"ουδεν αρα νυν κατακριμα τοις εν χριστω ιησου." -Romans 8:1
"When a Christian dies, he or she enters into what theologians call the intermediate state, a transitional period between our past lives on Earth and our future resurrection to life on the New Earth. Usually when we refer to "Heaven," we mean the place that Christians go when they die. When we tell our children "Grandma's now in Heaven," we're referring to the intermediate Heaven.
By definition, an intermediate state or location is temporary. Life in the Heaven we go to when we die, where we'll dwell prior to our bodily resurrection, is "better by far" than living here on Earth under the Curse, away from the direct presence of God (Philippians 1:23). Still, the intermediate Heaven is not our final destination. Though it will be a wonderful place, the intermediate Heaven is not the place we are made for. It's not the place God promises to refashion for us to live in forever.
God's children are destined for life as resurrected beings on a resurrected Earth. We must not lose sight of our true destination. If we do, we'll be confused and disoriented in our thinking about where, and in what form, we will spend eternity.Will we live in Heaven forever? The answer to the question depends on what we mean by Heaven. Will we be with the Lord forever? Absolutely. Since Heaven is where God dwells, we'll always be in Heaven. But will we always be with God in exactly the same place that Heaven is now? No. In the intermediate Heaven, we'll be in Christ's presence, and we'll be joyful, but we'll be looking forward to our bodily resurrection and permanent relocation to the New Earth.
It bears repeating because it is so commonly misunderstood: When we die, believers in Christ will not go to the Heaven where we'll live forever. Instead, we'll go to an intermediate Heaven. In the intermediate Heaven, we'll await the time of Christ's return to the earth, our bodily resurrection, the final judgment, and the creation of the new heavens and New Earth. If we fail to grasp this truth, we will fail to understand the biblical doctrine of Heaven. Everything hinges on the resurrection. God does not abandon our bodies, nor does he abandon the earth itself.
It may seem strange to say that the Heaven we go to at death isn't eternal, yet it's true. "Christians often talk about living with God 'in heaven' forever," Grudem writes. "But in fact the biblical teaching is richer than that: it tells us that there will be new heavens and a new earth—an entirely renewed creation—and we will live with God there....There will also be a new kind of unification of heaven and earth....There will be a joining of heaven and earth in this new creation."
Let me suggest an imperfect analogy to illustrate the difference between the intermediate Heaven and the eternal Heaven. Suppose you lived in a homeless shelter in Miami. One day you inherit a beautiful house, fully furnished, on a gorgeous hillside overlooking Santa Barbara, California. With the home comes a wonderful job doing something you've always wanted to do. Not only that, but you'll also be near close family members who moved from Miami many years ago.
On your flight to Santa Barbara, you'll change planes in Dallas, where you'll spend an afternoon. Some other family members, whom you haven't seen in years, will meet you at the Dallas airport and board the plane with you to Santa Barbara. You look forward to seeing them.
Now, when the Miami ticket agent asks you, "Where are you headed?" would you say "Dallas"? No. You would say Santa Barbara, because that's your final destination. If you mentioned Dallas at all, you would only say, "I'm going to Santa Barbara by way of Dallas."
When you talk to your friends in Miami about where you're going to live, would you focus on Dallas? No. You might not even mention Dallas, even though you will be a Dallas-dweller for several hours. Even if you spent a week in Dallas, it wouldn't be your focus. Dallas is just a stop along the way. Your true destination—your new permanent home—is Santa Barbara.
Similarly, the Heaven we will go to when we die, the intermediate Heaven, is a temporary dwelling place, a stop along the way to our final destination: the New Earth.
(Granted, the Dallas analogy breaks down big time, since being with Jesus and reunited with loved ones in the intermediate Heaven will be immeasurably more wonderful, to say the least, than a lay-over in Dallas! But hopefully you get the point.)
Another analogy is more precise but difficult to imagine, because for most of us it's outside our experience. Imagine leaving the homeless shelter in Miami and flying to the intermediate location, Dallas, and then turning around and going back home to your place of origin, which has been completely renovated—a New Miami. In this New Miami, you would no longer live in a homeless shelter, but in a beautiful house in a glorious pollution-free, crime-free, sin-free city. So you would end up living not in a new home, but a radically improved version of your old home.
This is what the Bible promises us—we will live with Christ and each other forever, not in the intermediate Heaven, but on the New Earth, where God—Father, Son (eternally incarnate) and Holy Spirit—will be at home with his people.
Of course, God will no more be confined to the New Earth than He is now confined to the intermediate Heaven. God is everywhere present. But his special dwelling, what he regards as his home (and ours) will be on the New Earth, where He will dwell with His people.
Revelation 21:1-3 is explicit on this point: "Then I saw a new heaven and a new earth....I saw the Holy City, the new Jerusalem, coming down out of heaven from God....And I heard a loud voice from the throne saying, 'Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God' " (Revelation 21:1-3).
Heaven, God's central dwelling place, will one day be with his resurrected people, on the New Earth."
"The idea that regeneration comes before saving faith is not always understood by evangelicals today. Sometimes people will even say something like, 'If you believe in Christ as your Savior, then (after you believe) you will be born again.' But Scripture itself never says anything like that. The new birth is viewed by Scripture as something that God does within us in order to enable us to believe. The reason that evangelicals often think that regeneration comes after saving faith is that they see the results (love for God and his Word, and turning from sin) after people come to faith. Yet here we must decide on the basis of what Scripture tells us, because regeneration itself is not something we see or know about directly: 'The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or wither it goes; so it is with every one who is born of the Spirit' (John 3:8)" (Systematic Theology, 703).J.I. Packer writes:
"Infants do not induce, or cooperate in, their own procreation and birth; no more can those who are 'dead in trespasses and sins' prompt the quickening operation of God's Spirit within them (see Eph. 2:1-10). Spiritual vivification is a free, and to man mysterious, exercise of divine power (John 3:8), not explicable in terms of the combination or cultivation of existing human resources (John 3:6), not caused or induced by any human effort (John 1:12-13) or merits (Titus 3:3-7), and not, therefore, to be equated with, or attributed to, any of the experiences, decisions, and acts to which it gives rise and by which it may be known to have taken place" ("Regeneration," in Evangelical Dictionary of Theology, 925).Robert L. Reymond writes:
"Regeneration is not the replacing of the substance of fallen human nature with another substances, nor simply the change in one or more of the faculties of the fallen spiritual nature, not the perfecting of the fallen spiritual nature. Rather, it is the subconscious implanting of the principle of the new spiritual life in the soul, effecting an instantaneous change in the whole man, intellectually, emotionally, and morally, and enabling the elect sinner to respond in repentance and faith to the outward or public gospel proclamation directed to his conscious understanding and will" (A New Systematic Theology of the Christian Faith, 721-722).Jesus Christ says:
"No one can come to Me unless the Father who sent me draws him... (John 6:44)."
2. Time is very short, which is another thing that renders it very precious. The scarcity of any commodity occasions men to set a higher value upon it, especially if it be necessary and they cannot do without it. Thus when Samaria was besieged by the Syrians, and provisions were exceedingly scarce, "an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver." 2 Kings vi. 25.—So time is the more to be prized by men, because a whole eternity depends upon it; and yet we have but little of time. "When a few years are come, then I shall go the way whence I shall not return." Job xvi. 22. "My days are swifter than a post. They are passed away as the swift ships; as the eagle that hasteth to the prey." Job ix. 25, 26. "Our life; what is it? it is but a vapour which appeareth for a little time, and then vanisheth away." Jam. iv. 14. It is but as a moment to eternity. Time is so short, and the work which we have to do in it is so great, that we have none of it to spare. The work which we have to do to prepare for eternity, must be done in time, or it never can be done; and it is found to be a work of great difficulty and labour, and therefore that for which time is the more requisite.
TIME is precious for the following reasons:
1. Because a happy or miserable eternity depends on the good or ill improvement of it. Things are precious in proportion to their importance, or to the degree wherein they concern our welfare. Men are wont to set the highest value on those things upon which they are sensible their interest chiefly depends. And this renders time so exceedingly precious, because our welfare depends on the improvement of it.—Indeed our welfare in this world depends upon its improvement. If we improve it not, we shall be in danger of coming to poverty and disgrace; but by a good improvement of it, we may obtain those things which will be useful and comfortable. But it above all things precious, as our state through eternity depends upon it. The importance of the improvement of time upon other accounts, is in subordination to this.
God and silver are esteemed precious by men; but they are no worth to any man, only as thereby he has an opportunity of avoiding or removing some evil, or of possessing himself of some good. And the greater the evil is which any man hath advantage to escape, or the good which he hath advantage to obtain, by any thing he possesses, by so much the greater is the value of that thing to him, whatever it be. Thus if a man, by any thing which he hath, may save his life, which he must lose without it, he will look upon that by which he hath the opportunity of escaping so great an evil as death, to be very precious.—Hence is it that time is so exceedingly precious, because by it we have opportunity of escaping everlasting misery, and of obtaining everlasting blessedness and glory. On this depends our escape from an infinite evil, and out attainment of an infinite good.
Christians should not only study to improve the opportunities they enjoy, for their own advantage, as those who would make a good bargain; but also labour to reclaim others from thier evil courses; that so God might defer his anger, and time might be redeemed from that terrible destruction, which, when it should come, would put an end to the time of divine patience. And it may be upon this account, that this reason is added, Because the days are evil. As if the apostle had said, the corruption of the times tends to hasten threatened judgments; but your holy and circumspect walk will tend to redeem time from the devouring jaws of those calamities.—However, thus much is certainly held forth to us in the words; viz. That upon time we should set a high value, and be exceeding careful that it be not lost; and we are therefore exhorted to exercise wisdom and circumspection, in order that we may redeem it. And hence it appears, that time is exceedingly precious.
"To treat the church's historical understanding of Scripture lightly is to forget that it is the believing body that, through the centuries, carries on the theological enterprise with the Word in hand and accompanied by the enlightening Spirit. Thus, the largest part of any theologian's work comes from reverent consideration and response to the Christian theological tradition. The creeds of the church, the results of serious spiritual and theological strife, are more important than the views of individuals. We should begin our discussion with the assumption that the church is probably right, unless exegetical and theological study compel us otherwise. 'The proclamation of new discoveries,' Abraham Kuyper, the famed founder of the Free University of Amsterdam, wrote, 'is not always a proof of devotion to the truth, it is sometimes a tribute to self-esteem'" ("Role Distinctions in the Church Galtians 3:28" in Recovering Biblical Manhood and Womanhood, 164).Forbid spiritual pride that imagines the Holy Spirit to be working solely in you but fails to realize that He has been in church history, and that rather diligently.
"I acknowledge, Lord, and I give thanks that You have created Your image in me, so that I may remember You, think of You, love You. But this image is so effaced and worn away by vice, so darkened by the smoke of sin, that it cannot do what it was made to do unless You renew it and reform it. I do not try, Lord, to attain Your lofty heights, because my undertanding is in no way equal to it. But I do desire to understand Your truth a little, that truth that my heart believes and loves. For I do not seek to understand so that I may believe; but I believe so that I may understand. For I believe this also, that 'unless I believe, I shall not understand [Isa.7:9]" (Emphasis Added).Is Anselm correct? I certainly think so (see Matthew 16:17)!
"But think about this for a minute. Is fishing simply a metaphor for evangelism in the sense of merely telling people about Jesus? When Simon and Andrew cast their nets into to sea and caught fish to feed their families and sell some to others, what happened to the fish they caught? Were the fish saved? Were they invited into the boat? Or is there a sense in which the fish is caught against its will and then inevitably dies under the judgment of the fisherman? Perhaps we ought to rethink this 'I will make you fishers of men' thing a bit! First and foremost, fishing is a judgment motif, not an evangelistic motif! In fact, when Jesus summons these two men to become fishers of men, he is using an Old Testament image found throughout the prophets (Jeremiah 16:16; Ezekiel 29:4 ff; 38:4; Amos 4:2; Hab, 1:14-17). In these passages God is the judge who comes like a fisherman with a net or a hook to catch those who fall under his judgment, which is the fate of the fish we catch (except those of you who are 'catch and release' types). Therefore, when Jesus calls Simon and Andrew to be 'fishers of men,' he’s informing them that their new calling will be like that of their new master who has just summoned them. Simon and Andrew will preach a message which summons men and women to repent. Their preaching comes upon those who hear it like fish are caught in a net. This is not a 'take it or leave it' offer of salvation. This message summons us to repent and believe, just like a net pulls a fish into a boat. Once we hear it, we cannot ignore it. Therefore, all those who hear this message–the good news of God–cannot escape God’s judgment. When we hear the declaration of what God has done to save sinners from that wrath which is to come, we are obligated to respond. All who hear that this is God’s appointed time and that the kingdom has drawn near in the person of Jesus, must now do as Jesus says, 'repent and believe.' Those who are 'caught' through this preaching either die to themselves so that they might live unto God, or else they die under the judgment of God. But there is no sense that you can hear this message and then just walk away as though you had never heard it. You have been summoned. You are caught. You will be judged. This is every bit as inevitable as it is that the fish will die once out of the water. That Jesus calls men to engage in such fishing is yet another sign that the kingdom of God has drawn near. Through the proclamation of the good news, men and women throughout Israel will soon be summoned to repent and believe the gospel that Jesus will proclaim. Those who hear the words of Jesus and his disciples are just like fish caught in a net. God has them in his possession. They come under his judgment. That Jesus has this sovereign power is seen in the reaction of Simon and Andrew to Jesus’ call. Mark simply tells us in verse 18, 'At once [Simon and Andrew] left their nets and followed him.' Simon and Andrew are still fishermen, only they no longer fish for fish. Now they fish for men and women. Jesus has other disciples to call as well. As we read in verses 19-20, 'When he had gone a little farther, he saw James son of Zebedee and his brother John in a boat, preparing their nets. Without delay he called them, and they left their father Zebedee in the boat with the hired men and followed him.' Those whom Jesus calls, do not resist. They follow their master because they have been summoned. Because God’s time has come and the kingdom has drawn near, Jesus now calls his disciples to follow him. This call to be fishers of men is not some impersonal plea to 'follow Jesus.' It is a direct summons by God himself, addressed to these particular men by that one in whom the kingdom draws near and through whom God fishes for men and woman. Cranfield puts it this way, Jesus’ 'word lays hold on men’s lives and asserts his right to their whole-hearted and total allegiance, a right that takes priority even over kinship.' This is what happened to Simon and Andrews and to James and John. It is what is happening here this morning. That time has come for you to repent and believe."
"Let me try to illustrate what I think submission is by referring to my own mother and father (and if we had time, I believe I could show from Scripture that this illustration is a biblical model not a merely cultural one). I grew up in a home where my father was away for about two-thirds of each year. He is an evangelist. He held about 25 crusades each year ranging in length from one to three weeks. He would leave on Saturday, be gone for one to three weeks, and come home on Monday afternoon. I went to the Greenville airport hundreds of times. And some of the sweetest memories of my childhood are the smile of my father's face as he came out of the plane and down the steps and almost ran across the runway to hug me. This means that my sister and I were reared and trained mostly by my mother. She taught me almost everything practical that I know. She taught me how to cut the grass and keep a check book and ride a bike and drive a car and make notes for a speech and set the table and make pancakes. She paid the bills, handled repairs, cleaned house, cooked meals, helped me with my homework, took us to church, led us in devotions. She was superintendent of the Intermediate department at church, head of the community garden club, and tireless doer of good for others. She was incredibly strong in her loneliness. The early sixties were the days in Greenville, SC, when civil rights were in the air. The church took a vote one Wednesday night on a resolution not to allow black people to worship in the church. When the vote was taken, she stood entirely alone in opposition. And when my sister was married in the church in 1963 and one of the ushers tried to seat some black friends of our family all alone in the balcony, my mother indignantly marched out of the sanctuary and sat them herself on the main floor with everyone else. I have never known anyone quite like Ruth Piper. She seemed to me omni-competent and overflowing with love and energy. But here is my point. When my father came home, my mother had the extraordinary ability and biblical wisdom and humility to honor him as the head of the home. She was, in the best sense of the word, submissive to him. It was an amazing thing to watch week after week as my father came and went. He went, and my mother ruled the whole house with a firm and competent and loving hand. And he came, and my mother deferred to his leadership. Now it was he that prayed at the meals. Now it was he that led in devotions. Now it was he that drove us to worship, and watched over us in the pew, and answered our questions. My fear of disobedience shifted from my mother's wrath to my father's, for there, too, he took the lead. But I never heard my father attack my mother or put her down in any way. They sang together and laughed together and put their heads together to bring each other up-to-date on the state of the family. It was a gift of God that I could never begin to pay for or earn. And here is what I learned—a biblical truth before I knew it was in the Bible. There is no correlation between submission and incompetence. There is such a thing as masculine leadership that does not demean a wife. There is such thing as submission that is not weak or mindless or manipulative. It never entered my mind until I began to hear feminist rhetoric in the late sixties that this beautiful design in my home was somehow owing to anyone's inferiority. It wasn't. It was owing to this: my mother and my father put their hope in God and believed that obedience to his Word would create the best of all possible families—and it did. So I exhort you with all my heart this morning, consider these things with great seriousness and do not let the world squeeze you into its mold."
Pastor, we cannot help you with the temptation to neglect them, other than exhort you to flee this temptation—Christ hasn’t neglected you, has he?! But perhaps we can help you with several practical ideas to help motivate you to love and serve your wife and children more effectively. Here they are:
IN RELATION TO YOUR FAMILY...
IN RELATION TO YOUR WIFE…
IN RELATION TO YOUR CHILDREN…
Contributors (all pastors): Bret Capranica (San Jacinto, CA), Brian Croft (Louisville, KY), Bob Johnson (Roseville, MI), Michael Lawrence (Washington, DC), Mike McKinley (Sterling, VA), Deepak Reju (Washington, DC), and Jeramie Rinne (Hingham, MA)
8) An eighth way to provoke children is by physical and verbal abuse. Battered children are a growing tragedy today. Even Christian parents—fathers especially—sometimes overreact and spank their children much harder than necessary. Proper physical discipline is not a matter of exerting superior authority and strength, but of correcting in love and reasonableness. Children are also abused verbally. A parent can as easily overpower a child with words as with physical force. Putting him down with superior arguments or sarcasm can inflict serious harm, and provokes him to anger and resentment. It is amazing that we sometimes say things to our children that we would not think of saying to anyone else—for fear of ruining our reputation!
In closing, consider the confession of one Christian father,
My family’s all grown and the kids are all gone. But if I had to do it all over again, this is what I would do. I would love my wife more in front of my children. I would laugh with my children more—at our mistakes and our joys. I would listen more, even to the littlest child. I would be more honest about my own weaknesses, never pretending perfection. I would pray differently for my family; instead of focusing on them, I’d focus on me. I would do more things together with my children. I would encourage them more and bestow more praise. I would pay more attention to little things, like deeds and words of thoughtfulness. And then, finally, if I had to do it all over again, I would share God more intimately with my family; every ordinary thing that happened in every ordinary day I would use to direct them to God.
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