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entirely new creation, or a renewal of the present creation. Lutheran theologians strongly favor
the former position with an appeal to II Pet. 3:7-13; Rev. 20:11; and 21:1; while Reformed
theologians prefer the latter idea, and find support for it in Ps. 102:26,27; (Heb. 1:10-12); and
Heb. 12:26-28.
2. THE ETERNAL ABODE OF THE RIGHTEOUS.
Many conceive of heaven also as a subjective
condition, which men may enjoy in the present and which in the way of righteousness will
naturally become permanent in the future. But here, too, it must be said that Scripture clearly
presents heaven as a place. Christ ascended to heaven, which can only mean that He went from
one place to another. It is described as the house of our Father with many mansions, John 14:1,
and this description would hardly fit a condition. Moreover, believers are said to be within,
while unbelievers are without, Matt. 22:12,13; 25:10-12. Scripture gives us reasons to believe
that the righteous will not only inherit heaven, but the entire new creation, Matt. 5:5; Rev.
21:1-3.
3. THE NATURE OF THEIR REWARD.
The reward of the righteous is described as eternal life,
that is, not merely an endless life, but life in all its fulness, without any of the imperfections and
disturbances of the present, Matt. 25:46; Rom. 2:7. The fulness of this life is enjoyed in
communion with God, which is really the essence of eternal life, Rev. 21:3. They will see God in
Jesus Christ face to face, will find full satisfaction in Him, will rejoice in Him, and will glorify Him.
We should not think of the joys of heaven, however, as exclusively spiritual. There will be
something corresponding to the body. There will be recognition and social intercourse on an
elevated plane. It is also evident from Scripture that there will be degrees in the bliss of heaven,
Dan. 12:3; II Cor. 9:6. Our good works will be the measure of our gracious reward, though they
do not merit it. Notwithstanding this, however, the joy of each individual will be perfect and
full.
QUESTIONS FOR FURTHER STUDY:
Why does the moral sense of mankind demand a future
judgment? To what historical precursors of the final judgment does Scripture refer? Where will
the final judgment take place? What encouragement is there for believers in the fact that Christ
will be the Judge? Does not the expression that he who believes on the Son “shall not come
into condemnation,” John 5:24, prove that believers will not be judged? What works will come
into consideration in the final judgment according to Scripture? If all believers inherit eternal
life, in what sense is their reward determined by their works? Does the judgment serve the
purpose of acquainting God better with men? What purpose does it serve? Will men be finally
lost only for the sin of consciously rejecting Christ?
LITERATURE:
Bavinck, Geref. Dogm. IV, pp. 777-815; Kuyper, Dict. Dogm., De Consummatione
Saeculi, pp. 280-327; Vos, Geref. Dogm., Eschatologie pp. 32-50; Hodge. Syst. Theol. III, pp. 844-