Beliefs about the Afterlife (LXXIII)

In this chapter we will begin a look at what the scriptures have to say about the joys and pleasures of the eternal state for both the resurrected saints and for the sheep nations who will enter the millennial age in their mortal bodies. To some degree we have already done this. But, this will be an enlargement. 

The above text has some initial fulfillment in the lives of believers while they live their lives now on earth. But, the greater realization of the promise awaits the eternal state following the resurrection and glorification of the elect. In that blessed state there will be "fullness of joy" and "pleasures forevermore." Two other texts come to mind.

"whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory" (I Peter 1: 8 nkjv) For "inexpressible" the kjv has "unspeakable." 

"How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter." (II Cor. 12: 4 kjv)

So, what is meant by it being "not lawful" for Paul or any other man "to utter"? Many commentators suggest that by "not lawful" is meant "not possible." If that is so, then it basically means the same thing as "unspeakable" so that Paul is saying the same thing but using another word. In other words "unspeakable" and "not lawful" mean practically the same thing. Paul also spoke about the Christian's "groanings" and longings for the heavenly land as "not able to be uttered." (Rom. 8: 26) 

What we are writing about, in regard to the blessed eternal state for the children of God, is beyond words, inexpressible, unspeakable, indescribable, ineffable, etc. In other words, Paul is saying essentially the same thing as Peter, that the joys of the Christian cannot be expressed in mere words. Peter does add the thought that the joy of the Christian, even in this life, is "full of glory." 

Of course, the present joy of the Lord is but a foretaste of the joy that will be experienced in the eternal state. Also, of course, it is the presence of God in Christ that brings the joy and believers in Christ do experience that divine presence in their lives. However, it is not to the same degree that it will be enjoyed in that day when God more especially dwells with them and they are his perfected sons and daughters.

Everything about the joys and pleasures of the eternal state are supreme, as best as they can be. As many have said, "the best is yet to come." Old Testament believers had their many good things. New Testament believers have their "better things" (See book of Hebrews), but the best is yet to come when saints are in the eternal state. That is why in the verse in Psalm sixteen mentions "FULLNESS of joy" and "pleasures FOREVERMORE (or infinite)" as what follows the resurrection.

It is impossible for us to adequately describe in words the great joy, pleasure, gladness, and happiness of those who will enter the eternal kingdom and dwell with God in his house. Notice these words of Peter:

"Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen." (Eph. 3: 20-21 kjv)

Again, the coming joy and pleasure to be had in the eternal state of the new heavens and earth, when God is present with his people in a superior manner, will find his people experiencing God's doing things for them and in them in a way that exceeds all that they could possibly "ask or think." That fact makes it impossible for me, or any other person, to fully describe the eternal state. What we have is but a glimpse as it were, for the reality of what lies ahead is greater than we can imagine. 

Some bible teachers have tried to make a distinction between "joy" and "pleasure" that is not valid. These will say that "joy" is spiritual, God like, but "pleasure" is carnal or worldly. But, that is simply not so, as the text at the heading shows, along with many other texts. Even the word joy itself (or its cognates) may be used to describe joy that is not holy or righteous. Paul speaks of "rejoicing in iniquity." (I Cor. 13: 6)

Present Pleasures Will Continue

"And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection." (Luke 8: 14 kjv)

This verse does not condemn all earthly pleasure though it might seem to do so if not read carefully. What it condemns is an inordinate involvement in "pleasures of this life." Vacations with the family are pleasurable indeed, ideally anyway, but one cannot be on vacation all the time. What it condemns is being "lovers of pleasures (philēdonos) more than lovers of God." (II Tim. 3: 4 kjv) For the one "who lives in pleasure is dead while she lives." (I Tim. 5: 6 nkjv) These are they who are "given to pleasures" (Isa. 47: 8). Solomon warned: "He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich." (Prov. 21: 17 kjv) The Lord also condemns carnal or sinful pleasure, and those who are "serving divers lusts and pleasures (hēdonē)" (Titus 3: 3 kjv), or hedonists. He condemns what are called the "pleasures of sin" (Heb. 11: 25) and those who take "pleasure in unrighteousness" (II Thess. 2: 12 kjv).

Further, the "pleasures of this life" are not to be compared with the pleasures of the next life. The joys and pleasures of eternal life, in the ages to come, far exceed any of the pleasures of the present life.

The fact is, to the real children of God, their heavenly Father is more a source of delight and pleasure than any other pleasure, either of mind or body. Even in eternity God's children will delight themselves in him more than in any pleasure in what pleasures he makes available to them. There are several good scriptures that speak of delighting in God.

"Delight thyself also in the LORD; and he shall give thee the desires of thine heart." (Psa. 37: 4 kjv)

This is what the glorified saints and redeemed humanity will be doing throughout the generations of the ages of the ages. They will be delighting in God's presence, in God's house, and they will be receiving everything they could ever wish for. 

"Nor finding your own pleasure, Nor speaking your own words, Then you shall delight yourself in the Lord; And I will cause you to ride on the high hills of the earth, And feed you with the heritage of Jacob your father. The mouth of the Lord has spoken.” (Isa. 58: 13-14 nkjv)

In the millennial age and in the infinite ages that follow will find people fully delighting themselves in the Lord and in the joys and pleasures of heaven and not finding their own pleasure. In this state they will "ride on the high hills of the earth." That is an interesting statement. What does it mean to ride on the high hills of the earth? On this statement Albert Barnes wrote the following in his commentary:

"And I will cause thee to ride upon the high places of the earth - A phrase like this occurs in Deuteronomy 32:13 : 'He made him ride on the high places of the earth, that he might eat the increase of fields.' In Habakkuk 3:19, the phrase also occurs: 'He will make my feet like hinds' feet, and he will make me to walk upon mine high places.' So also Psalm 18:33 : 'He maketh my feet like hinds' feet, and setteth me upon my high places.' In Amos 4:13, it is applied to God: 'He maketh the morning darkness, and treadeth upon the high places of the earth.'" 

After giving the views of Calvin and others, Barnes writes further:

"I give these views of the most distinguished commentators on the passage, not being able to determine satisfactorily to myself what is the true signification. Neither of the above expositions seems to me to be entirely free from difficulty. The general idea of prosperity and security is undoubtedly the main thing intended; but what is the specific sense couched under the phrase 'to ride on the high places of the earth,' does not seem to me to be sufficiently explained."

I also think many of the commentaries do not fully unpack all that is involved in this prophecy. Wrote John Gill in his commentary:

"...and I will cause thee to ride upon the high places of the earth; to live above the world, and to have their conversation in heaven; to be in the utmost safety, and enjoy the greatest plenty, especially of spiritual things: or to be superior to the men of the world, even the highest of them; to have power and authority in the earth, as the saints will have in the latter day; particularly this will be true when the mountain of the Lord's house is established upon the top of the mountains, Isaiah 2:2."

That I think is getting closer to what is intended in the words of the prophet. The words in bold type I think  are spot on although I think even more is entailed in them. Says Pulpit Commentary:

"I will cause thee to ride upon the high places of the earth; i.e. "I will give thee a prominent position in the earth, and cause thee to occupy its high places, and have rule over many nations." 

I think it also says something about how the saints, when in glory and in their resurrection bodies, will move around, i.e. what kind of transportation they will experience or make use of. 

The Psalmist amens the idea of Lord God himself "riding" in majesty and prosperously (Psa. 45: 4), as also in the passage cited by Barnes in Amos 4: 13. Habakkuk speaks of the Lord who "rode on Your horses and on Your chariots of salvation." (3: 8) The Psalmist also tells us that the angels are the chariots of God. "The chariots of God are twenty thousand, Even thousands of thousands; The Lord is among them as in Sinai, in the Holy Place." (Psa. 68: 17 nkjv; See also Isa. 66: 15)

I don't think the glorified saints will have need of automobiles, trains, airplanes, or any other such vehicles to get around. If the distance is short, they probably will walk for in that day "they shall run and not be weary" and they shall "walk and not faint." (See Isa. 40: 31)

The Hebrew word is often used for riding horses, mules, or in chariots, all vehicles of transportation. But on the means of transportation in the ages to come we will have more to say later in this series.

Other verses that speak of the joys of delighting in the Lord and of the delights enjoyed in the eternal ages to come are these:

"But the meek shall inherit the earth; and shall delight themselves in the abundance of peace." (Psa. 37: 11 kjv)

"In the multitude of my thoughts within me thy comforts delight my soul." (Psa. 94: 19 kjv)

These delights are experienced in body, soul, and spirit. They represent pleasures that were previously enjoyed by the saints during their lifetimes as well as new pleasures and delights that they will experience in the ages to come. All the pleasures experienced by the senses will be enjoyed in the ages to come, pleasures of sight, sound, smell, taste, and touch. Notice these wonderful words of the Psalmist:

"They are abundantly satisfied with the fullness of Your house, And You give them drink from the river of Your pleasures. For with You is the fountain of life; In Your light we see light." (Psa. 36: 8-9 nkjv)

A river of divine pleasures! All coming from "the fountain of life," and enjoyed by all who will dwell in the house of God forever. This is when the saints and the nations of the ongoing race will be "abundantly satisfied." So the Psalmist also wrote: "As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness." (Psa. 17: 15 kjv) Not only will redeemed people enjoy a river or deluge of varied pleasures, but it will literally be raining blessings down. Wrote Ezekiel:

"I will make them and the places all around My hill a blessing; and I will cause showers to come down in their season; there shall be showers of blessing." (Eze. 34: 26 nkjv)

Again, these blessings, pleasures, and delights will abundantly satisfy all the children of God. They will know God their Father fully as a God "who gives us richly all things to enjoy." (I Tim. 6: 17 nkjv) Or, as the apostle Paul says elsewhere, sinners are saved in order "that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus." (Eph. 2: 4-7 nkjv) Knowing these things Christians do as Peter encourages them do: "Set your hope fully on the grace to be given you when Jesus Christ is revealed." (1Pe 1.13)

Will there be laughter in heaven? Will comedy be no more? Will saints still have fun? Will the pleasures be in body as well as in spirit? Surely they will still enjoy all kinds of pleasures, even all the former pleasures they enjoyed on earth, sexual pleasure excepted (as we will see in a next chapter), but even more so, and with added pleasures for body and spirit. 

Certainly there will be the best of social pleasures, wherein they will be enjoying conversing with other people. For my own self I think I will enjoy meeting saints who lived in former times and hearing about their life's story, and of how they came to believe in Lord God and in Christ the Savior. Many of the pictures of life in the heavenly city and in the new heavens and earth show saints feasting around a table where they enjoy good conversation with other saints and with the presence of the Lord. There will certainly be new things to talk about. 

Of course, saints will still be enjoying God's creation, including new things he will create. They will enjoy the animals, perhaps even having some as pets, and not be afraid of any of them (as we saw in earlier chapters). They will enjoy nature. They will enjoy their job as overseers of the ongoing human race, delight in teaching them and associating with them. They will enjoy children, watching sports, and perhaps even participating in them. And just think about that. If you loved playing golf in life, will you still be able to do that in the ages to come? If not, why not? Is it not part of the river of pleasures? Also, think about playing sports and not ever getting physically tired!

In this next chapter we will continue to have things to say about the many pleasures to be enjoyed in the blessed Utopian ages to come. 

Beliefs about the Afterlife (LXXII)

"Praise Him with the timbrel and dance; 

Praise Him with stringed instruments and flutes! 

Praise Him with loud cymbals; 

Praise Him with clashing cymbals! 

Let everything that has breath praise the LORD." 

(Psalm 150: 4-6 (nkjv)

Many Christians condemn all dancing; And, dancing in church would be abhorred. Other Christians, especially among "Pentecostals," do dance when they are engaged in celebratory worship. For the former, the idea that there will be any kind of dancing in heaven or in the ages to come is strongly opposed. They think all dancing is unholy. The latter, however, think that dancing can be holy and non sensual and not only dance now in worship but expect to dance throughout eternity. 

Well, obviously the above scriptures show that there can be dancing that is pleasing to the Lord. Anything can be abused and it is an old axiom in law and philosophy that says that "abuse does not take away (or nullify) use." Music has been abused and made to serve the devil but such abuse does not invalidate all music. David says he will praise the Lord in the dance. That settles the question. If a Christian has never been that happy in life that he did not want to leap about and dance, then something is not as it should be. In fact, many texts that speak about "rejoicing" carry the implication of leaping or dancing with joy (as we will shortly see). Think about how fans in a sports arena get happy and jump for joy when their team scores or wins a game! 

There are many Christian happy songs about life in heaven that says "we will sing and shout and dance about" (that rhymes) while the endless ages roll on and on. As we will see, the dancing will be the result of being jubilant and full of joyful excitement.

Dancing In Eternity?

"For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow." (Jer. 31: 11-13 kjv)

These verses describe the joy that will be present in the ages to come, in the new heavens and earth. We know this because the text describes the time period when the things said to be occurring are during a time when "they shall not sorrow any more at all." That puts the fulfillment in the eternal state (albeit once again the prophet seems to blur the millennial age with the ages that follow as we have pointed out in earlier chapters). That being so, we see how dancing will still be occurring. Though the text deals with dancing that happens in most wedding receptions, yet it cannot be limited to that reason alone. King David's dancing was done in a religious context. So was the dancing of Miriam. Exodus 15:20-21 tells us: 

"Then the prophet Miriam, Aaron's sister, took a tambourine in her hand, while all the women went out after her with tambourines, dancing; and she responded to them: Sing to the Lord, for he is gloriously triumphant; horse and chariot he has cast into the sea."

Further, the Isaiah text connects dancing with rejoicing, dancing being one way of rejoicing. Of course, not all rejoicing is religious, but holy rejoicing may include the dance.

Further, David in the above Psalms exhorts all worshipers of Jehovah to praise him in the dance. Here is one of the texts that speak of David's dancing "before the Lord":

"And David danced before the LORD with all his might; and David was girded with a linen ephod...And as the ark of the LORD came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart." (II Sam. 6: 14, 16)

David was in priestly attire (linen ephod) when he danced. So, it was in a religious sense. Wrote one bible commentary on the meaning of the Hebrew word translated "danced": "The word used means the springing round in half circles to the sound of music." (Pulpit Commentary) Wrote another Commentary:

"David danced before the Lord—The Hebrews, like other ancient people, had their sacred dances, which were performed on their solemn anniversaries and other great occasions of commemorating some special token of the divine goodness and favor." (JFB Commentary)

This was not the only time that David was connected with dancing for joy before the Lord. Notice these words:

"Now it had happened as they were coming home, when David was returning from the slaughter of the Philistine, that the women had come out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with joy, and with musical instruments." (I Sam. 18: 6 nkjv)

There is every reason to believe that the saints will likewise dance for joy and for pleasure in the eternal ages to come. Of course, though we have examples of dancing for religious reasons, the question remains as to whether the immortal saints, in their glorified bodies, will dance for simply fun and for pleasure. We have every good reason to believe that "the nations" will continue to enjoy this pleasure, although dancing in a worldly or sensual fashion will not be, with few exceptions. This question connects with another question, one which concerns the kinds of pleasure the resurrected and glorified saints will be able to experience. I see no reason to think that any pleasure, with the exception of sexual pleasure, that was enjoyed on earth may not be enjoyed in the eternal ages. But, in regard to the pleasures of that eternal state we will have much more to say in a future chapter.

Dancing & Rejoicing

The wise king Solomon said that there is "A time to weep, and a time to laugh; a time to mourn, and a time to dance." (Eccl. 3: 4)

Here we see how "to dance" is the opposite of "to mourn," showing us that dancing is what people do because they are happy and what they do for fun. It is a way to rejoice, celebrate life, to do what is fun or pleasurable. The idea that people among the nations or among the glorified saints will no longer have "fun" is not scriptural. However, I do think that the resurrected saints will be mostly involved in higher pleasures. Another verse that shows how dancing is a way to be joyful is this: "The joy of our heart is ceased; our dance is turned into mourning." (Lam.5: 15; see also Psalm 30: 11)

People dance because they are happy. People who are sad or grieving do not want to dance. People dance so they can enjoy and celebrate life. And one thing is for sure; everything about the eternal state for the redeemed teems with life, for as we have seen there is the river of life, the water of life, the fountain of life, the light of life, the tree of life, etc. What better way to celebrate such life than by rejoicing and dancing with joy?

Not all the dancing is done in precise choreography, as we see in the various styles of dancing, as in the Tango, Tap dance, Ballet, etc. In the bible there is a close connection between leaping for joy and dancing. As we will see, some of the Hebrew words for "dancing" show this to be true. Notice this text:

"Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets." (Luke 6: 23)

Here leaping for joy may be translated as "jumping for joy" or "dancing for joy." We see this same type of dancing in this text, dealing with the healing of the lame man: 

"Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God." (Acts 3: 8)

Again, this man was so happy he simply began to dance about, not that he was dancing in a formal religious way, as did king David, nor for pleasure as at a wedding celebration, but he was simply jumping, spinning, whirling about, for he was so happy to be able to do so. In the old testament we have this prophecy:

"Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert." (Isa. 35: 6)

Again, this is a prophecy of what will occur when Christ comes and ushers in the millennial kingdom on earth. Again, this leaping is not formal dance, but the kind of dance that people do who are extremely happy. We see this occurring when fans get happy when their favorite teams win a game. They dance about. Another verse that affirms that this will happen when Christ comes again is this text:

"But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the stall." (Mal. 4: 2)

Leap like deer or like calves of the stall because the joy is so great it must be vented in this manner. Notice these words from the love story of the Song of Solomon:

"The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills." (Song of Solomon 2: 8)

Again, this is dancing that is done automatically when a person is overjoyed. When people are this happy they shout, they sing, they leap and dance for joy, they clap their hands, their faces light up, etc. 

Now let us notice a verse that speaks of God himself dancing and a verse that shows that the word "joy" or "rejoice" may include the idea of dancing.

"The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing." (Zeph. 3: 17 kjv)

Wrote one commentary on this text:

"The word rendered ‘rejoices’ in the first verse of our text is not the same as that so translated in the second. The latter (joy over thee) means literally, to move in a circle; while the former literally means, to leap for joy. Thus the gladness of God is thought of as expressing itself in dignified, calm movements, whilst Zion’s joy is likened in its expression to the more violent movements of the dance. True human joy is like God’s, in that He delights in us and we in Him, and in that both He and we delight in the exercise of love." (MacLaren's Expositions)

Strong's concordance has these notes on the Hebrew word: "gîyl, gheel; or (by permutation) גּוּל gûwl; a primitive root; properly, to spin round (under the influence of any violent emotion), i.e. usually rejoice, or (as cringing) fear:—be glad, joy, be joyful, rejoice." 

We might even say that the word may mean, in the language of our day, to "twist and shout"! This Hebrew word is used several times in the bible and they carry the idea of rejoicing through bodily movements.

Wrote the great London preacher Charles Spurgeon (emphasis mine):

"Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. Thus let them repeat the triumph of the Red Sea, which was ever the typical glory of Israel. Miriam led the daughters of Israel in the dance when the Lord had triumphed gloriously; was it not most fit that she should? The sacred dance of devout joy is no example, nor even excuse, for frivolous dances, much less for lewd ones. Who could help dancing when Egypt was vanquished, and the tribes were free? Every mode of expressing delight was bound to be employed on so memorable an occasion. Dancing, singing, and playing on instruments were all called into requisition, and most fitly so. There are unusual seasons which call for unusual expressions of joy. When the Lord saves a soul its holy joy overflows, and it cannot find channels enough for its exceeding gratitude: if the man does not leap, or play, or sing, at any rate he praises God, and wishes for a thousand tongues with which to magnify his Saviour. Who would wish it to be otherwise? Young converts are not to be restrained in their joy. Let them sing and dance while they can. How can they mourn now that their Bridegroom is with them? Let us give the utmost liberty to joy. Let us never attempt its suppression, but issue in the terms of this verse a double license for exultation. If any ought to be glad it is the children of Zion; rejoicing is more fit for Israel than for any other people: it is their own folly and fault that they are not oftener brimming with joy in God, for the very thought of him is delight." (Treasury of David, commentary on Psalm 149)

Beliefs about the Afterlife (LXXI)

The Harps of God

"And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." (Rev. 15: 2-3 kjv)

In this chapter we now look at what is entailed in saints all being given what are called "the harps of God." Again, we have another genitive. Does it mean "God harps," being an adjectival genitive? Or is it a genitive of source, harps that are given by or come from God? Or, is it an objective genitive, meaning "harps for God"? It no doubt could be any of these for all would be true. I think it means "divine harps that God provides." 

Also, why are they called "harps of God" rather than "harps of Jubal"? After all, we are told in Genesis that Jubal is the inventor of the harp. Wrote Moses:

"His brother’s name was Jubal; he was the father of all who play stringed instruments and pipes." (Gen. 4: 21) KJV says "all that handle the harp and organ." 

That does not mean, however, that no one ever invented any musical instruments after Jubal. King David was a master musician and wrote songs, musical scores, and invented instruments of music. (See Amos 6: 5-6) Also, since the time of David others have invented new musical instruments. I have no reason to doubt that in eternity there will yet be new instruments of music invented. That is speculation to some degree, although I think it is inferred from the fact that the eternal heavenly state is one of perfection for the glorified immortal saints. 

I suspect that if you queried Christians, or bible teachers especially, on the question as to whether they will sing perfectly in the heavenly state that they will answer yes. I certainly would. Additionally, I would think that we will also know how to play the harp perfectly as well as every other instrument of music. I cannot believe that God will give each resurrected and glorified saint his or her own harp and yet not also give each of them the ability, knowledge, or talent to play it. Though there is no text of scripture that says every saint will sing and play perfectly, yet all assume it, and I think that assumption is well founded. This question also touches on another aspect of our subject of the afterlife and eternal life and that concerns the question as to whether such perfected sons of God will be capable of making mistakes. 

That "the nations" of the ongoing race, who are not yet confirmed in immortality, will make mistakes I do not doubt. It is "human to err." I believe that Adam and Eve, had they never sinned, would still have made mistakes, life being a life of trial and error. I don't think they were expert mathematicians, for instance, so that it was impossible for them to err in that regard. But, the subject of the perfection that will characterize the glorified saints must wait till a later chapter when we look at the subject of the resurrection of the body and what is involved in being glorified and perfected. 

Another reason why I think I will have the ability to play all instruments and to sing without getting off key, or missing a note, etc., is that we will be fully "matured sons of God." As God does not err or make mistakes, or bad decisions, so his sons and daughters will not either, for they will be like their Father in the fullest sense. That is not to say that they will become omnipotent or omniscient, but they will certainly be as wise and powerful as they could be as the fully grown and perfected sons of God. I expect all glorified saints will be, musically speaking, "as a very lovely song of one that hath a pleasant voice, and can play well on an instrument." (Eze. 33: 32)

Another reason for this belief lies in the fact that the eternal heavenly state will find no sadness and no disappointment. But, if I will not be able to sing and play perfectly, then I think I will be greatly disappointed. I certainly don't think any of the glorified will be tone deaf or have anything that would hinder them from being perfect musicians and singers. I don't think angels sing off key and I don't think the glorified saints will be inferior in that regard. 

What Kind Of Harp?

Every time the harp is mentioned in the bible it is in connection with singing a song. Though players of instruments often play without singing, being what are called "instrumentals," yet in worship it is always singing along with the playing. I think believers will play when they are alone, and sometimes will play without actually singing with voice or words. Perhaps the song lyrics are merely in the mind while the musical instrument is being played. 

Today when people think of a harp, they think of the enormous concert harp which is six feet in height. The concert harp is a relatively modern instrument and only professionally trained people can play it. The harp that Jubal created was small enough to be held, and you didn’t have to go through years of training in order to play it. Furthermore, the harp is but one of several kinds of stringed instruments mentioned in the old testament and used in the worship of Jehovah. If you think about it, the large harps, if laid flat, would resemble a grand piano. In fact, some pianos are called a "harpsichord." The difference is that in a piano the hammers strike the strings but in a harpsichord they pluck the strings. The truth is, there are several kinds of harps. Also, harps are within the category of stringed instruments. Many folks play what is called an autoharp. 

An Internet search got this information from AI:

"The kinnor, an ancient Hebrew lyre, is the most common harp mentioned in the Bible, appearing 42 times in references spanning many centuries. Bible versions may refer to it as a "lyre," "harp," or "stringed instrument". The kinnor is described as having a solid or hollow base with sound holes, two arms that rise to hold a bridge, and strings that span the space from the bridge to the bottom of the base. It was played by plucking the strings with fingers or a stick. According to the Roman Jewish historian Josephus (1st century AD), the kinnor resembled the Greek kithara, which has broad arms and a boxlike neck. In both the Greek Old Testament and the Latin Bible, the kinnor is translated as "kithara"."

Said another source (See here):

"The ancient harp looked much different than more modern harps. The harp of the Old Testament often consisted of less strings than the harps we are familiar with today and it was usually accompanied by other musical instruments such as flutes and lyres. (See Psalm 144:9 and 150:3 for examples)."

Said the same source:

"One very clear purpose of the harp throughout scripture is praise! Psalm 71:22 “I will also praise You with a harp, Even your truth, O my God; To You I will sing praises with the lyre, O Holy One of Israel.” The harp appears many times throughout the Psalms (such as the one above) and is used as an instrument of praise to the Lord."

Said the same source:

"Another closely related purpose of the harp is in rejoicing. People throughout the Old Testament would use the harp during times of celebration." 

Musical instruments will be played for entertainment just as now. The same with singing. In times of celebration the harp and stringed instruments would play joyful music. Many people wrongly think that harp music is always played in slow tempo but that is not the case. It was also played like the autoharp with an upbeat tempo, which is the kind of tempo of music in jubilant celebration. It was not played in only doleful sound. This is why it is often played along with other instruments, such as with a tambourine.

Music is a gift from God. That includes both singing and playing musical instruments. Listen to Handel's Messiah and experience that truth for yourself. Listen to any good orchestra or symphony and you will agree. Or, in nature, listen to the birds singing.

Another Internet search cited several sources by AI about what Martin Luther, the great Reformer, had to say about music being a gift of God. I quote from it (See here):

"Martin Luther, who studied music as a liberal art, wrote several quotes about music as a gift from God. In 1538, Luther wrote a preface that described music as a divine gift that is present in nature and reaches its perfection in humans. He said, "I would certainly like to praise music with all my heart as the excellent gift of God which it is and to commend it to everyone". He also said that music is even more wonderful in living things, especially birds." 

Luther said, "Next to the Word of God, music deserves the highest praise". He also said that the gift of song and language was given to humans so they could use music to proclaim the Word of God...Luther believed that music was a way to share Bible truths and compared its importance to theology. He also said that music was a gift from God that could promote good and fight evil." 

I agree with bible teacher Tim Challes who wrote (See here) the following about music in heaven and in the eternal state (emphasis mine):

"But one thing we can know with absolute certainty is that heaven is a place of music, a place of singing, a place of great orchestras and mighty choirs. In John’s revelation of what is and what is to be, he sees musicians and describes their music. He listens as choirs of men and angels sing out their praises to God. He marvels as the nations gather to fall on their faces and cry out in worship. He rejoices hearing the voice of a vast multitude singing “Hallelujah! For the Lord our God the Almighty reigns.” Whatever else is true of heaven, it is most certainly a place of music."

Now let us look at a sampling of old testament texts about how music was such an integral part of the worship of God, whether in the Temple or in celebratory gatherings of the people.

"Then David and all the house of Israel played music before the LORD on all kinds of instruments of fir wood, on harps, on stringed instruments, on tambourines, on sistrums, and on cymbals." (II Sam. 6: 5 nkjv)

"And the king made steps of the almug wood for the house of the LORD and for the king’s house, also harps and stringed instruments for singers." (I Kings 10: 12) 

"Then David and all Israel played music before God with all their might, with singing, on harps, on stringed instruments, on tambourines, on cymbals, and with trumpets." (I Chron. 13: 8)

"Then David spoke to the leaders of the Levites to appoint their brethren to be the singers accompanied by instruments of music, stringed instruments, harps, and cymbals, by raising the voice with resounding joy." (I Chron. 15: 16)

"All these were under the direction of their father for the music in the house of the LORD, with cymbals, stringed instruments, and harps, for the service of the house of God. Asaph, Jeduthun, and Heman were under the authority of the king." (I Chron. 25: 6)

It seems to me that the music of the people of the new heavens and earth will likewise be under the direction and authority of King Jesus and his people who are reigning as kings on the earth.

Psalm 150 names nine types of musical instruments to be used in praise of God. While the exact translation of some of these instruments is unknown, the Jewish commentators have identified the shofar, lyre, harp, drum, organ, flute, cymbal, and trumpet.

I expect that every stringed instrument that we have now will be present in the ages to come and be employed in playing spiritual music.

Prophesying Via Harp Playing

J.A. Seiss in his famous book "The Apocalypse" had this to say in his commentary on Revelation 5: 8 and the saints having the harps of God (See here emphasis mine):

"And the harps bear upon the subject in the same direction. As the incense connects with the priest’s office, so the harp connects with the prophet’s. Samuel said to Saul: “Thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a tabret, and a pipe, and a harp before them, and they shall prophesy.” (1 Sam. 10:5.) We read of six sons of Jeduthun, “who prophesied with a harp.” (1 Chron. 25:3.) David says, of his prophetic utterances, “I will open my dark sayings upon the harp.” (Ps. 49:4.) And the holding up of these incense prayers and prophetic harps together before the Lamb as He takes the book, is that He may now remember and fulfil what all His holy prophets have spoken and sung, as well as what all His saints have prayed. Both combine to assure us, that it is the very summit and consummation of all pious desire, and all sacred prediction and song, that is involved in this taking of the book."

This is a very interesting fact that most Christians miss in their contemplating life in the ages to come and the manifold purpose behind the giving of these "harps of God." Prophesying or revealing truth is connected with them and now we will cite some of the old testament passages which prove this.

"Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was...Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD." (I Chron. 25: 1,3)

"And Elisha said, As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Lord came upon him." (II Kings 3: 14-15 kjv)

On this verse wrote a commentary:

"Of the power of music over the mind we have examples in the history of Saul (1 Samuel 16:23) and also of the use of music by the companies of prophets (1 Samuel 10:5). But neither of these instances illustrates the case of Elisha as here described. It was not employed to calm his own angry spirit, and he was alone, whereas the prophetic band in 1 Samuel 10:5 were marching in a body, and chanting some religious hymns or service. From the result described here, viz. that the hand (that is, the influence and spirit) of the Lord came upon him, we may conclude that this was what Elisha wished for, and we may suppose that while the music went on his thoughts took shape, and found vent in prayer, till at length he was prompted inwardly what to say. A striking instance of the power of music." (Cambridge Bible for Schools and Colleges) 

Wrote another commentary:

"But now bring me a minstrel. A player on the harp seems to be intended. Music was cultivated in the schools of the prophets (1 Samuel 10:5; 1 Chronicles 25:1-3), and was employed to soothe and quiet the soul, to help it to forget things earthly and external, and bring it into that ecstatic condition in which it was most open to the reception of Divine influences. As David's harping refreshed Saul, and tranquillized his spirit (1 Samuel 16:23), so the playing of any skilled minstrel had a soothing effect on those possessing the prophetic gift generally, and enabled them to shut out the outer world, and concentrate their whole attention on the inward voice which communicated to them the Divine messages. And it came to pass, when the minstrel played, that the hand of the Lord came upon him. By "the hand of the Lord" is meant the power of the Spirit of God, the Divine effluence, whatever it was, which acquainted the prophets with the Divine will, and enabled them to utter it. 2 Kings 3:15" (Pulpit commentary)

People in the ages to come will enjoy playing music and singing spiritual songs and they will experience a greater measure of ecstasy and of the Spirit and hand of God upon them. 

Said the great London preacher Charles Spurgeon:

"Perhaps the sweetest of all instruments is the harp. There are others which give forth sounds more grand and noble, but the harp is the sweetest of all instruments. I have sometimes sat to hear a skilful harper, till I could say, "I could sit and hear myself away," whilst with skilful fingers he touched the chords gently, and brought forth strains of melody which flowed like liquid silver, or like sounding honey into one's soul. Sweet, sweet beyond sweetness; words can scarcely tell how sweet the melody. Such is the music of heaven. No jarring notes there, no discord, but all one glorious harmonious song. You will not be there, formalist, to spoil the tune; nor you, hypocrite, to mar the melody; there will be all those there whose hearts are right with God, and therefore the strain will be one great harmonious whole, without a discord." (Heavenly Worship; Spurgeon's Sermons Volume 3: 1857) 

I firmly believe that people, both among the saints and among the nations, will be happy in playing music, singing, and in hearing it just as they do now. The only difference will be in the fact that there will be no evil, lustful, or worldly music but will all be clean, holy, and spiritual. 

Will there be dancing in the ages to come? That is a question we will investigate in the next chapter.

Beliefs about the Afterlife (LXX)

The above picture was chosen as the head of this chapter because it shows the resurrected and glorified saints as robed in white, wearing golden crowns, and playing harps. That is what we will focus our attention upon in this chapter. We have already spoken of the garments of these saints. We have also suggested that these robes were not what the saints will wear all the time throughout eternity because the saints will have various garments to wear for different occasions, just as we do now on earth. 

When the saints, in the ages to come, act as priests, or are engaged in worship in the general assembly, they will wear holy garments designed for them as priests. When they, on the other hand, are acting as kings, lords, or judges, they will also have special garments befitting those times. Many Christian songs celebrate the fact that believers will have glorious robes, harps, and crowns. Let us first talk about the crowns they will wear and of their work and position as kings reigning on the earth.

As we look at what saints will be doing in eternity we must consider how they will be employed as priests, kings, judges, and lords of the new heavens and earth, under Christ the king of kings and the great high priest. Following this study of what they will be doing in these roles we will look further at the joys and pleasures they will have privilege to occupy themselves. Just as in their lives on earth, prior to their resurrection to immortality, and life in the city of God, they will have time devoted to work and time devoted to pleasure. Some of their time will be obligatory as in times for gathering to worship, or to be educated, or to perform their duties as kings and priests, etc., and some of their time will be spent as they freely choose.

Some Christians balk at the idea that the saints will be working in the Millennium or in the endless ages of eternity. After all, they say, isn't heaven supposed to be nothing but rest and pleasure? However, though joy and pleasure will be what characterizes life in eternity, this does not exclude work. Consider the fact that Adam and Eve, prior to their sin and fall, were given work to do in the garden paradise of Eden. Consider also the fact that even now serving the Lord is pleasurable, and even more so in the glorious ages to come. People do enjoy their work and is not always associated with what is unpleasurable. Consider also the fact that the saints will not become hedonists in the ages of eternity, living only for pleasure. Neither will they become lazy or slothful. Rather, they will be employed and will delight in doing their Lord's work. It will be true in eternity as much as it is true now, that the one "who lives in pleasure is dead while she (or he) lives." (I Tim. 5: 6)

Let us begin by a focus on the fact that saints will reign as regents on earth over the ongoing nations and in doing this we will call attention to their crowns, thrones, and work as a royal priesthood.

Crowns of Glory

Many books have been written by Christian teachers on the promise of crowns for believers. One may pick up any good topical bible and find all the bible passages that speak of crowns given to the saints. Let us do so and see what is involved in these crowns. 

There are five heavenly crowns mentioned in the New Testament that will be awarded to believers. They are the imperishable crown, the crown of rejoicing, the crown of righteousness, the crown of glory, and the crown of life. The Greek word translated “crown” is stephanos.

1) The Imperishable Crown – (1 Corinthians 9:24-25) “Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate [disciplined] in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown” (NKJV). 

2) The Crown of Rejoicing – (1 Thessalonians 2:19) “For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?” 

3) The Crown of Righteousness – (2 Timothy 4:8) “Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” 

4) The Crown of Glory – (1 Peter 5:4) “And when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.”

5) The Crown of Life – (Revelation 2:10) “Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.” James tells us that this crown of life is for all those who love God (James 1:12). 

Some of the crowns of the saints will be possessed by all the resurrected saints. Some crowns, however, will be given to the most faithful saints as rewards above what is common to all believers. In all the passages above the Greek word for "crown" is stephanos rather than diadema. 

Wrote Trench in his Synonyms of the New Testament concerning "stephanos" versus a "diadema" crown, saying:

"We must not confuse these two words, which are both translated "crown." In classical literature Stephanos does not denote the kingly or imperial crown. Instead, it refers to the crown that symbolized victory in the games, civicworth, military valor, nuptial joy, and festal gladness. A Stephanos was woven of oak, ivy, parsley, myrtle, olive, or gold leaves, which imitated these plants, and of flowers such as violets or roses. A stephanos was a "wreath" or "garland" but never the emblem or sign of royalty...A diadema was a "token of kingdom," a white linen band or fillet that encircled the brow. The phrase peritithenai diadema ("to put on a crown") commonly indicated the assumption of royal dignity...In the New Testament, Paul always used Stephanos to refer to the conqueror's, not the king's, crown."

It is interesting that all the crowns received by believers, as enumerated above, are stephanos crowns and not diadema crowns. The only times the diadem crown is used is in the book of Revelation and used of the diadems of the beast (or Antichrist) and of the many diadems of Christ. (Revelation 12:3; 13:1; 19:12) In each of these cases we see where a king may have more than one crown. Christ is said to have on his head many diadems. 

Said one good source (See here emphasis mine):

"A diadem is a headpiece symbolizing royalty or authority and is usually worn by a king or queen. A synonym for diadem is crown, and that is the word found in most modern Bible translations. The word diadem is first used in the Bible in Exodus 29:6 as part of God’s instructions for Aaron’s clothing. Moses’ brother Aaron was chosen by God as the first high priest (Exodus 28:1). God commanded specific garments for the priests to wear while serving in His temple. Among those garments for the high priest was a turban topped with a “holy diadem” or crown (Leviticus 8:9). This diadem symbolized Aaron’s unique position as spokesman for the Most High. Israel was to obey the words of Aaron and Moses as though obeying God Himself."

So, though diadem crowns are not specifically said to be promised to the saints, in the new testament, yet they are to be inferred. So, not only will saints wear the victor's crown, but also royal crown too. Let us now offer proof of this, beginning with these words of the apostle Peter:

"But you are a chosen generation, a royal priesthood, a holy nation, His own special people." (I Peter 2: 9) The fact that believers are a royal priesthood entitles them to wear the diadem as well as a stephanos. 

Though the scriptures do not directly say that saints in glory wear diadem crowns, yet we can assume that they do because 1) they are royal priests, and like Aaron, wear the diadem as well as the stephanos, and 2) they are said to sit on thrones (as we will shortly see) and rule the nations. Notice this text from the old testament:

"You shall also be a crown of glory (or beauty) In the hand of the LORD, And a royal diadem In the hand of your God." (Isa. 62: 3 nkjv)

These words indicate that the saints will rule through Christ, that they are kings, or have diadems, as a result of their connection with Christ the King of kings. Actually, any verse that says that saints in glory will reign as monarchs on earth indicate that they will wear diadem crowns. Notice these verses:

"And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth." (Rev. 5: 9-10 kjv)

"And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." (Rev. 1: 6)

We have cited these texts several times in this book. We have affirmed, together with others, how to reign on the earth is to reign over the earth, or to reign over "the nations." We have affirmed that if there were no people on earth besides the kingly saints, then over whom do the saints rule and reign? Recall these words from the Apocalypse in regard to the reign of the saints over the earth:

"And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it." (Rev. 21: 24)

These nations are distinct from the resurrected and glorified saints. They represent those who are left of the nations following the day of destruction occurring in conjunction with the return of Christ, being the sheep nations who did not align with the Antichrist and who showed kindness to the brethren of the Lord, and who became believers in Christ when they see his return and his victory over the beast.

We also affirm that the priestly function of believers is not entirely future, for they in some ways act as priests now, in this age and in their lives on earth, but the greater priestly actions await the millennial reign of Christ and the ages following. However, as respects the kingly function or rule on earth over the nations, that is not a realization now, but is entirely future. All the leading texts on this reign of believers are stated as being future. In the texts cited above, the affirmation is "we shall reign on the earth" and not "we are (present tense) reigning on earth." Similarly we read such texts as these:

"If we endure, We shall also reign with Him." (II Tim. 2: 12)

"And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron..." (Rev. 2: 26-27 kjv)

These texts affirm that the reign of saints, or their royal position and functioning, is a thing to be realized in the future. We also see it affirmed in this text:

"And I saw thrones, and they sat on them, and judgment was committed to them. Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years." (Rev. 20: 4 nkjv) 

Notice how the saints have thrones and crowns in their positions as kings, and that this position involves them in ruling and judging people, and that it is yet to be realized, becoming true after the coming again of Christ and the start of the millennial kingdom. In the prophecies of Daniel we also read of the coming regal state of the resurrected saints. Wrote Daniel:

"But the saints of the Most High shall receive the kingdom, and possess the kingdom forever, even forever and ever...And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." (Dan. 7: 18, 27)

This has not yet occurred but is what will occur when Christ comes again. It is when the consummation of the Apocalypse is completed. Hear what the apostle John says:

"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." (Rev. 11: 15 kjv)

By the saints coming to "possess the kingdom forever" we may understand "kingdom" to denote "sovereignty." It is sovereignty over all kingdoms and nations, not limited at all. Further, it is not for merely the thousand year reign, but is "forever," that is, throughout all ages. It occurs after the seventh angel sounds his trumpet, which trumpet is the last trumpet, which last trumpet is what brings about the resurrection of the righteous dead. (I Cor. 15: 52) Further, the kingdoms and the sovereignty of this world does not only become the possession of Christ, but also of his people, for they are rulers with him and under him.

The Work of Saints in the Ages To Come

Wrote one source (See here emphasis mine):

"As priests, resurrected saints will worship, intercede, and communicate the knowledge of God to others. The government of the millennial earth will flow from intercession. 

As kings, resurrected saints will judge, or evaluate, the past as part of ruling with Jesus. Ruling includes evaluating, determining future action plans, appointing people to positions in the societal infrastructure, and training and managing people and the national resources under their authority. 

"Do you not know that the saints will judge [evaluate] the world? Do you not know that we shall judge [evaluate] angels? (1 Cor. 6:2-3)" 

So far we have seen two texts of scripture which affirms that saints, as kings, will be involved in judgment of the nations. The above is one (I Cor. 6: 2-3) and the other is Rev. 20: 4 and the words "and judgment was committed unto them." Kings are in the business of making decisions, or giving judgments. So we read: "Be wise now therefore, O ye kings: be instructed, ye judges of the earth." (Psa. 2: 10) Of course, as priests of God, they will also be involved in judgment. 

In regard to what Paul is alluding to by his saying that saints in the ages to come will "judge angels" I will not go into detail. However, I will simply say that I believe what the apostle means is what he says elsewhere in Hebrews. There he says: "For He has not put the world to come, of which we speak, in subjection to angels." (Heb. 2: 5 nkjv) The present world (age) does find angels in charge of many things, especially since the fall of man. However, in the millennial age and in the ages that follow it is the man Christ Jesus and his resurrected bride who will have the rule over the world and who will supervise the work of angels as respects the world of human beings. 

The same source writes the following under this subtitle - "THE RESURRECTED SAINTS IN PARTNERSHIP WITH THE KINGS OF THE EARTH": 

A. Jesus will establish social and political infrastructures in partnership with resurrected saints who will train and oversee those with non-resurrected bodies (the unsaved survivors of the Tribulation). 

B. The resurrected saints will oversee the work in the nations. I assume this will include the work of training nations, restoring cities and the land, establishing justice and businesses, and judging sin. 

C. Training the nations: Both the resurrected saints and those with non-resurrected bodies will continue to learn. As wisdom is gained and applied, many areas of life will progressively improve. I assume that there may be training institutions that will systematically teach Jesus’ ways (political, economic, educational, agricultural, family, media, arts, technology, etc.). Many people shall come and say, “Come, and let us go up to the mountain of the LORD, to the House of the God of Jacob; He [Jesus] will teach us His ways, and we shall walk in His paths.” Out of Zion shall go forth the law…the word of the LORD from Jerusalem. (Isa. 2:3) 

D. Restoring cities: Many cities in the earth destroyed in the Tribulation will need to be restored. This will require labor (Isa. 62:8-9; 65:21-23; Jer. 31:5; Ezek. 48:18-19). Then the nations which are left all around you shall know that I, the LORD, have rebuilt the ruined places and planted what was desolate. (Ezek. 36:36) They shall rebuild the old ruins, they shall raise up the former desolations, and they shall repair the ruined cities, the desolations of many generations. (Isa. 61:4) 

The chief work of priests is to represent the nations to God and to represent God to the nations, being mediators and intercessors. In acting on behalf of God they will teach the nations the laws of the Lord. So writes the prophet Malachi:

"For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts." (Mal. 2: 7 kjv)

They are also involved in offering up sacrifices and presenting gifts to God on behalf of the nations. Notice these words of the apostle Peter:

"You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ." (I Peter 2: 5)

Priests are overseers of and leaders in the worship of the people to their God. They are also judges of spiritual things. 

Some might wonder why saints in the ages to come will act as judges since there will be no sin. In reply we say that there is sin committed by some in the millennial age of the kingdom. Also, even if there is no longer any sin among the nations of world, there will still be honest disagreements among good people. These will need to be judged by the saints. Further, if there are sports and games still ongoing among the peoples of the world, then there will be need for referees, umpires, etc. Though I don't believe resurrected saints will be such (for they have higher things to oversee), they no doubt will oversee those lower judges of games. 

The saints, as kings and priests, as judges and lords, will govern the growth of the nations, or their cities. This will be no mean responsibility and will require the making of many judgments. Recall these words of the Lord Jesus Christ:

“And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading. “Then came the first, saying, ‘Master, your mina has earned ten minas.’ “And he said to him, ‘Well done, good servant; because you were faithful in a very little, have authority over ten cities.’ “And the second came, saying, ‘Master, your mina has earned five minas.’ “Likewise he said to him, ‘You also be over five cities." (Luke 19: 15-19 nkjv)

This text is a prophecy of what will occur when Christ returns and cannot be made to be what describes the present state of things with believers. That being so, the authority over the nations will involve individual saints having rule over cities, some more and some less. Governing cities involves making many decisions as any mayor or city council knows. They have to oversee the growth of the city and to be in charge of the transportation system, the education system, etc. 

In closing this chapter let us make one further observation on what is involved in being kings. Said king Solomon, the wisest of kings: 

"It is the glory of God to conceal a thing: but the honour of kings is to search out a matter." (Prov. 25: 2)

On this passage Gill wrote the following in his commentary:

"but the honour of kings is to search out a matter; to investigate everything relating to civil government, and that may be of use to them in the exercise of it; particularly to search into the word of God, and observe the laws in it, and rule according to them; or make such laws as are agreeably to it, and execute them: and to inquire diligently into all causes that are brought before them, that they may find out the truth of things, and pass judgment accordingly; and be able to give reasons for what they do in the public affairs of government, and make it appear that they are according to the rules of truth and justice; and to do so will gain them immortal honour! see Job 29:16."

In the next chapter we will begin to look at the significance of saints having harps of gold, and of how music and song will be one of the many pleasures of the ages to come. 

Beliefs about the Afterlife (LXIX)

Though we could spend a good bit of time discussing further things said of the New Jerusalem's physical structures and greenery, yet we will forego any more detail. The reader is encouraged to do so however. Revelation chapters twenty one and two describe a glorious city indeed. Further, as I have stressed, it must all be interpreted literally. There is no good reason to do otherwise. And, it is a rule in sound interpretation to always take words in their literal, historical and grammatical sense unless context or common sense dictate otherwise. If the literal sense makes sense, seek no other sense. That is a sound rule. 

Here is what is left upon which to focus our attention.

1. The dress of the redeemed

2. The glorification of the redeemed

3. The nature of the bodies of the resurrected believers

4. The nature of the bodies of the resurrected wicked unbelievers

5. The work and and job descriptions of the redeemed

6. The joys and pleasures of the eternal state

7. The psychology of the redeemed and freedom of the will

The Attire of the Glorified Saints

"He that overcomes, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels." (Rev. 3: 5)

In an Internet article titled "What Will People Wear in Heaven?" by Dr. Michael L. Williams (See here) we read these words (emphasis mine):

"One of the things that believers often do is muse about what we will look like when we are in heaven. Many times, I have heard someone say something to the effect that they hope they look like they did at an earlier time in their life. While these conversations are often comical, it does bring up the question of not only what we will look like, but what will people wear in heaven? As always, the Bible has the answers."

Concerning the question as to what believers will look like post their resurrection and glorification we will address when we address the resurrection. At this point we will focus on the kinds of apparel the saints will wear over their glorified bodies. The bible does give us some information regarding this as we will see. The major concern I have is in regard to the question as to whether believers will wear the same clothes for all eternity or whether they will have "changeable suits of apparel" (Isa. 3: 22) as we do now (unless we are dirt poor of course). In other words, will believers always be dressed in white robes and nothing else? Will colored clothing not be? If always dressed in the same white raiment, will believers ever get tired of wearing the same clothes? What will become of individuality if all wear the same clothes all the time? Some schools for kids have historically demanded that all the kids wear the same clothes or uniforms. Will this be the way it is in eternity? If not, then will each saint have his or her own wardrobe? If so, how will these clothes be obtained? These are some of the questions we will address in this chapter.

Williams says further:

"First, there are two coverings of clothing that are mentioned in Scripture. There is an outer garment called a cloak and there is an inner coat called raiment."

This is an important point to remember as we study this. Will we have clothes beneath our outer garments?

So, why do people wear clothing? Bible answer: to hide one's nakedness, or the shame of one's nakedness (Rev. 3: 5) post the fall into sin. But, why did Adam and Eve not wear clothes in the beginning? Other questions also arise in our minds, such as - Why do angels wear clothes? And, Why did Christ wear clothes while a man on earth and prior to his resurrection and glorification? And - Why does he now wear clothes after his resurrection? Notice these words of the risen Lord:

"I counsel you to buy from Me gold refined in the fire, that you may be rich; and white garments, that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you may see. As many as I love, I rebuke and chasten. Therefore be zealous and repent." (Rev. 3: 18-19)

Here the saints are said to purchase white garments and the purpose of those garments are so that they will be clothed and so that the shame of nakedness may be kept hidden. I see no reason to deny the literal meaning of these words. Yes, scripture does use the figure of putting on or off one's clothing, but in these cases the context makes it clear that it is metaphorical. However, in all those passages where a metaphorical meaning is intended, none of them characterize the clothing as being white, the color of the clothes and the kind of fabric not being mentioned, being unimportant to the metaphor. As an example of these uses, notice these.

"Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity." (Col 3:12-14, NIV)

Paul also wrote to the Romans saying: 

"Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh." (Rom 13:14, NIV)

Paul also exhorted believers to "put on the armor of light" (Rom 13:12, NIV) and Peter says to them - "clothe yourselves with humility" (I Peter 5: 5). 

Also, clothes were first put on Adam and Eve by God to hide their nakedness and shame, but saints have no shame as a result of salvation. So, though clothes will be worn in eternity, it is not for the same reason, i.e. to cover one's shame. Consider also the fact that clothes are not only worn to cover nakedness, but for other reasons, such as to stay warm in cold weather, or to stay cool in hot weather. Also, certain special clothing is worn by certain peoples in their official positions, such as kings, judges, priests, etc., as we will shortly see.

Randy Alcorn, who we have cited previously in this series, wrote (See here; emphasis mine):

"Because Adam and Eve were naked without being embarrassed before they disobeyed God, some people say we won’t need to wear clothes in Heaven. Before you freak out, there’s good news. Even prior to the final resurrection, which will happen at the time of Jesus’ return to Earth, people are already described as wearing clothes— white robes that show purity, thanks to Jesus (Revelation 3:4; 6:11). Even the risen Jesus is described as wearing a robe in Heaven. So it appears we’ll wear clothes—not because there will be shame or temptation, but maybe because they will improve our appearance and comfort."

I agree. As stated in previous chapters, though redemption restores Eden like condition, this does not mean resurrected saints will again be naked or innocent or ignorant of both good and evil. The bible pictures saints as wearing clothes in their eternal state. 

Said Alcorn further:

"We can imagine ourselves dressed in Heaven the way people in our culture dress on Earth. Does that mean some people will wear jeans and T-shirts, while others will wear dressier clothes? Why not? Just as we wear different clothes for different occasions here, we may do the same on the New Earth."

I believe that is correct. But, if so, who will make those clothes? Who will wash them if need be? Will believers have their own wardrobes in their mansions?

Said Alcorn further:

"White is the color most often associated with clothing in Heaven. The white clothes may show our status with God (Revelation 7:9), just as they showed Jesus’ relationship to God during His experience on top of a mountain (Matthew 17). The emphasis on white may also relate to being clean."

I think white will be the chief color of the clothes of the saints, though it will not be the only color. I also think, along with Alcorn, that clothes being white may also signify that the clothes are clean. Notice this passage: "Let your garments always be white, And let your head lack no oil." (Eccl. 9: 8) This certainly seems to suggest that the garments are to be clean. The shining garments of Christ on the mount of transfiguration are said to be white "as no fuller on earth can white them" (Mark 9: 3), the fuller being someone who washes clothes. 

It is also affirmed by many commentators that as wearing black often is a sign of mourning, as in a funeral, so wearing white is a symbol of joy and gladness as well as cleanliness. 

Said Alcorn further:

"Seven angels are described as wearing golden sashes (Revelation 15:6). Because many people from different countries wear colorful clothing, we should expect them to do this in Heaven, too. We’ll talk more later about how resurrected people will keep their national heritages."

I believe that is so. Not only will resurrected saints have their own private dwelling places in the city of God but they will have each of their places furnished with wardrobes and with furniture. 

As to where these items will come from, we need to recall what we saw in earlier chapters, how the ongoing nations of the new earth will be making things, and bringing things into the new Jerusalem. 

Said Alcorn further:

"The book of Revelation tells us we’ll be priests, kings, and queens in Heaven. God designed special clothes for the priests in Old Testament times (Exodus 28:3-43). So it’s likely that as God’s royal children we will wear a variety of beautiful clothes as we rule the earth under the direction of Jesus, the King of kings."

That is my understanding of scripture also. But, once we admit that saints will have an assortment of clothing in eternity, several other things about life in eternity emerge. For instance, where will these clothes be kept? Obviously they must be kept in our own private dwelling places (mansions) and if so, it implies that each dwelling unit will have a closet or wardrobe. Also, will there be a need for cleaning those clothes, and thus of dry cleaners, washing and drying machines, etc.? We will answer these questions shortly. But, first let us notice these words from the Psalms:

"The king's daughter within the palace is all glorious: Her clothing is inwrought with gold. She shall be brought unto the king in raiment of needlework..." (Psa. 45: 13-14 kjv) 

By "the king's daughter" is no doubt a reference to not only a daughter of a foreign king, engaged to a king in Israel, but to the church of the living God, to the body of all the saved of all the ages. Barnes in his commentary writes:

"The king's daughter - This evidently refers to the bride, the daughter of the foreign king. The verse contains a description of her beauty - her splendor of attire - before she is brought to the king, her future husband. She is represented here as in the palace or home of her father, before she is conducted forth to be given to her future husband in marriage. Is all "glorious." Is all splendor or beauty; is altogether splendor. There is nothing that is not splendid, rich, magnificent in her appearance, or in her apparel...As seen here, she is in her father's house, adorned for the marriage, and to be brought to the king, her future husband, attired in all that could give grace and beauty to her person. The allusion here, as referring to the church - the "bride of the Lamb" - "may be" to that church considered as redeemed, and about to be received to heaven, to dwell with its Husband and Saviour. Compare the notes at Revelation 19:7-8; notes at Revelation 21:2, notes at Revelation 21:9...Her clothing is of wrought gold - Gold embroidery. See Psalm 45:9. That is, she is arrayed in the richest apparel."

So, I expect saints to be gloriously attired in their eternal state. As we will in the next several chapters focus attention on the various work and responsibilities of the saints in their eternal state, as being priests and kings, lords and judges, in the new heavens and earth, and in relation to "the nations" of the ongoing race, so we will see the various kinds of clothing that will be worn when they will be functioning in those capacities. When we look in the old testament at the kind of garments Lord God ordered made for his priests, we see that the attire is not of the color white alone. Notice this text concerning the priestly garments:

"And these are the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest's office. And they shall take gold, and blue, and purple, and scarlet, and fine linen. And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together. And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen." (Exo. 28: 4-8 kjv)

Notice the various colors, fancy dress, and rich attire of the priests. Recall also the words of Revelation 5: 10 - "we shall reign as kings and priests on the earth." We also read of "priestly garments” (Lev. 21:10; Ezra 2:69) or “garments for priests” (Neh. 7:70,72) in the old testament. These were special garments for use in the temple alone: (covering thighs and hips [Ex. 28:42,43; Lev. 16:4], long embroidered tunic [Ex. 28:40; 39:27], and elaborate belt [Ex. 28:40; 39:29]). Outside of the temple service the priests wore linen (1 Sam. 22:18; 2:18). We also read of "royal garments” (Esther 8:15) or “royal robes” (1 Kings 22:10,30; 2 Chron. 18:9,29; Acts 12:21; cf. Esther 6:8-9) of blue, white, and purple.

In the New King James Version Psalm 29: 2 reads as follow: "Give unto the LORD the glory due to His name; Worship the LORD in the beauty of holiness." However, other English translations for the words "beauty of holiness" translate as "Worship the LORD in holy attire" (NASB) or something similar. Already we have seen mention of "holy garments." (See also I Chron. 16: 29; Psalm 96: 9) In the book of Ezekiel we read these words:

"I clothed you in embroidered cloth and gave you sandals of badger skin; I clothed you with fine linen and covered you with silk. I adorned you with ornaments, put bracelets on your wrists, and a chain on your neck. And I put a jewel in your nose, earrings in your ears, and a beautiful crown on your head. Thus you were adorned with gold and silver, and your clothing was of fine linen, silk, and embroidered cloth… You were exceedingly beautiful, and succeeded to royalty. Your fame went out among the nations because of your beauty, for it was perfect through My splendor which I had bestowed on you." (Ezek. 16:10-13)

I expect that the saints will have a wardrobe of the finest clothes as described above. Not only will the clothes be fit for kings and priests, but will be decked with gold, gems, and other ornaments. So Isaiah writes:

“I will greatly rejoice in the LORD, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.” (Isaiah 61:10).

We see this same description in the Apocalypse where the record states:

"Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of God’s holy people.)" (Rev. 19: 8 NIV)

This is not merely symbolic as I have often insisted. It is literal clothing but such as symbolize things. A judge wears a literal robe, but its color symbolizes his position. A flag is literal but it symbolizes things. 

Radiance or Shining Glory

"And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light." (Matt. 17: 2)

"And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them." (Mark 9: 3 kjv)

This is how Christ appeared in his glory while on the mount of transfiguration. Both he and his attire radiated light and glory. That is so hard to fathom, how our heavenly attire will be so dazzling, so radiant, so glorious, along with the face and body of the resurrected and glorified saints. In the Book of Revelation John sees the risen Christ and describes him this way:

"And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength." (Rev. 1: 13-16)

Here again this description is both literal and symbolic. The picture at the head of this chapter is based upon the above text. Notice how the description is of Christ' clothing and of his person. His hair, eyes, feet, and face are all mentioned. The "glory" involves "radiance" as when mention is made in the scriptures of the glory of the sun or of the stars, meaning their shining forth, or magnificence, or effulgence. Paul speaks of how one star differs from another star in glory, and how shining glory is connected with the glorified bodies of the redeemed. (See I Cor. 15: 41-42) The idea is that the immortals who dwell in the city of God will be brilliant and splendid in their appearance, that they will be beautiful. In the old testament we read of the glory that radiated from the face of Moses after his seeing God face to face.

"So when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him." (Exo. 34: 30) 

Surely this was literal, although it had symbolic meaning. So too did Christ' face shine on the mount of transfiguration and now shines as such forever, as also will the faces, clothing, and other features of their persons and attire. Notice this text:

"And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart." (Psa. 104: 15)

Both Barnes and Gill in their commentaries affirm that the above translation (kjv) is not correct, for it gives the impression that it is oil that makes the face to shine, whereas the better translation is "to make his face shine more than oil," which would mean that both the wine and the oil made the face to shine. This being so, the radiance or glowing of the face or countenance is what we see when a person is exceedingly joyous and happy, and when they are smiling. This is seen also in this text from Solomon: "...a man's wisdom maketh his face to shine, and the boldness of his face shall be changed." (Eccl. 8: 1) If that be so, then the resurrected saints will truly have shiny faces for they will truly be wise. The words of the Psalm also indicates, as do other scriptures, that wine will be drunk in the ages of eternity, albeit none will drink to excess so as to be drunk. I think that not only the wine that is drunk, but also the water of life will make one glad when drinking it. Also, recall the words of Solomon who said: "A merry heart makes a cheerful countenance" (Prov. 15: 13) and a cheerful countenance makes a shining happy face.

Not only the face of Moses, but also the face of the martyr Stephen shined when he was full of the Spirit. Luke records these words:

"All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel." (Acts 6: 15)

We know what it means for Stephen's face to shine like an angel. Notice these texts on angels having shining faces.

"And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing as white as snow." (Matt: 28: 2-3 nkjv)

"And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments." (Luke 24: 4 kjv)

In pictures drawn of angels, artists generally show them with an halo. The name Halo traces its origins back to ancient Greece, where it derives from the Greek word halos meaning divine aura or ring of light. In Greek mythology, halos were often portrayed as radiant circles of light surrounding the heads of gods, goddesses, and other revered figures. Yes, the glorified saints will have an aura of light around them. After all, they are "children of light" (Eph. 5: 8; I Thess. 5: 5), and so the aura becomes symbolic as well as literal, the outward expression of what is inward.

Being children of God, they will be like their Father in heaven, of whom it is said:

"O Lord, my God, Thou art very great! Thou are clothed with honor and majesty, who coverest Thyself with light as with a garment." (Psa. 104: 1-2)

Designer Attire

Above we asked the question as to whether there will be need for the saints in glory to have their clothes regularly washed or dry cleaned. I don't believe so. I believe the clothes will be self cleaning as are many kitchen ovens in modern homes. I also believe those divinely created clothes will not burn or wax old, much like the outfit of superman. We have an example of this in the old testament. Notice these words:

"And I have led you forty years in the wilderness. Your clothes have not worn out on you, and your sandals have not worn out on your feet." (Deut. 29: 5 nkjv)

"Your garments did not wear out on you, nor did your foot swell these forty years." (Deut. 8: 4)

In previous chapters we have shown how rot, decay, rust, corrosion, and wearing out of things will not exist in the ages to come. So, the shining raiment of the saints will constantly be renewed.

Many of the things said to believers in the bible about the do's and don'ts of what people should wear, and of their attitudes towards clothing, will still be true in eternity. For instance, let us notice some of the things said about how Christians are now to dress and of the degree of care they should exercise in choosing what to wear and when to wear it. 

"Do not let your adorning be external—the braiding of hair, the wearing of gold, or the putting on of clothing— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.” (I Peter 3: 3-4; ESV)

"27Which of you by taking thought can add one cubit unto his stature? 28And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." (Matt. 6: 27-33 kjv)

"In like manner, that women adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment." (I Tim. 2: 9 kjv)

This will be the attitude and state of mind of saints in glory. However, as we have seen, they will be beatifically dressed and adorned. But, they will not be overly concerned with their dress. Yes, they will wear gold and precious stones, but not for show.  

"The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto." (Deut. 22: 5)

The question as to whether the resurrected bodies of saints will still be male and female must wait till we come to focus our thoughts on what the bible says about the bodies of the resurrected saints. Still, if they retain their gender, we would think that the above words of Moses will be applicable. Though the robes of men and women be alike as they function as priests and kings, they may have other clothes that are specially designed for either men or women.

"Awake, awake! Put on your strength, O Zion; 

Put on your beautiful garments, O Jerusalem, the holy city! 

For the uncircumcised and the unclean Shall no longer come to you." 

(Isa. 52: 1)