblical morals. However, if
we obeyed all Gods commands, and did so according to these virtues
that reflect the Spirit of God himself, you can imagine how much
better every aspect of our world would be. God doesnt want us to
find ourselves doing good works merely as evidence of our faith; he
wants this emulation of his values to bring his spring to the world!
This is not surprising at all. If the perfect bliss of Heaven is gener-
ated by perfect community with God, wouldnt happiness on earth
also result from as many people as possible being as close to God as
possible? Its no wonder that the growth of our relationship to God
is directly linked to the transformation of our faith into deeds! The
more we think and act like the King of Spring, the more like Heaven
earth gets!
Obviously, Heaven itself isnt literally here on earth no matter
how much good we do, just as Hell itself isnt literally here on earth
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and life. Humans are the surgeons that have the free will to use or
abuse this tool, but God and Christianity remain both blameless and
vital regardless of which choice humans make (Zephaniah 3:1-5).
Keep in mind as well that the hypocrites most likely to turn you
from Christianity are those who are definitely not consistently exhib-
iting the faith or deeds associated with a growing relationship with
God. Theyre probably not Christians to begin with. No wonder
you agree with God and Christianity, yet are at odds with them.
Embrace that agreement, show them how to do it right, and help save
two people instead of none! Of course, neither you nor they will be
perfect in your pursuit of God, but you should always see progress
in becoming more like him. For those who have been hurt by newer
Christians, I do humbly ask that you give them time to pattern their
life after Christs before your expectations get too high; after all,
most turn to him precisely because of how morally insufficient they
realize they are! This is not to excuse or encourage hypocrisy one bit;
although it will inevitably be spotted, it should be increasingly scarce
in a person who has the faith that God seeks. As this hypocrisy
heals, genuine deeds from a genuine faith will produce genuine fruit
to represent God accurately and relieve suffering ardently. I know
that this may not emotionally help if youve been hurt by a hypocrite,
if there is pain and betrayal that is still hard to bear. But there is also
God and his solution for you that remain uncorrupted, and Jesus also
bore severe pain and betrayal at the hands of many hypocrites. He
understands those emotions and has endured that evil. He can help.
In fact, he has endured evil from and offered help in many other
scenarios of suffering besides hypocrisy. He knows that while his
people have and will bring spring to this world in increasing measure,
they will never be able to do it perfectly or completely, regardless of
their devotion or numbers. So what does he do to make up the differ-
ence? Does God step in to save the day or does he keep the world
from seeing May? We cannot deny that there are still huge piles of
snow-snot wherever we turn in our world, so lets discover how the
King of Spring himself deals with them.
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23
W here is God in despair? How can a good God let people suffer?
You may have started to piece together an answer from our
discussion above, but these questions merit a more dedicated treat-
ment. However, before we go any further, I want to take a moment
to acknowledge that some of you have gone or are going through
incredible hardships. All of us experience heartbreak and difficulty
in life, but I fully admit that I cannot possibly imagine much of
what you are enduring. I apologize that I cannot empathize with you
fully as I write this. Unfortunately, compassion doesnt translate well
across the written page, but I in no way desire to undermine your
feelings or struggles. They are real and they are important, but as
Gods presence and work within suffering become more understand-
able, you will become not just mentally equippedbut emotionally
equipped as wellto cope with such difficulty and disappointment,
both now and in the future. This has been validated in my own expe-
riences of suffering and failure, and I cannot emphasize enough how
beneficial the following material has been to me during these times,
both mentally and emotionally. In fact, as we explore, well find that
God is actually far more antagonistic to suffering than we are, that
he makes a lot of sense in his response to suffering, and that he
is never satisfied with giving it free reign. Nevertheless, if you are
hurting right noweven as you read thisit may be helpful to take a
minute to prepare your mind for our plunge into this topic, as I have
no idea how it might affect you emotionally, given the very legitimate
and horrible difficulties people face.
Alright, lets do this. To address the adequacy of Gods response
to suffering, we need to revisit the question of where suffering came
from in the first place. The answer is not pleasant, but its nothing
new to us, and we need to come to grips with it. Humans choose
to suffer. Lets review. God created each one of us in his image, as
a self with free will and therefore with the ability to make deci-
sions independently of his control (Deuteronomy 30:15-20). The first
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claiming that because they both have chosen to know and experience
evil, they will. And some will experience it more or less than others,
as humans cant know evil without enduring inequality and injustice.
So when it seems that people are hurt in ways that they cant control
or are senselessly suffering undeservedly, its almost certainly not
because they asked God to endure these specific torments or because
of one specific sin they committed. Obviously, people dont choose to
be molested, mocked, raped, or robbed. However, people do choose
freely and frequentlyto know and understand evil, which ultimately
results in every event of suffering people face. And as weve learned
in Chapter 9, this suffering extends to those whose spirits may not
haveeven though they may havefreely sinned yet, because the rest
of us who have sinned perpetuate the sinful nature that all of us
possess. As we continue to make these sinful decisions every day,
multiple times, we continue to be responsible for the general suffering
throughout our world. Even though we say that we want it to stop
and blame God for not making it stop, we are the ones who continu-
ously perpetuate it. The only aspect of suffering that God is respon-
sible for is giving us free will in the first place. We know he had
to do this to accomplish his purpose for us, to allow us to truly
chooseor chose notto pursue eternal, perfect community with
him. Would any of us have him take back that free will and make
Heaven impossible or meaningless? Of course not! Yet ironically, it
is often those who seem to value personal choice the most who are
the first to blame God for giving us the free choice weve misused to
usher in suffering! Would they rather have God acquiesce and take
their ability to freely choose away? God is not to blame for human
suffering, humans are.
Many are uncomfortable with this realization and attempt to
avoid human culpability by answering why God allows suffering solely
with descriptions of how God works through suffering. God is very
active when we hurt, in the many ways that well explore soon, but
his response to suffering is not an adequate explanation for why it
exists in the first place. Ignoring its origin leaves whoever asked you
about suffering to assume that you believe that God both wanted and
caused suffering, so that he could demonstrate his provision through
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it. Maybe you do believe that. But if God is ultimately responsible for
suffering because it so vitally enables him to ironically demonstrate
his grace or encourage our growth, then why was there no suffering
in the garden of Eden, and why will there be no suffering on the
New Earth? If God did not deem suffering necessary for manifesting
his glory or nurturing our maturity in these perfect places, then why
is it necessary here? Its not. Humans made suffering a part of their
experience here, not God, and avoiding this truth ultimately helps no
one quench doubt related to suffering.
Rather than desiring it, God has longed through all of human
history for us to stop pursuing sin, to stop wanting to know evil, and
to stop suffering, but we never cease to keep him waiting, do we?
God laments, All day long I have held out my handsto an obstinate
people,who walk in ways not good,pursuing their own imagina-
tions (Isaiah 65:2). Ask where the good way is, and walk in it,and
you will find rest for your souls. But you said, We will not walk in
it (Jeremiah 6:16). Seek good, not evil, that you may live (Amos
5:14). Turn away from all your offenses; then sin will not be your
downfall . . . for I take no pleasure in the death of anyone, declares
the Sovereign Lord. Repent and live (Ezekiel 18:30-32)! Your sins
have deprived you of good (Jeremiah 5:25). Give careful thought to
your ways. You have planted much, but harvested little. You eat, but
never have enough. You drink, but never have your fill. You put on
clothes, but are not warm. You earn wages, only to put them in a
purse with holes in it (Haggai 1:5-6). Why spend money on what is
not bread,and your labor on what does not satisfy? Listen, listen to
me, and eat what is good,and you will delight in the richest of fare
(Isaiah 55:1-2). I am the Lord your God,who teaches you what is
best for you,who directs you in the way you should go. If only you
had paid attention to my commands,your peace would have been like
a river,your well-being like the waves of the sea (Isaiah 48:17-18). If
only. Suffering was not Gods will for us. Suffering is not Gods will
for us, for he does not willingly bring affliction or grief to anyone
(Lamentations 3:33). He clearly didnt create sin and suffering, and
he clearly didnt create us to sin and suffer either. Gods will for us
has never, ever been anything but the most satisfying, the richest, and
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the best for our peace and well being. If only we would freely will for
the same.
Already we are forced to admit that our accusations against God
are starting to unravel, that perhaps we have been projecting our
guilt on him. But even though God isnt at fault for human suffering,
wouldnt he at least do something about it? Why does he let it go on?
One reason God is justified in allowing suffering is simply because
humans dont really deserve anything from him, let alone his deliv-
erance from affliction. God reminds us of this, asking, Who has a
claim against me that I must pay? Everything under heaven belongs
to me (Job 41:11). Created beings have no inherent rights, only those
that their creator gives to them. God never promises us the right
to be free from suffering on earth, and were in about the worst
bargaining position possible to demand that right, arent we? Weve
all been fed the lie over and over by people who wish to manipulate
us that we deserve this and that, but are we ever given any reason
why? No, because there isnt one. Most of the time people tell us
this to make us want what we deserve so badlyeven though we
often didnt want it at all beforehandthat well vote for them to
provide it for us or buy it from them to finally possess it. But if we
really did deserve it, shouldnt they be giving it to us and expecting
nothing in return? The only thing we ever really innately deserved
was to not exist, because thats all we had before God exercised his
grace in creating our lives and all of our abilities. So our existence,
talents, and anything beyond that is a gift that we dont deserve
(Romans 11:35-36). All that we have accomplished you have done for
us (Isaiah 26:12). Everythingcomes from you, and we have given
you only whatcomesfrom your hand (1 Chronicles 29:14).
This explains how God could possibly allow a guy in the Bible
named Job to be tested, taking away everything that he had, short of
his life and his ability to ponder it. Unlike what my probable reaction
would have been, Job amazingly acknowledged Gods justice in the
midst of his anguish. Naked I came from my mothers womb,and
naked I will depart. The Lord gave and the Lord has taken away;may
the name of the Lord be praised (Job 1:21). Impressive, and abso-
lutely true, isnt it? This means that even if were barely clinging to
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life, and it seems that God has caused us great suffering, we all still
possess infinitely more than we have a right to (Habakkuk 3:17-18, 1
Timothy 6:6-7). It is a false sense of entitlement to a life free from
pain and sorrow that causes us to feel that God is unfair. We, in
and of ourselves, dont deserve anything from him, especially relief
from suffering, given how weve used our free will. If you think you
do deserve such a life, simply ask yourself why (an excellent habit to
get into by the way), and you will find that there are really no good
answers. Dang it. So is that the end of our exploration? God allows
suffering simply because we dont deserve to be delivered from it?
Well, he could stop there, he would be perfectly justified in doing so,
and we would have no good reason to be dissatisfied. Accepting this
truth is crucial, as it is an extremely powerful weapon against the
discontentment, bitterness, and fury that we often have when some-
thing goes wrong, three things that never do us or those around us
a bit of good.
But that isnt the end. Even though we have no right to complain,
God is dissatisfied to stop there. He is unwilling to let suffering run
its course, and there is much more to him than only his justice. God
may be just and we may deserve nothing, but God is also mercy
and love, and simply because of that fact, he refuses to remain idle
in the midst of our pain. This merciful and loving nature permits
him to respond in one of two ways. He can take away our suffering
completely, or he can transform our suffering into something better.
Which option makes more sense? To take away our suffering would
either require God to eliminate our free will or to constantly remove
every experience of evil associated with every one of our free-willed
sins. He cant do the first if he wishes to accomplish his purpose
for creating humans. And its irrational to do the second, not only
because its tediously tiresome, but also because mere seconds after
God removes suffering from the world, billions of humans would
just reinstate it by sinning again! In the hospital we must adhere to
the Mr. Miyagi-like mantra Wash in, wash out, cleaning our hands
before and after every patient encounter, because its futile and foolish
to think that bacteria wont start doing their dirty deeds again imme-
diately after weve been cleansed of them. At least theyre not using
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free will to cause suffering, right? Also, taking away our suffering
would negate any benefit that might result from suffering. Theres no
question that enduring difficulty brings valuable experience, wisdom,
and personal development; in fact, it often changes entire lives for
the better, doesnt it? Learning the hard way in the school of hard
knocks isnt optimal and certainly wasnt Gods preferred path to
maturity for us, but if humans are insistent on keeping the school
open, why wouldnt God take advantage of it and make the best of
it? So Gods first option for a response to sufferingtaking it away
makes no sense for free-willed humans, and for reasons that lead us
straight to the second option.
God transforms our suffering into something better, often times
something that is less likely to occur without suffering. And there
are many ways that he does so. They do not, however, all neces-
sarily apply in any given example. Maybe we suffer directly because
of a specific action, maybe not. Maybe hard times are being used to
teach us something, maybe not, etc. Obviously, God may allow what
we consider bad things to happen to us for one reason, multiple
reasons, or for every reason that exists. So how does he transform
our despair to hope, suffering to blessing, the bad to the good?
First, it is often impossible for us to determine what things are
good or bad at the time that they occur. We all learn to charac-
terize certain situations as good, like getting a promotion, or bad,
like getting cancer. While we do this for obvious reasons, this blanket
categorization often makes it much harder for us to see the poten-
tial bad in something good or the potential good in something
bad. Only a God who completely understands the big picture behind
these circumstances can accurately label them as good or bad. If
getting a promotion forces a person to be at work too much, sacrifice
family relationships, and constantly experience stress, its not a good
thing. And if getting cancer motivates a person to raise awareness for
prevention in others and to use her time and resources in positive
ways that she never would have without being faced with her own
mortality, it is a good thing. So God transforms hurting to helping
first by transforming our minds, teaching them to rethink why things
are bad or good and encouraging them to ascertain good from bad.
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(feel free to read the whole story in Genesis 37, 39-50). But Joseph later
tells his brothers what kind of transformation God intends to produce
from such suffering. You intended to harm me, but God intended it
for good to accomplish what is now being done, the saving of many
lives (Genesis 50:20). Because of these events, Joseph found himself
in a position to save many thousandsif not millionsof people from
starving to death (Genesis 41:1-57)! Likewise, God bringing Jonah
through a raging storm, certain death by drowning, and part of a
fishs gastrointestinal tract resulted in a huge city repenting of sin
(Jonah 1:11-3:10). And even when God decides that its time to end a
life here, he can do it for that persons own good (Isaiah 57:1-2), which
is not hard to understand when we consider how the peace, comfort,
and rest of Paradise would be a welcome alternative to the lives that
some of us live here. Even right now he is active in your suffering to
produce something better than what you had beforehand, as hard as
that may be to believe and as long as that may seem to take. We are
promised that he is just in his blessings, that he knows what is best
for us, and that he will work everything out for the good of those who
love him (Deuteronomy 32:4, Isaiah 48:17, Romans 8:28).
Humans wont put a rest to suffering, so God makes the best of
suffering. God is too wise and loving to merely remove suffering and
leave humans with nothing, except the inevitability of choosing it
again. Instead, he masterfully morphs suffering into something better,
leaving humans with greater understanding, greater appreciation,
greater compassion, greater fulfillment in life, and a greater legacy!
And these transformations occur countless times throughout the Bible
and countless times throughout our world today. Just ask around if
youve never seen him at work, although Id bet the farm that you
have. If I had a farm, of course. What a brilliant mercy! God works
for our good, even through the experience of evil that we have chosen
to replace him with. We sustain suffering in us; God sustains us in
suffering. Isnt it amazing that God would constantly use the evil and
difficulty that we repeatedly ask for to accomplish great and wonderful
blessings that we dont deserve?
But God gets even more awesome. Not only is he not to blame for
human suffering, not only is he unwilling to remain justly neutral
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any and every situation, whether well fed or hungry, whether living
in plenty or in want. I can do all this through him who gives me
strength (2 Corinthians 11:23-33, Philippians 4:12-13). God is always
working and walking with you to turn grief into growth and sorrow
into satisfaction, leaving us with no reason to be discontent.
But God still has a reason, and there is still one thing left for
him to do so that he can be content with his response to suffering.
His purpose for us is to choose to enjoy perfect community with
him forever. There can be no human suffering in perfect commu-
nity. Therefore, even though God doesnt cause suffering, even though
he brings forth beauty and maturity from suffering, even though he
can empathetically encourage us in our suffering, and even though
we may be content in his vast undeserved love, he cannot accom-
plish his purpose for us if we take our suffering to Heaven. The final
words of Gods response to human suffering are none other than the
message of Jesus that makes it possible for us to be made forgiven,
perfect, and therefore free of the experience of evil and suffering.
Only when Heaven is available to humansand still remains Heaven
is God satisfied, for only then can those who choose to fulfill their
purpose enter into perfect community with him. Such hope allows
them to realize how transient earthly suffering truly iseven when it
feels quite the oppositebecause it will give way to eternal freedom
from it (Romans 8:18)! Human suffering loses and God wins in every
step of the process.
God is never ultimately to blame for suffering, God produces good
through it even at this moment, God offers aid from it, God enables
contentment despite it, God empathetically immerses himself in it, and
God promises banishment of it from Heaven forever for those who
truly desire to give it up! And none of us deserve any of that. God
never wanted suffering; we keep asking for it. God makes Heaven
unmistakable in this life by using his people to alleviate it, and he will
make Heaven unmistakable forever by using his power to expel it. In
the end, the question of how God is so absent in suffering is over-
whelmed by the realization of how God is so awesome in suffering,
both in a healed eternal hereafter and in healing every moment here
after!
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When you truly know the King of Spring, you wont have
to force yourself to generate life from decay and fruit from
faith; you already will be doing those things. And the more
you know about what God values, the more you will value
God. He gives love to the undeserving, he creates growth
from grief, he offers empathy alongside us, and he invites
us to say good-bye to the cold, dead winter of suffering
forever!
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A Christian girl has made a mistake. Two other young Christians are with
her, one comforting and the other shaming hypocritically, as her prior
jealousy of the girl actually leads her to take pleasure in the girls suffer-
ing. The girl has already recognized that Jesus has taken the hit for her
mistake, so he reminds her of the Holy Spirits presence. Not satisfied to
merely remove the wreckage and leave the girl without a net gain, the Holy
Spirit equips the three Christians to transform suffering into something
more fruitful. His presence and gifts are the tools needed for all three to
bring healing to the girls predicament. Jesus had helped when he was
hurt, and the girl learned to value such a good-natured deed, assimilat-
ing it into her own life. What she now has is given back to God, so that
the Holy Spirit would not only bring spring to her, but to others as well.
Hypocrisy is eventually replaced by use of and appreciation for the gifts
and blessings God offers people. With the Holy Spirits saving presence
and work, all three find themselves persisting in good deeds throughout
their lives, offering unmistakable glimpses of Heaven from a salvation that
cannot be lost.
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futile, so it makes sense that God didnt feel the need to make them
crystal clear to Old Testament writers. But we would expect that
when Jesus did come along, he would teach a lot about Hell and
Heaven, since these places would now have context and meaning.
And thats exactly what he does.
The second reason its not surprising that Hell and Heaven were
nebulous concepts before Christ is that Lugg provides a way to be
saved without a person having to know about Hell or Heaven by the
time he dies anyway. Not to mention that neither Hell nor Heaven
appear to be ready for human habitation yet, as we remember from
chapter 14. But for our purposes now, we only need realize that its
not advisable to rely on one Old Testament passage to give us an
accurate description of Heaven, given the confusion surrounding the
descriptions of the afterlife we see prior to Jesus coming.
This is particularly true when an interpretation of that passage
diametrically opposes the teachings of Jesus himself on the topic.
Jesus teaches plainly that people wont be getting married in Heaven,
because well be like the angels (Matthew 22:29-30), so there prob-
ably wont be posterity, future generations, or a people yet unborn
there either, which is at odds with a universalistic interpretation of
Psalm 22. And in Heaven people wont go down to the dust or
not be able to keep themselves alive, unlike in this psalm (Reve-
lation 21:1-4). Plus, why would people need to be told about the
Lord if theyre already in Heaven with him? Its also important to
remember that Psalm 22just like every other psalmis a poem.
Poems certainly can be written to be interpreted literally, and maybe
this is one of those, but maybe not. Regardless, a poem about some
wonderful time in the future is much more likely to employ hyper-
bole or exaggerationnote the repeated use of the word all in this
psalmthan formal instruction on Heaven by a Jewish teacher like
Jesus.
However, the aspect of this psalm that sheds the most light on
its meaning is its context. More than two thirds of Psalm 22 isnt
about a time of future bliss at all; its about one man being scorned,
mocked, and insulted by a pack of villains (Psalm 22:16). Once he
is delivered from this, he turns to his people, the great assembly,
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and those who fear God to encourage them to praise God. All you
descendents of Jacob, honor him! Revere him, all you descendents of
Israel! Those who seek the Lord will praise himmay your hearts
live forever! All the ends of the earth will remember and turn to the
Lord, and all the families of the nations will bow down before him
(Psalm 22:22-26). David, a king of the Jews, is apparently writing to
his peopleGods peoplerecounting how God has rescued him and
is therefore worthy of praise. Remembering Gods provision was a big
deal for the Jews. When they didnt, things went very badly, because
forgetting what God had done for them led them to turn away from
him and his goodness. When they did remember, things went very
well. Notice how significantly the fate of the Jews changes from the
one scenario to the other in Ezekiel 16:43-63, how the bookends of
this passage perfectly exemplify this contrast (16:43, 61-63). It would
make sense for Gods people to remember and turn to the Lord in
Psalm 22, but it doesnt make sense for anybody else. If you dont
know this God and dont think of him as being actively involved in
your life, then there is no provision of his to remember, let alone one
that would cause you to turn to the Lord, right?
Moreover, many Jews, especially in the Old Testament, believed
that as Gods chosen nation they had exclusive rights to Gods bless-
ings (Deuteronomy 14:1-2, Psalm 132:11-18), so it would be very
unusual for David to suddenly break from that mindset for a few
verses by claiming that Gods people included everyone, especially
the pack of villains he had just been rescued from! Since he is
writing to people who predominantly considered only themselves to
be Gods people, telling them to praise God for deliverance that only
they would recognize, offering a blessing of life forever to only those
who seek the Lord, and doing this all in poetic form with a known
incomplete knowledge of the afterlife, perhaps its more likely that all
the ends of the earth, all the families of the nations, and all the
rich of the earth in Psalm 22:27-29 refer to Gods people scattered
throughout the world, rather than everyone. Certainly the former
interpretation jives better with the teachings of Jesus and of the New
Testament that we explore in this book, especially throughout the
next several chapters.
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But maybe youre still not sold. Why cant we just consider all
to mean all and be done with it? Well, both in the Bible and in
our everyday lives, the word all often doesnt mean every last one.
When Jesus claims all who draw the sword will die by the sword,
he isnt saying that every single person whos picked up a sword will
get killed by one (Matthew 26:52). Hes teaching a general truth that
the violent will meet a violent end. Likewise, if you claim at a foot-
ball game that all the fans in the stadium are cheering, you dont
mean every last one. You mean its generally true that fans there
are cheering. So all not quite meaning all is a familiar, acceptable
concept to us. This concept can apply to the afterlife too, and the
Bible actually provides a conclusive example regarding the hereafter
when all doesnt mean all. A s the new heavens and the new earth
that I make will endure before me, declares the Lord, so will your
name and descendants endure. From one New Moon to another and
from one Sabbath to another, all mankind will come and bow down
before me, says the Lord. A nd they will go out and look on the dead
bodies of those who rebelled against me; the worms that eat them
will not die, the fire that burns them will not be quenched, and they
will be loathsome to all mankind (Isaiah 66:22-24). In Mark 9:43-
48, Jesus quotes this passage, equating this fire with Hell. Its abso-
lutely unequivocal here that all mankind, both times it is used, only
refers to those who havent rebelled against God, those who arent
being burned with unquenchable fire in Hell. This made perfect sense
to the Jewish mind; after all, look at the persistent Jewish resis-
tance to non-Jews being included in Gods salvation plan even centu-
ries after Isaiah lived, decades after Jesus had come (Acts 28:17-28)!
Jews contemporary with Isaiah or David would never have naturally
assumed that all mankind or all the ends of the earth being saved
would include every single human being, only those who were Gods
people. Isaiah proves that; therefore, it seems to be the best way to
understand Psalm 22 as well.
What about other passages used to suggest that everyone will go
to Heaven? Well, they also clearly describe the same sort of not-so-
universal salvation evident above. In Psalm 65:2-4 all men will come
to God, but only those who are overwhelmed by sins and chosen
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saving the Jews from places where Gods name has been profaned
among the nations and where all day long my name is constantly
blasphemed. These same nations are the ones who will know that
I am the Lord. Sounds more like a warning than an invitation to
Heaven, right? God will save the Jews in the sight of all the nations,
implying that these nations are spectators rather than participants
in salvation, and the context suggests this as well. Seeing God save
others and realizing that he is the Lord does not automatically trans-
late to being saved yourself, especially when you happen to be the
nation God is saving people from, a nation known for the quite
serious sin of blasphemy weve already explored in Chapter 21. In Hell
there will be plenty of people who know that God is God and that
others have been saved.
We find something similar in Philippians 2:10-11 when at the
name of Jesus every knee should bow, in heaven and on earth and
under the earth, and every tongue confess that Jesus Christ is Lord,
to the glory of God the Father. If this means everyone ought to bow
to Jesus, then it certainly does not imply that every one will. But
even if it means that everyone will acknowledge Jesus Lordship and
bring glory to God, it does not imply that they will do so willingly, let
alone in the repentant, humble way that would accompany the faith
necessary to know and follow God. Indeed, we are given the two
reasons why every knee should bow to Jesus, and neither of them has
to do with humans wanting to. The first is because Jesus is exalted
to the highest place. The second is for the glory of God. Reading the
passage in context then, it is because Jesus humbled himself as a
human and was willing to die for us that he is elevated to a status
where everyone will acknowledge his Lordship, whether they want to
or not. It has nothing to do with all humans willingly worshipping
Jesus before or after God gives em Hell for long enough, does it? If
anyone finds herself in Hell, she will know Jesus is Lord even before
she gets there, simply because she has already had to submit to Jesus
authority in resigning her to that fate (Matthew 25:31-32). She doesnt
have to like that Jesus is Lordand probably wouldnt be in Hell if
she didbut she does have to admit it, since well, there she is.
This is a familiar concept to us. Every one of us has begrudgingly
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Aside from there being only one last day, for reasons explained
in Chapter 14, people who reject Jesus are being condemned to Hell
on this day, not being removed from it! If the last day refers to
the days when people in Hell might repent and enter Heaven, then
why is Jesus condemning others to Hell on the last day as well? A
last day when people either shall have eternal life or be condemned
sounds a lot more like judgment day in Matthew 25:31-46, doesnt
it? And it certainly is consistent with the vision of the actual last
day we are given in Revelation 20:11-15. The last day is obviously
the day of judgment, the one day on which every persons eternal fate
is realized, not any day after that. So after a more comprehensive
look, what has Jesus taught us about who God is planning to see in
Heaven? Heaven will be populated by those who have faith in Jesus
wordsregarding the gospel, Hell, and Heavenprior to the day of
judgment, so that he can raise them up on that day to give them
eternal life.
Alright, time to debrief. The first concept tied to the longevity of
Hell has been investigated: whether or not everyone will eventually
be in Heaven. We discovered the importance of the word all and
understanding precisely who it refers to in the Bible, whether all of
everyone or simply all of a subgroup. Often its the latter, which can
dramatically affect how Gods words are interpreted. Then we looked
at a list of passages used to argue for universal salvation, discovering
that none of them actually do so when taken in context and as a
whole. Finally, we discovered who God is planning to see in Heaven
and confirmed that it is only those who comply with his conditions,
even though he desires that everyone will. The truth is, none of us
knows exactly who of us will be in Heaven; we are only told exactly
how we would be in Heaven. This uncertainty cannot be used to
claim that everyone might, because the Bible clearly teaches other-
wise (Matthew 7:13-14). But it does compel us to be extremely reluc-
tant to label any particular person as saved or unsaved when they
die. In that regard, all we know is that not all of us will be saved,
which means that there is no escape from Hell for the rest.
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aions. One eternal age to come or all subsequent ages put together.
You pick, the term includes both. No ages to come are excluded. How
else could you possibly convey the idea of forever better than this?
And if both aion and aion and aions simply refer to a temporary
age, then why make the distinction? Why repeat the term sometimes
and not others? Why use the plural form at all? For temporary Heav-
ens sake, why waste the ink? At least three times, God is empha-
sizing to us that Hell is really, seriously, and unequivocally forever.
No foolin.
I find it interesting that God uses this emphasis only once when
referring to Heaven, but three times when referring to Hell, and 17
times when referring to himself. This may be coincidence, but maybe
not. If God wants to specially emphasize a concept as forever, hes
most likely to do so regarding concepts that were less likely to believe
are forever. God knows we dont have trouble believing in eternal life
in Heaven. He can get away with just aion for that, although he does
reassure the few skeptics out there with one aion and aions. Hell
is a tougher sell. Has God anticipated the resistance humans would
offer to an endless Hell by emphasizing with these words that it truly
is forever three times more than he does for Heaven? Perhaps he is
saying to us, I know Hell is a difficult concept, and I know there will
be people who tell you that its only temporary. But it truly is forever
and ever, and you need to understand how serious that is, as well
as how much I am truly saving you from. I dont know, but it sure
makes sense, doesnt it?
And its not just Heaven and Hell that are forever. God abun-
dantly uses the exact same term to describe himself. Aion and aions
is not used to describe anything else in the Bible, just Heaven, Hell,
and God. Of course, its no surprise that a God who names himself I
AM and constantly reminds us of his everlasting nature throughout
the Bible would specifically emphasize the concept of forever most
frequently in regard to himself (Exodus 3:13-15). However, he also
chooses to apply the identical term conveying the identical emphasis
to Heaven and Hell, and to nothing else. Its as if hes telling us, If
you have trouble with Hell being forever, Ive specially emphasized it
three times to assure you that it is. If you still dont believe I mean
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14:9-11 leaves no doubt that this lake is eternally present because the
residents are eternally present as well. The punishment of eternal
fire in Jude 1:7 implies that the fire is there at least partially for
punishmentnot for decorand if theres nobody to punish, theres no
reason for the fire to be eternal. Since the Bible clearly does not teach
that only those with eternal life have eternal existence, the biblical
opposite of eternal life is not annihilation. Rather, as Jesus plainly
states in Matthew 25:46, the biblical opposite of eternal life is eternal
punishment, including the fire, wrath, disgrace, contempt, memory,
and decay that can only be experienced by beings who still exist.
A second argument made by annihilationists focuses on four
passages (Matthew 10:28, Philippians 3:18-19, Hebrews 10:39, and 2
Peter 2:12) that speak of a person being destroyed in a way that seems
to involve the hereafter, and these folks equate such destruction with
annihilation. Lets examine them. The word for destroy in Matthew
10:28 is apollumi. In A Greek-English Lexicon, Strongs Greek Lexicon, and
greekbible.com the primary definitions are destroy fully/utterly,
cease to exist, kill, perish, die, to be undone, demolish, lose,
and mar.26-28 Incidentally, the third source also offers the secondary
definition to devote or give over to eternal misery in Hell. The first
five definitions could be consistent with annihilation, with the others
equivocal or against annihilation. The critical observation to make
though is this: although God can destroy both soul and body in
Hell, we are not told that he will engage in this type of destruction.
Rather than teaching us that people might no longer exist in Hell, the
clear point of this verse is to teach healthy, respectful fear of a God
so powerful that he is able to destroyeven potentially eradicatean
individual there if he wants to. However, since the verse does not
say that he wont do so, we must look at the uses of destroy in the
other three passages to bring us to a comprehensive conclusion.
The Greek word for destruction in Philippians 3:18-19 and
Hebrews 10:39 is apoleia, and a review of A Greek-English Lexicon,
Strongs Greek Lexicon, and greekbible.com yields no definitions specific
to annihilation or ceasing to exist.29-31 The first source simply offers
destruction as the only primary definition, which is not entirely
helpful, but the second source lists ruin as a primary definition.
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forever, or a Hell that doesnt exist at all, just as you might! But the
biblical Hell is what it says it is, and our desires have no authority to
change how God describes it. That concession might leave you very
angry or significantly saddened, and I totally sympathize with that.
But God doesnt leave you with merely a depressing description, and
neither will I. Were still toward the beginning of understanding all
that he teaches us regarding Hell, and were not supposed to like it.
Not one bit. But when all is explained, well find that God does not
inconsiderately expect us to just suck it up and believe in an eternal,
conscious Hell solely because thats the way he wants it. Instead,
weve already repeatedly seen and will continue to learn that thats not
the way he wants it, but that Hell must be that way for several very
logical reasons that have a lot more to do with us than with God. So
keep reading, even when its tough; theres still more to unpack! Our
digression into annihilationism came on the heels of exploring aion,
the New Testament word translated as forever. Next well unpack
an Old Testament word translated as forever: the Hebrew word olam.
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inaccurate for one to assert that Jesus isnt talking about forever as
we think of forever based on a reference to olam in the Old Testa-
ment. 41 In stark contrast, Jesus frequently does talk about forever
represented in Greek as aionas we think of forever and applies it to
Hell, doesnt he?
Weve spent significant time on aion and olam to help you under-
stand how they are mishandled, but my purpose in sharing this
extends far beyond these two words alone. You have also now been
introduced to several ways that any person, clergy or comrade, might
misuse words and definitions from the Bible to argue an opinion
that they have. Be cautious, as trusting them too easily might lead
you down the wrong path, whether only for this life or for forever.
Such misguidance is exemplified in Love Wins, which not only inap-
propriately relies on olam to portray Hell as transient; it also fails to
mention an important second Old Testament word that means forever,
one that is appropriately applicable to eternal judgment, both linguis-
tically and contextually. 42 It is the noun ad, and none of its mean-
ings carry with them the uncertainty present with olam. Instead, they
closely resemble those of aion! The available definitions of the noun
ad in Strongs Hebrew Lexicon are eternity, everlasting, old, perpetu-
ally, and world without end.43 Rakefet does not include definitions for
ad as a noun, but all of the definitions for its verb form adah, such
as continue and advance into perpetuity, bear the connotation of
endlessness as well.44 Moreover, ad is used as a noun in two places
to describe those who would be unsaved. Though the wicked spring
up like grassand all evildoers flourish,they will be destroyed forever
(Psalm 92:7). For the Lord searches every heart and understands every
desire and every thought. If you seek him, he will be found by you;
but if you forsake him, he will reject you forever (1 Chronicles 28:9).
It is simply not true that the closest the Hebrew writers come to a
word for forever is the word olam, but now it is obvious why we are
led to believe that.45 The Old Testament may not have as much to say
about Hell as the New Testament does, but what it does say is quite
clear. And unlike olam, ad associates the fate of the unsaved with a
forever that has to mean forever! Speaking of forever, thats about how
long Ive been yammering about words that mean forever! The second
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concept tied to the longevity of Hell, how the Bible defines forever and
eternal, has been addressed. Lets leave the domain of dictionaries and
read a story instead.
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I ts time for the tale of The Rich Man and Lazarus, and its found
in Luke 16:19-31. Jesus offers this narrative to highlight several
truths about the hereafter, and it provides an excellent backdrop for
exploring the third concept connected to Hells longevity: what the
expectations and actions of those who will go there reveal about the
duration of their stay. Are the words and deeds of humans intimately
associated with this doom consistent with a transient Hell or a forever
Hell? With this question in mind, spend a minute or twothats all it
will takeand read the story, so it will be fresh in your mind and so
youll know Im not making anything up. Lazarus, the beggar, goes
to Abrahams side when he dies, and the rich man goes to Hades. We
know from Chapter 15 that Hades cannot be Hell (Revelation 20:14);
instead, we learned that the rich mans location in Hades is consis-
tent with Tartarus, a part of Sheol/Hades inhabited only by those who
will inevitably reside in Gehenna/Hell. We also recall that Lazarus
and Abraham can observe and converse with the rich man because
they are not in a place consistent with the current heaven or the New
Earth/Heaven, but rather in the Paradise of Sheol/Hades. This place is
also understandably termed Abrahams Bosom, which is in the New
Testament and in Jewish writings a term signifying the abode of bliss
in the other world. It is plain that Abraham is here viewed as the
warden of paradise.46-47 Because the rich mans fate will eventually be
Hell and because Lazarus and Abrahams final destination will eventu-
ally be Heavenand to compare our findings with conclusions others
draw about Hell and Heaven from this storywe will call their respec-
tive locations Hell and Heaven in this chapter, gleaning whatever
information from them that we responsibly can. Here we go!
A rich man, who lived in luxury, and the beggar Lazarus, who
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was covered with sores, both died. The rich man went to Hades,
where he was in torment, and Lazarus went to be with Abraham,
the patriarch or head honcho of the Jewish race. The rich man sees
Abraham and Lazarus across a great chasm and says, Father
Abraham, have pity on me and send Lazarus to dip the tip of his
finger in water and cool my tongue, because I am in agony in this
fire. Abraham says the rich man has already received good things in
his former life, and that between us and you a great chasm has been
fixed, so that those who want to go from here to you cannot, nor can
anyone cross over from there to us. Acknowledging his own hope-
less situation, the rich man then begs Abraham to send Lazarus to his
five brothers to warn them, so that at least they wont join him in his
torment in Hell.
This story provides some of the clearest evidence in the whole
Bible that Hell is forever, but it has actually been used to argue the
opposite, largely based on a reinterpretation of why the rich man is
there to begin with. Does the reason for his fate offer any hope that
it can be changed, and do his words and deeds demonstrate that he
concurs? The argument for a transient Hell proposes that the rich
man considers himself better than Lazarus and is asking him for
water because he thinks Lazarus should serve him. The thought is,
when you get someone water, youre serving them. The rich man
still sees himself as above Lazarus. Its no wonder Abraham says
theres a chasm that cant be crossed. The chasm is the rich mans
heart!48 Once he stops being arrogant and humbles himself to God,
the chasm will disappear, and he can cross, because even the most
depraved sinners will eventually give up their resistance and turn to
God.49 Therefore, Hell is not forever, and love, in the end, wins and
all will be reconciled to God.50 Lets evaluate these claims.
To start, there is little indication that the rich man is arrogant
or thinks hes better than Lazarus. All we know about the rich man
before he dies is that he was dressed in purple and fine linen and
lived in luxury every day. We know that Lazarus longed to eat what
fell from the rich mans table, but we dont know if the rich man
knew this or even if he had met Lazarus before he died. He does
know Lazarus name after they die, but he is also able to identify
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Abraham, a person he would not have met while alive, assuming Jesus
would be considering Lazarus and the rich man his contemporaries.
Since he therefore could only have learned who Abraham was after
dying and had clearly done so before the start of this story, he may
very well have met Lazarus then too. The text gives us no further
clues, so what can we conclude? Well, most of you have purple, fine
linen, or the material equivalent in your wardrobe, live in relative
luxury every day (at least when compared to beggars), and are exposed
to peoplewhether you are aware of them or notwho long for even
a little of what you have. Does that automatically mean you are arro-
gant or think that youre better than them? It might, and it seems
reasonable to question at least some measure of selfishness in the rich
mans character while hes still alive, but certainly no one should confi-
dently assume that without knowing something more about you or
him, right? We would need much more information before we could
responsibly make such an accusation, especially of such a degree of
arrogance that its keeping people in Hell!
And what about after the rich man dies? This is where Abraham
truly exposes the rich mans conceit, or does he? Son, remember that
in your lifetime you received your good things. Sowhere is the arro-
gance? I dont know, because no one else has anything to say about the
rich man in the text. Unfortunately however, many facts have been
extrapolated about him outside of the text. In fact, he (the rich man)
ignores his neighbor, who spends each day outside his gate begging
for food.51 Apparently, the rich man is still clinging to his ego, his
status, his pridehes unable to let go of the world hes constructed,
which puts him at the top and Lazarus at the bottom.52 But the Bible
never tells us that these two men had even met each other while alive,
nor does it ever accuse the rich man of being proud. Again, maybe he
was, but all we really know is that he was rich compared to beggars,
just as almost all of us are. Does that automatically make us conceited
as well?
So we dont really have a lot of real facts on this mans reputa-
tion. But perhaps its the rich mans request, rather than his reputa-
tion, that betrays his pride. Lets read it again. Father Abraham, have
pity on me and send Lazarus to dip the tip of his finger in water and
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Bible thought about Hell, were going to investigate what the original
readers of the Bible understood about the concept of Hell. Whether or
not they would have believed it to be forever is the fourth concept tied
to Hells longevity, so lets attempt to get their take on the matter.
The Greek word translated Hell is Gehenna. There are numerous
biblical allusions to Hell or eternal punishment that do not use this
word, as we discuss throughout Parts 6 and 7, but here were only
looking at the word itself. The literal meaning of Gehenna in the New
Testament is Valley of Hinnom, which is an actual place outside
Jerusalem. This valley also appears repeatedly in the Old Testament,
called Gai Ben-Hinnom or The Valley of the son of Hinnom. It has
been argued that Gehenna was Jerusalems city dump, a place that was
always on fire, where animals gnashed their teeth. Sounds kind of like
Hell, and not many places could have been more nasty than that, so
this portrayal of Hell is proposed as one that Jesus listeners would
have been familiar with.55 This theory of an unpleasant but not eter-
nally tormenting locale stands in contrast to the more well-known
concept of Hell, as if Jesus were saying to his audience in Matthew
5:29, It is better for you to lose one part of your body than for your
whole body to be thrown into Gehenna, a place as nasty as the city
dump but not eternally significant. To illustrate, Love Wins upholds
this not-so-bad Hell with If you believe in an actual Hell, you can
always say, Yes, I do believe that my garbage goes somewhere, and
ends with a definitive Gehenna, the town garbage pile. And thats it.
Those are all the mentions of Hell (referring to Gehenna) in the Bible.56
So is that it? Did the Bibles original audience merely think of
Hell as a place like a city dump that would be unpleasant to visit
but without any eternal consequence? No, most likely not, espe-
cially during the time Jesus talked about it. It is far more biblical and
logical that Gehenna is the name for Hell for much more sinister and
rational reasons than being an alleged garbage pile. The city dump
theory is originally derived from a commentary on Psalm 27 written
around 1200 AD by Rabbi David Kimchi.57 He was born and died
in France, with no record I can find that he ever left Europe or
saw Jerusalem.58-59 In Psalm 27 there is nothing about garbage piles,
Hell, Gehenna, or the Valley of Hinnom (or of the son of Hinnom),
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even Hell itself mean, to those experiencing what its like, to those
who originally heard or read about what its like, and to us today.
Hell is forever, and its eternally important to understand that.
Deep down, all of us know that words hurt us far more than
sticks and stones. And when the words were subtracting,
adding, and changing concern our final destinyinstead of
just a radiology reportthey harm us a lot more and for a
lot longer . . . like forever.
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they are, to the pain, suffering, and low quality of life that
such patients are usually headed for, which gives us the
impetus that they might not have to do something about it.
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biblically valid, and the first step in doing so is to figure out if the
punishment, wrath, and judgment warned about in the Bible even
refers to Hell at all. Certainly the eternal punishments described
in Matthew 25:46 and Jude 1:7 arent consistent with temporary
correction, but what about other references to the coming wrath?
Lets find out!
By the time of Jesus, the Romans had long taken over Israel.
There were several things about this that made the Jews grumpy.
Here and there, some particularly ambitious fellow would start a
rebellion, and the Romans would suppress it. Certainly, there was
tension between the two people groups. In light of this, the argu-
ment has arisen that Jesus continual warnings about punishment
refer to the Romans finally getting peeved enough to really let the
Jews have it, which they do in AD 70, when Jerusalem and its
temple are burned. When he warns of the coming wrath, then,
this is a very practical, political, heartfelt warning to his people
to not go the way theyre intent on going. The Romans, he keeps
on insisting, will crush you.2 This idea seems reasonable, or at
least possible, except for one tiny problem. Jesus never makes this
particular warning. Not once does he use the quoted phrase the
coming wrath. John the Baptist? Twice. Paul? Once. Jesus? Not
a single time. In fact, the word wrath only gets two mentions
from Jesus at all. One of them involves a complete destruction of
the temple obviously during the apocalyptic events associated with
Jesus second coming (Luke 21:23). When the temple was razed in
AD 70, much of it still stood, as some of it does even today. It is
only when we will see the Son of Man coming in a cloud with
power and great glory when not one stone will be left on another
in the temple (Luke 21:5-28). Jesus also applies wrath to whoever
rejects the Son, explaining that they will not see eternal life (John
3:36). So ironically, not only does Jesus never refer to the coming
wrath of imminent Roman retaliation; every mention he does make
of wrath refers to the final judgment of the unsaved.*
So the biblical context in which the phrase the coming wrath
* Moreover, this is consistent with what John and Paul described the
coming wrath to be as well, as detailed here. 3
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even more importantly, things are not more bearable for Sodom and
Gomorrah after the day of judgmentonce they are in Hellbut on
the day of judgment, when their eternal destination is revealed. Their
restoration involves a return to what they were before, so that on
the day of judgment the situation will be more bearable for them
than for towns that rejected the message of Jesus.
But the inhabitants of Sodom and Gomorrah had already died
long before Ezekiel or Matthew wrote about them. What status could
they possibly be returned to before their cities were destroyed to offer
them the possibility of a more bearable judgment day? How about
the status of people still having an opportunity to repent, which
is what they were before their punishment came? Right there in
Ezekiel 16:63, God describes his desire to make atonement for human
guilt, a promise to personally make amends for sin. How would God
eventually accomplish this, as we explained in Part 2? With the most
popular Sunday School answer: Jesus! God the Son physically died in
our place, making the option of eternal life in Heaven available and
judgment day a lot more bearable for any with the faith that leads
to such salvation. For God so loved the world that he gave his one
and only Son, that whoever believes in him shall not perish but have
eternal life (John 3:16). Obviously, a significant number of folks do
not wish to enter into this community with God through Jesus, or
we wouldnt have the clear and constant warning of eternal punish-
ment throughout the Bible. This number apparently includes most of
the people of Sodom and Gomorrah, according to what Jude wrote
about them.
But there is hope. Not false hope or hope that literally beats the
Hell out of people as they finally repent. True hope and biblical hope,
available to all who want it. Even those evil, horrible Sodomites?
Absolutely. Remember how in Matthew 10 it would be more bear-
able for them on the day of judgment than for those who rejected
Jesus message? Now we know how. In the very next chapter, Jesus
began to denounce the towns in which most of his miracles had been
performed, because they did not repent. Woe to you, Chorazin! Woe
to you, Bethsaida! For if the miracles that were performed in you
had been performed in Tyre and Sidon, they would have repented
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long ago in sackcloth and ashes. But I tell you, it will be more bear-
able for Tyre and Sidon on the day of judgment than for you. And
you, Capernaum, will you be lifted to the heavens? No, you will go
down to Hades. For if the miracles that were performed in you had
been performed in Sodom, it would have remained to this day. But I
tell you that it will be more bearable for Sodom on the day of judg-
ment than for you (Matthew 11:20-24). Jesus knows that some people
who lived before him who didnt repent of their sin would have, given
adequate access to Jesus. Since we know that the eternal destiny of
Sodom in general is pretty bleak, there probably werent too many of
these people in that city, but it would have only taken six more than
Lots family for Sodom to have remained to this day, right? And
how could Jesus give the deceased Sodomites access to the gospel
offering them a return to what they were before with a choice to
repentso that judgment day could be more bearable for them than
for those who rejected the message of Jesus? With an only slightly
less popular Sunday School answer: Lugg! Sodom and Gomorrahs
punishment and restoration do not involve a transfer from Hell to
Heaven. Rather, they consist of physical deaththe penalty for their
sinand the offer of postmortem restoration from Lugg in Sheol/
Hades to eternal life in Heaven through Jesus. They dont have to go
to Hell at alleven though theyll predominantly decide to. Matthew
11:20-24 implies that there are at least a total of ten from these cities
who will choose Gods restoration, and I hope there are many more!
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certain people are handed over to Satan, but not with the purpose
of giving up on them so that they get what they deserve. Rather,
the goals of Christians no longer associating with such people turn
out to be much more positive for everyone involved. In 1 Timothy
1:18-20, two men who had rejected faith and a good conscience
were punished to be taught not to blaspheme. Since a person who
does not have faith is destroyed, and a person who does have faith
is saved (Hebrews 10:39), these guys have gotten to the point where
they are in danger of the destruction of Hell! After all, Jesus himself
confirms that whoeverblasphemes against the Holy Spirit will never
be forgiven; they are guilty of an eternal sin (Mark 3:29), as weve
already discussed in Chapter 21. Now we dont know exactly what
the blaspheming entails in the case of these men, but its obvious
that Pauls strange restorative act here does not refer to a corrective
pruning process in Hell; its meant to keep them from going there!
1 Corinthians 5:1-5 proves this beyond a shadow of a doubt. A man
is having intimate relations with his fathers wife. Yikes. Paul tells
the Corinthians to hand this man over to Satan, so that the sinful
nature may be destroyed and his spirit saved on the day of the Lord,
when everyone who calls on the name of the Lord will be saved (Acts
2:20-21). The undeniable goal of this kind of correction is restoration,
but not in a temporary Hell. Its too late then. Paul wants this mans
spirit saved on the day of the Lordon judgment daywhen he can
be one of the sheep Jesus sends to eternal life rather than one of the
goats Jesus sends to eternal punishment (Matthew 25:31-46). This is
an urgent, last-ditch, no holds-barred effort of tough love by Paul to
save the man from Hell.
And this mans correction is not only urgent for his sake, but for
his churchs sake as well. The Corinthians were not upset by this
sin, but proud! Paul responds, Your boasting is not good. Dont you
know that a little yeast works through the whole batch of dough
(1 Corinthians 5:6)? In other words, if they dont take care of this
problem, sin will slowly spread through the members of the whole
church. Especially given the specific sin in this case, this is not a very
pleasant thought, is it? But take heart, Paul leaves us with a happy
ending. The sin is dealt with boldly and thoroughly with resulting
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truly, urgently need such a saving gift, right? Any paradoxical plea
for urgency by those who subscribe to a transient Hell falls face-
flat. For example, Love Wins mentions several non-cited parables Jesus
taught where things did not turn out well for the people involved,
since they were complacent in following Jesus.18 Ironically, the reason
why things didnt turn out well in these stories (and therefore likely
why they werent cited) is because every one of them is about people
finding themselves in Hell, without any chance of escape implied!
I reference them here in the order they are given and invite you to
explore them because I want you to have the whole story (Matthew
25:14-30, 25:1-13, 25:31-46, 21:33-46, 13:24-30). Part of why its so
urgently important to follow Jesus now is because theres not a chance
in Hell youll be able to do it there.
Finally, weve examined all five concepts associated with the length
of time humans are in Hell: who ends up in Heaven, the definitions
of words that are translated as forever, what the expectations and
actions of those who will go to Hell reveal about its longevity, what
the word Hell actually refers to, and whether or not Gods will-
ingness to forgive or restore various people groups throughout the
Bible should be extrapolated eternally and universally. All five consis-
tently and persistently reveal the biblical Hell to be forever, with no
one doin time to get reformed and no continual hope of morning.19
This is not a conclusion anyone should be happy about. Im not, and
I suspect youre not either. Hell is such a very difficult topic to talk
about, especially for so long, so I thank you abundantly for sticking
with me. I know that at times Ive been matter-of-fact, bold, and crit-
ical, maybe in part to make it easier for me to cope with this abomi-
nable place. But mostly so that we can all have our vision of the here-
after coincide with Gods vision of the hereafter. Exploring a place so
void of hope tempts us to desperately grope at whatever or whoever
seems to have found hope there. But like mirages in the desert, we
discover too late that weve only wasted valuableand maybe crucial
time trying to get to them when they never had anything to offer us.
Do not fear Hell; you have the choice to avoid it. Fear allowing your-
self to misunderstand Hell, which can rob you of the ability to choose
wisely.
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End. To the thirsty I will give water without cost from the spring of
the water of life. Those who are victorious will inherit all this, and I
will be their God and they will be my children (Revelation 21:1-7).
Then the angel showed me the river of the water of life, as clear as
crystal, flowing from the throne of God and of the Lamb down the
middle of the great street of the city. On each side of the river stood
the tree of life, bearing twelve crops of fruit, yielding its fruit every
month. And the leaves of the tree are for the healing of the nations.
No longer will there be any curse. The throne of God and of the
Lamb will be in the city, and his servants will serve him. They will
see his face, and his name will be on their foreheads. There will be
no more night. They will not need the light of a lamp or the light
of the sun, for the Lord God will give them light. And they will
reign for ever and ever. The angel said to me, These words are
trustworthy and true (Revelation 22:1-6). This is Heaven, the New
Earth, and it is beautiful! The Godmade Heaven isnt preoccupied
with clouds, harps, virgins, food, or ethereal detachment. Its a flaw-
less new heaven and new earth occupied by God, his people, and
the perpetually perfect relationship between them, isnt it? Exactly
what we would expect from a God who never ceases to make
sense. His purpose for us is finally fulfilled (Acts 17:26-28, 1
Thessalonians 5:9-10). Ahhhhh.
Just one last loose end to tie up, but to be honest, its a pretty big
one. Yes, Gods purpose for humans is finally fulfilled in Heaven,
but is it forever fulfilled? Could his purpose be thwarted, or could
Heaven be ruined? Could human free will make the same mistakes
and wreak the same havoc in Heaven that it did on earth? Is Heaven
truly invincible, incorruptible, and unmistakable? Interestingly, these
are questions that I have rarely heard people ask, and yet they are
actually the most important ones of all! Its crucial to understand
Hell and why you never, ever want to go there. Its exhilarating to
learn Gods solution and experience a relationship with him. But if
we reject Hell, accept the message of Jesus, and find ourselves in a
Heaven that only lasts until somebody sins, were just back to where
we are now, arent we? Nice weekend getaway, but Monday morning
will inevitably come, wont it?
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doing what is best, which is why we need that part of our free will
removed (Isaiah 48:17-18). Satan came the closest to God in terms
of knowledge and power, but he still sinned in a perfect environ-
ment. So would we. Obviously, even the best Christians are also
corrupted by evil desires on earth, but they will have no such desires
in Heaven. All the other ways that they can use their free will remain
intact; Heaven is no divine puppet show or forced tea party. However,
no one on the New Earth will be able to choose to sin or know evil,
as we will be the righteous made perfect (Hebrews 12:23). Everyone
going to Heaven has freely given God permission to remove this
choice, as they all have faith that he can and will accomplish such
perfect community and that it is the best. Our free will will have
fulfilled its purpose in allowing God to fulfill his purpose in Heaven.
Therefore, the tree of the knowledge of good and evil will no longer
be necessary. God lets us choose our way, so that he can get his way,
by only letting those in Heaven choose one way, so that they can
experience the best way. Then he and his own will enjoy the fruit of
the tree of life and the water of the river of life, forever in perfect
community: Gods Heaven that isand always will beunmistakable!
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having their ability to sin removed, will those who accepted or even
embraced knowing evil have their ability to choose to know God and
his goodness removed once they get to Hell? Is that why Hell has to
be forever? No, because such removal of free will is unnecessary in
Hell. The reason that God removes part of our free will in Heaven is
not to preserve our desire to know him and his goodness. Our faith
to desire perfect community with him has already convinced him
enough to give us his Spirit, sealing our salvation in a relationship
with him that produces persistent fruit. Rather, he makes us unable
to choose evil in order to keep Heaven perfect, both for our sakes
and for his own. He knows that we truly want perfect community
with him, but he doesnt know that well never commit a single sin
throughout all of eternity. He needs to be assured of the latter for
Heaven to remain Heaven, and those who enter Heaven want him to
be assured of this, so he makes them unable to sin. He has no such
motive for altering this part of a persons free will in Hell, does he?
He doesnt have to keep Hell either perfect or imperfect, so he doesnt
alter its inhabitants free will toward either end. In any case, he
certainly wouldnt remove the ability of those in Hell not to sin, as he
does peoples ability to sin in Heaven. Human free will is left intact
in Hell, although the way we will learn it is used by Hells eventual
inhabitants may surprise you.
The second and likely most common answer that people offer to
explain why Hell has to be forever is because the Bible says so. As we
have verified, the Bible does undeniably tell us that Hell is forever.
Christians believe that the Bible represents Gods words and that
God and his words will never change (Number 23:19, Malachi 3:6,
Matthew 24:35). Therefore, it is argued that God can never change
or go back on any word ever spoken, for all eternity. That is one
reason he cannot get someone out of Hell.2 The problem here is that
God is trapped by his own words. According to this answer, if God
does decide that Hell shouldnt be forever in order to allow people
to leave, they would still have to stay because regrettably God had
already told them that it was forever. Of course, Gods words would
have to change in this scenario anyway, an act that this answer
forbids. But even if God doesnt change his mind and sticks with his
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words that Hell is forever, we are still left with the question of why he
made that his word in the first place. Some are content to ignore this
question, claiming that we dont need an answer since God doesnt
need to explain his words. Sending people to Hell isnt the only thing
God does that is impossible to figure out.3 Wrong. Its not a mystery
thats impossible to figure out, and it must be figured out.
At the beginning of this book we learned the danger of inappro-
priately invoking mystery as an answer when a question challenges
Gods trustworthiness, goodness, consistency, or logic. Unfortunately,
you may have been taught that the Bible shows no tolerance for such
questions when they are grounded in pride or insatiable curiosity.4
Although that may be true regarding pride, what if that curiosity is
only insatiable because a humble person genuinely seeking truth is
continually given complacent, ignorant, or narrow-minded answers
to absolutely vital inquiries? If God wants all people to be saved
(1 Timothy 2:3-4), then by stating in the Bible that Hell is forever
without telling us why, he calls into question all four of the above
aspects of his character. And if theres sufficient evidence to doubt
Gods trustworthiness, goodness, consistency, or logicand were
content not to resolve this doubtthen we are left with no decent
reason to believe that anything else he says or does is reliable, good,
consistent, or rational, right? It is very dangerous and misleading for
a person to teach that Scripture is satisfied to leave paradoxes unre-
solved before he has been open-minded and thorough enough to be
certain that these apparent paradoxes truly should be and truly are
left unresolved.5
Some claim that in the midst of these apparent mysteries we can
trust Gods words without explanation because we can trust a God
who would die for us. 6 Because he went to the cross, some feel
we can trust him to decide wisely and fairly.7 But being willing to
die for someoneas great a sacrifice as that isdoesnt automatically
make a person universally trustworthy, not even God. Many of you
would truly die for one of your loved ones, but that obviously doesnt
mean youve always been perfectly trustworthy with them, does it?
More importantly though, if some of Gods words call into ques-
tion Gods trustworthiness, what reason do we have to believe that
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his other wordslike those telling us that he died for usare trust-
worthy? We have to believe that Gods words about dying for us
are reliable before his death for us can demonstrate that he is reli-
able enough to trust his words about dying for us, let alone his other
words that Hell has to be forever, even though these other words call
into question the reliability of his words about dying for us! Its a
circular argument to claim that trusting some of Gods words make
God trustworthy enough to trust both those words and his other
words, particularly when those other words question Gods trustwor-
thiness to begin with. Instead, if we can figure out why all of Gods
wordsincluding those stating that Hell is foreverneednt cast doubt
on his trustworthiness, goodness, consistency, or logic, then we have
no need to trust him just so that we can trust him. Rather than
answering why Hell is forever with The Bible says so and invoking
mystery when someone asks why the Bible says so, were going to find
reasons why and discover how they maintainnot erodeGods trust-
worthiness, goodness, consistency, and logic in the process. But first,
a few other ways that people explain how Hell must be forever.
A third suggestion is that God has fashioned our lives in such
a way as to show us how a momentary decision can have repercus-
sions that last a lifetime. To summarize an author elaborating on
this proposal, since this is the nature of the reality into which we
have been created, when it comes to our entireeternallives, Jesus
teaches that this momentary life has an eternal trajectory, that the
response we make to him has eternal consequences. The Bible says
that human life is lived, then, on one of two trajectories: toward
either eternal life or eternal death.8 If I understand this argument
correctly then, God created this reality to involve many decisions with
far-reaching consequences, so Hell has to be forever simply because
it happens to be one of those decisions. In other words, God decided
that the choice to go to Hell or Heaven would be a forever choice, so
it is. In reality, this explanation accomplishes nothing more than the
last one, telling us that Hell is forever just because God or the Bible
says so. And when we ask why there are only two trajectories, why
our choice of Hell versus Heaven must be one with eternal conse-
quences, and why God would forever withhold himself from anyone,
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and prestige Jesus gets rather than on the actual offense committed.
Remember that the punishment of physical death for sin is just and
logical. Death is the ultimate consequence of sinning and knowing
evil, and it had to occur because the resultant imperfect humans, inel-
igible for Gods perfect goodness, had no other eternal option but an
existence in Hell, a place where God is absent. This chosen existence
was forever because there was no way out without Jesus. Our just
and sensible God bases the punishment on the crime. Conversely,
Gods justice and logic are sacrificed if Hell has to be forever simply
because Jesus death and resurrection dont get enough recogni-
tion otherwise. Imagine Judge God the Father saying to you, Well,
justice only demands that Hell lasts twenty years, but because Im
worried that Jesus wont be adequately worshipped as a praiseworthy
hero, Im gonna bump up your sentence to eternity. Thats just not
just. Lets say that two people are equally guilty of murder and each
sentenced to twenty years in prison. Graciously, the family of the
victim offers full pardon to both, but only one accepts it. Is it just
or rational for the judge to then increase the sentence of the other
convict to life in prison simply so that everyone better appreciates
the generosity of the victims family? Of course not! His offense is
no different before or after the pardon is offered, and his punish-
ment should not be either. Neither does Hell have to be forever just
to make Jesus work seem more gracious. Clearly, it does not.
We run into a similar problem with a fifth explanation of why
Hell has to be forever. This theory states that infinite punishment
in Hell is necessary because we have offended an infinitely great
and perfect God.11 Instead of basing the punishment on the magni-
tude of what Jesus accomplished, the punishment is based on the
magnitude of who was being offended or sinned against. Once
again, the problem is that the punishment is not based on what
the actual offense was. Lets head back to the courtroom to illus-
trate. Two more murderers are being sentenced, each for killing
one of a pair of equally innocent men. Is it just or rational for the
judge to sentence the first murderer to life in prison because his
victim was a senator, while sentencing the second to twenty years in
prison because his victim was a homeless man? Of course not! The
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offenses are the same regardless of the person offended, and the
punishments should be identical as well. God has clearly determined
that the biblical punishment for sin is physical death, which is just
and rational for all the reasons weve already discussed (Genesis
2:16-17, 4:22, Romans 6:23, James 1:14-15). If eternity in Hell were
the punishment for sin, then Jesus would not have adequately taken
our punishment on himself by merely dying. He would have had to
spend forever in Hell to fully endure our sentence! But he can act as
our substitute because the punishment for sin is physical death. The
eternity in Hell that results is an unavoidable byproduct without
Jesus death and resurrection to provide a way out. God does not
unjustly upgrade the punishment for sin from physical death to
a forever Hell just because we picked the wrong guy to offend.
Rather, he determines a just punishment for sin and teaches that
Hell must be forever for better reasons that well unpack soon.
But before we finally do, there is still one more explanation
offered by others why Hell must be forever that we need to explore.
As we know, faith is the one human initiative tied to salvation. It
also seems clear that people in Hell would know for sure that the
gospel is true because theyre in Hell for not believing it. There-
fore, if they then choose to believe that the solution of Jesus is the
only way to be saved, it is argued that this could not be a true act
of faith, because their knowledge leaves no uncertainly left to have
faith in. Consequently, they would not be able to be saved and
must stay in Hell forever.12 The problem here is that the initiation
of salvation is not dependent on how much or how little evidence
we have to back our faith up; its dependent on what that faith is
in. God does not provide salvation to people just because they have
totally blind faith, without any experiences or reasons to believe
what they believe. In fact, this kind of faith is extremely dangerous,
because it would just as legitimately lead to you to believe that a
flyswatter, your four-year-old niece, or Hitler was God, as it would
lead you to believe that God was God. Those who argue that we
should just have faith in God because hes God need to realize
that a person on the other side of the world (or street) has already
taken this advice, applying that same exact faith to a completely
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36
I n this chapter then, we will try to explain why Hell truly has to
be forever. As we do, I want to acknowledge that this particular
subject is likely the most onerous one we will address. Therefore, if
any part of what follows is emotionally difficult, I readily encourage
you to embrace any disgust regarding Hells existence and duration.
There is literally nothing that should be more vile to us than Hell.
And while you do so, remember that I dont claim that this books
answers to why Hell is forever are incontrovertible truth. But they
are certainly the best Ive been able to discover, and I hope that youll
stick with me to the end to ascertain whether or not they make
sense. I firmly believe that they do and that God does as a result.
Here they are! Remember, those in Hell fundamentally want an
existence apart from God and what hes all about. Thats why they
ended up where God and good are absent, but thats also part of why
theyll stay there. Of all the people in the Bible for whom Hell is their
final destination, not a single one exhibits the faith in God required
for salvation. Even though we now know such faith is theoretically
possible in Hell, it is evidently not practiced. This is the first of the
two reasons why Hell is forever. Apparently, those in Hell are freely
fixed in their unwillingness to be in the Godmade Heaven. When we
see people object to God on judgment day when they arent admitted
into Heaven, are they telling him how much they want to know
him and experience perfect community with him? No, they expected
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admittance because they thought that they had done enough moral
or spiritual acts to earn their way in (Matthew 7:21-23). They were
trying to enter Heaven according to their own criteria, in a way other
than the narrow door that God had opened for them. Even after they
knew that they couldnt get in, they didnt demonstrate a desire to
know God and become like him, the will of God for those who are
saved (Luke 13:24-28). They wanted a manmade Heaven, not the
Godmade one. A Heaven where they could make the rules, where
they didnt need Jesus himselfonly works with Jesus name attached
to themto get where they wanted to go. They demonstrated no
desire to know God in community with him. In other words, they
wanted the manmade Heaven called Hell.
Likewise, the rich man from Luke 16:19-31 shows no desire for
a Heavenly existence either. True, hes in Tartarusnot in Hell yet
but you get to both the same way, and the one always leads to the
other, for reasons that perhaps now are becoming even clearer. We
know that he was in torment and in agony in this fire, and yet he
never shows even a hint of desire to leave! It seems obvious that if
you or I were in his shoes, upon seeing Abraham and Lazarus, wed
immediately negotiate or just plain beg to be pulled out of pain and
into Paradise! Or would we? The rich man does no such thing. He
wants Lazarus to come to him to cool his tongue, but if he actually
thinks that Lazarus might make the trip, wouldnt he at least ask to
be brought back to Paradise with him? How hard would that be, and
considering his circumstances, what harm is there in asking, even if
he knows deep down that it wouldnt be possible? But he doesnt even
ask! And the only reason he wouldnt ask, the only reason we wouldnt
try to do the same, is because people who are in Hell continue to not
want to go to the Godmade Heaven. Even in agony and even as he
acknowledges that it would be better for others to choose differ-
ently than him, the rich man demonstrates no desire to leave his
predicament for Gods alternative. This might seem surprising at first
until we remind ourselves that a great many people among the living
persistently act the exact same waythey demonstrate no desire to
leave their predicament for Gods alternative.
OK fine, so far nobody in the Bible has wanted to leave a destiny
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in Hell for an eternity in Heaven, but maybe they are the excep-
tions. What about humanity as a whole? Surely in general, people
would express this desire, right? Im afraid not; in fact, the Bible
unanimously indicates otherwise. Two of these indications are in the
previous narrative itself. Recall that Abraham explains that the rich
man and Lazarus cant ever get to each other, as between us and
you a great chasm has been fixed, so that those who want to go
from here to you cannot, nor can anyone cross over from there to
us (Luke 16:26). You might have assumed that this chasm has been
fixed by God, that he is the one who keeps his people in Paradise/
Heaven and the others in Tartarus/Hell. But notice the language used
here. Abraham implies that people in Paradise might want to go
to Tartarus, perhaps to help relieve human suffering, since they are
able to witness it there. But does anyone want to go from Tartarus
to Paradise? Shockingly, no! Abrahams wording is curiously altered
when referring to the unsaved, with no other conceivable motive
for the change except a desire to reveal that none of them wants to
leave! And this revelation is confirmed by the very actions of the rich
man hes talking to, who never once considers asking to get out of
Tartarus, even though he does think to ask for a drop of water!
Morever, when we examine the definitions of this word fixed, the
Greek word sterizo, we find something quite remarkable. Certainly,
the word means to fix, make stable, set fast, strengthen, and make
firm, and these definitions obviously apply to this verse. But in every
Greek dictionary that I found, there was an additional definition
suggesting something more. In Strongs Greek Lexicon we learn that
sterizo can mean to turn resolutely in a certain direction. In A Greek-
English Lexicon the idea is to hold fast to an opinion. At greekbible.
com we find to render constant or confirm ones mind.13-15 When I
stumbled across this, I was shocked at how applicable these seem-
ingly peripheral but persistent definitions of sterizo are in Luke 16:26!
Fixed does not only apply to the longevity of the chasm, but to
people as well, doesnt it? Could it be that one reason the chasm is
fixed is because the people on either side have fixed their wills as
well? Are not the inevitable, persistent deeds associated with faith
in a relationship with God through Jesus described accurately by the
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world with justice because he will have patiently waited far more
than long enough for us to make our choice and because he under-
stands the constancy of our mind in the matter anyway. God knows
that some people want Heaven, God knows that the others want Hell,
and God tells us that once they get there, they simply wont change
their minds. Not because he decides that, but because they do.
The Bible has consistently supported this notion above and
continues to support it below. Much of the book of Revelationpartic-
ularly Chapters 6, 8, 9, and 16consists of God bringing justice on
those who embrace evil rather than reject it, those who must bear
the fair punishment for their wrongs against him, humanity, and the
earth. They experience in themselves the suffering that this sin brings,
since they are unwilling to have it removed in Jesus. What happens on
earth during this time is frightening, agonizing, and devastating, just
about the worst set of circumstances imaginable. Downright Hellish.
And at the end of each wave of wrath, we are told of these peoples
reaction. They called to the mountains and the rocks, Fall on us and
hide us from the face of him who sits on the throne and from the
wrath of the Lamb! For the great day of their wrath has come, and
who can withstand it (Revelation 6:16-17)? These people dont want
to get closer to God, theyre trying to get farther away! Hell-like
punishment isnt causing them to pursue God; instead, in Revela-
tion 16:9-21 they cursed God thrice and refused to repent twice
following his justice. Hey, I get that nobody enduring such calamity
is going to be favorably disposed toward the one who is bringing it
on them, even if they are ultimately responsible for it. But the third
response of these people proves againand even more convincingly
that after such Hellishness, people were not just afraid of God, and
they werent just mad at God; they still wanted absolutely nothing to
do with him and his goodness. They still were pursuing Hell. The
rest of mankind who were not killed by these plagues still did not
repent of the work of their hands; they did not stop worshiping
demons, and idols of gold, silver, bronze, stone and woodidols that
cannot see or hear or walk. Nor did they repent of their murders,
their magic arts, their sexual immorality or their thefts (Revelation
9:20-21).
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the accusations, the despair, the guilt, the anger, and the uncertain-
ties that have beenand may still bepassing through your mind
for exactly what they are. Never would I expect you to ignore them,
never would I ask you to disregard them, and never would I care-
lessly belittle them. Hell is revolting and it can be seen as nothing
less. Take whatever time you need to despise it, loathe it, and revile
it, but please return, for as we focus forward on Heaven, there will
never be a need to look back!
37
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38
* If youre wondering how God or angels might remember sin and suffering
in an unmistakable Heaven if humans cant, look here. 31
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free will, and we acknowledge the justice and legitimacy of that grief,
but that certainly doesnt mean we like it or never suffer with them!
But as appalling as the first two explanations are, a third reason
that the New Earth could remain perfect for us in spite of observing
loved ones in Hell is even more astonishing. None of our loved ones
will be in Hellonly some whom we once loved. We will not love
those in Hell because when we see Jesus as he is, we will love only
and will only want to lovewhoever and whatever pleases and glori-
fies and reflects him.35 Whoa. And it is suggested that this lack of
natural sympathy toward our loved ones occurs because they will
somehow lose their humanity in Hell, essentially becoming animals
beyond pity!36 Let me give you a moment to recover. I respect
peoples honesty in following their opinions on this matter out to
their inevitable conclusions, but it only serves to demonstrate how
problematic and unsettling they really are. Moreover, if we dont love
those in Hell, then how do our earthly memories about loving these
folks remain intact? Do they just become neutral since our love for
Jesus overwhelms them? After all, we loved them even though we
probably knew that they had chosen Hell while they were yet alive,
so how would either their damnation or our heightened love for Jesus
somehow decrease our love for them on the New Earth? Instead of
uncomfortably forcing ourselves into one of the above explanations,
were better off believing Gods words that we wont remember people
in Hell at all. The suffering of memory is otherwise inescapable on
the New Earth.
Therefore, memory of our pre-Heaven lives is a dominantif not
the dominantgenerator of human misery. But it is also a primary
source of human misinformation. Just stop for a moment and think
how many of our memories are either inaccurate or completely false.
Like trying to glean truth from a line of a hundred politicians playing
the telephone game, most every detail that we encounter has been
repeatedly skewed by bias, even if innocently, although often know-
ingly. The way that you interpret someones actions, the way that
your friend recalls a story, the way that a salesperson or company
can schmooze you, and the way that the media spins news that you
have no other way of obtaining are all everyday examples. Havent
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perfectly replace some details of our former lives, then why cant he
perfectly reteach us all the necessary details of our former lives and
simply leave our imperfect memories behind to disappear? Second,
many good events that we remember wouldnt have arisen without
an evil or false event immediately preceding it. For example, lets say
at a meeting your boss writes you a glowing evaluation that prom-
ises a big promotion and gives it to your jealous coworker to deliver
it to you. Instead, he tells you the higher-ups were upset with your
performance and were planning to let you go. This falsehood and its
resultant grief cause you to understandably resign before you have a
chance to be terminated, which results in the discovery of a new job
with much better pay and benefits! After staying at this new company
for 40 years, enjoying retirement, and eventually passing on to the
New Earth, God erases the suffering and falsehood of your cowork-
ers lie from your mind. In place of this evil, God inserts the truth of
your old bosss approval and its resultant joy. But now your memories
make absolutely no sense. You left your job right after finding out
that your boss was going to promote you? I mean youre no longer
suffering and you know the truth, but if this Heavenly memory swap
occurs for every recollection of grief and misinformation from your
earthly life, you would be absolutely flummoxed by the sequences of
its events! Instead of reminiscing incompletely, wed reminisce inco-
herently! Again, how meaningless such a memory would be! And
many of the memories wouldnt even be ours anyway. The only way
out, aside from removing our memory of pre-Heaven life altogether,
is for God to reinstate human memories of suffering and misinfor-
mation, along with the imperfection that inevitably comes with them.
So without accepting Gods teaching that our imperfect memo-
ries will be left behind to disappear once we inhabit the New Earth,
we are left with quite a conundrum! Despite the numerous times
you may have been told that youll remember your life here once
you get to Heaven, biblical and logical support of this belief has
been anything but apparent. One author assures us, You will recog-
nize your loved ones, and your fellowship will continue in a greater
dimension, unabated. It will never end. What a glorious thought!40
What he fails to comment on even once is our recognition of loved
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your idea of Heaven, then they have certainly challenged what mine
used to be as well. It is staggering how little of the Bible infiltrates
Christian beliefs about the New Earth, which is even itself a term
that many Christians arent familiar with! And perhaps the primary
culprit that silently leads many to assume a Heaven of memories
instead of the New Earth of the Bible is a concept called continuity.
A continuous Heaven is one where our existence seamlessly trans-
fers from life beforehand to life in Heaven. Our names, appearances,
memories, skills, accomplishments, and relationships would all be
maintained, as if we were simply crossing the border from a country
called Yesterday Heaven to a country called Today Heaven. 47-48 Like-
wise, proponents of a continuous New Earth would argue that this
eternal human dwelling would contain much of the same topog-
raphy, geography, and organisms as the one we have now; in fact,
most claim that this earth and the New Earth are the same planet. 49
It would be continuous, just as its people were. Of course, they
acknowledge that there are a few biblical exceptions to this conti-
nuity. Humans would have perfect new bodies with possibly new abil-
ities, since Jesus resurrected body was able to suddenly appear and
disappear, alter what he looked like, and walk through locked doors
(Matthew 28:8-9, Mark 16:12, 14, Luke 24:15-16, 30-31, 36-37, John
20:19, 26). The earth would be changed to somehow fit the biblical
description of the New Earth that well explore below. Most impor-
tantly, there will be no more death or mourning or crying or pain,
as sin and evil will somehow be eliminated, enabling God to be fully
present with us all the time (Revelation 21:1-4). These discontin-
uous exceptions aside, a continuous kind of Heaven is what the vast
majority of you are likely to be familiar with. And although you may
be starting to sense a disturbance in the force regarding the feasi-
bility of such a place, this is probably the Heaven youve long under-
stood or embraced, and I did too.
After all, arent there all kinds of places in the Bible that describe
people after their death who still are recognizable, still recall memo-
ries, and still can identify those who they knew on earth? Of course,
but you may be shocked to learn that none of these people are in
either the current heaven or the New Earth. Where are they then?
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and BabylonPeter had no clue what these two men looked like.
This is why he only names them after Jesus apparently reveals who
they are during their conversation. But even if continuity of memory
or appearance could be conjured up here, it wouldnt matter. Weve
already discussed in Chapter 13 why neither of these men arrived at
this chat session from the current heaven, but rather from Sheol/
Hades.
On to Abraham, the rich man, and Lazarus (Luke 16:19-31).
The former two unquestionably demonstrate continuity after phys-
ical death. Both recall details of the rich mans life. The rich man
identifies Abraham, although this is probably because Abraham had
identified himself at some point before this narrative picks up or
because postmortem individuals (unlike Peter) can have knowledge
of people and events beyond what they knew from when they were
alive, such as Samuels knowledge of Sauls predicament in 1 Samuel
28:16-19. Once again however, the problem is location. The rich man
is in Hades, and the other two can see him and talk to him, which
means theyre also there, just in Paradise rather than Tartarus. Even
those who argue for a continuous Heaven cant bring themselves to
admit that humans with God in perfection can see and talk to the
dead elsewhere, so this passage offers no evidence of a continuous
Heaven.53
Then we have the sorrowful and frustrated martyrs of Revelation
6:9-11. They certainly remember their former lives, but for all kinds
of reasons we discovered in Chapter 13, they arent in the current
heaven yet either. Theyre also in Sheol/Hades. And interestingly, in
the four passages that do describe these folks in the current heaven
after the first resurrection, not a hint of continuity can be found
(Revelation 7:9-17, 14:1-5, 15:2-4, 20:4-6)! Hmm. So in the end, none
of these passages demonstrates continuity of humans in the current
heaven or on the New Earth. In fact, such continuity is not even
possible right now, because no non-Jesus humans go to the current
heaven before the first resurrection! God and the angelic beings never
transitioned to the current heaven from somewhere else to be contin-
uous with, and humans arent there yet to demonstrate continuity
from earth. Not even Jesus spirit with all its memories of his earthly
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death, indicating that our spirits are continuous from here to there.
However, since Sheol/Hades seems to be a place for spirits only, our
bodies are not continuous there, because we wont have them! What
happens to our body and spirit while we await resurrection? They
are temporarily separated.57 When Saul has the medium of Endor
summon Samuel, he asks her to consult a spirit . . . and bring up for
me the one I name. The medium sees a spirit coming up out of the
ground (1 Samuel 28:8-14). Samuel is clearly a disembodied spirit
in Sheol, able to come out of the ground, even though his body had
been buried at Ramah, approximately 50 miles from Endor as the
Nazgul flies, and even farther as the Ewok waddles (1 Samuel 28:3).
I have to wonder how many of you just checked this reference for
evidence of biblical Ewoks. Dagobah Dragonsnake yes, Ewoks no (Job
40:15-24). Back to Samuel. This separation makes perfect sense, as
our spirits clearly leave our physical bodies at death and clearly are
not resurrected into imperishable bodies until judgment day (James
2:26, Psalm 146:3-4, Isaiah 26:14, Luke 8:49-55, John 19:30, 1 Corin-
thians 15:52).
Because people can recognize each other in Sheol/Hades, because
Lazarus finger and the rich mans tongue are identified, and because
people appear to wear clothes there, some argue that we must have
bodies there (1 Samuel 28:14, Luke 16:23-25, Revelation 6:9-11).58
However, people who describe the clearly non-physical angels and
demons throughout the Bible are able to discern many details about
their appearance and attire as well (Hebrews 1:14, Luke 4:33, Isaiah
6:1-3, Revelation 9:1-10). Likewise, our spiritual forms in Sheol/Hades
would be equally observable to other humans, with at least some
features similar to those we have now, just like Samuel. It is clear
that spirits without bodies can present themselves with recognizable
features to other spirits and humans alike, so the Bible does not
necessitate intermediate forms between death and judgment.59-60
Paul speaks of bodies as garments and states that during this life
we do not wish to be unclothed by our spirits departing our bodies
in physical death. Instead, we long to be clothed with our heav-
enly dwelling, because when we are clothed, we will not be found
naked (2 Corinthians 5:1-4). These verses can only mean that were
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and these folks that will reconvene in Heaven. This would not be the
case for several reasons. First, in the New Testament, human crowns
are overwhelmingly used to represent rewards for the achievements of
Christians. Nine times this particular usage is seenfive by Pauland
even today you might hear good deeds referred to as jewels in peoples
crowns. As Paul nears death, he confirms that his crown is related to
persistent deeds, not relationships that hell reconvene. I have fought
the good fight, I have finished the race, I have kept the faith. Now
there is in store for me the crown of righteousness, which the Lord,
the righteous Judge, will award to me on that day (2 Timothy 4:7-8).
To Paul there is no other crown but the crown of rewardnot rela-
tionshipsand this reward clearly refers to his salvation (righteous-
ness), not people. The second reason that Paul isnt talking about a
Heavenly reunion is that hes not even talking about Heaven! Jesus,
the righteous Judge, will award Paul when he comes on judgment
day, before Paul goes to Heaven, as is clear in Revelation 20:11-13.
Nobody seems to be glorying in reconvened relationships on that day,
but they would glory in a big thumbs up from God for their earthly
work! And this is exactly what Paul tells us that he wants in 1 Corin-
thians 9:19-27. All for the sake of the gospel, so that he will not be
disqualified for the prize, Paul makes himself a slave to others and
his body a slave to himself. He is not preoccupied with reunions in a
continuous Heaven; rather, he glories in achieving spiritual growth
in others now. For now we really live, since you are standing firm in the
Lord. How can we thank God enough for you in return for all the joy
we have in the presence of our God because of you (1 Thessalonians
3:7-9)? Ironically, this passage is itself used to argue for continuity
in the following way. Paul has joy in the presence of God because of
the Thessalonians faith; therefore, there will allegedly be a Heavenly
reunion attended by Paul, the Thessalonians, and God. However, Paul
is having present-tense joy in Gods presence, rejoicing with the Holy
Spirit within him at the Thessalonians faith when he wrote the letter.
No future presence with God is apparent. Also, no reunion of Paul with
the Thessalonians or any humans is evident anywhere or at anytime
here, unless it is assumed that Jesus holy ones are humans, when
they are undeniably angels (1 Thessalonians 3:13, Matthew 25:31).
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Finally, Heaven is not mentioned at all, and even if they did recon-
vene there someday, we have no reason in any of the above words to
the Thessalonians to believe that they would recognize or remember
each other. There is no biblical evidence of a recognizing or remem-
bering Heavenly friend reunion anywhere.
Alright, we dont see any examples of continuity in our relation-
ships, but what about in our deeds? Surely the Bibles allusion to
rewards in Heaven must mean that the earthly works that merited
them will be remembered on the New Earth, right? Well, its true that
our deeds hereand records kept of them in the current heavenwill
follow us to judgment day, when each of us must account for them
to God (2 Corinthians 5:10, Revelation 14:13). The Bible is repeat-
edly clearparticularly in Matthew 12:35-37that this single last day
involves everyone, both unsaved and saved, and includes determina-
tion of both our reward and our eternal destination (Malachi 3:16-
18, Romans 14:10-12, Revelation 11:16-18, 20:11-13). Numerous times
throughout the Old and New Testaments we are told that God will
reward his people. Many times these rewards take the form of bless-
ings in this life (e.g. Psalm 18:17-20), but most often the reward itself
is not specified, only promised. Jesus suggests that there are different
types of awards, but what exactly are they (Matthew 10:40-42)? The
ones the Bible does list fall into two categories.
The rewards specified in the first category are intimacy with God,
redemption, an inheritance, a crown of righteousness, a crown of
life, God himself, and the morning stara name Jesus gives himself
(Isaiah 40:10-11, 62:11-12, Colossians 3:23-24, 2 Timothy 4:8, Revela-
tion 2:10, Genesis 15:1, Revelation 2:26-28, 22:16). Taken collectively,
God is awarding us with perfect community with him in Heaven,
fulfilling our very purpose. Some might wonder how our salvation
could possibly be a reward for our works, but remember that one is
only saved after demonstrating a life of persistent good deeds that
are only possible by saving faith and through the Holy Spirit within
that person. These are not deeds we can fully take credit for; theyre
deeds God empowered us to do, just as we cannot take full credit
for our faith, as God created us with the ability to believe. This is
how Paul can claim, I have fought the good fight, I have finished
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the race, I have kept the faith. Now there is in store for me the
crown of righteousness (2 Timothy 4:7-8). This is also why the
Bible repeatedly ties peoples eternal destinations to being judged
according to what they had done (Revelation 20:11-15, Matthew
12:35-37, 25:31-46). Recall that persistent fruit of the Spirit is part of
the salvation process, which is why God awards it by giving us the
inheritance of life with him. Jesus himself states, Stand firm, and
you will win life (Luke 21:19). In fact, they are so intertwined that
these works are represented symbolically as the dress that is worn by
the bride (the saved in the New Jerusalem/New Earth) upon being
married to the groom (God), achieving permanent, community with
him (Revelation 19:7-8). But there is obviously no literal dress that is
worn by a city inhabited by the saved with every admirable human
act written on it for all to read and recall. There is also no biblical
mention of any written record of human deeds existing after judg-
ment day. Moreover, the Bible never says that well remember these
good works once were in Heaven either, and theres no reason we
need to remember them to fully enjoy the reward of being there.
The second category of rewards involves humans being given
various levels of authority on the New Earth. Charge over cities,
authority over the nations, reigning on the earth, and reigning with
Jesus are the specific rewards listed (Luke 19:15-19, Revelation 2:26-
28, 5:9-10, 2 Timothy 2:12). But once again, its neither biblical nor
necessary to remember what deeds were done on this earth in order
to merit and excel in such positions on the New Earth. After all,
someone will need to do these jobsas well as any other jobon the
New Earth, and God is simply apportioning them according to what
we have shown ourselves worthy of during this life. You might think
this introduces a hierarchical inequality, but only if we remember
all of the imperfections that make such differences in position so
unequal here. On the discontinuous New Earth of the Bible, being a
ruler of nations will not be considered more prestigious or desirable
than being in charge of cities or anything else, because the selfish
advantages of power, influence, and money we are familiar with now
will not be remembered. Each position will be correctly understood
as equally important and perfectly executed to reflect that. Ironically,
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making a new one. What do Gods words have to say? Well, these
three terms are used hundreds of times in the Bible, but interestingly,
they almost exclusively refer to people, not things like planets. Just
six times they are applied to the land or the cities of the Israelites
being restored, likely after their exile to Babylon. That particular land
was promised to the Jews forever, but that promise was made void
because it came with a condition that was broken (1 Chronicles 28:8,
Psalm 37:27). One other time these terms refer to the redemption
of Jerusalem, and several times we are told that Jerusalemor Gods
presence or name therewill be established forever. This is true, first
in the current Jerusalem and then in the new one! But as far as
continuity is concerned, when we compare the earth-built current
Jerusalem to the exotic heaven-built New Jerusalemwhich resembles
a 1400 mile cubethere are essentially no similarities, favoring discon-
tinuity rather than continuity (Luke 2:38, Revelation 21:1-22:5). Not
to mention that they both already exist, so one cannot continuously
arise from the other (Hebrews 11:16). And zero times do restore,
redeem, or renew refer specifically to the earth or world. Like Paul
in the last chapter, God seems much more concerned with working
to restore, redeem, and renew people for the sake of the gospel, than
he is with maintaining continuity, whether of relationships or planets.
Does this mean that our existence on the New Earth wont involve
renewal? No, three times we are informed of everything being
restored or renewed, once when John the Baptist came to initiate
Jesus ministry and twice when judgment day arrives (Matthew
17:11-13, 19:28-30, Acts 3:21). There are two observations to make
about such renewal. First, just as God has already demonstrated with
renewal, it is primarily concerned with people. The first renewal of
everything occurs when Gods solution of Jesus is introduced to us by
John, and the second renewal of everything occurs when those who
accept that solution are admitted into Heaven on judgment day. There
is no hint in these passages of earth being revamped, just people
learning how to beand then beingsaved. The second observation
is that this renewal does not equate to continuity. On judgment day
all kinds of discontinuous things are happening. Disembodied spirits
in Sheol/Hades get new, resurrected physical bodies, and humans
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42
G iven the scientific and biblical agreement that this earth will
have a final end, why does the belief in a continuous New Earth
persist? Is it really that big of a deal if God makes a new one? Of
course not! I believe in a discontinuous Heaven and earth, so God
can make the New Earth wherever and out of whatever he wants!
However, other viewpoints are unable to allow him such flexibility.
Specifically, there are three common and deeply ingrained beliefs
about our planet that are inconsistent with the Bibles discontinuous
New Earth, so well devote a chapter to each one.*
First, many remain resistant to the final end of this earth because
* If the biblical and logical evidence above has left you with no qualms or
questions regarding the discontinuity between our planet and the New Earth
of the Bible, these three beliefs are unlikely to significantly apply to you, so
skip to Chapter 45 if youre ready to move on from this topic.
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innocent ground? Not because sin is infecting it, not because all of
creation falls just because humans do, and not because there is any
logical link between the ultimate fate of this planet and the fate of
human beings. God curses the ground for one reason and one reason
only: because it is a necessary part of humans knowing and experi-
encing evil.
Remember, the ultimate object of the punishment is not the
ground; its Adam. Every consequence of this punishment causes him
suffering, not creation! His crops will be plagued by thorns and this-
tles, and he wont even be able to eat without sweat and painful
toil (Genesis 3:17-19). The ground doesnt suffer from thorns and
thistles; in fact, plants with such prickers are actually benefiting
from Gods pronouncement, perhaps even being brought into exis-
tence by it! Creation doesnt suffer from this curse at all, does it?
Adam wanted to know evil, and part of experiencing this is diffi-
cult, unfruitful work. Adam is learning about evil from interacting
with the earth. This explains Eves punishment as well. Something as
joyous as childbirth is now very painful, and gender inequality first
rears its ugly head (Genesis 3:16). Again, creation does not suffer
here, only Eve does. Eve is learning about evil from interacting with
other humans. Even the curse on the serpent predominantly causes
human suffering. Does a snake care if it crawls on its belly? No, but
I know a lot of women who fear and loathe snakes, and any man
who gets bit in the heel by one certainly suffers (Genesis 3:14-15)!
Fear and enmity of animalsas well as injury by themis all part of
experiencing evil. Humans are learning about evil from interacting
with other creatures. Gods curse on creation in Genesis is not an
ubiquitous infection by sin, because sin is a choice, not an evil ether.
It is not a fallen state of nature that must be restored like human-
itys, because creation didnt choose to sin, humans did. And it is not
the result of a misguided divine temper tantrum, because God had
a very rational reason for his actions all along. Its a punishment for
humans that fits their crime. We wanted to know evil, so God uses
the earth, our fellow humans, and other creatures to teach it to us.
This is why God cant yet relieve creation of the cursewe still want
it. Gods curse and judgments arent baffling or arbitrary at all; they
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to decay and brought into the freedom and glory of the children of
God. We know that the whole creation has been groaning as in the
pains of childbirth right up to the present time. Not only so, but we
ourselves, who have the firstfruits of the Spirit, groan inwardly as
we wait eagerly for our adoption to sonship, the redemption of our
bodies (Romans 8:19-23). Although many equate this frustration of
creation with the curse on creation in Genesis, they are not the same
thing. First, no curse is mentioned here at all! Second, creation is
clearly suffering here, unlike the neutral, indifferent creation cursed
by God in Genesis. Why is it suffering now, but not then? Because
humanity is the one subjecting creation to frustration through its
abuse, not God via the curse. Obviously, as humans have multiplied
and spread, so has their irresponsible misuse of this planet, and the
personified creation frustratingly groans at its resultant bondage to
decay that it will endure as long as human sin persists. Humani-
tys potential to negatively affect the whole creation knows no limit.
But this is not the curse. This is the frustration. Humans were not
agents of the curse; they were the ultimate objects of the curse, the
sinners deserving punishment. Creation is the agent of the curse; it is
not the ultimate object of the curse, without sin and undeserving of
punishment. The human frustration of creation is not the curse; the
curse is the response of God to use creation to fulfill the choice and
punishment of human sin to know evil. When sin is associated with
the land, the source is clearly defilement of creation by the choice of
humans, not by its own choice, so God punishes the land via the
curse for the ultimate and only purpose of humans experiencing evil,
not to chastise creation. As a result, humans are vomited out by the
land for their sin (Leviticus 18:24-28, Romans 8:20). Humans always
suffer as a result of Gods curse; creation doesnt have to. Creation
always suffers as a result of humanitys frustration; humans dont
have to. And even when humans sometimes suffer from their own
frustration of creation, it is simply another way that God uses the
agent of creation to teach humans about the evil they want to know.
A great example of how this frustration is used by God to achieve
the curses human education of evil is the Israelites failure to rotate
crops. Hey, these guys were rebels, what can we say? God commands
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do with earths continuity? Well, Ill tell you, and thanks for asking!
Since the curse is not an ubiquitous infection of the universe with the
evil ether of sin by a God with an uncontrollable temper, then it is
not required that every atom of creation is restored by Jesus removal
of sin, continuously transforming this world into the New Earth to
be liberated from its bondage to decay. After all, Jesus was a human
sacrifice to provide a solution to human sin. He was not a planetary
or multigalaxial sacrifice to provide a solution for a fallen earth or
universe. Jesus didnt come to save non-sinful things that dont need
saving; he came to save sinful humans who do. Christ redeemed
us from the curse of the law by becoming a curse for us (Galatians
3:13). Jesus didnt take a curse of creation involving imperfect, fallen
star systems on himself when he became a curse; he took a curse
bringing human suffering on himself. True, God is pleased through
Jesus to reconcile to himself all things, but that reconciliation ends
up only applying to humans who continue in your faith, established
and firm, not moved from the hope held out in the gospel (Colossians
1:19-23). Only those who maintain the faith God requires for salva-
tion are reconciled to God, not everyone, and certainly not non-human
creation, which cannot continue in faith of any sort! Interestingly, in
using this passage to argue that all created things do end up recon-
ciled to God, any person who claims to oppose universalism actually
forces himself to embrace it, since Satan, his demons, and every other
eternal resident in Hell would also be included in all things.98-99
Investigating the full context of this passage allows us to avoid the
extremes of both a continuous and universal salvation of creation that
the Bible comprehensively teaches against. Jesus came to save only
humans, and if that conclusion is hard for you to reach, the following
questions should make it easier to grasp. Can you explain exactly how
and why the choice of human sin causes the whole creation to fall?
Can you describe in detail what exactly that fallenness constitutes, and
can you clarify how the death and resurrection of a perfect human
being somehow fixes all of that? If you cannot (hey, I cant either!),
dont worry, because we dont have to. The discontinuous Heaven and
earth of the Bible dont require that of us.
Instead, we can explain how Gods curse and Jesus solution are
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perfectly in tune, cant we? Gods curse punishes humans with the
fulfillment of their choice to experience evil and suffering. Jesus solu-
tion removes that punishment from humans, allowing them to enter
a brand New Earth with no experience of evil and suffering. When
creation is brought into the freedom and glory of the children of
God, it is not because a curse was lifted off it, but because frustra-
tion was eliminated from it! On the New Earth, humans cannot sin
to abuse creation, so it will never again groan in bondage to decay,
because the frustration of creation is gone. Nor will it ever be used
by God again to educate humans in the experience of evil, because
the curse for punishing humans is gone. And given Gods purpose for
those who were made in his image to find perfect community with
him, it is the lifting of this cursenot one on all of creationthat is
the focus of this New Earth. First, we see Gods specific judgments
on the serpent, Eve, and Adam countered. Instead of inducing enmity
and biting our heels, the serpent will neither harm nor destroy.
Instead of pain in childbirth, there will be no misfortunate child-
bearing. Instead of painful toil, humans will not labor in vain
(Genesis 3:14-19, Isaiah 65:23-25). The curse for humans is lifted!
And then we are given a whole list of examples how creation
will no longer be used by God to allow humans to know evil. The
lambs, goats, calves, and cows that the original audience of the Bible
so desperately depended on for food, farming, income, companion-
ship, and survival were often by killed by wolves, leopards, lions, and
bears (e.g. 1 Samuel 17:34-37). Occasionally humans were too, not just
by these beasts, but by snakes as well. And these arent just random
misfortunes. The Bible is clear that such actions of wild animals
are primarily due to the use of creation in Gods direct response to
human sin via the curse (Leviticus 26:22, Numbers 25:1-7, 1 Kings
20:36, 2 Kings 17:25, Jeremiah 5:5-6, 8:14-17)! You can imagine how
elated the Jews were then, when God tells them that this curse will
be lifted! The wolf will live with the lamb,the leopard will lie down
with the goat,the calf and the lion and the yearling together;and
a little child will lead them. The cow will feed with the bear,their
young will lie down together,and the lion will eat straw like the ox.
The infant will play near the cobras den,and the young child will put
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its hand into the vipers nest. They will neither harm nor destroy on
all my holy mountain (Isaiah 11:6-9). Humans will never experience
evil from their environment again! The New Earth will be a place
where food, achievement, resources, relationships, and life will never
be threatened again. The curse for humans is lifted!
I am fully aware that many of you have read these verses
numerous times and always thought that they referred to sins curse
on or the fallenness of creation being removed. I used to as well. But
they dont, do they? Why would human sin suddenly and directly
cause wolves to eat lambs, leopards to eat goats, lions to eat calves,
bears to eat cows, or snakes to bite children (unless the kids really
have it coming to them!)? These are all human experiences of evil,
direct results of Gods curse for punishing them, threats to their well-
being and survival, not the inevitable infection of creation by human
sin, whatever that means. Along with the clear, biblical difference in
how God interacts with humans versus non-human creation that we
touched on in Chapter 4, the Bibles teaching that human sin and an
ubiquitously imperfect creation are not directly related is very signifi-
cant. It flings open the door to all kinds of anthropological, biolog-
ical, geological, and even cosmological agreement between what we
learn in Gods written revelation of the Bible and what we learn in
Gods general revelation of the world (Romans 1:20). Its not the
scope of this book to explore this agreement in detail (although the
ability of non-human physical death to predate human sin and death
should get you thinking),100 but I can say that my own lengthy study
of both Scripture and science has certainly yielded satisfying results!
The New Earth in Isaiah 11:6-9 is not perfect or non-fallen because
animals dont suffer; its freed from sins curse because humans dont
suffer! When we actually see the curse being lifted in Revelation
22:1-5 and 21:1-4, all of the benefits are clearly being conferred upon
humans; in fact, other creatures are nowhere to be found in these
verses! The curse separated humans from perfect community with
God, so when no longer will there be any curse, all we see is God
and humans enjoying that restored community together.
Besides, if Isaiah 11:6-9 was describing how a fallen creation was
cursed because sin rippled out until it damaged relations between
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animals and even the earth itself, the list would include interactions
between things that arent associated with human suffering.101 The
ameoba would coexist with its bacterial prey, the early bird would
not catch the worm, the hyena would hang with the wildebeest, the
giant squid would frolic with the sperm whale, the lava would politely
bypass the uninhabited forest, the blizzards pounding the Himalayas
would chill out, the meteors would all miss Mars, and the black holes
would dance with the stars! Unless you cry every time hand sanitizer
slaughters bacteria by the billions, are very fond of your pet giant
squid, or agonize with the formation of each new Martian crater,
you do not experience evil with these events. Why not if they repre-
sent the same curse and fallen state as a childs death by amoebic
enteritis, a teens infection with a bird-borne virus, a villager mauled
by hyenas on the Serengeti, or the charred victims of Vesuvius in
Pompeii? Lets admit it, when the injured party can be chalked up
to the circle of life or the laws of the cosmos, we dont really
consider it evidence of a cursed or fallen creation, do we? But when
the same perpetrators claim human victims, its a different story, isnt
it? And thats precisely my point. Because God isnt telling us a story
about a cursed continuous creation cured by Christ (sorry, I got a
little carried away there), his account of the New Earth only includes
restorations that lift a curse for humans to cure the human knowl-
edge of evil. Because there is no more sin, not because there is no
more curse, there can be no more creation frustration. The current
earth is free to be destroyed and the New Earth is free to be truly
new and discontinuous, just like the Bible says they will be, because
they do not need to be and cannot be restored by Jesus death and
resurrection.* Only the humans living on the New Earth need to be
restored and will be forever. Amongst many other things, the Bible
enables us to explain the curse and explain the solution; continuity
does not.
A New Earth freed from recollected familiarities to be filled with
restored folks is anything but bad news,106 so perhaps we should
believe Gods glad news that we wont suffer from missing such
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discontinuous earth and eradicate this one with finality. For the
myriad biblical, logical, and even scientific reasons above, God wanted
us to enjoy perfect community with him, so he wanted us to have the
ability to choose him and his goodness or sin and the curse. Given
the suffering we chose, he wants us to fulfill his purpose for us in
Jesus, so he wants to create a perfect, unmistakable New Earth where
that can occur. Therefore, it would make sense that he would ulti-
mately want to destroy this earth because it cannot fulfill his purpose
for us. The only way that Satan can defeat God here is by convincing
us that we know what God wants more than God does, but Gods
words dont permit us to do that. It is difficult to think that God
would entirely annihilate his original creation only for those who
wont let God tell them that hes going to.109
Some recognize that the Bible leaves no hint of doubt regarding
the wholesale destruction of this planet. But then they ask, why cant
God continuously recreate the New Earth out of the remains of this
one? The most obvious answer is that there wont be any remains!
Remember, the heavens will disappear with a roar, the heavens will
vanish like smoke,the earth will wear out like a garment, the whole
earth will be consumed, it dries up and withers, it languishes and
withers, its broken up, and its split asunder (Isaiah 24:1-23, 51:6,
Zephaniah 1:18). And in one final proclamation of doom, Jesusby
whom this world was created (Colossians 1:13-16)states that the
current heaven and earth will pass away and disappear (Luke 21:33,
Matthew 5:18). There is nothing left to make a continuous New Earth
out of! The current earth fallsnever to rise again (Isaiah 24:20).
God obviously wont use the same canvas to fashion the New Earth
from the old, will he?110
But even if bits and pieces did remainor better yet a roughly
spherical charred briquettewhat is the point of using this to create
the New Earth? Would it not still be supposedly infected or invaded
by the disease of sin, unlike a brand New Earth? And how would
Satans victory over God be any less if God was only powerful enough
to save the earths molten innards and chunks of its crust? Satan
would still succeed in ruining every continuous earthly object or crea-
ture that appears in the Bibles description of the New Earth. So no,
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restoring debris does not exactly allow God to forcefully strike back
at Satan to avoid conceding victory, nor can it truly or practically
be considered continuity.111 God is not trash-talking Satan taunting,
Bring it Lucifer! Completely obliterating this planet is all you got?
You cant touch me and all these tiny little bits o rock Im gonna
restore the New Earth from. You can just take that sorry forked tail
of yours and go to... Which brings me to my next point. Satan isnt
succeeding at anything when this earth disappears, let alone defeating
God. Hes just been chained for a thousand years, got totally owned
in the final battle, and is about to go to Hell. Forever (Revelation
20:1-3, 7-10). Besides, its not Satans decision to annihilate the earth
anyway. Its Gods! God does not reveal himself as one who restores
rather than obliterates creation; he intends to renew creation by oblit-
erating this planet.112 He will be victorious over Satan by eliminating
all memory and knowledge of evilincluding the current earthto
make a perfect, unmistakable, brand New Earth out of absolutely
nothing, so that we can live there with him. Forever. God wins when
he does what he says, even when that challenges us to embrace unfa-
miliar, uncomfortable, and unmistakably brand new things.
We have now highlighted many reasons why a continuous New
Earth is neither the biblical nor the best New Earth. To close our
discussion of this topic on the lighter side, Ive saved the most
amusing two reasons for last. First, if the New Earth is continuous,
then when would it be continuous from? The earth from Abrahams
time, Jesus time, our time, or another time? And how would any
of these New Earths be continuously familiar to the vast majority
of humans? Space travel, iPads, and bungee jumping are hardly
comforting reminders of a Mesopotamian nomads life! If Jesus came
to rescue the entire universe from ultimate destruction, is it todays
universe, the universe when our planet is engulfed by our exploding
sun in a few kajillion years, or the universe at judgment day?113 And if
earth cannot be delivered from the curse by being destroyed; it can
only be delivered by being resurrected, then which earth is resur-
rected?114 Answering the universe and earth of judgment day may
seem obviously correct, but think again. There are an awful lot of
stars, planets, mountains, seas, rivers, bacteria, protists, fungi, plants,
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animals, and people that physically existed in the universes and earths
of the past that no will longer physically exist when judgment day
comes. If the New Earth is going to be continuously restored from
the matter of the old earth, then wheres our friend T-Rex going to be
resurrected from? His matters all over the place by now, maybe even
making up part of me! But if hes resurrected, oh shoot, where am I
going to be resurrected from? Ill just borrow some matter from you,
but not without a fight, right? If a Christian is eaten by a cannibal who
converts, who will have which bits at the resurrection?115 And wheres
my great-uncle Willis going to be resurrected from if his matter now
makes up the bodies of a whole family of maggots? Certainly they
cant be left out of the resurrection, but neither can he! And where are
the celestial bodies that contributed the debris that eventually formed
our earth going to be resurrected from? The New Earth? And if God
just makes new matter so that all the stars, planets, mountains, seas,
rivers, bacteria, protists, fungi, plants, animals, and people that ever
existed could be resurrected, then how is that continuous? Creating
only new materials to create a totally New Earth makes much more
sense, doesnt it?
Second, all this talk of universes and planets leads to my final
reason the New Earth is not continuous. It would not be a comfort-
ably familiar eternal home to any non-human free-willed residents,
whether angels or aliens. How do we know that we are the only beings
that can be saved? There are billions and billions of planets out there.
True, the vast, vast majority of them cannot harbor life as we know it,
but plenty of them might harbor life as we dont know it! And chances
are good that much more than a handful could sustain carbon-based
life as well. We are extremely arrogant beings if we think that God
created this entire physical universe just to house us on earth. And
if we entertain the possibility of free-willed life elsewhere, we are in
some ways even more prideful to think that only we as humans can
be saved. Why couldnt God offer a solution of salvation to them as
he did for us in Jesus? But even if we humble ourselves to admit that
other races might be sharing eternity with us, is it any less conceited
to believe that they must come to our restored New Earth as their
eternal home, the place where God has his throne (Revelation 21:3)?
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45
B ecause the continuity of our current earth did not survive biblical
or logical scrutiny, it no longer confines us to a Heaven of memo-
ries. But there is one very personal aspect of the New Earth that is
also commonly held to be continuous: our bodies and the activities
that they allow. Now there are a whole slew of things that we could
talk about here, such as whether well all have 6-packs, be tan, wear
nose rings, still have dimples, or finally be rid of that unsightly some-
thing-or-other. However, people who try to answer these questions
follow irresponsible speculation into misleading waters. For example,
it has been claimedwithout confirmatory biblical evidencethat we
will have perfectly recognizable but beautiful bodies that will far
surpass the beauty of our bodies on this earth.117 But beauty by
whose standard? Not infrequently, you might find the mark or defor-
mity that another person cant wait to get rid of the most uniquely
attractive part of him or her, right? And this is not limited to phys-
ical traits, but includes many speech impediments, abnormal manner-
isms, and other quirks as well. Beauty and charm are in the eye of
the beholder; after all, not long before the days of Twiggy, twas
plumpness that conferred beauty to peoples minds! Still today some
find themselves so incapable of denying that they like big butts that
they even write a song about it!118 So how can we all have beautiful
bodies if we cant simultaneously possess all the characteristics that
people find beautiful? If we can remember these traits, would we not
consider several earthly imperfections to actually be superior and
preferable to whatever perfect body is determined for us in Heaven?
Or will we be forced to keep changing our appearance to constantly
match others perceptions of beauty? And for those of us who do not
seem to fit into anyones standard of beauty, how would we suddenly
become drop alive gorgeous at our resurrection and still be continu-
ously recognizable?
Gods got a better Heaven in mind than a gaggle of supermodels.
Were after the biblical hereafter, and the Bible doesnt comment
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with the sword coming out of his mouth, maybe something similar
to his resurrected body on earth, or maybe a body completely unlike
anything weve ever imagined! Who knows what Jesus likeness will
be? Since Paul is clearly contrasting this heavenly likeness with the
natural likeness of the earthly man, he may just mean that well
be resurrected in an imperishable, spiritual body like Jesus was,
which is the whole point that Paul is driving at in these verses (1
Corinthians 15:35-57). Here we also learn that our bodies will be
raised imperishable in glory and in power, and they will not be
made of flesh and blood as we know them. Instead, they are heav-
enly dwellings that come from God, and our spirits will unite with
them here immediately before ascending briefly to the place of judg-
ment and admission into our final destinations (Isaiah 26:19, Daniel
12:1-2, 13, Matthew 25:31-46, John 5:28-29, 1 Corinthians 15:42-44,
1 Thessalonians 4:13-17, Revelation 20:11-15).
As most humans physical bodies will have long decomposed by
that point, and as the same matter that makes me up now may
have made someone else up in the past, it would be pointless and
conflicting to argue that God simply resurrects our physical remains,
but the proponent of continuity is left with no other choice. God
will not scrap his original creation and start over. Instead, he will
take his fallen, corrupted children and restore, refresh, and renew
us to our original design.122 Just as Adam was made from the
dust of the earth, we will be remade from the dust of the earth.123
How is regathering every atom (not Adam) of a person from all
over creation not starting over? And what does God do with the
atoms or dust that made up multiple people? How is this more
restorative or victorious than completely creating part or all of our
bodies completely anew? The bodily discontinuity these questions
lead us to is welcomed by Paul, as confirmed by scholarly interpre-
tation of 2 Corinthians 5:1-7. What he is affirming and denying is
clear: resurrection means transformed body, not walking corpse or
disembodied spirit. Heaven, by contrast, would bear little resem-
blance to this life because, according to Paul, our resurrected bodies
would not be our earthly ones.124 God will create our brand new
imperishable bodies here to be joined with our spirits as they exit
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our bodies there, and we have a list of both soothing and surprising
details regarding everything that definitively goes on there. The
details that dont concern an unmistakable Heaven Ill leave alone
for you to ponder. The others can be summarized as follows. First
and foremost, God will be on the New Earth, along with final
fulfillment of the purpose for which he created us: perfect commu-
nity with him. Well keep our nameswhile getting new ones as
welland well keep our ethnicities and languages, which allows
us to easily be identified once we meet folks, although this certainly
is not necessary to possess identity itself. However, the Bible offers
no definite evidence that well be recognizable to or remembered
by those who knew us here, and given how hard to identify Jesus
was after being resurrectedeven though he needed to be recogniz-
able and we will notif anything, our predominantly discontinuous
bodies would be at least as unfamiliar to others. And there is no
biblical evidence or need for our predominantly discontinuous earth
to be represented on the New Earth either, except for the presence
of at least some types of animals and the names of a city, tribe
leaders, and apostles, carried over from the current earth. There
will be no violence, ruin, harm, or destruction between animals or
humans.
No humans will be married to each other, and since God insep-
arably interweaves sex and marriage, there would be no sex as we
know it (Genesis 2:20-24, 1 Corinthians 6:16-18, Matthew 5:32).
How can people continue to espouse continuity (puns intended)
even after admitting the absence of such fundamental components
of earthly life as human marriage and sex?125 How can they ignore
sex when they argue that if we would miss something from our
old lives and the old earth, it would be available to us on the New
Earth?126 I dont think Im alone when I unashamedly proclaim that
I would miss sex if I could remember it on the New Earth, and
the sense of loss would be even greater for someone who hadnt
experienced it yet! A high-school friend of mine used to joke that
Jesus would probably return mere seconds before he had chance to
consummate his marriage, and upon hearing the trumpets heralding
his trip to Heaven, he would shout, Nooooo God, why? Sixteen
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point. Besides, she had learned that Jesus was somewhere in this
crowd! She is pointed in the direction of a thick ring of trees, so she
sprints toward them ahead of everyone to embrace the savior she is
so familiar with, who can make everything here the way she thought
it was going to be! But as she bursts into the grove, she is stopped
dead in her tracks, and a shock is sent down her spine. She is face to
face with a white woolly beast with seven horns, seven eyes, and a
gaping, mortal wound in its side. And its not alone. Four other crea-
tures, each with six wings and covered in eyes, encircle her, as well
as wolves, leopards, lions, bears, and several snakes (Isaiah 11:6-9,
Revelation 4:6-5:6). She glances around to look for other humans,
but instead notices a variety of beings of all shapes and sizes walking
into the grove. Every memory of nature documentaries and alien
movies that didnt end so well for humans floods her mind, and she
doesnt know whether to scream, bolt, or just give up. Then she hears
Jesus voice and realizes that he is the beast who looked as if it had
been slain! Thats not comfortably familiar; where is the guy with the
flowing locks and blue sash who she was ready to hug? Shes not so
sure about hugging this Lamb.
Confusedbut still perfectly happy of courseshe hesitantly listens
as Jesus shows her the many other races throughout the universe for
whom God has also made a salvation plan available. Jera notices that
these beings seem as confused as she is, as there is little on the New
Earth that is comfortably familiar to them either. Theyre only here
because God rather arbitrarily chose the New Earth, rather than a
different planet, on which to dwell. Sympathizing with them, Jeras
thoughts turn to her own memories of her previous life, particularly
of the people she hasnt seen on the New Earth yet. She knows what
this might mean, but she resolutely asks Jesus if she can see them
anyway. Jesus leads her out of the grove to a huge cave where many
are gathered around a large hole in the ground. To offer her support
for what she is about to witness, he calls over a man who Jera recog-
nizes as her brother! Relieved, she thanks Jesus profusely, and turns
to chat with him, but then she sees that his continuous body is still
deformed. He doesnt seem to mind, but it strikes her rather unfitting
for a perfect place. But then again, so has just about everything else,
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including being able to look into Hell. As they do, sure enough, they
see Jeras older adopted daughter in torment, along with a teenage
boy. Judging by their similarity in looks, he must be her brother
from Ethiopia whom Jera never got to meet. Lugg doesnt exist for
almost everyone who believes in a continuous Heaven, and appar-
ently no missionary or adoptive parent was able to make it to him
with the gospel. Either that or God assigned him to Hell before the
creation of the world. This surprises the onlookers, and it stuns Jeras
younger adopted daughter as she also peers down, but they are even
less prepared for what they see next: both of Jeras parents in Hell.
They are at a loss as they watch two loved ones, who had done so
many good things, in an existence apart from God. But Jera slowly
remembers that neither of their folks ever expressed a desire to know
God and be with him; they always considered Heaven the endless
vacation you would get if you did enough good deeds. Shocked, she
and her brother let the news sink in. But as it does, they are even
more surprised to find that they dont care! They are able to watch
both Jeras daughter and their parents suffer agony without a single
ounce of concern. Jera marvels at this, but she recalls being told once
on earth that she wouldnt love people in Hell. Rather, their predic-
ament would only remind her of how great the New Earth is, and
being with Jesus would be so great that not even watching loved
ones in Hell could dampen the spirit! Well, that must explain it
then. Although the New Earth is less better than Hell than expected
and although being with Jesus is not quite as great as planned, Jera
is quite indifferent toward her familys suffering. But rather than
helping her emotionally cope, the astonishing discrepancy between
this indifference and her fond family memories is something that she
just cannot reconcile in her mind.
Conflictedbut still perfectly happy of courseshe immediately
rushes to ask Anita for advice, a person who had never steered Jera
wrong. Finding her on the other side of the circle, Jera shows Anita
her daughter in Hell, and asks her to help make sense of things. But
Anita, with sudden loss of color from her face, can only muster a few
feeble, hesitant words in response. Jera, that girl was in the car I hit
just before I came here. Silence. A very long silence. After seriously
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contemplating hurling herself into the hole, Jera knows that only one
person can fix this now, and she runs as fast as she can back to Jesus,
while her daughters, her brother, and Anita follow. Jesus, please take
my memory away! So much of what I remember is either wrong or
causes what I can only describe as great suffering, even though thats
supposed to be impossible here. So much of what I thought would be
comfortably familiar is either uncomfortable or unfamiliar. So much
of what continuously carried over from earth only serves to remind
me of the knowledge of evil I chose there. If this is an unmistakable
place, then why do I still experience evil and why are there certain
mistakes that Id really like to commit right now? The only relation-
ships that I have here where I do value memory, comfortable famil-
iarity, and continuity are with my daughters, brother, and friend, and
even those seem far from perfect! Jesus responds by reminding her
that in a continuous Heaven, memory and continuity must be main-
tained, so that God can victoriously restore the old earth into this
new one, rather than suffering defeat to Satan by making every-
thing new with a brand New Earth. The outcome of this contest
seems exactly the opposite to Jera, but Jesus continues, offering to
remove everything in her memory associated with evil and suffering,
rather than completely starting fresh. She accepts, eager to restore
the valued relationships that remain to her. POOF! Her daughters,
her brother, and Anita arrive, and as Jera approaches, she is delighted
to find no trace of favoritism, disappointment, or resentment within
her. But as she engages in conversation with them to begin this
restoration, she can no longer recall why these people are so impor-
tant to her or make sense of the memories she does have of them.
She doesnt remember her miscarriage, so she doesnt even know why
her biological daughter is present. She has several good memories of
her other daughter, but she cant seem to string them together into
a meaningful relationship, as many of these recollections would have
never occurred and are nonsensical without memories of associated
periods of suffering. And because the memories of her brother and
Anita were nearly always associated with sickness or suffering, she
can barely remember anything about them at all! So now she has in
many ways lost these relationships as well. With as much mourning
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and crying and pain that she can imagine without being able to expe-
rience mourning and crying and pain, she is forced to start over, real-
izing in the end how much better it would have been to have simply
done so in the first place.
Is that the kind of Heaven we truly want? Is that the kind of
Heaven God would ever create? Those who strongly embrace conti-
nuity might object to this tale, claimingand hopingthat the
New Earth wont be anything like this, because God will somehow
make all these pitfalls go away! But how? By perfecting our perma-
nently continuous memories of imperfection? Memory is suffering,
and suffering is memory. If you remove suffering, you must remove
memory, as well as the continuity that is inseparable from it. You
have to start over. And if you find yourself searching for an impos-
sible way to begin perfectly anew while maintaining continuous
memory, ask yourself why. Why is it so important to remember every-
thing about this life when there is no biblical or logical impetus to
do so? What is it about this particular 80-year periodout of all the
millennia that you will existthat should force Heaven to be just like
it? Why cant perfect community with God and others be present
without continuity? After all, there was no continuity the only other
time such community existed! If Adam and Eve didnt need memories
of some prior existence to experience an immaculate relationship with
God and each other, then neither will we. And why, if a continuous
Heaven is the true biblical Heaven, dont Gods words just directly
tell us even once that we will remember our earthly lives, that we
will recognize our loved ones there, and that all will be comfortably
familiar? Surely, if God had wanted to, he could have easily added
one clear and concise sentence to the Bible, proving his purpose of
continuity and putting to rest everything weve discussed that speaks
against it. But he doesnt want to, so he doesnt do that. He knows
how Hellish a Heaven thats limited to merely our experience and
memories on earth can truly be.
Indeed, it is difficult to imagine how an earth/Hell/Heaven fusion
or continuous Heaven would avoid becoming like Hell. We are told
that in such Heavens sin will be prohibited and removed129 and that
our eternal inability to sin has been purchased by Christs blood,130
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but we are not told how this is possible. The New Earth cannot be
unmistakable if there has to be the option, both now and then, to not
love. To turn the other way. To reject the love extended. To say no.
God always leaves room for the other to decide.131-132 And if the New
Earth will be unmistakable because Christs sacrifice has made us
unable to sin, then why do we still sin now? Every current Christian
already has been purchased by Christs blood, so why do we continue
to know evil? Because when Jesus made perfect forever those who
are being made holy, he did so by removing their guilt in Gods
sight, so that he considers their admission into the New Earth justi-
fied (Hebrews 10:14). Quite obviously, unless there are any perfect
Christians out there I dont know about, this justification does not
remove our ability to repeatedly sin and produce substantial suffering,
either here or on the New Earth. In contrast, God will remove it on
his New Earth, a place that makes perfect sense. Because of the many
teachings and bibles weve used the Bible to dismiss throughout this
book, for many of you, Hell had been anything but understandable
and Heaven anything but unmistakable. I earnestly hope this is no
longer the case. Lets be satisfied with Gods New Earth, and we will
be relieved to find the superbly freeing, immaculately perfect, unmis-
takable place we were created for! Lets let Gods words about the
New Earth heal Jeras hereafter, shall we?
47
J era looks up in awe, as before her sits God the Father. Finally
accessible to humanity as God the Son and God the Holy Spirit
were previously, he welcomes her to the discontinuous New Earth! She
looks around and sees many others looking just as amazed. Then as
he did with Adam and Eve, God gives her the ability to understand
his words, explains who he is, and unveils that he has created her for
the purpose of eternal, perfect community with him and everyone
else who desires the same. He reveals that during the first part of her
existence, she believed in, was divinely confirmed in, and persistently
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acted upon her desire to seek and find this community, just like
everyone else around her. He clarifies that not all of her actions or
their actions were consistent with this faith, and that as a result, all
of them had experienced a time that was far worse than the expe-
rience awaiting them, which made them want this community even
more. Because they had previously proven that they would ruin what-
ever perfect community that they were in and because they had never
completely stopped wanting to know what such ruination was like,
the time had to come when that part of their existence had to end,
and after that, they could only forever exist in a place completely
without this community and the God that inhabits it. But God was
not about to abandon his purpose for them, so he came to live among
them as a person named Jesus to undeservedly experience that end
in their place, to free them from the consequence of that end, and
to prove his ability to do so. God tells Jera that he made this known
to her to believe once he was convinced of her faith that his stated
purpose, solution, and life for her was achievable and optimal. By the
permission of this faith, God had removed her ability to ruin perfect
community with him ever again. As Jera looks around to soak in
the newness, wonder, and beauty of everything that she can see, she
confirms that she would never want to ruin it, is exceedingly glad
that she cant, and is exquisitely overjoyed that God created her at all,
let alone that he was willing to go to such great lengths so that she
could be here! She wanted to be here with him, and because of that,
she is!
God goes on to explain that everyone there has only just arrived,
all at the same time. He calls this perfect community between him
and his people marriage, a glimpse of which was often seen between
two humans previously. He describes the concepts of family and
friends, groups of people who by birth or circumstance are perfectly
committed to caring about each other and providing for each other,
glimpses of which were also experienced by humans previously. Then
he turns her attention to every single person present, and declares
with great satisfaction that they are all forever married to him, and
that they are all forever in the same single family and forever in the
closest group of friends. Needless to say, the news is well-received by
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all, and they all literally shine as the Holy Spirit fills them with joy!
From this point the story could go in one of two directions, and the
Bible does not tell us which. God might ask Jera if she wants to know
who her family and friends previously were. If she says yes, then
God could introduce her to or give her recognition of those people
as long as they also wanted to knowand perhaps even some infor-
mation about them. He probably wouldnt say how they were related
to her, as that would lead to comparisons and inequality, and he
certainly wouldnt mention any experiences that involve or could lead
to suffering. Of course, merely being able to recognize more people
than someone else there, despite having no memory of them, could be
perceived as inequality and potentially cause suffering. Therefore, God
might not give Jera that option at all, and she would certainly not be
any worse off for it. If this is the case, then Jera would experience
life on the New Earth from a totally clean slate, having no way to
discriminate between people or places that she either knew before or
didnt. Obviously, with no memory or details concerning her earthly
life, we neednt follow that path any further, as the events in her eter-
nity would unfold unpredictably without any constraint of continuity.
Instead, we will follow her down the first path, both because it high-
lights important comparisons with the continuous Heaven of the first
story and because it gives us a more intricate view of what informa-
tion may and may not be available in the discontinuous Heaven. Let
me make it clear that some of what follows is speculation, but these
suggestions are never antagonistic to the Bible and do nothing more
than reflect the impartiality, love for children, creativity, omnipo-
tence, and transformation of human suffering that does characterize
God in his words.
So God asks Jera if she wants to know who her family and friends
previously were, and Jera says yes. He introduces her to two women,
who she does not know were her biological and younger adopted
daughters. God tells her how much she loved both of them and gave
of herself for their well-being. The three of them feel equally satis-
fied by this news and embrace one another, with no jealousy or sense
of lost opportunity at all. God tells them that they will meet others
in a similar fashion as they explore the New Earth. But they have
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Jera and Patti hit it off in particular, as they discover how similar
their personalities are. They decide to do more exploring together, so
they bid adieu to the man, and Jera laughsinstead of criesas she
watches the three children roughhouse with him. Almost immediately
they meet up with a third woman, but Jera does not remember her,
since Anita preferred to not recognize those from the first part of her
existence. This trio, an anomaly anywhere except the discontinuous
Heaven, finds itself so enraptured in girl gab that they dont get their
bearings until they are in the very center of the crowd. And what a
gathering, with people of many different skin colors, body shapes,
and clothing preferences! Every now and then moments of recogni-
tion are noticeable, as with Jera and her ex-husband, but as no one
is particularly attached to anyone else, no conversation contains the
same group of people for long. No one commands attention, as there
is no recollected human standard of beauty to be drawn toward, only
the one that God universally used to create every one of their resur-
rected bodies. Since everybody is starting from square one, there
are too many ideas, learning opportunities, and interesting topics of
conversation for any one discussion. Moreover, no one knows more or
is able to better communicate a perspective, so everyones opinion is
equally welcome. There is no reason for anyone to feel jealous, alone,
or of lesser priority. And when word has spread that Jesus himself
is somewhere near, they all immediately end their conversations to
find him. They would much rather see him than spend time with any
other human. Thats why theyre here, after all!
Jera discovers sooner than most that Jesus is in a grove of trees.
Sprinting into the midst of them ahead of the others, she is suddenly
overwhelmed by wonder! Before her is a woolly creature with seven
eyes and horns, as well as a deep groove in only one side. Having no
recollection of nature documentaries or horror movies, she considers
this one of the coolest things shes seen yet, much like many of us do
when we see a really unique creature for the first time. But when she
looks around, she sees so many more wonderfully unique beasts. God
had described animals to her, but her imagination had not done them
justice! There were large, graceful creatures with big hairy necks or
spots all over, fascinating legless squiggly things on the ground, and
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to be, or no one could freely choose an existence with him and his
best either.
However, Jeras other family members fared differently. The
older adopted daughter and her brother, along with Jeras biolog-
ical daughter, had all gone to Lugg. The first hadnt had as equal
an exposure to the gospel on earth as others, the second had been
geographically isolated from the gospel, and the third hadnt lived
long enough to have any access to the gospel at all. Jesus keenly
remembered visiting Lugg three separate times to fairly share Gods
solution with them, and all three had demonstrated the faith to
accept it! Rather than being judged according to the criteria of age or
missionary exposure, they were judged justly, like every other human.
Even Jeras youngest daughter was not saved automatically. Her faith
was apparent to God just weeks before she died, and her own moth-
ers perseverance in teaching her children about their savior made it
possible for the girl to use that faith to accept the gospel. And here
they all come! Jeras daughters had happened upon the adopted ones
older siblings, and the four of them are now immensely enjoying their
new resultant friendships. Never for a moment does Jeras biolog-
ical daughter feel any different than the others. As Jesus introduces
himselfsince they couldnt remember the first time he had done so
in Luggthey jump on him and begin a raucous celebration! This
gets the attention of Jera and her brother, and she is newly and
gratefully taught by God about her third daughter. Many others from
the crowd have finally located Jesus as well and rush toward him.
The angels are now in front of the cave, brandishing instruments of
all kinds, including a hip-hop harp ensemble! But it is Gods voice
that is first heard, singing a melody so powerful, so beautiful, and so
moving that none can resist being swept into the song. There is great
danger of a massive dance party threatening to bust out. Just before
it does, Jera glances past the angels, but her eyes only behold the face
of a cliff, off which bounce the angels vibes, human harmonies, the
Fathers song, and Jesus laugh. As Patti her betrayer and Anita her
slayer pull her into the dance, Jera grins at her new perfect family-
friends, and she never thinks to look up that way again.
That, my friends, is the biblical, Godmade Heaven, centered around
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not know God, to know what is not God, to sin and know evil. God
could not possibly know if we freely desired to be in perfect commu-
nity with him unless we were able to freely choose not to. This is
why the tree of the knowledge of good and evil had to be in the
garden of Eden, and it is why the choice to know God and his good-
ness or not God and evil must be given to all humans.
God can make Heaven unmistakable by removing its inhabit-
ants ability to sin and know evil because their faith and deeds have
already proven a growing relationship with him that freely desires
such perfect community. I will put my laws in their mindsand
write them on their hearts. I will be their God,and they will be
my people. No longer will they teach their neighbor,or say to one
another, Know the Lord,because they will all know me,from the
least of them to the greatest. For I will forgive their wickednessand
will remember their sins no more (Hebrews 8:10-12). Where is the
only place that everyone knows God? Heaven. The people there want
God to keep heaven perfect by making them unable to sin, and God
knows it. But if he had removed our ability to sin and know evil way
back in the garden of Eden, we would never have had the free choice
to choose that relationship with him in the first place. God could
never have known who truly wanted perfect community with him,
and his purpose for us would have been thwarted. Sure, we would
have been able to use our free will in many other ways, as we will
be able to in Heaven. But concerning our ability to choose God or
choose not Godwhich is the primary purpose for our free will in
the first placewed still just be puppets, wouldnt we? Humans have
to have the free will now to ultimately choose God and his goodness
or sin and evil before God can know which of them desire to have
their ability to sin removed in Heaven, right?
In fact, this is the whole point of our existence from the time that
our physical life begins to the time that our eternal fate is decided: to
use our free will to make this ultimate choice! If in the garden God
had given us free will, except the ability to sin, there would be no
reason for our earthly existence at all, unless this planet was human-
itys eternal destination. Likewise, there is no reason for our earthly
existence if everyone is saved, or if God chooses who is saved and
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God lets us all have our cake and eat it too. Each of us
chooses a fateone far more significant than leaving
AMAand experiences the resultant outcome. For him
to accomplish his purpose for us and for us to be able to
exist in perfect community with him, this outcome must
be eternal. There must be a forever Hell for there to be a
forever Heaven.
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Two potential paths lie before a close-knit mother and daughter, and they
must now decide between them. By opting for an existence where they
each can guide their own courseapart from a higher authority who
knows bestthey would experience the Hell of each being her own god
and each resolutely doing everything her own way. They maintain the con-
tinuity of their earthly relationship, but it is marred by each only accepting
her own authority, to the detriment of both. Because their minds are fixed
on self-pursuit and because no one greater than them exists on their path
to divine a way out, they willingly force themselves to perpetually continue
on. In contrast, by opting to submit to Jesus guidance and authority, they
would experience the Heaven of community with Godfinally including
God the Fatherand perfect assimilation of his best. They cannot maintain
the continuity of their imperfect earthly relationship, but after being intro-
duced to each other, they can easily achieve and surpass the quality of
their former closeness anywayand without the former baggage. Without
distraction from either family/friend reunions or any memories of prejudice
and inequality, they waste no time in building relationships with the broad
diversity of individuals God greatly enjoys filling the New Earth with. All who
choose this path are made unmistakably free to enjoy perfect, eternal com-
munity together with God in a Heaven greater than anything imaginable.
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What about Gods process of salvation? Does God get his way in
choosing to make sure that at least some people are saved if the solu-
tion allowing salvation doesnt fix the problem? Or if were inexpli-
cably supposed to erase our imperfection by doing x, y, and z? Or if
Jesus wasnt perfect and therefore had to die for his own sins and not
ours? Or if he never died at all to atone or be a substitute for our
own death? Or if he never was resurrected to act as our ransom and
exemplify Gods hope of resurrection for us as well? Or if the faith
required for salvation doesnt have any connection with the purpose
for humanity that it was supposed to be achieving, such as the discon-
nected faith that is not in finding God, but solely in the steps of
the gospel or in human works? Or if the solution he painstakingly
provided through Jesus is not the only way, just one unnecessary way
amongst far easier paths? Gods process of salvation is meaningless if
any one of these things is true.
What about God maintaining his virtue of justice? Does God get
his way if his punishment for our sin doesnt justly fit the crime? Or if
he predestines us to sin and suffering, only to hypocritically blame us
for them, command that we stop them, and claim his own innocence
through it all? Or if he uses a double standard to send some to Hell
and some to Heaven without giving anyone a say in the matter? Or
if instead, that double standard is to automatically save some human
spirits, no strings attached, while requiring faith from everyone else?
Or if he doesnt find ways to equally offer the gospel to everyone,
while maintaining that he wants all to be saved through Jesus? Or if
he never finally punishes evil, forever delaying avengement of those
tyrannized by it and forever subjecting to imperfection those who
want to fulfill his purpose for them by being made perfect? God
cannot maintain his virtue of justice if any one of these things is true.
What about Hell? Does God get his way if Hell doesnt exist, disal-
lowing humans the free-willed choice whether or not to experience
meaningful community with God in Heaven? Or if love wins because
Gods love will eventually melt even the hardest of hearts,1 as God
punishes the Hell out of them until they want Heaven? Or if Hell as
a correctional facility proves time and time again in the Bible to drive
people farther away from community with God rather than closer?
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God doesnt get his way with Hell if any one of these things is true.
What about Heaven? Does God get his way if the suffering and
misinformation of memory perpetually mar its perfection? Or if
Heaven maintains inequality, mistrust, and sorrow because everyone
there can remember the unfair or tainted experiences we had and the
choices we made here? Or if a continuous Heaven forces Gods imag-
ination of what it could be into the best-of-earth that many people
think they want it to be? Or if a continuous earth prohibits God from
victoriously being able to do what he said he will do in ending this
planet to fashion a perfect, brand New Earth? God doesnt get his
way with Heaven if any one of these things is true.
What about Gods authority? Does God get his way if nothing but
free will dictates what will happen to humans forever, never able to
make Heaven truly Heaven for his and their sakes? Or if his non-
human creation on earth or in Heaven will always be subject to the
suffering caused by humanitys ability to choose to know and under-
stand evil? Or if the only way Gods love can win is by humans
repeatedly subtracting from, adding to, and changing the content and
meaning of the words God gives us in the Bible? Does God get his
way if human words trump his own, if his word is not good enough
to be the final word? No.
But God does get his way when his purpose for humans of eternal
perfect community with him dictates and can be found within every-
thing he does concerning our salvation. When this purpose allows
God to remain true to his good and rational nature in his creation of
a human spirit, the presence of the free will tied to it, and the resul-
tant potential for evil, suffering, and Hell. When God can remain
just by making the punishment for the problem of sin perfectly fit
the crime. When God can remain merciful and loving by sacrificially
offering himself as a solution that no human deserves. When God
can remain logical by providing the gospel of Jesus perfection, death,
and resurrection that truly applies to and solves both our problem
and our punishment. When the way of salvation he arduously
provides through Jesus is the only way, not an illogical manmade
mantra or an incompatible mess of multiple paths. When the people
who end up in the Godmade Heaven are those who actually want to
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be in perfect community with God. When the type of faith God looks
for in humans naturally results in this community as well, partially
on earth and fully in Heaven. When he makes good on his claim that
he wants everyone to be saved by eventually giving all humans equal
access to the gospel and never forcing anyone to choose to go to Hell.
When he proves he despises all the evil that he commands against
by entering into a relationship with us so that we value what hes
all about enough to obey him, even giving us his Holy Spirit to help
us do good amidst evil. When Heaven uniquely transcends that evil
and imperfection that will still and always remain on earth. When
Heaven is about him and his people, not human hedonism. When his
just wrath compensates those who oppress humanity. When he judges
everyone at the same time and according to the same standard. When
Hell is what humans have chosen, instead of a not-so-correctional
facility that only accomplishes the very opposite of Gods purpose for
them. When God doesnt pretend to want people to be able to freely
choose him on earth, only to get nasty about coercing them to choose
him in Hell. When he makes Hell understandable by honoring their
choice and the consequences of that choice when they decide to be
there. When he makes his discontinuous, equal, and immeasurably
great brand new Heaven unmistakable by acting to assure that it will
forever fulfill his purpose of eternal, perfect community with him
for all who want it. When he successfully communicates a consis-
tent, straight-forward, rational, and practical hereafter throughout
history via his words in the Bible. When his words are comprehen-
sively, honestly, and understandably conveyed to us, without manip-
ulation. When humans do not attempt to usurp his authority with
what they deem to be their own. God gets his way when Gods word
is the final word.
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for his as well? And these would be your reactions under the best of
circumstances, right? You have even more reason to act in the same
way toward those who preach a halfway Hell, both for the sakes of
those who listen to them and for their own. Conversely, Godthe
best healer of allmakes the cure to experiencing Hell understand-
able to you now at the risk of discomfort, inconvenience, and offense,
so that you believe that its bad enough to accept his solution for you
before its too late. Now thats a good physician!
Second, youre not getting the whole story from a hurtful Hell either. A
Hell that God is indifferent to people going to is hurtful. A Hell that
God wants people to go to is more hurtful. A Hell that God forces
people to go to is even more hurtful. A Hell that God forces people
to go to and blames them for is still more hurtful. And a Hell that
God forces people to go to, blames them for, and enjoys their torment
in is the most hurtful Hell of all! You may have heard such Hells
preached from either noble or nasty motives, from genuinely loving
warnings or hateful prejudiced proclamations. Theyre not holding
back the truth; theyre going far beyond it. The doctor here has no
qualms telling you all about your cancer or the imminent need for
curative treatment, consistent with other research you did prior to the
appointment, fearing the worst. But then he goes on and on about
the discouraging details of it, far more than you ever truly need to
know. And perhaps, as his lunchtime approaches, he is quite indif-
ferent to the emotional response youre exhibiting. Oh, and if you
happen to be the type of person he doesnt particularly care for, he
may even seem to want you to have this cancer. Or knowing the
lifestyle choices that put you at risk, he may not just make a point
to blame you for it but appear to take pleasure in doing so! Unfor-
tunately, although deep down you know the best course of action,
your onerous encounter infuriates you to the point where you seek
a second opinion from the first doctor, who pleasantly assures you
that everything will be alright in the end, even though the story
ends exactly as the first one did. What would your reaction be to the
overadvising doctor? Youd be glad he valued the difficult truth over
your feelings and desires, but not at the utter expense of them. Would
you ever recommend that another person seek this physicians advice?
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Would you not at least consider confronting this doctor and warning
his other patients for their sakes, but ultimately for his as well? And
these would be your reactions under the best of circumstances, right?
You have even more reason to act in the same way toward those who
preach a hurtful Hell, both for the sakes of those who listen to them
and for their own. As improbable as it may seem to you, many of
these overadvising folks dont mean you ill will; there is value to be
found in their message, but it is so restricted by their condemnatory
disregard for your emotional considerations that it ceases to be recog-
nizable or helpful. Conversely, Godthe best healer of allmakes the
potentially curable Hell understandable to you now. He expects you
to take responsibility for the lifestyle choices that put you at risk, but
he is distraught at the diagnosis, comes alongside you to understand
your feelings, voluntarily reproduces your symptoms in his own body
so that he can truly empathize with you, and finally gives his life for
you by donating the vital organ you need to replace your diseased
one, all so that you believe that hes good enough to accept his solu-
tion for you before its too late. Now thats a great physician!
Third, youre not getting the whole story on Heaven. Heaven is not an
endless church service where we only wear robes, play harps, and
sing on the clouds before God. God created us for far greater expe-
riences than that. It is not an ultimate island getaway where we
finally get the perfect tanas alluring as that may be for someone
like me who works in the dark all day! God created us for far more
of himself than that. It is not a futile fusion of earth/Hell/Heaven,
now and forever. God created us for far more perfection than that.
And it is not the longest and most painful continuous family/friend
reunion that a person with mostly non-Christian loved ones could
possibly witness. God created us for far more equality than that.
What the New Earth is is a refreshingly discontinuous, diversely
non-segregated, blank slate where people can perfectly find God, be
who he created them to be, and enjoy everyone else in a brand new
place full of wonder and opportunity. Satan loses, God wins, and all
Gods people are unmistakably and forever lovin it! Even more than
McDonalds.
And that brings us to my final encouragement for you. No, not
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God wants to torment them forever if they dont believe? How long
before you throw in the towel on sharing this God because youve
thrown in the towel on God himself? Sooner or later, the hurtful Hell
gives non-Christians little reason to believe and Christians plenty of
reasons to leave too.
But not getting the whole story on Hell isnt the only danger. The
same danger applies to not getting the whole story on Heaven. How
exciting is it to do and share the x, y, and z required for any one
of several manmade Heavens? How pumped up do you get always
trying to be good enough to get into Heaven, and how willing are
you to welcome others into that stressful salvation? That Heaven
traps you under the endless oppression of legalism, having to be a
flawless rule-keeper, or God will turn you away. But in the end the
to-do list gets so overwhelming that it turns you away. Doing good
deeds is a good thing, but many of you know exactly what Im talking
about, dont you? On the other end of the spectrum are those who
dont do; they just believe. They pray the prayer, recite the four spir-
itual laws, memorize a picture with two cliffs and a cross-shaped
bridge, or quote John 3:16, and call it good, living their life much like
before, but now with the expectation of a really nice eternal vaca-
tion at the end. However, even the beach resort Heaven cant main-
tain its appeal. The more fortunate among them already have access
to the best beach resorts here, without much room for improvement
in a Heavenly one. Why share that Heaven with friends, when youre
pretty sure that theyll enjoy your waterfront condo more anyway?
And because even the perfect beach resort cant be that much better
than what weve got here, the less fortunate among them share this
hesitation, not considering such an earth-like Heaven good enough to
risk changing their whole lives for, let alone uncomfortably bringing
it up with others. After all, if Heaven has merely resembled an
eternal vacation for you, how often have you found yourself sharing
that with someone else? Believing in the gospel, in whatever form is
most understandable to you, is a great thing, but many of you know
exactly what Im talking about, dont you?
Manmade Heavens are nothing more than a big disappointment,
and it really isnt much of a surprise that the best Heavens that
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humans can come up with are no more than the best earth that
they can conceive, like the simultaneous earth/Hell/Heaven or the
continuous New Earth. So why should it be surprising that these
mistakable Heavens ultimately dont satisfy either? If each humans
purpose is meant to be fulfilled in perfect community with God,
these Heavens cant satisfy because God is so conspicuously absent
from them! Its not overworked legalism, knowledgeable complacency,
or continuity that will excite you about the Godmade Heaven; its
developing ever-increasing wonder and intimacy with the creator who
cant wait to finally, fully engage in an eternal relationship between
him and his own. So never settle for less than the whole story on
Hell and Heaven, so that you will always have reason to believe,
share, and be excited about what God is doing!
Finally, let Gods words enlighten others words, not vice versa. Some of
you have known the whole story all along, maybe even from child-
hood, and your problem is not getting too little of this story but
getting too many other stories. As part of the church crowd you
regularly encounter a lot of different opinions about Hell, Heaven,
and other things from a lot of different people, an experience that has
been described as a deep, wide, diverse stream thats been flowing for
thousands of years, carrying a staggering variety of voices, perspec-
tives, and opinions.4 But with no course to direct it, this stream
becomes uncontrollable, spilling beyond its boundaries and bringing
disaster instead of refreshment. The cacophony of opinions brings
confusion, not clarity, and the flooding stream brings uncertainty, not
security.
There is a better stream. Then the angel showed me the river of
the water of life, as clear as crystal, flowing from the throne of God
and of the Lamb (Revelation 22:1). This stream has one source:
God. It carries one voice, not many. It will never flood, because no
opinions can ever be added to swell it. It brings life, not disaster.
His constant words enable your consistent beliefs, achieving powerful
purposes. But only if you jump in. Reading, studying, remembering,
and connecting all of what God teaches us in the Bible, not just
the familiar or comfortable parts, empowers you to answer impos-
sible questions, quench resurfacing doubts, bring clarity to mystery,
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and makes sense of what God has, is, and will be doing throughout
history. It has for me, and I want you to enjoy that same secu-
rity and satisfaction! So take a break from the bookstore to benefit
from the Bible. Leave the swollen stream to immerse yourself in the
water of life. And when you return, youll be able to spot every part
of that stream that floods beyond its bounds long before it can ever
sweep you away. The love, logic, and longevity of Gods words are
unmatched and beautifully come together in divine ways to make
sense of history, and I would be thrilled if our time together has
enabled you to experience that!
Very little of what Ive shared with you had its origin in sermons,
websites, books, videos, or any formal education in theology. Rather,
it is primarily the product of a now 20-year old challenge to contin-
ually be immersed in the Bible. God names as blessed the one
whose delight is in the law of the Lord,and who meditates on his
law day and night. That person is like a tree planted by streams
of water,which yields its fruit in seasonand whose leaf does not
witherwhatever they do prospers (Psalm 1:1-3). In contrast, Gods
reaction is quite different to those who dont immerse themselves
in Gods river but prefer to flood the swollen stream instead: Do
not add to his words,or he will rebuke you and prove you a liar
(Proverbs 30:6). Some teach that Jesus considers our personal opin-
ions about the Bible to be authoritative. 5 Thank God theyre not!
Why? Because adding to, subtracting from, changing, and irrespon-
sibly extrapolating the words of the Bible wouldnt just allow you to
justify halfway Hells, hurtful Hells, or hohum Heavens; they would
allow you justify any opinion you want! The same wide stream that
brings these hereafters has also brought crusades, witch trials, holo-
causts, and deadly cults, hasnt it? When the Bible is nothing more
than black letters with all that white space waiting to be filled with
our responses and discussions and debates and opinions and long-
ings and desires and wisdom and insights,6 Gods words become no
more than our wordswhatever it is that we want those words to
bewhich makes it pointless for him to communicate anything to us
at all! Besides, God has some black letters to specifically address our
white space, the very words he closes the last book of the Bible with
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to leave fresh in our minds. I warn everyone who hears the words
of the prophecy of this book: If anyone adds anything to them, God
will add to that person the plagues described in this book. And if
anyone takes words away from this scroll of prophecy, God will take
away from that person any share in the tree of life and in the Holy
City, which are described in this book (Revelation 22:18-19). Gods
words are not to be amplified, abridged, or paraphrased, either in
Revelation or elsewhere (Proverbs 30:6). And those who welcome and
encourage the spread of information that misrepresents Jesus words
are held equally guilty (2 John 1:9-11). We must be careful to validate
whatever we share with others about our eternal homes as much as
possible, as we are, in some degree, helping each other to one or the
other of these destinations.7
None of this is to say that the opinions of others are worthless,
and when the Bible is not clear to you conceptually, literarily, or
historically, such insights can be of great assistanceas can creeds,
confessions, catechisms, and denominations. But only by making Gods
words more understandable, never by contradicting them. Remember
when Paula greater Christian icon than any clergy todaytaught in
Berea, his audience welcomed his knowledge and education, but they
werent satisfied with his words until they had examined the Scrip-
tures every day to see if what Paul said was true (Acts 17:11). They
didnt resort to the hipper neighboring synagogue, consult the rabbi
with the most letters behind his name, or pick up the newest best-
seller scroll. They read the Bible. If they needed to double-check Paul,
then we need to double check everyone. And its not only important
for you to seek others advice on the Bible to learn from them; its
important for you to seek it to be corrected by them if your opin-
ions are causing the stream to flood. This is true for me as well. Its
no accident that Gods book permeates this one, and the framework
above underwent considerable and constant revision whenever the
Bible necessitated it. However, I still want you to double-check me,
even above and beyond the hundreds of referenced verses that weve
discussed, because my words must align with Gods, not vice versa.
Virtually every day that I have spent writing this book, my prayer
has been that when you are finished examining my words, they will
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Dictation complete.
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In this pictorial summary of the major components of our framework,
we see the three persons of the divine trinityGod the Father, God
the Son, and God the Holy Spiritabout to accomplish the work of
saving those who have freely exhibited faith that Gods solution of
Jesus, via the cross, will be both effective and best. Several other
potential solutions are extended to them, but all permit them to take
credit for doing the work of their salvation, which ends up being com-
pletely ineffective anyway. God equally extends his gospel to every
existing human, whatever their background. Those who will be saved
are equipped by the restoring fruit of the Holy Spirit to bring spring
to everyone, both by the word of the gospel and by the good deeds
arising from a growing relationship with God that progressively reflects
his perfect nature. However, Gods people imperfectly accomplish this
when they complacently ignore their God-given gifts, hypocritically
disfigure Gods own substantial efforts to relieve suffering, and self-
ishly hold back his blessings for themselves. Nonetheless, they each
have and will continue to be increasingly effective in inviting others
to Gods saving solution and bountiful best. God cannot foresee or
predestine the response of anyone who has yet to freely decide. There
is a limited time to reply to the gospel, so that God can accomplish
his purpose in creating those who want eternal, perfect community
with him. Those who dont want it fix their own minds and existence
in a place where it can no longer be made available to themthe
Hell where there is no God to keep them from assuming their own
rightness and exhibiting their own authority. Those who do want
community together with God will take advantage of the eternal New
Earth festivities, with God crowned as the only rightful authority. They
biblically bring only their name and self-awareness continuously with
themleaving the imperfections of memory otherwise behindwhich
enables rather than erodes their perfect enjoyment of the Godmade,
unmistakable Heaven.
Appendix A
History in Physical
A super-condensed retrospective version of the books framework in chronological
order, allowing you to easily re-read it in minutes or use chapter references to find
a section for review. This summary is not meant to offer a depth of explanation by
which its conclusions should be accepted or rejected, and the reader is referred to the
main text to assess how valid and useful these conclusions are.
5. God created the first fully human beings in his image, with
an everlasting free-willed spirit, the component of each person
that enables the tenacious originality of consciousness neces-
sary to escape the action-reaction, stimulus-response existence
of a spiritless being with only a physical body. This self-aware,
free-willed spirit is what differentiates humanity from every
other physical living thing, explaining both the unique ambi-
tion and creativity of human behavior. True to Gods purpose
for themvia the tree of the knowledge of good and evil
humans are given the choice to be satisfied with good (God
and his perfection) or to know evil (the absence of God and
his perfection). While remaining completely sovereign, in this
choice God voluntarily limits his omniscience, as he does his
omnipotence and omnipresence below, so that humans can
freely make their salvation decision. (Chapters 4, 5, and 17)
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6. Against Gods will, the first fully human beings (Adam and
Eve) used their free will to sin, to know an existence apart
from God and his perfection, to know and understand evil.
Every injustice, disaster, disease, crime, hurt, immoral act,
failure, or disappointment caused and experienced by humans
is a consequential part of wanting to know and understand
evil, the imperfect absence of God. These effects of sin on
humanity and on the world around it entrap every human
in physical and spiritual imperfectionfrom the moment that
they are conceivedas their bodies are immediately subject to
physical flaws and their spirits can only gain a morally flawed
understanding of existence. Called human sinful nature, this
ubiquitous human imperfection does not force, but inclines
humans to naturally sin. (Chapters 5, 9, and 23)
7. All able human beings since then have consistently used their
free will to sin as well, encouraged by their sinful nature
and perpetuating both suffering and future human sinful
nature. Those who are not able to freely choose against God
and his perfection on earththe very young or the mentally
handicapped from a young ageare still physically and spir-
itually imperfect because of their sinful nature. And if not
during life, their spirits will be subject to the same sinful
free-willed failure between death and judgment that the
rest of us succumb to while physically alive. Therefore, all
human beings except Jesus are imperfect and cannot fulfill
the purpose of perfect community with God for which he
created them. (Chapters 7-10)
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13. The faith that God seeks is faith that he can and will do
what he says, and that what he says is the best. Trusting
ones creator like this is an equal opportunity for all in the
biblical hereafter. Faith is a work for which humans are given
at least partial credit by God, but they cannot take credit for
the salvation that it initiates. When God is convinced that we
have this faith, he knows that we will accept the truth of the
gospel as the only way to eradicate our sin and free us from
death, because he says that Jesus is the solution and that hes
the best and only solution. God specially predestines every
person with this faith to hear and accept the message of Jesus
with no exceptions; if they genuinely demonstrate this faith
to God, they will be saved. Once they hear whatever presen-
tation of the gospel that God brings them and use that faith
to believe it, God considers their sin and death to be atoned
for, and they are made perfect and justified in his eyes, now
able to experience eternal, perfect community with God in
Heaven, fulfilling his purpose for them. (Chapters 17-19)
14. The faith that God can and will do what he says, and that
what he says is the best, will lead you to accept the gospel, but
it will also compel you to trust the value of building commu-
nity with him on earth, as well as to trust that his values
are worth assimilating into your life here. The faith that
persuades God to work salvation in you is the faith he desires
because it is always present in and necessary for believing
his solution of Jesus, pursuing growing community with him,
and becoming more like himall things directly related to his
purpose for us in Heaven. When you accept the message of
Jesus through that faith, God the Holy Spirit indwells you,
guaranteeing a salvation that you cannot lose. The Holy Spirit
also enables your faith to be applied in an increasingly inti-
mate relationship with him and in overcoming your sinful
nature to persistently do good deeds. Therefore, believing the
gospel, a growing knowledge of God, and lifelong good deeds
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are the necessary hallmarks of those who are saved, but only
because they will result from the faith that God links to
salvation, not because any one of them in itself brings salva-
tion. You will find that these hallmarks are a part of your
life if you are saved; you will not have to force them to be.
(Chapters 19-21)
15. Many hear and believe the steps of the gospel who are
not saved, because they dont want community with God;
they only want to be saved. Many know a lot of informa-
tion concerning God who are not saved, because they dont
want to know him; they just want expertise about him. Many
do numerous and admirable good deeds who are not saved,
because they want a salvation independent of Gods work and
presence. All of these peopleknowingly or nottry to enter
the salvation process sometime after its mandatory inception,
when God sees the faith that he requires to begin the process.
Therefore, none of these people have necessarily demonstrated
the faith that allows all of the hallmarks of salvation to be
genuinely and persistently present. They are not specially
predestined to be saved and they are not indwelled by the
Holy Spirit, which means that their salvation has not been
guaranteed. Unless they choose to have the faith that God
requires to truly start the salvation process at its inception,
they will fall away. You cannot lose your salvation. If you are
saved, you will be saved. If you never were saved, you will
fall away. (Chapters 19-21)
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17. The message of Jesus, increasing intimacy with what hes all
about, and persistent godly deeds are not just arbitrary hall-
marks of salvation though. They are intentional ways for God
to begin fulfilling his purpose for you on earth, since they
allow you to enter into community with God, deepen that
intimacy, and assimilate what you discover about God into
your life. As you do, these hallmarks also become practical
ways for you to demonstrate his mercy, justice, and love to
the rest of this world. Gods salvation process for humans
is not limited to accomplishing his purpose for them; he
also desires to and does use it to bring spring to others,
responding to suffering through his people. (Chapters 22-23)
18. His reaction to the evil and suffering of this world goes far
beyond the deeds of those who are saved however. God never
wanted us to know suffering, but we must have free will,
and we consistently use that will to keep asking to know evil.
God is never ultimately to blame for suffering and is just in
allowing it. We deserve that. God is mercy in transforming
it, which gives us greater understanding, greater apprecia-
tion, greater compassion, greater fulfillment in life, and a
greater legacy because of it. We dont deserve that. God is
love in immersing himself in it, so that we can benefit from
walking with him through it. We dont deserve that either.
God expels suffering in Heaven and gives us access to this
eternal, perfect community with him, and we deserve that
least of all. God is not absent amidst evil and suffering; he is
awesome amidst evil and suffering. (Chapter 23)
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20. The biblical model used by God to publicize the gospel to all
humans contradicts the notion that everyone hears and under-
stands the gospel during their physical lives. Jesus clearly
preaches to those who are already dead who had no mean-
ingful access to his message during physical life, but not to
anyone else. The Bibles consistent and practically universal rule
of thumb for the hereafter is that humans all live on earth, all
die on earth, all go to a place of waiting until judgment day,
and then are all resurrected together to be judged and go to
their final destinations. Gods hereafter gives him ample time
between death and judgment to reach anyone with his solution
who had no meaningful access to the gospel during physical
life. Those who die very young, those mentally disabled from
a young age, those who lived before Jesus death and resur-
rection, and those who have no way to find out about the
message of Jesus cannot be automatically saved, as that ignores
the universal imperfection bestowed by human sinful nature,
logically excuses the mass slaughter of these individuals to help
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21. The Old and New Testaments of the Bible present a compre-
hensive, complementary understanding of where humans go
when they physically die, with every biblical location in the
afterlife both necessary to explain and necessary to Gods here-
after. Immediately after death, the spirit of every human
saved or notgoes to Sheol/Hades, the general place of waiting
for the dead until they are resurrected for judgment together.
Those who do not demonstrate the faith tied to salvation and
arent permanently indwelled by the Holy Spirit during physical
life go to the region of Sheol/Hades called Tartarus/the Abyss,
where there is agony and torment. Everyone in Tartarus will
go to Hell (Gehenna) on judgment day. Those who use the
faith required for salvation to accept the gospel and receive
the Holy Spirit during physical life go to the region of Sheol/
Hades called Paradise, where there is peace, rest, and comfort.
Everyone in Paradise will go to Heaven (the New Earth) on
judgment day. Those who have no meaningful access to the
gospel during physical life cannot be made perfect in Gods
sight through the solution of Jesusat least not justly or
without adopting universalismand cannot receive the Holy
Spirits saving presence while physically alive. Therefore, they
go to a biblical place of limbo in Sheol/Hades, which we have
referred to as Lugg. God gives us adequate information about
Lugg but does not elaborately expound on it for the good
of those who cant go there. The free-willed response of the
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people who are there, regarding their faith and regarding the
gospel they receive there, determines whether they are trans-
ferred to Tartarus or Paradise, where they will share the fate
of everyone else in those locations. (Chapters 15-16)
22. The Bible is unequivocal that God has set a single, final day
of judgment for all humans. He has determined that this will
be the time when everyone goes to their eternal destination,
both because the unique, all-encompassing, apocalyptic events
inseparable from such judgment mandate a single, final judg-
ment day and because neither Gehenna nor the New Earth are
apparently ready for human habitation yet anyway. In order to
allow as many humans as possible the opportunity to fulfill
their purpose and find eternal, perfect community with him,
God has delayed this judgment day until some specific time
in the future that only he knows. This is why Sheol/Hades is
necessary. And because Lugg is an essential place in Sheol/
Hades, Tartarus and Paradise must also exist for the dead who
arent eligible for Lugg. Once Sheol/Hades becomes empty and
obsolete after judgment day, it will be discarded in Gehenna.
(Chapters 14-16)
23. Judgment day must come because God will not subject his
entire creation to perpetual evil and suffering, because he
understands the futility of a Heaven that can be no different
than earth or Hell, and because he cannot fulfill his purpose
for any humans until the last day arrivesand he has already
kept many of them waiting for a very long time. When all the
dead are resurrected in their imperishable bodies and judged,
the conditions by which humans had entered Tartarus will be
identical to those by which they enter Gehenna. As such, on
judgment day, everyone who did not demonstrate the faith
linked with salvation and who werent indwelled by the Holy
Spirit prior to entering Tartarus will enter Gehenna as their
final destination. Likewise, the conditions by which humans
had entered Paradise will be identical to those by which they
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the New Earth, God will remove from each of its inhabitants
their ability to use free will to sin and know evil, although
every other choice will remain freely available to them. God
requires this change to keep eternal, perfect community with
him eternally perfect, and their faith permits this change
because they likewise desire to fulfill their created purpose,
which will eventually be thwarted if sin remains possible on
the New Earth. The resulting unmistakable existence demands
that there be no human memory of life before it; however, this
is optimal because such memory is inseparable from suffering
and misinformation, because the inequality stemming from
the differing experiences of pre-New Earth existence would
be otherwise maintained, because God cannot victoriously
do what he says he wants to do otherwise, and because he
can easily inform us of earthly relationships there that can
be newly forged, but also perfectly forged as well. Humans
will never experience sin, evil, or suffering of any kind on the
New Earth. It is the ideal environment for everyone there to
finally, fully fulfill the purpose for which God created them
and collectively experience eternal, perfect community with
God the Father, God the Son, and God the Holy Spirit. The
Godmade Heaven is centered on him and his people, not on
human hedonism, and it must be and always will be unmistak-
able! (Chapters 34 and 37-47)
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Chapter 3
Chapter 4
It is this set of ideals that leads God to specifically create humans
as the only physical creatures made in Gods image. This launches
a discussion on what most significantly sets humans apart from all
other living things on earth, and we conclude that it is a free-willed
consciousness. A biblical, biological, historical, and practical assess-
ment of animal and human behavior supports a distinctly human
creativity and ambition. As this has been scientifically demonstrated
to be uniquely humanyet is also scientifically unexplainablewe
propose that such original tenacity arises not from our brains, but
A ppendix BYour Fast-food Option
Chapter 5
This naturally causes us to ask why God would create humans to
live forever and why he would give them free wills. We learn that
the Bibles clear answer is to make it possible for God to accom-
plish his primary purpose for humans: to seek him and find eternal,
perfect community with him. As would make sense, this purpose
flows directly from the unchanging set of ideals that comprise Gods
nature and primarily determines how he sets up the hereafter that
is described in the Bible. Our purpose of fully engaging in inti-
macy with God and his perfect nature forever cannot be achieved
unless we can freely choose this community and exist forever in
it, hence our tenaciously original spirits. Consequently, this essen-
tial free will must also permit choosing against such community
seeking intimacy with what is not God or his perfect nature. God
cannot remove this choice from us without thwarting his purpose
for us. The choice to embrace what is not God or his naturethe
decision to willingly experience evilis sin. We discover that not
knowing evil versus knowing evil is precisely the choice that God
gave the first free-willed humans, and it is also the choice he gives
us many times each day. Very often we freely choose to know not
God and evil instead of God and good. Because Gods nature is
both just and merciful, we learn that the sentence for our sin is no
more than its natural consequence: the knowledge or experience of
evil, which cannot be fully understood unless a person dies. For this
reason, and so that a humans pursuit of evil cannot perpetually
harm others, sin must result in physical death. This leaves our free-
willed imperfect spirits unable to engage in community with God
in perfection, so a place without God must be created for them to
spend eternity in: Hell. We discover that Hell is not simply meant
for punishment; rather, its purpose is to allow our purpose to be
achievable. Hell is primarily a human choice.
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Chapter 6
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remove the problem, we then ask why other solutions cant be just as
effective as Jesus or why Jesus cant be merged with other solutions.
Both questions are answered by unveiling that any configuration of
multiple solutions makes no sense, is impossible, and is completely
unnecessary, as long as the solution of Jesus exists and is made avail-
able to everyone.
Chapter 7
Our line of questioning turns to the fate of everyone who doesnt
have access to Gods solution of Jesus in a way they are able to
comprehend during physical life. What happens to those who died
before Jesus lived on earth, who were deceased at a young age or
in the womb, who have always been mentally incapable of compre-
hending the gospel, or who otherwise have no way of learning about
Jesus message? As we search for answers, we are first reminded that
God is impartial and never condemns any humans to Hell without
giving them a fair chance to demonstrate their faith and hear the
gospel. To do so would force God to violate his just nature by using
a double standard for who ends up in Hell. It also makes no sense
for God to go through all he did in providing the solution of Jesus if
it were never applicable to the majority of humans who have lived to
this point. Instead, we find it biblically and logically consistent that
God wants to, can, and does fairly reach everyone with the gospel
before judgment day, the day every human enters their eternal desti-
nation. God may accomplish this through earthly human evangelism,
through earthly divine evangelism like dreams or angels, or through
postmortem divine evangelism, such as the Bibles teaching that Jesus
preaches to some who are dead. This is just, makes the solution of
Jesus applicable to all, and judges everyone according to the exact
same standard.
Chapter 8
The fate of those who die very young or in utero is our first illus-
tration of Gods all-encompassing evangelism. We realize that God
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not only violates his justice, makes Jesus obsolete, and holds a double
standard if he sends people to Hell who havent heard Jesus message,
he also does all three things if he sends people to Heaven who havent
heard or accepted Jesus message. This contradicts the popular and
emotionally-embraced notion that children will automatically go to
Heaven when they die, so we explore everywhere in the Bible people
turn to find arguments for it. We learn that these arguments ignore
the literary context, make unwarranted assumptions, are invalidated
by the biblical context, are logically inconsistent, prove themselves
wrong, specifically require hearing the gospel and expressing volun-
tary faith in Jesus, embrace universalism, make it possible to for chil-
dren to go from Heaven to Hell, or rationally justify killing anyone
who hasnt yet been exposed to the solution of Jesus. We conclude
that whatever measure of comfort the automatic salvation of children
appears to offer is nullified when we consider its dire consequences.
But we also alleviate the emotional difficulty of letting it go by recog-
nizing that there are no tots in Hell, only ageless spirits who are as
capable of making their own salvation decision as we are, and that
therefore, all our childrenalive or deadare treated fairly by God.
Chapter 9
The issue of pediatric salvation leads us to ask why anyone
without meaningful access to the gospel needs salvation in the first
place, since a significant number of these individuals have no oppor-
tunity during physical life to use their free will to recognizably sin.
The answer is simple for those who lived before Jesus and for those
geographically isolated from the gospel: they are old enough, physi-
cally mature enough, and capable enough to freely choose to know
and experience evil on earth. To be sure that we know this is the
case, the Bible explains the concept of general revelation. This is the
education about God and moral truth that arises from the universe
created around us and the conscience created within us that leave
both groups aboveas well as ourselveswithout justification to sin
innocently. And although general revelation could conceivably be
directly appreciable to spirits within the bodies of children or the
mentally handicapped, it cannot be physically appreciable to them.
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Chapter 10
Weve seen that giving folks an automatic pass to either Hell or
Heaven is problematic for many reasons, but some claim that a post-
mortem chance to demonstrate faith and learn about the gospel
is still unnecessary, as God could reach everyone with his solu-
tion of Jesus before they die. While this could plausibly occur for
some unreached individuals through divine earthly evangelism like
dreams or angels, its all but certain that millions of folks who didnt
have physical access to the gospel could very honestly claim on their
deathbed that God had not explained it to them through supernat-
ural means. Some address these peopleas well as children and the
mentally handicappedby expanding the scope of general revelation.
Instead of only making us aware enough of God and morality to be
guilty when we sin, they claim that what all humans can learn from
creation and our conscience explains the gospel enough to make us
guilty of rejecting Jesus message as well. We evaluate this argument
and dismiss it biblically and logically, explaining that only a compre-
hensible presentation of the gospel (special revelation) can provide
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Chapter 11
Since this teaching challenges the common belief that the saved
go promptly to the current heaven and the unsaved go promptly
to Hell upon dying, we comprehensively survey the Bibles commen-
tary on humanitys immediate fate after physical death. We unveil
that both the Old and New Testaments, as well as Jesus himself,
continually exclude both Hell and any place called heaven (either the
current heaven or the coming, eternal Heaven called the New Earth)
as archetypal destinations for humans until after judgment day. Some
argue that individuals who were raised to life in the Bible proceeded
on to the current heaven or that it became available to humans after
Jesus resurrection, but we discover that their examples either contra-
dict each other or prove the opposite. Moreover, we learn that the
Bible undeniably states that no humansexcept Jesuswere in the
current heaven even long after Jesus rose. We also find no biblical
examples of humans currently in Hell, further solidifying an interme-
diate abode for all humans between death and judgment.
Chapter 12
However, there are three people who appeared to have at least
visited the current heaven before their physical death, so we examine
these cases to see if they add information to our understanding of life
right after death. After acclimating ourselves to the ancient Jewish
understanding of the current heaven, reading the Bible for what it
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Chapter 13
There are also five human parties in the Bible who seem to be
headed for the current heaven immediately after dying, so we eval-
uate them as well. We find that these humans could only be in the
current heaven right now if it were a frustrating, sorrowful place of
segregation, if we disregard biblical context, if we implement concepts
that have no biblical basis, if we make judgment day purposeless,
if we equate the desire to be in the current heaven with the imme-
diate fulfillment of that desire, and if we ignore clear examples of
the saved going somewhere besides the current heaven when they
die. In many ways, the proposed objections to a distinct residence for
humans between death and judgment are actually found to confirm
that this is the Bibles rule of thumb for them.
Chapter 14
Because one of the primary driving forces why Hell and Heaven
are currently uninhabited by humans is the unequivocal biblical
teaching of a single, future judgment day for all humans, we ask
why God waits until then to allow humans into their eternal desti-
nations. The inseparability of final human judgment with the rather
unique events of the apocalypse is one adequate explanation, but
we also find that the Bible reveals that neither Hell nor Heaven are
even available yet for human habitation. However, since the current
heaven conceivably could be, we peruse various ways people have
tried to reconcile humans having already been judged worthy of
this heaven with a last day of judgment still to come. Multiple judg-
ment days with multiple purposes for multiple different groups of
people are the only possible options, and we confidently conclude
that the amount of unwarranted speculation, biblical partiality,
logical inconsistency, practical problems, and resulting widespread
disagreement about these judgment days invalidates their existences,
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Chapter 15
With an intermediate existence for all humans between death and
judgment firmly established, we set off to discover where this occurs
and what its like. We discover the Bibles diffuse descriptions of Sheol
(Hebrew)/Hades (Greek), confirming that it is everyones first stop
in the afterlife. Upon reviewing the parallels between the Jews and
Greeks understanding of Hades, we learn of its three very different
but necessary regions, all with biblical correlates. The first is called
Tartarus in the Bible, and it is described as essentially a pre-Hella
place of agony, although it is not completely devoid of God and his
ideals. The Bible is clear that everyone in Tartarus will go to Hell/
Gehenna. The second is called Paradise in the Bible, and it appears to
be described as essentially a pre-Heavena place of peace, rest, and
comfort that is not yet completely devoid of the experience or memory
of evil. Only the righteous fit for Heaven/the New Earth are given
as examples of humans in Paradise. Because these locales are unfa-
miliar to many, we affirm their biblical reality and necessity. Then
we merge what the Bible directly reveals about them with its perva-
sive acknowledgement of a postmortem existence other than Hell and
Heaven to demonstrate how well these locations explain otherwise
confounding passages and answer otherwise impossible questions.
Chapter 16
The third region of Sheol/Hades is directly referred to at least
twice and indirectly implied several times in the Bible. We vali-
date this in each passage, and by placing them in the context of the
biblical hereafter as a whole, we learn that this would be the spiri-
tually neutral place that serves as a transient limbo only for those
who had no meaningful access to Jesus message during physical life.
As soon as a person has received a fair chance to demonstrate faith
and be taught the gospel by Jesus, their response would land them
in either Tartarus or Paradise with everyone else. We explain why
people there wont be more likelyand may even be less likelyto
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Chapter 17
We have now found fresh and functional ways the Bible explains
how every human will be reached with Jesus message, so that they
can freely choose to accept it or not. However, there are many who
believe that Godnot humansdecides even before we are created
who is saved and consequently who is not. Therefore, we examine
exactly what God does decide is going to happen before it does and
if such predestination affects our eternal destination. We start by
demonstrating how it is not possible for God to either predestine
or foreknow our salvation decisions while still allowing us to freely
choose. As soon as truly free will is introduced, even Gods fore-
knowledge is no longer reliable, as humans can alter their choices
at any time, independent of any outside influence or foreknowledge.
And if they cant, then they dont have free will. Therefore, God either
must directly or indirectly force free-willed humans to be saved or
unsaved, or he must leave that decision to them, setting aside any
foreknowledge of which way they will choose. We conclude that God
does the latter because it makes a lot more sense, but also because he
would otherwise be forced to abandon his stated purpose in creating
humans, openly lie to us several times, and violate his just nature.
We ask how God can be sovereign while limiting his omniscience, but
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Chapter 18
However, the Bible does confirm that God commonly interferes
with our free will to make a great many circumstances and events
inevitably certain, so that he can fulfill his prophecies and keep
his promises. We review several examples of these predestinations
that have nothing to do with human salvation, but then we take a
closer look at the four that most poignantly do appear to influence
peoples eternal fates. By incorporating the literary context, we find
that the first three comment on Gods knowledge of either present or
temporary future circumstances, but not eternal destinies. They also
demonstrate again how God would not contradict his nature, does
limit his omniscience, and persistently links a necessary component
of human faith to the salvation process. However, the final passage
does confirm that before he created humans, God predestined for a
group of them to be saved, but we are not told if God picked specif-
ically who would be in this remnant or if folks who already had
become Christians simply considered themselves part of it retrospec-
tively. To choose the most logical and biblical option, we ask which
one is more consistent with who the Bible says God is and which
one is more consistent with the context of this passage. Because God
is honest and just, because Jesus tells us that Hell wasnt originally
intended for humans, because he consistently includes human action
in the salvation process, and because it is hypocritical for God to
encourage, reward, command against, and punish such action if he
himself predestined it, we decide the latter option is the more logical.
In the passage itself we find three reasons God predestines that at
least a remnant of people will be saved: for his glory, for his desire,
and for his pleasure. The passages context teaches us how all three
are compromised if God picks precisely who is saved, and it even
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Chapter 19
Therefore, we survey numerous biblical examples of this faith that
is bound to salvation, and we discover that its only necessary, funda-
mental essence is belief that God can and will do what he says, and
that what he says is the best. We explain why it was not specifi-
cally faith in Jesus or the gospel that initiated Gods salvation for so
many in the Bible, but we also confirm that it must always result in
that to complete salvation. Knowingnot foreknowingeverything of
our minds and motives, God identifies when humans are freely and
genuinely demonstrating the faith that their creator can and will do
what he says and that what he says is the best, which requires no
specific knowledge about God or Jesus to possess. He then knows
that he only needs to say the message of Jesus to them in order
for them to believe that he can and will save them through the
gospel and that the solution of Jesus is the best. So he does, and we
already know how God provides meaningful access to the gospel,
whether before physical death or afterwards if necessary. We explain
how this free-willed human choice justifies God to only then specifi-
cally (specially) predestine that these folks will hear the gospel and
believe it. In other words, once we freely convince God of the faith he
seeks, he essentially runs the salvation process to make certain that
it will be completed. A further exploration of this faith throughout
the Bible reveals that it is fair and equal-opportunity. Moreover, it
makes remarkable sense, because it directly opposes the nature of sin,
continues to be useful and necessary beyond the moment of conver-
sion, and ultimately helps to accomplish not only salvation, but the
goal of salvation: eternal perfect community with God. We finish
our discussion on faith, both by showing how it is a human work for
which God at least partially credits us but also how we still cant take
any credit at all for the salvation that arises from it. This allows us to
explain how our faith remains indispensable in proving to God that
we want his salvation without allowing us to earn it.
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Part 5: T he K ing of Spring
Chapter 20
Having established what kind of faith God seeks, we then examine
how it looks in everyday life. Belief in the gospel is only part of
its application in the salvation process. It continues to be utilized
by increasingly building an intimate relationship with God, and it
culminates in living a life more and more like his. This makes sense
because people who genuinely have faith that God can and will do
what he says and that what he says is the best will not stop with
merely accepting Jesus as savior; their faith will generate desire to
know this God who knows what is best and is able and willing to
actuate it. As this best continues to be confirmed to them, their faith
will also lead them to emulate Gods best more and more. And this
intimacy with and admiration of God is precisely what fuels fulfill-
ment of humanitys purpose: eternal community with him in Heaven.
Therefore, God desires the faith that he does, not because he needs
an arbitrary prerequisite for salvation, but because it must be present
to genuinely take every step of the salvation process and prove that
humans truly want their purpose to be fulfilled, that they truly want
Gods Heaven. We also remind ourselves how essential Gods involve-
ment is throughout this process too, from making the solution of
Jesus an option, to seeking out those with faith, to teaching them the
gospel. But his words in the Bible teach us about him and his ideals
to deepen our relationship with him as well; moreover, upon exer-
cising our faith to believe Jesus message, his Holy Spirit enters us to
prompt and even predetermine godly deeds of emulation. Gods salva-
tion is not triggered without the impetus of human faith and is not
accomplished without the insistent work of God because that faith is
what convinces God to specially predestine people to be saved, guar-
anteeing that the rest of his involvementand therefore their inevi-
table salvationwill occur as well.
Chapter 21
We learn that this lack of saving faith explains why people change
their mind about Christianity. If they believe the gospel but not many
of Gods other words, if they know a lot of information about God
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but dont desire to know him, or if they do good deeds to earn salva-
tion rather than out of admiration for him, theyve tried to enter the
salvation process without faith and therefore without Gods special
predestination or guarantee of salvation via the Holy Spirit. They
dont lose their salvation; they simply never had it, but they can if
they start at the beginning with faith. This leads us to ask if those
who do have genuine saving faith can ever lose their salvation, and
a review of several biblical passages detailing Gods guarantee does
not allow this to be possible. However, we also discover how Gods
salvation process seldom allows our salvation status to be objectively
proven to us during this life either, and we discuss several reasons
why it is eternally better for us and for others this way.
Chapter 22
We then focus more on what the good deeds are which our faith
and the Holy Spirit work together to accomplish. We find that God
does not simply consider them as evidence of a persons salvation and
desire for Heaven; he also efficiently uses them to produce glimpses
of what Heaven is like for the benefit of everyone on earth now. The
salvation process is not only meant to get a person to Heaven; its
also meant for her to reflect Heaven to others, so that they learn
what it truly is like and know how fulfilling choosing it would be for
them as well. We distinguish this reflection from the argument that
Heavenor Hellis actually brought to or is a part of our current
existence, and we find that it is biblically and logically unsupportable
to diminish the distinct natures of these places by relegating them
in any way to earthly experiences. In fact, it is a faith-led desire to
reflect Gods ideals combined with the acknowledgement of an eternal
Hell and Heaven that motivate human evangelism of the gospel. Even
though God has made provision for those who have no meaningful
access to Jesus message during physical life, we peruse several reasons
why sharing this solution with others is absolutely necessary and how
it offers immediate and eternal benefits for everyone involved. But
even as we recall the truly staggering amount of good deeds and
good news God has used and is using his people to offer the world,
we admit and address the very real presence of hypocrisy as well. We
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can now explain why much (though certainly not all) of it is actu-
ally committed by those who are not Christians, but rather those who
have attempted to enter the salvation process without saving faith.
Since they want to be saved but dont want to believe that all of Gods
words are the best, they adopt the Christian label but dont exem-
plify Christs deeds or words. But regardless of whether the culprit is
not yet saved or saved but still not finished becoming like God, we
discover why the argument against Christian hypocrites is truthfully
a strong argument for Christianity, especially by those who use it the
most. However, because many have legitimately suffered from such
hypocrisy, we search for a more reliable and complete way for God
to respond to the evil in our world, whether hypocrisy-related or not.
Chapter 23
Before we biblically and logically explore how God can be good
amidst so much suffering, we pause to acknowledge the emotional
impact of it first, with the assurance that a healthy mindset goes a
long way in achieving a healthy mood. We tackle the hardest part
of the problem of suffering first: reminding ourselves that every
human experience of evil is derived from our persistent decisions
to know what is not God or his ideals. Although specific acts of sin
are not necessarily directly related to specific experiences of evil, we
all undergo suffering because we all keep telling God every time we
sin that we are not satisfied with him and his goodness, preferring
instead to pursue the opposite. Even seemingly random, unfair, or
large-scale suffering like natural disasters are simply different mani-
festations of experiencing the evil of injustice. Every sinner asks to
know evil, whatever form it might take, by desiring what is not God
or good. We review how passionately and repeatedly in the Bible
God pleads with us to stop sinning and suffering, and it is clear
that he never intended either for us, which is why an answer to the
problem of suffering is never complete by simply addressing how God
responds to it without addressing who truly initiated it in the first
place. However, even though humanity is solely to blame, continues
to choose it, and has no right to demand relief from it, God does
respond to our suffering in ways that make it quite difficult for us
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Chapter 24
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Chapter 25
The second argument is what the words eternal and forever
literally mean in the New and Old Testaments. Derivatives of the
Greek root word aion are the terms primarily translated as the span
of time referring to eternity in the New Testament, and we objec-
tively peruse several Greek dictionaries to examine all our options for
valid definitions. The discrepancies between these and the definitions
offered by people who argue for a temporary Hell are recognized,
and we realize how subjectively adding to, changing, or omitting
expertly recognized meanings for aionor any wordis dangerous
and doesnt bestow any practical benefit anyway. From our unaltered
dictionary options, we find that it is impossible for aion to be defini-
tively temporary when describing Hell. To determine whether aions
potential transience is plausible in these cases, we learn about another
Greek word denoting a span of time that is definitively temporary
and is used by Jesus specifically to highlight the difference between
its finite nature and aions infinite nature. The biblical adoption of the
definitions of aion consistent with endlessness is further confirmed
by the intentional use of a uniquely repetitive representation of aion
to describe Hell multiple times in the Bible. As this same particular
representation of aion is used to describe both Heaven and God
but nothing elsewe conclude that when aion is applied to Hell, the
intended definition is clearly and consistently forever.
Chapter 26
This leads us to explore whether that forever involves conscious
individuals or people who inevitably cease to exist sometime after
arriving there. We survey biblical descriptions of those in Hell and
find that many of their situations only apply to those who continue to
exist. We question the practicality of an eternal Hell that eventually
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Chapter 27
We complete our linguistic study of forever by learning about
olam, the primary Hebrew word translated to denote an indefinite
span of time in the Old Testament. By reviewing its dictionary defini-
tions we find that it is associated with a sense of uncertainty. This is
reflected in the Old Testaments non-specific description of the after-
life, one we would expect without the historical context of Jesus to
make sense of Hell or Heaven. This allows olam to be used to refer to
different lengths of time, from only a few days to forever. However,
it is never directly applied to the concept of Hell. Nonetheless, those
who argue for a temporary Hell use this Old Testament term to claim
that authors of both the Old and New Testaments never intended Hell
to be forever. We verify that this is biblically and logically inconsis-
tent, reaffirming olams inapplicability to the longevity of Hell. Alter-
natively, we discover another Hebrew term translated as forever that
always means eternal and has no connotation of uncertainty, and we
highlight the places it does refer to Hell in the Old Testament.
Chapter 28
Then we address the third of the five main arguments for a tempo-
rary Hell: that people are only there until they overcome their arro-
gance or sin and repent, experiencing a conversion similar to what we
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are familiar with during physical life. We closely inspect the narrative
told by Jesus on which this argument is based and unveil that the
text has virtually nothing to say about either arrogance or conver-
sion in Hell. In fact, it doesnt even take place in Hell, although it is
a place adequately comparable to Hell for the purposes of the discus-
sion. We see how the argument for a temporary Hell in this story
relies heavily on assuming several additional qualities about the char-
acters that the text itself speaks against. It also requires omitting the
inescapability of Hell clearly taught by the story and the unanimous
agreement of the characters on this teaching. We conclude that the
words and actions of people experiencing the predicament of those
headed for Hell provides a very strong argument against a tempo-
rary Hell.
Chapter 29
The word Hell itself is the topic of interest in the fourth of the
five arguments for it being temporary. The claim is that those who
heard Jesus speak about Hellor Gehenna as it is called in Greek
would have understood it as a trash heap outside Jerusalem that
symbolized an unpleasant transient experience, but not a final place
of punishment. Assuming this is what Jesus audience did think of
Gehenna, the only way people would end up there is in the form of
a corpse, which is anything but a transient transition. More impor-
tantly, upon examining the single source of evidence suggesting that
Gehenna is a trash heap, we discover that under the most lenient
circumstances, we can only conclude it was Jerusalems landfill no
earlier than 1200AD. And after consulting multiple experts on biblical
literature, Jewish literature, Palestinian geography, and archeology,
as well as a secular Jewish historian from the first century, we find
no evidence that Gehenna was ever a trash heap at all, especially in
Jesus day. Instead, we learn that this argument relies on a subjec-
tively inaccurate perception of the Bibles original audience, as it
neither acknowledges nor accounts for Jesus repeated warnings that
Gehenna is an eternal place or the Old Testaments continual descrip-
tions of Gehenna as a perpetual punishment of evil, both concepts
that were clearly familiar to the ancient Jews. By objectively adopting
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Chapter 30
Here we evaluate the fifth argument for a temporary Hell: that
its purpose is correction rather than punishment. Taking a closer
look at what warnings the Bible gives us about future retribution, we
ask if it actually refers to Hell or not in the first place. We examine
in particular the assertion that the coming wrath Jesus allegedly
warns of is not an eternal Hell, but rather the imminent Roman
retaliation to Jewish uprisings that culminated in the razing of Jeru-
salem in 70AD. We expose the fact that Jesus never used the phrase
the coming wrath, and we see that the only two times he refers to
wrath at all are clearly consistent with the judgment of Hell. Then we
explore when John the Baptist and Paul use the coming wrath to
assess how likely it referred to a Roman rebuttal. The specific people
we are told of in Johns audience turn out to be the least probable
peopleboth biblically and practicallyto incite Romes wrath and
therefore to need a warning from anyone to avoid it. We see that
Jesus later echoes Johns comments about the coming wrath almost
verbatim, except that he replaces this phrase with Gehenna, invali-
dating attempts to equate it with Rome or any other temporary judg-
ment. Then we discover that the audience of Pauls reference to the
coming wrath is a church 1000 miles from Jerusalem who had no
connection at all with Romes Palestinian presence. Paul does not
warn this church of Roman retribution, but he does warn them about
a punishment of everlasting destruction. Because biblical warnings of
coming wrath do apply to Hell, we turn to the word punishment
itself to discover whether or not it can mean something transient in
the Bible. Those who teach a temporary, corrective Hell examine the
punishment of Hell described by Jesus in one of his parables and
correctly demonstrate that the expertly recognized definitions for the
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Chapter 31
But there are several examples in the Bible of very evil people
being granted an opportunity for restoration by God. The account of
the twin cities Sodom and Gomorrah is among the most prominent
and is used as evidence of a temporary Hell, as their evil inhabitants
were destroyed but later promised a type of restoration. We see that
those who equate this with transient correction in Hell are willing to
trace the biblical commentary on these cities to Gods offer of recon-
ciliation, but they do not share what the Bible reveals after that.
The fact that its final comments about Sodom and Gomorrah twice
confirm that the general destruction of their inhabitants is eternal
proves the inaccuracy and irresponsibility of only partially or subjec-
tively exploring contextual information about a topic. To avoid this,
we accept the full biblical context, learn of the historical context in
which these two cities are set, and use this information to explain
how God could provide restoration to people who are doomed to
everlasting punishment. The solution it directly leads us to is none
other than Jesus. God does not offer a universal, inevitable immigra-
tion into Heaven from Hell, but he does offer everyoneincluding
those so evil that their cities are destroyedthe opportunity before
they go to Hell to choose Heaven through the gospel. For the resi-
dents of Sodom and Gomorrah, and for others without meaningful
access to the gospel during life, this would take place in Lugg.
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Chapter 32
Chapter 33
After recognizing that our response to Jesus before we enter Hell
or Heaven defines our participation in Gods restoration, the Bibles
urgent warnings against delaying this response make sense in the
context of the biblical, eternal Hell. We discuss why they dont make
sense if Hell is temporary. Attempts to fit these warnings into the
context of a transient, corrective Hell are found to be deceptive
because each warning is only partially referenced and contradictory
because each refers to a Hell from which no escape is implied. All
of our findings disallow Hells purpose to be restorative, completing
our survey of the arguments for a temporary Hell. Given the implica-
tions of this realization, we spend some time emotionally digesting a
forever Hell before taking a break from it.
Chapter 34
We finally describe the Bibles most detailed and lengthy account
of Heaven to you. Its vision of perfection is quite refreshingpartic-
ularly after focusing on Hellbut that discussion prompts us to ask
how a Heaven containing free-willed humans could stay perfectly void
of suffering, especially for eternity. We biblically and logically demon-
strate how both angels and humans chose to sin in equally perfect
circumstances and how the lack of someone tempting us in Heaven
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Healing Hereafter
would not change our likelihood of sinning there. Instead, the Bible
explains that although the first, full humans had free will, they were
given a very specific way to use that free will to sin and know evil
if they so chose. But then it carefully notes that in Heaven, humans
will not be given that option to use their free will to sin. We discuss
how humans are changed on the day they enter the New Earth,
so that the choice to sin and introduce suffering will be perma-
nently removed, even though other free-willed decisions will remain
unaffected.
Chapter 35
Such an unmistakable Heaven prompts us to ask three very impor-
tant questions, and these respectively allow our framework to wrap
up the loose ends regarding Hell, then Heaven, then what they both
mean for us now. To be maximally comprehensive and objective, we
spend significant time unpacking them. First, we ask if God removes
the choice of Hells inhabitants to be saved as he does Heavens inhab-
itants to sin, which vaults us into a discussion about why Hell has to
be forever. Several potential answers people offer are evaluated. The
first reason is simply that the Bible says Hell is forever, and either we
dont need to know why because God does or we can trust his words
because his willingness to die for us proves his trustworthiness. We
clearly display how these claims are examples of logical inconsistency
and circular reasoning, and we also remind ourselves why we have
no reason to believe that anything God says or does is trustworthy if
we are content to claim that questions about Gods trustworthiness
are impossibly mysterious. The second reason given is God simply
decided that some decisions we make are eternal onessetting us on
an unalterable trajectory that lasts foreverone of which is a persons
decision to reject Gods goodness and enter Hell. We realize that
this is simply another way of saying that Hell is forever because the
Bible or God says so; it does not address why they say it. Thirdly, we
consider if Hell might be forever because it would make Jesus salva-
tion less heroic or praiseworthy otherwise. In addition to balking at a
forever Hell that generates any sort of praise, we explain why Jesus
accomplishment would only be diminished if Hell were less than
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forever prior to Jesus death and resurrection. Since these events have
already occurred, we learn why a forever Hell is no longer connected
to the magnitude of Jesus sacrifice. Also, we find that this argu-
ment bases the punishment for our sin on how much glory and pres-
tige Jesus gets rather than on the actual offense committed, making
Gods sentence of an eternal Hell an unjust one. The same problem is
encountered in the next argument, which states that Hell is forever
because the offense of sin was against an infinite being, meriting an
infinite punishment. Again, the sentence is not justly based on the
crime, but on the status of the person offended, and we illustrate the
injustice forced upon God by this claim. Fifth, some suggest that Hell
is forever because people know too much once theyre there to leave
any room for genuine faith that would prompt Gods salvation. But
we recall that it is not how much evidence or reasoning we have for
faith that validates it; rather, its genuine because its object is a God
who can and will do what he says and that what he says is the best.
In fact, we discover why faith without supportive knowledge is liter-
ally quite dangerous and reflect on the Bibles constant encourage-
ment to use reasoning and experience to bolster our faith. Faith is
still possible in Hell, but it would only lead a person there to believe
Gods words that Hell is forever. Moreover, simply knowing that God
can and did do what he said he would regarding Hell does not neces-
sarily force people to believe that he can and will do everything else
he says or that these other thingslike pursuing eternal community
with himare the best. Since faith therefore remains possible in Hell,
an alleged inability to exercise it does not keep anyone there forever.
Likewise, the answer to the original question of whether or not God
removes the ability of those in Hell to choose salvation is found to
be no, because its not necessary. We remember that our ability to sin
in Heaven is removed to keep us from making Heaven imperfect, not
to keep us from abandoning faith and losing our salvation; likewise,
this restriction is unrelated to the notion of God removing peoples
free will to embrace faith and salvation in Hell. He doesnt have to
keep Hell either perfect or imperfect, so he doesnt alter its inhabit-
ants free will toward either end.
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Chapter 36
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Chapter 37
Chapter 38
We then embark on a closer examination of our recollections of
earthly life to determine precisely what role they play in suffering,
both here and in Heaven. We realize that the memory of an evil
occurrence is an equal or greater cause of suffering than the event
itself, that it generates its own unique experiences of evil independent
of the event, and that there is no reason to believe that the primary
and secondary suffering associated with this memory ever completely
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Chapter 39
So why then does a belief in a Heaven of memories persist? The
first reason we unearth is that it is such a chronic and common
belief among Christians who more or less keep to themselves that no
one ever challenges it. And if someone does, the resultant disturbing
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questions and doubt will eventually give way to this belief, as it is too
ingrained to change. But as many of these folks know, the doubt will
return, and in the meantime, they are unable to adequately answer
these questions for someone who hasnt been around Christianity
long enough to be willing to wait them out. The second reason people
hold to a Heaven of memories is the concept of continuity, the idea
that our lives here and on the New Earth are one big continuum, at
least as much as they can be. And indeed, there are several places
the Bible confirms continuity of this life with postmortem existence.
However, as we survey these passages, we learn how every one of
them involves individuals in Sheol/Hades, a very prevalent place in
the Bible that continuity supporters rarely address or explain. Because
were never told that any region of Sheol/Hadeseven Paradiseneeds
to be perfect, there is no problem with the Bibles accounts of people
remembering their earthly lives there, at least minimally suffering
there, or observing folks on earth or in other parts of Sheol/Hades
from there. What we do not find in the Bible, besides the two excep-
tions below, are examples of human continuity in the places we are
told are perfect: the current heaven and the New Earth. Jesus and
judgment day are the only two times human memories of earthly life
appear to be present in the current heaven, and we find no definitive
memories like this in the Bibles descriptions of the New Earth. We
realize that this is actually optimal; by giving the saved both a post-
mortem place to continuously reunite with loved ones (Paradise) and
then a discontinuous eternal destination where none of the imperfec-
tions of memory or continuity apply (Heaven), God gives us the best
of both worlds.
Chapter 40
Nonetheless, supporters of a continuous Heaven offer other
passages as evidence, so we review them. Some reveal that we will
retain our names on the New Earth, and the Bible retrospectively
identifies a few people by name who will be there. But it does not
follow that they will be remembered or recognized there by other
humans simply because they are present and bear the same moniker.
And the rest of the passages dont concern the New Earth at all, but
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Chapter 41
In spite of this, many hold on to a continuous Heaven because
they believe that the earth itself is continuous, and therefore that
this planet will be transformed into the New Earth. There are a
few confusing aspects in biblically evaluating this belief, so we start
discussing this earths fate by addressing them. First we peruse the
several Old Testament passages that seem to refer to a future time
of bliss in a place that partially resembles this earth but partially
resembles the New Earth. We learn that it is common in prophetic
literature for the same prediction to be fulfilled in multiple ways
or at multiple future times, and biblical examples are offered. We
also discover two periods of bliss that are predicted for the distant
future: a peaceful epoch on this earth prior to a final battle before
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judgment day and a perfect eternity on the New Earth. Because the
passages above often refer to both, understandably lumping them
together given their remoteness, similarity, and chronological prox-
imity, it is difficult to ascertain which verses definitively refer to
which place. However, what is certain is that the details given cannot
consistently refer to both, so it is invalid to use any of these passages
to claim that this earth and the New Earth are the same or contin-
uous, and we find how contradictory it is when people attempt to do
so. Instead, we identify the verses that can only be referring to the
New Earth and exclusively use them to more accurately and defini-
tively arrive at our conclusions. The ark of the covenant is then used
as a specific example verifying how continuity is almost completely
nonexistent from this earth to the New Earth. Then we clarify what
is contextually meant by the words earth, restore, redeem, and
renew throughout the Bible to see if they support the continuity of
earth. We discover that the latter three words only ever refer to our
entire planet in the context of judgment day, where we are reminded
how many discontinuous things are ending. That this earth is one of
them is repeatedly confirmed in a biblical blitz of what we are directly
told about the earths longevity, culminating in the unequivocal doom
that it fallsnever to rise again.
Chapter 42
Given this finality we ask why the belief in a continuous earth
remains popular and identify three firmly-embraced ideas that cause
folks to hold on to it. First, people consider this earth to eventually
be the New Earth because their entire realm of experience so far
is here. This life is what theyre comfortably familiar with, so this
is what they want Heaven to be like. Understandable, but when we
ponder how it would only be comfortably familiar to humans who
lived a long and happy enough life here, how any Heaven would be
just as comfortably familiar after a few years there, how many things
once comfortable to us acceptably arent anymore, and how limiting
a forced best-of-earth Heaven would be to God, we concede that the
only one who truly knows what is comforting to humans should be
free to make a Heaven far greater than our best suggestion. God
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Chapter 43
Second, many cling to a continuous earth because they believe
that, along with humans, this planet and the entire universe were
also saved by Jesus and must therefore not be destroyed, but be
perfected with us. The idea that human sin somehow infects the
whole universe with imperfection arises from an Old Testament curse
put on creation and a New Testament frustration that creation is
subject to, but upon closer inspection we find that they are two quite
different entities. We know that the consequence of human sin is the
knowledge of evil and suffering, and we discover immediately after
the first human sin that God quite logically curses the ground solely
and very specificallyas a way for humans to experience suffering,
not because Gods innocent and good creation was illogically infected
by human sin. Throughout the Bible we find that whenever God
curses creation, it is directly related to humans enduring the conse-
quence of their sin, not to some fallen state of creation. Moreover,
we learn that the restoration of creation found in passages describing
the New Earth all directly relate to humans no longer experiencing
suffering from creation as the curse is lifted, not to aspects of
creation being perfected that never cause human suffering. This is
because they dont need to be perfected since they were never inex-
plicably infected by human sin to begin with, which is precisely why
Jesus is a human solution who only effectively removes human guilt
and death. No just or logical atonement in the sacrifice of Jesus is
found to eliminate alleged zoological, botanical, or celestial imperfec-
tion. Creations frustration is different from the curse; its the detri-
mental impact humans have on creation because of their sin, not
the impact that Gods curse has on it to punish them. Therefore, in
Heaven, creations frustration is removed by humans becoming inca-
pable of sin, not by God lifting the curse for humans via Jesus to
free them from the knowledge of evil and suffering that creation
was sometimes used to effect. Creation is not guilty or deserving of
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Chapter 44
The third idea that ties people to a continuous earth is the belief
that Satan is victorious over God if this earth is eventually so ruined
that God decides to start over with a brand New Earth. However,
weve already learned that eliminating this planet so that it never
rises again is not Satans plan, but Gods, so Satan can only win if
the earth is continuous. Not to mention that Satan is not defeating
anything when this planet meets its end; in fact, hes just been
defeated by God and is about to be sentenced to Hell forever. We
also observe that even if this earth could be rebuilt from the biblical
destruction it undergoes, it would be from such an unrecognizable
stateliterally in piecesthat there would be nothing victorious to
God or meaningfully continuous to humans about it. And which time
period would such an earth be continuously restored from, and how
would that be comfortably familiar to anyone who didnt live during
that era? Finally, we acknowledge that no earthly time period would
be continuously familiar for non-human beings, like angels or any
other potential saved, sentient beings in our universe, who would be
forced to reside on a New Earth that is our world, not theirs. Evalu-
ation of earths continuity leads us to conclude that the three ideas
perpetuating belief in it limit how wonderful Heaven can be, force
an unjust punishment on a good and innocent creation, cause the
solution of Jesus to no longer make sense, rob God of the victory of
keeping his word, and force Heaven to be uncomfortably unfamiliar
to most of its inhabitants.
Chapter 45
We adopt the biblical, logical discontinuous New Earth, but then
we explore whether or not our bodies or interactions are still contin-
uous there. The subjective, biblically-absent notion that we will all
be blemishless and beautiful in Heaven is challenged by the reality
of conflicting remembered standards of beauty and the impossibility
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Chapter 46
The first story poignantly points out how a comfortably familiar
Heaven of reunions inevitably results in a confusing, disappointing,
segregated, and unequal experience of suffering, resembling Hell far
more than Heaven. We conclude that humans would never ultimately
want this Heaven, that God would never create this Heaven for them,
and that therefore, he doesnt.
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Chapter 47
The second story pulls together concepts from this books entire
framework to discover the Heaven that humans would truly consider
perfection, that God would choose to create, and that therefore,
he biblically and logically does. It is insistently rational and most
refreshing, and we have every reason to conclude that the biblical
Heaven is perfectly unmistakable.
Chapter 48
At long last, we arrive at the third and final question prompted
by the concept of an unmistakable Heaven, one that takes us from
anticipation to application. If God can keep the New Earth perfect by
allowing humans their free will, except the ability to sin, then why
didnt he simply create us that way in the first place on this earth?
The answer is nothing other than Gods purpose for creating us: to
reach out for him and find eternal, perfect community with him. He
had to give us free will so that we could truly engage in a mean-
ingful relationship with him, genuine individuals choosing to know
him and his goodness, not slaves coerced into his bidding. This free
will had to include the option to know what is not God, to sin and
know evil. God could not possibly know if we freely desired to be in
perfect community with him unless we had a period of time to freely
choose not to. Humans have to have the free will now to ultimately
choose God and his goodness or sin and evil before God can know
which of them desire to have their ability to sin removed in Heaven.
To use our free will to make this ultimate choice is the primary
reason for our existence from the time that our physical life begins to
the time that our eternal fate is decided. Indeed, there would be no
point to this period of time if were all eventually saved or if God has
already chosen who will be. God has to make us mistakable before
we can demonstrate who of us desire to be made unmistakable in
Heaven. Our framework is complete; we are only left with the deci-
sion of where it will take us.
439
Notes
3. Lewis, C.S. (2005). Made for Heaven: And Why on Earth It Matters.
New York, NY: HarperCollins Publishers, p. 36.
4. Frackowiak, R. (2004). Human Brain Function. Waltham, M A:
Academic Press, p. 269.
5. Russell, J.B. (2006). Paradise Mislaid: How We Lost Heaven and How We
Can Regain It. New York, NY: Oxford University Press, Inc, p. 10.
6. Alcorn, R . (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 398.
7. Lavoie, A. (2008). Scientist Postulates Four Aspects of Humanique-
ness Differentiating Human and Animal Cognition. Retrieved on
30 Jan 2013 from: http://www.fas.harvard.edu/home/news-and-
notices/news/press-releases/release-archive/releases-2008/hauser-
Cognition.shtml
8. I list his credentials because he has also been implicated in scien-
tific misconduct involving three of his papers, which have all been
corrected. Just trying to be honest and transparent, but regard-
less, the fact remains that he is one of the foremost researchers on
the difference between humans and animals. Since problems with
his corrected papers actually involved overestimating the cognitive
abilit y of animals, since any other questionable data have been
verified with further experimentation, since he is otherwise an
extremely accomplished scientist, and since none of the errors
appear to call into question his humaniqueness theory, well run
with it. 9-11
9. Johnson, C. (10 Aug 2010). Author on Leave Af ter Har vard
Inquir y. R et r ieved on 30 Ja n 2013 f rom: ht t p://w w w.
boston.com/news/education/higher/articles/2010/08/10/
author_on_leave_after_harvard_inquiry/
10. Hauser, M.; Wood, J. (2010). Replication of R hesus Monkeys
Correctly Read the Goal-relevant Gestures of a Human Agent.
Proceedings of the Royal Society B 278 (1702): 158159.
11. Wood, J; Glynn, D.; Phillips, B.; Hauser, M. (2007). The Percep-
tion of Rational, Goal-directed Action in Nonhuman Primates.
Science 317 (5843): 14021405.
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12. Lewis, C.S. (1946). The Great Divorce. New York, NY: Touchstone,
p. 118.
13. Lewis, C.S. (1996). The Problem of Pain. New York, NY: Touchstone,
p. 116-119.
14. Lavoie, A. (2008). Scientist Postulates Four Aspects of Huma-
niqueness Dif ferentiating Human and A nimal Cog nition.
Retrieved on 30 Jan 2013 from: http://w w w.fas.har vard.edu/
home/news-and-notices/news/press-releases/release-archive/
releases-2008/hauserCognition.shtml
15. Ibid.
16. Kluger, J. (5 Aug 2010). Inside the Minds of Animals. Retrieved
on 30 Jan 2013 f rom: ht tp://w w w.time.com/time/magazine/
article/0,9171,2008867-5,00.html
17. Frackowiak, R. (2004). Human Brain Function. Waltham, M A:
Academic Press, p. 269.
18. Lavoie, A. (2008). Scientist Postulates Four Aspects of Huma-
niqueness Dif ferentiating Human and A nimal Cog nition.
Retrieved on 30 Jan 2013 from: http://w w w.fas.har vard.edu/
home/news-and-notices/news/press-releases/release-archive/
releases-2008/hauserCognition.shtml
19. The presence of a human spirit also allows us to answer some
peripheral yet nagging questions about the origin of humanity in
the Bible and in anthropolog y. Because Adam and Eve were the
first people to be created with a human spirit in the image of
God, they were the first to be f ully human, the first to be huma-
niquely distinct from ever y other creature on earth. But that
doesnt mean that there werent other individuals around already
who didnt possess a spirit or free will. There is no biblical reason
to believe that scientifically classifiable Homo sapiens didnt exist
in significant numbers long before Adam and Eve, anatomically
and perhaps physiologically identical to them, yet still without
self-awareness or a consciousness. I know this idea might seem
shocking, and Im not using it to open a discussion on how and
when the earth came into being. Instead, staying relevant to the
hereafter, my focus is what free-willed human beings made in
God s image are and why they were created that way. The concept
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444
Notes
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446
Notes
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448
Notes
19. Wright, N.T. (2008). Surprised by Hope: Rethinking Heaven, the Resur-
rection, and the Mission of the Church. New York, NY: HarperCollins
Publishers, p. 169.
20. Stanford, P. (2002). Heaven: A Guide to the Undiscovered Countr y.
New York, NY: Palgrave Macmillan, p. 230.
21. Miller, L. (2010). Heaven: Our Enduring Fascination with the Af terlife.
New York, NY: HarperCollins Publishers, p. 54.
22. Morris, H. (3 Mar 2009). The Heaven of Heavens. Retrieved on
30 Jan 2013 from: http://www.icr.org/article/4360/
23. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 60.
24. Miller, L. (2010). Heaven: Our Enduring Fascination with the Afterlife.
New York, NY: HarperCollins Publishers, p. 29.
25. Ibid., p. 31.
26. Segal, A. (2004). Life After Death: A History of the Afterlife in Western
Religion. New York, NY: Doubleday, p. 154.
27. Wright, N.T. (2008). Surprised by Hope: Rethinking Heaven, the Resur-
rection, and the Mission of the Church. New York, NY: HarperCollins
Publishers, p. 162.
28. Some argue that the humans in these accounts are simply all the
saved who died and went to the current heaven, existing as spirits
or in some intermediate body before they receive their imperish-
able, resurrected bodies and before the first resurrection. 29-30 This
is problematic for several reasons. First, unlike many who will be
saved, every one of the humans in the passages we just studied
endured particularly harsh persecution for their faith. They had
been slain because of the word of God, their lives were sacri-
ficially offered as firstfruits to God, they had been beheaded
because of their testimony for Jesus, they have come out of the
great tribulation, and were victorious over the beast at that
time, refusing to worship or obey demonic forces upon pain of
death (Revelation 6:9, 14:4, 7:14, 20:4, 13:11-17, 15:2).
Second, the Bible never mentions any kind of intermediate
body, nor does it teach that humanity in general undergoes any
intermediate steps between Sheol following physical death and
resurrection into our imperishable bodies on judgment day, as
449
Healing Hereafter
450
Notes
451
Healing Hereafter
37. Wright, N.T. (2008). Surprised by Hope: Rethinking Heaven, the Resur-
rection, and the Mission of the Church. New York, NY: HarperCollins
Publishers, p. 169.
38. Enns, P. (2011). Heaven Revealed. Chicago, IL: Moody Publishers,
p. 34.
39. Stanford, P. (2002). Heaven: A Guide to the Undiscovered Countr y.
New York, NY: Palgrave Macmillan, p. 38.
40. Segal, A. (2004). Life After Death: A History of the Afterlife in Western
Religion. New York, NY: Doubleday, p. 135.
41. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 69.
42. Miller, L. (2010). Heaven: Our Enduring Fascination with the Afterlife.
New York, NY: HarperCollins Publishers, p. 147.
43. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 47.
44. Driscoll, M., Breshears, G. (2010). Doctrine: What Christians Should
Believe. Wheaton, IL: Crossway, pp. 418-420.
45. Stone, P. (2010). Secrets from Beyond the Grave: The Amazing Mysteries
of Eternit y, Paradise, and the Land of Lost Souls. Lake Mar y, FL:
Charisma House, p. 209.
46. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 48.
47. Segal, A. (2004). Life After Death: A History of the Afterlife in Western
Religion. New York, NY: Doubleday, p. 136.
48. Ibid., p. 211.
49. Ibid., p. 379.
50. Wiese, B. (2010). 23 Questions About Hell: Ever ything You Want-and
Needto Know! Lake Mary, FL: Charisma House, pp. 5-6.
51. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, pp. 61-63.
52. Bell, R. (2011). The Love Wins Companion: A Study Guide for Those
Who Want to Go Deeper. New York, NY: HarperCollins Publishers,
p. 62.
53. Ibid., p. 43.
54. Stanford, P. (2002). Heaven: A Guide to the Undiscovered Countr y.
New York, NY: Palgrave Macmillan, p. 30.
452
Notes
55. Lewis, C.S. (1946). The Great Divorce. New York, NY: Touchstone,
p. 121.
56. Segal, A. (2004). Life After Death: A History of the Afterlife in Western
Religion. New York, NY: Doubleday, p. 243.
57. Stanford, P. (2002). Heaven: A Guide to the Undiscovered Countr y.
New York, NY: Palgrave Macmillan, p. 39.
58. Segal, A. (2004). Life After Death: A History of the Afterlife in Western
Religion. New York, NY: Doubleday, p. 243.
59. Connor, N. The Main Regions of the Underworld. Retrieved on 30
Jan 2013 from: http://www.netplaces.com/classical-mytholog y/the-
dark-prince/the-main-regions-of-the-underworld.htm
60. Segal, A. (2004). Life After Death: A History of the Afterlife in Western
Religion. New York, NY: Doubleday, p. 244.
61. Ibid., pp. 377-378.
62. Paradeisos. A Greek-English Lexicon. 1940. Retrieved on 30 Jan 2013
from: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3At
ext%3A1999.04.0057%3Aentry%3Dpara%2Fdeisos
63. Paradeisos. Strongs Greek Lexicon. Retrieved on 30 Jan 2013 from:
http://www.eliyah.com/cgi-bin/strongs.cgi?file=greeklexicon&isin
dex=paradise
64. Paradeisos. GreekBible.com. 2010. Retrieved on 30 Jan 2013 from:
http://www.greekbible.com/l.php?para/deisos_n-----dsm-_p
65. (16 Jun 2009). Miracle Max. Retrieved on 30 Jan 2013 from:
http://www.youtube.com/watch?v=D9tAKLTktY0
66. Wright, N.T. (2008). Surprised by Hope: Rethinking Heaven, the
Resurrection, and the Mission of the Church. New York, NY: Harper-
Collins Publishers, p. 150.
67. Stanford, P. (2002). Heaven: A Guide to the Undiscovered Countr y.
New York, NY: Palgrave Macmillan, p. 31.
68. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 63.
69. Miller, L. (2010). Heaven: Our Enduring Fascination with the Afterlife.
New York, NY: HarperCollins Publishers, p. 29.
70. Abrahams Bosom. Merriam-Webster Dictionar y. Retrieved on 30
Jan 2013 f rom: ht tp://w w w.merriam-webster.com/dictionar y/
abrahams%20bosom
453
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454
Notes
455
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456
Notes
457
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458
Notes
see with their eyes,nor understand with their hearts, nor turn
and I would heal them. It seems clear that the reason that they
could not believe, the impetus for God blinding their eyes and
hardening their hearts, was that they would not believe, even after
seeing Jesus miracles. They were able to use their free will first
to show God their lack of faith; therefore, God was justified in
maintaining their stubbornness in order to fulfill Isaiahs proph-
ecies. We are not told how long he hardened them or that any of
these folks ended up in Hell. And since the whole point of this
passage is to demonstrate fulfillment of prophecy, it would make
sense that they were only hardened long enough to adequately do
so. This is confirmed when we look back at the actual prophecy
in Isaiah 6:9-13. The hardening only lasts until Isaiahs contem-
poraries receive a temporary earthly punishment, not an eternal
one. Moreover, even after they are punished, a stump in the land
remains, indicating some sort of earthly restoration for these folks
rather than final destruction. In Isaiahs time this restoration was
the return of the Jews to their homeland after being exiled to
Babylon. Since the Old Testament pervasively demonstrates that
the Jews, not God, initiated their hardening and since their hard-
ening was only meant to last until the prophecy predicting their
temporary punishment was fulfilled, shouldnt we interpret Jesus
citation of this prophecy in the same way?
It makes no sense if we dont. If God is solely responsible for
the hardening of Jesus audience, then why did Jesus do mira-
cles for them in the first place? As God he would have already
decided that they werent going to make any difference. And why
would God say that he would heal them if they turned, when he
is the only one keeping them from turning! Certainly God is not
saying, I would heal you if only I hadnt kept you from turning
so that I could heal you! Just like Isaiahs audience, Jesus audi-
ence would not believe, so God would not heal them. God wants
to heal them, but their free will has precipitated a situation where
that is not possible. Wherever we see God hardening folks in the
Bible, it never determines a persons eternal destination. Indeed,
if he wants to harden someone to the extent that they are forced
459
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460
Notes
461
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the work of salvation.13 But not only must they accuse him of
forcing people to go to Hell; they must also somehow demon-
strate how the human faith that is so vital for salvation can
exist without a work of human free will. It cant, and this unre-
solved tension becomes a stumbling block to them and to the
people who come to them to understand Christianity better. For a
typical example, consider one book s conflicting claims. And thats
the gospel. Not that we have an innate free will, but that God
in his freedom came to us to rescue us from spiritual slavery.
According to Scripture, faith is grabbing on desperately to Christ,
who has come to save us. And though it is a free response, the
response really is conditional on the rescue.14 How can we not
have an innate free will, yet freely respond?
10. Capon, RF. (1993). The Myster y of Christ...and Why We Dont Get It.
Grand Rapids, MI: Eerdmans Publishing Co, pp. 91-92.
11. Ibid., p. 92.
12. Ibid., p. 26.
13. Galli, M. (2011). God Wins: Heaven, Hell, and Why the Good News Is
Better than Love Wins. Carol Stream, IL: Tyndale House Publishers,
Inc, p. 132.
14. Ibid., pp. 72-74.
462
Notes
intense, real experiences of joy, peace, and love in this life, this
side of death and in the age to come. Heaven for Jesus wasnt just
someday, it was a present realit y.6 However, its also claimed
that when Jesus spoke of heaven, he was referring to the future
coming together of heaven and earth.7 So, which is it? Is Heaven
now or later? Is Jesus contradicting himself, or is the argument
contradicting itself? And if Heaven is both now and later, whats
the difference? Well, there really cant be any difference at all,
because the argument assumes that humans will always have the
free will to sin. For there to be love, there has to be the option,
both now and then, to not love. Thats how love works. It cant
be forced, manipulated, or coerced. It always leaves room for the
other to decide. God says yes, we can have what we want, because
love wins.8-9 This means that people could transfer from Hell to
Heaven, a central assertion of Love Wins, but it also means that
people could transfer from Heaven to Hell. Apparently our sins
will be prohibited and removed in the later Heaven, but we
are never told how. 10 God certainly cant keep us from sinning,
because love always wins, both now and then! And if we can
sin there just like we can sin here, with people constantly flip-
flopping between Hell and Heaven and Heaven and Hell, how can
the later earth, Hell, and Heaven be distinguishable at all? They
cant, just as the alleged now earth, Hell, and Heaven are indis-
tinguishable. We will discover how the Bibles Heaven solves this
problem in Part 8. A temporary Hell and a stay as long as you
please Heaven doom us all to an earth/Hell/Heaven thats essen-
tially the same as humanit ys current situation, except it lasts
forever. 11 Woo hoo.
To illustrate this present/future earth/Hell/Heaven hope,
we are offered The Parable of the Lost Son (Luke 15:11-32).
In a nutshell, the story is about a rebellious son who eventually
returns to his forgiving father, which makes another son jealous.
Feel free to read the whole thing, as I want you to be able to
evaluate what I say. The claim is that in this story, heaven and
hell are within each other, intertwined, interwoven, bumping up
against each other.12 Aside from making Hell and Heaven totally
463
Healing Hereafter
pointless if they are within each other and exist in the same place,
we bump up against a much bigger problem. Unless sinning and
evil exist in the biblical Heavenand they dontthere is no trace
of either Hell or Heaven in this parable, literally or symbolically.
This story is clearly about one persons salvation, God s mercy,
and another persons difficulties with that. No mention of Hell,
Heaven, or the hereafter at all. Not even a hint. Apparently, to
prove that the actual Hell and the actual Heaven are within each
other, intertwined, interwoven, bumping up against each other
here on earth, all we need to do is find a story that occurs on
earth containing something bad and something good. This is the
argument were given, and the story can even be a parable that
doesnt mention Hell, Heaven, or the hereafter at all! Theres not
even an emotional reason to submit to this argument, since such
an earth/Hell/Heaven can never be anything different than the
world we live in right now! Why would you devote yourself to a
hereafter that can only ever lead you to a place youre already at
without it? And why would God devote himself to such an after-
life where he cant fulfill his purpose for us and therefore doesnt
get his way?
As well continue to see, this current earth and God s New
Earth are completely separate entities altogether: life in this age
versus eternal life in the age to come (Luke 18:30). Paul contrasts
life in this age with the life that is truly life in the coming
age (1 Timothy 6:17-19). God s Heaven is new, different, inti-
mate, exciting, and perfect. Forever. Love Wins earth/Hell/Heaven
is old, the same, fragmented, monotonous, and flawed. Forever.
Gods good news is better than that. Ironically, the book unknow-
ingly acknowledges the futility and inconsistency of such a place.
After it summarizes this concept of Heaven, it challenges us to
try and paint that, as if its cacophony of dual Hells and Heavens
here, there, and everywhere is impossible to demonstrate. 13 Its
right, it is impossible, at least biblically! So when I claimed that
the more we think and act like God, the more like Heaven earth
gets, I obviously dont mean Heaven itself comes to earth. I mean
that God uses the good works that our faith and relationship with
464
Notes
him generate to make the world more like Heaven and less like
Hell, more like how earth was originally intended to be and less
like how it became.
4. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate
of Ever y Person Who Ever Lived. New York, N Y: HarperCollins
Publishers, p. 190.
5. Ibid., p. 173.
6. Ibid., p. 59.
7. Ibid., p. 58.
8. Ibid., p. 103.
9. Ibid., p. 119.
10. Ibid., p. 50.
11. Lewis, C.S. (1946). The Great Divorce. New York, NY: Touchstone,
p. 29.
12. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate
of Ever y Person Who Ever Lived. New York, N Y: HarperCollins
Publishers, p. 170.
13. Ibid., p. 62.
14. Brooks, A. (1 Oct 2003). Relig ious Faith and Charitable
Giving.Policy Review. Retrieved on 30 Jan 2013 from: http://www.
hoover.org/publications/policy-review/article/6577#nogo
465
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466
Notes
467
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468
Notes
469
Healing Hereafter
470
Notes
all, just before they asked him about taxes, the teachers of the
law and the leaders among the people were trying to kill him
(Luke 19:47). Neither the Sadducees nor the Pharisees themselves
wanted to take up arms and revolt against Rome.
In fact, after these leaders had finally succeeded in bringing
Jesus to trial in front of Pilate, the Roman official in charge of
that region, they claim the reason Jesus is guilty is because he is
subverting our nation. He opposes payment of taxes to Caesar
and claims to be Christ, a king (Luke 22:66-23:2). In Luke 20:25
we see that Jesus response to the question about taxes is quite
the opposite. So these leaders are willing to lie, just so they can
place themselves in direct opposition to the subverting Jews who
want to disturb the peace, in direction opposition to those who
are upset about paying taxes to Rome, and in direct opposition
to anyone who claims to be king instead of Caesar! They are
betraying their own people to appease the powers that be! Not
exactly the folks John the Baptist would need to target to prevent
political revolution against Rome, right?
He tells themand the crowdto flee f rom the coming
wrath, not because theyre politically volatile, but because theyre
morally corrupt. Hes not concerned about rebellion that leads
to Roman wrath; hes worried about rebellion against God that
leads to Hell, and he even equates the coming wrath with fire
unquenchable firejust to be clear (Luke 3:9,17). And when his
audience responds to this warning with, What should we do?
does he give them pacifistic political advice? No, he gives moral
advice, since disobeying Godnot Romeis their problem. He tells
them to share with the needy, to not overcharge, to not use extor-
tion, to not falsely accuse, and to be content. God commands all
of these things throughout the Bible. Every way John gives the
crowd to flee the coming wrath involves following God. What
about the Pharisees and Sadducees? We know their problem wasnt
political, but was it ethical? Was moral corruption the reason
these religious leaders needed to flee the coming wrath? Abso-
lutely. Were already aware that the Phariseesand especially the
Sadduceeswere better off under Roman rule than most other
471
Healing Hereafter
Jews, and were given all kinds of ways that they were abusing
their power and influence, just as some religious leaders do today.
Jesus had a lot of not-so-positive words for them throughout
the Gospels, but he consolidates his description of their sin largely
in Matthew 23. Yep, a whole chapter. If you ever considered Jesus
to be a buddy, a homie, or a hippie who just wants us all to
get along and love everybody, you will never think that again
after reading this. Yes, Jesus loves, but his unyielding respect for
the truth always guides that love. Sometimes the truth demands
compassionate love, as Jesus response to the sick, diseased,
harassed, and helpless demonstrates in Matthew 9:35-36 and
many other places. But sometimes the truth demands tough love,
as Jesus words demonstrate here. Jesus, using the same term John
dida brood of vipersto label the Pharisees and Sadducees,
parallels John in his warning for them to escape, except Jesus
replaces the coming wrath with, guess what? Gehenna. John tells
them theyre headed for coming wrath; Jesus not so coincidentally
tells them theyre headed for Hell (Matthew 3:4-7, 23:33). If there
was any uncertainty at this point that such wrath refers to Roman
retaliation, Jesus himself removes any doubt. Its important to
avoid putting words into Jesus mouth, or Jesus words might take
them right back out, saying the exact opposite.
What about Paul s reference to the coming wrath? When
he makes it, Paul is writing his first of two letters to the church
at Thessalonica, which is at least 1,000 miles from Jerusalem by
land. No planes, trains, or automobiles back then. He doesnt
mention the Romans or anything political at all. I think we can
safely assume that he wasnt trying to dissuade the Thessalonians
from starting a revolt on an entirely different continent in order
to avoid the coming wrath of the Romans destroying Jerusalem
20 or so years down the road. In fact, the coming wrath is not
something he warns them of at all; its something they already
knew they would be rescued from as they wait for his (Gods) Son
from heaven, whom he raised from the deadJesus, who rescues
us from the coming wrath (1 Thessalonians 1:9-10). They were
already aware that Jesus death and resurrection would save them
472
Notes
from the wrath to come after Jesus second coming, not the wrath
of the Romans in AD 70.
And why did they need rescuing in the first place? Because
they were worshipping idols rather than serving God (1:9). The
coming wrath is not the consequence of a zealot raging against
the machine; its the result of rejecting Gods authority by putting
something or someone elses in its place. That authority or idol
might be a material god, a popular icon whose teachings are
contrary to Gods, or peoples own opinionssomething they really
want to believe, even though they know the evidence tells them
otherwise. When Paul writes his second letter to this church, he
describes this same wrath for those that reject God s authority.
It will happen when the Lord Jesus is revealed from heaven in
blazing fire and with his powerful angels. He will punish those
who do not know God and do not obey the gospel of our Lord
Jesus. They will be punished with everlasting destruction and will
be shut out from the presence of the Lord and from the majesty
of his power (2 Thessalonians 1:7-9). An eternal place of punish-
ment, void of God and good. The coming wrath sounds a lot like
Gehenna, doesnt it? Sounds like Hell.
4. Kolasis. Strongs Greek Lexicon. Retrieved on 30 Jan 2013 from:
http://www.eliyah.com/cgi-bin/strongs.cgi?file=greeklexicon&isi
ndex=2849
5. Kolasis. A Greek-English Lexicon. 1940. Retrieved on 30 Jan 2013
from: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3At
ext%3A1999.04.0057%3Aentry%3Dko%2Flasis
6. Kolasis. A Greek-English Lexicon. 1940. Retrieved on 30 Jan 2013
from: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3At
ext%3A1999.04.0058%3Aentry%3Dko%2Flasis
7. Kolasis. GreekBible.com. 2010. Retrieved on 30 Jan 2013 from:
http://www.greekbible.com/l.php?ko/lasis_n-----asf-_p
8. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate
of Ever y Person Who Ever Lived. New York, N Y: HarperCollins
Publishers, p. 91.
9. Ibid.
473
Healing Hereafter
10. Capon, R.F. (1993). The Myster y of Christ...and Why We Dont Get It.
Grand Rapids, MI: Eerdmans Publishing Co, p. 101.
11. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate
of Ever y Person Who Ever Lived. New York, N Y: HarperCollins
Publishers, p. 107.
12. Ibid., p. 84.
13. Ibid., pp. 85-88.
14. Ibid., p. 87.
15. Bell, R. (2011). The Love Wins Companion: A Study Guide for Those
Who Want to Go Deeper. New York, NY: HarperCollins Publishers,
p. 39.
16. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate
of Ever y Person Who Ever Lived. New York, N Y: HarperCollins
Publishers, pp. 196-197.
17. Bell, R. (2011). The Love Wins Companion: A Study Guide for Those
Who Want to Go Deeper. New York, NY: HarperCollins Publishers,
pp. 188-190.
18. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate
of Ever y Person Who Ever Lived. New York, N Y: HarperCollins
Publishers, p. 196.
19. Lewis, C.S. (1946). The Great Divorce. New York, NY: Touchstone,
p. 39.
474
Notes
6. Chan, F., Sprinkle, P. (2011). Erasing Hell: What God Said About Eter-
nit y, and the Things Weve Made Up. Colorado Springs, CO: David
C. Cook, p. 13.
7. Galli, M. (2011). God Wins: Heaven, Hell, and Why the Good News Is
Better than Love Wins. Carol Stream, IL: Tyndale House Publishers,
Inc, p. 66.
8. Ibid., pp. 127-129.
9. Ibid., pp. 74-75.
10. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 25.
11. Wiese, B. (2010). 23 Questions About Hell: Ever ything You Want-and
Needto Know! Lake Mary, FL: Charisma House, pp. 60-61.
12. Ibid., p. 100.
13. Sterizo. Strongs Greek Lexicon. Retrieved on 30 Jan 2013 from:
http://www.eliyah.com/cgi-bin/strongs.cgi?file=greeklexicon&isi
ndex=4741
14. Sterizo. A Greek-English Lexicon. 1940. Retrieved on 30 Jan 2013
from: http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:
1999.04.0057:entry=STHRI%2FZW
15. Sterizo. GreekBible.com. 2010. Retrieved on 30 Jan 2013 from:
http://www.greekbible.com/l.php?sthri/zw_v-3xpi-s--_p
16. Lewis, C.S. (1946). The Great Divorce. New York, NY: Touchstone,
p. 56.
17. Ibid., p. 16.
18. Ibid., p. 30.
19. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate
of Ever y Person Who Ever Lived. New York, N Y: HarperCollins
Publishers, p. 108.
20. Lewis, C.S. (1996). The Problem of Pain. New York, NY: Touch-
stone, p. 114.
21. Lewis, C.S. (1946). The Great Divorce. New York, NY: Touchstone,
p. 118.
22. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the
Fate of Ever y Person Who Ever Lived. New York, NY: HarperCollins
Publishers, p. 173.
23. Ibid., p. 107.
475
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476
Notes
477
Healing Hereafter
478
Notes
Abraham and Lazarus can still observe the rich man agonizing
in Tartarus. Some balk at any kind of imperfection in Paradise,
but the only alternative they have is to transfer it to the current
heaven, and thats much worse! Besides, if Paradise were perfect,
or if the perfect current heaven were open to humans and could
stay perfect with them there, then what would be the point of the
New Earth? God gets sick of the cloud/harp motif and decides to
remodel? Of course not! Any decorating connoisseur will tell you
that the cloud/harp motif is eternally stylish! That and the Bible
only teaches one perfect postmortem destination for humans at
the second resurrection: the New Earth.
But its not only the current heaven where God and angels can
observe human suffering in perfection, while humans cannot. If
we cant experience perfection there while being exposed to such
grief, then we wont be able to on the New Earth either, will we?
And this is exactly what we find in the Bible. In a place that can
only be the New Earth, since Gehenna is inhabited at this time,
only God and his angels are able to observe the torment that is
occurring there (Revelation 14:9-11). Humans, although certainly
present on the New Earth, are conspicuously absent from this
exposure to human suffering, arent they? Now you know why.
They cannot observe, remember, or relive human sin and suffering
if Heaven is to be perfect for them. They go directly from a great
but imperfect Paradise where they do remember their earthly life
to an awesome and perfect New Earth where they dont. It is the
human exposure to human suffering that must be absent from an
unmistakable Heaven, and any human memory of such event is
exposure to knowing evil.
32. Wittmer, M. (2004). Heaven Is a Place on Earth. Grand Rapids, MI:
Zondervan, p. 175.
33. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 361.
34. Ibid.
35. Ibid., p. 362.
479
Healing Hereafter
36. Wright, N.T. (2008). Surprised by Hope: Rethinking Heaven, the Resur-
rection, and the Mission of the Church. New York, NY: HarperCollins
Publishers, pp. 182-183.
37. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 344.
38. Enns, P. (2011). Heaven Revealed. Chicago, IL: Moody Publishers,
p. 168.
39. (21 May 2005). The Elevation of the Cross. Retrieved on 30
Jan 2013 f rom: ht tp://en.wikipedia.org/wiki/File:Peter_Paul_
Rubens_068.jpg
40. Enns, P. (2011). Heaven Revealed. Chicago, IL: Moody Publishers,
p. 131.
41. Ibid., p. 147.
42. Ibid., p. 166.
43. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 282.
44. Ibid., p. 82.
45. Ibid., p. 344.
46. Ibid., p. 428.
47. Ibid., p. 282.
48. Ibid., pp. 340-366.
49. Ibid., pp. 151-167.
50. Ibid., pp. 57-59.
51. Stone, P. (2010). Secrets from Beyond the Grave: The Amazing Mysteries
of Eternit y, Paradise, and the Land of Lost Souls. Lake Mar y, FL:
Charisma House, pp. 63-67.
52. Ibid., p. 61.
53. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, p. 63.
54. Ibid., p. 134.
55. Some argue that the Bible will be on the New Earth for us to read
and remember, since God s words are eternal and will never
pass away (Psalm 119:89, Matthew 24:35). 56 However, this may
simply mean that what God says stands, not that well be toting
Bibles around on the New Earth. After all, reading the Bible there
would remind us of people in Hell and expose us to the suffering
480
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482
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will no longer say, The ark of the covenant of the Lord. It will
never enter their minds or be remembered; it will not be missed,
nor will another one be made. At that time they will call Jeru-
salem the throne of the Lord, and all nations will gather in Jeru-
salem to honor the name of the Lord. No longer will they follow
the stubbornness of their evil hearts. In those days the people
of Judah will join the people of Israel, and together they will
come from a northern land to the land I gave your ancestors as
an inheritance (Jeremiah 3:16-18). The majority of this passage
clearly does refer to the New Earth, paralleling the New Earth
descriptions in Isaiah 65:17-19 and Revelation 21:2-3, 24. But
the return of the Jews from the north to the land of their ances-
tors and the increasing number of people there almost certainly
refer to the Jews reoccupation of Palestine after they were scat-
tered in exile throughout Assyria and Babylon. We have no reason
to believe that the Jews will be exiled anywhere north of Pales-
tine immediately prior to the Millennium, so thats not a great
option here. But the point is that regardless of the dual fulfill-
ment of this prophecy, we can still learn something about the New
Earth. As any scholar of the Bible or Indiana Jones lore knows,
the ark of the covenant was the most important object that the
Jews possessed, because it literally represented God s presence
among them (Exodus 25:22). God actually hung out above the ark
and talked to Moses and the high priests there (Numbers 7:89).
The Israelites didnt move their camp unless the ark went with
them, because bad things happened when the presence of God
was not nearby (Number 14:43-45). It miraculously allowed the
entire nation to finally enter the promised land after decades of
wandering (Joshua 3:17). It symbolized the glory of the Jews, and
it was the namesake for God s eternal covenant with them that
they would always be his people (1 Samuel 4:22, Genesis 17:7).
Obviously, if there was any object on the current earth that
God would choose to be continuous on the New Earth, it would
be the ark, representing his presence, his power, his glory, his
promise, and his purpose for us. And yet he tells us not just in
one, but in four dif ferent ways in a single verse how the ark will not
483
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484
Notes
485
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486
Notes
487
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488
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489
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100. Lewis, C.S. (1996). The Problem of Pain. New York, NY: Touch-
stone, pp. 113-128.
101. Wittmer, M. (2004). Heaven Is a Place on Earth. Grand Rapids, MI:
Zondervan, p. 178.
102. A New Testament corollary to this discontinuity is the absence
of the sea on the New Earth (Revelation 21:1). Now we can at
least partially explain why this seemingly random and unexpected
restriction exists. Throughout history the sea has represented
a significant source of human suffering, so much so that it is
specifically listed as an abode of the dead in the Bible and in our
literature as Dav y Jones locker (Revelation 20:13). This experi-
ence of evil obviously persists as hurricanes continually ravage
the Atlantic coastline and tsunamis flood Pacific shores, not to
mention all of the smaller storms and marine accidents that occur.
It has been argued that this connection bet ween the sea and
human suffering or death should lead us to interpret sea figura-
tively in Revelation 21:1, that on the New Earth there is no longer
any death instead of there being no longer any sea. However, the
sea is not a figurative metaphor for death like the Grim Reaper;
it is a literal, actual cause of death! And the context of this verse
supports a literal interpretation of sea as well. Throughout the
entire chapter John is staring straight at the New Earth, giving
us a very detailed physical description of it, noting the lack of a
sea along with the number of gates in the New Jerusalem, the
exact stones and inscriptions associated with its foundations, and
its precise dimensions! The sea is physically absent, and God at
least partially seems to eliminate it from the New Earth because
humans would continue to suffer from it.
The continuity proponent has no explanation for the oceans
omission. The seas harm to mankind would be considered a result
of the curse, causing marine infestation by sins evil ether. On the
New Earth that curse would be lifted, so the sea would no longer
be infected by sin. Why then would it need to be removed? And
because it will be removed, how is a sea-lacking New Earth contin-
uous with our current planet anyway, 70% of which is covered by
oceans (Revelation 21:1)? How could God possibly make the New
490
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491
Healing Hereafter
117. Enns, P. (2011). Heaven Revealed. Chicago, IL: Moody Publishers, pp.
79-80.
118. Sir Mix-a-Lot. (1992). Baby Got Back. Mack Daddy. Def American.
119. Enns, P. (2011). Heaven Revealed. Chicago, IL: Moody Publishers, p. 82.
120. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House Publishers,
Inc, pp. 345-346.
121. Enns, P. (2011). Heaven Revealed. Chicago, IL: Moody Publishers, p. 76.
122. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House
Publishers, Inc, pp. 114-115.
123. Ibid., pp. 144.
124. Stanford, P. (2002). Heaven: A Guide to the Undiscovered Country. New
York, NY: Palgrave Macmillan, pp. 73-74.
125. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House Publishers,
Inc, pp. 350-354.
126. Ibid., p. 277.
127. Bell, R. (2011). The Love Wins Companion: A Study Guide for Those Who
Want to Go Deeper. New York, NY: HarperCollins Publishers, p. 89.
128. Wittmer, M. (2004). Heaven Is a Place on Earth. Grand Rapids, MI:
Zondervan, p. 207.
129. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate of
Every Person Who Ever Lived. New York, NY: HarperCollins Publishers,
p. 50.
130. Alcorn, R. (2004). Heaven. Carol Stream, IL: Tyndale House Publishers,
Inc, p. 312.
131. Bell, R. (2011). Love Wins: A Book About Heaven, Hell, and the Fate of
Every Person Who Ever Lived. New York, NY: HarperCollins Publishers,
p. 103.
132. Ibid., p. 119.
492
Notes
4. Ibid., p. xi.
5. Ibid., p. x.
6. Ibid.
7. Lewis, C.S. (2005). Made for Heaven: and Why on Earth It Matters.
New York, NY: HarperCollins Publishers, p. 93.
493