Difference between revisions of "Heaven"

<p> In the Bible, means primarily the region of the air and clouds, and of the planets and stars, but chiefly the world of holy bliss above the visible heavens. It is called "the third heaven," "the highest heaven," and "the heaven of heavens," expressions nearly synonymous. There holy beings are to dwell, seeing all of [[God]] that it is possible for creatures to see. [[Thither]] [[Christ]] ascended, to intercede for his people and prepare for them a place where all shall at length be gathered, to go no more out forever, Ephesians 4:10 Hebrews 8:1 9:24-28 . </p> <p> In this life we can know but little of the location and appearance of heaven, or of the employments and blessedness of its inhabitants. The [[Scriptures]] inform us that all sin, and every other evil, are forever excluded; no fruits of sin will be found there-no curse nor sorrow nor sighing, no tear, no death: the former things are passed away. </p> <p> They describe it figuratively, crowding together all the images which nature or art can supply to illustrate its happiness. It is a kingdom, an inheritance: there are rivers of pleasure, trees of life, glorious light, rapturous songs, robes, crowns, feasting, mirth, treasures, triumphs. They also give us positive representations: the righteous dwell in the presence of God; they appear with Christ in glory. [[Heaven]] is life, everlasting life: glory, an eternal weight of glory: salvation, repose, peace, fullness of joy, the joy of the Lord. </p> <p> There are different degrees in that glory, and never-ceasing advancement. It will be a social state, and its happiness, in some measure, will arise from mutual communion and converse, and the expressions and exercises mutual benevolence. It will include the perfect purity of every saint; delightful fellowship with those we have here loved in the Lord, Matthew 8:11 17:3,4 1 Thessalonians 2:19 4:13-18; the presence of Christ, and the consciousness that all is perfect and everlasting. </p> <p> We are taught that the body will share this bliss as well as the soul: the consummation of our bliss is subsequent to the resurrection of the body; for it is redeemed as well as the soul, and shall, at the resurrection of the just, be fashioned like unto Christ's glorious body. By descending from heaven, and reascending thither, he proves to the doubting soul the reality of heaven; he opens it door for the guilty by his atoning sacrifice; and all who are admitted to it by his blood shall be made meet for it by his grace, and find their happiness for ever in his love. See [[Kingdom Of Heaven]] . </p>

<p> People in ancient times did not understand the universe the way we understand it today. For them the universe consisted of ‘the heavens and the earth’. The earth was where they lived and the heavens were the skies above, the place of the sun, moon, stars, clouds and birds (Genesis 1:1; [[Genesis]] 1:17; Genesis 1:20; Genesis 15:5; Deuteronomy 4:19; 1 Kings 18:45; Matthew 5:18; Hebrews 11:12). </p> <p> A characteristic of human speech is that people often speak of realities and experiences beyond their understanding as being ‘over’, ‘above’ or ‘higher than’ them. Consequently, it was natural for people to speak of [[God]] as dwelling far, far above them in the highest place they could imagine, namely, heaven (Deuteronomy 26:15; 1 Kings 8:30; 1 Kings 8:32; Ezra 1:2; Psalms 2:4; Matthew 5:45; Matthew 6:9; Matthew 7:21). </p> <p> The [[Bible]] therefore speaks of heaven as being ‘up’; not in the sense that it occupies a particular location in outer space, but in the sense that it represents a state of existence far beyond anything people can experience in the physical world. The [[Jews]] so identified heaven with God that they often used the word ‘heaven’ instead of ‘God’. This was also a sign of respect for God, for it prevented them from using his name irreverently (Daniel 4:26; Matthew 19:23-24; Luke 15:18; John 3:27; see KINGDOM OF GOD). </p> <p> [[Heaven]] is the dwelling place not only of God, but also of the angelic beings who worship him (Nehemiah 9:6; Matthew 18:10; Matthew 28:2; Mark 13:32; Luke 2:15). [[Jesus]] [[Christ]] came from heaven (John 3:31; John 6:38), returned to heaven after his death and resurrection (Acts 1:11; Ephesians 1:20), at present appears in heaven on behalf of his people (Colossians 3:1; Hebrews 8:1; Hebrews 9:24) and will one day return from heaven to save his people and judge his enemies (Acts 1:11; 1 Thessalonians 4:16-17; 2 Thessalonians 1:7-9). </p> <p> Through the grace of God, heaven becomes also the eternal dwelling place of all those who through faith have become God’s children (John 14:1-3; 2 Corinthians 5:1-2; Colossians 1:5; Hebrews 12:22-23; 1 Peter 1:3-5). For them, to be for ever in the presence of God is to be in paradise (Luke 23:43; 2 Corinthians 5:8; Philippians 1:23; cf. 2 Corinthians 12:2-3). </p> <p> From the present viewpoint of earth, no one has any way of knowing what life in heaven will be like (1 John 3:2). No doubt people will be identifiable in heaven by their individual personalities just as they are on earth. The form of life, however, will be different from the form of life in the present world (cf. Matthew 22:23-30; 1 Corinthians 15:35-44; 1 Corinthians 15:50; see RESURRECTION). </p> <p> When the Bible writers refer to some of the features of heaven, they are not giving literal descriptions of physical characteristics of heaven. They are merely using the only language available to them to try to illustrate and describe life as it will be in an entirely new order of existence (Matthew 22:30; Matthew 26:29; John 14:2; Hebrews 12:22-23; 1 John 3:2). </p> <p> This new order will find its fullest expression in what the Bible calls ‘a new heaven and a new earth’. This again distinguishes it from the physical universe as we know it at present (Isaiah 66:22; 2 Peter 3:13; Revelation 21; Revelation 22:1-5). Although the Bible writers give few details of life in the new order, that life will not be one of laziness or idleness. It will be a life of joyful activity in the worship and service of God (Revelation 5:8-14; Revelation 14:2-3; Revelation 22:3). </p>

<p> Is considered as a place in some remote part of infinite space, in which the omnipresent [[Deity]] is said to afford a nearer and more immediate view of himself, and a more sensible manifestation of his glory, than in the other parts of the universe. That there is a state of future happiness, both reason and [[Scripture]] indicate; a general notion of happiness after death has obtained among the wiser sort of heathens, who have only had the light of nature to guide them. If we examine the human mind, it is also evident that there is a natural desire after happiness in all men; and, which is equally evident, is not attained in this life. It is no less observable, that in the present state there is an unequal distribution of things, which makes the providences of [[God]] very intricate, and which cannot be solved without supposing a future state. Revelation, however, puts it beyond all doubt. The [[Divine]] Being hath promised it, 1 John 2:25 . 1 John 5:11 . James 1:12; hath given us some intimation of its glory, 1 Peter 3:4; 1 Peter 3:22 . Revelation 3:4 . declares [[Christ]] hath taken possession of it for us, John 14:2-3 . and informs us of some already there, both as to their bodies and souls, [[Genesis]] 5:24 . 2 Kings 2:1-25 : [[Heaven]] is to be considered as a place as well as a state: it is expressly so termed in Scripture, John 14:2-3 : and the existence of the body of Christ, and those of [[Enoch]] and Elijah, is a further proof of it. </p> <p> Yea, if it be not a place, where can these bodies be? and where will the bodies of the saints exist after the resurrection? Where this place is, however, cannot be determined. Some have thought it to be beyond the starry firmament; and some of the ancients imagined that their dwelling would be in the sun. Others suppose the air to be the seat of the blessed. Others think that the saints will dwell upon earth when it shall be restored to its paradisaical state; but these suppositions are more curious than edifying, and it becomes us to be silent where divine revelation is so. Heaven, however, we are assured, is a place of inexpressible felicity. The names given to it are proofs of this: it is called paradise, Luke 23:43 . Light, Revelation 21:23 . A building and mansion of God, 2 Corinthians 5:1 . John 14:2 . A city, Hebrews 11:10; Hebrews 11:16 . A better country, Hebrews 11:16 . An inheritance, Acts 20:32 . A kingdom, Matthew 25:34 . A crown, 2 Timothy 4:8 . Glory, Psalms 84:11 . 2 Corinthians 4:17 . Peace, rest, and joy of the Lord, Is. 57: 2. Hebrews 4:9 . Matthew 25:21; Matthew 25:23 . The felicity of heaven will consist in freedom from all evil, both of soul and body, Revelation 7:17; in the enjoyment of God as the chief good, in the company of angels, and saints; in perfect holiness, and extensive knowledge. It has been disputed whether there are degrees of glory in heaven. </p> <p> The arguments against degrees are, that all the people of God are loved by him with the same love, all chosen together in Christ, equally interested in the same covenant of grace, equally redeemed with the same price, and all predestinated to the same adoption of children; to suppose the contrary, it is said, is to eclipse the glory of divine grace, and carries with it the legal idea of being rewarded for our works. On the other side it is observed, that if the above reasoning would prove any thing, it would prove too much, viz. that we should all be upon an equality in the present world as well as that which is to come; for we are now as much the objects of the same love, purchased by the same blood, &c. as we shall be hereafter. That rewards contain nothing inconsistent with the doctrine of grace, because those very works which it pleaseth God to honour are the effects of his own operation. That all rewards to a guilty creature have respect to the mediation of Christ. That God's graciously connecting blessings with the obedience of his people, serves to show not only his love to Christ and to them, but his regard to righteousness. That the [[Scriptures]] expressly declare for degrees, Daniel 12:3 . Matthew 10:41-42 . Matthew 19:28-29 . Luke 19:16; Luke 19:19 . Romans 2:6 . 1 Corinthians 3:8 . 1 Corinthians 15:41-42 . 2 Corinthians 5:10 . Galatians 6:9 . </p> <p> [[Another]] question has sometimes been proposed, viz. [[Whether]] the saints shall know each other in heaven? "The arguments, " says Dr. Ridgley, "which are generally brought in defense of it, are taken from those instances recorded in Scripture, in which persons who have never seen one another before, have immediately known each other in this world, by a special immediate divine revelation given to them, in like manner as [[Adam]] knew that [[Eve]] was taken out of him; and therefore says, This is now bone of my bone, and flesh of my flesh: she shall be called woman, because she was taken out of man, Genesis 2:23 . He was cast into a deep sleep, when God took out one of his ribs, and so formed the woman, as we read in the foregoing words; yet the knowledge hereof was communicated to him by God. Moreover, we read that Peter, James, and John, knew [[Moses]] and Elias, Matthew 17:1-27 : as appears from Peter's making a particular mention of them: [[Let]] us make three tabernacles; one for thee, one for Moses, and one for Elias, 4th ver. though he had never seen them before. Again, our Saviour, in the parable, represents the rich man, as seeing [[Abraham]] afar off, and [[Lazarus]] in his bosom, Luke 16:23 , and speaks of him as addressing his discourse to him. From such like arguments, some conclude that it may be inferred that the saints shall know one another in heaven, when joined together in the same assembly. "Moreover, some think that this may be proved from the apostle's words, in 1 Thessalonians 2:19-20 . </p> <p> What is our hope or joy, or crown of rejoicing? Are not even ye in the presence of our Lord [[Jesus]] Christ at his coming? for ye are our glory and joy; which seems to argue, that he apprehended their happiness in heaven should contribute, or be an addition to his, as he was made an instrument to bring them thither; even so, by a parity of reason, every one who has been instrumental in the conversion and building up others in their holy faith, as the apostle [[Paul]] was with respect to them, these shall tend to enhance their praise, and give them occasion to glorify God on their behalf. [[Therefore]] it follows that they shall know one another; and consequently they who have walked together in the ways of God, and have been useful to one another as relations and intimate friends, in what respects more especially their spiritual concerns, these shall bless God for the mutual advantages which they have received, and consequently shall know one another. Again; some prove this from that expression of our [[Saviour]] in Luke 16:9 . Make to yourselves friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations; especially if by these everlasting habitations be meant heaven, as many suppose it is; and then the meaning is, that they whom you have relieved, and shown kindness to in this world, shall express a particular joy upon your being admitted into heaven; and consequently they shall know you, and bless God for your having been so useful and beneficial to them. " </p> <p> To this it is objected that if the saints shall know one another in heaven, they shall know that several of those who were their intimate friends here on earth, whom they loved with very great affection, are not there; and this will have a tendency to give them some uneasiness, and a diminution of their joy and happiness." "To this it may be replied, that if it be allowed that the saints shall know that some whom they loved on earth are not in heaven, this will give them no uneasiness: since that affection which took its rise principally from the relation which we stood in to persons on earth, or the intimacy, that we have contracted with them, will cease in another world, or rather run in another channel, and be excited by superior motives; namely, their relation to Christ; that perfect holiness which they are adorned with; their being joined in the same blessed society, and engaged in the same employment, together with their former usefulness one to another in promoting their spiritual welfare, as made subservient to the happiness they enjoy there. And as for others, who are excluded from their society, they will think themselves obliged, out of a due regard to the justice and holiness of God to acquiesce in his righteous judgments. Thus, the inhabitants of heaven are represented as adoring the divine perfections, when the vials of God's wrath were poured out upon his enemies, and saying, [[Thou]] are righteous, O Lord, because thou hast judged thus: true and righteous are thy judgments, Revelation 16:5; Revelation 16:7 ." " </p> <p> Another question has been sometimes asked, viz. Whether there shall be a diversity of languages in heaven, as there is on earth? This we cannot pretend to determine. Some think that there shall; and that, as persons of all nations and tongues shall make up that blessed society, so they shall praise God in the same language which they before used when on earth; and that this worship may be performed with the greatest harmony, and to mutual edification, all the saints shall, by the immediate power and providence of God, be able to understand and make use of every one of those different languages, as well as their own. This they found on the apostle's words, in which he says, That at the name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord; which they suppose has a respect to the heavenly state, because it is said to be done both by those that are in heaven, and those that are on earth, Phil.ii. 10, 11. But though the apostle speaks by a metonymy of different tongues, that is, persons who speak different languages being subject to Christ, he probably means thereby persons of different nations, whether they shall praise him in their own language in heaven, or no. Therefore some conjecture that the diversity of languages shall then cease, inasmuch as it took its first rise from God's judicial hand, when he confounded the speech of those who presumptuously attempted to build the city and tower of Babel; and this has been ever since attended with many inconveniences. And, indeed, the apostle seems expressly to intimate as much, when he says, speaking concerning the heavenly state, that tongues shall cease, 1 Corinthians 13:8 . that is, the present variety of languages. </p> <p> Moreover, since the gift of tongues was bestowed on the apostles for the gathering and building up the church in the first ages thereof, which end, when it was answered, this extraordinary dispensation ceased; in like manner it is probable that hereafter the diversity of languages shall cease." "I am sensible, " says Dr. Ridgley, "there are some who object to this, that the saints understanding all languages, will be an addition to their honour, glory, and happiness. But to this it may be answered, that though it is, indeed, an accomplishment, in this world, for a person to understand several languages, that arises from the subserviency thereof to those valuable ends that are answered thereby; but this would be entirely removed, if the diversity of languages be taken away in heaven, as some suppose it will." "There are some, who, it may be, give too much scope to a vain curiosity, when they pretend to enquire what this language shall be, or determine, as the [[Jews]] do, and with them some of the fathers, that it shall be Hebrew, since their arguments for it are not sufficiently conclusive, which are principally these, viz. </p> <p> That this was the language with which God inspired man at first in paradise, and that which the saints and patriarchs spake; and the church generally made use of in all ages till our Saviour's time; and that it was this language which he himself spake while here on earth; and since his ascension into heaven, he spake to Paul in the [[Hebrew]] tongue, Acts 26:14 . And when the inhabitants of heaven are described in the Revelations as praising God, there is one word used by which their praise is expressed, namely, Hallelujah, which is Hebrew; the meaning whereof is, [[Praise]] ye the Lord. But all these arguments are not sufficiently convincing, and therefore we must reckon it no more than a conjecture." However undecided we may be as to this and some other circumstances, this we may be assured of, that the happiness of heaven will be eternal. Whether it will be progressive or not, and that the saints shall always be increasing in their knowledge, joy, &c. is not so clear. Some suppose that this indicates an imperfection in the felicity of the saints for any addition to be made; but others think it quite analogous to the dealings of God with us here; and that, from the nature of the mind itself, it may be concluded. But however this be, it is certain that our happiness will be complete, 1 Peter 5:10 . 1 Peter 5:4 . Hebrews 11:10 . Watts's Death and Heaven; Gill's [[Body]] of Divinity, vol. 2: p. 495; Saurin's Sermons, vol. 3: p. 321; Toplady's Works, vol. 3: p. 471; Bates's Works; Ridgley's Body of Divinity, ques. 90. </p>

<li> [[Spiritual]] meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits. <p> (A) [[Christ]] calls it his "Father's house" (John 14:2 ). </p> <p> (B) It is called "paradise" (Luke 23:43; 2 co 12:4; Revelation 2:7 ). </p> <p> (C) "The heavenly Jerusalem" (Galatians 4 :: 26; Hebrews 12:22; Revelation 3:12 ). </p> <p> (D) The "kingdom of heaven" (Matthew 25:1; James 2:5 ). </p> <p> (E) The "eternal kingdom" (2 Peter 1:11 ). </p> <p> (F) The "eternal inheritance" (1 Peter 1:4; Hebrews 9:15 ). </p> <p> (G) The "better country" (Hebrews 11:14,16 ). </p> <p> (H) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Luke 16:22; Matthew 8:11 ); to "reign with Christ" (2 Timothy 2:12 ); and to enjoy "rest" (Hebrews 4:10,11 ). </p> <p> In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2 Corinthians 4:17 ), an exemption from all sufferings for ever, a deliverance from all evils (2 Corinthians 5:1,2 ) and from the society of the wicked (2 Timothy 4:18 ), bliss without termination, the "fulness of joy" for ever (Luke 20:36; 2 co 4:16,18; 1 Peter 1:4; 5:10; 1 John 3:2 ). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (John 14:2 ). </p> <div> <p> [[Copyright]] StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated [[Bible]] Dictionary, [[Third]] Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> Bibliography InformationEaston, Matthew George. Entry for 'Heaven'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/h/heaven.html. 1897. </p> </div> </li>

<p> From "heaved up;" so "the heights" (Psalms 148:1). The [[Greek]] ouranos and the [[Hebrew]] shamaim , are similarly derived. It is used of the surrounding air wherein "the fowls of heaven" fly (Genesis 1:26, compare [[Genesis]] 1:20); from whence the rain and hail fall (Deuteronomy 11:11). "I will make your heaven as iron," i.e. your sky hard and yielding no rain (Leviticus 26:19). "The four quarters of heaven" (Jeremiah 49:36) and "the circuit of heaven" (Job 22:14) refer to the atmospheric heaven. By metaphor it is represented as a building with foundations and pillars (2 Samuel 22:8; Job 26:11), with an entrance gate (Genesis 28:17) and windows opened to pour down rain (Genesis 7:11, compare 2 Kings 7:2; Malachi 3:10). Job 37:18, "spread out the sky ... strong ... as a molten looking glass," not solid as "firmament" would imply, whereas the "expanse" is the true meaning (Genesis 1:6; Isaiah 44:24), but phenomenally like one of the ancient mirrors made of firm molten polished metal. </p> <p> Matthew, who is most Hebraistic in style, uses the plural, the Hebrew term for heaven being always so. "The heaven of heavens" (Deuteronomy 10:14) is a Hebraism for the highest heavens. Paul's "third heaven" (2 Corinthians 12:2) to which he was caught up implies this superlatively high heaven, which he reached after passing through the first heaven the air, and the second the sky of the stars (Ephesians 4:10). Hebrews 7:26, "made higher than the heavens," for [[Christ]] "passed through the heavens" (Hebrews 4:14, Greek), namely, the aerial heaven and the starry heaven, the veil through which our High [[Priest]] passed into the heaven of heavens, the immediate presence of God, as the [[Levitical]] high priest passed through the veil into the holy of belies. The visible heavens shall pass away to give place to the abiding new heaven and earth wherein shall dwell righteousness (Psalms 102:25-27; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:7; 2 Peter 3:13; Revelation 21:1; Hebrews 12:26-28). </p> <p> "The kingdom of the heavens" in Matthew, for "the kingdom of God" in Mark and Luke, is drawn from Daniel 4:26, "the heavens do rule," (Daniel 2:44) "the [[God]] of heaven shall set up a kingdom which shall never be destroyed." It consists of many stages and phases, issuing at last in heaven being brought down fully to earth, and the tabernacle of God being with men (Revelation 21:2-3; Revelation 21:10, etc.). The plurality of the phases is expressed by "the kingdom of the heavens." The [[Bible]] is distinguished from the sacred books of false religions in not having minute details of heavenly bliss such as men's curiosity would crave. The grand feature of its blessedness is represented as consisting in holy personal union and immediate face to face communion with God and the Lamb; secondarily, that the saints are led by the [[Lamb]] to living fountains of water, and fed with the fruit of the tree of life in the midst of the paradise of God, the antitype of the former Adamic paradise. </p> <p> It is no longer merely a garden as Eden, but a heavenly "city" and garden combined, nature and art no longer mutually destructive, but enhancing each the charm of the other, individuality and society realized perfectly (Revelation 2-3, 7, 21-22). No separate temple, but the whole forming one vast "temple," finding its center in the Lord God [[Almighty]] and the Lamb, who are the temple to each and all the king-priests reigning and serving there. This was the model [[Moses]] was shown on [[Sinai]] (Hebrews 7:1-6). The earthly tabernacle was its pattern and figure (Hebrews 9:23-24). The "altar" (Revelation 6:9) and the "censer," etc. (Revelation 8:3), the "temple" in heaven (Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 15:8), are preliminary to the final state when there shall be "no temple therein" (Revelation 21:22), for the whole shall be perfectly consecrated to God. </p> <p> Negatives of present provisional conditions and evils form a large part of the subordinate description of heaven's bliss: no marriage (Luke 20:34-36), no meats for the belly (1 Corinthians 6:13), no death, no sorrow, crying, pain; no defilement, no curse, no night, no candle, no light of the sun, for the Lord God giveth them light (Revelation 21:4; Revelation 21:27; Revelation 22:3; Revelation 22:5). [[Heaven]] is not merely a state but a place. For it is the place where Christ's glorifed body now is; "the heaven must receive Him until the times of restitution of all things" (Acts 3:21). </p> <p> [[Thither]] He will "receive His people to Himself" after He hath "prepared a place for them" (John 14:2-4), that where He is there His servants may be (John 12:26). From heaven, which is God's court, angels are sent down to this earth, as the multitude of the heavenly host (distinct from the host of heaven," Acts 7:42), and to which they return (Luke 2:13-15; Luke 22:43). God Himself is addressed "Our Father who art in heaven." His home is the parent home, the sacred hearth of the universe. </p>

<i> shamayim </i> <i> mayim </i> [[Genesis]] 1:6-8Genesis 1:14-18Genesis 7:11Isaiah 42:5Isaiah 44:24Psalm 136:6Ezekiel 1:22-26Ezekiel 10:1Deuteronomy 33:26Psalm 57:10Isaiah 45:8Jeremiah 51:9Psalm 36:6Psalm 108:4 <p> Only [[God]] has the wisdom to “stretch out” the heaven” (Jeremiah 51:15 ). “Heaven” thus becomes the curtain of God's tent, separating His dwelling place from that of humanity on earth (Psalm 104:2; Isaiah 40:22 ). Like a human dwelling, heaven can be described as resting on supporting pillars (Job 26:11 ) or on building foundations (2 Samuel 22:8; though the parallel in [[Psalm]] 18:7 applies the foundations to mountains). Just as He built the partition, so God can “rend” it or tear it apart ( Isaiah 64:1 ). [[Thus]] it does not seal God off from His creation and His people. English translations use “firmament” (KJV), “expanse” (NAS, NIV), “dome” (TEV, NRSV), or “vault” (REB) to translate the special [[Hebrew]] word describing what God created and named “Heaven” (Genesis 1:8 ). </p> <p> Hebrew does not employ a term for “air” or “space” between heaven and earth. This is all part of heaven. Thus the [[Bible]] speaks of “birds of the heavens,” though English translations often use “air” or “sky” (Deuteronomy 4:17; Jeremiah 8:7; Lamentations 4:19 ). Even [[Absalom]] hanging by his hair from a tree limb was “between heaven and earth” (2 Samuel 18:9; compare 1 Chronicles 21:16; Ezekiel 8:3 ). The heaven is the source for rain (Deuteronomy 11:11; Psalm 148:4 ), dew (Genesis 27:28 ), frost (Job 38:29 ), snow (Isaiah 55:10 ), fiery lightning (Genesis 19:24 ), dust (Deuteronomy 28:24 ), and hail (Joshua 10:11 ). This is the language of human observation and description, but it is more. It is the language of faith describing God in action in and for His world (Jeremiah 14:22 ). [[Heaven]] is God's treasure chest, storing treasures such as the rain (Deuteronomy 28:12 ), wind and lightning (Jeremiah 10:13 ), and snow and hail (Job 38:22 ). The miraculous manna came from God's heavenly storehouses for [[Israel]] in the wilderness (Exodus 16:11-15 ). </p> <p> Heaven and earth thus comprehend the entire universe and all its constituents (Jeremiah 23:24 ), but God fills all these and more so that no one can hide from Him (compare 1 Kings 8:27-30; Isaiah 66:1 ). [[Yet]] this One also lives in the humble, contrite heart (Isaiah 57:15 ). </p> <p> As God's dwelling place, heaven is not a divine haven where God can isolate Himself from earth. It is the divine workplace, where He sends blessings to His people (Deuteronomy 26:15; Isaiah 63:15 ) and punishment on His enemies (Psalm 2:4; Psalm 11:4-7 ). Heaven is a channel of communication between God and humans (Genesis 28:12; 2 Samuel 22:10; Nehemiah 9:13; Psalm 144:5 ). </p> <p> As God's creation, the heavens praise Him and display His glory and His creativity (Psalm 19:1; Psalm 69:34 ) and righteousness (Psalm 50:6 ). Still, heaven remains a part of the created order. Unlike neighboring nations, Israel knew that heaven and the heavenly bodies were not gods and did not deserve worship (Exodus 20:4 ). It belonged to God (Deuteronomy 10:14 ). Heaven stands as a symbol of power and unchanging, enduring existence (Psalm 89:29 ), but heaven is not eternal. The days come when heaven is no more (Job 14:12;; Isaiah 51:6 ). As God once spread out the heavenly tent, so He will wrap up the heavens like a scroll (Isaiah 34:4 ). A new heaven and new earth will appear (Isaiah 65:17; Isaiah 66:22 ). </p> <p> The Old [[Testament]] speaks of heaven to show the sovereignty of the [[Creator]] God and yet of the divine desire to communicate with and provide for the human creature. It holds out the tantalizing examples of men who left earth and were taken up to heaven (Genesis 5:24; 2 Kings 2:11 ). </p> <p> New Testament In the New Testament, the primary [[Greek]] word translated “heaven” describes heaven as being above the earth, although no New Testament passage gives complete instructions regarding the location or geography of heaven. Other than Paul's reference to the three heavens (2 Corinthians 12:2-4 ), the New Testament writers spoke of only one heaven. </p> <p> The New Testament affirms that God created heaven (Acts 4:24 ), that heaven and earth stand under God's lordship (Matthew 11:25 ), and that heaven is the dwelling place of God (Matthew 6:9 ). </p> <p> [[Jesus]] preached that the kingdom of heaven/God had dawned through His presence and ministry (Mark 1:15 ). By using the image of a messianic banquet, Jesus spoke of heavenly life as a time of joy, celebration, and fellowship with God (Matthew 26:29 ). Jesus taught that there would be no marrying or giving in marriage in heaven (Luke 20:34-36 ). </p> <p> [[Christians]] should rejoice because their names are written in heaven (Luke 10:20 ). Jesus promised a heavenly home for His followers (John 14:2-3 ). </p> <p> According to Paul, [[Christ]] is seated in heaven at the right hand of God (Ephesians 1:20 ). [[Paul]] believed heaven is the future home of believers (2 Corinthians 5:1-2 ). Paul referred to the hope of heaven as the hope of glory (Colossians 1:27 ). The [[Holy]] [[Spirit]] is the pledge of the believer's participation in heaven (2 Corinthians 5:5 ). Peter affirmed that heaven is the place where the believer's inheritance is kept with care until the revelation of the [[Messiah]] (1 Peter 1:4 ). </p> <p> The word “heaven” occurs more frequently in Revelation than in any other New Testament book. The Revelation addresses heaven from the standpoints of the struggle between good and evil and of God's rule from heaven. The most popular passage dealing with heaven is Revelation 21:1 to Revelation 22:5 . In this passage, heaven is portrayed in three different images: (1) the tabernacle (Revelation 21:1-8 ), (2) the city (Revelation 21:9-27 ), and (3) the garden (Revelation 22:1-5 ). The image of the tabernacle portrays heavenly life as perfect fellowship with God. The symbolism of the city portrays heavenly life as perfect protection. The image of the garden shows heavenly life as perfect provision. </p> <p> [[Trent]] C. [[Butler]] and Gary Hardin </p>

<p> HEAVEN and HEAVEN OF HEAVENS </p> <p> are expressions generally made use of to denote the more immediate place where JEHOVAH hath fixed his throne. For thus it is expressed in Scripture. "Thus saith the Lord, The heaen is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?" (Isaiah 66:1) But [[Solomon]] breaks out in an expression, as one overwhelmed with surprise and wonder in the contemplation: "But will [[God]] indeed (said he) dwell on the earth? behold, the heaven, and the heaven of heavens cannot contain thee!" (1 Kings 8:27) But what would this mighty monarch have said, had he lived to have seen the Lord of heaven and earth tabernacling in the substance of our flesh? </p> <p> But, though, according to the language of Scripture, we call that place heaven which John saw opened, and where the more immediate presence of the Lord is gloriously displayed, yet it were to limit the [[Holy]] One of [[Israel]] to suppose, that JEHOVAH dwelleth in any place, to the exclusion of his presence or glory elsewhere. In the immensity of his GODHEAD, and the ubiquity of his nature and essence, he is every where; and, consequently, that place is heaven where JEHOVAH'S presence, in grace, and favour, and glory, is manifested. How little do they know of heaven, or of the divine love and favour, that conceive, if they could get to heaven in the crowd, though they know not how, and I had almost said, they care not how, provided they could get there, how little do they know in what consists the felicity of the place! [[Alas!]] an unsanctified, unrenewed, unregenerated heart would be miserable even in heaven. [[Sweetly]] doth [[David]] speak of the blessed work of assurance and grace in the soul respecting heaven, and in that assurance describes the suited preparation for it. "I shall behold (said he) thy face in righteousness; I shall be satisfied, when I awake; with thy likeness." (Psalms 17:15) </p>

<p> <strong> HEAVEN </strong> . In the cosmic theory of the ancient world, and of the Hebrews in particular, the earth was flat, lying between a great pit into which the shades of the dead departed, and the heavens above in which [[God]] and the angels dwelt, and to which it came to be thought the righteous went, after having been raised from the dead to live for ever. It was natural to think of the heavens as concave above the earth, and resting on some foundation, possibly of pillars, set at the extreme horizon ( 2 Samuel 22:9 , Proverbs 8:27-29 ). </p> <p> The Hebrews, like other ancient peoples, believed in a plurality of heavens (Deuteronomy 10:14 ), and the literature of [[Judaism]] speaks of seven. In the highest, or <em> Aravoth </em> , was the throne of God. Although the descriptions of these heavens varied, it would seem that it was not unusual to regard the third heaven as Paradise. It was to this that St. [[Paul]] said he bad been caught up ( 2 Corinthians 12:2 ). </p> <p> This series of superimposed heavens was regarded as filled by different sorts of superhuman beings. The second heaven in later [[Jewish]] thought was regarded as the abode of evil spirits and angels awaiting punishment. The NT, however, does not commit itself to these precise speculations, although in Ephesians 6:12 it speaks of spiritual hosts of wickedness who dwell in heavenly places (cf. Ephesians 2:2 ). This conception of heaven as being above a flat earth underlies many religious expressions which are still current. There have been various attempts to locate heaven, as, for example, in [[Sirius]] as the central sun of our system. Similarly, there have been innumerable speculations endeavouring to set forth in sensuous form the sort of life which is to be lived in heaven. All such speculations, however, lie outside of the region of positive knowledge, and rest ultimately on the cosmogony of pre-scientific times. They may be of value in cultivating religious emotion, but they belong to the region of speculation. The Biblical descriptions of heaven are not scientific, but symbolical. Practically all these are to be found in the Johannine Apocalypse. It was undoubtedly conceived of eschatologically by the NT writers, but they maintained a great reserve in all their descriptions of the life of the redeemed. It is, however, possible to state definitely that, while they conceived of the heavenly condition as involving social relations, they did not regard it as one in which the physical organism survived. The sensuous descriptions of heaven to be found in the Jewish apocalypses and in [[Mohammedanism]] are altogether excluded by the sayings of [[Jesus]] relative to marriage in the new age ( Mark 12:25 ||), and those of St. Paul relative to the ‘spiritual body.’ The prevailing tendency at the present time among theologians, to regard heaven as a state of the soul rather than a place, belongs likewise to the region of opinion. The degree of its probability will be determined by one’s general view as to the nature of immortality. </p> <p> Shailer Mathews. </p>

<p> HEAVEN, n. hev'n. </p> 1. The region or expanse which surrounds the earth, and which appears above and around us, like an immense arch or vault, in which are seen the sun, moon and stars. 2. [[Among]] christians, the part of space in which the omnipresent [[Jehovah]] is supposed to afford more sensible manifestations of his glory. Hence this is called the habitation of God, and is represented as the residence of angels and blessed spirits. Deuteronomy 26 <p> The sanctified heart loves heaven for its purity, and [[God]] for his goodness. </p> 3. Among pagans, the residence of the celestial gods. 4. The sky or air the region of the atmosphere or an elevated place in a very indefinite sense. [[Thus]] we speak of a mountain reaching to heaven the fowls of heaven the clouds of heaven hail or rain from heaven. Jeremiah 9; Job 35 <p> Their cities are walled to heaven. Deuteronomy 1 </p> 5. The Hebrews acknowledged three heavens the air or aerial heavens the firmament in which the stars are supposed to be placed and the heaven of heavens, or third heaven, the residence of Jehovah. 6. Modern philosophers divide the expanse above and around the earth into two parts,the atmosphere or aerial heaven, and the etherial heaven beyond the region of the air, in which there is supposed to be a thin, unresisting medium called ether. 7. The [[Supreme]] [[Power]] the Sovereign of heaven god as prophets sent by heaven. <p> I have sinned against heaven. Luke 15 . </p> <p> [[Shun]] the impious profaneness which scoffs at the institution of heaven. </p> 8. The pagan deities celestials. <p> And show the heavens more just. </p> 9. [[Elevation]] sublimity. <p> O! for a muse of fire, that would ascend </p> <p> The brightest heaven of invention. </p> 10. Supreme felicity great happiness.

<p> The principal words so translated are <i> shamayim, </i> from 'the heights,' and οὐρανός. They are used in a variety of senses: as </p> <p> 1. The atmosphere in which the birds fly, and the lightning appears, and from whence the rain descends. [[Genesis]] 7:23; Deuteronomy 11:11; Daniel 4:21; Luke 17:24 . It will pass away. 2 Peter 3:10,12 . </p> <p> 2. The firmament or wide expanse in which are seen the sun, moon, and stars. Genesis 1:14,15,17 . </p> <p> 3. The abode of God, where His throne is. [[Psalm]] 2:4; Psalm 11:4; Matthew 5:34 . [[Whence]] the Lord descended and to which He ascended, and where He was seen by Stephen. Mark 16:19; Acts 7:55; 1 Corinthians 15:47 . </p> <p> 4. The abode of angels. Matthew 22:30; Matthew 24:36; Galatians 1:8 . </p> <p> It is important to see that, in forming the present system of this world, [[God]] made a heaven to this earth, so that the earth should be ruled from heaven. The blessing of the earth, either materially or morally, depends upon its connection with heaven. This blessing will be full when the kingdom of the heavens is established in the [[Son]] of man, and He will come in the clouds of heaven. Psalm 68:32,35 . It is the place of angelic power, 'the principalities and powers in the heavenly places' being angelic, [[Satan]] and his angels, though fallen, still being among them. Job 1:6; Job 2:1; Revelation 12:7-9 . </p> <p> That there are various heavens is evident; Satan cannot have entrance into the glory, and [[Paul]] speaks of being caught up into the <i> third </i> heavens, 2 Corinthians 12:2; and the Lord [[Jesus]] passed <i> through </i> the heavens, and we read of 'the heaven of heavens.' Deuteronomy 10:14; 1 Kings 8:27 . Very little is said of the saints going to heaven, though their citizenship is there now, Phi . 3:20; but they are to be where Jesus is, and He went to heaven, and prepared a place for them. In the Revelation the four and twenty elders are seen in heaven sitting on 'thrones.' To Him that sitteth on the throne, and to the [[Lamb]] be glory for ever and ever. Amen. [[Believers]] "look for NEW HEAVENSand a new earth, wherein dwelleth righteousness." 2 Peter 3:13; Revelation 21:1 . </p>

<p> Heaven. There are four [[Hebrew]] words thus rendered in the Old Testament. 1. Râkî'a, A. V. firmament. 2. Shâmayim; used in the expression, "the heaven and the earth," or "the upper and lower regions." [[Genesis]] 1:1. 3. Mârôm, 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. 4. Skechâkîm, "expanses," with reference to the extent of heaven. Deuteronomy 33:26; Job 35:5. Paul's expression, "third heaven," 2 Corinthians 12:2, has led to much conjecture. [[Grotius]] said that the [[Jews]] divided the heaven into three parts, viz., 1. The air or atmosphere, where clouds gather. 2. The firmament, in which the sun, moon, and stars are fixed. 3. The upper heaven, the abode of [[God]] and his angels. </p>

<p> Heaven. There are four [[Hebrew]] words thus rendered, in the Old Testament, which we may briefly notice. </p> <p> 1. Raki'a, Authorized Version, firmament. See [[Firmament]]. </p> <p> 2. Shamayim. This is the word used in the expression "the heaven and the earth", or "the upper and lower regions". [[Genesis]] 1:1. </p> <p> 3. 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. </p> <p> 4. Shechakim, "expanses", with reference to the extent of heaven. Deuteronomy 33:26; Job 35:5. </p> <p> St. Paul's expression, "third heaven," 2 Corinthians 12:2, had led to much conjecture. [[Grotius]] said that the [[Jews]] divided the heaven into three parts, namely, </p> <p> i. The air or atmosphere, where clouds gather; </p> <p> ii. The firmament, in which the sun, moon and stars are fixed; </p> <p> iii. The upper heaven, the abode of [[God]] and his angels, the invisible realm of holiness and happiness; the home of the children of God. </p>

<p> <em> Shâmayim </em> (שָׁמֶה, Strong'S #8064), “heavens; heaven; sky.” This general Semitic word appears in languages such as Ugaritic, Akkadian, Aramaic, and Arabic. It occurs 420 times and in all periods of biblical Hebrew. </p> <p> First, <em> shâmayim </em> is the usual [[Hebrew]] word for the “sky” and the “realm of the sky.” This realm is where birds fly. [[God]] forbids [[Israel]] to make any “likeness of any winged fowl that flieth in the air” (Deut. 4:17). When Absalom’s hair caught in the branches of a tree, he hung suspended between the “heaven” and the earth (2 Sam. 18:9). This area, high above the ground but below the stars and heavenly bodies, is often the locus of visions: “And [[David]] lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem” (1 Chron. 21:16). </p> <p> Second, this word represents an area farther removed from the earth’s surface. From this area come such things as frost (Job 38:29), snow (Isa. 55:10), fire (Gen. 19:24), dust (Deut. 28:24), hail (Josh. 10:11), and rain: “The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained” (Gen. 8:2). This realm is God’s storehouse; God is the dispenser of the stores and Lord of the realm (Deut. 28:12). This meaning of <em> shâmayim </em> occurs in Gen. 1:7-8: “And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven.” </p> <p> Third, <em> shâmayim </em> also represents the realm in which the sun, moon, and stars are located: “And God said, [[Let]] there be lights in the firmament of the heaven to divide the day from the night …” (Gen. 1:14). This imagery is often repeated in the [[Creation]] account and in poetical passages. [[Thus]] the “heavens” can be stretched out like a curtain (Ps. 104:2) or rolled up as a scroll (Isa. 34:4). </p> <p> Fourth, the phrase “heaven and earth” may denote the entire creation. This use of the word appears in Gen. 1:1: “In the beginning God created the heaven and the earth.” </p> <p> Fifth, “heaven” is the dwelling place of God: “He that sitteth in the heavens shall laugh: the Lord shall have them in derision” (Ps. 2:4; cf. Deut. 4:39). Again, note Deut. 26:15: “Look down from thy holy habitation, from heaven, and bless thy people Israel.…” [[Another]] expression representing the dwelling place of God is “the highest heaven [literally, the heaven of heavens].” This does not indicate height, but an absolute—i.e., God’s abode is a unique realm not to be identified with the physical creation: “Behold the heaven and the heaven of heavens is the Lord’s thy God, the earth also, with all that therein is” (Deut. 10:14). </p>

<p> the place of the more immediate residence of the Most High, [[Genesis]] 14:19 . The [[Jews]] enumerated three heavens: the first was the region of the air, where the birds fly, and which are therefore called "the fowls of heaven," Job 35:11 . It is in this sense also that we read of the dew of heaven, the clouds of heaven, and the wind of heaven. The second is that part of space in which are fixed the heavenly luminaries, the sun, moon, and stars, and which [[Moses]] was instructed to call "the firmament or expanse of heaven," Genesis 1:8 . The third heaven is the seat of [[God]] and of the holy angels; the place into which [[Christ]] ascended after his resurrection, and into which St. [[Paul]] was caught up, though it is not like the other heavens perceptible to mortal view. </p> <p> <strong> 2. </strong> It is an opinion not destitute of probability, that the construction of the tabernacle, in which [[Jehovah]] dwelt by a visible symbol, termed "the cloud of glory," was intended to be a type of heaven. In the holiest place of the tabernacle, "the glory of the Lord," or visible emblem of his presence, rested between the cherubims; by the figures of which, the angelic host surrounding the throne of God in heaven was typified; and as that holiest part of the tabernacle was, by a thick vail, concealed from the sight of those who frequented it for the purposes of worship, so heaven, the habitation of God, is, by the vail of flesh, hidden from mortal eyes. Admitting the whole tabernacle, therefore, in which the worship of God was performed according to a ritual of divine appointment, to be a representation of the universe, we are taught by it this beautiful lesson, that the whole universe is the temple of God; but that in this vast temple there is "a most holy place," where the [[Deity]] resides and manifests his presence to the angelic hosts and redeemed company who surround him. This view appears to be borne out by the clear and uniform testimony of Scripture,; and it is an interesting circumstance, that heaven, as represented by "the holiest of all," is heaven as it is presented to the eye of [[Christian]] faith, the place where our Lord ministers as priest, to which believers now come in spirit, and where they are gathered together in the disembodied state. Thus, for instance, St. Paul tells the believing Hebrews, "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written," or are enrolled, "in heaven, and to God the [[Judge]] of all, and to the spirits of just men made perfect, and to [[Jesus]] the [[Mediator]] of the new covenant, and to the blood of sprinkling, that speaketh better things than the blood of Abel," </p> <p> Hebrews 12:22-24 . Here we are presented with the antitype of almost every leading circumstance of the [[Mosaic]] dispensation. [[Instead]] of the land of Canaan, we have heaven; for the earthly Jerusalem, we have the heavenly, the city of the living God; in place of the congregation of [[Israel]] after the flesh, we have the general assembly and church of the first-born, that is, all true believers "made perfect;" for just men in the imperfect state of the old dispensation, we have just men made perfect in evangelical knowledge and holiness; instead of Moses, the mediator of the old covenant, we have Jesus the Mediator of the new and everlasting covenant; and instead of the blood of slaughtered animals, which was sprinkled upon the Israelites, the tabernacle, and all the vessels of the sanctuary, to make a typical atonement, we have the blood of the [[Son]] of God, which was shed for the remission of the sins of the whole world; that blood which doth not, like the blood of Abel, call for vengeance but for mercy, which hath made peace between heaven and earth, effected the true and complete atonement for sin, and which therefore communicates peace to the conscience of every sinner that believes the Gospel. </p> <p> <strong> 3. </strong> [[Among]] the numerous refinements of modern times, that is one of the most remarkable which goes to deny the locality of heaven. "It is a state," say many, "not a place." But if that be the case, the very language of the Scriptures, in regard to this point, is calculated to mislead us. For that God resides in a particular part of the universe, where he makes his presence known to his intelligent creatures by some transcendent, visible glory, is an opinion that has prevailed among Jews and Christians, [[Greeks]] and Romans, yea, in every nation, civilized or savage, and in every age; and, since it is confirmed by revelation, why should it be doubted? Into this most holy place, the habitation of the Deity, Jesus, after his resurrection, ascended; and there, presenting his crucified body before the manifestation of the divine presence, which is called "the throne of the [[Majesty]] in the heavens," he offered unto God the sacrifice of himself, and made atonement for the sins of his people. There he is sat down upon his throne, crowned with glory and honour, as king upon his holy hill of Zion, and continually officiates as our great High Priest, Advocate, and Intercessor, within the vail. There is his Father's house, into which he is gone before, to prepare mansions of bliss for his disciples; it is the kingdom conferred upon him as the reward of his righteousness, and of which he has taken possession as their forerunner, Acts 1:11; Hebrews 6:19-20 . </p> <p> <strong> 4. </strong> Some of the ancients imagined that the habitation of good men, after the resurrection, would be the sun; grounding this fanciful opinion on a mistaken interpretation of Psalms 19:4 , which they rendered, with the LXX and Vulgate, "He has set his tabernacle in the sun." Others, again, have thought it to lie beyond the starry firmament, a notion less improbable than the former. Mr. Whiston supposes the air to be the mansion of the blessed, at least for the present; and he imagines that Christ is at the top of the atmosphere, and other spirits nearer to or more remote from him according to the degree of their moral purity, to which he conceives the specific gravity of their inseparable vehicles to be proportionable. Mr. Hallet has endeavoured to prove that they will dwell upon earth, when it shall be restored to its paradisaical state. The passages of Scripture, however, on which he grounds his hypothesis, are capable of another and very different interpretation. After all, we may observe, that the place of the blessed is a question of comparatively little importance; and we may cheerfully expect and pursue it, though we cannot answer a multitude of curious questions, relating to various circumstances that pertain to it. We have reason to believe that heaven will be a social state, and that its happiness will, in some measure, arise from mutual communion and converse, and the expressions and exercises of mutual benevolence. All the views presented to us of this eternal residence of good men are pure and noble; and form a striking contrast to the low hopes, and the gross and sensual conceptions of a future state, which distinguish the [[Pagan]] and Mohammedan systems. The Christian heaven may be described to be a state of eternal communion with God, and consecration to hallowed devotional and active services; from which will result an uninterrupted increase of knowledge, holiness, and joy, to the glorified and immortalized assembly of the redeemed. </p>

<p> (1): </p> <p> (n.) The sovereign of heaven; God; also, the assembly of the blessed, collectively; - used variously in this sense, as in No. 2. </p> <p> (2): </p> <p> (v. t.) To place in happiness or bliss, as if in heaven; to beatify. </p> <p> (3): </p> <p> (n.) The dwelling place of the Deity; the abode of bliss; the place or state of the blessed after death. </p> <p> (4): </p> <p> (n.) The expanse of space surrounding the earth; esp., that which seems to be over the earth like a great arch or dome; the firmament; the sky; the place where the sun, moon, and stars appear; - often used in the plural in this sense. </p> <p> (5): </p> <p> (n.) Any place of supreme happiness or great comfort; perfect felicity; bliss; a sublime or exalted condition; as, a heaven of delight. </p>

<p> The word is used to identify certain spaces or certain conditions. </p> <p> Since it is used in so many ways, we will in this paragraph just list a few, and these will cover a majority of the [[Scripture]] references. </p> <p> 1. The place where the birds fly ( [[Genesis]] 1:20; Lamentations 4:19). </p> <p> 2. The place in which are located the sun, moon and stars ( Genesis 1:14-17). </p> <p> 3. The place where the clouds are seen ( Genesis 7:11). </p> <p> 4. The place from which the lightnings come ( Genesis 19:24; Luke 9:54; Luke 10:18). </p> <p> 5. The place where GOD dwells ( Genesis 21:17; Genesis 22:11). </p> <p> 6. The place where dew originates ( Genesis 27:28; Genesis 27:39). </p> <p> 7. The place from which angels come ( Genesis 28:17). </p> <p> 8. The place from which rain comes ( Deuteronomy 11:11; 1 Kings 8:35; 2 Chronicles 6:26; Jeremiah 10:13). </p> <p> 9. The place which describes Israel's dispersion ( Deuteronomy 30:4; Nehemiah 1:9). </p> <p> 10. The place where the blessings of earth originate such as rain, dew, heat and cold. ( Deuteronomy 33:13). </p> <p> 11. The place where storms form with thunder, lightning and wind. ( Job 26:11). </p> <p> 12. The place where manna, the heavenly food, came from. ( [[Psalm]] 78:24; John 6:31, John 6:41). </p> <p> 13. The place which describes the supreme seat or throne of GOD. It is above all the other heavens. ( 1 Kings 8:27; 2 Chronicles 2:6; 2 Chronicles 6:18). </p> <p> 14. The place where the believer, the Christian, the saved person, goes in his spirit when he dies. </p> <p> We never read in the [[Bible]] that the believer "goes to Heaven." [[Probably]] the reason is that the [[Holy]] [[Spirit]] never calls our attention to the place where we are going, but always to the [[Person]] by whom we go, and to whom we go. We are said to be "absent from the body, and present with the Lord." We also read, "I have a desire to depart and to be with Christ, which is far better." JESUS said, "I will receive you unto Myself." We should notice that it is always the Person, and never the place that gives comfort to the heart. </p>

<p> ''''' hev ''''' ´' ''''' n ''''' . See [[Astronomy]] . </p>

<p> Heaven, the state and place of blessedness in the life to come. </p> <p> As we can have no distinct conception of those joys which never have been and never will be experienced by us here in their full extent, we have of course no words in human language to express them, and cannot therefore expect any clear description of them even in the [[Holy]] Scriptures. Hence the [[Bible]] describes this happiness sometimes in general terms designating its greatness (as in; ); and sometimes by various figurative images and modes of speech, borrowed from everything which we know to be attractive and desirable. </p> <p> The following are the principal terms, both literal and figurative, which are applied in [[Scripture]] to the condition of future happiness. </p> <p> [[Among]] the literal appellations we find 'life,' 'eternal life,' and 'life everlasting,' literally 'a happy life,' or 'eternal well-being' ; 'glory,' 'the glory of God' (;; ); and 'peace' . Also 'an eternal weight of glory' and 'salvation,' 'eternal salvation' , etc. </p> <p> Among the figurative representations, we may place the word 'heaven' itself. The abode of departed spirits, to us who live upon earth, and while we remain here, is invisible and inaccessible, beyond the bounds of the visible world, and entirely separated from it. There they live in the highest well-being, and in a nearer connection with [[God]] and [[Christ]] than here below. This place and state cannot be designated by any more fit and brief expression than that which is found in almost every language, namely, 'heaven,'—a word in its primary and material signification denoting the region of the skies, or the visible heavens. It is there that the highest sanctuary or temple of God is situated, i.e., it is there that the omnipresent God most gloriously reveals Himself. This, too, is the abode of God's highest spiritual creation. [[Thither]] Christ was transported: He calls it the house of His Father, and says that He has therein prepared an abode for His followers . </p> <p> This place, this 'heaven,' was never conceived of in ancient times, as it has been by some modern writers, as a particular planet or world, but as the wide expanse of heaven, high above the atmosphere, or starry heavens; hence it is sometimes called the third heaven, as being neither the atmosphere nor the starry heavens. </p> <p> [[Another]] figurative name is 'Paradise,' taken from the abode of our first parents in their state of innocence, and transferred to the abode of the blessed . </p> <p> Again, this place is called 'the heavenly Jerusalem' (;; ), because the earthly [[Jerusalem]] was the capital city of the Jews, the royal residence, and the seat of divine worship; 'the kingdom of heaven' ; the 'heavenly kingdom' the 'eternal kingdom' . It is also called an 'eternal inheritance' , meaning the possession and full enjoyment of happiness, typified by the residence of the ancient Hebrews in Palestine. The blessed are said 'to sit down at table with Abraham, Isaac, and Jacob,' that is, to be a sharer with the saints of old in the joys of salvation; 'to be in Abraham's bosom' , that is to sit near or next to [[Abraham]] [BOSOM]; 'to reign with Christ' ), i.e. to be distinguished, honored, and happy as he is—to enjoy regal felicities: to enjoy 'a Sabbath,' or 'rest' , indicating the happiness of pious Christians, both in this life and in the life to come. </p> <p> All that we can with certainty know or infer from Scripture or reason respecting the blessedness of the life to come, may be arranged under the following particulars:— 1. We shall hereafter be entirely freed from the sufferings and adversities of this life. 2. Our future blessedness will involve a continuance of the real happiness of this life. </p> <p> I. The entire exemption from suffering and all that causes suffering here, is expressed in the Scripture by words which denote rest, repose, refreshment, after performing labor and enduring affliction. But all the terms which are employed to express this condition, define (in the original) the promised 'rest,' as rest after labor, and exemption from toil and grief; and not the absence of employment, not inactivity or indolence (;;;; comp. 7:17). </p> <p> This deliverance from the evils of our present life includes— </p> <p> 1. [[Deliverance]] from this earthly body, the seat of the lower principles of our nature and of our sinful corruption, and the source of so many evils and sufferings . </p> <p> 2. [[Entire]] separation from the society of wicked; and evil-disposed persons, who, in various ways, injure the righteous man and embitter his life on earth . </p> <p> 3. [[Upon]] this earth everything is inconstant, and subject to perpetual change; and nothing is capable of completely satisfying our expectations and desires. But in the world to come it will be different. The bliss of the saints will continue without interruption or change, without fear of termination, and without satiety (;;;;; , sq.). </p> <p> II. Besides being exempt from all earthly trials, and having a continuance of that happiness which we had begun to enjoy even here, we have good reason to expect hereafter other rewards and joys, which stand in no natural or necessary connection with the present life. For our entire felicity would be extremely defective and scanty, were it to be confined merely to that which we carry with us from the present world, or were we compelled to stop short with that meager and elementary knowledge which we possess here. Besides the natural rewards of goodness, there must, therefore, be others, which are positive, and dependent on the will of the [[Supreme]] Legislator. </p> <p> In the doctrine of the New [[Testament]] positive rewards are considered most obviously as belonging to our future felicity, and as constituting a principal part of it. For it always represents the joys of heaven as resulting strictly from the favor of God, and as being undeserved by those on whom they are bestowed. Hence there must be something more added to the natural good consequences of our actions, something which cannot be considered as the necessary and natural consequences of the good actions we may have here performed. But, on this subject, we know nothing more in general than this, that God will so appoint and order our circumstances, and make such arrangements, that the principal faculties of our souls—reason and affection, will be heightened and developed, so that we shall continually obtain more pure and distinct knowledge of the truth, and make continual advances in holiness. </p> <p> Some theologians have supposed that the saints in heaven may be taught by immediate divine revelations, especially those who may enter the abodes of the blessed without knowledge, or with only a small measure of it; e.g. children and others who have died in ignorance, for which they themselves were not to blame. On this subject nothing is definitely taught in the Scriptures; but both Scripture and reason warrant us in believing that provision will be made for all such persons in the world to come. A principal part of our future happiness will consist, according to the [[Christian]] doctrine, in the enlarging and correcting of our knowledge respecting God, his nature, attributes, and works, and in the salutary application of this knowledge to our own moral benefit, to the increase of our faith, love, and obedience. </p> <p> In the Scripture revelations respecting heaven Christ is always represented as one who will be personally visible to us, and whose personal, familiar intercourse and guidance we shall enjoy. [[Herein]] Christ himself places a chief part of the joy of the saints (, etc.); and the apostles often describe the blessedness of the pious by the phrase being with Christ. To his guidance has God entrusted the human race, in heaven and on earth. And [[Paul]] says , we see 'the brightness of the divine glory in the face of Christ,' He is 'the visible representative of the invisible God' . According to the representation contained in the Holy Scriptures, the saints will dwell together in the future world, and form, as it were a kingdom or state of God (Luke 16;;;; ). They will there partake of a common felicity. Their enjoyment will doubtless be very much heightened by friendship, and by their confiding intercourse with each other. </p>

<p> In [[Christian]] theology the place of the immediate [[Divine]] presence, where [[God]] manifests Himself without veil, and His saints enjoy that presence and know as they are known. In [[Scripture]] it denotes, the atmosphere, the starry region, a state of bliss, as defined, the divine presence, and God Himself. </p>