Heaven (26 page)

RENE PACHE

We've been conditioned to associate governing with self-promoting arro­gance, corruption, inequality, and inefficiency. But
these are perversions, not in­herent properties of leadership. Ruling involves responsibility—perhaps that's why some people
don't look forward to it. Some people live in anticipation of retirement, when responsibilities will be removed. Why would
they want to take on an eternal task of governing? But what they think they want now and what they'll really want as resurrected
beings—with strong bodies and minds in a society untouched by sin—may be quite different.

Imagine responsibility, service, and leadership that's pure joy. The responsi­bility that God will entrust to us as a reward
can only be good for us, and we'll find delight in it. To rule on the New Earth will be to enable, equip, and guide, offering
wisdom and encouragement to those under our authority. We've so of­ten seen leadership twisted that we've lost a biblical
view of what ruling, or ex ercising dominion, really means. God, ruler of the universe, is living proof that ruling can and
should be good.

Some people have a deep fear of public speaking, and they imagine that rul­ing means they'll be miserable, having to be "up
front" and speak to groups. But the fear, anxiety, dread, and turmoil we associate with certain activities on the present
Earth will be
gone
on the New Earth. If God wants us to do something, we'll be wired and equipped to do it. Our service will not only bring him
glory but also bring us joy.

This applies to countless other questions about Heaven, such as, Will we have to sing even if we don't like to? The question
assumes facts not in evi­dence—that whatever we dislike now we'll dislike then. But doesn't experience tell us otherwise?
Aren't there foods we love now that we hated as children? Aren't there books we love now that would ve bored us when we were
younger? Had we been able to decide as children everything we would do or not do as adults, wouldn't we have robbed ourselves
of countless joys? We mustn't as­sume that everything we don't like doing now we still won't like doing in Heaven.

Of course, not all positions of responsibility over others involve people. Adam and Eve governed animals before there were
any other people. Some of us may be granted the privilege of caring for animals. (My wife would love that, especially being
responsible for dogs!) Perhaps some will care for forests. Ruling will likely involve the management of all of God's creation,
not just people.

Perhaps God will offer us choices of where we might want to serve him. On the New Earth, we'll do what we want, but we'll
want what God wants, and that will bring us our greatest joy.

Some of the most qualified people to lead in Heaven will be those who don't want to lead now. Some who are natural leaders
here but have not been faithful will not be leaders in Heaven. Remember, it's not the proud and confident who will inherit
the earth and rule it; it's the
meek
(Matthew 5:5). And even the meek will be stripped of their wrong motives and the temptation to exploit oth­ers. We'll have
no more skepticism and disillusionment about government. Why? Because we'll be governed by Christlike rulers, and all of us
will be under the grand and gracious government of Christ himself.

WHOSE IDEA IS OUR RULERSHIP?

Many people have told me they're uncomfortable with the idea that mankind will rule the earth, govern cities, and reign forever.
It sounds presumptuous and self-important. I would agree—if it was
our
idea to reign over the universe, it would indeed be presumptuous. But it was
not
our idea, it was God's. And it's not a minor or peripheral doctrine; it's at the very heart of Scripture.

A reader of one of my previous books sent a letter expressing amazement at something I said. "You take the stewardship parables
literally," he wrote. "You actually think some believers will rule over cities in Heaven!"

Yes, I do, though I never would have come up with this understanding on my own. But because dozens of passages affirm that
we will rule the earth, I am compelled to believe them. The man who wrote the letter has read the same Scriptures, but he
doesn't connect them with the teachings about our bodily res­urrection, the New Earth, and reigning with Christ. If he did,
he'd see that a largely (though not exclusively) literal understanding of the stewardship para­bles—which refer to our reigning
over cities—
fits perfectly with
the teaching of countless other passages. The fact that it doesn't conform to his own view of Heaven suggests his view is
in need of revision. (As I have studied the subject of Heaven, I've often had to revise my own viewpoint to bring it in line
with what the Bible teaches.)

We must learn to take Scripture seriously when it speaks of our reigning over the earth. By telling ourselves that we mustn't
interpret Scripture literally, often we end up rejecting its plain meaning. Our assumptions generally dictate our interpretations.
If we imagine, for example, that the eternal Heaven is dis­embodied and unearthly, then concepts of government, culture, social
struc­tures, and delegated tasks will naturally strike us as naive, if not bizarre. But if we understand the doctrine of the
resurrection of the dead and the reality of the New Earth, these concepts make perfect sense.

Others may perceive that the New Earth will need no government or that differing levels of authority (e.g., some ruling over
ten cities while others rule over five or one or none) are inherently corrupt or unfair. But the need for gov­ernment didn't
come about as a result of sin. God governed the universe before Satan fell. Likewise, he created mankind as his image-bearers,
with the capacity for ruling, and before Adam and Eve sinned, God specifically commanded them to rule the earth. Ruling isn't
a bad thing, it's a good thing. God has called us to it and has equipped us for it—to rule the earth, rule it well, and find
plea­sure in ruling it. Because we're sinners, power tends to corrupt us. But on the New Earth there will be no sin. Therefore,
all ruling will be just and benevolent, devoid of abuse, corruption, or lust for power.

Some Christians err by demeaning and ignoring politics, thereby failing to exercise their God-given stewardship. Others put
too much confidence in politics, failing to understand God's insistence that he alone will establish a perfect government
on Earth. When have we ever experienced the "peace on Earth" promised at Christ's birth? We haven't yet, but we will (Zechariah
9:910; Ezekiel 37:26-28; Isaiah 42:1-4; Matthew 12:18-21). Meanwhile, God calls us to cultural reform and development. Christians
should be involved in the political process, and we can do much good, but we should never forget that the only government
that will succeed in global reform is Christ's govern­ment.

Jesus said, "I confer on you a kingdom, just as my Father conferred one on me, so that you may eat and drink at my table in
my kingdom and sit on thrones, judging the twelve tribes of Israel" (Luke 22:29-30).

This is an astounding statement, one that should cause us to pause in won­der. Christ is conferring to us a kingdom? A
kingdom?
To
us}

God's purpose and plan will not fully be achieved until Christ confers upon us the Kingdom he has won. This will take place
after our bodily resurrection, when we will eat and drink at a table with the resurrected Christ on a resur­rected Earth.
(Some scholars limit this reign to the Millennium, but parallel passages indicate an eternal reign.) That this is an actual
rule on a physical, earthly kingdom, not a "spiritual" rule in a disembodied state, is demonstrated by the references to our
eating and drinking at a table with Christ.

LOOKING FORWARD TO WHAT GOD HAS FOR US

The Master will say, "Well done, good and faithful servant. You have been faithful over a little; I will set you over much.
Enter into the joy of your master" (Matthew 25:23, ESV).

Commenting on this passage, Dallas Willard writes, "That 'joy' is, of course, the creation and care of what is good, in all
its dimensions. A place in God's cre­ative order has been reserved for each one of us from before the beginnings of cosmic
existence. His plan is for us to develop, as apprentices to Jesus, to the point where we can take our place in the ongoing
creativity of the universe."
¹⁶⁸

The idea of entering into the Master's joy is a telling picture of Heaven. It's not simply that being with the Master produces
joy in us, though certainly it will. Rather, it's that our Master himself is joyful. He takes joy in himself, in his children,
and in his creation. His joy is contagious. Once we're liberated from the sin that blocks us from God's joy and our own, we'll
enter into his joy. Joy will be the very air we breathe. The Lord is inexhaustible—therefore his joy is inexhaustible.

God is grooming us for leadership. He's watching to see how we demon­strate our faithfulness. He does that through his apprenticeship
program, one that prepares us for Heaven. Christ is not simply preparing a place for us; he is preparing us for that place.

We all have dreams but often don't see them realized. We become discour­aged and lose hope. But as Christ's apprentices, we
must learn certain disci­plines. Apprentices in training must work hard and study hard to prepare for the next test or challenge.
Apprentices may wish for three weeks of vacation or more pay to pursue outside interests. But the Master may see that these
would not lead to success. He may override his apprentices' desires in order that they might learn perspective and patience,
which will serve them well in the future. While the young apprentices experience the death of their dreams, the Master is
shaping them to dream greater dreams that they will one day live out on the New Earth with enhanced wisdom, skill, appreciation,
and joy.

Through the challenges you now face, what dreams might God be prepar­ing you to live out on the New Earth?

CHAPTER 22

HOW WILL WE RULE GOD'S KINGDOM?

Our liveliness in all duties, our enduring of tribulation, our honoring of God, the vigor of our love, thankfulness, and all
our graces, yea, the very being of our religion and Christianity, depend on the believing, serious thoughts of our rest [heaven].

Richard Baxter

W
hen we read that God promises us "an inheritance that can never perish, spoil or fade—kept in heaven for you" (1 Peter 1:4),
we may think of this inheritance as Heaven or its pleasures. But God not only gives pleasures to his heirs, he also gives
us power—positions of authority in his eternal Kingdom. Our vested interest in the New Earth couldn't be greater. It was purchased
on the cross by the blood of God's Son. The New Earth isn't a blissful realm that we'll merely visit, as vacationers go to
a theme park. Rather, it's a realm we'll joyfully rule with Jesus, exercising dominion as God's image-bearers.

In Romans 8:16-17, Paul writes, "The Spirit himself testifies with our spirit that we are God's children. Now if we are children,
then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share
in his glory." While we're on Earth, we serve Jesus, rejecting Earth's value system, but not because we despise the earth
or have no interest in it. On the contrary, we reject much of what this fallen Earth offers us
precisely because we want all of what God offers us on the redeemed Earth.
We will forever please our Father by ruling over the earth that he'll re­fashion for us to live on forever. As co-rulers with
Christ, we'll share in the glory of the sovereign ruler himself.

Some might protest, "How dare we imagine such a future for ourselves!" Certainly it would be blasphemous for fallen humans
to claim a share of God's throne if it was
our
idea. But again, it's not our idea; it's God's idea. It's his sover­eign plan, laid out before the foundation of the world,
which he has gone to sac­rificial lengths to implement. If we reject the idea that God has called us to rule the earth, then
we reject his explicitly stated plan and his sovereignly or­chestrated purpose.
How dare we?

It's in the context of our being heirs and co-heirs with Christ, heirs and fu­ture rulers of the earth, that Paul writes of
all creation groaning as it waits to be "liberated from its bondage to decay and brought into the glorious freedom of the
children of God" (Romans 8:21). In this same context, Paul offers us per­spective on how to view the hardships of life in
a fallen world: "I consider that our present sufferings are not worth comparing with the glory that will be re­vealed in us"
(Romans 8:18).

WHY GOD CREATED MANKIND AND THE EARTH

In
The End for which God Created
the
WW*/, Jonathan Edwards writes, "God has a disposition to communicate himself, to spread abroad his own fullness. His purpose
was for his goodness to over-spill his own Being, as it were. He chose to create the heavens and the earth so that his glory
could come pouring out from himself in abundance. He brought a physical reality into existence in order that it might experience
his glory and be filled with it and reflect it—every atom, every second, every part and moment of creation. He made human
beings in his own image to reflect his glory, and he placed them in a perfect environment which also reflected it."
¹⁶⁹

Earth exists for the same reason that mankind and everything else exists: to glorify God. God is glorified when we take our
rightful, intended place in his creation and exercise the dominion that he bestowed on us. God appointed hu­man beings to
rule the earth: "Then God said, 'Let Us make man in Our image, according to Our likeness; let them have dominion over the
fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps
on the earth.' So God created man in His own image; in the image of God He created him; male and female He created them. Then
God blessed them, and God said to them, 'Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish
of the sea, over the birds of the air, and over every living thing that moves on the earth'" (Genesis 1:26-28, NKJV).

God's intention for humans was that we would occupy the whole Earth and reign over it. This dominion would produce God-exalting
societies in which we would exercise the creativity, imagination, intellect, and skills befitting beings created in God's
image, thereby manifesting his attributes. To be made in God's image involves a communicative mandate: that through our creative
industry as God's subcreators, we should together make the invisible God visible, thus glo­rifying him in the sight of all
creation.

Culture encompasses commerce, the arts, sciences, athletics—anything and everything that God-empowered, creative human minds
can conceive and strong human bodies can implement. In
The King of the Earth,
theologian Erich Sauer writes of the phrase in Genesis 1:26 "let them have dominion": "These words plainly declare the vocation
of the human race to rule. They also call him to progressive growth in culture. Far from being something in conflict with
God, cultural achievements are an essential attribute of the nobility of man as he possessed it in Paradise. Inventions and
discoveries, the sciences and the arts, refinement and ennobling, in short, the advance of the human mind, are throughout
the will of God. They are the taking possession of the earth by the royal human race (Genesis 1:28), the performance of a
commission, imposed by the Creator, by God's ennobled servants, a God-appointed ruler's service for the blessing of this earthly
realm."
¹⁷⁰

This reigning, expanding, culture-enriching purpose of God for mankind on Earth was never revoked or abandoned. It has only
been interrupted and twisted by the Fall. But neither Satan nor sin is able to thwart God's purposes. Christ's redemptive
work will ultimately restore, enhance, and expand God's original plan.

John, the same apostle who writes, "Do not love the world or anything in the world" (1 John 2:15), also writes, "For God so
loved the world that he gave his one and only Son" (John 3:16). Because God hates sin, he rejects the sinful world that fallen
humanity tries to create: "the cravings of sinful man, the lust of his eyes and the boasting of what he has and does" (1 John
2:16). But God loves the world he created, and he'll restore it as part of his grand plan for humanity's redemption.

"Don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes
an enemy of God" (James 4:4). How do we understand passages such as this? Consider the predic­ament of decent German citizens
under the Nazi regime. Did they love their homeland, Germany, or did they hate it? Both, simultaneously. They hated the Nazi
government, the arrogance, depravity, bigotry, brutality, and persecution. Yet they knew there was a better Germany, even
though it was buried beneath the prevailing tide of fascism. They were loyal to that
better
Germany, and they could still see signs of it in the beautiful countryside, a concerto, the eyes of a kind neighbor, Germans
jailed for resisting the Nazis, and faithful citizens qui­etly intervening to save Jews. Paradoxically, it was
their very love for Germany that fueled their opposition to
Nazi
Germany.
Likewise, our love for God's Earth fuels our opposition to fallen Earth.

We need to think carefully when we read Scriptures that talk about "the world." I recommend adding the words
as it is now, under the Curse,
to keep the biblical distinctions clear in our minds:

Friendship with the world
[as it is now, under the Curse]
is hatred toward God. (James 4:4)

Do not be conformed to this world
[as it is now, under the Curse].
(Romans 12:2, NKjv)

The wisdom of this world
[as it is now, under the Curse]
is foolishness with God. (1 Corinthians 3:19, NKjv)

The world as it was, and the world as it will be, is exceedingly good. The world
as it is now,
inhabited by humanity
as we are now,
is twisted. But this is a tempo­rary condition, with an eternal remedy: Christ's redemptive work.

Paul says that Christ "gave himself for our sins to rescue us from the present evil age" (Galatians 1:4). Not all worlds and
all ages are evil, but only this world in this present age. When Jesus calls Satan "the prince of this world" (John 14:30;
16:11) and Paul calls Satan "the god of this age" (2 Corinthians 4:4), it's a relative and temporary designation. God is still
God over the universe, still sov­ereign over Earth and over Satan. But the devil is the usurper who has tried to steal Earth's
throne from man, God's delegated king of the earth. In his time, God will take back the throne, as the God-man Jesus Christ,
at last restoring and raising Earth.

Paul encourages us not to become engrossed in the world as it is because "this world in its present form is passing away"
(1 Corinthians 7:31). God will not bring an end to the earth—rather, he will bring to an end this temporary re­bellion. He
will transform Earth into a realm of unsurpassed magnificence, for his glory and for our good.

GOD'S KINGDOM . . . AND OURS

In Daniel 7 we're given a prophetic revelation of four earthly kingdoms, begin­ning with Nebuchadnezzar's Babylon, that will
one day be forever replaced by a fifth kingdom. "There before me was one like a son of man, coming with the clouds of heaven.
He approached the Ancient of Days and was led into his pres­ence. He was given authority, glory and sovereign power; all peoples,
nations and men of every language worshiped him. His dominion is an everlasting do­minion that will not pass away, and his
kingdom is one that will never be de­stroyed" (Daniel 7:13-14).

Because the four pagan kingdoms are on Earth, the implication is that the fifth kingdom—God's eternal Kingdom—will also be
on Earth.

Daniel said of the four earthly kingdoms, "In my vision at night I looked, and there before me were the four winds of heaven
churning up the great sea. Four great beasts, each different from the others, came up out of the sea" (Dan­iel 7:2). These
nations might appear to rise to power arbitrarily, but their emer­gence is orchestrated by Heaven, and their ruling authority
is granted by God for they are "given authority to rule" (v. 6), and later "their dominion was taken away" (v. 12, ESV).

In contrast to the tenuous and temporary rule of the nations, we're told that the Messiah's dominion—in context, a kingdom
on
Earth
—will be "everlast­ing" and "will not pass away" and "will never be destroyed" (v. 14).

Notice the continuity between the ultimate earthly kingdom of the Messiah and the previous earthly kingdoms of Babylon, Medo-Persia,
Greece, and Rome, from which eventually comes the kingdom of the Antichrist. The king­dom with the everlasting dominion is
not a dominion over a
different
realm but over the
same
realm—Earth. In speaking of these kingdoms, God is not com­paring apples (Earth) with oranges (a spirit realm), but apples
with apples. Christ will not merely destroy the earth where fallen kings once ruled. Rather, he will rule over the same Earth,
transformed and new.

At Daniel's request, an angel provides an interpretation of his vi­sion: "The four great beasts are four kingdoms that will
rise from the earth" (v. 17). Then the angel makes an extraordinary statement: "But the saints of the Most High will receive
the kingdom and will possess it forever—yes, for ever and ever" (v. 18). This statement makes clear both the kingdom's location
(Earth) and its duration (eternal).

Heaven, as the eternal home of the divine Man and of all the redeemed members of the human race, must necessarily be thoroughly
human in its structure, conditions, and activities. Its joys and activities must all be rational, moral, emotional, voluntary
and active. There must be the exercise of all the faculties, the gratification of all tastes, the development of all talent
capacities, the realization of all ideals.... Heaven will prove the consummate flower and fruit of the whole creation and
of all the history of the universe.

A.A.HODGE

Some theologians reduce Dan­iel 7 to a promise that God's saints will reign with Christ during the Millennium. But the text
couldn't be clearer—it says "for ever and ever," not a thousand years. Many other passages also affirm an earthly reign that
will last forever (e.g., Joshua 14:9; 2 Samuel 7:16; Isaiah 34:17; 60:21; Jeremiah 17:25; Micah 4:7; Revelation 22:5). The
an­gel Gabriel told Mary that Christ "will reign over the house of Jacob forever; his kingdom will never end" (Luke 1:33).
Regardless of whether one believes in a literal Millennium, passages such as the ones cited here shouldn't be understood as
millennial references. They refer instead to an everlasting Kingdom.

But where is that eternal Kingdom located? If the other four kingdoms, span­ning centuries, rose "from the earth," and if
the Antichrist will rule on the earth, where will God's Kingdom be in order to replace those kingdoms?
On the earth

Under God's covenant with Israel, the people never looked for the Messiah to reign in Heaven. That would be nothing new, because
God already reigns in Heaven. Establishing God's Kingdom was never about an immaterial spirit realm. It always concerned the
one place in the universe made for mankind, the one place where God's reign has been disputed:
Earth

It's a common but serious mistake to spiritualize the eternal Kingdom of God. Many people imagine that God will replace the
earthly kings and their kingdoms with a transcendent sovereignty over the spiritual realm of Heaven. But again, that would
be nothing new. Furthermore, the clear meaning of Dan­iel 7 is that the coming reign of God and his people will take place
on Earth.
It will directly and decisively replace the corrupt reigns of prior kings of the earth.