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  Some believe this story is nothing more than a parable intended to convey a central idea about the after-death consequences of our choices made on Earth. They believe that Lazarus and the rich man were not real people, and that refer­ences to fire, thirst, finger, and tongue are not intended as physical realities. I certainly don't believe that every biblical account should be taken literally (for a more complete discussion of this, see appendix B, "Literal and Figurative In­terpretation"), and I certainly agree there is much figurative language in this passage. However, I also think it's a mistake to dismiss the parable as strictly figurative based on assumptions that the afterlife consists of disembodied people in a non-physical realm.

  Jesus could easily have portrayed the rich man and Lazarus in other ways. He could have said, "When Lazarus died, his spirit drifted without a body into a realm without sin and pain." But he didn't. It seems unlikely that Jesus would have depicted the afterlife in such concrete detail if it had nothing to teach us concerning the nature of Heaven and Hell.

  Did you know that this is the only parable Jesus told in which he gave a spe­cific name to someone in the story? Naming Lazarus suggests that Jesus was speaking of a real man who had that name. Furthermore, if the events in this story didn't actually happen, if Jesus made up the name for the poor man, why would he choose the name Lazarus—the name of his close friend, who was ac­tually a rich man, not a poor man? Jesus knew that Lazarus, the brother of Mary and Martha, would die and Jesus would raise him from the dead. Using Lazarus's name would inevitably create confusion—two different Lazaruses who die and live again, one in Paradise, the other on Earth? When Jesus could have cho­sen from hundreds of other names, it seems doubtful he would have invented a name that would unnecessarily confuse. The best explanation for why Jesus called the man Lazarus may be this: He was a real man, and that was his name. If so, it increases the probability that Jesus was telling us about what actually hap­pened to two men after they died.

  Consider the story's major components:

  • When Lazarus died, angels carried him to Paradise.

  • The rich man died and went to a place of torment.

  • Lazarus is with Abraham (and, by inference, others); the rich man is by himself (no one else is mentioned).

  • The intermediate Heaven and Hell are separated by a fixed chasm. But in this case, people on both sides could see and communicate with each other, at least on a limited basis. (It's possible this was granted to Abraham and the rich man as an exception, not the norm. We shouldn't build a doctrine on it because it's not supported by other references.)

  • Both the rich man and Abraham reasoned and communicated, and they maintained their distinct identities from Earth (as did Lazarus), indicating direct continuity from their earthly lives to their afterlives.

  • The rich man and Lazarus are depicted as having physical forms. The rich man had a tongue and a thirst that he wished to satisfy with water. Lazarus had a finger, and there was water available to him in Paradise, into which he might dip his finger. Of course, these references may be entirely figurative. But they might also suggest the possession of transitional physical forms, existing in a physical Paradise, to sustain and manifest human identity between death and resurrection.

  • The rich man certainly remembers—and possibly sees—his lost brothers. He expresses concern for their welfare and asks that Lazarus be sent to warn them. This indicates consciousness after death and clear memory of Earth and people on Earth.

  • Abraham says that no one can cross the gap between Heaven and Hell.

  The problem with a strictly literal interpretation of this passage is that it presses too far, suggesting things that are unlikely and not taught elsewhere, such as that people in Heaven and Hell talk to each other. The problem with a strictly figurative interpretation is that it makes it difficult to know what, if any­thing, to take seriously. If no real conclusions can be derived from the story, what is the value of all its details?

  Perhaps we should consider an interpretive position that doesn't insist that every detail is literal but also recognizes that Jesus intended for us to picture people in the afterlife as real humans with thoughts and capacities (and perhaps even forms), and with the same identity, memories, and awareness from their lives and relationships on Earth. Surely Jesus intended us to envision both Heaven and Hell as real places where there are real people who came from Earth. Every one of these teachings is directly or indirectly suggested in other passages—but none as graphically or memorably as this one.

  In the intermediate Heaven or Hell, we will await the time that Jesus foretold, "when all who are in their graves will hear his voice and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned" (John 5:28-29). Until that day comes, Scripture teaches that those who die will go to a real place, either the present Heaven or the present Hell, as conscious human beings with memory of their lives and relationships on Earth. Those in Hell will live in misery, hopelessness, and apparent isolation, while those in Heaven will live in comfort, joy, and rich relationship with God and others.

  † Some regard the spirit as a third component with body and soul, whereas others see it as simply another word for the immaterial person.

  CHAPTER 7

  WHAT IS LIFE LIKE IN THE PRESENT HEAVEN?

  When I was a boy, the thought of Heaven used to frighten me more than the thought of Hell. I pictured Heaven as a place where time would be perpetual Sundays, with perpetual services from which there would be no escape.

  David Lloyd George

  We can learn a great deal about the present Heaven from three key verses in Revelation: "When [the Lamb] opened the fifth seal, I saw under the al­tar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, 'How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?' Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed" (6:9-11).

  I offer here twenty-one brief observations concerning this passage:

  1. When these people died on Earth, they relocated to Heaven (v. 9).

  2. These people in Heaven were the same ones killed for Christ while on Earth (v. 9). This demonstrates direct continuity between our identity on Earth and our identity in Heaven. The martyrs' personal history extends directly back to their lives on Earth. Those in the present Heaven are not different people; they are the same people relocated—"righteous men made perfect" (Hebrews 12:23).

  3. People in Heaven will be remembered for their lives on Earth. These were known and identified as ones slain "because of. . . the testimony they had maintained" (v. 9).

  4. "They called out" (v. 10) means they are able to express themselves audibly. This could suggest they exist in physical form, with vocal cords or other tangible means to express themselves.

  5. People in the present Heaven can raise their voices (v. 10). This indicates that they are rational, communicative, and emotional—even passionate—beings, like people on Earth.

  6. They called out in "a loud voice," not "loud voices." Individuals speaking with one voice indicate that Heaven is a place of unity and shared perspective.

  7. The martyrs are fully conscious, rational, and aware of each other, God, and the situation on Earth.

  8. They ask God to intervene on Earth and to act on their behalf: "How long . . . until you judge the inhabitants of the earth and avenge our blood?"(v. 10).

  9. Those in Heaven are free to ask God questions, which means they have an audience with God. It also means they need to learn. In Heaven, people desire understanding and pursue it.

  10. People in the present Heaven know what's happening on Earth (v. 10). The martyrs know enough to realize that those who killed them have not yet been judged.

  11. Heaven dwellers
have a deep concern for justice and retribution (v. 10). When we go to Heaven, we won't adopt a passive disinterest in what happens on the earth. On the contrary, our concerns will be more passionate and our thirst for justice greater. Neither God nor we will be satisfied until his enemies are judged, our bodies raised, sin and Satan defeated, Earth restored, and Christ exalted over all.

  12. The martyrs clearly remember their lives on Earth (v. 10). They even remember that they were murdered.

  13. The martyrs in Heaven pray for judgment on their persecutors who are still at work hurting others. They are acting in solidarity with, and in effect interceding for, the suffering saints on Earth. This suggests that saints in Heaven are both seeing and praying for saints on Earth.

  14. Those in Heaven see God's attributes ("Sovereign . . . holy and true") in a way that makes his judgment of sin more understandable.

  15. Those in Heaven are distinct individuals: "Then each of them was given a white robe" (v. 11). There isn't one merged identity that obliterates uniqueness, but a distinct "each of them."

  16. The martyrs'wearing white robes suggests the possibility of actual physical forms, because disembodied spirits presumably don't wear robes. The robes may well have symbolic meaning, but it doesn't mean they couldn't also be physical. The martyrs appear to have physical forms that John could actually see.

  17. God answers their question (v. 11), indicating communication and process in Heaven. It also demonstrates that we won't know everything in Heaven—if we did, we would have no questions. The martyrs knew more after God answered their question than before they asked it. There is learning in the present Heaven.

  18. God promises to fulfill the martyrs' requests, but says they will have to "wait a little longer" (v. 11). Those in the present Heaven live in anticipation of the future fulfillment of God's promises. Unlike the eternal Heaven—where there will be no more sin, Curse, or suffering on the New Earth (Revelation 21:4)—the present Heaven coexists with and watches over an Earth under sin, the Curse, and suffering.

  19. There is time in the present Heaven (w. 10-11). The white-robed martyrs ask God a time-dependent question: "How long, Sovereign Lord . . . until you judge the inhabitants of the earth and avenge our blood?" (v. 10). They are aware of time's passing and are eager for the coming day of the Lord's judgment. God answers that they must "wait a little longer" until certain events transpire on Earth. Waiting requires the passing of time.

  20. The people of God in Heaven have a strong familial connection with those on Earth, who are called their "fellow servants and brothers" (v. 11). We share the same Father, "from whom every family in heaven and on earth is named" (Ephesians 3:15, ESV). There is not a wall of separation within the bride of Christ. We are one family with those who've gone to Heaven ahead of us. After we go to Heaven, we'll still be one family with those yet on Earth. These verses demonstrate a vital connection between the events and people in Heaven and the events and people on Earth.

  21. Our sovereign God knows down to the last detail all that is happening and will happen on Earth (v. 11), including every drop of blood shed and every bit of suffering undergone by his children. Voice of the Martyrs estimates that more than 150,000 people die for Christ each year, an average of more than four hundred per day. God knows the name and story of each one. He knows exactly how many martyrs there will be, and he is prepared to return and set up his Kingdom when the final martyr dies.

  I've made these observations on the present Heaven based on only three verses. Unless there is some reason to believe that the realities of this passage apply only to one group of martyrs and to no one else in Heaven—and I see no such indication—then we should assume thatwhat is true of them is also true of our loved ones already there, and will be true of us when we die.

  DO HEAVEN'S INHABITANTS

  REMEMBER LIFE ON EARTH?

  As we've seen, the martyrs depicted in Revelation 6 clearly remember at least some of what happened on Earth, including that they underwent great suffer­ing. If they remember their martyrdom, there's no reason to assume they would forget other aspects of their earthly lives. In fact, we'll all likely remember much more in Heaven than we do on Earth, and we will probably be able to see how God and angels intervened on our behalf when we didn't realize it.

  In Heaven, those who endured bad things on Earth are comforted for them (Luke 16:25). This comfort implies memory of what happened. If there was no memory of the bad things, what would be the need for or nature of such com­fort?

  After we die, we will give an account of our lives on Earth, down to specific actions and words (2 Corinthians 5:10; Matthew 12:36). Given our improved minds and clear thinking, our memory should be more—not less—acute con­cerning our life on Earth. Certainly, we must remember the things we'll give an account for. Because we'll be held accountable for more than we presently re­member, presumably our memory will be far better.

  The doctrine of eternal rewards hinges on specific acts of faithfulness done on Earth that survive the believer's judgment and are brought into Heaven with us (1 Corinthians 3:14). In Heaven, the Bride's wedding dress stands for "the righteous acts of the saints" done on Earth (Revelation 19:7-8). Our righteous deeds on Earth will not be forgotten but "will follow" us to Heaven (Revelation 14:13). The positions of authority and the treasures we're granted in Heaven will perpetually remind us of our life on Earth, because what we do on Earth will earn us those rewards (Matthew 6:19-21; 19:21; Luke 12:33; 19:17, 19; 1 Timothy 6:19; Revelation 2:26-28).

  God keeps a record in Heaven of what people do on Earth, both unbeliev­ers and believers. We know that record will outlast our life on Earth—for be­lievers, at least until the judgment seat of Christ (2 Corinthians 5:10); for unbelievers, right up until the Great White Throne Judgment (Revelation 20:11-13), just preceding the coming of the new heavens and New Earth. For those now in Heaven, these records of life on Earth still exist. In chapter 32 we'll take a look at the "scroll of remembrance" mentioned in Malachi 3:16, which even now is being written in Heaven concerning those living on Earth.

  Memory is a basic element of personality. If we are truly ourselves in Heaven, there must be continuity of memory from Earth to Heaven. We will not be different people, but the same people marvelously relocated and trans­formed. Heaven cleanses us but does not revise or extinguish our origins or his tory. Undoubtedly we will remember God's works of grace in our lives that comforted, assured, sustained, and empowered us to live for him.

  DO PEOPLE IN THE PRESENT HEAVEN SEE WHAT IS HAPPENING ON EARTH?

  If the martyrs in Heaven know that God hasn't yet brought judgment on their persecutors (Revelation 6:911), it seems evident that the inhabitants of the present Heaven can see what's happening on Earth, at least to some extent. When Babylon is brought down, an angel points to events happening on Earth and says, "Rejoice over her, O heaven! Rejoice, saints and apostles and prophets! God has judged her for the way she treated you" (Revelation 18:20). That the angel specifically addresses people living in Heaven indicates they're aware of what's happening on Earth.

  Further, there is "the roar of a great multitude in heaven shouting: Hallelu­jah!" and praising God for specific events of judgment that have just taken place on Earth (Revelation 19:1-5). Again, the saints in Heaven are clearly observing what is happening on Earth.

  Because Heaven's saints return with Christ to set up his millennial kingdom (Revelation 19:11-14), it seems unthinkable to imagine they would have re­mained ignorant of the culmination of human history taking place on Earth. The picture of saints in Heaven blissfully unaware of what is transpiring on Earth seems insubstantial. After all, God and his angels (and the saints them­selves) are about to return for the ultimate battle in the history of the universe, after which Christ will be crowned king. Those on Earth may be ignorant of Heaven, but those in Heaven are not ignorant of Earth.

  In the Old Testament account of King Saul wrongly appealing to the witch of Endor to call upon Samuel to come back from
the afterlife, the medium was terrified when God actually sent Samuel. Interestingly, Samuel remembered what Saul had done before Samuel died, and he was aware of what had hap­pened since he died (1 Samuel 28:16-19). Though God could have briefed Samuel on all this, it seems likely the prophet knew simply because those in Heaven are aware of what happens on Earth.

  When called from Heaven to the Transfiguration on Earth, Moses and Elijah "appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem" (Luke 9:31). They seemed fully aware of the drama they'd stepped into, of what was currently transpiring on Earth, and of God's redemptive plan about to be accomplished. (And surely they returned to Heaven remembering what they'd discussed with Jesus.)

  Hebrews 12:1 tells us to "run with perseverance the race marked out for us," creating the mental picture of the Greek competitions, which were watched in­tently by throngs of engrossed fans sitting high up in the ancient stadiums. The "great cloud of witnesses" refers to the saints who've gone before us, whose ac­complishments on the playing field of life are now part of our rich history. The imagery seems to suggest that those saints, the spiritual "athletes" of old, are now watching us and cheering us on from the great stadium of Heaven that looks down on the field of Earth. (The witnesses are said to "surround" us, not merely to have preceded us.) Even if, as some argue, the word witnesses may re­fer to their faithful service for God more than to the idea of their watching us, other passages clearly demonstrate ,Heaven 's awareness of Earth.

  We who have gone through the day of sadness, The unfolding drama of re-shall enjoy together that day of gladness.

  RICHARD BAXTER

  The unfolding drama of redemption, awaiting Christ's return, is currently happening on Earth. Earth is center court, center stage, awaiting the consummation of Christ's return and the establishment of his Kingdom. This seems a compelling reason to believe that the current inhab­itants of Heaven would be able to observe what's happening on Earth.