Love Wins and The Love Wins Companion. Rob Bell
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Jesus consistently affirmed heaven as a real place, space, and dimension of God’s creation, where God’s will and only God’s will is done. Heaven is that realm where things are as God intends them to be.
On earth, lots of wills are done.
Yours, mine, and many others.
And so, at present, heaven and earth are not one.
What Jesus taught,
what the prophets taught,
what all of Jewish tradition pointed to
and what Jesus lived in anticipation of,
was the day when earth and heaven would be one.
The day when God’s will would be done on earth
as it is now done in heaven.
The day when earth and heaven will be the same place.
This is the story of the Bible.
This is the story Jesus lived and told.
As it’s written at the end of the Bible in Revelation 21: “God’s dwelling place is now among the people.”
Life in the age to come.
This is why Jesus tells the man that if he sells his possessions, he’ll have rewards in heaven. Rewards are a dynamic rather than a static reality. Many people think of heaven, and they picture mansions (a word nowhere in the Bible’s descriptions of heaven) and Ferraris and literal streets of gold, as if the best God can come up with is Beverly Hills in the sky. Tax-free, of course, and without the smog.
But those are static images—fixed, flat, unchanging. A car is a car is a car; same with a mansion. They are the same, day after day after day, give or take a bit of wear and tear.
There’s even a phrase about doing a good deed. People will say that it earns you “another star in your crown.”
(By the way, when the writer John in the book of Revelation gets a current glimpse of the heavens, one detail he mentions about crowns is that people are taking them off [chap. 4]. Apparently, in the unvarnished presence of the divine a lot of things that we consider significant turn out to be, much like wearing a crown, quite absurd.)
But a crown, much like a mansion or a car, is a possession. There’s nothing wrong with possessions; it’s just that they have value to us only when we use them, engage them, and enjoy them. They’re nouns that mean something only in conjunction with verbs.
That’s why wealth is so dangerous: if you’re not careful you can easily end up with a garage full of nouns.
In the Genesis poem that begins the Bible, life is a pulsing, progressing, evolving, dynamic reality in which tomorrow will not be a repeat of today, because things are, at the most fundamental level of existence, going somewhere.
When Jesus tells the man that there are rewards for him, he’s promising the man that receiving the peace of God now, finding gratitude for what he does have, and sharing it with those who need it will create in him all the more capacity for joy in the world to come.
How we think about heaven, then, directly affects how we understand what we do with our days and energies now, in this age. Jesus teaches us how to live now in such a way that what we create, who we give our efforts to, and how we spend our time will all endure in the new world.
Taking heaven seriously, then, means taking suffering seriously, now. Not because we’ve bought into the myth that we can create a utopia given enough time, technology, and good voting choices, but because we have great confidence that God has not abandoned human history and is actively at work within it, taking it somewhere.
Around a billion people in the world today do not have access to clean water. People will have access to clean water in the age to come, and so working for clean-water access for all is participating now in the life of the age to come.
That’s what happens when the future is dragged into the present.
It often appears that those who talk the most about going to heaven when you die talk the least about bringing heaven to earth right now, as Jesus taught us to pray: “Your will be done on earth as it is in heaven.” At the same time, it often appears that those who talk the most about relieving suffering now talk the least about heaven when we die.
Jesus teaches us to pursue the life of heaven now and also then, anticipating the day when earth and heaven are one.
Honest business,
redemptive art,
honorable law,
sustainable living,
medicine,
education,
making a home,
tending a garden—
they’re all sacred tasks to be done in partnership with God now, because they will all go on in the age to come.
In heaven,
on earth.
Our eschatology shapes our ethics.
Eschatology is about last things.
Ethics are about how you live.
What you believe about the future shapes, informs, and determines how you live now.
If you believe that you’re going to leave and evacuate to somewhere else, then why do anything about this world? A proper view of heaven leads not to escape from the world, but to full engagement with it, all with the anticipation of a coming day when things are on earth as they currently are in heaven.
When Jesus tells the man he will have treasure in heaven, he’s promising the man that taking steps to be free of his greed—in this case, selling his possessions—will open him up to more and more participation in God’s new world, the one that was breaking into human history with Jesus himself.
In Matthew 20 the mother of two of Jesus’s disciples says to Jesus, “Grant that one of these two sons of mine may sit at your right and other at your left in your kingdom.” She doesn’t want bigger mansions or larger piles of gold for them, because static images of wealth and prosperity were not what filled people’s heads when they thought of heaven in her day. She understood heaven to be about partnering with God to make a new and better world, one with increasingly complex and expansive expressions and dimensions of shalom, creativity, beauty, and design.
So when people ask, “What will we do in heaven?” one possible answer is to simply ask: “What do you love to do now that will go on in the world to come?”
What is it that when you do it, you lose track of time because you get lost in it? What do you do that makes you think, “I could do this forever”? What is it that makes you think, “I was made for this”?
If you ask these kinds of questions long enough you will find some impulse related to creation. Some way to be, something to do. Heaven is both the peace, stillness, serenity, and calm that come from having everything in its right place—that state in which nothing is required, needed, or missing—and the endless joy that comes from participating in the ongoing creation of the world.
The pastor John writes in Revelation 20 that people will reign with God. The word “reign” means “to actively participate in the ordering of creation.” We were made to explore and discover and learn and create and shape and form and engage this world.
This helps us understand the exchange between the rich man and Jesus. Jesus wants to free him to more actively participate in God’s good world, but the man isn’t up for it.
And his unwillingness, we learn, leads us to another insight about heaven.
Heaven comforts, but it also confronts.
The prophets promised a new world free from tears and pain and harm and disgrace and disease. That’s comforting. And people have clung to those promises for years, because they’re inspiring and can help sustain