The Elect's Permanent Residence

The Christian’s residence in time is so short, his heart is so carnal (Rom. 7:14), and his mental capacity is so limited that, regardless of his desire to study, he learns so little of the character and works of the eternal Sovereign God of the universe. Added to the aforementioned things, the few opportunities to hear the word of God expounded and the shallowness of what is taught manifest the reasons there is so little in-depth understanding of the eternal God and His eternal purpose worked out in time. On the other hand, there is a power of opposition against not only the sovereign Ruler of the heavens and the earth but against those who love God. That power of opposition was first revealed in the heavens when Lucifer rebelled against God. That same power was introduced on earth when Adam fell (Gen. 3). Revelation has revealed (I John 5:19) how this Satanic power has invaded every realm of mankind. This evil power dominates politics which will be consummated in the antichrist (II Thess. 2). Commercialism will centralize under the authority of the beast (Rev. 13), and ideological deception will be consummated in the false prophet (Rev. 16). The realm of professing Christendom will be finalized in the great whore of Babylon (Rev. 18).

The fashion (social order or disorder) of this world is constantly changing, but not for the better. Everything in the world, with the exception of the grace of God in the elect, is changing for that which is worthless. The inward man of the Christian is changing for the better while, at the same time, his outward man is deteriorating. Hence, the believer is living in a decaying body and dwelling in an increasingly evil world. Therefore, his hope in time is in neither a body free from a decaying process nor a society that is getting better. His hope is in Christ, who has promised him a new body in which to dwell in the new heavens and the new earth.

The point from eternity to eternity must be emphasized. Although man is a created being in time, he was eternally in the purpose of God. Hence, the elect having been chosen in Christ before the foundation of the world (Eph. 1) are redeemed and regenerated in time. Having been regenerated and converted in time (I Thess. 1), they have the assurance that what began in God’s eternal purpose will be consummated in eternity (I John 1; 3). Furthermore, when we behold Christ in the new heavens and the new earth, we will be able to relate, with greater intensity of feeling, with what the queen of Sheba felt when she saw Solomon and his prosperity—“…behold, the half was not told me…” (I Kings 10:7 NASB). God has revealed just enough about eternity to stimulate the hope of His people: (1) We shall never be infinite. Man is a created being; therefore, the finite can no more become infinite than time can become eternity. This destroys Mormonism. Read II John 8-11 which gives us instruction on how to handle their teaching. (2) We shall always be in the presence of the Infinite. Hence, the Godhead to whom we give thanks for having been chosen, redeemed, regenerated, sanctified, and glorified will forever be in His Divine presence.

The heavens, apart from God’s abode, and the earth are in God’s plan. Christians are able to see that God’s royal rule embraces the whole of creation. There is a circular movement from God back to God. Ezekiel saw a wheel within a wheel (Ezek. 1). In the highest view, the whole symbol declares that God is the Lord of the universe. Ezekiel’s vision of the cherubim and the wheels was designed to correct his despondent mood and assure him that God was keeping watch over His own in that dark hour of Israel’s history. That nation’s life had not passed from God’s control. Divine providence rules in the universe God created. Unlike man, God never brings something into existence that He cannot control. Two outstanding features are presented in the prophet’s vision: (1) The “living creatures” presented the ministries of God’s grace in the world of spiritual agencies. (2) The accompanying “wheels” symbolized the operations of Divine providence.

The earth plays an important role in God’s plan: “The heavens are the heavens of the LORD; but the earth He has given to the sons of men” (Ps. 115:16 NASB). Planet earth was made for man. Its creation, catastrophe, restoration, and renewal must all be considered in God’s plan. The created earth was poised in space: “He stretches out the north over empty space, and hangs the earth on nothing” (Job 26:7 NASB). Its rotundity is proved by Scripture: “…He inscribed a circle on the face of the deep” (Prov. 8:27 NASB). Isaiah spoke of Him “…who sits above the vault [circle] of the earth” (Is. 40:22 NASB). At Christ’s second coming, some will be in bed, some in the field, and some at the mill (Luke 17:34-36). The rotation of the earth is seen in the “evening and morning” (Gen. 1) and “day to day” and “night to night” (Ps. 19). God did not create the earth a waste place (Is. 45:18), but it suffered a great catastrophe (Gen. 1:2). It was restored for man’s habitation; but when man fell, it was cursed for man’s sake (Gen. 3:17). Creation itself will be set free from its corruption when it is renewed (Is. 65:17; II Pet. 3:13).

Earth is a small planet compared with others in the universe. Many battles between God and Satan have been fought on earth, and a decisive battle will yet be fought here. God presents Himself to His people. He always keeps the best for last; therefore, the best, like the good wine for the marriage feast (John 2:1-11), is yet to come.

The “new heavens and the new earth” are not to be the main theme of interest for the elect of God. They are presented first, like the old heavens and the old earth in Genesis. As the first heavens and the first earth were prepared for man’s benefit, the new heaven and the new earth shall be prepared for the benefit of the new man in Christ. As the garden of Eden was the central idea for Adam in the old earth, the new Jerusalem will be the central idea for the redeemed and glorified man on the new earth. As Adam’s fellowship with God in Eden was the principle event, our eternally unmediating fellowship with Jesus Christ will be the characteristic event of the new Jerusalem.

The creation of the new heavens has no reference to the residence of the thrice holy God. God’s residence is in the heaven of heavens (Ps. 8:1, 3). One must understand that the word in Genesis 1:1 is plural—“heavens.” It is also plural in other Scriptures: “For behold, I create new heavens and a new earth…” (Is. 65:17 NASB). “But according to His promise we are looking for new heavens and a new earth in which righteousness dwells” (II Pet. 3:13 NASB). John “…saw a new heaven and a new earth for the first heaven and the first earth passed away…” (Rev. 21:1 NASB). The Bible speaks of three heavens (II Cor. 12:2), but only those associated with time shall be created anew. The heaven of God’s abode is eternal; therefore, it cannot be contaminated. Hence, it needs neither creation nor renovation. Satan, the fallen Lucifer, is the prince of the power of the air, and the sphere which has been contaminated by him must be created anew. That which shall be created anew had its beginning with time and in time.

The eternal residence of the elect will not be altogether spiritual without materiality. Hence, the verb translated “passed away” of Revelation 21:1—“…for the first heaven and the first earth passed away…”—does not indicate annihilation anymore than the resurrection body means the obliteration of the old body. The Greek verb translated “passed away” is an aorist active indicative of aperchomai, a compound verb made up of the preposition apo (from) and erchomai (to come, to go, or to pass). This compound verb is found 119 times and is used several ways: to go away, to depart, or to pass away or disappear. Hence, John saw what once had been under the curse delivered therefrom by being renewed.

The Greek word for “new” is kainos. It does not denote something entirely new, but it often describes a renewal or restoration of something already in existence. Thus, it can mean something new in form or quality. The other Greek word for “new” is neos which means new, recently born, young, or youthful.

Some say the old physical world is gone; therefore, this is not a renovated earth. Others believe “a new heaven and a new earth” of Revelation 21 is not something brought into existence which did not previously exist. Two Biblically historical facts should be the means of forming the correct conclusion: (1) The reconstruction of the formless waste of the original creation of Genesis 1 should give some idea of what God will do. (2) When Jesus Christ rose from the dead, He did not lay aside His material body. His prepared body of “flesh and blood” was transformed into a body of “flesh and bones.” That is what our bodies will become. The Lord Jesus not only walked the earth in a glorified, material body (Luke 24:13-53), but He has taken that material body into the very presence of God the Father. This is not intimating that Christ’s prepared body, like the original earth, was corrupted. Christ’s holy body must be understood as something that could not be contaminated, but it is mentioned to show that materialism is not obliterated.

The new heaven and the new earth seen by John does not signify that the old heavens and the old earth will be swept into nothingness. This indicates that they have been changed, cleansed, and made ready for Jesus Christ and His chosen ones. The new “heaven” (singular) will no longer be “heavens” (plural), because the planetary and the atmospheric realms will then become one. Hence, the new heaven will no more become violent with tempests, tornados, and hurricanes. Furthermore, the earth will no longer burst forth with volcanoes and shake with killer earthquakes. Heaven and earth will not then be separated as they now are. They will form one glorious realm of life and service for the elect.

Scripture clearly distinguishes quality from substance. Within the context of Peter’s reference to the “…new heavens and a new earth in which righteousness dwells” (II Pet. 3:13 NASB), he mentioned the world from its original creation as “…destroyed, being flooded with water” (II Pet. 3:6 NASB). The Greek verb for “destroyed” is apollumi, which means to destroy, perish, die, be put to death, be lost, or be deprived of. This verb is used ninety-two times in the New Testament. It is used variantly, but the context always reveals its denotement. What does it mean in II Peter 3:6? The world of the original creation was not annihilated. Its substance remained, and its quality was changed (II Pet. 3:10). But due to man’s sin, it must undergo another change. The earth has been cursed because of man’s sin: “…Cursed is the ground because of you…” (Gen. 3:17 NASB). Hence, the creation is groaning and suffering as it awaits deliverance (Rom. 8:19-22). Furthermore, the Psalmist’s statement that the earth and the heavens “will perish” is explained within the context: “And all of them will wear out like a garment; Like clothing Thou wilt change them, and they will be changed” (Ps. 102:25-26 NASB). This passage is quoted in Hebrews 1:10-12. There is no way a person can get the idea of annihilation out of these passages. The Greek word for “changed” is a future passive indicative of allasso, which means to change, alter, or transform (Acts 6:14; Rom. 1:23; I Cor. 15:51-52; Gal. 4:20; Heb. 1:12).

There are two dangers that must be avoided by Christians: (1) One must not depersonalize eschatology by speaking of the end time events apart from viewing Jesus Christ in them. (2) One must not personalize eschatology to the extent that he speaks of Christ but disregards what the Bible says about the new heaven, the new earth, and the new Jerusalem.