A Balanced View of Heavenly Rewards

The Question Series

In the movie, A Christmas Story, Ralphie’s dad wins a prize by solving some puzzles in the newspaper. A few weeks before Christmas, a large crate arrives at the house containing this prize. As Ralphie and family open the crate and sift through the enormous amount of straw, they wonder what the prize could be. Finally, dad lifts a plastic leg out of the crate. Ralphie’s mom asks, “What is it?” Dad responds, “Why, it’s a major award.” It’s a burlesque style leg with a lampshade – indeed, it is a lamp. The “old man” was proud of his brilliance which procured him this great award. So, he sets the grotesque lamp in the living room window for all the world to see. Mom is horrified that the neighborhood will see this monstrous thing, but dad is beaming, while Ralphie is stuck in rapturous wonder at this leg, this “major award.” 

            Everything about this scene is the exact opposite of what we can expect from “heavenly” rewards. Dad’s award was useless, inappropriate, and gawdy. It was a momentary conversation piece that would soon be destroyed and eventually forgotten. But what are heavenly rewards? Will they make life in eternity better? Will they be on display? We can only speculate or imagine the answers.

            For our series on “Questions,” the question was asked: Salvation is a gift unearned. Are there other rewards in heaven based on works? What about the very young who die before they have a chance to earn rewards? 

            The Bible does speak of rewards, but we must lay aside what we know of awards and rewards to grasp the biblical significance of them. It is tempting to think of how we can earn rewards through good works while forgetting that we are saved by faith apart from works. How are we to understand the biblical concept of rewards? 

            I want to ask three questions and answer them with my understanding of scripture…

 

Are there rewards for believers in eternity? 

 

The Gospel according to Matthew emphasizes rewards more than other accounts. Jesus certainly teaches his disciples about rewards. However, we must be careful not to read into his teaching that he is talking about “extra” rewards, or different amounts of rewards. More often than not, Jesus usually refers to heavenly rewards in contrast to what we gain in this life.  

            Consider this text: (Matt. 5:11-12a) “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven.” Contrast being accepted by the world versus being rejected by the world but received by your Heavenly Father. The reward Jesus speaks of is being accepted by God. If we interpret what Jesus says as a reason to seek a reward, we miss the point of his teaching. 

            Jesus also taught his disciples to “…lay up for yourselves treasures in heaven…” (6:20). Yet Jesus was not envisioning some kind of vault where our rewards would be stored until we reach eternity. Instead, Jesus wants us to uphold his kingdom values over what the world values. Things of this world are going to rot, rust, or return to dust, but the values of the kingdom are forever; the values are in conflict.

            We cannot ignore that Jesus does refer to rewards. He talks about his Second Coming in Matthew 16:27 where “…he will repay each person for what he has done.” John repeats this in his apocalypse in Revelation 22:12 where Jesus says, “Behold, I am coming soon bringing my recompense with me, to repay each one for what he has done.” 

            Jesus promised rewards for the faithful follower. Is there a greater reward than being called children of God (Luke 6:35). Often the concept of rewards in the NT are ambiguous. Unlike a video game where you reach certain levels and earn badges, the rewards of heaven are impossible to describe and achieve. I have often wondered myself what the Bible means by “rewards.”  Being called a child of God, receiving eternal life, being with Jesus forever…what else are we to expect? And if there are other rewards, how do you know if you have them? 

 

Are there degrees of rewards?

 

If you begin to evaluate yourself as a Christian and list your spiritual successes and failures, you will drive yourself crazy. Do not compare yourself unfairly with those whom you consider spiritual giants. God is the judge; he sees the heart better than we do. We may look at missionaries and determine that their rewards are greater than our own. Don’t do that.

            The Parable of the Talents is often used to illustrate different degrees of rewards. But this misinterprets how parables work. There are three servants, and each is given a trust according to their ability. You know what happens. The servants who are given five and two double their master’s trust and both are commended and rewarded (Matt 25:21, 23). The third servant buries his talent, is thrown into outer darkness, and the talent is given to the one who doubled his five.         

            Our problem comes when Jesus says, “For to everyone who has more will be given…” (29). The first servant receives the extra talent, but the second servant receives nothing more. We can get hung up on the false interpretation that 1) God gives some people more gifts/opportunities/abilities, and 2) that using them well earns greater rewards. But that is not what the parable is teaching. The amount of talents is not the issue, faithfulness is. Jesus is not saying the better you do, the more you will be rewarded. It’s just part of the story and is not meant to be analyzed. If we took each phrase and read it literally, then we would have to conclude that God parallels the master  in the parable – the master who is a harsh man who harvests crops he did not plant. 

            Thinking that rewards are work-based because of this parable is a mistake. The Parable of the Talents is couched by two other parables (Virgins; Sheep and Goats), and the parables do not teach degrees of readiness, faithfulness, or service. There is just readiness, faithfulness, and service. And if you are obedient to the commands of Jesus to be ready for his coming, to be faithful with what you have been given, and serve him with humility, the reward is being welcomed into eternal places.

            Can you imagine if there were degrees of rewards in heaven? Will you live eternally with regret for what you should have done? Will you envy those who earned more rewards than you did? If in Revelation 21:4 we read that there will be no more death or mourning or crying or pain – absolutely nothing to make you sad, then there will be no regret either.

 

Are rewards motivation for faithfulness? 

 

 Depending on how we read 1 Corinthians 3:10-15, we may be led to believe that on the day of judgment our works will be evaluated on a sliding scale (gold – straw). Paul does emphasize that certain “building materials” or activities are more appropriate than others. He writes, “Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw – each one’s work will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward” (12-14). 

            Taken in this perspective, the rewards are not about varying degrees, but whether what we have done matches who Christ is as Lord of the church. The foundation is Christ; how we build on that foundation ought to match Christ. 

            A few things stand out then: 1) Amazingly, the person who builds with appropriate materials (good works) and the person who builds with frivolous materials, will both be saved. 2) Paul’s analogy is not so much about eternal rewards as it is about building the church on the foundation of Christ. 3) If the poor builder’s work is exposed, he or she will be shamed. But does that shame last for eternity? No, shame is not part of the heavenly life. How this person helped build the church may be miniscule, but they are still saved. 4) The poor builder will suffer loss (15), but only in the sense that it will be revealed that his or her life’s work did not match the values of the kingdom. 

            The question remains: Do we do what pleases God to be rewarded? Or do we respond to the mercy and grace of God with a life of works that reflect our gratitude to God’s Son, Jesus? If we think about what we get, then we don’t get it.

 

Focus on the Giver, not the Gift

 

You are drowning in the ocean. Someone jumps into the raging waves to swim out to you to save you, bring you to shore, and wrap you in a warm towel. Do you go on and on about the quality of the towel? Or do you embrace the person who saved you?

            N.T. Wright makes a good point in his book, Surprised by Hope. He writes, “It isn’t a matter of calculation, of doing a difficult job in order to be paid a wage. It is much more like working at a friendship or a marriage in order to enjoy the other person’s company more fully.” I don’t help with the dishes to get a “thank you” or a chip I can use later; I help because I love Sharon and want to partner with her. 

            Craig Blomberg, a noted Bible scholar, said this, “I do not believe there is a single NT… text that supports the notion that believers will be distinguished from one another for all eternity on the basis of their works as Christians.” He goes on to say that a belief like this would have damaging consequences for the motivation and psychology of living the Christian life. Christians should never think of obedience, love, or service in terms of earning some future payoff. 

            I mean, how can we preach and teach that living in the presence of Christ will be glorious, but rewards will make that experience even better? Christ, through whom we have forgiveness and eternal life is all the reward we need. 

            Paul exhorted the Colossians, “Whatever you do, work heartily as for the Lord and not for men, knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ,” (Col. 3:24). 

                                                                        AMEN

Please also see this link for more of Craig Blomberg.https://www.etsjets.org/files/JETS-PDFs/35/35-2/JETS_35-2_159-172_Blomberg.pdf

Does Jesus Know You?

DOES JESUS KNOW YOU?

The Question Series

 

Does Jesus know you? What a frightening question. It is, of course, based on Jesus’ response on Judgment Day to those who claim to know him, but apparently have failed in some aspect of their discipleship. The worst thing a human being will ever hear on that day is Jesus saying, “I never knew you.” 

            As we continue with our series “Questions you have always wanted to ask,” we are responding to this question: What happens when people die who think they know God but have not professed their faith in Christ? Matthew 7:21-23 provides us with a platform to begin thinking about this question. A flat answer regarding the God-seeker who does not include Jesus in their faith is overall rejection from the kingdom of heaven. God the Father and Jesus the Son are so intimately connected that you cannot have one without the other. So, the person who does not profess faith in Christ in this life will not enter eternal life. But why?

            In matters of faith, I have always asked “why.” I have never been able to accept the standard answers to difficult theological issues. I am convinced that our faith is meant to be explored by asking questions. Asking questions helps us to strengthen our assurance in God’s goodness. God is not afraid of our questions. My hope is that we will be a community where tough questions may be asked. Let us ask “why.”

            Why would Jesus say to any person “I never knew you”? If love is the hallmark of Christian faith, if “God so loved the world that he gave his Son,” how could anyone ever be rejected by Jesus Christ?

            Consistency! Calling yourself a Christian but living in ways that contradict that profession creates a serious conflict in your claim to be a follower of God. 

            In our text, Matthew 7:13-21, we observe three pairs: two gates, two fruit-bearing trees, and two professions of faith. Obviously, we have choices to make in how we live for God.

A Strong Profession of Faith

 

We face an apparent contradiction of another kind in verse 21. Jesus says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven…” (21a). Yet we know that to be saved we must confess with our mouth that Jesus is Lord and believe in our hearts that God raised him from the dead (Rom. 10:9). What we observe here is a strong profession of faith in an individual who calls Jesus “Lord.” 

            This profession is more than polite; it was common to call a teacher “lord” in the first century – it was the same as saying “sir.” But this person is fervent in his address; he repeats the title, “Lord, Lord.” It also appears to be a public profession since this person later says that he prophesies in Jesus’ name. This is not a private, personal confession – it is public. So, what’s wrong this profession? 

            Jesus adds a telling phrase that offers a clue: “…but the one who does the will of my Father who is in heaven,”(21b). It seems that this profession was verbal only. The person called Jesus “Lord” but did not submit to his lordship. What does that mean (submit to his lordship)? Luke gives another take on this phrase, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” (6:46). There is a disconnect between what this person says he believes and what he does based on that belief. He apparently likes the idea of Christianity – and we see that in our world today; people choose the love and grace aspects, the acceptance and tolerance pieces, but leave out the hard parts like denying yourself and taking up your cross.

            But Jesus explains what a strong profession means when he says, “If you love me, you will keep my commandments…whoever has my commandments and keeps them, he it is who loves me…if anyone loves me, he will keep my word,” (John 14:15, 21, 23-34). Taken as a whole, obeying his teaching is a daunting task, and no one obeys it perfectly. You might ask, who then can be saved? There are two aspects to be considered in this respect: First, Jesus knows we will not reach perfection in our attempt to keep his word. As Paul says, we are to press on toward the goal of becoming like Christ (Phil 3:14). The effort speaks volumes to our love for Jesus. Second, what is Jesus asking of us? He sums up his teaching in the Great Commandment: Love God and love your neighbor as yourself. John wrote, “For this is the love of God, that we keep his commandments. And his commandments are not burdensome,” (1 Jn 5:3). 

            Modern evangelicalism has developed what some call “Christianity Lite.” It offers grace and forgiveness but downplays following Jesus in life. Pray the “sinner’s prayer” and you’re “in.” Where is the transformation from the old life to the new life? Christianity, as the NT describes it, is not easy; it goes against the grain of this world system (loving your enemy?). And Jesus does not permit loopholes. Loving him involves obeying him.

 

A Weak Defense

 

Am I saying that by obeying Jesus’ commands we earn our salvation? No, we are saved by grace through faith in Jesus Christ. Am I saying that our words save us? No, we are saved by grace through faith in Jesus Christ. 

            D.A. Carson says, “It is true that (people) are saved by God’s grace through faith in Christ, but it is equally true that God’s grace in a (person’s) life inevitably results in obedience. Any other view cheapens grace and turns it into something unrecognizable…” There is no such thing as discipleship without obedience. It is the evidence that something supernatural has happened in you.

            How then do we explain what Jesus says next? “On that day, many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name and do many mighty works in your name?” (22).

            This would make a fascinating study into what faith does and does not accomplish. Many devout followers of Jesus throughout the centuries were not able to cast out demons or perform miracles, but these pretenders could. How is that possible? How can these things be done without real faith?

            We need only think of Judas among the Twelve as they followed Jesus. He heard the teaching of Jesus, was authorized to preach, cast out demons, and to heal. So, it seems that God works through unlikely instruments to do good works. On the other hand, our perception of what is of God or of the Holy Spirit may be skewed by our worldly thinking. A church that attracts thousands and thrives in its ministries we would say is a success. If that’s true, I refer you to Mars Hill Church in Seattle and the terrible wickedness that lurked beneath. Big is not God’s approval of a church, necessarily. 

            Note that the speakers in our verse made their defense to Jesus based on their profession and their works. They cry out “Lord, Lord,” and in all three instances of works they repeat “in your name.” Does that make a difference? Many things have been done “in the name of Christ” that did not match, that were not consistent with who Jesus is (the Crusades; Christians burning Christians at the stake during the Reformation, etc.). Claiming the name of Jesus while doing “great” things does not ultimately defend those actions if they are done for selfish reasons. 

            I viewed a “Celebrity Family Feud” clip last week – I don’t know why – where a lewd question was asked and answered. The woman’s answer was bleeped out and Steve Harvey and the audience were in shock. The woman laughingly defended her gross answer saying, “But I’m a good Christian girl.” Listen folks, I take this to heart – it convicts me too – if saying something like this is out of character for a Christian, then we/I should not say it. Not that being a prude saves me, but because I am saved by the precious blood of Jesus, I have the power not to say it. Saying “But I’m a Christian” is a weak defense for misrepresenting Jesus.

Words you never want to hear

 

Finally, Jesus says to these people, “And then I will declare to them, ‘I never knew you, depart from me, you workers of lawlessness,” (23). Not “you didn’t know me” but “I never knew you.”

            How is this possible? God knows everyone. How could he suddenly, on the Day of Judgment, not know a person? 

            There is “knowing” and then there is “knowing.” You can possess a knowledge of someone and know all about them, likes, dislikes, and so on, but not have a relationship with them. The word Jesus uses describes an intimate knowledge, a relationship knowledge, like the intimacy between a husband and a wife. It is the same term Paul uses in 2 Tim. 2:9 where he quotes, “The Lord knows those who are his,” and then adds, “Let everyone who names the name of the Lord depart from iniquity.” You can know of Jesus intellectually, in other words, or you can know him intimately.

            Do you ever feel like you somehow have a personal knowledge of your favorite TV characters? I have watched enough John Wayne movies and read biographies on him to know him pretty well. I even refer to him as “Uncle John” with my family. But if he was alive, and I met him and said, “Hey uncle John,” he would reply, “Do I know you pilgrim?” Knowing of a person does not create intimacy in relationship.

            The people Jesus rejects in this verse are people who have done everything – all kinds of good things – but not the Lord’s will. The Lord’s will is simple: believe in Jesus Christ as God’s Son and follow him. When we follow him, we are not just studying or memorizing scripture passages about him; we are asking ourselves on a daily basis “How can I be more like him?” He’s awesome; he’s the perfect person; he’s loving and kind and compassionate and forgiving. I want to be like him. I want to talk with him and share my heart with him. As I read his words in the Gospel, I will know him, and as I pray to him, he will know me. 

Self-examination

 

To sum up: My profession that Jesus is Lord does not save me. My good works do not save me. Only Jesus saves me. Because Jesus saved me, I want to follow after him and know him and he me. 

            If you are thinking after this sermon, “Does Jesus know me?” and you are a little worried, let me say this: Good! I do not want you to doubt your faith in Jesus. But I do want you to evaluate your walk with him and ask some deep questions. 

            Is my faith in Jesus defined by what I oppose? You can be against the evils of our day – abortion, injustice, racism, evolution – and feel ennobled as a Christian because you and other professing believers oppose these things.

            Is my faith in Jesus defined by what I defend? You may be an advocate for prayer in school, religious freedoms in our nation, or heterosexual marriage and the nuclear family. These are great causes to defend but are they a substitute for doing the will of the Father? 

            Is my faith in Jesus defined by what I think? Some Christians have an intense interest in theology or theological positions. There is a divide among believers today based on Reformed theology. Conversely, I know that I need to be careful not to be too Anabaptist at the cost of being a follower of Jesus. We must be careful not to pursue the Bible academically and deny its purpose in bringing us into relationship with Christ.

            Is my faith in Jesus defined by my loves? In this instance, I am thinking of what Jesus loves. Do I have a broken heart for people who don’t know Jesus? 

            These are tough questions. I ask them not to discourage you in your faith; I ask them to encourage you to go deeper in your walk with Jesus. I want him to know you and you him. 

 

                                                            AMEN

How Gramma Died of Pneumonia

Most grandmothers are the kind who dote on and spoil their grandchildren. They always have some candy in their purses and like to sit down and visit with their little grandchildren. A trip to grandmother’s house is exciting when you are young, especially when she has so many treasures from a long time ago. 

            It would be safe to say that grandmothers are sweet, kindly, caring ladies who typically say, “Have another cookie.” Their greatest pleasure is to feed you.

            Most grandmothers are like that. Your experience may be different than what I have just described. Your grandmother may not have been the loving and affectionate type. 

            I want to tell you a story about a Gramma who did not seem so kindly. She was, in fact, a stern, strict old lady. In her house there were rules for everything. And one did not expect to be fed or served unless certain expectations were met, and met precisely. Going into Gramma’s purse was like taking your life into your own hands, if your hands survived the experience.

            One hot July summer Gramma’s three grandchildren came to stay with her on her little hobby farm. The farm was pretty as a picture, perfectly manicured in every way. A small orchard of apple trees graced the outer limits of her acreage. Other fruit trees and a vegetable garden grew within the confines of the heavily treed yard. Winding its way through the center of the little farmyard was a tiny creek with a bridge spanning its progress. Oak trees perfect for climbing and building forts in dotted the landscape. It should have been paradise for children imprisoned in the life of the big city.

            From the city came these three young siblings. The three grandchildren, a boy, a girl, and another boy (one of each), were named Murray, Kathy, and … (can you guess?)… Darren. All were under the age of ten and full of energy befitting their years. 

            Without so much as a “Welcome here” or “I am so glad you came to stay with me,” Gramma gruffly began to explain her expectations for their stay.

            “There are a number of rules I expect you to follow while you live with me and breaking those rules will make me extremely unhappy.” This Gramma was not the type to be shy about spanking and disciplining her grandchildren. 

            She continued to list the dos and don’ts of life on the farm: “Do not touch the apples in the orchard. They are not ready for eating and I plan to make pies and pastries with them at the end of summer. Don’t get it into your heads to use them as baseballs…just don’t touch them at all.

            “Secondly, I expect you three to keep the yard neat and tidy. You will do chores and help me around the house. 

            “While in the house do not touch Gramma’s things. Do not touch my glass menageries or my cat ornaments (every Grandmother has some kind of collectible that is fragile and oh so irresistible for touching). 

            “Do not touch my apple peeler. It’s off limits because if it breaks I have no way except by hand to peel all those apples for my pies.

            “Laughing and yelling will not be tolerated. My ears are very sensitive and laughter is frivolous anyways. Only fools find it necessary to laugh their heads off day in and day out.”

            Gramma went on and on with her rules. As children are apt to be when found in unfamiliar surroundings they were quite shy and very attentive to what Gramma was saying. Though daunting in terms of the number of rules, the children politely and quietly agreed to the obedience of these rules.

            However, as the days began to pass and days turned into weeks, summer days being what they are with warmth and sunshine, and the tedium of chores mixed with routine, the children began to grow comfortable and bored. Their sense of comfort with Gramma and her rules bred courage and mischievousness since, after all, they were children. Something had to give. 

            One morning when Murray and little Darren were near the orchard they got into an argument. Over what does not matter since boredom lends itself to frustration and frustration to anger. Murray spied some of the little apples on one of the trees and promptly plucked one and fired it at Darren. It exploded on Darren’s rump in a cool splatter of shards, or so Murray thought. Darren was not one of those kids likely to cry and run to Gramma, especially this Gramma, so he grabbed an apple and flung it at Murray. He missed but it too exploded against a tree. Without much provocation a war broke out. And it was fun.

            Meanwhile, since Gramma was out of the house, Kathy also succumbed to boredom. She noticed the gears of the apple peeler and wondered how it worked. Finding an unripe apple she tested the mechanism. That worked well, she thought. What about an orange? Not as good but interesting. Then Kathy spied a candle in the shape of an apple. Yes that made a fine pile of wax. What about that marble cat ornament Gramma had in the kitchen. It probably would not work. But being a little girl of curious nature and mind, she gave it a try. Oops, it jammed, and she could not pry it loose. 

            Back in the orchard the little apples had all been picked and so the boys turned to the larger apples. They erupted in greater explosions anyways. Into the midst of the fray came Kathy seeking help for her cat-apple peeler problem. She nearly became collateral damage as an apple narrowly missed her but did manage to splatter her. In a fit of temper she leaped at both Murray and Darren knocking all three into the little creek. They emerged quite muddy but not at all satiated. 

            Kathy ran to the house with the boys in pursuit. Busting into the door the boys were almost upon her when they stumbled into the china cabinet containing various glass pieces. 

            This whole time Gramma had not been in earshot of the battle but now suddenly realized she should check on things. The first thing she saw was the embattled little orchard. Her blood began to boil. Then she heard the commotion in the house. Hurrying as fast as she could she entered the house to find an even greater disaster. 

            On the floor lay her precious ornaments in thousands of pieces. Her spotless house no longer spotless; her rugs smeared in mud; her perfect world no longer perfect. And there with wide eyes peeking out from dirty faces were her disobedient grandchildren. 

            Gramma had laid out the rules clearly, even rehearsing them from time to time with the children, but they still disobeyed. In a movement of controlled anger she gathered the boys by the scruff of their shirts and firmly grabbed the little girl by the arm and went out the front door. Rules were rules. We live by rules and everything goes to shambles if rules are broken, she muttered to herself. There must be consequences. 

            The little party crossed the tiny bridge spanning the creek. They were on their way to the woodshed where a hearty spanking was about to be meted out. Their little bottoms would be too raw to sit upon after this experience, she thought.But as the foursome neared the shed a mighty wind descended upon the little farm. Its cold fingers wrapped around them and soaked into their very bones. As the wind swirled about it took their breath away. Some would say that it was a twister that ravaged and beat upon the group and the yard. 

            Abandoning the punishment, Gramma hurried everyone back to the house for safety. In the shelter of the cellar, though damp and dark, Gramma began to cough a little. 

            The wind passed over and left more damage than the three little hurricanes mustered. But the summer heat returned in the following days and if not for the broken trees the horror of the twister was forgotten. And Gramma coughed a little more.

            Despite the heat of the August days Gramma felt cold. Her cough grew worse and her lungs rattled with every fit. It was odd to think that the wind could affect her this way but in truth the hard life and rigorous work of the farm had taken its toll on Gramma. And the wind simply pushed her over the edge.

            Gramma died of pneumonia in late August. And with her all the strict rules died too. No more “don’t touch” rules afflicted the children. That cranky old lady… she did seem mean…was gone. And the children went home to await the funeral.

            In mid-September, Murray, Kathy and Darren begged their parents to go back to the little farm one last time. Upon reflection and a survey of the havoc they had wreaked on Gramma’s farm, the children agreed that perhaps Gramma’s rules were not so bad after all. Considering the state of things, the broken apples rotting in the orchard, the overgrown yard, and the uncharacteristically messy house, rules were necessary they thought.

            As they stood in the last remnants of the summer sun a cool autumn wind swept down and tickled the bare flesh of their cheeks and arms. That change of season which makes us get busy, that realization that summer is over and it’s time to work, and the impulse, not driven by guilt, but memories of Gramma in a better light, drove them to action. 

            The children cleaned up the orchard; they tidied the house; they even made pies with mother’s help. Not because they had to, or because Gramma was standing with a stern eye behind them, but because they wanted to. 

            It is likely that even Gramma would have been pleased. And that is the story of how Gramma died of pneumonia.

 

A MIGHTY PAUSE

The Punchline of the Story

 

So what is the punch line of this story? When Jesus told parables it was not uncommon for the disciples to pull Jesus aside and ask “What does this mean?” 

            The name “Gramma” is actually the Greek word for “letter” or the “letter of the law” as in Romans 7:6. As the Jews understood it, “gramma,” was the written word as an external authority. It was the Law of Moses as the written code for life and conduct over their lives. 

            At times it was oppressive because no one could do all that it said. In fact, Paul had earlier said that the law was given so that sin would increase. And where sin increased, the grace of God increased all the more, so for those who believe in Jesus Christ they could not out-sin grace (5:20-21). 

            Was the law useless or unspiritual because it caused sin to increase? No, for Paul later writes that the law is holy, it is righteous and good (7:12). If the law is good and we do not throw it away, then what do we do with it?

            The other code word in the Gramma story is “pneumonia.” It is a play on the Greek word “pneuma.” In the NT “pneuma” can mean wind, breath, the spirit, spirit or the Holy Spirit depending on its context. In Romans 7 it refers to that which is affected or governed by the Spirit and is opposite of gramma. It is from pneuma that we get our word pneumonia. So both pneumonia and the wind in our story represent the Holy Spirit.

            Our key verse then from Romans 7:6 reads, “But now we have been released from the Law, having died to that by which we were bound, so that we serve in the newness of the Spirit (pneuma) and not in the oldness of the letter (gramma)” (NASB). 

            In the story, pneumonia killed Gramma, or the Spirit overcame the law that condemned us. This is the principle Paul had in mind when he contrasted the old covenant, which was based on the “letter” (gramma), the written code, and the new covenant which is one of Spirit (pneuma). For now with the coming of Christ a new age has dawned, the age of the Holy Spirit. And the Spirit writes God’s law on our hearts.     The Lord said through Jeremiah, “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jeremiah 31:33). In other words, the law will not be external and oppressive but internal and motivational. The Holy Spirit will prompt us to want to obey the law instead of obligating us as it did before. 

            Why do we serve God now? Not because the law forces us to, but because Christ loved us so extremely and we want to serve him. Not because obedience leads to salvation, but because salvation leads to obedience. The Holy Spirit helps us to serve God in this way.

            The story of how Gramma died of pneumonia is not perfect. I admit there are holes in it. But the principle of truth is in it. Paul’s principle in Romans 7 is this: death frees us from the law.  

            Another passage of scripture that emphasizes this reality is in Galatians. “You, my brothers, were called to be free. But do not use your freedom to indulge the sinful nature; rather serve one another in love. The entire law is summed up in a single command: “Love your neighbor as yourself,”” (Gal 5:13-14). And Romans 13:10 tells us that love is the fulfillment of the law. 

             

            So you are not under law, but under grace, the grace of our Lord Jesus Christ. By his Spirit Gramma died and we are free to obey the law of love.

 

                                                            AMEN

            

 

The Hope of Heaven

THE HOPE OF HEAVEN:

A BRIEF SURVEY

 

“Heaven” is a catch-all term that represents the hope of the Christian. We use the term to express a variety of different hopes. It is a place of peace and rest for those who have died. It is an alternative to the phrase “eternal life,” the next life that we share with Christ. We use “heaven” to express perfection, a place where all things horrible, faulty, weak, damaged, broken, and marred will be restored to their original intention. Heaven represents hope.

            Unfortunately, many writers and speakers talk about heaven in ways that cannot be supported. They take a verse and run with it and make wild claims about what heaven will be like. I watched one sermon where the pastor went on and on about the word “new” and what that meant in heaven. He said that after 10,000 years in heaven, we will be called to supper, and someone will ask what’s being served. And the answer, he said, was, we don’t know, it’s new. If he had studied the Greek word for new, he would know that’s not what it means. He went on to say that this world will be gone – Grand Canyon and all – because this world is a dumpster fire compared to what heaven will be like. This is just a sample of what’s out there in describing heaven. Lots of wild speculation. 

            I have studied heaven a lot in scripture. There are 692 direct references to “heaven” in the ESV and I skimmed them all this week. I have read several good and bad writers on the topic of heaven. And I have concluded that there is only one way to answer this week’s question in our series: What does the Bible really say about heaven? We need to let scripture speak, and we need to limit our personal conjectures and speculations in submission to the biblical text. 

            Obviously, we cannot unpack 692 verses today. Instead, we will look at some of the major themes running through the Bible and conclude with Revelation 21:1-6 and the hope of heaven as John saw it in his vision on the Island of Patmos.

Heaven is a created place. We read in Genesis 1:1, a very succinct and loaded statement, “In the beginning, God created the heavens and the earth.” We must observe two things about this statement. First, “heavens” is plural. The Jews believed that there were different levels of heaven, and as late as the 3^rd century believed there were seven levels. Paul talked about having a vision of the third heaven (2 Cor. 12:2). There is no biblical support for the Jewish levels. But we do see “heavens” and we do see that they are created spaces. 

Second, the heavens and the earth are a unit. That is, the sense in the original creation order is that they were intimately connected. Sin, of course, created a fracture in this relationship.

Heaven is the sky. In ancient cosmology, how the writers of the OT understood the universe, observing the sky was likened to gazing into heaven. Look at Genesis 1:6-8 (read). The ancients believed that earth was covered by a dome and that dome kept the waters above from the waters below. That space in between is the sky, and God called it “heaven.” Then in verses 14-16, God orders that there be lights in the expanse (sky), the sun, moon, and stars; these will be visible in the heavens so that humanity can tell time, to know what day it is. 

            The Psalmist confirms this when he writes, “When I look at your heavens, the work of your fingers, the moon and the stars which you have set in place…” (8:3). David observed the night sky perceiving some level of heaven, marvelling at the creative ability of God. The great expanse humbled him so that he then says, “What is man that you are mindful of him?”

            With Genesis 1:20, God commands that birds fly above the earth, filling the heavens. Again, we perceive that heaven is part of the created order in terms of sky and the galaxy beyond. 

Heaven is where God’s throne is situated. Heaven is the sky, and if God’s voice was heard by people like Moses, it was natural to think that God spoke from the sky. Yet God cannot be seen; he is not visible as the sky is visible. So, in a deeper sense, the heaven where God speaks from is another dimension that somehow coexists with ours. God taught Moses that there is one God and only one God in Deuteronomy 4:32-39. Two phrases confirm this revelation of God: “Out of heaven he let you hear his voice…” God says. And then we have this piece of the puzzle, “The LORD is God in heaven above and on the earth beneath,” (39). For the purposes of distinguishing the source of divine revelation, God tells Moses that God speaks from heaven as opposed to speaking from an earthly origin. God rules from a place that is holy and separate from a corrupted earth. Again, the psalmist concurs with this revelation saying, “The LORD is in his holy temple; the LORD’s throne is in heaven,” (Ps. 11:4). 

            Solomon, however, makes a startling observation. When he was building a temple for the LORD, he suddenly realized how pointless it was to build a physical house for an eternal and transcendent God. He said, “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain you…” (1 Kgs. 8:27). Beyond trying to fit God into a house made by human hands, Solomon realized that even heaven could not house God. Heaven is too small for God, as it were. Yet the NT writers continued to convey the source of God’s voice as heaven. At Jesus’ baptism, a voice from heaven said, “This is my beloved Son,” (Mt. 3:17). Heaven was the default source of God’s speaking and ruling.

Heaven refers to God’s Kingdom in Matthew. Closely tied to God’s reign is God’s kingdom. Matthew uses the term “Kingdom of heaven” to refer not only to God’s reign, but also to the ethics of the kingdom. Jesus came preaching, “Repent, for the kingdom of heaven is at hand,” (3:2). Two things stand out in this preaching. First, Jesus is saying that God’s kingdom rule coincides with a way of living. This is what is meant by ethics. Those who choose to live in the kingdom of heaven will behave differently than those who live in the kingdom of the world. Therefore, Jesus calls for repentance. Second, the kingdom of heaven is not something you enter when you die; the kingdom is made visible in the lives of its citizens in the present. We bring heaven to earth by loving our neighbor and giving a cup of water to someone who is thirsting. 

            Jesus taught his disciples to pray in that spirit. He said to pray, “Your kingdom come, your will be done, on earth as it is in heaven,” (6:10). Praying this, we are asking that heaven’s vitality be seen in us as we live, play, and work among other people. We are praying that those we connect with will get a taste of heaven through us. 

Heaven is embodied in Jesus. Nowhere is the life of heaven more clearly seen than in the person of Jesus. As the Son of God, the king of this kingdom, he is the perfect embodiment of how a person represents the heavenly man. Jesus said to the crowds he fed, “…I have come down from heaven, not to do my own will but the will of him who sent me,” (John 6:38). That’s how a citizen of the kingdom of heaven operates: in obedience to the will of God. 

            Jesus is from heaven, and when he died and rose again, he returned to heaven. Mark ends his gospel account with these words, “So when the Lord Jesus, after he had spoken to them, was taken up to heaven and sat down at the right hand of God,” (16:19). In a nutshell, if you want to know what heaven is like, look at Jesus.

Heaven is a realm of the spirits. There is another aspect of heaven that we need to emphasize. I used the word “dimension” before; you could say that heaven is an unseen realm. While God “sits” on his throne in heaven, scripture reveals that there is more to heaven than royal courts. In the book of Job, Satan approaches the throne of God, and a contest ensues involving Job. It seems that heaven is a place of conflict as well as reign. 

            When Jesus sent out the 72 disciples to preach the kingdom and to heal, they returned with glowing reports. Jesus responded to this news saying, “I saw Satan fall like lightning from heaven,” (Lk 10:18), as if to say that when the good news is preached, Satan is thwarted in the spiritual realm.

            Paul explained the Christian struggle with sin and evil in similar terms. We may be tempted to think of our conflicts in earthly terms with the people in our workplaces, schools, and homes, as our adversaries. But Paul wrote that the real struggle is not against flesh and blood, “but against the rulers…authorities…cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places,” (Eph. 6:12). 

            Heaven is often imagined to be a place of peace. Yet the picture we are getting in these verses do not paint that image. Consider this snapshot from Revelation 12:7, “Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back…” We can debate when this takes place historically – did Christ’s crucifixion and resurrection end that war? – but what we cannot deny is that there was war in heaven. War is destructive ending any kind of tranquility, marring perfection. 

            Perhaps this is why Peter speaks of heaven being destroyed at the end of the age. Peter wrote, “The heavens and the earth that now exist are stored up for fire…the heavens will pass away with a roar,” (2 Peter 3:7, 10). 

The New Heaven and the New Earth. We come full circle as we conclude with Revelation 21 and John’s vision of the new heaven and the new earth. Among all the things we can say about heaven, it is my conviction that this passage tells us what we need to know about the hope to which we cling. 

            John wrote, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away…” (21:1). As I mentioned in the beginning, we need to understand what is meant by the word “new.” Newness here refers to quality and not time. The first world, the one we know now, is impermanent; it is temporary. Things die like plants, animals, and humans. Things rot and decay. In the new world, everything will be permanent and enduring. As the preacher I mentioned in the beginning said “new” meant different, the Greek implies not “different” but transformed. An oak tree will still be an oak tree, for example, but it will be transformed into an enduring oak tree that never dies. Transformation is key. Some like C.S. Lewis and G.K. Beale suggest that the new heaven and earth will be an identifiable counterpart to the old, but a renewal of it. Like our bodies that will be raised and renewed, but still recognizable to a degree, the new heaven and new earth will also be recognizable. 

            When we look forward to the new creation, there is an aspect of it that we tend to overlook. I am convinced we don’t hear this important detail when it is read: “Then I saw a new heaven (and a new earth *whispered*). The new earth…it’s a mental block or something. 

            Think back to the Genesis narrative on creation. I mentioned that before the fall (when sin entered the world), there was a synchronicity between the heavens and the earth. They were a unit in God’s original creation. We have seen how God lived in heaven and humanity on the earth. Before the fall there was an overlap; God walked in the garden with Adam and Eve. After the fall there was a disconnect and God was not as near because the earth was corrupted. 

            Here in Revelation 21, we read of the return of that synchronicity. “And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband,” (2). Jesus said in John 14, I go to prepare a place for you…this is it, the new Jerusalem. And it comes down out of heaven and is established on the earth. Cities are the gathering places of communities. Winnipeg is a community with agricultural roots. The new Jerusalem is a community with faith roots. This is the new community of the people of God. This is heaven on earth, the overlapping of two realms.

            John describes this existence as being centered on God. He wrote, “Behold the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God,” (3). Whatever else you imagine heaven to be, this is the hope of heaven. There is a song we sing, “Oh what glory that will be when my Jesus I will see.” That fits this image perfectly. Whatever Bart Millard thinks he can “only imagine,” the presence of God in the new creation will be overwhelming. 

            An existence with the Father-God means peace and joy and enduring love. “He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away,” (4). Our hearts yearn to be reconciled with God in the new heaven and the new earth; we long for the presence of God that will be so near that whatever broke our hearts in this life will seem a dim and fading memory. This is the hope of heaven. 

            Jesus went to heaven to prepare a place for us, a new community, a new Jerusalem – the city of God. It will be the jewel of the new creation. NT Wright illustrated this point with an analogy of a parent telling a child in advance of Christmas that there is “a present kept safe in the cupboard for you.” This does not mean that once Christmas comes, the child has to “go and live in the cupboard in order to enjoy the present there. Rather, the present will be brought from the cupboard to enrich the life of the child in the day-to-day world. 

            What does the Bible say about heaven? I could not cover all the wonderful details about heaven, but I hope I gave you a taste that will send you to your Bibles to discover more. If heaven is your hope, then make every effort to ground your faith in Jesus, the heavenly man, by following him.

 

                                                AMEN