Apocalipse 4
John MacArthur · Citado em PreceptAustin
Apocalipse 4
MacArthur - That already open door admitted John into the third heaven (cf. 2Co 12:2-SEE DISCUSSION OF THIRD HEAVEN; the first being the earth’s atmosphere and the second interplanetary and interstellar space)—to the very throne room of God. It was heaven to which Christ ascended after His resurrection and where He has since been seated at the right hand of God (John 14:2–3; Acts 1:9–11; Acts 3:20–21; Acts 7:55–56; Ro 10:6; Col. 3:1; 1Th 4:16). Heaven became John’s vantage point for most of the remainder of the book of Revelation. (See Revelation Commentary) Charles Swindoll on heaven - What is this biblical view of the cosmos? The Bible understands three basic “levels” of the universe—the heavens, the earth, and below the earth.[64] The term “heavens” may be further divided into three levels. The “first heaven” includes the sphere surrounding the earth. Today we call this the “atmosphere” or “sky,” in which birds fly and clouds drift. The “second heaven” includes everything in the cosmos above the earth’s atmosphere—the moon, sun, planets, stars, and galaxies. From a modern worldview perspective, both the first and second “heavens” are technically still part of the physical universe. Not so with the “third heaven.” In the biblical sense, the “third heaven” was the term used to describe the dwelling place of God, the angels, and any other spirit beings. Paul says he was “caught up to the third heaven.… into Paradise” (2 Cor. 12:2, 4). Today we might call this the “spiritual realm,” a plane of reality accessible only by heavenly invitation, like the one John received in Rev 4:1. The realm of existence “below the earth” also has both a physical and a spiritual dimension. Physically, it may refer simply to the grave or to underground spaces from which water may flow or lava may spew. Or it may refer to the place of spirits who have departed from the earthly plane but have not been admitted into the presence of God. In both cases the same terms are often used—sheol in the Old Testament and hades in the New. Context helps determine whether the text is referring to the physical or the spiritual realm. So when John was taken up into heaven, he was not transported to another planet or even another galaxy. Rather, he was caught up to the “third heaven,” to the presence of the living God. (See Insights on Revelation) Thomas on heaven - “heaven” sometimes refers to the “sky,” but as the Revelation to John continues, it will be seen as a place of conflict (cf. Rev 12:7) and one that will eventually see destruction (cf. Rev 21:1).... John spends most of his time in heaven through the remainder of the Apocalypse. The site of his vision does seem to return to earth at Rev 10:1, but is back in heaven for Rev 11:15–19. (ED: NOTE THE DESCRIPTION OF ACTUAL EVENTS SHIFT BACK AND FORTH BETWEEN EARTH AND HEAVEN SO BE SURE YOU KNOW WHERE YOU ARE WHEN READING ABOUT AN EVENT - see chart depicting heavenly events in blue, earthly events in brown) (See Revelation Exegetical Commentary) Lehman Strauss - Revelation is the "throne book" of the Bible. Thrones often speak of judgment, and in the chapters we are about to study, there are divinely inspired prophecies of coming judgments upon the wicked living and the wicked dead. At no time has God vacated His throne. He has never relinquished His sovereignty and majesty, thus we are reminded of God's power and authority of which the throne is a symbol. "The LORD hath prepared His throne in the heavens; and His kingdom ruleth over all" (Psalm 103:19). Presently, during this Age of Grace, God's throne is one of grace and mercy where sinners and saints may come boldly to "obtain mercy, and find grace to help in time of need" (Hebrews 4:16+). (BORROW The Book of the Revelation: Outlined Studies) Note in the chart that each occurrence of in the Spirit is associated with a major turning point in this book. FOUR OCCURRENCES OF IN THE SPIRIT Earth (Patmos) Heard Glorified, exalted Christ-His instruction and outline of what to write Heaven Saw Throne of God, Lamb worthy to break the seals unleashing wrath of God Wilderness Saw Judgment of Babylon the great High Mountain Saw Holy city, New Jerusalem Immediately (2112) eutheos from euthus = straight, immediate) is an adverb which generally means at once, right away, forthwith, straightaway, without an interval of time or a point of time subsequent to a previous point of time. Note that the actual interval of time depends on the nature of the events and the manner in which the sequence is interpreted by the writer. Eutheos is a "time sensitive" word (see expression of time) and should prompt questions like "To what time does it refer?" or "What happens in this time?" Spirit (breath, wind)(4151) pneuma from pneo = to breath). - Note this is only a summary of the vast amount of material available on Pneuma. a movement of air (a gentle blast 1a) of the wind, hence the wind itself 1b) breath of nostrils or mouth the spirit, i.e. the vital principal by which the body is animated 2a) the rational spirit, the power by which the human being feels, thinks, decides 2b) the soul a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting 3a) a life giving spirit 3b) a human soul that has left the body 3c) a spirit higher than man but lower than God, i.e. an angel 3c1) used of demons, or evil spirits, who were conceived as inhabiting the bodies of men 3c2) the spiritual nature of Christ, higher than the highest angels and equal to God, the divine nature of Christ of God 4a) God's power and agency distinguishable in thought from his essence in itself considered 4a1) manifest in the course of affairs 4a2) by its influence upon the souls productive in the theocratic body (the church) of all the higher spiritual gifts and blessings 4a3) the third person of the trinity, the God the Holy Spirit the disposition or influence which fills and governs the soul of any one 5a) the efficient source of any power, affection, emotion, desire, etc. Pneuma in NT - 380x in 345 verses and in the NAS is translated breath(3), Spirit(239), spirit(103), spirits(32), spiritual(1), wind(1), winds(1) Pneuma - 23x in 23v in the Revelation and 17 refer to the Holy Spirit - the other 6 uses are noted after the respective passage = Rev. 1:4; Rev. 1:10; Rev. 2:7; Rev. 2:11; Rev. 2:17; Rev. 2:29; Rev. 3:1; Rev. 3:6; Rev. 3:13; Rev. 3:22; Rev. 4:2; Rev. 4:5; Rev. 5:6; Rev. 11:11=BREATH; Rev. 13:15=BREATH; Rev. 14:13; Rev. 16:13=UNCLEAN SPIRITS; Rev. 16:14=SPIRITS OF DEMONS; Rev. 17:3; Rev. 18:2=EVERY UNCLEAN SPIRIT; Rev. 19:10=SPIRIT OF PROPHECY; Rev. 21:10; Rev. 22:6=SPIRITS OF THE PROPHETS; Rev. 22:17 Throne (2362) thronos describes a seat of authority as with the throne of God (Heb. 4:16, "the throne of grace," Heb 8:1; Heb 12:2; Rev 1:4; Rev 3:21; Rev. 4:2; Rev. 5:1 Rev. 20:12; Lxx - Ps 47:8, Ps 103:19), the throne of Jesus Christ (Heb. 1:8; Rev. 3:21; Rev. 22:3; in the Millennium = Mt 19:28), by metonymy (or figuratively) used for angelic powers (Col. 1:16), of the apostles (Mt 19:28, Lk 22:30), elders in heaven (Rev 4:4), of the throne of David (Lk 1:32, Acts 2:30), of the throne of Satan (Rev 2:13), of the throne of the beast, the antichrist (Rev 13:2, Rev 16:10). Thronos - 61x/51v -Mt. 5:34; Mt. 19:28; Mt. 23:22; Mt. 25:31; Lk. 1:32; Lk. 1:52; Lk. 22:30; Acts 2:30; Acts 7:49; Col. 1:16; Heb. 1:8; Heb. 4:16; Heb. 8:1; Heb. 12:2; NOTE: BY FAR MOST USES ON IN THE REVELATION = 46 times in 37 verses - Rev. 1:4; Rev. 2:13; Rev. 3:21; Rev. 4:2; Rev. 4:3; Rev. 4:4; Rev. 4:5; Rev. 4:6; Rev. 4:9; Rev. 4:10; Rev. 5:1; Rev. 5:6; Rev. 5:7; Rev. 5:11; Rev. 5:13; Rev. 6:16; Rev. 7:9; Rev. 7:10; Rev. 7:11; Rev. 7:15; Rev. 7:17; Rev. 8:3; Rev. 11:16; Rev. 12:5; Rev. 13:2 = THE COUNTERFEIT; Rev. 14:3; Rev. 16:10 = THE COUNTERFEIT; Rev. 16:17; Rev. 19:4; Rev. 19:5; Rev. 20:4; Rev. 20:11; Rev. 20:12; Rev. 21:3; Rev. 21:5; Rev. 22:1; Rev. 22:3 QUESTION - What is the throne of God? Does God literally have a throne? ANSWER - There are several references to the throne of God in the Bible. Jesus calls heaven “God’s throne” in Matthew 5:34, recalling God’s statement in Isaiah 66:1, “Heaven is my throne, and the earth is my footstool.” Other references to God’s throne are found in 2 Chronicles 18:18; Psalm 11:4; Hebrews 8:1; 12:2; Revelation 1:4; 3:21; 4:2; and many other verses. A throne is a special seat reserved for a monarch. When the Bible speaks of God’s “throne,” the emphasis is on God’s transcendence, dignity, and sovereign rule. The fact that His throne is in heaven further underscores the transcendent nature of God’s existence. The throne of God need not be thought of as a literal throne. God the Father is incorporeal (John 4:24). Not having a physical body, God does not literally “sit.” References to a divine throne are akin to biblical allusions to God’s “hand” or “mouth” or “eyes”—they are anthropomorphisms, descriptions of God couched in human terms out of deference to our limited knowledge. God has to describe Himself in ways we can understand. Isaiah sees the Lord “high and exalted, seated on a throne; and the train of his robe filled the temple” (Isaiah 6:1). At that time, the prophet was having an inspired vision. God’s throne (and His robe) are not to be taken as literal, physical objects. Rather, God was communicating to Isaiah the magnificence, splendor, and exaltation of His Being. Other descriptions of the throne of God are found in other prophetic visions, e.g., in those of Ezekiel and John. God’s throne is a place of power and authority. In 2 Chronicles 18:18, the prophet Micaiah relates his vision of God’s throne room, in which spirit beings stand in attendance. Compare this to Job 1:6, where God demands answers from the angelic beings summoned there. God’s throne is a place of majesty and honor. The Bible says that, when Jesus ascended to heaven, He “sat down at the right hand of the throne of God” (Hebrews 12:2). There is no higher place than heaven. God is the King of heaven, and Jesus holds the place of honor at God’s right hand. God’s throne is a place of perfect justice. “He has prepared His throne for judgment” (Psalm 9:7; cf. 89:14). The final judgment, described in Revelation 20, is held before “a great white throne” (verse 11). God’s throne is a place of sovereignty and holiness. “God reigns over the nations; God is seated on his holy throne” (Psalm 47:8; cf. 103:19). He does whatever He pleases, and all He does is good. God’s throne is a place of praise. John’s vision of heaven includes a scene in which a “new song” is sung in praise to the One who occupies the throne (Revelation 14:3). Around the throne, the praise of God is surely “glorious” (Psalm 66:2). God’s throne is a place of purity. Only the redeemed, those who have been granted the righteousness of Christ, will have the right to stand before His throne (Revelation 14:5). God’s throne is a place of eternal life. God is the Source of life. In heaven, John sees “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb” (Revelation 22:1). God’s throne is a place of grace. Not only does the throne of God represent judgment for the unbeliever, but it also represents mercy and grace for His children. “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16). Inside the Jewish temple was the Ark of the Covenant, which was a “copy of the true” (Hebrews 9:24), and it had a “mercy seat” where God’s presence would appear (Leviticus 16:2ESV). One day, all creation will bow to the majesty of God’s throne (Philippians 2:9–11). The regal beings surrounding the throne of God will “lay their crowns before the throne and say: ‘You are worthy, our Lord and God, to receive glory and honor and power’” (Revelation 4:10–11). GotQuestions.org THRONE from Dictionary of Biblical Imagery - The image of a throne is one of the most glorious and evocative in the entire Bible. It denotes authority, power, majesty and splendor. In the vast majority of cases, the Bible’s references to thrones are positive, referring to the benevolent power and splendor attendant upon the human throne or—to an infinitely greater degree—the divine throne. The throne imagery conveys one of the most fundamental biblical motifs, that of God’s reign as King (see KING, KINGSHIP). Many scholars have seen the kingdom of God as the one central, unifying motif in the Bible, and the imagery of the throne is fundamental to that motif. The term occurs about 135 times in the OT and about 61 times in the NT. Physical Thrones. In a small number of cases, references to thrones are to the actual physical seat on which a king sat. Several of these have to do with Solomon’s throne (1 Kings 2:19; 10:18, 18; 2 Chron 9:17, 18); one reference is to a throne that Solomon had brought out for his mother, placed next to his own (1 Kings 2:19). Solomon’s throne was very impressive, inlaid with ivory and overlaid with fine gold; six steps led up to it, and its back had a rounded top. A lion—a universal symbol in the ancient Near East of royal power and authority—stood beside each armrest. Numerous ancient reliefs show kings seated on their thrones (see ANEP), sometimes flanked by lions, as Solomon was (e.g., ANEP, nos. 332, 458). Solomon’s throne was housed in the great Hall of Justice, which was paneled with cedar from floor to ceiling. Other scriptural references to physical thrones include Joash’s (2 Chron 23:20), Ahasuerus’s (Esther 5:1), the Ninevite king’s (Jon 3:6) and Herod’s (Acts 12:21). Symbols of Authority and Majesty. More commonly, biblical imagery of a throne is evocative of authority, power, majesty or splendor. Human thrones. Biblical references to human thrones most commonly refer to the kingly authority and power inherent in them. Thus reference to a king’s throne or to his sitting on the throne signifies power and authority to rule. Such references include the thrones of the Egyptian pharaoh (Gen 41:40; Ex 11:5; 12:29); Israelite or Judahite kings such as Elah (1 Kings 16:11), Ahab (2 Kings 10:3), Jehu (10:30), Joash (11:19) or Jeroboam (11:19); the Babylonian kings Nebuchadnezzar (Jer 43:10) and Belshazzar (Dan 5:20); and the Persian Ahasuerus (Esther 1:2). Human thrones are to be places of righteousness and justice (e.g., Prov 16:12; 20:8; 25:5; 29:14). The Davidic throne. The most common reference to human thrones, however, is to the throne of David (about 30 percent of all references to thrones). This has its basis in the great promise of what has come to be known as the Davidic covenant, in which God promised David that his descendants would rule in perpetuity on the throne in Israel. This promise was first given to David by Nathan the prophet (2 Sam 7) and is referred to many times after that: in 1-2 Kings and 1-2 Chronicles, the book of Psalms (see especially Ps 89; 132), Isaiah and Jeremiah (see Is 9:7; 16:5; Jer 13; 13; 17:5; 22:4, 30; 29:16; 33:17; 21; 36:30) and the NT (Lk 1:32; Acts 2:30). This promise came to its ultimate fulfillment in Jesus, the son of David par excellence (Mt 1:1; Lk 1:32). God’s throne. By far the most common biblical reference to a throne, however, is to God’s throne (close to 60 percent). God’s kingship is affirmed many times in Scripture, and his throne is a visible proof of his sovereign rule. The Lord presides from his throne, surrounded variously by all the host of heaven (1 Kings 22:19; 2 Chron 18:18), a rainbow like emeralds (Rev 4:3), twenty-four other thrones (Rev 4:4), a crystal-clear sea of glass (Rev 4:6) and countless numbers of angels (Rev 5:11). His is a holy throne (Ps 47:8), glorious in its appearance (Is 63:15; Jer 14:21; 17:12; Mt 19:28; 25:31) and eternal in its duration (Ps 9:7; 45:6; 93:2; Lam 5:19; Ezek 43:7; Heb 1:8; Rev 1:8; 5:13). It is a spectacular throne, variously described as flaming with fire (Dan 7:9), glittering with sapphires (Ezek 1:26; 10:1), flashing and crashing with lightning and thunder (Rev 4:5), dazzlingly white (Rev 20:11), from which flows a river of living water (Rev 22:1). Some thrones in Scripture are set up in opposition to God, such as the corrupt throne in Psalm 94:20, the royal thrones of Babylon (Is 14:13; cf. Is 47:1) and Tyre (Ezek 28:2), and even Satan’s throne (Rev 2:13; 16:10). Yet these thrones represent no power or appeal when compared to the power and splendor of God’s throne. References to God’s throne are found most often in the book of Revelation, appropriately enough, since this book describes God’s final victory over Satan and the forces of evil. The royal motifs found throughout Scripture find their climax at the end of history in this image—laden book in the Bible. See also AUTHORITY, DIVINE AND ANGELIC; KING, KINGSHIP; ROYAL COURT; SEAT QUESTION - Will we be able to see all three members of the Trinity in Heaven? ANSWER - Before considering if we will actually be able to see God the Father, the Son and the Holy Spirit, we need to establish that they are three Persons. Without delving too deeply into the doctrine of the Trinity, we need to understand that the Father is not the same Person as the Son, the Son is not the same Person as the Holy Spirit and the Holy Spirit is not the same Person as the Father. They are not three Gods. They are three distinct Persons, yet they are all the one God. Each has a will, can speak, can love, etc., and these are demonstrations of personhood. They are in absolute perfect harmony consisting of one substance. They are coeternal, coequal and co-powerful. If any one of the three were removed, there would be no God. So in heaven, there are three Persons. But will we be able to actually see them? Revelation 4:3-6 gives us a description of heaven and the throne that is occupied by God and by the Lamb: “the one sitting there had the appearance of jasper and carnelian… a rainbow resembling an emerald encircled the throne. Before the throne… a sea of glass, clear as crystal.” Since God dwells in “unapproachable light” and is one “whom no one has seen or can see” (1 Timothy 6:16), God is described in terms of the reflected brilliance of precious stones. 1 Corinthians 2:9 says, “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him.” Because of God’s holiness, it may be that we will never be able to look upon His face, but again, this is speculation. (ED COMMENT: BUT CLEARLY JOHN WAS ABLE TO SEE SOME MANIFESTATION OF THE FATHER IN REVELATION 4. AND NOTICE WHAT HE SAW IN REVELATION 5:1 - "I saw in the right hand of Him Who set on the throne...." NOTE THE GREEK WORD IS "DEXIOS" WHICH STRICTLY SPEAKING MEANS "RIGHT" VERSUS LEFT AND "HAND" IS OFTEN ADDED IN THE TRANSLATIONS [32/54x rendered "right hand"]. IN ANY EVENT, JOHN CLEARLY SAW SOME MANIFESTATION OF THE FATHER'S RIGHT SIDE. AND ASSUMING THAT THIS EVENT HAPPENS WHEN BELIEVERS ARE IN HEAVEN, IT SEEMS REASONABLE TO SUGGEST THAT WE TOO WILL WITNESS WHAT JOHN WITNESSED. IT ALSO SEEMS UNLIKELY THAT THE 24 ELDERS WILL CAST THEIR CROWN BEFORE THE THRONE IF THEY COULD NOT SEE THE THRONE. SO IN SOME WAY IT SEEMS CLEAR TO ME THAT BELIEVERS WILL SEE GOD'S THRONE AND SOME VISIBLE ASPECT OF THE FATHER BUT EXACTLY WHAT HE WILL LOOK LIKE OTHER THAN WHAT JOHN STATES IS FUTILE AND FRUITLESS SPECULATION. See additional comment by Mark Hitchcock) Revelation 5:6 tells us that in heaven, the Lamb stands in the center of the throne and there are descriptions of Him clothed in brilliant white. Since the Lamb represents Christ Jesus, and we know that human eyes have beheld Him after His resurrection and glorification, it seems reasonable to conclude that in heaven, we will be able to look upon our Lord and Savior. (ED: AND SEE 1 John 3:2+). The Holy Spirit, by the very nature of His being, is able to move at will and take various forms. When Jesus was baptized, the Holy Spirit descended on Him in the form of a dove (Matthew 3:13-17). At Pentecost, the Holy Spirit was accompanied by a loud rushing noise and was seen as tongues of fire (Acts 2:1-4). It may not be possible to see the Holy Spirit unless He chooses to manifest Himself in some form, but that is speculation. Mere mortals do not have the ability to grasp the wonders of heaven—it is entirely beyond our comprehension. Whatever heaven is like, it will far exceed our wildest imaginings! All we know is that we will be worshiping our great God and full of wonder that He died to save sinners.GOTQUESTIONS.ORG The Wonderful One There before me was a throne in heaven with someone sitting on it. Revelation 4:2 Today's Scripture & Insight: Revelation 4:4–11 In The Wonderful Wizard of Oz, Dorothy, the Scarecrow, the Tin Man, and the Cowardly Lion return to Oz with the broomstick that empowered the Wicked Witch of the West. The Wizard had promised, in return for the broomstick, that he would give the four their deepest desires: a ride home for Dorothy, a brain for the Scarecrow, a heart for the Tin Man, and courage for the Cowardly Lion. But the Wizard stalls and tells them to come back the next day. While they plead with the Wizard, Dorothy’s dog Toto pulls back the curtain, behind which the Wizard spoke, to reveal that the Wizard isn’t a wizard at all, he’s just a fearful, fidgety man from Nebraska. It’s said that the author, L. Frank Baum, had a serious problem with God, so he wanted to send the message that only we have the power to solve our problems. In contrast, the apostle John pulls back the veil to reveal the truly Wonderful One behind the “curtain.” Words fail John (note the repeated use of the preposition like in the passage), but the point is well made: God is seated on His throne, surrounded by a sea of glass (Revelation 4:2, 6). Despite the troubles that plague us here on earth (chs. 2–3), God isn’t pacing the floor and biting His nails. He’s actively at work for our good, so we can experience His peace. By: David H. Roper What do you fear today? How does it help you to know that God controls the troubles that surround you? How can you better trust and surrender to Him? I’m grateful, God, that I can count on You to walk with me through everything. Thank You for Your peace. Revelation 4:3 And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance. like a jasper stone and a sardius: Rev 21:11,19,20 Ex 24:10 Eze 1:26 Ezek 28:13 a rainbow: Rev 10:1 Ge 9:13-16 Isa 54:9-10 Eze 1:28 like an emerald in appearance: Rev 21:19 Ex 28:18 Ex 39:11 Eze 28:13 Revelation 4 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 9:13-17 I set My bow in the cloud, and it shall be for a sign of a covenant between Me and the earth. 14 “It shall come about, when I bring a cloud over the earth, that the bow will be seen in the cloud, 15 and I will remember My covenant, which is between Me and you and every living creature of all flesh; and never again shall the water become a flood to destroy all flesh. 16 “When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” 17 And God said to Noah, “This is the sign of the covenant which I have established between Me and all flesh that is on the earth.” Psalm 104:2+ Covering Yourself with light as with a cloak, Stretching out heaven like a tent curtain. 1 Timothy 6:16+ Who alone possesses immortality and dwells in unapproachable light, Whom no man has seen or can see. To Him be honor and eternal dominion! Amen. 1 John 1:5+ This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. Revelation 10:1 I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; Ezekiel 1:26-28+ Now above the expanse that was over their heads there was something resembling a throne, like lapis lazuli in appearance; and on that which resembled a throne, high up, was a figure with the appearance of a man. 27 Then I noticed from the appearance of His loins and upward something like glowing metal that looked like fire all around within it, and from the appearance of His loins and downward I saw something like fire; and there was a radiance around Him.As the appearance of the rainbow in the clouds on a rainy day, so was the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face and heard a voice speaking. Revelation 21:11+ (New Jerusalem) having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper. Revelation 21:18+ The material of the wall was jasper; and the city was pure gold, like clear glass. Revelation 21:19+ The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; Revelation 21:20+ the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst. DESCRIPTION OF THE INDESCRIBABLE FATHER And He who was sitting was like a jasper (iaspis) stone and a sardius in appearance - Note again the term of comparison, the simile like. It is as if John could not adequately describe God's indescribable appearance. He tries using figures of speech, but what speech can truly describe the indescribable One? No human shape or form can describe Him. God is described in terms of light (and color), the dazzling light of the most precious gems and jewels of John's day. Ezekiel 1:26-28 provides the Old Testament background to this glorious vision. Revelation 21:11+ describes the New Jerusalem "having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper." Jasper is described as clear as crystal which makes one think of a diamond like quality which in the context is associated with brilliance. The Lord’s beauty and brilliance shines before John's eyes like a jasper stone! The sardius was a blood red stone known to us as carnelian. A number of commentators associate spiritual meanings with the jasper stone and sardius, but their comments show considerable variation as to what these stones could possibly symbolize. Once again the reader is cautioned to be careful interpreting the specific texts in Revelation too "imaginatively" (aka "sanctified imagination") unless it can be supported by context or parallel passages (as with Rev 21:11 in the case of jasper). Francis Chan on John's description of the throne room scene - This sort of poetic, artistic imagery can be difficult for those of us who don’t think that way. So imagine the most stunning sunset you’ve ever seen. Remember the radiant colors splashed across the sky? The way you stopped to gaze at it in awe? And how the words wow and beautiful seemed so lacking? That’s a small bit of what John is talking about in Revelation 4 as he attempts to articulate his vision of heaven’s throne room. (BORROW Crazy love : overwhelmed by a relentless God) R L Thomas however raises a slight objection to my comment above (cf "imaginatively") writing "This attitude in approaching the text encounters the danger of overlooking important lessons. Details of Scripture are always significant. There must be a reason for the use of these symbols instead of others. Granted that the precise symbolic import of some of the stones in the vision may be difficult to comprehend, other parts of the vision are relatively clear in their symbolic import....Modern ignorance of ancient terminology makes precise identification of the stones quite tentative (Morris)....The key to probable identification of this stone is Rev. 21:11 where it represents a watery crystalline brightness (Alford; Morris). The modern jasper is opaque, but the ancient stone must have been translucent rock crystal, possibly a diamond." I would add Thomas fails to see the main association of the jasper in Rev 21:11 which is brilliance. It is interesting that while Thomas states no detail of Scripture is without significance (to which I heartily agree), but then he goes on to vacillate somewhat on the identification of the jasper stone and even is forced to say "the key to probable identification of this stone is Rev 21:11...." So in the end, he uses Scripture to suggest an interpretation of the jasper stone, an approach that along with context is always the safest hermeneutical approach! Adam
Apocalipse 4
MacArthur - It is unlikely, then, that the twenty-four elders are angels, or that they represent Israel, the Tribulation saints, or a combination of Israel and the church. That leaves one most acceptable possibility, that they represent the raptured, glorified, coronated church, which sings the song of redemption (Rev 5:8–10). They have their crowns and live in the place prepared for them, where they have gone to be with Jesus (cf. John 14:1–4). (See Revelation Commentary) In his study notes MacArthur points out that the 24 are representatives of the church. Henry
Apocalipse 4
MacArthur adds that "Stephanos (crown) is the victor’s crown, worn by those who successfully endured the trial, those who competed and won the victory." (See Rev 2:10, 1Co 9:25, 2Ti 4:8, Jas 1:12, 1Pe 5:4)." (See Revelation Commentary) I was surprised to read Charles Swindoll's comment on the elders stating "we can’t be sure whether these elders are symbols, actual beings, representatives of a larger group, or a future order of beings not yet dwelling in heaven (ED: In fairness he does not mention "symbols" in his list below.)" While I do not know absolutely who the elders are, they are definitely not symbols but individuals! Here is William Newell's refutation of the idea that the elders are symbolic - "“Elders” are mentioned twelve times in The Revelation. That they are individuals and not a symbolic company, is evident, it seems to me, for several reasons: 1. The Revelation is an unsealed book. When symbols or signs are shown they are plainly said to be such: e.g., Rev 12:1–3. 2. If the twenty-four elders are representative or symbolic, then the four living creatures must be also; but we all believe that four means four when applied to the living creatures; just as to the cherubim in Ezekiel 1. 3. The language used concerning the elders compels our belief that they are individuals. “One of the elders saith unto me” (Rev 5:5). “One of the elders answered” (Rev 7:13). “The twenty-four elders sit before God upon their thrones” (Rev 11:16). 4. Any one who takes the first mention of these elders (Rev 4:4) as anything other than twenty-four individuals, must have thorough proof for it, and that scriptural and not conjectural. “I saw four and twenty elders sitting” is a very definite statement indeed! We have found no Bible proof they are other than twenty-four individuals." Charles Swindoll - FIVE VIEWS OF THE TWENTY-FOUR ELDERS - Different theological traditions have proposed different views concerning the identification of the twenty-four elders. Here are five representative examples. Twelve Old Testament patriarchs and twelve New Testament apostles representing the entire redeemed people of God (Rev. 21:12–14). The great saints of the Old Testament, to be distinguished from New Testament saints (5:9–14; 15:2–4). Representatives of the New Testament church wearing victory crowns and fulfilling the promise of Revelation 3:21. God’s angelic “council of holy ones” leading worship before the throne of God, as implied in Psalm 89:7. A special human priesthood chosen from among the redeemed to worship before the throne in rotation, as in the Old Testament priestly orders (1 Chr. 24:4–5; 1 Pet. 2:9; Rev. 1:6). (Insights on Revelation) Elders (4245) presbuteros the comparative form of présbus = an old man or an ambassador) referred to men who were older or more senior with no negative connotations but rather a sense of venerability. Presbuteros is transliterated into English as “presbyter” (a leader in one of the Jewish communities--especially a member of the Sanhedrin--or of the early Christian churches) and from which the word “priest” (from Late Latin presbyter) was derived. Presbuteros in the Revelation - Rev. 4:4; Rev. 4:10; Rev. 5:5; Rev. 5:6; Rev. 5:8; Rev. 5:11; Rev. 5:14; Rev. 7:11; Rev. 7:13; Rev. 11:16; Rev. 14:3; Rev. 19:4 Sitting (2521)(kathemai from kata = down + hemai = to sit) literally means to sit down, to be in a seated position or to take a seated position. Figuratively kathemai means to a resident in a place and so to dwell, live, reside or settle there. Friberg - (1) literally; (a) sit (down), be sitting (Mt 27.61); (b) as sitting in a certain place as a mark of high distinction sit = be seated ( Mt 26.64); (c) imperatively sit down (Mt 22.44); (2) figuratively, as remaining in a certain place or condition = stay, reside, dwell (Mt 4.16; LU 21.35) W E Vine notes that kathemai "is used (a) of the natural posture, e.g., Matt. 9:9, most frequently in the Apocalypse, some 32 times; frequently in the Gospels and Acts; elsewhere only in 1 Cor. 14:30; Jas. 2:3 (twice); and of Christ's position of authority on the throne of God, Col. 3:1, AV, "sitteth" (RV, "is, seated"); Heb. 1:13 (cp. Matt. 22:44; Matt. 26:64 and parallel passages in Mark and Luke, and Acts 2:34); often as antecedent or successive to, or accompanying, another act (in no case a superfluous expression), e.g., Matt. 15:29; Matt. 27:36; Mark 2:14; Mark 4:1; (b) metaphorically in Matt. 4:16 (twice); Luke 1:79; of inhabiting a place (translated "dwell"), Luke 21:35; Rev. 14:6, RV marg., "sit" (in the best texts: some have katoikeō, "to dwell"). (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant - The primary meaning of kathēmai in classical Greek, the Septuagint, and the New Testament is “to sit,” though the imperative always means “to sit down.” In the Septuagint it usually translates the Hebrew yāshav or the Aramaic yᵉthiv. In the King James Version it is translated “sit” 82 times, “sit by” twice, “sit down” 3 times, “be set down” once, and “dwell” once. However, the meaning “sit down” is clear in the references to Psalm 110:1 (LXX 109:1) found in Matthew 22:44; Mark 12:36; Luke 20:42; Acts 2:34; Hebrews 1:13; as well as in James 2:3 and probably in Matthew 13:1,2; 15:29; 26:58; 28:2; Mark 4:1; and John 6:3. The figurative meaning “live” or “dwell” (Luke 21:35) is also found in Revelation 14:6 in most ancient manuscripts and has the same meaning in Luke 1:79 (quoting from Psalm 107:10).In the Septuagint the word is sometimes used of sitting at meals, but by New Testament times the Greek custom of reclining at a table had become common. The custom that the teacher should sit was retained, however, and Jesus usually sat as He taught whether He was in the temple, in a synagogue, or in the open. Though the heathen usually stood during their temple worship, Jews sat in their synagogues and the early Christians sat during the worship in their assemblies. “To sit” or “to sit down” can also mean “to be enthroned.” The references to Psalm 110:1 have this meaning. God is usually pictured as seated on His throne in heaven or seated (manifesting His glory) upon the mercy seat of the ark of the covenant between the cherubim (1 Samuel 4:4; 2 Samuel 6:2; 2 Kings 19:15; Psalm 80:1; Isaiah 6:1). Christ seated at the right hand of the Father and coming enthroned on the clouds of heaven can also signify His deity (Matthew 26:64). Sitting can also be used to signify an attitude of dejection or grief. The women at the tomb were sitting (Matthew 27:61), and Luke 10:13 speaks of sitting in sackcloth and ashes. (Complete Biblical Library) Kathemai - 91x/89v - dwell(1), live(1), sat(15), sat down(4), seated(5), sit(16), sit down(1), sits(12), sitting(33), sitting down(3). Matt. 4:16; Matt. 9:9; Matt. 11:16; Matt. 13:1; Matt. 13:2; Matt. 15:29; Matt. 19:28; Matt. 20:30; Matt. 22:44; Matt. 23:22; Matt. 24:3; Matt. 26:58; Matt. 26:64; Matt. 26:69; Matt. 27:19; Matt. 27:36; Matt. 27:61; Matt. 28:2; Mk. 2:6; Mk. 2:14; Mk. 3:32; Mk. 3:34; Mk. 4:1; Mk. 5:15; Mk. 10:46; Mk. 12:36; Mk. 13:3; Mk. 14:62; Mk. 16:5; Lk. 1:79; Lk. 5:17; Lk. 5:27; Lk. 7:32; Lk. 8:35; Lk. 10:13; Lk. 18:35; Lk. 20:42; Lk. 21:35; Lk. 22:30; Lk. 22:55; Lk. 22:56; Lk. 22:69; Jn. 2:14; Jn. 6:3; Jn. 9:8; Jn. 12:15; Acts 2:2; Acts 2:34; Acts 3:10; Acts 8:28; Acts 14:8; Acts 23:3; 1 Co. 14:30; Col. 3:1; Heb. 1:13; Jas. 2:3; Kathemai IS A KEY WORD IN THE REVELATION- 32x/32v - Rev. 4:2; Rev. 4:3; Rev. 4:4; Rev. 4:9; Rev. 4:10; Rev. 5:1; Rev. 5:7; Rev. 5:13; Rev. 6:2; Rev. 6:4; Rev. 6:5; Rev. 6:8; Rev. 6:16; Rev. 7:10; Rev. 7:15; Rev. 9:17; Rev. 11:16; Rev. 14:6; Rev. 14:14; Rev. 14:15; Rev. 14:16; Rev. 17:1; Rev. 17:3; Rev. 17:9; Rev. 17:15; Rev. 18:7; Rev. 19:4; Rev. 19:11; Rev. 19:18; Rev. 19:19; Rev. 19:21; Rev. 20:11; Rev. 21:5 Kathemai in the Septuagint - Gen. 18:1; Gen. 19:1; Gen. 19:30; Gen. 21:16; Gen. 23:10; Gen. 38:11; Exod. 11:5; Exod. 12:29; Exod. 16:29; Exod. 17:12; Exod. 18:14; Lev. 8:35; Lev. 12:4; Lev. 13:46; Lev. 15:6; Num. 32:6; Deut. 6:7; Deut. 11:19; Jos. 5:8; Jdg. 3:20; Jdg. 4:5; Jdg. 5:10; Jdg. 6:10; Jdg. 13:9; Jdg. 16:9; Jdg. 17:10; Jdg. 18:7; Jdg. 18:8; Ruth 3:18; Ruth 4:4; 1 Sam. 1:9; 1 Sam. 1:22; 1 Sam. 1:23; 1 Sam. 4:4; 1 Sam. 4:13; 1 Sam. 5:7; 1 Sam. 12:2; 1 Sam. 14:2; 1 Sam. 20:5; 1 Sam. 20:19; 1 Sam. 22:5; 1 Sam. 22:6; 1 Sam. 22:23; 1 Sam. 23:14; 1 Sam. 23:18; 1 Sam. 24:3; 1 Sam. 27:5; 1 Sam. 27:11; 1 Sam. 30:24; 2 Sam. 6:2; 2 Sam. 7:2; 2 Sam. 16:3; 2 Sam. 16:18; 2 Sam. 18:24; 2 Sam. 19:8; 2 Sam. 23:10; 1 Ki. 1:17; 1 Ki. 1:20; 1 Ki. 1:24; 1 Ki. 1:27; 1 Ki. 1:30; 1 Ki. 1:35; 1 Ki. 1:48; 1 Ki. 2:36; 1 Ki. 7:8; 1 Ki. 8:25; 1 Ki. 11:43; 1 Ki. 13:14; 1 Ki. 13:20; 1 Ki. 17:19; 1 Ki. 22:10; 1 Ki. 22:19; 2 Ki. 1:9; 2 Ki. 2:2; 2 Ki. 2:4; 2 Ki. 2:6; 2 Ki. 2:18; 2 Ki. 4:38; 2 Ki. 6:32; 2 Ki. 7:3; 2 Ki. 9:5; 2 Ki. 10:30; 2 Ki. 14:10; 2 Ki. 15:12; 2 Ki. 18:27; 2 Ki. 19:15; 1 Chr. 13:6; 1 Chr. 20:1; 2 Chr. 6:16; 2 Chr. 18:9; 2 Chr. 18:18; 2 Chr. 25:19; 2 Chr. 26:21; 2 Chr. 32:10; Ezr. 9:3; Ezr. 9:4; Neh. 2:6; Neh. 11:6; Est. 5:1; Job 2:8; Job 2:9; Job 38:40; Ps. 47:8; Ps. 50:20; Ps. 69:12; Ps. 80:1; Ps. 99:1; Ps. 107:10; Ps. 110:1; Ps. 127:2; Prov. 3:24; Prov. 6:10; Eccl. 10:6; Cant. 5:12; Cant. 8:13; Isa. 6:1; Isa. 19:1; Isa. 36:12; Isa. 37:16; Isa. 42:7; Isa. 47:8; Jer. 8:14; Jer. 13:13; Jer. 15:17; Jer. 17:25; Jer. 21:9; Jer. 22:2; Jer. 22:4; Jer. 22:30; Jer. 25:29; Jer. 25:30; Jer. 36:12; Jer. 36:22; Jer. 36:30; Jer. 40:10; Jer. 44:1; Jer. 44:13; Jer. 44:15; Jer. 44:26; Jer. 48:18; Jer. 48:19; Jer. 48:43; Jer. 49:30; Jer. 49:31; Jer. 51:30; Lam. 3:28; Ezek. 8:1; Ezek. 8:14; Ezek. 23:41; Ezek. 33:31; Ezek. 44:3; Dan. 7:9; Dan. 9:7; Hos. 3:3; Hos. 3:4; Jon. 4:5; Zech. 3:8; Zech. 5:7; Zech. 8:4; Zech. 9:12 Crowns (4735) stephanos from stepho = to encircle, twine or wreathe) was a wreath made of foliage or designed to resemble foliage and worn by one of high status or held in high regard. The stephanos was literally an adornment worn around the head as a crown of victory in the Greek athletic games, this reward being given to the runner who crossed the goal first, to the disc thrower with the longest toss, etc. Apart from recognition of athletes and winners of various kinds of competitions, in the Greco-Roman world, the awarding of a crown or wreath signified appreciation for exceptional contributions to the state or groups within it. The recipients were usually public officials or civic-minded persons serving at their own expense. W E Vine says stephanos is "primarily, "that which surrounds, as a wall or crowd" (from stepho, "to encircle"), denotes (a) "the victor's crown," the symbol of triumph in the games or some such contest; hence, by metonymy, a reward or prize; (b) "a token of public honor" for distinguished service, military prowess, etc., or of nuptial joy, or festal gladness, especially at the parousia of kings. It was woven as a garland of oak, ivy, parsley, myrtle, or olive, or in imitation of these in gold. In some passages the reference to the games is clear, 1 Corinthians 9:25 ; 2 Timothy 4:8 ("crown of righteousness"); it may be so in 1 Peter 5:4 , where the fadeless character of "the crown of glory" is set in contrast to the garlands of earth. In other passages it stands as an emblem of life, joy, reward and glory, Philippians 4:1 ; 1 Thessalonians 2:19 ; James 1:12 ("crown of life"); Revelation 2:10 (ditto); 3:11; 4:4,10: of triumph, Revelation 6:2 ; 9:7 ; 12:1 ; 14:14 (Vine's Expository Dictionary of Old Testament and New Testament Words) Stephanos - 18x/18v - Mt. 27:29; Mk. 15:17; Jn. 19:2; Jn. 19:5; 1Co 9:25; Phil. 4:1; 1Th 2:19; 2Ti 4:8; Jas. 1:12; 1Pe 5:4; Rev. 2:10; Rev. 3:11; Rev. 4:4; Rev. 4:10; Rev. 6:2; Rev. 9:7; Rev. 12:1; Rev. 14:14 QUESTION - Who are the twenty-four (24) elders in Revelation? ANSWER - Revelation 4:4 declares, “Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads.” The book of Revelation nowhere specifically identifies who the twenty-four elders are. However, they are most likely representative of the Church. It is unlikely that they are angelic beings, as some suggest. The fact that they sit on thrones indicates that they reign with Christ. The Church is repeatedly said to rule and reign with Christ (Revelation 2:26-27, 5:10, 20:4; Matthew 19:28; Luke 22:30). In addition, the Greek word translated here as “elders” is never used to refer to angels, only to men, particularly to men of a certain age who are mature and able to rule the Church. The word elder would be inappropriate to refer to angels, who do not age. Their mode of dress would also indicate these are men. While angels do appear in white, white garments are more commonly found on believers, symbolizing Christ’s righteousness imputed to us at salvation (Revelation 3:5,18; 19:8). The golden crowns worn by the elders also indicate these are men, not angels. Crowns are never promised to angels, nor are angels ever seen wearing them. The word translated “crown” here refers to the victor’s crown, worn by those who have successfully competed and won the victory, as Christ promised (Revelation 2:10; 2 Timothy 4:8; James 1:12). Another reason to view the twenty-four elders as the Church is the bowls they hold in Revelation 5. There, we read, . . . the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of God’s people. And they sang a new song, saying: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth” (Revelation 5:8–10). Note that the elders hold symbols of “the prayers of God’s people” (verse 8). This further substantiates the idea that the twenty-four elders are representative of the Church. Some people believe these twenty-four elders represent Israel, but at the time of this vision, Israel as a whole nation had not yet been redeemed. The elders cannot represent tribulation saints for the same reason—not all had yet been converted at the time of John’s vision. The most likely option is that the elders represent the raptured Church which sings songs of redemption (Revelation 5:8-10). They wear the crowns of victory and have gone to the place prepared for them by their Redeemer (John 14:1-4).GotQuestions.org Who Are the 24 Elders of Revelation? Dr. Thomas Ice And around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads (Revelation 4:4). An important interpretative issue in the Book of Revelation revolves around the identity of the 24 elders. Who the 24 elders represent can be very important in regards to the pre-trib rapture. The 24 elders are mentioned five times in the Book of Revelation as follows: 4:4, 10; 5:8; 11:16; and 19:4. If they represent the church, then it reflects what one would expect if the rapture has occurred before the tribulation has begun. If it represents someone else, then it would not necessarily argue against pretribulationism, especially if they were angels. I think it is clearly the church that these 24 elders represent and therefore it supports the fact that Christ's Bride has been taken to heaven before the start of the tribulation. Angels or Humans? Some think that the 24 elders are angels. If they are angels then they cannot represent the church or redeemed humans of any distinction. Robert Thomas argues that the 24 elders are angels and says the following: This particular group of angels primarily assists in the execution of the divine rule of the universe. Very probably they are part of the assembly of heavenly beings that are regularly pictured as present with God in heaven (cf. 1 Kings 22:19; Ps. 89:7; Isa. 24:23). [1] John MacArthur makes a strong case that the 24 elders represent a completed body of redeemed humanity, which at this point in future history could only be the church. First, the reference to the twenty-four thrones on which the twenty-four elders sat indicates that they reign with Christ. Nowhere in Scripture do angels sit on thrones, nor are they pictured ruling or reigning. Their role is to serve as "ministering spirits, sent out to render service for the sake of those who will inherit salvation" (Heb. 1:14; cf. Matt. 18:10). The church, on the other hand, is repeatedly promised a co-regency with Christ (2:26–27; 3:21; 5:10; 20:4; Matt. 19:28; Luke 22:30; 1 Cor. 6:2–3; 2 Tim. 2:12). Presbuteroi (elders) is never used in Scripture to refer to angels, but always to men. It is used to speak of older men in general, and the rulers of both Israel and the church. There is no indisputable use of presbuteroi outside of Revelation to refer to angels. (Some believe that "elders" in Isaiah 24:23 refers to angels, but it could as well refer to humans.) Further, "elder" would be an inappropriate term to describe angels, who do not age. While angels do appear in white (e.g., John 20:12; Acts 1:10), white garments more commonly are the dress of believers. That is particularly true in the immediate context of Revelation. Christ promised the believers at Sardis that they would "be clothed in white garments" (3:5). He advised the apostate Laodiceans to "buy from Me ... white garments so that you may clothe yourself" (3:18). At the marriage supper of the Lamb, His bride will "clothe herself in fine linen, bright and clean" (19:8). White garments symbolize Christ’s righteousness imputed to believers at salvation. That the elders wore golden crowns on their heads provides further evidence that they were humans. Crowns are never promised in Scripture to angels, nor are angels ever seen wearing them. Stephanos (crown) is the victor's crown, worn by those who successfully endured the trial, those who competed and won the victory. Christ promised such a crown to the loyal believers at Smyrna: "Be faithful until death, and I will give you the crown of life" (2:10). "Everyone who competes in the games exercises self-control in all things," wrote Paul. "They then do it to receive a perishable wreath [stephanos], but we an imperishable" (1 Cor. 9:25). He wrote of that imperishable crown again in 2 Timothy 4:8: "In the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing." James wrote of "the crown of life which the Lord has promised to those who love Him" (James 1:12), and Peter of "the unfading crown of glory" (1 Pet. 5:4). Holy angels do not personally struggle with and triumph over sin; thus, the overcomer's crown, the crown of those who successfully ran the race and finished victorious, would not be appropriate for them. [2] It is clear to me that the 24 elders must be a reference to humans, not angels. The angels are represented in verse six by the four living creatures. The throne-room scene of chapter four depicts God on His throne and representatives of His domain, which is all of creation, are depicted there. The church is present also represented by the 24 elders. The 24 Elders Why the Number Twenty-Four? Some believe that the number 24 represents all the redeemed throughout history and not just the church. It is argued that in Revelation 21:12–14 the New Jerusalem in the Eternal State is made up of 12 gates with the names of the 12 tribes of Israel written on them (21:12). In verse 14, the wall around the city is made up of 12 foundation stones with the names of the 12 apostles of the Lamb written on them. Thus, 12 plus 12 equals 24 and that would mean that the 24 elders must be composed of all the redeemed, both Israel and the church. There are a number of problems with this view. First, Revelation 21 does not use the number 24. Instead, to come up with 24 one must add the two numbers together and that requires an assumption not stated in the text. Why did Revelation 21 not use the number 24? Instead, there are two different items to which the two sets of 12 refer. The 12 gates signify the sons of Israel while the church is represented by 12 foundation stones. To mix the gates and foundation stones would be a case of mixing apples and oranges, so to speak. The 24 elders are seen throughout Revelation as a single group, whoever they represent. Revelation 21 does not use the number 24 and is not a reference to the 24 elders. The number 24 is used in the Old Testament in a similar way that we see its use in Revelation. “There were twenty-four officers of the sanctuary representing the twenty-four courses of the Levitical priests (1 Chron. 24:4–5, 7–18), as well as twenty-four divisions of singers in the temple (1 Chron. 25).” [3] We see in both instances in Chronicles 24 was God’s choice to represent the Levitical priests and the Levitical singers. Thus, 24 appears to be a representative number in Revelation 4 as the elders denote the church in heaven before God’s war council in preparation for the judgment of the world during the tribulation. Only in one instance does an individual from the 24 elders act as an individual (Rev. 5:5). In this instance it is to speak as the interpreting person to tell John to stop bawling because no one was found to open the scroll. The elder says, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals.” Why is one of the 24 elders called upon to explain things to John? One of the 24 elders is called upon, instead of an angel that normally explains things in Revelation, because they are the only ones within God’s throne-room that has personally experienced salvation. Since John’s question relates to salvation, it was appropriate for a redeemed individual to note that the Lamb of God—Jesus—was the one qualified to open the scroll. That scroll is the title deed to planet earth and if no one was able to open it then the redemption of earth and mankind could not have been carried out. That is why John was weeping, because he knew that his destiny and that of all of humanity depended upon finding one qualified to open the scroll. Conclusion Since the 24 elders of Revelation represent the church in heaven, this means that the church—the body of Christ and His Bride—is complete, since she has received her rewards (i.e., the crowns) and is in a position of co-rulership with Christ (Rev. 3:21). This depiction supports a pre-trib rapture because from a chronological perspective of Revelation 4 the events of the tribulation have yet to begin. How do we know? We know because Revelation 5 presents the plan for tribulation judgment as contained in the scroll that only the Lamb is worthy to open. Revelation 6 portrays the Lamb’s opening of each seal as the initiating cause of those judgments on earth. This would mean that since all 19 seal, trumpet and bowl judgments are contained in the scroll then none of these events of the tribulation could have transpired in Revelation 4. Therefore, if the church is in heaven before the tribulation then pretribulationism is supported by the notion that the 24 elders represent the church. The reason the 24 elders cannot represent simply redeemed mankind as a whole, which would include Israel, is because the redemption of those people is not yet complete by Revelation 4. The 24 elders cannot include tribulation saints, since their group of redeemed individuals is not complete until the second coming. The same would be true of Israel. It would appear that tribulation saints are grouped with other Gentile believers down through history from Adam until the church and then the tribulation saints. Thus, they are not yet complete. The church alone will be the only complete redeemed people group by the time Revelation 4 occurs in history. This is why the 24 elders in heaven at this time support the church’s blessed hope of the pretribulational rapture. Maranatha! Endnotes [1] Robert L. Thomas, Revelation 1-7: An Exegetical Commentary (Chicago: Moody Publishers, 1992), p. 348 [2] (Emphasis original) John MacArthur, Revelation 1–11 (Chicago: Moody Press, 1999), Rev. 4:4. [3] MacArthur, Revelation 1–11, Rev. 4:4. C H
Apocalipse 4
MacArthur points out that "Heaven is not a shadowy world of mists and indistinct apparitions. It is a world of dazzlingly brilliant light, refracting and shining as through jewels and crystal in a manner beyond our ability to describe or imagine (cf. Rev. 21:10–11, 18)." A T
Apocalipse 4
MacArthur - You cannot worship God in a vacuum. You cannot worship God apart from his revelation. Worship begins in holy ecstasy; it ends in holy obedience—or it isn’t worship. Worthy (adjective) (514) (axios) from ágō = to weigh) strictly speaking means bringing up the other beam of the scales. Having the weight of another thing of like value, worth as much. Counterbalancing - weighing as much (of like value, worth as much). Deserving of our respect and admiration and praise. Axios in the Revelation - Heb. 11:38; Rev. 3:4; Rev. 4:11; Rev. 5:2; Rev. 5:4; Rev. 5:9; Rev. 5:12; Rev. 16:6 Lord (master, owner)(2962) kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing. Lord is used 139 times in the NT of the Godhead (or particularly of God the Father), and 489 times directly of Jesus. Therefore at the outset should be noted that in the NT Jesus is referred to as Lord (Kurios) more frequently than by any other title. Thayer says kurios is "he to whom a person or thing belongs, about which he has the power of deciding; master, lord." Lord is not merely a name that composes a title, but signifies a call to action so that every saint should willingly, reverently bow down to Jesus Christ. If Christ is our Lord, we are to live under Him, consciously, continually submitting our wills to him as His loyal, loving bondservants ("love slaves"), always seeking first His Kingdom and His righteousness (Mt 6:33+). According to this practical working "definition" beloved we all need to ask ourselves "Is Jesus Christ my Lord?". "Do I arise each day, acknowledges this is the day the Lord hath made?" (Ps 118:24+) "Do I surrender my will to His will as I begin each day?" (cp Ro 12:1+, Ro 12:2+) Beloved, don't misunderstand. None of us have "arrived" in this area of Jesus as Lord of our lives. And it is precisely for that reason that Peter commands us to continually "Grow (present imperative) in the grace (unmerited favor, power to live the supernatural, abundant life in Christ) and knowledge (not just intellectual but transformational) of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2Pe 3:18+) So do not be discouraged. Don't "throw in the towel" as they say. Keep on keeping on, pressing (continually = present tense) "on toward the goal for the prize of the upward call of God in Christ Jesus." (Php 3:14+) Kurios in the Revelation - Rev. 1:8; Rev. 4:8; Rev. 4:11; Rev. 7:14; Rev. 11:4; Rev. 11:8; Rev. 11:15; Rev. 11:17; Rev. 14:13; Rev. 15:3; Rev. 15:4; Rev. 16:7; Rev. 17:14; Rev. 18:8; Rev. 19:6; Rev. 19:16; Rev. 21:22; Rev. 22:5; Rev. 22:6; Rev. 22:20; Rev. 22:21 Power (1411) dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Dunamis in the Revelation - Rev. 1:16; Rev. 3:8; Rev. 4:11; Rev. 5:12; Rev. 7:12; Rev. 11:17; Rev. 12:10; Rev. 13:2; Rev. 15:8; Rev. 17:13; Rev. 18:3; Rev. 19:1 Surrendered Crowns You are worthy, O Lord, to receive glory and honor and power. — Revelation 4:11 Today's Scripture: Revelation 4:6-11 Once during her reign, England’s Queen Victoria listened to a chaplain preach a sermon about the second coming of Christ. Those near the royal box noticed that the queen’s eyes were filled with tears. When the service ended, she asked to see the chaplain alone. Seeing her great emotion, he asked why she was so moved. She replied, “Because of what you said about the coming again of the world’s rightful King, I wish still to be here when He returns that I might lay my crown at His blessed feet!” There are many incentives for faithful service that involve both our acts and our motives. These rewards, which are designated as “crowns” in the New Testament, are to be earned by those who have first received the gift of eternal life. Perhaps you’re saying, “I would never expect to be rewarded for what I do for Christ.” Have you considered what you may do with any crown you receive on that day? There will be no trophy cases in heaven; no gloating over earthly accomplishments. Redeemed sinners will have the transcendent joy of casting their crowns before the throne and saying, “You are worthy, O Lord, to receive glory and honor and power” (Revelation 4:11). By: Paul Van Gorder Crown Him with many crowns, The Lamb upon His throne; Hark! how the heavenly anthem drowns All music but its own! —Bridges Heaven’s crowns are not for keeping but for casting at Christ’s feet. Jon Courson - Why is worship so important? First, worship is the program in heaven. If you want heaven in your heart tonight or heaven in your home—if you feel as if you’re trapped in a hellish situation at work or in a terrible situation in a relationship—you can bring heaven into it by worshipping. Secondly, worship is the purpose of creation. You see, everything exists for one reason: to please God. Therefore, to the extent you please Him is the extent to which you will experience fulfillment in the deepest part of your soul. How do we worship? The word itself tells us. Proskuneo in Greek, means ‘to turn and kiss.’ Thus, true worship is any sincere expression intended for the Lord’s pleasure. Worship is the program in heaven, the purpose of creation on earth. May His will be done in our lives, as it is in heaven. (A Day's Journey: 365 Daily Meditations from the Word) HEAVEN SUPPLEMENTARY DISCUSSION QUESTION - Is Heaven real? ANSWER - Heaven is indeed a real place. The Bible tells us that heaven is God’s throne (Isaiah 66:1; Acts 7:48-49; Matthew 5:34-35). After Jesus’ resurrection and appearance on earth to His disciples, “He was taken up into heaven and sat at the right hand of God” (Mark 16:19; Acts 7:55-56). “Christ did not enter a man-made sanctuary that was only a copy of the true one; He entered heaven itself, now to appear for us in God’s presence” (Hebrews 9:24). Jesus not only went before us, entering on our behalf, but He is alive and has a present ministry in heaven, serving as our high priest in the true tabernacle made by God (Hebrews 6:19-20; 8:1-2). We are also told by Jesus Himself that there are many rooms in God’s house and that He has gone before us to prepare a place for us. We have the assurance of His word that He will one day come back to earth and take us to where He is in heaven (John 14:1-4). Our belief in an eternal home in heaven is based on an explicit promise of Jesus. Heaven is most definitely a real place. Heaven truly does exist. When people deny the existence of heaven, they deny not only the written Word of God, but they also deny the innermost longings of their own hearts. Paul addressed this issue in his letter to the Corinthians, encouraging them to cling to the hope of heaven so that they would not lose heart. Although we “groan and sigh” in our earthly state, we have the hope of heaven always before us and are eager to get there (2 Corinthians 5:1-4). Paul urged the Corinthians to look forward to their eternal home in heaven, a perspective that would enable them to endure hardships and disappointments in this life. “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:17-18). Just as God has put in men’s hearts the knowledge that He exists (Romans 1:19-20), so are we “programmed” to desire heaven. It is the theme of countless books, songs, and works of art. Unfortunately, our sin has barred the way to heaven. Since heaven is the abode of a holy and perfect God, sin has no place there, nor can it be tolerated. Fortunately, God has provided for us the key to open the doors of heaven—Jesus Christ (John 14:6). All who believe in Him and seek forgiveness for sin will find the doors of heaven swung wide open for them. May the future glory of our eternal home motivate us all to serve God faithfully and wholeheartedly. “Since we have confidence to enter the Most Holy Place by the blood of Jesus by a new and living way opened for us through the curtain, that is his body, and since we have a great high priest over the house of God, let us draw near to God with a sincere heart full of assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water” (Hebrews 10:19-22).GotQuestions.org QUESTION - What is Heaven like? ANSWER - Heaven is a real place described in the Bible. The word “heaven” is found 276 times in the New Testament alone. Scripture refers to three heavens. The apostle Paul was “caught up to the third heaven,” but he was prohibited from revealing what he experienced there (2 Corinthians 12:1-9). If a third heaven exists, there must also be two other heavens. The first is most frequently referred to in the Old Testament as the “sky” or the “firmament.” This is the heaven that contains clouds, the area that birds fly through. The second heaven is interstellar/outer space, which is the abode of the stars, planets, and other celestial objects (Genesis 1:14-18). The third heaven, the location of which is not revealed, is the dwelling place of God. Jesus promised to prepare a place for true Christians in heaven (John 14:2). Heaven is also the destination of Old Testament saints who died trusting God’s promise of the Redeemer (Ephesians 4:8). Whoever believes in Christ shall never perish but have eternal life (John 3:16). The apostle John was privileged to see and report on the heavenly city (Revelation 21:10-27). John witnessed that heaven (the new earth) possesses the “glory of God” (Revelation 21:11), the very presence of God. Because heaven has no night and the Lord Himself is the light, the sun and moon are no longer needed (Revelation 22:5). The city is filled with the brilliance of costly stones and crystal clear jasper. Heaven has twelve gates (Revelation 21:12) and twelve foundations (Revelation 21:14). The paradise of the Garden of Eden is restored: the river of the water of life flows freely and the tree of life is available once again, yielding fruit monthly with leaves that “heal the nations” (Revelation 22:1-2). However eloquent John was in his description of heaven, the reality of heaven is beyond the ability of finite man to describe (1 Corinthians 2:9). Heaven is a place of “no mores.” There will be no more tears, no more pain, and no more sorrow (Revelation 21:4). There will be no more separation, because death will be conquered (Revelation 20:6). The best thing about heaven is the presence of our Lord and Savior (1 John 3:2). We will be face to face with the Lamb of God who loved us and sacrificed Himself so that we can enjoy His presence in heaven for eternity.GotQuestions.org QUESTION - What will we be doing in Heaven? What will we do in Heaven? ANSWER - In Luke 23:43, Jesus declared, "Truly I say to you, today you shall be with me in paradise." The word Jesus used for "paradise" is paradeisos which means "a park, that is, (specifically) an Eden (place of future happiness, paradise)". Paradeisos is the Greek word taken from the Hebrew word pardes which means "a park: - forest, orchard" (Strong’s). Jesus said, "Today you shall be with me "en paradeisos," not "en nephele" which is Greek for “in clouds.” The point is that Jesus picked and used the word for "a park." Not just any park but "the paradise of God" or park of God (Revelation 2:7) which for us will be a place of future happiness. Does this sound like a boring place? When you think of a park, do you think of boredom? Worship, however, is from the heart. Worship manifests itself in praise. Jesus said, "You shall worship the Lord your God, and Him only you shall serve" (Matthew 4:10). It’s interesting to note that Jesus did not say "praise and serve." Even the briefest examination of the word praise in the Bible quickly shows it’s a verbal thing and is for the most part singing. Worship, however, is from the heart. Worship manifests itself in praise. Serving God is worship, and Scripture is clear we will serve God in heaven. "His servants will serve Him" (Revelation 22:3). We are unable to fully serve God in this life due to sin, but in heaven "every curse will no longer be" (Revelation 22:3). We will not be under the curse of sin any longer, so everything we do will be worship in heaven. We will never be motivated by anything other than our love for God. Everything we do will be out of our love for God, untainted by our sin nature. So what will we do? My favorite thing is to learn. "For who has known the mind of the Lord, or who became His counselor?" (Romans 11:34), "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). God is the "the high and lofty One who inhabits eternity" (Isaiah 57:15). God is bigger than forever, and it will take eternity "to comprehend with all saints what is the breadth and length and depth and height, and to know the love of Christ" (Ephesians 3:18-19). In other words, we will never stop learning. God’s Word says we won’t have to be in His paradise alone. "I shall fully know even as I also am fully known" (1 Corinthians 13:12). This would seem to indicate that we will not only know our friends and family, we will "fully know" them. In other words, there is no need for secrets in heaven. There is nothing to be ashamed of. There is nothing to hide. We will have eternity to interact with "a great multitude, which no man could number, out of all nations and kindreds and people and tongues" (Revelation 7:9). No wonder heaven will be a place of infinite learning. Just getting to know everyone will take eternity! Any further anticipation about what we shall do in God’s eternal park, heaven, will be far surpassed when "the King shall say to those on His right hand, 'Come, blessed of My Father, inherit the kingdom prepared for you from the foundation of the world'" (Matthew 25:34). Whatever we will be doing, we can be sure it will be wonderful beyond our imaginations!GotQuestions.org QUESTION - What is the second heaven? ANSWER - The second heaven is not called such in Scripture; rather, the existence of the second heaven is inferred from the fact that the Bible speaks of a “third heaven,” and, if there is a third heaven, there must be a first heaven and second heaven, too. The idea that more than one type of “heaven” exists is confirmed in Hebrews 7:26, which says that Jesus, our High Priest, is “exalted above the heavens”; in other words, Jesus is in a heaven beyond other heavens. The third heaven is mentioned in 2 Corinthians 12:2. Paul says, “I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows.” In verse 4, Paul equates the third heaven with “paradise,” the realm where God dwells. If the third heaven is God’s dwelling place, then we could consider the second heaven to be “outer space,” the realm of the stars and planets; and the first heaven to be earth’s atmosphere, the realm of the birds and clouds. The term heaven is used in Scripture to refer to all three realms. Psalm 104:12 speaks of “the birds of the heavens” (ESV)—this would be the first heaven, the atmosphere of Earth. In Isaiah 13:10 we find “the stars of heaven and their constellations”—a reference to the second heaven, outer space. And Revelation 11:19 describes the opening of “God’s temple in heaven”—the third heaven, or God’s dwelling place. Some Charismatic groups use the term second heaven in reference to Satan’s domain and anything that comes from there. They take biblical descriptions of Satan being “the ruler of the kingdom of the air” (Ephesians 2:2) and demons being “the spiritual forces of evil in the heavenly realms” (Ephesians 6:12) and develop a theology of spiritual warfare. According to these groups, “second heaven revelations” are false visions coming from Satan in an attempt to deceive God’s prophets on earth. Prophets must learn to distinguish between “second heaven revelations” (from the devil) and “third heaven revelations” (from God). These same groups also sometimes teach a hierarchy of demonic power, with the first-heaven (earth-bound) demons being of lesser authority and power than the second-heaven demons. Categorizing demons into first-heaven and second-heaven types goes beyond what the Bible says. Again, the Bible does not include the term second heaven anywhere. Those who look for prophecies or new revelations from God set themselves up for deception. God has spoken, and the Bible’s canon is closed. We do not need a “new word” from God; we need to obey His “old word.”GotQuestions.org QUESTION - What does it mean that Paul went to the third heaven? ANSWER - Paul describes a time when he was caught up to the third heaven (2 Corinthians 12:2–4). He mentions himself in the third person: “I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise and heard inexpressible things, things that no one is permitted to tell.” The word heavens can be used to refer to different realms. Heavens can refer to the sky and the earth’s atmosphere, making it the “first heaven” (Deuteronomy 11:11; Psalm 104:12; Isaiah 55:10). It can also refer to outer space, where the stars and planets are—the “second heaven” (Psalm 8:3; Isaiah 13:10). And it can refer to God’s dwelling place, which is beyond the other “heavens,” a place known as the “third heaven” (Psalm 33:13–14; Isaiah 66:1; Matthew 6:9; Hebrews 7:26; Revelation 11:19). When Paul says that he went to the third heaven, he means that he went to the place where God dwells. Interestingly, Paul uses the phrase caught up to refer to how he was transported to heaven; it’s the same Greek word used in 1 Thessalonians 4:17 to refer to the rapture of the church. Following his list of “boasts” in 2 Corinthians 11:22–33, Paul further verifies his apostolic office by including his “visions and revelations from the Lord” (2 Corinthians 12:1). The apostle is unsure whether he was physically in the body or apart from the body when he experienced heaven (2 Corinthians 12:2–3). While there, he heard and saw things that he couldn’t describe and was forbidden to relate (verse 4). Some believe this event occurred during Paul’s first missionary journey, when he was stoned and left for dead in Lystra, but we can’t be sure. The privilege of seeing heaven no doubt gave Paul courage to face his later trials and suffering (2 Corinthians 4:17). Christians today may have not seen the third heaven as Paul did, we can be just as confident of our future in heaven because we are in Christ. The Bible does not tell us everything we might like to know about heaven, but we know that it will be a wonderful place where we will dwell with Christ (John 14:3). Paul knew that being with Christ is far better than anything he could experience on earth (Philippians 1:21–23). Until the day we eternally enter God’s presence, we can state with confidence along with the apostle Paul, “For we live by faith, not by sight. We are confident, I say, and would prefer to be away from the body and at home with the Lord” (2 Corinthians 5:7–8).GotQuestions.org RELATED RESOURCES: BORROW Heaven and the afterlife : the truth about tomorrow and what it means for today by Erwin Lutzer BORROW One minute after you die by Erwin W. Lutzer BORROW How you can be sure you will spend eternity with God by Erwin W. Lutzer BORROW Your Eternal Reward Triumph And Tears At The Judgment Seat Of Christ By Erwin W. Lutzer BORROW Visits to heaven and back, are they real? by Mark Hitchcock BORROW 55 answers to questions about life after death by Mark Hitchcock Questions about Heaven, Hell, and Eternity (All) | GotQuestions.org Eternity in Heaven — Article Index | GotQuestions.org BELOW ARE SOME OF THE ARTICLES ON HEAVEN FROM GOTQUESTIONS.ORG Are books such as 90 minutes in Heaven and 23 minutes in Hell biblically based? Are there different levels of heaven? Can people in heaven look down and see those of us who are still on the earth? What is paradise? Is it different than heaven? Where do people go when they die until Christ comes back? What will we look like in Heaven? What age will everyone be in Heaven? Where is Heaven? What is the location of Heaven? Will we have physical bodies in Heaven? Will we remember our earthly lives when we are in Heaven? Will we be able to see and know our friends and family members in Heaven? (Short answer = YES!) What are the New Heavens and the New Earth? Ouranos in Old (Septuagint) and New Testaments... In the NASB ouranos is rendered as air(9), heaven(218), heavenly*(1), heavens(24), sky(22). SEPTUAGINT - Gen. 1:1; Gen. 1:8; Gen. 1:9; Gen. 1:14; Gen. 1:15; Gen. 1:17; Gen. 1:20; Gen. 1:26; Gen. 1:28; Gen. 1:30; Gen. 2:1; Gen. 2:4; Gen. 2:19; Gen. 2:20; Gen. 6:7; Gen. 6:17; Gen. 7:3; Gen. 7:11; Gen. 7:19; Gen. 7:23; Gen. 8:2; Gen. 9:2; Gen. 11:4; Gen. 14:19; Gen. 14:22; Gen. 15:5; Gen. 19:24; Gen. 21:17; Gen. 22:11; Gen. 22:15; Gen. 22:17; Gen. 24:3; Gen. 24:7; Gen. 26:4; Gen. 27:28; Gen. 27:39; Gen. 28:12; Gen. 28:17; Gen. 40:17; Gen. 40:19; Gen. 49:25; Exod. 9:8; Exod. 9:10; Exod. 9:22; Exod. 9:23; Exod. 10:13; Exod. 10:21; Exod. 10:22; Exod. 16:4; Exod. 17:14; Exod. 20:4; Exod. 20:11; Exod. 20:22; Exod. 24:10; Exod. 31:17; Exod. 32:13; Lev. 26:19; Deut. 1:10; Deut. 1:28; Deut. 2:25; Deut. 3:24; Deut. 4:11; Deut. 4:17; Deut. 4:19; Deut. 4:26; Deut. 4:32; Deut. 4:36; Deut. 4:39; Deut. 5:8; Deut. 8:19; Deut. 9:1; Deut. 9:14; Deut. 10:14; Deut. 10:22; Deut. 11:11; Deut. 11:17; Deut. 11:21; Deut. 17:3; Deut. 25:19; Deut. 26:15; Deut. 28:12; Deut. 28:23; Deut. 28:24; Deut. 28:26; Deut. 28:62; Deut. 29:19; Deut. 30:4; Deut. 30:12; Deut. 30:19; Deut. 31:28; Deut. 32:1; Deut. 32:40; Deut. 32:43; Deut. 33:13; Deut. 33:26; Deut. 33:28; Jos. 2:11; Jos. 8:20; Jos. 8:21; Jos. 10:11; Jos. 10:13; Jdg. 5:4; Jdg. 5:20; Jdg. 13:20; Jdg. 20:40; 1 Sam. 2:10; 1 Sam. 5:12; 1 Sam. 17:44; 1 Sam. 17:46; 2 Sam. 18:9; 2 Sam. 21:10; 2 Sam. 22:8; 2 Sam. 22:10; 2 Sam. 22:14; 1 Ki. 8:22; 1 Ki. 8:23; 1 Ki. 8:27; 1 Ki. 8:30; 1 Ki. 8:32; 1 Ki. 8:34; 1 Ki. 8:35; 1 Ki. 8:36; 1 Ki. 8:39; 1 Ki. 8:43; 1 Ki. 8:45; 1 Ki. 8:49; 1 Ki. 8:53; 1 Ki. 8:54; 1 Ki. 12:24; 1 Ki. 16:4; 1 Ki. 18:36; 1 Ki. 18:38; 1 Ki. 18:45; 1 Ki. 20:24; 1 Ki. 22:19; 2 Ki. 1:10; 2 Ki. 1:12; 2 Ki. 1:14; 2 Ki. 2:1; 2 Ki. 2:11; 2 Ki. 7:2; 2 Ki. 7:19; 2 Ki. 14:27; 2 Ki. 17:16; 2 Ki. 19:15; 2 Ki. 21:3; 2 Ki. 21:5; 2 Ki. 23:4; 2 Ki. 23:5; 1 Chr. 16:26; 1 Chr. 16:31; 1 Chr. 21:16; 1 Chr. 21:26; 1 Chr. 27:23; 1 Chr. 29:11; 2 Chr. 2:5; 2 Chr. 2:11; 2 Chr. 6:13; 2 Chr. 6:14; 2 Chr. 6:18; 2 Chr. 6:21; 2 Chr. 6:23; 2 Chr. 6:25; 2 Chr. 6:26; 2 Chr. 6:27; 2 Chr. 6:30; 2 Chr. 6:33; 2 Chr. 6:35; 2 Chr. 6:39; 2 Chr. 7:1; 2 Chr. 7:13; 2 Chr. 7:14; 2 Chr. 18:18; 2 Chr. 20:6; 2 Chr. 28:9; 2 Chr. 30:27; 2 Chr. 32:20; 2 Chr. 33:3; 2 Chr. 33:5; 2 Chr. 36:23; Ezr. 1:2; Ezr. 5:11; Ezr. 5:12; Ezr. 6:9; Ezr. 6:10; Ezr. 7:12; Ezr. 7:21; Ezr. 7:23; Ezr. 9:6; Neh. 1:4; Neh. 1:5; Neh. 1:9; Neh. 2:4; Neh. 2:20; Neh. 9:6; Neh. 9:13; Neh. 9:15; Neh. 9:23; Neh. 9:27; Neh. 9:28; Est. 4:17; Ps. 2:4; Ps. 8:2; Ps. 8:4; Ps. 8:9; Ps. 10:4; Ps. 13:2; Ps. 17:10; Ps. 17:14; Ps. 18:2; Ps. 18:7; Ps. 19:7; Ps. 32:6; Ps. 32:13; Ps. 35:6; Ps. 49:4; Ps. 49:6; Ps. 49:11; Ps. 52:3; Ps. 56:4; Ps. 56:6; Ps. 56:11; Ps. 56:12; Ps. 67:9; Ps. 67:34; Ps. 68:35; Ps. 72:9; Ps. 72:25; Ps. 75:9; Ps. 77:23; Ps. 77:24; Ps. 77:26; Ps. 78:2; Ps. 79:15; Ps. 84:12; Ps. 88:3; Ps. 88:6; Ps. 88:12; Ps. 88:30; Ps. 88:38; Ps. 90:1; Ps. 95:5; Ps. 95:11; Ps. 96:6; Ps. 101:20; Ps. 101:26; Ps. 102:11; Ps. 102:19; Ps. 103:2; Ps. 103:12; Ps. 104:40; Ps. 106:26; Ps. 107:5; Ps. 107:6; Ps. 112:4; Ps. 112:6; Ps. 113:11; Ps. 113:23; Ps. 113:24; Ps. 118:89; Ps. 120:2; Ps. 122:1; Ps. 123:8; Ps. 133:3; Ps. 134:6; Ps. 135:5; Ps. 135:26; Ps. 138:8; Ps. 143:5; Ps. 145:6; Ps. 146:8; Ps. 148:1; Ps. 148:4; Ps. 148:13; Prov. 3:19; Prov. 8:26; Prov. 8:27; Prov. 8:28; Prov. 25:3; Prov. 30:4; Eccl. 1:13; Eccl. 3:1; Eccl. 5:1; Eccl. 10:20; Job 1:7; Job 1:16; Job 2:2; Job 5:10; Job 7:9; Job 9:6; Job 9:8; Job 9:13; Job 11:8; Job 12:7; Job 14:12; Job 15:15; Job 16:19; Job 18:4; Job 18:19; Job 20:6; Job 20:27; Job 22:14; Job 22:26; Job 26:11; Job 26:13; Job 28:21; Job 28:24; Job 34:13; Job 35:5; Job 35:11; Job 37:3; Job 38:18; Job 38:24; Job 38:29; Job 38:33; Job 38:37; Job 41:3; Job 42:15; Hos. 2:14; Hos. 2:20; Hos. 2:23; Hos. 4:3; Hos. 7:12; Hos. 13:4; Amos 9:2; Amos 9:6; Joel 2:10; Joel 3:3; Joel 4:16; Jon. 1:9; Nah. 3:16; Hab. 3:3; Zeph. 1:3; Zeph. 1:5; Hag. 1:10; Hag. 2:6; Hag. 2:21; Zech. 2:10; Zech. 5:9; Zech. 6:5; Zech. 8:12; Zech. 12:1; Mal. 3:10; Isa. 1:2; Isa. 8:21; Isa. 13:5; Isa. 13:10; Isa. 13:13; Isa. 14:12; Isa. 14:13; Isa. 18:6; Isa. 24:18; Isa. 24:21; Isa. 34:4; Isa. 34:5; Isa. 37:16; Isa. 38:14; Isa. 40:12; Isa. 40:22; Isa. 42:5; Isa. 44:23; Isa. 44:24; Isa. 45:8; Isa. 45:12; Isa. 45:18; Isa. 47:13; Isa. 48:13; Isa. 49:13; Isa. 50:3; Isa. 51:6; Isa. 51:13; Isa. 51:16; Isa. 55:9; Isa. 55:10; Isa. 63:15; Isa. 63:19; Isa. 65:17; Isa. 66:1; Isa. 66:22; Jer. 2:12; Jer. 4:23; Jer. 4:25; Jer. 4:28; Jer. 7:18; Jer. 7:33; Jer. 8:2; Jer. 8:7; Jer. 9:9; Jer. 10:2; Jer. 10:11; Jer. 10:12; Jer. 10:13; Jer. 14:22; Jer. 15:3; Jer. 16:4; Jer. 19:7; Jer. 19:13; Jer. 23:24; Jer. 25:16; Jer. 28:9; Jer. 28:15; Jer. 28:16; Jer. 28:53; Jer. 38:35; Jer. 39:17; Jer. 41:20; Jer. 51:17; Jer. 51:18; Jer. 51:19; Jer. 51:25; Lam. 2:1; Lam. 3:41; Lam. 3:50; Lam. 3:66; Lam. 4:19; Ezek. 1:1; Ezek. 8:3; Ezek. 29:5; Ezek. 31:6; Ezek. 31:13; Ezek. 32:4; Ezek. 32:7; Ezek. 32:8; Ezek. 38:20; Dan. 2:28; Dan. 2:37; Dan. 2:38; Dan. 2:44; Dan. 3:17; Dan. 3:36; Dan. 3:59; Dan. 3:60; Dan. 3:63; Dan. 3:80; Dan. 4:11; Dan. 4:12; Dan. 4:13; Dan. 4:16; Dan. 4:17; Dan. 4:21; Dan. 4:22; Dan. 4:27; Dan. 4:31; Dan. 4:33; Dan. 4:34; Dan. 4:37; Dan. 7:2; Dan. 7:13; Dan. 7:27; Dan. 8:8; Dan. 8:10; Dan. 9:12; Dan. 11:4; Dan. 12:3; Dan. 12:7; NEW TESTAMENT - Matt. 3:2; Matt. 3:16; Matt. 3:17; Matt. 4:17; Matt. 5:3; Matt. 5:10; Matt. 5:12; Matt. 5:16; Matt. 5:18; Matt. 5:19; Matt. 5:20; Matt. 5:34; Matt. 5:45; Matt. 6:1; Matt. 6:9; Matt. 6:10; Matt. 6:20; Matt. 6:26; Matt. 7:11; Matt. 7:21; Matt. 8:11; Matt. 8:20; Matt. 10:7; Matt. 10:32; Matt. 10:33; Matt. 11:11; Matt. 11:12; Matt. 11:23; Matt. 11:25; Matt. 12:50; Matt. 13:11; Matt. 13:24; Matt. 13:31; Matt. 13:32; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 14:19; Matt. 16:1; Matt. 16:2; Matt. 16:3; Matt. 16:17; Matt. 16:19; Matt. 18:1; Matt. 18:3; Matt. 18:4; Matt. 18:10; Matt. 18:14; Matt. 18:18; Matt. 18:19; Matt. 18:23; Matt. 19:12; Matt. 19:14; Matt. 19:21; Matt. 19:23; Matt. 20:1; Matt. 21:25; Matt. 22:2; Matt. 22:30; Matt. 23:13; Matt. 23:22; Matt. 24:29; Matt. 24:30; Matt. 24:31; Matt. 24:35; Matt. 24:36; Matt. 25:1; Matt. 26:64; Matt. 28:2; Matt. 28:18; Mk. 1:10; Mk. 1:11; Mk. 4:32; Mk. 6:41; Mk. 7:34; Mk. 8:11; Mk. 10:21; Mk. 11:25; Mk. 11:30; Mk. 11:31; Mk. 12:25; Mk. 13:25; Mk. 13:27; Mk. 13:31; Mk. 13:32; Mk. 14:62; Mk. 16:19; Lk. 2:15; Lk. 3:21; Lk. 3:22; Lk. 4:25; Lk. 6:23; Lk. 8:5; Lk. 9:16; Lk. 9:54; Lk. 9:58; Lk. 10:15; Lk. 10:18; Lk. 10:20; Lk. 10:21; Lk. 11:13; Lk. 11:16; Lk. 12:33; Lk. 12:56; Lk. 13:19; Lk. 15:7; Lk. 15:18; Lk. 15:21; Lk. 16:17; Lk. 17:24; Lk. 17:29; Lk. 18:13; Lk. 18:22; Lk. 19:38; Lk. 20:4; Lk. 20:5; Lk. 21:11; Lk. 21:26; Lk. 21:33; Lk. 22:43; Lk. 24:51; Jn. 1:32; Jn. 1:51; Jn. 3:13; Jn. 3:27; Jn. 3:31; Jn. 6:31; Jn. 6:32; Jn. 6:33; Jn. 6:38; Jn. 6:41; Jn. 6:42; Jn. 6:50; Jn. 6:51; Jn. 6:58; Jn. 12:28; Jn. 17:1; Acts 1:10; Acts 1:11; Acts 2:2; Acts 2:5; Acts 2:19; Acts 2:34; Acts 3:21; Acts 4:12; Acts 4:24; Acts 7:42; Acts 7:49; Acts 7:55; Acts 7:56; Acts 9:3; Acts 10:11; Acts 10:12; Acts 10:16; Acts 11:5; Acts 11:6; Acts 11:9; Acts 11:10; Acts 14:15; Acts 17:24; Acts 22:6; Rom. 1:18; Rom. 10:6; 1 Co. 8:5; 1 Co. 15:47; 2 Co. 5:1; 2 Co. 5:2; 2 Co. 12:2; Gal. 1:8; Eph. 1:10; Eph. 3:15; Eph. 4:10; Eph. 6:9; Phil. 3:20; Col. 1:5; Col. 1:16; Col. 1:20; Col. 1:23; Col. 4:1; 1 Thess. 1:10; 1 Thess. 4:16; 2 Thess. 1:7; Heb. 1:10; Heb. 4:14; Heb. 7:26; Heb. 8:1; Heb. 9:23; Heb. 9:24; Heb. 11:12; Heb. 12:23; Heb. 12:25; Heb. 12:26; Jas. 5:12; Jas. 5:18; 1 Pet. 1:4; 1 Pet. 1:12; 1 Pet. 3:22; 2 Pet. 1:18; 2 Pet. 3:5; 2 Pet. 3:7; 2 Pet. 3:10; 2 Pet. 3:12; 2 Pet. 3:13; Rev. 3:12; Rev. 4:1; Rev. 4:2; Rev. 5:3; Rev. 5:13; Rev. 6:13; Rev. 6:14; Rev. 8:1; Rev. 8:10; Rev. 9:1; Rev. 10:1; Rev. 10:4; Rev. 10:5; Rev. 10:6; Rev. 10:8; Rev. 11:6; Rev. 11:12; Rev. 11:13; Rev. 11:15; Rev. 11:19; Rev. 12:1; Rev. 12:3; Rev. 12:4; Rev. 12:7; Rev. 12:8; Rev. 12:10; Rev. 12:12; Rev. 13:6; Rev. 13:13; Rev. 14:2; Rev. 14:7; Rev. 14:13; Rev. 14:17; Rev. 15:1; Rev. 15:5; Rev. 16:11; Rev. 16:21; Rev. 18:1; Rev. 18:4; Rev. 18:5; Rev. 18:20; Rev. 19:1; Rev. 19:11; Rev. 19:14; Rev. 20:1; Rev. 20:9; Rev. 20:11; Rev. 21:1; Rev. 21:2; Rev. 21:10 TDNT - BORROW Kittel's Theological Dictionary of the New Testament : abridged in one volume (TDNT) - see page 128ff Greek Usage. 1. The Basic Idea. ouranós in the singular means “heaven” either as the overarching firmament or as that which embraces all things. This duality is already present in the notion of the cosmic egg, in Homer’s view of a solid heaven on pillars which can yet be called the abode of the gods, or in Plato’s use of heaven for both the cosmos and the perfect or the absolute (cf. also Aristotle, the Stoics, and the Gnostics). There is one heaven, but it is given both a natural and a divine reference, with a realistic, symbolical, or figurative link. Up to a later period we find representations of the god Uranos. 2. The Cosmological Sense. In Homer heaven is a solid vault or half-globe (of iron or brass). An effort is made later to understand heaven in terms of thought and experience. The phrase “heaven and earth” is common, and “under heaven” also comes into use. Heaven is the cause and prototype of all being and may be equated with the universe or cosmos. For Plato it is the starting point for the contemplation of being and for absolute knowledge. 3. The Mythological Sense. a. The God Uranos. Uranos is a god of pre-Homeric religion. He is emasculated and overthrown by his son Cronos, who is then replaced by Zeus, but depictions of Uranos continue into the period of the empire. b. The Abode of the Gods. Heaven in this sense is Olympus; the Olympians are dwellers in heaven. The lord of heaven is the lord of the universe (Zeus). Prayer is made to heaven, oaths are taken by heaven, and crimes can reach to heaven. c. Orphic Writings. These integrate heaven and earth (cf. the cosmic egg, of which heaven is the upper shell). Initiates recapture this unity by becoming divine. Heaven is also presented as the mantle of the world. d. The Magic Papyri. Heaven is important in these papyri, e.g., in invocations. 4. Gnosticism. In the Hermetic writings heaven is divided into seven “cycles.” It is created by the demiurge and serves as his dwelling. It lies above ether, air, and earth. The heavenly god is a bad god; mysteries are shut up in heaven, necessity rules there, and its inhabitants have demonic souls. Light brings liberation from it. The upward journey leads through the heavenly spheres. In general, heaven is a sign of dualism; the view of it is profoundly pessimistic. 5. Philo. Philo combines Plato, Stoicism, and the OT. Heaven and earth for him are God’s votive offering. Heaven, which is noncorporeal, represents the cosmos, although it has a material counterpart. The heavenly man is the prototype of the earthly, but man himself is a heaven with starlike natures. Heaven for Philo is a sign of cosmic unity and helps to effect it. [H. TRAUB, V, 497–502] B. The OT. 1. Heaven in Ancient Israel. The Hebrew term for heaven is šāmayim (a plural word of obscure etymology). It is first depicted as something fixed, with windows, pillars, and foundations. It is largely equivalent to “firmament.” Above it is the heavenly ocean which can bless with rain or destroy with flood. Heaven can also denote the atmosphere, but is not limited to this sense. Heavenly spheres are sometimes suggested (cf. the “ends” of heaven), but the phrase “heaven of heaven” is largely hyperbolical. “Days of heaven” is a phrase that denotes lasting duration (Dt. 11:21). The cosmos consists of heaven, earth, and the lower waters (Ex. 20:4), but often only heaven and earth are mentioned. Only fragments of mythical ideas occur. In poetic imagery heaven is a tent (Isa. 40:22), or a stretched out scroll (34:4). It has chambers for snow, hail, wind, and water (Job 37:9; 38:22, 37). It is also a place of signs and calendar references. In general it is presented on the basis of simple observation. 2. God and Heaven. God created heaven (Gen. 1:1). He dwells in it, although he also dwells in the sanctuary, the ark, etc. Possibly the twofold dwelling reflects Near Eastern ideas of temples of dwelling and temples of manifestation. While the ark, e.g., is a place of temporary presence, heaven is the real abode of God. Yet the OT presentation is complex. The belief that God is the God of heaven is undoubtedly ancient, as is the concept of the heavenly court and the heavenly host (1 Kgs. 22:19ff.; Job 1:6ff.). There may be some influence here of the Canaanite pantheon, but the depiction is fluid, for the heavenly host may consist of spirits (1 Kgs. 22:19), but it may also be the heavenly army (Josh. 5:14), or simply the stars (Gen. 2:1). The cult of the host of heaven is sternly resisted (2 Kgs. 17:6; cf. Jer. 7:18). Because God dwells in heaven, hands are lifted up to heaven in oaths (Dt. 32:4) or prayer (Ex. 9:29), and God is asked to look down from heaven (Dt. 26:15). Deuteronomy explains that in the Sinai revelation God really speaks from heaven, not from the mountain (4:36), and if God dwells in the sanctuary, it is as he sets his name and causes it to dwell there, the name representing God’s turning to Israel in self-revelation (cf. Dt. 12:5, 11; 14:23-24; 26:2). In cultic practice, of course, the main concern is with the manifestation. Ezekiel depicts the throne-carriage coming forth from heavenly transcendence, but his message has to do with the revealed God. Earth is God’s sphere of dominion (Dt. 4:39), but heaven itself cannot contain him (1 Kgs. 8:27). Enthroned on high, he rules on earth (Ps. 113:5-6). In times of affliction he seems to be wrapped in clouds (Lam. 3:44), and prayer is made that he will rend the heavens and come down (Isa. 63:19). Eliphaz accuses Job of thinking that thick clouds cover him so that he cannot see (Job 22:13). Ecclesiastes warns against foolish talk in view of the divine transcendence (5:2). In the main, however, the OT links God’s dwelling in heaven with his mighty works on earth. The “God of heaven” of the later period is the God who in historical omnipotence controls the destinies of empires and works out his plan for the world. 3. Heaven as the Place of Salvation. As the dwelling of God, heaven is the source of blessing, the setting of life, and the place where God’s planned salvation is already present. The isolated idea of rapture (2 Kgs. 2:11) relates to this concept. The thought of God’s word being fixed in heaven (Ps. 119:89) has a more general application (cf. 89:2). There is a model of the earthly tabernacle in heaven (Ex. 25:9, 40), and Ezekiel (2:1ff.) refers to a roll that is preexistent in heaven. In the visions of Zechariah the kingdom of God is already prepared in heaven. In Dan. 7:13ff. the kingdom of the Son of Man is one that comes down from heaven in contrast to the earthly empires that come up from below (v. 17). Since heaven is also created, it, too, may be shaken (cf. Amos 8:9; Jer. 4:23ff.). A cosmic collapse is foreseen in Isa. 51:6, and a new heaven and earth will be created according to 65:17. Thus heaven itself is drawn into the circle of soteriology. But heaven is never of primary interest in the OT; even when salvation comes from heaven, the central point is that it comes to earth. Only once (Dan. 4:23) is heaven substituted for the name of God, though cf. Ps. 73:9; Job 20:27. [G. VON RAV, V, 502–09] C. The LXX and Judaism. I. The LXX. 1. Additions. a. ouranós is used 667 times in the LXX, sometimes in additions. These may be designed to give greater vividness (cf. Josh. 8:21; Ex. 9:29; Dt. 9:15; Job 7:9, etc.). b. Another reason for adding ouranós may be to give greater concreteness (cf. Isa. 8:21; 24:18, 21; 38:14). c. At times the belief that God the Creator is linked with heaven is the reason for adding ouranós (cf. Ps. 91:1; Isa. 14:13; Job 22:26). There may be anticipations here of the substitution of heaven for the name of God, or the point may be to protect the divine transcendence. 2. The Plural ouranoí. The LXX has the plural 51 times. It is alien to secular Greek and follows Hebrew usage. It occurs mostly in the Psalms or similar pieces (cf. 1 Sam. 2:10; Dt. 32:43). The only prose use is in 2 Chron. 28:9, but it becomes more common in 2 and 3 Maccabees, Wisdom, etc. The phrase “heaven of heavens” (Dt. 10:14; 1 Kgs. 8:27) reflects the idea of a plurality of heavens but it is used to suggest the comprehensiveness of the universe and of God’s dominion over it. II. Judaism. a. Judaism engages in speculation about heaven which leads to the idea of various heavens. These are usually seven in number, each with its own name and all loved by God. Other texts, however, speak of two, three, five, of ten heavens. En. 71:5ff. offers a vivid description of the heaven of heavens with the Ancient of Days, the seraphim, angels, etc. in a house of crystal stones with living fire running between them. b. Another development in Judaism is the widespread use of heaven instead of God. c. Judaism expects a new creation in the last time in the form either of a transfiguration or of a complete destruction and replacement of the old creation. D. The NT. - ouranós occurs 284 times (94 in the plural) in the NT. It is most common in Matthew (84 times) and Revelation (54). It is chiefly used in Matthew in the formulas “Father in heaven” and “kingdom of heaven” (plural in both instances). The plural usage of the NT derives mainly from Jewish sources, although Hellenistic Gnosticism might have had some influence on Eph. 1:10; 4:10; 6:9; Col. 1:16, 20, and just possibly Heb. 4:14; 7:26; 9:23. NT usage in general reflects on the one side the ancient view of heaven as a vault and on the other side the belief that heaven is the divine sphere from which God comes down. These ideas go together, for the relation to God involves the cosmological sense, and the cosmological sense the relation to God. The cosmos is “heaven and earth,” with heaven as the controlling part. The integration of the two is God’s work. Their relationship symbolizes that of Creator and creation (cf. Isa. 55:9). 1. Heaven and Earth. a. With earth, heaven was created by God (Acts 4:24; Rev. 10:6; cf. Acts 17:24). The creation of a new heaven and earth is promised (Rev. 21:1). Sin has disrupted the old creation, but the new creation is already prepared in God’s saving purpose (2 Pet. 3:13; cf. Rom. 8:21ff.). b. Heaven will pass away as well as earth (Mark 13:31; Rev. 21:1; Heb. 12:26). Both are kept for destruction (2 Pet. 3:7), and they flee before God in terror (Rev. 20:11). The law is valid so long as the first heaven and earth remain (Matt. 5:18), but the word of Jesus will remain even when these perish (Mark 13:31). The judgment of God on heaven and earth is the background to the true message of the NT, i.e., the intimation of what is enduring and unshakable (Heb. 12:27). c. With earth, heaven stands under God’s lordship. God is Lord of heaven and earth (Matt. 11:25; cf. Gen. 24:3). He is so not merely as Creator (cf. Rev. 17:24) but as Father, i.e., as God of the covenant. With Isa. 66:1, Matt. 5:34 and Acts 7:49 describe heaven and earth as the absolute sphere of God’s dominion. When the Son of Man comes, he will gather his elect from the ends of earth to the ends of heaven — an intentional paradox designed to indicate universal gathering. d. Heaven and earth are given a new relation by Christ’s saving work. This is expressed by the “in heaven and on earth” of Eph. 1:10 and Col. 1:16, 20. With “all things,” this phrase denotes absolute comprehensiveness and yet also makes “all things” more concrete. Heavenly things are probably to be equated with the “invisible” things of Col. 1:16. The universe in this total sense is strictly related to Christ. Its very being is grounded in him through whom the work of reconciliation and peace is done. The formula serves as a basis for the idea of the body in Col. 1:18. Everything in heaven and on earth is integrated as a body whose head is Christ (Eph. 1:10, 21-22). In 1 Cor. 8:5-6 the many gods in heaven and on earth may be called lords but they have no reality. What is real is defined only by the one God and the one Lord. In Eph. 3:15 all families in heaven and on earth derive not merely from God the Creator but from the God who is the Father of Jesus Christ. In Rev. 5:3 Christ is the only one in heaven and on earth who can open the book, and in 5:13 all creation, in heaven, on earth, and under the sea, praises the Lamb. In Acts 2:17-18 the outpouring of the Spirit means signs and wonders in heaven above and on earth beneath. In Matt. 28:18 the risen Christ has all exousía in heaven and on earth; in virtue of his saving work, no entity exercises autonomy. The unity of heaven and earth that Christ’s work effects finds expression in the petition of Matt. 6:10 that God’s will be done on earth as it is (already) in heaven. Earth is taken up to heaven, or heaven descends to earth, yet heaven is superior because God’s will is done there and his throne is set there (cf. Heb. 8:1, 4). To be sure, what is decided on earth is ratified in heaven (Matt. 16:19), yet only in the eschatological community in which God’s will is already done and there is thus a unity of earth and heaven. In Luke 15:18, 21 “heaven and you” represent heaven and earth, although here heaven probably stands for God. The eis means “against,” not “up to heaven.” 2. God in Heaven. a. God is called the “God of heaven” only in Rev. 11:13; 16:11. This denotes an affinity of God to heaven but not vice versa, for heaven is God’s work. What is implied is not just divine transcendence but divine dominion. God rules from heaven and initiates his saving work in heaven. “Father in heaven” in Matthew (5:16, 45; 6:1, 9, etc.) and Mark (11:25) has the same thrust but with more stress on the approach to humanity. Father is not just a substitute for God. Where “in heaven” is not added we mostly have statements of Jesus about his Father. Parallel sayings show that “in heaven” denotes God’s freedom from restriction; he knows, sees, and can do all things. The “from” of Luke 11:13 shows that God acts from heaven. b. “Heaven” is sometimes thought to be used as a substitute for God, e.g., in the phrase “kingdom of heaven.” Yet the NT shows no fear of using the name of God, and while heaven obviously relates to God, it may also help to define God’s lordship as that which comes down from heaven. Heaven, then, carries a reference to God’s saving work. God’s kingdom sets heaven in motion (Matt. 3:2) and breaks in from it. c. God’s throne is in heaven, or is heaven itself (Heb. 8:1; Matt. 5:34). “Throne” here denotes government. The point is not that heaven is God’s location but that it expresses his absolute and inviolable lordship. 3. Heaven and Jesus Christ. a. Jesus Christ is awaited from heaven (1 Th. 1:10). He will come with the clouds of heaven (Matt. 14:62; 24:30); the expression implies apotheosis. His sign will be visible in heaven. Session at God’s right hand is linked with coming from heaven (Mark 14:62). In 1 Th. 1:10 Christ’s raising from the dead is related to his coming from heaven (cf. 1 Cor. 15:23, 47). His resurrection is the basis of the parousia. When the Lord descends from heaven, the dead in Christ will rise (1 Th. 4:16). There will be a manifestation of what is concealed in heaven (2 Th. 1:7). In this concealment lies the políteuma of believers as they await their Savior from heaven (Phil. 3:20). Christ’s coming means eschatological manifestation. b. Since Jesus comes from heaven, it is natural to refer to Christ as the lord or master in heaven (Col. 4:1). This is not so much a reference to location as to rule. Christ is lord over believers and the ruler who sees and knows all things. c. In Acts 2:32ff. raising up and exalting at God’s right hand imply ascension (v. 34). One reading of Luke 24:51 intimates ascent. In Acts 1:10-11 the disciples see Jesus go up as far as the sky, which is here the margin of the heaven that receives and conceals him. Heaven also stands for God’s sovereignty that has still to be consummated on earth (2:35; 3:21). The determinative factor is that heaven is seen from the standpoint of the right hand of God (1 Pet. 3:22; Mark 16:19). In Acts 3:21 heaven receives Christ in virtue of its concealing function. In Eph. 4:9-10, however, the picture differs. Christ ascends above the heavens, shattering the isolation imposed by evil forces. The ascent is Christ’s triumphal procession through the subjugated zones of heaven. A similar thought is present in Rom. 10:6-7. In Jn. 3:13 only he who comes from heaven can mount up to it. God’s saving will characterizes the heaven from which Jesus comes and to which he returns. The divine will and plan are “heavenly things” (3:12). The incarnation does not interrupt fellowship with the Father, for heaven is open to the Son (1:51), and he has his true existence there (15:16, 19; 1 Jn. 4:6). Coming from heaven, he is the true bread from heaven (6:41, 50-51). Only God can give this bread; it is uniquely the bread of God that gives life to the world (v. 33). Hebrews refers to Christ’s session at God’s right hand in heaven (8:1) and also to his passing through the heavens (4:14), or into heaven as the innermost sanctuary (9:24). Where heaven is the innermost sanctuary, it is thought of eschatologically as the perfect tent not made with hands. It is here in the presence of God that he has offered his once-for-all sacrifice of himself. Before God’s face there are no more types of shadows but fulfilment. God is both high above heaven and yet also in heaven. In Col. 3:1 heaven is where Christ is, but only in the sense that this defines the purpose rather than the nature of heaven, i.e., to denote the right hand of God. In 1 Cor. 15:47 Christ is the second man from heaven in contrast to Adam as the first man from earth. Behind the phrase lies the idea of the primal man that is also found in Philo (with Platonic links). But Paul’s use is different, for he stresses sṓma, and his man from heaven belongs to the eschatological present understood as the last time. He thus selects the phrase more from the standpoint of exaltation, i.e., the victory over death, than from that of eternity. The Christ who rose in the sṓma, and is awaited from heaven, is the Christ who has come already in the incarnation. He is the initiator of the aeon of resurrection. 4. Heaven Opened. At the baptism of Jesus opened heaven corresponds to eschatological expectation. God is at hand in him (cf. Matt. 3:16). In Jn. 1:51 heaven is always open to Jesus. He is Bethel, the gate of heaven on earth. Opened heaven enables faith to see his glory (cf. Acts 7:56). Christ’s messianic work is the basis of the opening of heaven. Hence the vision of open heaven in Rev. 19:11 is the revelation of Jesus Christ (1:1). Heaven is here a temple into which a door is opened (4:1). Peter receives his vision, too, from this opened heaven (Acts 10:11, 16; 11:5). 5. Heaven as the Starting Point of the Event of Revelation. God’s revelations come from heaven. The voice at the baptism (Mark 1:11) is God’s authoritative voice initiating the eschatological aeon. The same applies to Jn. 12:28 and cf. Mark 9:7; Rev. 10:4, 8; 11:12, etc., although in Revelation the voices are probably those of angels speaking with divine authority. Heb. 12:25 is perhaps referring to God’s speaking from heaven. Like the voice, the Spirit also comes from heaven (Mark 1:10; cf. Jn. 1:32). He is sent from heaven in 1 Pet. 1:12 (cf. Acts 2:2). Heaven denotes origin and authority. John’s baptism is from heaven; hence its validity (Mark 11:30). Not to acknowledge this baptism is to render futile the seeking of a sign from heaven (Mark 8:11). The light from heaven in Acts 9:3 is a light from the Lord that leads to faith and knowledge. Jn. 3:27 says that we can receive only what is given from heaven; the reference is to the exclusiveness of God’s saving lordship (cf. 6:65; 19:11). All giving is from the dominion of the Father of Jesus and beyond human control or influence. In Rom. 1:18 God’s wrath is also revealed from heaven in and with the revelation of righteousness. OT figures are used to depict wrath concretely, e.g., fire from heaven (Luke 9:54), or hailstones from heaven (Rev. 16:21). Closed heaven may also be a form of wrath, i.e., the withholding of rain and fruitfulness (Luke 4:25; Jms. 5:18; Rev. 11:6). 6. Heaven and the Blessings of Salvation. As God’s throne and the place from which Christ comes and to which he returns, heaven is a focus for present and future blessings in the new aeon, e.g., citizenship (Phil. 3:20), dwelling (2 Cor. 5:1), inheritance (1 Pet. 1:4), reward (Matt. 5:12), and treasure (6:20). Being in heaven, these blessings are with God or Christ, with whom believers already are, although incomprehensibly. The new Jerusalem is also present in heaven in the same reality and concealment (Rev. 3:12; 21:2, 10; cf. Heb. 12:22, 25). 7. Heaven and the Angels. Heaven is the sphere of angels and is served by them (Matt. 18:10). They come from it and return to it (Matt. 28:2; Luke 2:15). The divine in Rev. 10:1 etc. sees them there. Their heavenly origin denotes their divine authority. If evil powers also seem to live in heaven (1 Cor. 8:5; Acts 7:42), the reference here seems to be to the firmament (though cf. Luke 10:18; Rev. 12:7ff.). Satan’s fall from heaven means that he can no longer stand in God’s presence (Rev. 12:10). Since God’s will is done in heaven, it is summoned to rejoice with those who overcome (12:12). Heaven is defined here in terms of the perfect service of God. 8. Heaven as the Firmament. This is the meaning when Jesus and others lift up their eyes to heaven (Mark 6:41; Jn. 17:1; Acts 1:11). The sky hides God’s throne but also signifies his ruling presence. Oaths and prayers are directed to it, i.e., to God. It also denotes the height of human arrogance (Matt. 11:23). Hypocrites interpret the signs in it but not the signs of the times (Luke 12:56). Birds fly in it (Matt. 6:26). Stars falling from it are apocalyptic signs (Mark 13:25). The final catastrophe is a collapse of the vault of heaven that shakes its powers (Matt. 24:29; Mark 13:25). 9. Heaven in the Plural. Paul speaks of a rapture to the third heaven in 2 Cor. 12:2 (cf. v. 3) but says nothing specific about the three heavens. The things he hears are árrēta: they may not and cannot be uttered. The heavens of Hebrews are filled with ministering angels. E. The Apostolic Fathers. The use in the apostolic fathers is much the same as that of the NT (and the LXX in 1 Clement). 1 Clement usually quotes in the singular but itself has the plural. There are OT and even Stoic echoes in what it says about God’s creating and sustaining the heavens. Barnabas has OT quotations and touches on the ascension. In Hermas Visions 1.1.4 heaven opens and closes for the vision. Its unattainable height plays a role in Mandates 11.18. Did. 8.2 has the singular in the Lord’s Prayer, and in 16.6 the opening of heaven is an apocalyptic sign. In Mart. Pol. 9.1 Polycarp hears a voice from heaven, and in 14.1 he prays toward heaven. Gnostic influences may be seen in 2 Clem. 1.16.3. Diog. 5.9 says that while Christians live on earth they are citizens of heaven. God sends down his truth and Logos, the Creator of the heavens, from heaven (7.2). In Ignatius Smyrneans 11.2 the work of believers is to be perfect on earth and in heaven, and in Ephesians 19.2 a star in heaven marks the incarnation. (Page 736ff in Theological Dictionary of the New Testament: Abridged in One Volume.) Here is the entry from Colin Brown's (editor) New International Dictionary of New Testament Theology. see page 188-196. CL ouranos, heaven, possibly related to an Indo-European root meaning water, rain, means that which moistens or fructifies. The related adj. ouranios means what is in heaven, comes from heaven, or appears in the heavens, i.e. heavenly. But it can also mean what is appropriate to a god, i.e. divine, and can even stand for god or the deity. On the other hand, it can mean simply that which belongs to the firmament or sky. epouranios means in heaven, belonging to the divine heaven. 1. ouranos is found in Gk. from Homer on meaning the vault of heaven, the firmament. Viewed as that which embraces everything, ouranos is divine. In pre-Homeric religious myth Uranus (in its Latinized form) derived from the → earth, Ge, which he impregnated in a holy marriage. According to the myth, Uranus was castrated and deposed as a god by Cronus the son of Uranus and Ge. But the image of the god Uranus remained alive until imperial times. In Orphic mythology heaven derived from the upper half of the cosmic egg. According to Homer, the (brazen, iron) heaven rests on pillars which Atlas carries. In heaven dwell the gods, the immortal ouranioi or epouranioi, above all Zeus. One also finds in Gk. writing the idea of a heavenly garment. In the Gk. enlightenment the old mythological concepts dissolved; ouranos became simply the firmament, and ouranios was applied to phenomena appearing in this firmament. In Plato heaven can be equated with the → all, the cosmos (→ Earth). The starry heavens viewed as the dwelling place of the gods became the starting point for the investigation of existence and absolute knowledge. Hence Plato used ouranios to denote what really is and what is truly coming to be. The Stoics understood heaven as the outermost layer of the ether, and then also as the directing world principle. In Gk. the expression “earth and heaven” can denote the whole world. (See further H. Traub, TDNT V 498 ff.) 2. In gnostic systems the ouranioi, the heavenly ones, have a body and are transitional beings of a supernatural nature. (See further TDNT V 501; W. Foerster, op. cit., see indexes.) OT 1. The OT concepts of heaven. (a) In the OT concepts of heaven there are many links with ancient oriental ideas. The underworld (→ Hell, art. ᾅδης), → earth (art. ὀργή) and heaven together form the cosmic building. The scant references suggest the picture of the flat disc of the earth, surrounded by the ocean, above which heaven or the firmament forms a vault like an upturned bowl or a hollow sphere. Above this there is the heavenly ocean (Gen. 1:8; Ps. 148:4–6). According to the ancient oriental view, there are many other heavenly spheres beyond the firmament which is visible from the earth. Such concepts are echoed in the expression “the heaven of heavens” (Deut. 10:14; 1 Ki. 8:27; Ps. 148:4). The OT, however, lacks a single, definitive and comprehensive cosmogony (→ Creation; and cf. A. Heidel, The Babylonian Genesis, 19632). The OT understanding of the world is throughout sober and rational, even if there are occasional echoes in poetical language of ancient mythological ideas. Thus heaven is said to have windows (Gen. 7:11; 2 Ki. 7:2) through which the waters restrained by the firmament can pour. Heaven rests on pillars (Job 26:11) or on foundations (2 Sam. 22:8). It is like a pitched → tent (Isa. 40:22; 44:24; Ps. 104:2). It is an unrolled scroll (Isa. 34:4; → Book, art. βίβλος) and can be torn (Isa. 64:1 [MT 63:19]). Together with the earth and the water under it, the heavens make up the universe (cf. Exod. 20:4; Ps. 115:15–17). But there is no word for universe in Heb. It is compared to a house in which the heavens are like a loft (Ps. 104:3; Amos 9:6). In addition to the firmament, the air above the earth can also be called the heavens (e.g. Gen. 1:26; 6:7; → Demon, Air, art. ἀήρ). (b) Above the firmament there are the storehouses of snow, hail (Job 38:22), wind (Jer. 49:36; Job 37:9; Ps. 135:7), and likewise the waters (Ps. 33:7; Job 38:37) which return to heaven when it has rained (Job 36:27; Isa. 55:10). (c) In the sense of horizontal expanse it is possible to speak of the four ends of heaven (Jer. 49:36; Zech. 2:6 [10]; 6:5; Dan. 7:2). Man cannot ascend to heaven (Deut. 30:12; Prov. 30:4). The attempt to build a tower whose top will reach to heaven is arrogant folly which is punished (Gen. 11:4ff.; → Babylon). (d) Heaven is the embodiment of permanence (Deut. 11:21; Ps. 89:29 [30]). On the other hand, prophetic preaching also refers to judgment on the heavens (Jer. 4:23–26; Isa. 13:13; 34:4; 50:3; 51:6); God’s judgment is a cosmic catastrophe. Isaiah speaks of the creation of a new heaven (Isa. 65:17; 66:22). (e) The “host of heaven” means the stars (Gen. 2:1; Deut. 4:19; Jdg. 5:20), or supernatural spiritual beings (1 Ki. 22:19; Job 1:6ff.; → Spirit). This host is under a commander (Jos. 5:14); it has fiery horses (2 Ki. 2:11; 6:17). Under Assyrian influence the host of heaven became the object of worship, a practice against which the prophets protested (e.g. 2 Ki. 17:16; 21:3). In Deut. 4:19 the host of heaven is assigned to the peoples of the world for worship (cf. NEB). (f) In the OT, however, heaven is never accorded any ruling function. This is shown, for example, in the fact that the stars in the firmament are merely lights which serve to divide up the calendar (Gen. 1:14). They are not, therefore, considered to be gods, or the manifestations or vehicles of gods. The ancient oriental viewpoint has, in this respect, been radically demythologized. Astrological ideas which elsewhere were richly developed in the East appear only on the periphery (Deut. 18:9ff.; Isa. 47:13; Jer. 10:2). (g) Ancient oriental concepts also lie behind the correspondence between the heavenly and the earthly, especially in the case of things which have a sacral value. Thus, in the priestly view, the Tabernacle was built following a heavenly model (Exod. 25:9, 40). Ezekiel speaks of a scroll which already pre-existed in heaven (Ezek. 2:9ff.; cf. Isa. 34:5 on God’s sword). The future, i.e. the whole eschatological order of salvation, is prefigured and already exists or has happened in heaven, so that it precedes the earthly event (Zech. 2f.). The “→ Son of man,” as the personification of the eschatological people of God, is already present in heaven (Dan. 7:13ff.). 2. Yahweh and heaven. (a) More important for faith than these cosmological concepts is the statement that Yahweh created the heavens and the earth, i.e. the whole universe (Gen. 1:1; cf. Isa. 42:5; Ps. 33:6). Like the whole creation, the firmament and the heavens praise Yahweh (Ps. 19:1 [2]). The heavenly beings praise Yahweh because of his acts, for everything that happens on earth reveals God’s glory (Ps. 29:9; → Glory, art. δόξα). (b) Many interpret passages like Jdg. 5:4f., Deut. 33:2 and Hab. 3:3, to mean that in an earlier period Yahweh was conceived as dwelling on Sinai from which he came and intervened in history, while later people believed that Yahweh dwelt on Zion (Amos 1:2; Isa. 8:18). But religious interest did not centre on Yahweh’s dwelling, but on the God who deals with Israel and the nations. So apparently contradictory statements can stand side by side. In 1 Ki. 8:12–13 Yahweh is said to dwell in the darkness of the Holy of Holies, i.e. in the → Temple. 1 Ki. 8:27, on the other hand, says that the whole of heaven could not contain him. (c) As Israel entered into deeper contact with Canaanite religion, it took from the cult of Baal an important expression which it assimilated to its own faith in Yahweh. Yahweh was now described as the God or king of heaven, and this title became in fact very popular (Ezr. 5:11f.; 6:9f.; 7:12, 21, 23; Dan. 2:18f., 28, 37, 44; cf. Gen. 11:5; 24:3; Ps. 29:10). It could now be said that Yahweh, like the Canaanite gods, rides on the clouds (Deut. 33:26; Ps. 68:4 [5]; cf. 18:10 [11]; Isa. 19:1). As king of heaven, Yahweh had built his palace upon the heavenly ocean (Ps. 104:3). Like the Ugaritic father god, El, Yahweh was imagined as enthroned in heaven, surrounded by heavenly beings and taking counsel with them (1 Ki. 22:19ff.; Isa. 6:3ff.; Job 1:6ff.; Ps. 82:1; Dan. 7:9ff.). It is remarkable how forcefully and how freely such originally foreign views could be accepted in Israel and transferred to Yahweh. The gods of the Canaanite pantheon had become Yahweh’s servants. So Yahweh is the only God in heaven above and on earth below (Deut. 4:39; 10:14). (d) This view of Yahweh as enthroned in heaven eventually obliterated completely the old view of the God of Sinai: Yahweh came down from his dwelling above the firmament (Exod. 24:9ff.) to Sinai (Exod. 19:18). Above all according to the theology of Deut., Yahweh dwells in heaven and speaks from there (Deut. 4:36; 12:5, 11, 21; 26:15; etc.). Only his “Name” (šēmh;→ Name) dwells on earth, according to this view, and that only in the → Temple in → Jerusalem. Further reflection still is revealed in the statement that all heaven cannot contain Yahweh (1 Ki. 8:27; Ps. 113:5f.). Neither the visible nor the invisible world could enclose Yahweh, for they were after all both created by him. But in any case he is superior to them and does not allow himself to be confined in any way in them. (e) Just as Yahweh is in heaven, his → Word which remains eternally has its place in heaven (Ps. 89:2 [3]; 119:89). The godly man, praying in his need, complains that Yahweh is hidden (Lam. 3:4), and asks him to rend the heavens and come down (Isa. 64:1 [MT 63:19]). Yahweh who dwells in heaven is invoked in prayer (Deut. 26:15; 1 Ki. 8:30), while the suppliants raise their hands to heaven (Exod. 9:29, 33). The same thing happens at the taking of an oath (Deut. 32:40). (f) It is possible for Yahweh to take chosen people to himself in heaven (Gen. 5:24; 2 Ki. 2:11; cf. Ps. 73:24). This is a particular favour and honour, for on the OT view heaven is not otherwise the place where the dead or the soul go (cf. → Hell, art. ᾅδης). 3. The LXX and late Judaism. (a) With few exceptions, ouranos in the LXX (667 times) always occurs as the rendering of šāmayimh. It is in the plur., 51 times, a usage introduced through the LXX but unknown in secular Gk. It may be explained as translation Gk. (for the Heb. šāmayimh is plur.) and as a plur. of completeness (above all in the Pss.). In later writings the frequency of the plur. increases considerably, indicating that the ancient oriental conception of several heavens had begun to have an effect (2 Macc. 15:23; 3 Macc. 2:2; Wis. 9:10; Tob. 8:5, etc.). In Judaism the tendency to avoid the use of God’s name became increasingly stronger (cf. Exod. 20:7). In its place substitutes were used, among them “heaven” (1 Macc. 3:18f.; 4:10f.; 12:15; Pirke Aboth 1:3, 11). Later even heaven was replaced (e.g. by māqîm, place). ouranios only occurs 9 times in the LXX, for the God of Israel (1 Esd. 6:15; → Lord, art. κύριος), his power (Dan. 4:23; → Might, art. ἐξουσία), the angels as a heavenly army (4 Macc. 4:11; cf. Lk. 2:13), and the children of God (2 Macc. 7:34). epouranios only occurs 7 times in the LXX. (b) Contact with the intellectual climate of the ancient East resulted in a variety of cosmological speculations in pseudepigraphic and Rab. writings. In them apocalyptists and Rabbis undertake journeys to heaven and give revelations about things on the other side, but no generally binding doctrines about these things were ever arrived at. Some apocalyptic writings know only of one heaven (Eth. Enoch, 4 Esd., Syr.Bar.). Others speak of three heavens (Test. Lev. 2 f., according to the original text), of five heavens (Gr. Bar.). Sl. Enoch, Test. Abr., and Rab. tradition speak of seven heavens. A further result of eastern influence is the doctrine that everything corresponds to an archetype and pattern in heaven, and that all earthly existence and events are prefigured in heaven (→ συλλαμβάνω). Astronomical instruction is given allegedly as revelations from the → angels (Eth. Enoch 72–82; Jub.). But also we are shown all meteorological phenomena (rain, sun, etc.) coming from heaven, where they are kept in store-houses. Angels are set over both as controllers and supervisors. (c) In certain writings → Paradise is located in heaven, either in the third (Sl. Enoch 8:1–8; Ass. Mos. 37), or especially in Rab. tradition in the seventh. Even → hell (art. γέεννα) can be located in heaven. After death the righteous go to heavenly dwelling-places. There are many traditions about the heavenly Jerusalem. Speculation was particularly concerned with God’s throne in heaven (in connection with Ezek. 1f.; Exod. 24:9–11; 1 Ki. 22:19ff.; Isa. 6:1ff.; Dan. 7:9f.) and with the → angels in heaven, their names, classes and functions. It was believed that God was worshipped in a heavenly cultus, the archangel Michael sacrificed on a heavenly altar, and the heavenly beings sang songs of praise. Finally, → Satan is also to be found in heaven. In connection with OT traditions he is viewed as the → accuser of men before God (cf. Job 1f.), and also as an evil power opposed to God. Jewish traditions about the heavenly treasure-houses are important (→ Possessions, art. θησαυρός). In them are kept, e.g., the good works of men, and also the heavenly books and tablets on which are written the fate of earthly beings. Also recorded are the rewards and punishments that await the last → judgment. (d) Philo combined Gk. and OT ideas. The ouranos noētos, the immaterial heaven of conceptual thinking present only in idea (Spec. Leg., 1, 302; Op. Mund. 29; Decal. 102), must be distinguished from the ouranos aisthētos, the tangible heaven which must not be deified (Op. Mund., 117). The visible heaven depends on both spiritual and earthly things. Heaven actualizes the unity of the whole cosmos. Philo speaks of the heavenly man as ouranios, a copy of God (Op. Mund., 82). In so far as every man is a part of him, every man is also an inhabitant of heaven. Correspondingly Philo can talk about heavenly and earthly virtues. (See further H. Traub, TDNT V 502 f.) NT In the NT ouranos occurs 272 times; most frequently in Matt. (82 times) especially in the phrase basileia tōn ouranōn, the → kingdom of heaven. ouranos occurs 34 times in the writings of Luke (of which 26 are in Acts); 18 times each in Mk. and Jn.; 21 times in Paul and 52 in Rev. Apart from Matt., it occurs mostly in the sing. ouranios occurs only 9 times, of which 7 are in Matt. in the phrases “your heavenly Father” (Matt. 5:48; 6:14, 26, 32; 23:9) and “my heavenly Father” (15:13; 18:35). Behind this there lies an Aram. phrase which is translated in other passages (e.g. 18:19) by “my [your] Father in heaven.” epouranios is found 18 times in the NT, of which 11 are in Paul, 6 in Heb. and one in Jn. In contrast to the very limited use of ouranios, epouranios is the adj. which was clearly preferred and which later prevailed. 1. Conceptions of the world. (a) The NT also presupposes ancient eastern world views. Rev. makes the most statements about heavenly beings and objects, but the interest is not cosmological but theological and soteriological. There is clearly no attempt to give definitive instruction about the geography of heaven as in certain Rab. writings (cf. above OT 3). In this context it is striking that there is never any mention of several heavens but only of one. The only passage in the NT which, in agreement with Rab. teaching, speaks of three heavens is 2 Cor. 12:2–4, but we are not given any more precise information (cf. P. E. Hughes, Paul’s Second Epistle to the Corinthians, 1962, 432 ff.). As in the OT, the expression “heaven and earth” means the universe (Matt. 5:18, 34f.; 11:25; 24:35; Lk. 12:56, etc.). Occasionally a reference to the sea is added, giving rise to a tripartite formula (Acts 4:24; 14:15; Rev. 14:7). Since, according to this world picture, heaven is “above” (→ συλλαμβάνω), people raise their hands or their eyes towards it (Mk. 6:41 par. Matt. 14:18, Lk. 9:16; Mk. 7:34; Lk. 18:13; Jn. 17:1; Acts 1:11; 7:55; Rev. 10:5). The air can also be called heaven (Matt. 6:26; 16:2; 8:20; Mk. 4:32; Lk. 8:5; Acts 10:12; 11:6). In heaven, i.e. the firmament, are set the stars (→ Sun, Moon, Stars) which in eschatological discourse about the parousia fall to the earth (Mk. 13:25 par. Matt. 24:29; Lk. 21:25; Rev. 6:13; 8:10; 9:1; 12:4 → Present, art. παρουσία). Portents are seen in heaven (Rev. 12:1, 3; 15:1; → Miracle, art. σημεῖον). Jesus refused to perform a miracle from heaven (Mk. 8:11 f. par. Matt. 16:1). On the other hand, the beast (→ Animal), as → Antichrist, performs such miracles (Rev. 13:13). (b) There are → angels in heaven as messengers and servants of God (Matt. 18:10; Mk. 12:25; 13:32 par. Matt. 24:36; Eph. 3:15; Rev. 12:7; 19:1). They come from and return to heaven (Matt. 28:2; Lk. 2:15; 22:43; Gal. 1:8). They appear in the visions of John (Rev. 10:1; 18:1 etc.). → Satan is thrown out of heaven so that he may no longer → accuse Jesus’ disciples (Lk. 10:18; Jn. 12:31; Rev. 12:12; cf. Isa. 49:13 LXX). At this, heaven and the martyrs in heaven rejoice (Rev. 18:20; 11:12; 7:14). It is at this point that a development begins in cosmological thinking which leads eventually to a fundamental difference between the late Jewish apocalyptic and the Christian views of heaven. Since Satan has been banished from heaven as the consequence of Jesus Christ’s saving work, everything dark and evil vanishes from heaven, with the result that it becomes a world of pure light (thus in the post-NT writings which deal with the heavenly realm, e.g. Asc. Isa.). Where evil powers in heaven are mentioned, the reference is primarily to the air or to the firmament (Eph. 2:2; 3:10; 6:12; Acts 7:42). Their sphere of influence, therefore, is entirely this side of God’s realm of light. (c) In agreement with the OT it is stated that God created heaven and earth (Acts 4:24; 14:15; 17:24; Rev. 10:6; 14:7), and that he will re-create them (2 Pet. 3:13; Rev. 21:1). The present heaven is passing away like the earth (Mk. 13:31 par. Matt. 24:35, Lk. 21:32; Heb. 12:26; 2 Pet. 3:7, 10, 12; Rev. 20:11), but Jesus’ words remain (Mk. 13:31 par. Matt. 24:35, Lk. 21:33). God is Lord of heaven and earth (Matt. 11:25; Acts 17:24; Matt. 5:34; Acts 7:49; cf. Isa. 66:1). (d) God is said to dwell “in heaven”, but there is never any evidence of reflection on the difficulties inherent in this statement. Occasionally God is referred to by the OT expression “God of heaven” (Rev. 11:13; 16:11). Heaven itself is God’s throne (Matt. 5:34), and God’s throne is said to be in heaven (Acts 7:49; Heb. 8:1; Rev. 4f.). It follows from this (in correspondence with Rab. terminology, see above OT 3 (c)) that heaven can be used as a substitute for → God (Matt. 5:10; 6:20; Mk. 11:30; Lk. 10:20; 15:18, 21; Jn. 3:27), especially in Matt. in the expression “the kingdom of heaven” (Matt. 3:2, 4:17; etc.; → Kingdom). It is more important theologically that God is called “→ Father in heaven” (Matt. 5:16, 45; 6:1, 9; 7:11, 21; 10:32f.; 12:50): in Christ God turns towards man. Because God is in heaven his revelation takes place from heaven (Matt. 11:27). At Jesus’ baptism and at other crises in his earthly ministry God’s voice was heard from heaven (Mk. 1:11 par. Matt. 3:17, Lk. 3:22; Jn. 12:28; cf. Heb. 12:25). The seer heard voices from heaven (Rev. 10:4, 8; 11:12; 14:13; 18:4; 21:3), and the Holy → Spirit came down from heaven (Mk. 1:10 par. Matt. 3:16, Lk. 3:21; Acts 2:2; 1 Pet. 1:12). But in the same way God’s wrath goes forth from heaven: in the form of the fire of judgment (Lk. 17:29; cf. 9:54; Rev. 20:9), and in general upon all the ungodliness and unrighteousness of men (Rom. 1:18). (e) According to Acts 14:17, God gives rain and fruitful seasons ouranothen, from heaven, implying both the physical and spiritual source. The only other occurrence of the word is in Acts 26:13, where it is used as an alternative to ek tou ouranou, from heaven (cf. Acts 9:3; 22:6). In period of drought heaven is considered to have been shut up at God’s command (Lk. 4:25; Jas. 5:17f.; Rev. 11:6). (f) The NT also speaks of treasures of salvation in heaven. → Rewards (art. μισθός) are in heaven (Matt. 5:12 par. Lk. 5:23). There is treasure in heaven (Matt. 6:20). The → names of the disciples are recorded in heaven (Lk. 10:20; cf. Heb. 12:23). Their → inheritance is there also (1 Pet. 1:4). Christians have a building (2 Cor. 5:1f. oikodomē; cf. → House) and their citizenship or their home (Phil. 3:20) in heaven. There is mention of a heavenly → Jerusalem which is the Christians’ true home (Gal. 4:26; Heb. 12:22; Rev. 3:12; 21:2, 10), and even of a → temple in heaven (Rev. 11:19; but cf. 21:22). 2. Christological statements. (a) The statements about heaven are particularly important when they stand in relation to → Jesus Christ. At his baptism the heavens opened, the Holy → Spirit descended upon him and God the Father acknowledged him (Matt. 3:16f.; cf. above 1 (d)): the eschatological events began in Jesus and in him God was near. Heaven was open above him because he himself was now the door of heaven and of God’s house (Bethel) on earth (Jn. 1:51; cf. Gen. 28:12). Jesus taught his disciples to pray that God’s will would be done on earth as in heaven (Matt. 6:10; → Prayer, art. προσεύχομαι). When Jesus gave authority to Peter or to the disciples, their actions were valid in heaven, i.e. with God (Matt. 16:19; 18:19; → Bind; → Open). Because their guardian angels behold God’s face, Jesus taught that little ones come under his special protection (Matt. 18:10; → Large, art. μικρός). The Dead Sea Scrolls witness to belief in angels sharing in the community’s worship (1QSa 2:9 f.) and in their role as guardians of the meek and needy (1QH 5:20 ff.; cf. D. Hill, The Gospel of Matthew, 1972, 275). The Jesus of Nazareth who stood before the Sanhedrin will sit at God’s right hand (→ Hand, art. δεξιός) and come with the clouds of heaven (Mk. 14:62 par. Matt. 26:64, Lk. 22:69; cf. Ps. 110:1; Dan. 7:13). At the parousia the sign of the Son of man will appear in heaven (Matt. 24:30; → Son, art. ὁ υἱὸς τοῦ ἀνθρώπου). The Son of man will gather his → elect from one end of heaven to the other (Mk. 13:27 par. Matt. 24:31; cf. Deut. 4:32; Zech. 2:6 [10]). All power in heaven and on earth has been given to the Risen One (Matt. 28:18). He is the → Lord (art. κύριος) who has been raised to God’s throne and to whom everything on earth and in heaven will pay homage (Phil. 2:10). He bestows the Holy Spirit from heaven and displays wonders and signs in heaven (Acts 2:17f., 32–36). The Christian community is waiting for him to come to judge and to save (Phil. 3:20; 1 Thess. 1:10; 4:16; 2 Thess. 1:7). The disciple’s task is to wait for the coming of the Lord, not to look up into heaven (Acts 1:10f.). Heaven must receive Christ until the parousia (Acts 3:21). As the → Lamb (art. ἀμνός) who has been exalted to God’s throne, Christ has the power to open the sealed book and thus to set in motion the final phase of the world’s history (Rev. 5:3, 5f.). Therefore the whole of creation praises him (Rev. 5:11ff.). This means, moreover, that Christ does not belong to the realm of the world, but to the realm of God. As the One who has come from heaven and returned there, Jesus Christ reveals himself as the true → bread (art. ἄρτος) from heaven, by means of which God bestows eternal life (Jn. 6:31f., 38, 41f., 50f.; cf. Exod. 16:4, 13–15). (b) As in the OT (Exod. 25:9), the earthly sanctuary in Heb. is a copy of the heavenly one. But as such it is only a shadow and the heavenly sanctuary is the only true and real one. This heavenly sanctuary is still, eschatologically speaking, to come (Heb. 8:5; 9:23f.). Since Christ has entered the heavenly sanctuary, he has shown himself to be the true High → Priest (8:5). The Christian’s calling to → faith is also epouranios (3:1; cf. Phil. 3:14). So too are the gifts, the eschatological salvation which Christians have tasted (Heb. 6:4; 9:28). The homeland of the pilgrim people of God (11:16) and their Jerusalem, viewed as an eschatological → goal, are likewise epouranios, heavenly (12:22). According to Heb., Jesus’ exaltation (1:3; 8:1; → Height) signifies the fulfilment of his high priestly office. He has passed through the heavens and has been raised higher than they (4:14; 7:26; 9:11, 23f.), since he has reached the very throne of God. There he has performed his real, true priestly service (8:1f.), at the same time fulfilling and surpassing that of the OT. One cannot say in detail what cosmological perspectives underlie this statement. However, it seems clear that God is thought of here as not dwelling in heaven, i.e. not within his creation to which heaven of course belongs, but above or beyond the heavens. This idea is the outcome of reflection, although even here God’s transcendence over his creation is still expressed in spatial terms. (c) Certain special emphases are to be found in Eph. and Col. Christ is not only the agent of → creation (cf. 1 Cor. 8:6): primitive Christianity had no special belief in creation apart from belief in Christ. Christ was before anything created came to be, and he himself was not created (Col. 1:16). Christ is the instrument, the agent and the goal of creation; without him nothing can exist. Special emphasis is laid on the fact that everything, including the heavenly powers, was created “in Christ” and has been reconciled through him (Col. 1:15–23). The very heavenly powers were created solely for Christ (Col. 1:16; cf. 1 Cor. 15:24: Christ will destroy the heavenly powers). Christ is → head over all principalities and powers (cf. Col. 2:20). (On the background ideas see R. P. Martin, Colossians: The Church’s Lord and the Christian’s Liberty, 1972, 4–20.) It is the exalted Christ who has penetrated all the heavenly spheres and come down to earth. He has broken through the barrier erected by the evil powers which isolated men from God (Eph. 1:10; 4:9; cf. Pss. 67:18 [LXX]; 68:18 [MT]; Rom. 9:5). Similarly Eph. 1:23 and 4:10 apply to Christ the OT statement that Yahweh fills heaven and earth. This is a consequence of the thought of Eph. 1:10 (cf. Col. 1:16, 20) that every created thing has its goal in Christ and has no independent existence apart from him. → Creation is strictly related to the redeemer and to → redemption. Creation and redemption, therefore, cannot be sundered in the gnostic fashion. Admittedly there are echoes of gnostic thought in the statement that heaven is filled with demonic powers which enslave men (Eph. 1:10–23; Col. 1:16f.). The passages quoted, however, show equally that everything is understood as referring strictly to Christ (Col. 1:20), and creation is envisaged from the standpoint of redemptive history (Col. 1:16f.). Christ’s exaltation (Phil. 2:9f.) is expressed in Eph. 1:10 by means of the image of the primal man with → body and → head. Everything is bound together under Christ as head, whether on earth or in heaven (i.e. all the members of the body, the complete “→ all”). There is no other realm but that of Christ. Eph. 3:15 puts it somewhat differently: heaven and earth are realms in which there are races or tribes (cf. Eth. Enoch 69:4; 71:1; 106:5; cf. the Rab. expression “higher families” for the angelic world) whose Father is God. 3 (a) In Jn. the word ouranos, heaven, only occurs in the sing. This is an indication that both gnostic and Jewish speculations about the heaven are absent. God’s will to save and the salvation effected by Jesus Christ determine the statements about heaven. Jesus comes from heaven and returns there. In principle the Son of man who has come down from heaven has much to say about heaven (epourania) and the plans of God concealed there. But such statements would call forth an even smaller response of faith than those he makes about God’s present activity on earth (Jn. 3:12 f., 31f.). (b) 1 Cor. 15:40 refers to the bodily form of heavenly beings—whether stars or angelic powers. Christ, the pre-existent, risen and coming One, is the heavenly → man, whose image, i.e. whose bodily form, Christians will receive at the parousia (1 Cor. 15:48f.). All beings, even the heavenly ones, will bow the knee before the risen and exalted Jesus Christ (Phil. 2:10f.). God has raised Jesus to his right hand, en tois epouraniois (from ta epourania, a circumlocution for heaven), i.e. in heaven, and thus blessed Christians with spiritual blessing (Eph. 1:3, 20). For spiritually they have already risen with Christ and been exalted to heaven (Eph. 2:6; cf. Ps. 110:1). The manifold wisdom of God will be made known to the principalities and powers in heaven (Eph. 3:10; the same phrase as above): the saving work of Christ has cosmic significance. According to 2 Tim. 4:18, Christ’s kingdom is epouranios, i.e. it possesses heavenly authority and glory, and it is therefore superior to every temptation and persecution which the apostle has to suffer. H. Bietenhard