Heaven and Earth

Heaven and Earth

“Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells.” 2 Pet. 3:13. “And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea.” Rev. 21:1. “There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another.” 1 Cor. 15:40. “As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.” 1 Cor. 15:48-49. “Which things are symbolic [there is a deeper meaning to it]. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar—for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—but the Jerusalem above is free, which is the mother of us all . . . . But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now.” Gal. 4:24-26, 29. “Therefore, holy brethren, partakers of the heavenly calling . . . .” Heb. 3:1. “You are gods.” John 10:34. “For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him . . . .” Col. 2:9-10. “Partakers of the divine nature . . . .” 2 Pet. 1:4. “Members of His body . . . one with Him [who is God] . . . transformed into His image . . . we shall be like Him,” etc. “Whoever calls on the name of the Lord shall be saved.” “He who believes in the Son has everlasting life.”

To sum it up: a heavenly calling for heavenly beings with a heavenly glory in heaven, and an earthly calling for earthly beings with an earthly glory on earth.

Even though the difference between these two callings is so unspeakably great, they seem mostly to coincide because of our ingrained human nature, for both of them offer salvation from perdition and hope of eternal life where righteousness dwells.

By investigating the matter, we will find that the faith and hope of most believers does not go beyond this point. Thus they will receive everything they are actually longing for, but not necessarily what they are asking for. Then everything is alright. It is true that this applies to most of them, for the Scriptures tell us that the children of the bondwoman are more numerous than the children of the freewoman. Besides, you have to remember that the children of the freewoman are not aware of their high calling as long as they are children (and that can be for a long time; see Hebrews 5:11-12 and also 1 Corinthians 3:1-3). Gal. 4:1.

This is precisely why Paul was working, so that the church might get an understanding of the hope they were called to. Eph. 1:18.

All the children of the bondwoman also speak about “heaven” and the “bride,” but the glory which they will then possess does not surpass the glory that will fill the new earth on which they will live in purity as Adam before the Fall, relish the beauty and grace of the new nature, be guided and led by divine, good, and blessed laws, and enjoy life under God’s manifold blessings with music and song and much glory.

It doesn’t mean much if some people, by using the wrong expression, say “heaven” instead of “earth.” Whether the name of the place is “X” or “Y” is the same as long as you know what is meant by it! It is life that is of interest for eternity—how it shall be. For a spiritual man it is already like that in this world. Neither stick nor stone, trees nor houses, land nor sea are of interest to him. These are not the things that further his well-being, but rather the eternal God’s wisdom and goodness in Christ Jesus.

What can we say about these two covenants, these two callings, these two kinds of people? Much can be said about it in every way. I shall just mention some main points: one group is at the foot of the cross (John 3:14-15; Numbers 21:8-9; Romans 10:13, together with various hymns, songs, and testimonies), where they, by confessing and believing, receive forgiveness for their sins, but not victory over sin and consequently no inner growth in goodness. Their righteousness is only an imputed righteousness—a substitute righteousness; it is Christ who is righteous in their place. Seeing that they are not on the cross—the only place where we can die to ourselves—they necessarily live for themselves as they think best, justifying and hiding as much as possible.

The other group is on the cross. Luke 9:21, 23; Romans 6:3, 8 and 11; Romans 7:4, 6, and 10; 2 Corinthians 4:10-12, 5:15; Galatians 2:20, 5:24, 6:14; Colossians 3:3; they are dead to themselves (their conscious “I”); therefore they have victory over sin, besides dying to their self-life (their unconscious “I”) and therefore growing an inner growth in wisdom, righteousness, love, longsuffering, etc. They hate themselves, considering it the greatest happiness and gain that God’s word penetrates and judges the heart’s secret thoughts and intents, piercing even to the division of soul and spirit, and of joints and marrow.