The Reality of Heaven in Christian Eschatology

Heaven, in Christian eschatology, refers to the dwelling place of God and the ultimate destiny of the righteous, often depicted as a state of perfect communion with the divine ^[6]. The biblical understanding of "heaven" encompasses several layers of meaning, ranging from the atmospheric sky to the spiritual realm where God resides ^[1].

The Hebrew word shamayim is the most common term for "heavens" in the Old Testament, used to describe the entire universe, as in "heaven and earth" (Genesis 1:1) ^{[1, 3]}. This term can refer to the firmament where birds fly (Genesis 2:19), the starry heavens (Deuteronomy 17:3), and also "the heaven of heavens" or "the third heaven," which is understood as God's dwelling place (Deuteronomy 10:14; 2 Corinthians 12:2) ^[1]. Other Hebrew words like raki'a (firmament), marom (heights, often a mountain but also heaven), and shechakim (expanses) also contribute to the Old Testament's multifaceted description of heaven ^[3].

In the New Testament, the concept of heaven is closely linked with the "Kingdom of Heaven," a phrase frequently used by Jesus in the Gospel of Matthew ^{[2, 4]}. This "Kingdom of Heaven" can refer to the Gospel church state, or the church of Christ under the Gospel dispensation ^{[12, 15]}. Jesus describes it as a treasure hidden in a field, worth selling everything to obtain (Matthew 13:44), and entrusts its "keys" to Peter, signifying authority (Matthew 16:19) ^{[2, 4]}.

Christian theology distinguishes between the present heaven, where Christ ascended and sits at the right hand of God (Acts 3:21; Hebrews 6:20), and the future "new heavens and new earth" (2 Peter 3:13; Revelation 21:1) ^{[6, 7]}. The present heaven is understood as God's dwelling place, His throne, and the place from which He governs and answers prayers (1 Kings 8:30; Isaiah 66:1; Psalm 11:4) ^[6]. It is described as holy, high, and everlasting ^[6].

The "new heavens and new earth" represent a renewed creation, a concept found in Isaiah 65:17, 66:22, and extensively in Revelation 21 ^[7]. This future state is not merely a spiritual realm but a transformed physical reality. John's vision in Revelation 21 depicts a "new heaven and a new earth" where the former things have passed away (Revelation 21:1) ^{[9, 11]}. This new creation is characterized by the descent of the New Jerusalem, a holy city where God dwells with humanity (Revelation 21:2-3) ^{[9, 11]}. In this new creation, precious and luxurious earthly materials become common building elements, signifying abundance and glory (Revelation 21:21) ^[8]. The New Jerusalem is described as a place without a temple, for God and the Lamb are its temple, and it has no need of sun or moon, for God's glory illuminates it (Revelation 21:22-23) ^[9]. It is a place of ultimate perfection, a restored Garden of Eden where God's people will experience full communion with Him (Revelation 21:14).

The transformation extends to believers themselves. Paul speaks of "heavenly bodies and earthly bodies," indicating a distinction in glory (1 Corinthians 15:40) ^[5]. He also teaches that Christ will "change them into glorious bodies," echoing the resurrection hope (Philippians 3:21) ^[10]. This transformation is part of God's plan to bring everything under Christ's control (Philippians 3:21) ^[10].

The concept of heaven has been a subject of contemplation throughout Christian history. John Chrysostom, an early Church Father, encouraged believers to "ascend in thy thought" to the upper heaven, even if it cannot be seen with bodily eyes, emphasizing its superior beauty and delight compared to the visible heavens ^[13]. Matthew Henry, a Nonconformist commentator, interprets the "new heaven and new earth" as a "new universe," suggesting a new state for the bodies of men as well as a heaven for their souls, implying a comprehensive renewal of existence ^[14].

The reality of heaven is not merely an abstract spiritual concept but a tangible hope for a renewed creation and a glorified existence in the presence of God. It signifies the ultimate fulfillment of God's redemptive plan, where suffering and sin are no more, and perfect fellowship with the Creator is realized ^{[9, 11]}.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Heaven — (1.) Definitions. The phrase "heaven and earth" is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc. (b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29). (c) "The heaven of heavens," or "the third heaven" (Deut. 10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2). (2.) Meaning of words in the original, (a) The usual Hebrew word for "heavens" is shamayim”
Matthew ““Again, the Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. -- Matthew 13:44”
Smith's Bible Dictionary “Smith's Bible Dictionary: Heaven — There are four Hebrew words thus rendered in the Old Testament which we may briefly notice. + Raki'a, Authorized Version, firmament. [[602]Firmament] + Shamayim . This is the word used in the expression "the heaven and the earth," or "the upper and lower regions." (Genesis 1:1) + Marom, used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) + Shechakim, "expanses," with reference to the extent of heaven. (33:26; Job 35:5) St. Paul's expression "third heaven," (2 Corinthians 1”
Matthew “I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will have been bound in heaven; and whatever you release on earth will have been released in heaven.” -- Matthew 16:19”
1 Corinthians “1 Corinthians 15:40 (NASB) — There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Heaven — Created by God -- Ge 1:1; Re 10:6. Everlasting -- Ps 89:29; 2Co 5:1. Immeasurable -- Jer 31:37. High -- Ps 103:11; Isa 57:15. Holy -- De 26:15; Ps 20:6; Isa 57:15. God's dwelling-place -- 1Ki 8:30; Mt 6:9. God's throne -- Isa 66:1; Ac 7:49. God Is the Lord of. -- Da 5:23; Mt 11:25. Reigns in. -- Ps 11:4; 135:6; Da 4:35. Fills. -- 1Ki 8:27; Jer 23:24. Answers his people from. -- 1Ch 21:26; 2Ch 7:14; Ne 9:27; Ps 20:6. Sends his judgments from. -- Ge 19:24; 1Sa 2:10; Da 4:13,14; Ro 1:18. Christ As Mediator, entered into. -- Ac 3:21; Heb 6:20; 9:12,24. Is all-po”
2 Peter (Protestant academic) “Tyndale House on 2 Peter 3:13: 3:13 the new heavens and new earth: See Isa 65:17; 66:22; Rev 21.”
Revelation (Protestant academic) “Tyndale House on Revelation 21:21: 21:21 Things that are precious and luxurious on earth are common building materials in heaven.”
Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 21 (introduction): The new heaven and the new earth, Rev 21:1. The new Jerusalem, Rev 21:2. God dwells with men; the happy state of his followers, Rev 21:3-7. The wretched state of the ungodly, Rev 21:8. An angel shows John the holy city, the New Jerusalem, Rev 21:9, Rev 21:10. Her light, wall, gates, and foundations, described, Rev 21:11-21. God and the Lamb are the temple and light of it, Rev 21:22, Rev 21:23. The nations and kings of the earth bring their glory and honor to it; the gates shall never be shut, nor shall any defilement enter into it, Rev 21:24-27.”
Phil (Protestant academic) “Tyndale House on Phil 3:21: 3:21 change them into glorious bodies: See 1 Cor 15:42-54; cp. Rom 8:23. • he will bring everything under his control: See 1 Cor 15:24-27.”
Revelation (Protestant academic) “Tyndale House on Revelation 21:1: 21:1–22:9 The final scenes of the new heaven and earth are striking pictures of a new community and home for God’s people that is fashioned and given by God. These scenes help to lift the spirits of persecuted Christians. John lays out his basic vision (21:1-8) and follows it with two expansions: (1) In 21:9-27, he presents the new Jerusalem as the site of holy perfection; (2) in 22:1-5, he describes the new Jerusalem as the ultimate Garden of Eden that Adam and Eve could have experienced had they not sinned. 21:1 The vision involves God’s creation of the new ”
Matthew (Baptist/Reformed) “John Gill on Matthew 25 (introduction): Then shall the kingdom of heaven,.... The Gospel church state; See Gill on Mat 13:24 either as it would be a little before the coming of the son of man to take vengeance on the Jews; or as it will be a little before his second coming to judgment: for the parable is manifestly connected with, and refers to the preceding chapter, which chiefly treats of Jerusalem's destruction: but though the Jews were in great security before their utter ruin, yet it does not appear that the Christian church was then in such a lukewarm, drowsy, and sleepy condition, as th”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: God bids you take not a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful that if the parts of that Heaven which we see are so fair and delightful, how greatly so must the upper Heaven be, and the Heaven 1443 1443 See St. Augustin’s Confessions, p. 250, Oxf. Tr. Clem. Recog. iii. 75; Aristot. Metaph. p. 997; 15, p. 1071, 23, Bekker. of Heaven? But since we have as yet no means of seeing this with our bodily eyes, ascend in thy thought, and standing above this Heav”
Revelation (Nonconformist/Puritan) “Matthew Henry on Revelation 21:1: We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state. I. A new world now opens to our view (Rev 21:1): I saw a new heaven and a new earth; that is, a new universe; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the ne”
Matthew (Baptist/Reformed) “John Gill on Matthew 18:20: Therefore is the kingdom of heaven,.... The Gospel church state, or the church of Christ under the Gospel dispensation, and the methods of God's dealings in it; likened unto a certain king: or "a man", "a king", pointing either to Christ, the king Messiah, who is King of kings, and Lord of lords, the King of saints and churches; who, as God, has a natural kingdom of providence, and as man and Mediator, a kingdom of grace; and will have a more visibly glorious one, both in this world and in the other; or rather, the Father of Christ, as appears from the application”

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