By Lewis Sperry Chafer
The Scriptures indicate that there are three heavens. Direct reference is made to the third heaven in 2 Corinthians 12:2, and it is evident that there cannot be a third without a first and a second also. It is credible, and no doubt true, that the first heaven comprises the air space surrounding the earth, for reference is made to the birds of the heavens and the clouds of the heavens. It seems as likely that the second heaven includes the entire solar system, as reference is made to the stars of the heavens. The location of the third heaven has never been determined in any way whatever. However, it certainly exists.
When God would populate the first heaven He created a man and a woman with instructions that they populate the earth. As the second heaven is the abode of the angels, it is equally true that when God would populate the second heaven it was achieved by an almighty act of creation whereby the entire company of angels was brought into being. The indications are that the second heaven is between the first and third, since it is said that when Christ came into the world He descended lower than the angels (Heb 2:7), and when He returned from earth to heaven He ascended far above the principalities and powers not only in this world but also in that which is to come (Eph 1:20–21; 4:9–10 ).
Little, indeed, is known of the early population of the third heaven other than that it has always been the abode of the Triune God and that it is probable no created being had an abode there—angel or man—until redeemed ones of the present age went by death to be with the Lord in glory. In the full and extended life of man on the earth at least six thousand years have passed into history. This whole time is subject to a threefold division, namely, (1) the two thousand years from Adam to Abraham, (2) the two thousand years from Abraham to Christ, and (3) the two thousand years, nearly, from Christ’s first advent to His second advent. In the first period of two thousand years, or from Adam to Abraham, all of which is recorded in the first eleven chapters of Genesis, there was one stock or kind of humanity on the earth. In the second period, from Abraham to Christ, there were two kinds of humanity on the earth—the Gentile and the Jew, and in this period the Gentiles, the original stock, are seen only in their relation to the Jews (that is, the Jew represents the divine objective in that period). In the third period of two thousand years, from Christ’s first advent to His second, there are three classes of humanity on the earth—the Gentile, the Jew, and the Christian—and it is certain that the present divine objective is the calling out of a heavenly people from both Gentiles and Jews.
The Scriptures indicate yet another extended age to follow the present one—that of the kingdom on the earth, and it is to extend at least one thousand years. During this time it is clearly predicted that there will be two kinds of humanity on the earth, the Jews and such Gentiles as are chosen of God to share the kingdom with Israel. Thus it is revealed that the present age is the only one in which the Christian dwells on the earth.
God has in all four orders of intelligences in the universe which He has caused to exist, namely, the angels, the Gentiles, the Jews and the Christians. There is more difference between a Christian and a Gentile or Jew than there is between an angel and a Gentile or Jew. If this statement seems extreme, it is due to the fact that many do not understand just what a Christian is. As a special creation of God, the Christian far exceeds any of the angels. Things are said to be true of the Christian, certainly, which are never said of any angel. This fact will be seen as the pages to follow are pursued. The purpose of this thesis is to set forth what a Christian really is so far as can now be clearly stated, and that it is God’s purpose in calling out such as the Christians to populate the third heaven.
When contemplating the mighty changes which must be wrought by God whereby an unregenerate Gentile or Jew may be made a fit dweller in the household of God and a citizen of the third heaven, it is needful to point out that there are two times in the experience of a Christian when these changes are divinely wrought: (1) at conversion or regeneration and (2) at the time of the death of a Christian and at the rapture when the dead in Christ shall be raised incorruptible and the living saints changed from the mortal to the immortal.
The order of truth which is to be followed is first to point out the changes which are said to transpire when one is saved and after that to indicate the changes which occur at death and at the rapture. Vast and far-reaching, if not incomprehensible, are the changes which are divinely wrought in salvation. It is important to observe at this point that by salvation the Christian is prepared for a place in heaven. While the last changes at death and at the rapture will add much, the Christian is fully prepared for heaven the moment he is saved. There could be no other meaning to the words which the Apostle writes in Colossians 1:12: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.” And this, it will be seen, is true of each one who has been saved. It is not something the Christian attains or into which he grows; it is that he by his salvation was henceforth made meet to be a partaker of the inheritance of the saints in light.
I. Changes at Conversion
The great changes which prepare the Christian for heaven and which constitute his salvation are—
The forgiveness of sin. No book of the Bible is written to set forth doctrine on the forgiveness of sin. That marvelous truth of forgiveness, however, appears in both the Old and New Testaments; but most important, in the present connection, is the greatly overlooked truth that the Christian when saved is forgiven all tresspasses—past, present, and future, and to the degree of completeness. Otherwise he could not be fully prepared for the heavenly glory. No stain or scar of sin can remain on one in heaven’s perfection and glory.
Such complete forgiveness is the testimony of the Scriptures: “He that believeth on him is not condemned” (John 3:18); “And shall not come into condemnations (John 5:24); “There is therefore now no condemnation to them which are in Christ Jesus” (Rom 8:1); “If any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new. But all things are of God” (2 Cor 5:17–18, R.V.); “Forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph 4:32); and “Having forgiven you all trespasses” (Col 2:13). If the question be asked, Why, according to 1 John 1:9, must the believer confess his sins to be forgiven and cleansed? it will be seen that the penalty of sin in a Christian’s life is loss of fellowship with the Father and with His Son, Jesus Christ, and that the confession is required in order that the Christian may be restored to unbroken fellowship. Walking “in the light” (1 John 1:7) which maintains fellowship means ever to be adjusted to the Light, which God is.
It ill becomes a child of God who is forgiven all trespasses to be asking for the forgiveness which he already has as a part of his salvation, but he can well be tenderhearted and forgiving to others even as God for Christ’s sake hath forgiven him.
It stands therefore as a revelation, whether comprehended or not, that in making the believer meet to be a partaker of the inheritance of the saints in light, he is forgiven by God all sins—past, present and future. To believe this does not encourage one to sin but is rather a mighty power and influence in keeping one from sin.
Divine sonship. It is probable that a very brief phrase from Hebrews 2:10 states the present divine purpose as well as if not better than any other passage. It is—”bringing many sons unto glory.” Here glory is not a state of mind but a locality. The third heaven, a very definite place, is doubtless in view. Christ said, “I go to prepare a place for you” (John 14:2).
If it is difficult to realize the truth respecting the complete forgiveness of all sin, it is far more difficult (if not impossible) to realize that by regeneration at the moment of salvation one becomes a legitimate offspring of God and He becomes the legitimate Father of the regenerated one. Such a reality is wholly incomprehensible to one in this life. When the child of God awakens in heaven it is probable he will then appreciate what actual sonship to God provides. Though the truth may not be understood here, the Scriptures leave no room for doubt of the fact that God by His spirit does regenerate those who believe in Christ. In John 1:12–13 it is disclosed that to as many as received Him gave He the power (or right) to become sons of God, “which were born of God.” That is, as many as received Him were then and there born of God and all rights to that position were granted to them, even to them that believed in His name.
Thus, again, in Romans 8:29 it is written, as true of each saved one: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he [the greater Son] might be the firstborn among many [who—because they are sons—He may call] brethren.” Because they are legally sons they are heirs of God and joint-heirs with Christ (Rom 8:17). They could hardly be classified as the heirs of God unless they are actual sons of God. Such declarations can hardly be misunderstood though difficult in themselves to comprehend. Again the Apostle writes in Galatians 4:6: “And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” It is important to observe that “ye are sons.”
Acquisition of eternal life. The possession of eternal life the very life of God—is most essential if one is to be fitted for heaven. However, the gift of eternal life from God must always be considered separately from the thought of mere endless human existence, which all that are born into this world have. The gift of eternal life is closely akin to sonship, already considered. It is the reception of a divine nature which comes through regeneration. The Scriptures bear witness to this marvelous reality, which reality may not be disclosed or detected in this life, but will be most evident and wonderful in the ages to come in glory. “The gift of God is eternal life through Jesus Christ our Lord” (Rom 6:23); “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16); “I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand” (John 10:28); “He that hath the Son hath life; and he that hath not the Son of God hath, not life” (1 John 5:12).
No person possessing merely this finite human life is prepared to be a partaker of the inheritance of the saints in light.
Perfection forever. Wholly in harmony with the prayer of thanksgiving that one has been made meet to be a partaker of the inheritance of the saints in light, is the truth that to the extent of God’s marvelous work in salvation the believer has been perfected forever by Christ’s one offering of Himself—not merely to satisfy the standards of men or of the world, but to satisfy God Himself. In Hebrews 10:14 it is written: “For by one offering [of Himself] he hath perfected for ever them that are sanctified.” As the word sanctify means to set apart and as, all Christians are set apart completely by their position in Christ, this text becomes an assurance that, as a part of salvation, all who are saved are perfected forever by Christ’s one offering of Himself.
This universal perfecting of saints in Christ is presented by the Scriptures in various ways. At John 1:16 it is declared: “And of his fulness have all ye received, and grace for grace.” Here the important word is fulness, which refers to that unto which nothing can be added. The Greek word so translated is πλήρωμα and fulness is indeed a correct translation. As an exposition of that which is included in this fulness or πλήρωμα, it is written in Colossians 1:19: “For it pleased the Father that in him [Christ] should all fulness dwell.” So, likewise, in Colossians 2:9 it is further asserted: “For in him [Christ] dwelleth all the fulness of the Godhead bodily.” Thus again in Colossians 2:10 the same assuring truth is repeated as has been stated in John 1:16, namely, “And ye are complete in him” (Christ). Though the translators have changed from the word fulness to a related word like complete in the verse just cited, the Greek statement is: “And ye are pleeroma in Him” (Christ), meaning it is all possible and actual because “ye are in him” (Christ).
Though so little is comprehended of what it means to be in Christ, it may be confidently asserted and believed that one cannot be in Christ without partaking of what Christ is. In this stupendous revelation of Colossians 2:9–10 it is stated that Christ is Himself the pleeroma of the Godhead bodily, and that the believer is pleeroma before God with the pleeroma which Christ is—”and ye are pleeroma in Him” (Christ). This incomprehensible revelation, that the child of God is what Christ is as being in Him, aids in the understanding of the word the Apostle has given in 2 Corinthians 5:17–18: “If any man be in Christ, he is a new creature: old things [in respect to position] have passed away; behold, all things [in respect to position] are become new. And all things are of God.”
The gift of righteousness. The Epistle to the Romans, which deals finally with the matter of righteousness, presents righteousness then in four aspects: the righteousness of God (3:25–26), the self-righteousness of man (10:3), righteousness inwrought by the Holy Spirit (8:4), and imputed righteousness (3:22). It is the major theme of this Epistle to present “the gift of righteousness” (5:17) or a righteousness from God which is reckoned to everyone that believeth. Since the Epistle to the Romans is the complete and official declaration of that which enters into the gospel of the grace of God and since imputed righteousness is the central or major theme of this Epistle, it follows by a logic which may not be questioned that the theme of imputed righteousness is the major feature of the gospel of the grace of God. It is what God offers along with the gift of eternal life.
This righteousness is that which, in His wondrous grace, God provides for the one who has no righteousness of his own. This is clearly declared in 2 Corinthians 5:21: “For he hath made him [Christ] to be sin for us, who knew no sin; that we [who knew no righteousness] might be made the righteousness of God in him.” By the sacrificial offering of Himself, He who knew no sin was made a sin offering for us to the end that we, who knew no righteousnes, might be made the righteousness of God in Him. It is all because the believer is in Christ that so much can be imputed to him. And much indeed is revealed by the word made as it has been used in this passage, for by this it is revealed that what is done for Christ and what is done for the Christian are done by Another. Christ is made a sin offering by the Father, and by virtue of that the believer is made the righteousness of God, as himself now being in Christ. These are all a absolute terms, and it is true that each child of God is clothed with the righteousness of God; for that righteousness reaches to all and comes down upon all who believe. This is asserted in Romans 3:22: “Even the righteousness of God [i.e., the gift] which is by faith of Jesus Christ unto all and upon all them that believe.”
Again it is stated that one cannot be in Christ without partaking of what Christ is, and He is the righteousness of God. He is “made unto us…righteousness” (1 Cor 1:30). In truth God could not accept any righteousness other than that which is His own, and by no other righteousness will any sinner ever enter heaven.
All this, with what has gone before, serves to emphasize the importance of the baptizing ministry of the Holy Spirit, by which the believer is united to Christ forever. Being in Christ, the believer at once becomes not only accepted in the Beloved and perfected forever, but by so much he has a new motive for a holy life. No longer, if he understood what it revealed regarding himself, is the believer striving to be accepted of God as in a merit system, but he is called upon to live as one should live who is accepted. It is for this reason that the Mosaic merit system is “done away.” What part has anyone with a system which aims to gain merit, when he already is perfected with a righteousness and pleeroma to which nothing could be added? The merit system is “done away,” for “Christ is the end of the law for righteousness to every one that believeth” (Rom 10:4). It is therefore not necessarily a heresy to be punished if one believes that the law system of merit is done away for the child of God under grace.
It is concluded then that the believer, when saved, is fitted or made meet for entrance into and for life in heaven; and he can say, if he understands at all his relation to God: “Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.” It yet remains to be seen that mighty transformations are added by the power of God to all this at the time of the death of the believer and at the rapture (or when Christ returns for His own).
II. Changes at Death and at the Rapture
Having indicated some of the mighty transformations which are divinely wrought at the moment one is saved, to the end that this one may be a partaker of the inheritance of the saints in light, it is now proposed to trace something of the future enormous changes which together are to complete the preparation of the believer to be a citizen of the third heaven and a member of the family and household of God.
Among those transformations yet to be named, the first three are quite possibly experienced at the time of the death of the Christian. So little is said, beyond what is here to be mentioned, of the Christian’s experience in death that one cannot speak with any great certainty. In fact, it was on account of the secrecy which is maintained regarding the Christian’s experience at death that the Apostle Paul—who had been caught up to the third heaven (2 Cor 12:1–4) doubtless at the time he was stoned to death at Lystra (Acts 14:19), and who evidently returned to this earthly sphere to continue his witness for a longer time—was given a “thorn in the flesh” lest he should reveal the things he had seen and heard. And while it is evident he never transgressed the limitations put upon him to the end that these very things might be kept secret, he did say “to depart, and to be with Christ…is far better.” Among those things which are yet to be experienced by the believer, possibly at his death, are:
1. A clarified vision. It is asserted by the Apostle (1 Cor 13:12) that he would later see face to face rather than, as then, “through a glass, darkly.” It is evident that the face he would see would be that of the glorified Savior. As a present promise, the same Apostle states: “God…hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor 4:6). If the present view of that face is no less than the glory of God, what, indeed, will it be to see Him in His glory face to face? It would seem probable that this vision is given the believer at the moment of his death.
2. Possession of divine knowledge. In the same passage (1 Cor 13:12) the Apostle declares that then, at that future time, he shall know even as he was known. Such, without doubt, is a veiled reference to the present knowledge which belongs to God, and by so much the Apostle indicates that he is to gain an enlarged knowledge, something more like indeed what God Himself possesses. This, too, would seem to be granted the believer at the time of his departure from the present life.
3. An intermediate body. Lest the believer at death should be bodiless or disembodied, there is provided a body from heaven which may serve the believer until the resurrection, when he receives his body from the grave. That provided body will be heavenly in character (2 Cor 5:1–8).
4. A glorified body. In, spite of the almost universal belief that the human body is permanently discarded at death, the Scripture gives assurance that there is as much promise for the future of the body as for the soul or spirit of those who are saved. The resurrection of the body, however, is universal. “All that are in the graves shall hear his [Christ’s] voice, and shall come forth” (John 5:28–29). Thus both the saved and the unsaved of all ages are included.
To understand God’s purpose respecting the future of the human body, one must follow the teaching of the Word of God. Apart from the Bible no knowledge of such a thing could be had. Thanksgiving may well be offered that under the guidance of the Holy Spirit the Apostle has written fully of the resurrection of the believer’s body.
While nothing is revealed respecting the future of the physical body of the unsaved, it is disclosed that their bodies are raised, for it is said that all who are in the grave shall hear His voice and come forth. According to Revelation 20:12 the dead, both small and great, are said to stand before the great white throne. The very act of standing is itself equivalent to resurrection from the state of death. This, also, is universal and answers to the declaration that the rest of the dead lived not again until the thousand years were finished (Rev 20:5). In this contemplation of the resurrection there are those who are included in “the first resurrection.” “Blessed and holy” are these. The “rest of the dead” are those who are raised for the judgment of the great white throne after a period of a thousand years.
When the classification of those resurrected is given in 1 Corinthians 15:22–24, there are in all three divisions or groupings, as the resurrection of Christ as “the firstfruits” is necessarily included. The order is, first the resurrection of “Christ the firstfruits,” then the same two divisions of humanity’s resurrection—”they that are Christ’s at his coming” and the “end” resurrection.
The universality of resurrection is the same as the universality of death as the result of Adam’s sin. As in the first Adam all die, so in the Last Adam, or rather by the Last Adam, all are made alive; but not in Christ as in the reading of the Authorized Version,, but by Christ. The unsaved are not raised in Christ, but are raised by Christ (John 5:28–29).
Another assurance that all are raised is given by the Apostle in the words, “but every man in his own order,” that is, his own group or company to which he belongs. In this connection, the interval between the resurrection of Christ and of those who are Christ’s at His coming is seen to be the entire period between the first and second advents of Christ. The interval between the resurrection of those that are Christ’s and the resurrection of the unsaved is seen, again, to be that of Christ’s kingdom reign of a thousand years (cf. Rev 20:5, 12). In that kingdom reign Christ must put down all rule and authority which is opposed to God, even that to be found in angelic spheres. The last enemy to be destroyed is death. This evidently is done by reversing death through resurrection. From that time on, “there shall be no more death” (Rev 21:4). Little indeed does it matter how much men desire to die. None can ever die again. The word destroy in 1 Corinthians 15:26, as in Romans 6:6, is better rendered annul. That is, the foe is rendered impotent.
The context in 1 Corinthians 15 goes on to say that all power and authority are given unto the Son excepting any authority over the Father who bestows this authority (1 Cor 15:27). Then follows the all-inclusive and all-important statement that when all things are subdued unto the Son, then He—the Son—continues to reign by the same authority by which He reigns throughout the previous thousand years, that is, as the one qualified to do so because He has subdued all things unto the Father (cf. 1 Cor 15:28). In other words, the kingdom reign of Christ does not terminate the reign of Christ. This could not be so in the light of various promises to the effect that He is to reign forever (cf. Isa 9:7; Jer 33:17; Dan 7:14; Luke 1:33; Rev 11:15).
Clear and distinct answer is given to the question, “How are the [Christian] dead raised up? and with what body do they come?” (1 Cor 15:35). Having declared the variation in bodies and in glories, the Apostle states: “So also is the resurrection of the dead” (15:42). In this chapter the phrases “It is sown” and “It is raised” occur four times. It is common to say that the body is buried and it is true that seed which is sown is buried; but a thing is sown with expectation that something will come up as a result of that sowing. Doubts are common ever among Christians that the actual body is raised, because of its disintegration in the grave. In spite of corruption, however, this is a work of God which is assured to us by His own promise: “All that are in the graves shall hear his voice, and shall come forth” (John 5:28–29), as for example He said to Lazarus, “Come forth,” and he came.
What is sown in corruption is declared to be raised in incorruption. Whatever is sown is raised. The pattern of this resurrection is that of Christ Himself. He left nothing in the grave but the grave clothes. “It is sown in dishonour [lack of glory]; it is raised in glory.” “It is sown in weakness; it is raised in power,” not by power, though that is true enough besides (cf. Eph 1:19). It is raised a powerful body and that according to the standards of heaven and not the standards of earth. No doubt, a powerful body is needed to carry its exceeding and eternal weight of glory (cf. 2 Cor 4:17). “It is sown a natural body,” or a body adapted to the soul with its emotions; “it is raised a spiritual body,” or one adapted to the presence of God. “There is a natural [or soul] type of body, and there is a spiritual body.”
So it may be restated that in resurrection the believer’s body will be changed from corruption to incorruption; from limitations to glory; from weakness to a body of power; from a body adapted to the soul to a body adapted to the spirit of man. Such, indeed, is the promise for those who go by death and resurrection to be with the Lord in glory. But the Apostle also reveals that not all shall go in this way and that some shall be alive and remain unto the coming of the Lord (1 Thess 4:16–17). However, such as remain and are caught up in translation, are not to carry this mortal body into heaven. “We shall all be changed, in a moment, in the twinkling of an eye.” This mortal shall put on immortality, as this corruptible puts on incorruption; the end being the same in either case—a “body…like unto his glorious body” (Phil 3:21). So it may be seen that among the future changes designed for the Christian is the gaining of a new body like unto His glorious body.
5. A perfect bride. Not the least—though the last to be mentioned here of the mighty changes yet to be experienced at the rapture will be the fact that the whole company who comprise the Church and each one in particular, or individually, will be so changed that the company will be the glorified Bride of the Lamb. These changes are suggested at once, when it is remembered that Christ will not be ashamed of His Bride. To this end she must become such as may ravish Him throughout all eternity. He must and will be enraptured with her loveliness. What, indeed, of this earth could ever arise to the point of being an ecstasy to the Son of God?
The great Apostle discloses, again when writing of the Church as the Bride of Christ, that “Christ…loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Eph 5:25–27). These mighty changes are suggested by the words “glorious church, not having spot, or wrinkle, or any such thing” and “holy and without blemish.”
Truly mighty changes must be wrought if this company of injured sinners of the earth shall be so advanced as to be an elation to Christ forever. These, indeed, are the citizens of the third heaven and they are not to be unwelcome intruders into a sphere in which they cannot share, but are fitted by divine creation for the family and household of God.
In the preceding section it has been shown that vast changes are wrought by God at the time one is saved, and in this section it has been noted that great changes are anticipated at death and at the rapture (or when the Church meets the Lord in glory). In a third section to follow, the believer’s responsibility in view of these mighty changes will be set forth.
Dallas, Texas
“Commentators, it is true, have here (2 Cor 12:2–4) found two visions and, by consequence, made ‘the third heaven’ and ‘paradise’ refer to different places—but, as we think, without sufficient reason; for 1. The natural impression which the passage makes on the mind is the other way. We know by actual experiment that nine out of ten who read it, unprejudiced and without a theory to support, take ‘paradise’ and the ‘third heaven’ as meaning the same. The words ‘visions and revelations’ are used in the plural either as introducing the subject indefinitely, as though he had said ‘I come now to the subject of visions and revelations,’ or because of the many things seen and revealed during the vision. 2. The Greek text, though unnoticed by commentators, is strongly in favor of one vision. In the expressions ‘caught up to the third heaven’ and ‘up to paradise’ the prepositions used are different: in the first case it is heōs, ‘caught up as far as the third heaven,’ in the other, eis, ‘into paradise’; the kai of the third verse—which many regard as introducing a second vision—we take as carrying forward the vision to a fuller and higher development of the celestial state. That is, he was not only caught up into the third heaven, but introduced into paradise—that part of the third heaven where the divine glory is especially manifest and where, consequently, he would see and hear many things which it was not lawful or possible to utter.”—Bibliotheca Sacra, January, 1856.
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