179. I. Heaven A Place.

I. Heaven A Place.

1. Sense of Place.—We here use the word place in its most literal sense, and therefore as meaning a material habitation, and as really such as this or any other world. In the view of some, heaven is a state, not a place. On the ground of such a distinction it can have no position nor relation with respect to any thing material or local. It is difficult to form any conception of a state when thus stripped of all qualities and relations. We can think of states of things, but such a state is nothing for our thought ; indeed, nothing in fact.

2. Localism of Spiritual Beings.—The soul has a present material habitation; a fact which cannot be questioned, however mysterious it may be for our thought. Further, the fact shows a capacity in spiritual beings for localization; for the mere form of the body in which the soul now dwells cannot be essential to such localism. Hence there is for us, even irrespective of the resurrection, the capability for a future material habitation. Even God, the infinite Spirit, localizes himself, that finite spirits may have the higher privilege of communion with him. If it be said that this localization is only relative, it may be replied that it is such as answers its purpose; and, further, while we know the localization of finite spirits as a fact, we know nothing of its mode. For our thought the latter is as profound a mystery as the former.

Philosophic thought denies to purely spiritual being all special qualities; still for such thought ubiety is inseparable from the notion of finite spirits. If in social relation, a proper localism is a necessity; and such is eminently the relation of angels and glorified saints.

3. Requirement of the Resurrection.—The resurrection body, however transformed and glorified, will still be material; and it is out of accord with both reason and Scripture, that the glorified saints, with the investment of such bodies, should dwell apart or wander separately in the infinite spaces, each finding his heaven in the solitude of his own consciousness ; and equally out of accord with both, that, if gathered into a heavenly fellowship, they should be afloat in the empty space, without any real world around or beneath them. Finite spirits, with a material investment and dwelling in fellowship, must have a local habitation.

4. Pervasive Sense of Scripture.—The Scriptures ever represent heaven as a place. This is so plain a fact that it hardly needs any illustration. Our Lord represented it as a place or mansion in his Father’s house (John 14:1-3); St. Paul, as a building of God, a house not made with hands, eternal in the heavens (2 Corinthians 5:1). Again, it is the temple of God, the place of his throne and glory (Revelation 7:9-17); and a great city, the holy Jerusalem (Revelation 21:10). No doubt these are figurative representations of heaven; but that does not affect the underlying reality of place.

5. Location of Heaven.—Not a few hold the theory of a mundane location of heaven, and among them are great names. A ground in scripture is claimed tor this view, though we think the texts adduced in its support very far short of conclusive. Proof is sought in the words of St. Paul respecting the creature—ή κτίσις—which was made subject to vanity, but waits for a glorious transformation (Romans 8:19-21). There are weighty objections to such a use of the passage. It is, by common consent, a very obscure one; too obscure, indeed, to be made the ground of any particular theory. Further, any exegetical authority for the application of the original word to the physical world is fully balanced by an adverse authority. Finally, even granting such an application, it would not follow that the earth shall be the future home of the saints. In other texts it is shown that, after a dissolution or passing away of the heavens and the earth there shall be new heavens and a new earth (2 Peter 3:10-13; Revelation 21:1-4), but without any proof that the latter shall be a reconstruction of the former; certainly without any that this world shall thus be constituted the future heaven of the righteous. The clear sense of Scripture is against an earthly location of heaven. As Christ approached the time of his departure he spoke to his disciples of his Father’s house and its many mansions, and assured them that he was going to prepare a place for them, and that he would come again and receive them unto himself where he is (John 14:1-3). These facts must mean that the future heaven shall be other than this earth, and far away from it. Such meaning is placed beyond question by the verses: “And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was.” “And now I am no more in the world, but these are in the world, and I come to thee.” “Father, I will that they also, whom thou hast given me, be with me where I am” (John 17:5; John 11:24). Whither Christ ascended to be glorified with the Father, there shall his disciples be with him, and there is heaven. Surely, then, it cannot have an earthly location. Beyond these facts we know nothing of that location; nor are we concerned to know any thing more. Heaven is what it is in itself and in the elements of blessedness, wholly irrespective of its location.