Tag: Heaven

What Does It Mean That Jesus Reconciled “All Things” in Heaven and on Earth?

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The Young Adults group at White Fields Church is currently studying through Colossians, and this question came up about Colossians 1:20:

Colossians 1:20 says that Jesus reconciled “all things“ to Himself — including things in heaven. What does that mean? Why would things in heaven need reconciliation?

According to John McRay in his commentary on Colossians in the Evangelical Commentary on the Bible, the majority of exegetes today consider Colossians 1:15–20 to be a pre-Pauline hymn that Paul reworked for his own special application. [1]

A Cosmic Savior for a Cosmic Problem

Colossians 1:16 stated that all things were created in, through and for Christ. However, the unity of and harmony of the cosmos was affected by “the fall” and the introduction of sin into the world.

Colossians 1:19–20 says:

“For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”

Paul’s point in this section is to show that Jesus is not only the Savior of human souls, He is the redeemer of all creation.

Genesis 3 describes how sin didn’t only affect individual hearts, it also disrupted the harmony of the entire created order: “Cursed is the ground because of you…thorns and thistles it shall bring forth for you” – Genesis 3:17-28).

Romans 8:19–22 describes how creation itself has been “groaning” and longing for restoration. The world itself is broken, and the scope of Jesus’ redeeming work is as wide as the scope of the damage caused by sin.

It was God’s good pleasure to reconcile all things through Christ.

The Greek word used here, apokatallassō, refers to the act of restoring a relationship to harmony. The purpose of Christ’s work was to bring all things created by Him and for Him into harmonious relationship.

Peter O’Brian explains it like this: “Heaven and earth have been brought back to the order for which God made them. The universe is under its Lord, and cosmic peace has been restored. Reconciliation and making peace (which includes the idea of pacification, i.e. over-throwing evil) are used synonymously to describe the mighty work which Christ achieved in history through his death on the cross as a sacrifice (Rom. 3:25; 1 Cor. 11:25; Eph. 1:7).” [2]

Why “Things in Heaven”?

We might think of heaven as a place untouched by sin. So why does it say that Jesus reconciled “things in heaven”?

Sin in the Heavenly Realm

The Bible tells us that rebellion against God predated sin on earth; sin started in the heavenly realm, with Satan and other fallen angels (cf. Revelation 12:7–9). There was a fracture in the spiritual realm before humanity ever sinned, which is why we see the deceiving serpent in the garden, tempting the first man and woman to follow him in the way of sin.

Hebrews 9:23 talks about “heavenly things” being purified by Christ’s sacrifice. The cosmic order was disrupted by angelic rebellion, and Christ’s victory defeats and expels evil.

Christ’s Work Restores the Order of the Universe

Colossians 1 talks about spiritual powers (“thrones, dominions, rulers, authorities”). Later in the letter, Paul says that Jesus disarmed and triumphed over them (Colossians 2:15). Part of His reconciling work is bringing all spiritual powers back into proper relation to God — whether by willing obedience or final subjugation.

Peter O’Brien explains:

The peace which Christ has brought may be ‘freely accepted, or … compulsorily imposed’ (F. F. Bruce). The principalities and powers over whom God has triumphed (Colossians 2:15) did not gladly surrender to God’s grace. They were ‘pacified’. They continue to exist, opposed to men and women (cf. Rom. 8:38–39), but they cannot finally harm the person who is in Christ and their overthrow in the future is assured (1 Cor. 15:24–28; see on 2:15). [3]

A Hebrew expression for totality

The phrase “in heaven or on earth” may also be seen as a Hebrew way of saying “everything that exists,” like how in Genesis 1:1 it says that “the heavens and the earth.”

What This Verse Does Not Mean

This verse is not teaching “universalism” – the idea that everyone will eventually be saved. Throughout the Bible, and by Jesus Himself, it is clearly stated that some will reject God and face eternal judgment (e.g. Revelation 20; Matthew 25:46).

Again, O’Brien explains:

Further, it cannot be assumed from this verse that all sinful men and women have freely accepted the peace achieved through Christ’s death. Although all things will finally unite to bow in the name of Jesus and to acknowledge him as Lord (Phil. 2:10–11), it is not to be supposed that this will be done gladly by all, and to suggest that v 20 points to a universal reconciliation in which every person will finally enjoy the blessings of salvation is unwarranted. [4]

So “reconciliation” here means the restoration of Christ’s lordship over all, not salvation for all. As it says in Philippians 2:10-11, one day, at the name of Jesus every knee will bow, in heaven and on earth and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. In other words, every creature will acknowledge Jesus as Lord — either joyfully as Redeemer or reluctantly as Judge.

In Summary

What this means for us is that the gospel has bigger implications than many people often imagine: Jesus didn’t only come to save individual souls — He came to renew the universe.

Through Jesus’ saving work:

  • People are reconciled to God
  • Creation will one day be made new
  • Evil forces are defeated and brought into submission to Jesus
  • Cosmic peace will be achieved under Jesus’ reign

This means that the death and resurrection of Jesus was the turning point for the entire universe.

We now live in the “dawn” (2 Peter 1:19), in which the light of the new day has broken the darkness, and it is only a matter of time until the darkness is dispelled completely.

And if you belong to Jesus through faith in Him, you are already part of the new creation that He is bringing about!

Footnotes

  1. John McRay, “Colossians,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1053.
  2. Peter T. O’Brien, “Colossians,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1267.
  3. Ibid.
  4. Ibid.

Why We Need to Think About Heaven More (Not Less) – with Matt McCollough

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In this episode of the Theology for the People Podcast, I speak with pastor and author Matt McCullough to discuss his new book Remember Heaven: Meditations on the World to Come for Life in the Meantime.

Building on the themes of his previous book, Remember Death, Matt explores how the biblical vision of heaven is meant to shape our lives here and now—not just as a future hope, but as a present motivation for rest, urgency, and faithful discipleship.

We talk about:

  • How our cultural views of heaven often miss the God-centered reality the Bible presents
  • Why remembering heaven matters in a distracted and comfort-driven world
  • How heaven gives us peace in anxiety, urgency in mission, and love in community
  • What the Bible actually says (and doesn’t say) about the afterlife
  • How the local church functions as a “colony of heaven” in the country of death

This is a hopeful, practical conversation that will encourage you to set your mind on things above and live today in light of eternity.

Follow Theology for the People on YouTube: ⁠https://www.youtube.com/@theologyforthepeople

Click here to listen to the episode, or listen in the embedded player below.

Why We Need to Think About Heaven More (Not Less) – with Matt McCollough – Theology for the People

In this episode of Theology for the People, Nick Cady sits down with pastor and author Matt McCullough to discuss his new book Remember Heaven. Building on the themes of his previous book Remember Death, Matt explores how the biblical vision of heaven is meant to shape our lives here and now—not just as a future hope, but as a present motivation for rest, urgency, and faithful discipleship.Together they talk about:How our cultural views of heaven often miss the God-centered reality the Bible presentsWhy remembering heaven matters in a distracted and comfort-driven worldHow heaven gives us peace in anxiety, urgency in mission, and love in communityWhat the Bible actually says (and doesn’t say) about the afterlifeHow the local church functions as a “colony of heaven” in the country of deathThis is a hopeful, practical conversation that will encourage you to set your mind on things above and live today in light of eternity.📘 Remember Heaven is available now wherever books are sold.🔗 Learn more about Matt and his ministry at edgefieldnashville.org🔗 Visit TheologyforthePeople.com for articles and content

I have recently started posting more on the Theology for the People YouTube channel. You can watch this interview on video here:

Reader Questions: What Will Be the Work of the Holy Spirit in Eternity?

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There is a page on this site where readers can submit questions or suggest topics. Recently I received the following question:

Both God the Father and the Son have distinct and obvious eternal roles that we see in the Bible, but as I was thinking through the role of the Holy Spirit in eternity, I couldn’t come up with anything concrete.

Could you give a brief overview of the role of the Holy Spirit in eternity?

Great question! I would begin by stating, that from God’s perspective, eternity is not a future reality, but an ongoing reality. Jesus said (speaking to the Father): “this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” (John 17:3) In other words, eternity is the continuation of what has already been ongoing for eternity past. For that reason, there are many things about the Holy Spirit which will not change, but, there are some that will.

I laid out the distinction between the “ontological Trinity” (who the members of the Trinity are) and the “economic Trinity” (what the members of the Trinity do) in this post, which is worth checking out: The Trinity: Ontological & Economic

What will not change

For eternity, the Holy Spirit will continue to be the third person of the Trinity—fully God, co-equal and co-eternal with the Father and the Son.

Furthermore, the Spirit, who now dwells in believers as a guarantee of our inheritance (Ephesians 1:13–14), will continue to indwell God’s people, enabling perfect love, worship, and joy in the presence of the Triune God.

What will change

Some of the roles of the Spirit in the present age include:

  • Conviction of sin and the need for a savior
  • Empowerment for mission and fulfilling God’s callings
  • Sanctification of believers

In eternity, these roles will not continue, because they will no longer be needed. However, the indwelling Spirit will continue to unite the redeemed, not only with one another, but also with the Father and Son as we are brought into the eternal communion of the Godhead in a greater way than we experience now here on Earth.

A Biblical Vision for Leadership – with John Currie

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Leadership is a very popular topic in modern business discussions, but what does the Bible have to say about leadership? And is there a difference between the vision for leadership given in the Bible versus that which comes from the world?

In this episode of the Theology for the People Podcast, I speak with John Currie, who is professor of pastoral theology at Westminster Theological Seminary in Philadelphia, Pennsylvania. He has also served as a pastor in different churches and denominations, and in these roles, he has seen that sometimes pastors thrive in preaching, but struggle with leadership, or vice versa.

In his recent book, The Pastor as Leader: Principles and Practices for Connecting Preaching and Leadership, John gives a biblical vision for a uniquely Christian approach to leadership.

Click here to listen to the episode, or listen in the embedded player below.

A Biblical Vision for Leadership – with John Currie – Theology for the People

Leadership is a very popular topic in modern business discussions, but what does the Bible have to say about leadership? And is there a difference between the vision for leadership given in the Bible versus that which comes from the world? John Currie is professor of pastoral theology at Westminster Theological Seminary in Philadelphia, Pennsylvania. He has also served as a pastor in different churches and denominations, and in these roles, he has seen that sometimes pastors thrive in preaching, but struggle with leadership, or vice versa. In his recent book, The Pastor as Leader: Principles and Practices for Connecting Preaching and Leadership, John gives a biblical vision for a uniquely Christian approach to leadership.

Cultivating a Heavenward Mindset in an Epicurean World – with Cameron Cole

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Cameron Cole experienced every parent’s worst nightmare: they put their son to bed one night, and in the morning they awoke to find that he had died in his sleep. However, the message of the Gospel, is that their son did indeed wake up — in a greater and more profound way: he awoke to eternal life with Jesus, his Savior.

In the wake of his son’s death, Cameron did a deep dive into the passages in the New Testament where Paul the Apostle writes about Heaven and eternal life. That study gave birth to his recent book, Heavenward: How Eternity Can Change Your Life on Earth.

In this episode of the Theology for the People Podcast, I speak with Cameron about what he learned through this experience, and how it made him more heavenly minded. Cameron also shares about how to the hope of eternal life ought to shape the way we live here and now.

Cameron’s ministry, Rooted, seeks to equip parents and churches to disciple children and students towards lifelong faith in Jesus Christ.

Click here to listen to the episode, or listen in the embedded player below.

Cultivating a Heavenward Mindset in an Epicurean World – with Cameron Cole – Theology for the People

Cameron Cole experienced every parent’s worst nightmare: they put their son to bed one night, and in the morning they awoke to find that he had died in his sleep. However, the message of the Gospel, is that their son did indeed wake up in a greater and more profound way: he awoke to eternal life with Jesus, his Savior. In the wake of his son’s death, Cameron did a deep dive into the passages in the New Testament where Paul the Apostle writes about Heaven and Eternal Life. That study gave birth to his recent book, Heavenward: How Eternity Can Change Your Life on Earth. In our discussion, Cameron shares what he learned through this experience, and how it made him more heavenly minded. Cameron also shares about how to the hope of eternal life ought to shape the way we live here and now. Check out Cameron’s ministry: Rooted, which seeks to equip parents and churches to disciple children and students towards lifelong faith in Jesus Christ. Visit the Theology for the People website at nickcady.org

Will We Really See Our Loved Ones In Heaven?

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When someone is sick or dying, or when a loved one has passed away, it’s common for people to comfort each other by telling them that they will be reunited with that person in Heaven.

But does the Bible actually teach this, or do we just say it because it is a “sweet little lie” that makes us feel better?

Clearly the Bible does teach about Heaven and eternal life for those who believe, but does the Bible actually teach that we will be reunited with people we knew on Earth? Are there any passages in the Bible that teach that we will recognize each other and hang out in Heaven?

Reunited and It Feels So Good

In 2 Samuel 12, when David’s infant son was sick, David fasted and prayed. When his son then died, David’s servants were afraid to break the news to him, thinking that if he was so distraught over his son being sick, surely the news of his son’s death would send him over the edge…

When David saw his servants whispering, he realized his son had died. Rather than being distraught, David was at peace – much to the surprise of his servants.

David explained his response by pointing out that since his son was dead, there was now no more he could do; praying for his son’s recovery wouldn’t help at this point. Instead, David went to the house of the Lord and worshiped, explaining to his servants that he was at peace, since, he said, “I shall go to him, but he will not return to me.” (2 Samuel 12:23)

David clearly took comfort in the knowledge that he would be reunited with his son in the life to come.

But this begs a question: When David would see his son, who died in infancy, would that child be an infant perpetually, for all of eternity? That question finds answers in some other passages in the New Testament, which we will consider next.

Recognizing…But Not Right Away

The gospel accounts in Luke 24 and John 20 tell us that when Jesus resurrected, three days after his crucifixion, some of his disciples met with him, but they did not immediately recognize him. After they realized it was him, however, they did recognize him.

This is an important detail for several reasons. In 1 Corinthians 15:20, Paul the Apostle explains that Jesus was the “first fruits” of those resurrected from the dead to eternal life. Other people had been raised back to life, but those people all subsequently died again, that time for good. Jesus was the first to raise to never die again – the fate which awaits those who believe in Him.

As the “first fruits” of those raised from the dead to eternal life, Jesus’ resurrection body is a prototype of what our resurrection bodies will be like. So what was Jesus’ resurrection body like?

We know from John 20 and Luke 24, that Jesus’ body was physical, for he ate food and people touched him. Yet, his physical body also had properties which were different than our moral bodies; he entered a locked room without using a door, for example.

Furthermore, Jesus’ appearance was, on the one hand, recognizable, and on the other hand, different enough that his closest friends didn’t recognize him – until they did.

In 1 Corinthians 15, Paul the Apostle mentions that over 500 people saw Jesus at one point after his resurrection, and those people all recognized that it was Jesus. When Jesus appeared to Thomas, who doubted that he had actually risen from the dead, Thomas recognized him, touched him, talked with him, and believed.

For these reasons, we can conclude that our bodies, in the resurrection and eternal life will be:

  • Physical, yet with unique properties that our mortal bodies do not possess.
  • Recognizable, yet somewhat different than the way you look now. (It seems reasonable to assume that infants will not be infants forever, and that these new bodies will be free of infirmity or other limitations related to age). It will truly be you, and will be recognizable as you, but will not be identical to your current appearance.

For more on the resurrection body, check out this message on 1 Corinthians 15:35-58.

The Transfiguration

In Luke 9, we read about Jesus’ transfiguration, when his closest disciples were allowed to see a glimpse of his divine glory. During the transfiguration, Moses and Elijah appeared with Jesus before their eyes, and it says that the disciples recognized them.

This is interesting, because the disciples had never seen Moses nor Elijah, since they died long before the disciples were born. The disciples were able to recognize them somehow, possibly by interacting or speaking with them, or though their personalities.

Either way, it’s an example of long-deceased people being recognized as who they were. The implication is that in the life to come, people will be recognizable, and interact with those who have passed away before them.

That Weird Story about the Prophet Samuel and the Witch of Endor

Another story in which we see an instance of a deceased person interacting with and being recognized by someone they previously knew in this life, is found in 1 Samuel 28:8-17, where King Saul asked a necromancer to summon Samuel the Prophet, so Samuel could give him advice.

In this story, it seems that the necromancer is genuinely surprised that Samuel actually appeared. Her usual practice, in other words, didn’t produce that result. It can be assumed she was a charlatan, and that the deceased do not usually interact with the living, yet on this occasion, God allowed an exception, in order to teach King Saul an important lesson.

Reunited in the Sky

In 1 Thessalonians 4, Paul encourages the Thessalonians, and us, regarding the fate of those believers who have died prior to the return of Jesus. For the first Christians, who expected Jesus to return in their lifetime, they were genuinely surprised by and confused about the death of other Christians who had died Jesus had returned.

Paul encourages them by telling them that when Jesus returns, those who died in faith will be resurrected, and we who are alive will be caught up and we will meet Jesus and those who passed away before us in the sky. Paul then tells us to encourage each other with these words.

The Rich Man, Lazarus, and Abraham

In Luke 16, Jesus tells a story about two men who died, and what happened to them after they died. One was an unnamed rich man, the other was a poor man named Lazarus.

The irony of the the reversal is poignant: a man who had “a name” on Earth, and a “nameless” beggar – yet in eternity, the beggar has a name and the rich man is nameless.

These men find themselves in Sheol, a place of waiting, which is divided into two parts, with an impassable chasm between them: Abraham’s Bosom – a place of waiting for the redemption promised in the Messiah, and Hades – a place of waiting for the ultimate judgment.

For more on Sheol, Abraham’s Bosom, and Hades, see: Did People Go to Heaven Before Jesus’ Death & Resurrection?

Interestingly, these two men not only recognize and interact with each other, but they recognize and interact with Abraham – yet another example of people in the afterlife interacting with and recognizing each other.

Eden Restored (and then some)

The Bible begins with God placing the man and woman he created in a garden paradise in Eden, and charging them to be fruitful and multiple. Sin, however, comes into the good creation, leading to death and destruction. God immediately announces his plan of redemption through a savior, but the effects of sin are pervasive.

In Revelation 21, we see that after God has redeemed the world and defeated evil, Satan, and death, that there will be a new Earth. In this new Earth, we see a scene strikingly similar to Eden; people dwell with God, and there is a special tree: the Tree of Life, which hasn’t been seen since the garden paradise of Eden back in the Book of Genesis.

There is a difference, however: whereas Eden was a garden, this new place is a garden city. This place, in other words, isn’t just Eden restored, it is Eden fulfilled: it is what Eden would have become if sin and death hadn’t entered into the world.

The reason this is important for our discussion, is because it shows that Heaven will not be an ethereal place where we will float on clouds, or live in mansions. (The word “mansions” in some English translations of John 14:2 is a poor translation. The word monai should rightly be translated “rooms.”) Heaven will be a physical place, similar to the world we currently live in, but – just like our resurrection bodies – with important differences, and free from entropy and decay.

Conclusion

With all these thoughts together, we can be fairly confident that for those who are “in Christ,” who have put their faith and trust in him, we will indeed be reunited with our loved ones in eternity.

For further reading, I recommend Randy Alcorn’s book Heaven.

The Heavenly Audience: What Changed in Heaven When Jesus Died and Resurrected?

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Recently this question was submitted via the page on this site where you can Ask a Question or Suggest a Topic:

Based on your knowledge of activity in Heaven what was going on in Heaven prior to the crucifixion and how did it change, if at all after Jesus resurrection? For example, was there joy in the presence of angels over sinners repenting before Jesus died and rose??

Interesting question! Here are my thoughts:

The Sons of God Shouted for Joy

In the Book of Job, when God speaks, God challenges Job by saying this:

“Where were you when I laid the foundation of the earth? …when the morning stars sang together and all the sons of God shouted for joy?”

Job 38:4-7

The “sons of God” mentioned here is a reference to the angels. What this is telling us is that at the creation, the angels were “the audience” who watched and cheered as God created the universe.

The Heavenly Audience

This theme of the angels being an audience, watching the things which happen on Earth, is carried through the Bible.

At the beginning of the Book of Job, we read about Satan asking for permission from God to afflict someone. The picture we get from that scene is that those in Heaven are aware and attentive to the happenings of people on Earth.

Not only are those in Heaven aware and attentive to what is happening on Earth, they seem to be emotionally invested in what is happening on Earth. For example, in Revelation 5, we read that when no one was found who could open the seal, there was weeping in Heaven until it was revealed that the Lamb was worthy to do so.

The whole picture of Revelation is that John the Apostle gets a preview of Heaven. Starting in chapter 4, John is caught up to Heaven, and what he describes is how, from that vantage point, he joins the angels in watching the happenings down below on Earth. The picture, therefore, is of Heaven being aware of and attentive to, as well as emotionally invested in, the happenings here on Earth.

The Stadium and Those in the Stands

In Hebrews 12:1 we read:

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us,

Hebrews 12:1

The picture the writer is painting here is that of a stadium, and Greco-Roman competitions, such as the Olympics. He describes life as being a race, a theme which Paul also discusses, using similar language drawing from Greco-Roman athletic competitions.

But here the writer highlights a particularly interesting aspect of those competitions: as we run this race, we are surrounded by a cloud of witnesses. The “witnesses” are those who were mentioned in the previous chapter, Hebrews 11, where we are told about those who preceded us in the faith – the “Old Testament saints,” as they have been called.

The image the writer is invoking is that of a stadium, in which the stands all around us are full of those who have preceded us in the faith, and who are now “cheering us on” as we run the race that is set before us.

The Angels and the Saints

What we are left with, therefore, are two groups: the angels and the saints. Both groups are apparently aware and attentive to what is happening on Earth, and are rooting for us and eagerly awaiting the fulfillment of God’s promises.

What Changed in Heaven When Jesus Died and Resurrected?

The word angel literally means “messenger” in Greek, and this aligns with what the Bible tells us about angels; that they are “ministering spirits.” It would seem that the angels have been and still are aware, attentive to, and emotionally engaged in what is happening on Earth.

Thus, to answer your question, I do think there was joy in the presence of the angels over sinners repenting – prior to Jesus’ death and resurrection.

The one thing which changed when Jesus died and resurrected, is that those who were kept in Abraham’s Bosom awaiting the redemption of their souls were released from Sheol and taken to be in God’s presence.

I have written a detailed explanation of this here: Did People Go to Heaven Before Jesus’ Death and Resurrection?

So, what changed is that from that point, not only the angels, but those who had died in faith were brought into Heaven.

Thanks for the great question, and God bless you!

If Jesus Came to Save Sinners, Why Didn’t He Come Before the Flood?

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Recently a reader of this site reached out asking for my thoughts about this question:

If Jesus came to save sinners, then why didn’t he come before the flood in the time of Noah?

It’s an interesting question. If God so loved the world that he sent Jesus to save sinners, then why did he wait so long? Could more people have been saved if God had sent Jesus sooner – and if so, then why did He wait as along as He did to send Jesus?

The Nature of Justice and Mercy

First of all, it is important to remember the nature of justice and mercy. Justice means giving someone exactly what they deserve: no more, no less. Mercy, on the other hand, means not giving someone the judgment they deserve for the wrong things they’ve done.

In his book, The Cross of Christ, John Stott explains that God not only must do justice because He is God and is obligated to do justice, but that God desires to do justice because it brings Him satisfaction to act justly, and that acting justly is part of His glory, goodness, and righteousness.

However, God also desires to show mercy. The difference between justice and mercy, however, is that mercy is not owed to anyone.

Showing mercy to those to whom He chooses to show mercy is God’s prerogative (Romans 9:15, Exodus 33:19). He is not obligated to give it to anyone. If God were to give us what we deserve, the result would be judgment.

God Did Not Leave Himself Without Witness

In the time of Noah, though many people perished in the flood, it is important to remember that those people had a chance to repent and be saved from the flood.

2 Peter 2:5 tells us that Noah was a preacher of righteousness, and 1 Peter 3 tells us that Jesus preached through Noah to those who were disobedient in his time. As Noah built the ark, which took a very long time, he was apparently preaching a message of righteousness and repentance. However, it would seem that no one heeded his warning.

In other words, the people who died in the time of Noah did not perish for lack of opportunity to be saved from the flood, but because they were in knowing rebellion against God, and they refused to accept the offer of salvation which was extended to them via repentance and heeding the warnings of Noah.

Biblical Anthropology

It is helpful to be reminded of a biblical view of anthropology here: contrary to the modern assumption that people began as animists (worshipers of nature), who over time then began worshiping a pantheon of abstract deities, and eventually “evolved” into monotheism – the biblical view of anthropology is different. According to the Bible, people didn’t discover God, rather: from the beginning people knew God and walked with God, until they knowingly turned away from God.

The Bible begins with a description of the first humans as monotheists, who knew God. Polytheism and animism then came about as a result of the devolution of sin. As Paul explains in his letter to the Romans:

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

Romans 1:21-23

Here’s what’s really interesting: Genesis 5 tells us that there were people alive at the time of Noah who had lived at the same time as Adam! Namely: Jared and Methuselah, if you run the numbers, were alive when Adam was still alive. Because of the length of the lives of early people, the people at the time of Noah’s flood were either contemporaries of Adam, or were only removed from him by one or two generations. This means that they could have heard first-hand accounts from him.

Could People Go to Heaven Prior to Jesus’ Death and Resurrection?

I have answered this question in more detail in this post: Did People Go to Heaven Before Jesus’ Death and Resurrection?

Simply put, prior to Jesus’ death and resurrection, those who died in faith went to a place called Abraham’s bosom: a place of comfort for those who died in faith while they awaited the fulfillment of their redemption by the Messiah. The way to receive this salvation and redemption was to humble oneself before God, cast yourself on His mercy, and put your faith in His promise to bring salvation through the promised Savior (as opposed to saving yourself by your good works).

Paul tells us in Galatians 4:4 that “in the fullness of time, God sent His Son.” That phrase “in the fullness of time” implies that it happened “at just the right time.”

Conclusion

Those who lived in the time of Noah did not perish for lack of information, nor for lack of opportunity, but because they “suppressed the truth in unrighteousness,” “loved darkness more than light,” and rejected God’s calls to them (through Noah) to repent and be saved. Perhaps it is for this very reason that the people in the time of Noah are mentioned several times in the New Testament, so that modern people would be warned not to follow in their footsteps.

If you would like to ask a question or submit a topic, you can do so here: Ask a Question or Submit a Topic

Why Did Jesus Say that “No One Has Ascended Into Heaven?” Did He Forget About Elijah?

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Recently this question was submitted by a reader (click here to submit a question or suggest a topic):

I was reading in John, and during Jesus’s discussion with Nicodemus, Jesus makes a statement that gave me pause, “No one has ascended into heaven except he who descended from heaven, the Son of Man” (John 3:13)

Immediately I thought, “Wait, what about Elijah, or potentially Enoch?” They may not have descended in the same way as Jesus, or had a special nature as he did, but they ascended physically and yet seem to be ignored in this exclusive statement.

Great observation! Here are some important things to consider, which can bring clarity to this statement from Jesus:

Which Heaven is Jesus Referring To?

In ancient thinking, the word “heaven” was used in three ways (and it often used in these same three ways in our modern vernacular as well).

  1. The “first” heaven = the sky, or the atmosphere, i.e. the place where birds and planes fly.
  2. The “second” heaven = outer space, or the stratosphere: the place beyond Earth’s atmosphere, where stars and other planets are located.
  3. The “third” heaven = the abstract use of the word, which designates not a geographical location, but the spiritual plane in which God and other invisible spirits dwell.

Paul the Apostle speaks of being caught up to the third heaven, in what was either a vision or perhaps even a near-death experience, in 2 Corinthians 12:2. Paul also speaks of the “heavenly places” in Ephesians as the place where Jesus is seated with the Father.

And yet, we know can surmise from different passages in the Bible, such as Luke 16 and others, that those who died in faith prior to the death and resurrection of Jesus did not go to “heaven” in the sense of the immediate presence of God, rather they went to Sheol, the dwelling place of the dead, where they awaited either the completion of their redemption or the final judgment of God.

For a detailed explanation of this, see: Did People Go to Heaven Before Jesus’ Death & Resurrection?

In this case, it would seem that when 2 Kings 2:11 says “And Elijah went up by a whirlwind into heaven,” it means that his body was caught up into the sky, not that his soul was taken to the immediate presence of God.

This would make sense in light of the rest of the text in 2 Kings, in which the “sons of the prophets” who witnessed this take place insist that they go and recover the body of Elijah that was picked up in this whirlwind. With Elijah and Enoch, though their souls were taken from this Earth, they would have gone to “Abraham’s bosom” (the part of Sheol reserved for those who died in faith – see article linked above).

Jesus’ point in John 3:13 is that Nicodemus should listen to what he has to say about Heaven since no human person has ever gone to heaven, yet he (Jesus) is the only person who has come from Heaven to Earth, and is therefore uniquely qualified to give accurate insight and explanation into Heavenly realities.

“Ascended” versus “Taken Up”

Another possible explanation is that when Jesus says that he is the first who will “ascend” into Heaven, he is correct in the sense that he will ascend by his own power and volition, whereas Enoch and Elijah were “taken up” by God, not by their own power or will.

Hopefully these explanations helped. If you see anything I missed, please leave a comment – and keep on studying God’s Word and asking questions as you go!

Reader Questions: Why Was Eli Judged for the Sins of His Sons?

Published on by nickcady7 Comments

There is a page on this site where readers can submit questions or suggest topics. Recently I received the following question:

In regard to God’s treatment of Eli in 1 Samuel 2-4, I’ve always been disturbed that Eli was included in judgement because of his sons.

1. Aaron was not condemned to death because his sons offered “strange’ fire.
2. Eli raised Samuel to be an upright man of God; he must’ve done something right.

I know that perhaps Eli’s heart was not right with God as the text does not elaborate and it does not say that he asked for forgiveness or repented. His admonition of Hannah for being drunk may also reflect that he did not possess the compassion and empathy that reflects God’s character in his servants. Still, I was hoping you might point to other portions of the Bible that explains Eli’s punishment more effectively rather than trying to “read between the lines” and dangerously make up what’s not written.

Still, this has always made me ask if my heart is in the right place and whether or not my faith in Jesus’ redemption is truly “genuine enough”

For those who might need a refresher on the story, Eli was the high priest at the time recorded in the beginning of 1 Samuel. Eli’s sons, Hophni and Phinehas, served as priests in the temple, but they were corrupt, stealing, embezzling, and committing acts of sexual immorality by abusing their positions of power with women who came to the Tabernacle to worship. As a result of their actions, not only was the Tabernacle profaned, but people avoided coming to worship because of the presence of these wicked priests.

The reason for God’s judgment on Eli is outlined in 1 Samuel 2:27-29, in which a prophet tells Eli that he is going to be judged for the sins of his sons because he did not do enough to stop them from doing these acts. In 1 Samuel 2:29, God states that Eli honored his sons more than he honored God, and it is for this sin that Eli is being judged. Although Eli had scolded them, he did not do anything besides talking to them. Eli’s responsibility is two-fold, since he was both their father and their boss – as high priest. Eli should have fired his sons or carried out some sort of disciplinary action, and it is for this reason of allowing these things to take place and not doing anything about it, that Eli received God’s judgment.

I’ll never forget that one of my mentors fired his own son in law over an act of impropriety in the church. It must have made for a very awkward Thanksgiving, but at least he was not following in the sin of Eli.

Two Important Thoughts About Judgment: Temporal Judgments and the Mercy of God

It is worth noting that the removal of both the priesthood from Eli and his life were temporal judgments, rather than eternal or spiritual judgments upon his soul. I think it is likely that Eli, recognizing his shortcomings and sins, and knowing the promise of God to send a savior to save his people from their sins (Matthew 1:21), he would have cast himself upon God’s mercy and received forgiveness. Temporal judgments, in other words, do not preclude eternal salvation.

Furthermore, it is worth noting that the very nature of justice is that it entails getting what is deserved. Mercy, on the other hand, is not getting the judgment that is deserved. So, for God to judge Eli for his failure to lead well as high priest, is fair. On the other hand, when God chooses to give mercy, such as in the case of Aaron, that is His prerogative. As Paul puts it in Romans 9:18: “God has mercy on whom he wants to have mercy.” Mercy is never deserved, nor can it be demanded or expected. God reserves this right, and does so for His purposes, which we may never fully know on this side of eternity.

Knowing this helps us understand both the reasons why sometimes God doesn’t save us from the consequences of our sins even when He forgives us of them, and it helps us marvel all the more at the undeserved grace and mercy of God towards us!

Thank you for the question, and God bless you!