Heaven (44 page)

Although Israel has been the apple of God's eye, Scripture is full of affirma­tions that God's desire is to be glorified in
all
nations of the earth. God prom­ised to make Abraham "the father of many nations" and told him "through your offspring all
nations on earth will be blessed" (Genesis 17:4; 22:18). Scholars make various theological distinctions between Israel and
the church, but the New Jerusalem includes "the twelve tribes of Israel" (Revelation 21:12) and is also called the bride of
Christ, which is the church (Revelation 21:9). Paul says to the church in Galatia, "the Jerusalem that is above . . . is our
mother" (Galatians 4:26). God has one bride, yet she consists of a wide diversity of peo­ple who will be healed of their divisions
while maintaining their distinctives, testifying to their Creator's richness.

Through general revelation, God has made known his presence in people groups and cultures: "In the past, he let all nations
go their own way. Yet he has not left himself without testimony" (Acts 14:16-17). God is not a tribal deity. He transcends
all cultures yet is evident in all. Each culture has a memory of a time when people knew about God. Consider, for instance,
the ancient Chinese language. The character meaning "create" consists of other characters for "speak," "dust," "life," and
"walk." The character meaning "devil" consists of "secret," "man," and "garden." The character meaning "boat" combines those
of "vessel," "eight," and "people," highly suggestive of Noah's ark. Chinese believers consider these and many other examples
as evidence that their five-thousand-year-old lan­guage goes back to a time when biblical truths were well known in their
culture.
²⁹⁰

That God will redeem people of every tribe and language suggests that he has special interest in the work of Bible translation,
the broad international reach of the
JESUS
film, and all mission endeavors, especially toward unreached people groups.

When we see the extent and diversity of Christ's redemption, we'll praise him. When we picture in our minds what Scripture
tells us about resurrected people, nations, and cultures on a resurrected Earth, in a resurrected universe—we will think bigger
thoughts of God.

WILL ANCIENT CULTURES BE RESURRECTED TO THE NEW EARTH?

At Christ's return, the earth will be healed from sin's wounds. These include not only toxic waste and chemical pollution
but also cultural and moral pollu­tion. The healing of wounds implies the return to an original condition. If our new bodies
will look enough like the old bodies to be recognizable, doesn't this suggest that the New Earth will look enough like the
old Earth for us to recognize it?

The New Earth will still be just as much Earth as the new us will still be us. Our resurrection bodies will have our eyes,
ears, mouth, and nose. Like Christ's body, ours will maintain their distinguishing features. If our new bodies will so closely
correspond to the present ones, won't the New Earth just as closely cor­respond to the present one? Will there be a New Mount
Saint Helens and New Himalayas and a New Alaska under the new northern lights? Will there be a New Bermuda, a New Canada,
a New Australia?

My understanding of Scripture suggests that the New Earth will include not only resurrected geographical locations but also
resurrected cultures. The kings of the nations will bring their tribute, splendor, and glory into the New Jerusalem (Revelation
21:24,26). There will be not one nation but many. This reference gives us biblical basis to suppose that the best culture,
history, art, music, and the lan­guages of the old Earth will be redeemed, purified, and carried over to the New Earth.

Theologian Anthony Hoekema suggests, "Kings in those days were more than political rulers; they were the representatives and
bearers of the cultures of the nations over which they ruled. John is here speaking about the cultural and ar­tistic contributions
of various national groups which shall then have made their home in the new Jerusalem.... [I]n the life to come various types
of people will retain their unique gifts. These gifts will develop and mature in a sinless way, and will be used to produce
new cultural products to the everlasting glory of God's name. "
²⁹¹

As the Lamb of God he will draw all of the

goods, artifacts, and instruments of culture to

himself; the kings of the earth will return their

authority and power to the Lamb who sits

upon the throne; Jesus is the one whose

blood has purchased a multi-national

community, composed of people from every

tribe and tongue and nation. His redemptive

ministry . . . is cosmic in scope.

RICHARD MOUW

Surely these kings and cultures who bring their "splendor" and "glory" into the new world a national and personal history,
an ethnic identity, and a wealth of customs, art forms, and knowledge. All these will be puri­fied, but that leaves plenty
of room for distinctive cultural celebrations, holidays, meals, sports, and many customs.

Hoekema also says, "The fact that not only kings but nations are mentioned implies that the various cultural contributions
of different ethnic groups will then no longer be in competition with each other, but will harmoniously enrich life in the
Holy City. Christ, who is the lamp of that city, will then draw all these cultural products into his service, for the glory
of his Father."
²⁹²

This understanding fits perfectly with Daniel's vision of the Messiah's re­turn to Earth: "He was given authority, honor,
and royal power over all the na­tions of the world, so that people of every race and nation and language would obey him" (Daniel
7:14, NLT). There's a direct continuity between the kingdoms of the old Earth and God's eternal Kingdom on the New Earth.
Earthly king­doms will not be destroyed but "handed over" to God's people: "Then the sover­eignty, power and greatness of
the kingdoms under the whole heaven will be handed over to the saints" (Daniel 7:27).

Surely the greatness of the nations that will be handed over to God's people cannot be restricted only to those nations existing
at Christ's return. Indeed, most of the nations Daniel speaks of—including Babylon, Medo-Persia, and Rome—faded away long
ago. But in the sweeping breadth of his redemptive work, I believe that God will resurrect not only modern nations but also
ancient ones, including, for instance, Babylon and Rome. I think it's likely we'll not merely meet the redeemed people of
ancient civilizations but also walk among redeemed civilizations. Are ancient Assyrians, Sumerians, Phoenicians, Bab­ylonians,
and Greeks among God's redeemed? We know they are, for no nation, past or present, is excluded from "every tribe and language
and people and na­tion" (Revelation 7:9). In Heaven, God has determined to have representatives from
every
tribe, people group, and culture.

Because Scripture explicitly tells us that resurrected nations will be part of the New Earth, I think there's every reason
to believe we'll see a resurrected Egypt, Rome, India, and China, as well as resurrected cultures of every part of ancient
Africa, South America, North America, Australia, Asia, and Europe, including small cultures about which we presently know
very little.

I interpret "every tribe and language and people and nation" literally. God chose people in even predominantly pagan nations
and reached them by send­ing men and women or angels, dreams, and visions. What people groups will be worshiping Christ on
the New Earth? Celts, Goths, Huns, Lombards, Saxons, Vikings, Serbs, Croats, Slovenes, Canaanites, Hittites, Phoenicians,
Sumeri­ans, Assyrians, Persians, Mongols, Malaysians, Aztecs, Mayans, Incas—and countless other civilizations, ancient and
modern. Representatives of nations and cultures that no longer exist today will be raised, to God's glory, in a purified form
that includes whatever pleased God and excludes whatever didn't.

Do you have a special interest in Europe of the Middle Ages? Then perhaps you'll enjoy developing relationships with those
who lived in that era. Perhaps on the New Earth you'll live in a beautified version of their culture. (We shouldn't assume
that all ancient people would embrace every modern conve­nience, even when given the choice.)

Does this sound speculative? I imagine it only because of Scripture's own words. I base my observation on the texts I've cited
here and elsewhere in this book. I didn't begin with a vivid imagination of Heaven—exactly the opposite. I studied the Scriptures
about Heaven. Only over the years, over the decades, did they infuse my imagination.

I believe we have more than just biblical
permission
to imagine resurrected races, tribes, and nations living together on the New Earth; we have a biblical
mandate
to do so. So close your eyes and imagine those ancient civilizations.

Not just what they were, but what they yet will be.

SECTION ELEVEN

WHAT ABOUT ANIMALS?

CHAPTER 39

WILL ANIMALS INHABIT THE NEW EARTH?

P
eople often ask me whether animals will be in Heaven. Their second ques­tion, which is discussed in the next chapter, is whether
they'll ever see their pets again. To some people, these are merely sentimental questions. To others, they are very important.
Children especially want to know the answers. What do we tell them when they ask?

Scripture says a great deal about animals, portraying them as Earth's second most important inhabitants. God entrusted animals
to us, and our relationships with animals are a significant part of our lives.

Isaiah 11:6-9 speaks of a coming glorious era on Earth when "the leopard will lie down with the goat, the calf and the lion
and the yearling together; and a little child will lead them. The cow will feed with the bear, their young will lie down together,
and the lion will eat straw like the ox. The infant will play near the hole of the cobra, and the young child put his hand
into the viper's nest. They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge
of the Lord as the waters cover the sea."

Some interpreters contend that this passage speaks only of the Millennium, but as we've seen, Isaiah anticipates an
eternal
Kingdom of God on Earth. Isa­iah 65:17 and 66:22 specifically speak of the New Earth. Sandwiched between them is a reference
very similar to that in Isaiah 11: "'The wolf and the lamb will feed together, and the lion will eat straw like the ox. .
. . They will neither harm nor destroy on all my holy mountain,' says the Lord" (65:25).

When will there be
no more harm
on the earth? Not on the old Earth or even in the Millennium, which will end in rebellion and warfare, but on the New Earth,
where there will be no more sin, death, or suffering (Revelation 21:4). These descriptions of animals peacefully inhabiting
the earth
may
have applica­tion to a millennial kingdom on the old Earth, but their primary reference ap­pears to be to God's eternal Kingdom,
where mankind and animals will enjoy a redeemed Earth.

DO ANIMALS HAVE SOULS?

When God made the animals, he made "the wild animals according to their kinds, the livestock according to their kinds, and
all the creatures that move along the ground according to their kinds. And God saw that it was good" (Genesis 1:25). An­imals
were important in Eden; therefore, unless there's revelation to the contrary, the principle of continuity suggests that they'll
be important on the New Earth.

Like humans, animals were formed from the ground. "Now the Lord God had formed out of the ground all the beasts of the field
and all the birds of the air" (Genesis 2:19). When God breathed a spirit into Adam's body, made from the earth, Adam became
nephesh,
a "living being" or "soul" (Genesis 2:7). Re­markably, the same Hebrew word,
nephesh,
is used for animals and for people. We are specifically told that not only people, but animals have "the breath of life" in
them (Genesis 1:30; 2:7; 6:17; 7:15,22). God hand-made animals, link­ing them both to the earth and humanity.

Am I suggesting animals have souls? Certainly they do not have
human
souls. Animals aren't created in God's image, and they aren't equal to humans in any sense. Nonetheless, there's a strong
biblical case for animals having nonhuman souls. I didn't take this seriously until I studied the usage of the Hebrew and
Greek words
nephesh
and
psyche,
often translated "soul" when referring to humans.
{Nephesh
is translated
psyche
in the Septuagint.) The fact that these words are often used of animals is compelling evidence that they have non-human souls.
That's what most Christians in the past believed. In their book
Beyond Death,
Gary Habermas and J. P. Moreland point out, "It wasn't until the advent of seventeenth-century Enlightenment. . . that the
existence of animal souls was even questioned in Western civilization. Throughout the history of the church, the classic understanding
of living things has included the doctrine that animals, as well as humans, have souls."
²⁹³

I cannot emphasize strongly enough that humans and animals are different. Humans continue to exist after death, but that may
not be the case for animals. However, to do justice to Scripture, we need to recognize that people and ani­mals share something
unique: They are living beings. Because God has a future plan for both mankind and Earth, it strongly suggests that he has
a future plan for animals as well.

WHY DID GOD SAVE ANIMALS FROM THE FLOOD?

One of the most revealing Old Testament pictures of God's redemptive work is the Flood and Noah's ark. When God saved people
from the destruction of the Flood, he also took great care to save the animals, the people's companions and helpers. God commanded
Noah, "You are to bring into the ark two of all living creatures, male and female, to keep them alive with you. Two of every
kind of bird, of every kind of animal and of every kind of creature that moves along the ground will come to you to be kept
alive" (Genesis 6:19-20).

After the Flood, God made a covenant with Noah, and in that new covenant God included animals. Notice the repeated emphasis
on animals:

God said to Noah and to his sons with him: "I now establish my cov­enant with you and with your descendants after you and
with every living creature
that was with you—
the birds, the livestock and all the wild animals,
all those that came out of the ark with you—
every living crea­ture
on earth. . . . Never again will there be a flood to destroy the earth." And God said, "This is the sign of the covenant I
am making between me and you and
every living creature
with you, a covenant for all genera­tions to come. . . . I will remember my covenant between me and you and
all living creatures of every kind. . . .
Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and
all living creatures of'every kind
'on the earth." So God said to Noah, "This is the sign of the covenant I have established between me and
all life on the earth.'
(Genesis 9:9-17, emphasis added)

God's plan for a renewed Earth after the Flood emphatically involved ani­mals. Wouldn't we expect his plan for a renewed Earth
after the future judg­ment to likewise include animals? If the rescue of mankind in the ark is a picture of redemption, doesn't
the rescue of the animals in the ark also anticipate their restoration as part of God's redemptive purposes?

In 2 Peter 3:5-7, we see a direct parallel between God's past judgment of the earth with water and his future judgment with
fire. Mankind was judged in the Flood, and on his coattails most animals also perished. Eight human beings were rescued from
the Flood to inhabit the new post-Flood Earth, but God didn't limit his rescue to people. He rescued representatives of every
animal spe­cies to also occupy this new Earth. This is a powerful picture of what Romans 8 states—mankind and animals and
all creation are linked together not only in curse and judgment but also in blessing and deliverance. Together they will ex­perience
life on a New Earth.

Selected humans, animals, vegetation, and geographical features (including mountains) were preserved by God in his judgment
by water. Shouldn't we expect the same in his judgment by fire?

WHAT DOES GOD SHOW US ABOUT ANIMALS' IMPORTANCE?

God uses animals to fulfill his purposes. He ordered ravens to feed Elijah (1 Kings 17:4, 6). He "provided a great fish to
swallow Jonah" (Jonah 1:17). He sent a fish with a coin in its mouth to teach his disciples a lesson (Matthew 17:27).

Consider the story of Balaam and his donkey (Numbers
22).
God sends an angel to stop Balaam from doing evil. Balaam doesn't see the angel, but the don­key does. She veers off the road,
and Balaam beats her. The donkey sees the an­gel twice more. Each time she veers off, and each time Balaam beats her. "Then
the Lord opened the donkey's mouth, and she said to Balaam, 'What have I done to you to make you beat me these three times?'"
(v. 28). Significantly, the wording doesn't suggest God put words in the donkey's mouth, as in ventrilo­quism; he "opened
the donkey's mouth," permitting her to verbalize what ap­pear to be actual thoughts and feelings.

Finally, God opens Balaam's eyes to see the angel, who asks him, "Why have you beaten your donkey these three times? . . .
If she had not turned away, I would certainly have killed you by now, but I would have spared her" (Numbers 22:32-33).

Note that the angel says the donkey saved Balaam's life. If she hadn't, the an­gel would've killed Balaam while saving the
donkey. God sometimes protects animals while judging their human masters. Animals, it appears, can have thoughts and feelings
and can be responsive to realities in the spiritual realm that people are blind to. Furthermore, God cares about the welfare
of his ani­mals and holds us accountable for them.

When God sent Jonah to rescue Nineveh, God expressed his concern not only for the people in Nineveh but for its "many cattle
as well. Should I not be concerned about that great city?" (Jonah 4:11). After Jonah warned Nineveh of coming destruction,
the king commanded his people: "Do not let any man or beast, herd or flock, taste anything; do not let them eat or drink.
But let man and beast be covered with sackcloth. Let everyone call urgently on God" (Jonah 3:7-8). Both people
and
animals were commanded to fast and put on sack­cloth—explicitly spiritual rituals.

God's care for animals appears even in the Ten Commandments: "Six days a week are set apart for your daily duties and regular
work, but the seventh day is a day of rest dedicated to the Lord your God. On that day no one in your house­hold may do any
kind of work. This includes you, your sons and daughters, your male and female servants, your livestock, and any foreigners
living among you" (Exodus 20:9-10, NLT). Animals also need rest. God carved into stone his care for them.

Some people accuse God of disrespect for animals because of the sacrificial system. But it was only because animals, created
with the breath of life, are so loved by God and mankind that they qualify for the highest representative role imaginable:
symbolizing God's messianic Redeemer. Lambs were often beloved pets (2 Samuel 12:3). It was because of their value that their
sacrifice revealed sin's horror and the exorbitant cost of redemption. Millions of lambs were slaughtered in Israel's history,
each pointing to Christ's redemptive work.

HOW WILL PEOPLE AND ANIMALS RELATE?

In the Genesis account of creation, God said, "It is not good for the man to be alone. I will make a helper suitable for him"
(Genesis 2:18). God then brought animals and birds to the man. Only afterward did God create the woman as a more suitable
helper.

God placed animals under the man's benevolent care: "Rule over the fish of the sea and the birds of the air and over every
living creature that moves on the ground" (Genesis 1:28). This relationship is celebrated: "You made [mankind] ruler over
the works of your hands; you put everything under his feet: all flocks and herds, and the beasts of the field, the birds of
the air, and the fish of the sea, all that swim the paths of the seas" (Psalm 8:6-8).

God created us to be stewards of animals. He holds us accountable for how we treat them. "The godly are concerned for the
welfare of their animals" (Prov­erbs 12:10, NLT). We are caretakers for the animals, but they belong to God, not us: "For
all the animals of the forest are mine, and I own the cattle on a thousand hills. Every bird of the mountains and all the
animals of the field belong to me" (Psalm 50:10-11, NLT).

Some people regard emotional attachment to animals as a modern develop­ment. But many cultures' historical records demonstrate
otherwise. The prophet Nathan spoke to King David of the poor man who had a little lamb "who shared his food, drank from his
cup and even slept in his arms. It was like a daughter to him" (2 Samuel 12:3). There's no suggestion this man's affection
for his pet was inappropriate. David, unaware the story was told to expose his own sin, angrily responded that the man who
stole the precious pet deserved to die.

We needn't speculate how God might populate a perfect Earth. He popu­lated Eden with animals, under the rule of people. God
doesn't make mistakes. There's every reason to believe he'll restore this self-proclaimed "very good" ar­rangement on the
New Earth. We should expect the New Earth to be a place where we'll fulfill our calling to be faithful rulers and stewards
of animals.

God directed Adam to name the animals (Genesis 2:19-20). The process of naming involved a personal relationship with the name-bearer.
Note that Adam wasn't instructed to name the plants, only his wife and the animals, indicating their special relationship.

Eden was perfect. But without animals Eden wouldn't be Eden. The New Earth is the new Eden—Paradise regained, with the curse
of the first Adam re­versed, transformed into the blessing of the last Adam (Romans 5:14-15). Would God take away from us
in Heaven what he gave, for delight and com­panionship and help, to Adam and Eve in Eden? Would he revoke his decision to
put animals with people, under their care? Since he'll fashion the New Earth with renewed people, wouldn't we expect him also
to include renewed animals?

WILL ANIMALS PRAISE GOD?

Throughout Scripture we read that animals praise God. I don't know exactly how animals praise God, but our inability to understand
it shouldn't keep us from believing it.

Consider the psalms. Psalm 148 commands all of creation to praise the Lord, including the animals: "Wild animals and all cattle,
small creatures and flying birds, kings of the earth and all nations, you princes and all rulers on earth, young men and maidens,
old men and children. Let them praise the name of the Lord, for his name alone is exalted; his splendor is above the earth
and the heavens" (w. 10-13). If in some sense fallen animals, shadows of what they once were, can praise God on this fallen
Earth, how much more should we expect them to do so on the New Earth? "Let everything that has breath praise the Lord" (Psalm
150:6). Since animals are said to have breath, they are in­cluded among those directed to praise God.