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Relationship Between Heaven and Earth in Biblical Eschatology

The relationship between heaven and earth in biblical eschatology is not one of simple replacement, but rather of renewal and integration, culminating in a "new heavens and new earth" [8]. The phrase "heaven and earth" itself is used in Scripture to denote the entire universe [1].

In the Old Testament, "heaven" (Hebrew: shamayim) and "earth" (Hebrew: erets) are presented as distinct yet interconnected realms created by God [1, 2, 4]. The earth is often described as God's footstool, while heaven is his throne [6]. This imagery suggests a hierarchical relationship where God's ultimate authority resides in heaven, from which he observes and acts upon the earth [5, 7]. The Jewish understanding sometimes posited multiple heavens, including the firmament, the starry heavens, and the "heaven of heavens" or "third heaven" [1]. Some interpretations even equate "heavens" with angels and "earth" with people [15].

The separation between heaven, as the realm of God's presence, and earth, the realm of humanity, is evident in passages like Ezekiel 1:22-25, where a crystal-like surface separates these two spheres [14, 16]. However, this separation is not absolute. God is depicted as filling both heaven and earth [7]. The concept of a stairway or ladder connecting heaven and earth, as seen in Jacob's vision, further illustrates this connection, signifying God's presence and interaction with humanity on its journey [13].

In the New Testament, particularly in the teachings of Jesus, the "Kingdom of Heaven" is presented as a present reality that also has future implications. Jesus grants Peter the "keys of the Kingdom of Heaven," indicating that actions taken "on earth" can have corresponding effects "in heaven" [3]. This suggests a dynamic interplay between the earthly and heavenly realms, where human actions can align with divine will.

Eschatologically, the Bible points toward a future state where heaven and earth are not abolished but transformed. The prophetic vision of a "new heavens and new earth" appears in Isaiah 65:17 and 66:22, and is echoed in 2 Peter 3:13 and Revelation 21:1 [8, 12]. This new creation is not merely a spiritual heaven for disembodied souls, but a renewed cosmos where God dwells with humanity [10]. John's vision in Revelation 21 describes the new Jerusalem descending from heaven to the new earth, signifying a profound integration of the divine and human realms [10, 12]. In this new creation, the precious and luxurious elements of the old earth become common building materials, indicating a reordering of values and an abundance of divine glory [9].

This eschatological vision implies a restoration and perfection of creation, rather than its abandonment. The new heavens and new earth represent a new community and home for God's people, fashioned and given by God [12]. It is depicted as the ultimate Garden of Eden, a state of holy perfection where God and the Lamb are the temple and light, and no defilement can enter [10, 12]. This transformation extends even to the physical bodies of believers, which will be changed into glorious bodies [11]. The ultimate goal is for everything to be brought under God's control, culminating in a unified reality where God's presence is fully realized on a renewed earth [11].

Sources

  1. 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”
  2. 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”
  3. 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”
  4. Genesis “This is the history of the generations of the heavens and of the earth when they were created, in the day that Yahweh God made the earth and the heavens. -- Genesis 2:4”
  5. Psalms “For he has looked down from the height of his sanctuary. From heaven, Yahweh saw the earth; -- Psalms 102:19”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Footstool — Connected with a throne (2 Chr. 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps. 110:1; Isa. 66:1; Matt. 5:35).”
  7. 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”
  8. 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.”
  9. 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.”
  10. 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.”
  11. 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.”
  12. 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 ”
  13. Genesis (Protestant academic) “Tyndale House on Genesis 28:12: 28:12-15 The point of the vision was that God and his angels were with Jacob on his journey. God reiterated to Jacob the covenant promises made to Abraham and Isaac, promising him land, descendants numerous as the dust (cp. 13:16; 22:17), and universal blessing through him (cp. 12:2-3; 15:5, 18; 17:3-8; 22:15-18; 35:11-12). God also promised to be with Jacob and watch over him until he returned. 28:12-13 stairway (traditionally ladder): This word occurs nowhere else in Scripture. The imagery probably reminded readers of a staircase or ramp up the front of a zigg”
  14. Ezekiel (Protestant academic) “Tyndale House on Ezekiel 1:22: 1:22-25 The surface like the sky, glittering like crystal separated the realm of God’s presence (heaven) from the realm of humanity (earth). References to the sky, the cherubim (see study note on 1:11-14), and the rainbow (1:28) remind us of the opening chapters of Genesis and suggest that the narrative about to unfold concerns the destruction of what God had created, followed by its re-creation. Just as God destroyed the world he had made with a flood and then restored it through Noah, Ezekiel’s world was also being unmade and restored.”
  15. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Deuteronomy 32:1: I have previously informed you 3 See I.E. on Deut. 3:24. However, I.E. does not there mention Rabbi Saadiah Gaon by name. that the Gaon 4 Rabbi Saadiah Gaon. says that the meaning of heavens is the angels and the meaning of the earth is the people of the earth. 5 Rabbi Saadiah Gaon renders our verse: Give ear, O inhabitants of heaven, and I will speak, And let the people of the earth hear the words of my mouth. On the other hand, its meaning might be that the rain that comes down from heaven and the fruit which the earth produces are called to bear witness”
  16. Ezek (Protestant academic) “Tyndale House on Ezek 1:22: 1:22-25 The surface like the sky, glittering like crystal separated the realm of God’s presence (heaven) from the realm of humanity (earth). References to the sky, the cherubim (see study note on 1:11-14), and the rainbow (1:28) remind us of the opening chapters of Genesis and suggest that the narrative about to unfold concerns the destruction of what God had created, followed by its re-creation. Just as God destroyed the world he had made with a flood and then restored it through Noah, Ezekiel’s world was also being unmade and restored.”
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