Heaven Now or Heaven Later?

(This post is written from the full preterist point of view. )

There are two interpretations among full preterists of the New Jerusalem Vision found in Revelation 21.

Reve 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Reve 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Reve 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

Is the New Jerusalem symbolic of “the church on earth or the glorified church in heaven?” (see http://studywell.org/articles/revelation21.htm )

Following full preterism to its logical conclusion, if it represents the church on earth, then we are in “Heaven Now.” If it represents the glorified church in heaven, then we will be in “Heaven Later” after our earthly bodies have passed away. Or phrased in a different manner, “Are we in Heaven Now or Heaven Later?” This article will examine the question utilizing our pre-existing hermeneutic (see below).

1) When John uses similar phrases in his visions, this is a clue that the events described within the vision occur simultaneously…UNLESS it results in obvious contradictions. When contradictions occur, it is usually a result of #2 below.

2) John makes use of diametric opposites throughout the book of Revelation. When these occur, they are also diametrically opposed in chronology, ie: they mirror each other in time as well as symbolism… UNLESS it results in obvious contradictions.
2b) The number of mirrors should be the least possible number without creating obvious conflicts.

3) Once anchor points are established, it should be assumed that events between anchors proceed chronologically forward, again UNLESS it results in obvious contradictions.

[For the reader not familiar with my previous conlusions, I have found that there are only two “mirrors” needed to properly organize the visions of Revelation. The first is located in the “center” of the tribulation week, at the 3 ½ year midpoint. The second is located just prior to the final wrath and judgment of God and the Lamb…thus comparing the war of the beast and the saints with the war of the Christ with the beast, etc.]

Utilizing the existing hermeneutic , several conclusions can be drawn regarding the vision of the New Earth-Heaven-Jerusalem.

1) THE TWO WOMEN
The vision of the New Jerusalem-Bride forms a diametric opposite with the great harlot of Revelation 17. The parallels between these two visions are numerous, probably more than any other diametric pair in the book of Revelation. John is purposely and bluntly contrasting the pure bride with the great harlot…even their images are directly opposing. Most obvious, though, is the repetitive language John employs throughout each vision. (Due to the sake of brevity, I point the reader to the 59th chart of “Charts on the Book of Revelation,” “Paired Angelic Revelations in Revelation,” p 93, http://books.google.com/books?id=ZpZ2Ga24emMC&pg=PA93&dq=paired+angelic+revelation&ei=yCYDSZnUL6PCM5nmpLcL ).

The vision of the great harlot parallels the period of the great tribulation. Following hermeneutic #2, these two visions are mirrored about the final judgment. This is not an unusual conclusion, since all branches of interpretation place the presentation of the New-Jerusalem Bride at the end of the great tribulation.

2) THE SEA
Although subtle, the strange statement “there was no more sea” seems to be an allusion to the previous statement that “And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them…and death and hell were cast into the lake of fire.” I would suggest that the “sea,” where the beast arose (Rev 13:1), was metaphorically cast into the lake of fire along with death and hell which also was the abode the unrighteous dead. The conclusion, I believe, is that death has been defeated…therefore the regions of the dead before the Parousia have been eliminated.

In a diametric pairing, those who have gotten victory over the beast stand on a “sea of glass” just before the Parousia. Thus the sea of the old earth and the “sea of glass” of the old heaven have been replaced by the “living waters” of the New Jerusalem. Obviously, since the “sea” of the earth has not vanished…we must conclude that the sea of the old earth is the spiritual and metaphorical of the abode of the unrighteous (dead).

3) DEATH
In the New Jerusalem, “there shall be no more death.” [Notice the parallel between “there was no more sea” and “there shall be no more death”] This contrasted in a later verse with “He that overcometh shall inherit all things…But the fearful, and unbelieving…shall have their part in the lake … which is the second death.”

Again we are drawn to the immediately preceding vision of the GWTJ, “And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.”
We also find the reference to “second death” in the millennial vision earlier in Revelation 20, “Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power.”

And finally, the reference to the “second death” is found in the letter of the Seven Churches, “He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.”

If one is consistent, it must be admitted that those in the first resurrection include only the martyrs [Rev 20:4; Rev 6:9]. If the martyrs are the only ones in the first resurrection, then are they the only ones who populate the New Jerusalem? Obviously, this is absurd.

The conclusion is simple, if “whosoever was not found written in the book of life was cast into the lake of fire” then those who ARE found written in the book of life are the ones who make their abode in the New Jerusalem (Rev 21:27). This will include all the righteous dead and not just the martyrs.

The most logical conclusion is that the vision of the New Jerusalem is a parallel to the vision of the GWTJ and not a separate vision at all. The unrighteous dead whose names are not written in the book of life are cast into the lake of fire. That is there abode. That is the second death.

In contrast, those whose names are found in the book of life enter into the New Jerusalem (Rev 21:27), there new abode, where there is no second death. This is the second implied resurrection, whereas the resurrection of the martyrs is the “first resurrection.”

If Revelation 20:11-15 refers to the DECEASED unrighteous’ judgment of being thrown into the lake of fire, by analogy Revelation 21 refers to the DECEASED righteous’ reward of entrance into the New Jerusalem (Heaven Later).

4) ISAIAH 65:17-19; ISAIAH 25:8 References

Twice in the book of Revelation we see imagery which parallels passages from Isaiah 25 & 65 regarding the state of rest of the people in heaven:

**New Jerusalem Vision:
Reve 21:3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Reve 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away
…
Reve 21:6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely…
…
Reve 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.


**Great Multitude Before the Throne Vision:
Reve 7:15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
Reve 7:16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
Reve 7:17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Obviously the two visions are referring to the same period of time (hermeneutic #1). But the great multitude are “they which came out of great tribulation,” meaning they have DIED during the period of great tribulation. The point is that the Vision of the New Jerusalem refers to a reward for those who have died (Heaven Later), and not as the present Church on Earth (Heaven now).

5) “COME”
In the final chapter of Revelation, we are given a command (aorist imperative) to “come,” apparently to the New Jerusalem. Notice, though, who gives the command…The Spirit, The BRIDE, and John. That the Holy Spirit and John speak the command is no surprise, but the fact that the Bride speaks it offers us important insights.
Who are they speaking to? In the previous verse we are told… “ I Jesus have sent mine angel to testify unto you these things in the churches.” They are speaking to the churches (apparently before the Parousia or the tribulation). But…if the Bride is the Church, that means she is speaking to her pre-parousia self!? This is weird, to say the least. On the other hand, if the Bride are the deceased saints (notice the term “bride” can refer to an engaged woman or to one recently married) then the call is to those still living to come, that is “overcome” so they may also enter into the New Jerusalem when they have finished their earthly race.


6) “THOSE CALLED TO THE MARRIAGE SUPPER”
The Bride is first introduced in Revelation 19, immediately after the great harlot is judged and immediately before the vision of the True and Faithful Judge.

Reve 19:7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
Reve 19:8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
Reve 19:9 And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

As full preterist, I ask “Who are they which are called unto the marriage supper of the Lamb?” It is not the Bride (see also the previous argument where the Bride says “come”). I propose that those who are “blessed” to be “called unto the marriage supper” are the living saints. This provides an interesting parallel to Paul’s description of the resurrection:

1The 4:14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
1The 4:15 For this we say unto you by the word of the Lord, that we which are alive [and] remain unto the coming of the Lord shall not prevent them which are asleep.
1The 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
1The 4:17 Then we which are alive [and] remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

The Bride are those that “sleep in Jesus” while those “which are alive and remain” are the ones who are “called unto the marriage supper.”

Furthermore…note that those who are called to the marriage supper must have their wedding garments (Matt 22), as well as the Bride (Rev 19:8), which has been previously suggested to be the new “spiritual body” Paul refers to in Corithians.

1Cor 15:42 So also [is] the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
1Cor 15:43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
1Cor 15:44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
…
1Cor 15:51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
1Cor 15:52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
1Cor 15:53 For this corruptible must put on incorruption, and this mortal [must] put on immortality.
1Cor 15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

Thus, the living saints were given their wedding garment / white robe / spiritual body / immortality at the Parousia. This was how they were “changed.” Thus, when their physical body (soma) dies, they live on forever through their new spiritual bodies already given to them. Death, then is truly swallowed up in victory.