Many astronauts have reported a change in their way of thinking after seeing Earth from space.

Known as the “overview effect,” this phenomenon includes a renewed appreciation for our planet’s beauty, a deeper sense of life’s connectedness, and a heightened awareness of the fragility of the home we all share. This may lead to behavioral changes, such as increased humanitarian or environmental activities.

Christian eschatology can also produce a shift in perception by providing an overview of the human story. We come to a new understanding of ourselves and our relationships in light of the shared outcome for creation. This can change our behavior as we learn to live toward the promises of God.

Where sin threatens to bring the story of Scripture to a close, God’s promises keep the narrative going. After Adam and Eve disobey, God says Eve’s offspring will crush the serpent’s head (Genesis 3:15).

As Noah and his family emerge from the ark, God promises a flood will never again destroy life on such a scale (Genesis 9:11).

Abraham receives the promise of blessing to all peoples following the Tower of Babel (Genesis 12:3).

During the time of Moses, God promises restoration will follow exile (Deuteronomy 30:3).

Through the prophet Joel, God further promises to pour out His Spirit on all people (Joel 2:28–29).

Jesus fulfills God’s promises (2 Corinthians 1:20). In Christ, forgiveness of sins and the gift of the Holy Spirit are available to all (Acts 2:38–39; 10:43–44). Because of Jesus, we can hope for holiness now and eternal life to come (Romans 6:22).

The opening chapter of 2 Peter declares God’s “great and precious promises” make it possible to “participate in the divine nature” (1:4). The closing chapter says, “We, according to His promise, look for new heavens and a new earth wherein dwelleth righteousness” (3:13, KJV).

That phrase, “according to His promise,” summarizes the Bible’s trajectory.

The King James Version of 2 Peter 3:13 also concludes the Assemblies of God Statement of Fundamental Truths, under Article 16, “The New Heavens and the New Earth.”

Our list of doctrines considered “essential to a full-gospel ministry” ends in hope. We must understand, though, what it is God has promised so we can know what we are anticipating.

Many believers speak of going to heaven when they die as the final hope. Scripture provides a more expansive promise, though.

To embrace the fullness of our hope in Christ, we must understand what the Bible teaches about life after death, the nature of heaven, and God’s ultimate purpose for creation. Then we can fully appreciate what it means to look forward to a “new heavens and new earth.”

Life After Death

In an increasingly secular age, hope may be our greatest challenge.

Twentieth-century mathematician and philosopher Betrand Russell claimed humans are merely “the outcome of accidental collocations of atoms.”

An atheist, Russell wrote, “No fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave.”

Secularism does not lead to hope beyond death.

Many world religions teach that the soul will continue after death, even if individuality is absorbed into a collective consciousness or repurposed into another life form.

Because of Jesus, Christians believe in resurrection of the body. We look forward to the day when death will be “swallowed up in victory” (1 Corinthians 15:54).

The New Testament promises the destruction of death and Hades (similar to the Old Testament concept of Sheol) for all of creation (Revelation 20:14). Afterward, God will wipe every tear from our eyes (Revelation 21:4).

Resurrection means the end of death and survival of the person — with their individuality, identity, and body renewed.

This renewal extends to all of creation. A new creation means the end of our collective sorrow.

Defending belief in resurrection against the Sadducees, Jesus said, “Have you not read what God said to you, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living” (Matthew 22:31–32).

The New Testament focuses more on resurrection and new creation than the experience of those who die before Christ’s return.

Nevertheless, Jesus promised a dying criminal he would be in paradise that very day (Luke 23:43). The apostle Paul affirms that to be away from the body is to be at home with the Lord. And Revelation 6:10 depicts the souls of martyrs asking God how long before He brings judgment.

The experience between death and resurrection is a time of waiting, but not an absence from God. No view of afterlife that makes the resurrection anticlimactic to an intermediate state accurately reflects the New Testament.

In 2 Corinthians 5:4, Paul longs for the resurrection so that he will not remain incomplete.

The Early Church celebrated Christ’s resurrection while anticipating their own and longing for a new creation.

Some Gentile converts merged Christian teaching with Greco-Roman philosophy. Inspired by writers from Plato to Plotinus, they saw the physical body as a prison and understood death as the liberation of a person’s essence.

To embrace the fullness of our hope in Christ, we must understand what the Bible teaches about life after death, the nature of heaven, and God’s ultimate purpose 
for creation.

During the third century, Christian focus moved from a future resurrection to the experience of souls between death and resurrection. With that came a shift in hope from the coming of heaven to earth to the going to heaven after death.

With emphasis on the immediate state after death, believers developed the idea of purgatory as a temporary destination in the afterlife for believers not sufficiently prepared for heaven.

By the Middle Ages, Christians believed in multiple afterlife destinations, including heaven for “saints,” purgatory for the baptized who had not lived like saints, and limbo for unbaptized infants.

Protestants rejected purgatory and limbo as unbiblical, but continued to focus on the experience of going to heaven more than the resurrection. Popular hymns highlighted this “going to heaven” as both the immediate and final hope of believers after death.

While a focus on the intermediate state occurred early in church history, another shift happened more recently.

Throughout Christian history, people have spoken of the hope of heaven in terms of both reunion with loved ones and the immediate experience of God.

In the modern era, there has been a reimagining of heaven as a boutique experience where people expect to have their wildest dreams fulfilled. Modern media often envisions the disembodied soul as a client of heaven, which is designed to create a luxury experience.

However, any eternal reality that focuses on satisfying the human ego will eventually feel like hell rather than heaven.

First Thessalonians 4:16–17 promises a resurrection of the dead in Christ and translation of those who are alive joining together to meet the Lord in the air.

We know there will be a reunion in Christ’s presence at the resurrection. Yet our hope does not end with our rising to meet the Lord, but with heaven coming to earth.

As believers, we look for a shared experience of God grounded in a renewed creation. The Bible does not end with the promise of saints going to heaven, but of heaven coming to earth.

Heaven on Earth

Heaven can mean multiple things in Scripture. It may belong to the natural world as whatever is above and out of humanity’s reach (Genesis 1:8; Deuteronomy 4:19; Psalm 33:6; Jeremiah 31:37).

Created blessings come from the heavens, including light, warmth, and precipitation (Psalm 19:1–6; Isaiah 55:10).

Heaven can also refer to God’s dwelling place (Deuteronomy 26:15; 1 Kings 8:30; Psalm 11:4; Ecclesiastes 5:2; Isaiah 63:15).

To distinguish the visible sky above from God’s unseen abode, Old Testament writers sometimes referred to the latter as “highest heavens” or “highest heaven” (Deuteronomy 10:14; 1 Kings 8:27; Nehemiah 9:6; Psalm 148:4).

By New Testament times, some Jews thought of God’s dwelling place as the “third heaven.” (The first and second heavens may have referred to the atmosphere and realm of celestial objects, respectively.)

In 2 Corinthians 12:2, Paul mentions being caught up to the “third heaven,” though he does not know whether he was in or out of his body.

God’s heavenly realm is above creation, where no human power or authority can challenge it (1 Kings 22:19; Daniel 2:19–23). It is sometimes portrayed as a royal court, where God sits on His throne attended by servants (Isaiah 6; Revelation 4).

Jacob is the first person in Scripture to encounter heaven as God’s abode. While fleeing from Esau, Jacob falls asleep and dreams of angels ascending and descending on a kind of ladder, or series of steps like a ziggurat (Genesis 28:12).

This image may suggest the Tower of Babel, which people created in an attempt to reach the heavens (Genesis 11:4). They were thwarted in their efforts, but Jacob actually witnesses heaven reaching earth.

Jacob names the place of this encounter Bethel, or “house of God” (Genesis 28:17–19), saying he did not know God was in the place where he chose to rest.

This doesn’t mean heaven touches earth in that spot only. Rather, heaven can manifest wherever God chooses to make himself known. In this sense, heaven represents the reality of God’s presence. Humans perceive it only through divine revelation.

In the ancient world, people viewed temples as the intersection of heaven and earth where a particular deity dwelled.

When Solomon first dedicated the temple, God’s glory so filled the space that the priests could not do their work (1 Kings 8:10–11).

Both the tabernacle and temple served as a guarantee of God’s presence, which marked Israel’s identity as His people (Exodus 33:15–16).

Of course, God is not bound to one sacred space. Scripture is clear that His presence transcends human barriers (Isaiah 66:1–2; Acts 7:48).

Ezekiel warned of God’s presence leaving the temple, though his prophetic message ended with a promise of God’s return (Ezekiel 10:18; 43:4–5).

God intends all of creation to serve as the temple for His presence. From beginning to end, the Bible points to this design. Psalm 72:19 says of God, “Praise be to his glorious name forever; may the whole earth be filled with his glory.”

Scripture begins with the story of creation, presenting it as a temple built for the Lord’s presence.

A promise of new creation concludes the New Testament, with God’s presence replacing the need for any temple as a distinctive home for God.

Creation narratives bookend the Bible. The redemptive story ends with a new creation, where there is no longer a distinction between heaven and earth. God’s glory will fill all of this new creation — a habitat without corruption.

This hope is a fitting conclusion for the AG’s Statement of Fundamental Truths.

New Heavens and New Earth

“The New Heavens and the New Earth” has not faced significant debate or revision since its writing in 1916. The wording of Article 16 comes directly from 2 Peter 3:13 (KJV).

Unlike the previous three articles dealing with eschatology, there are no eschatological errors in the General Council Bylaws associated with Article 16, nor are there position papers that directly focus on it.

As believers, we 
look for a shared experience of God grounded in a renewed creation. The Bible does 
not end with the 
promise of saints 
going to heaven, 
but of heaven 
coming to earth.

Both 2 Peter 3:13 and Revelation 21:1 reference a new heaven and new earth. This phrase comes from the Book of Isaiah (65:17; 66:22).

Indeed, Isaiah ends with a promise of restoration that goes well beyond Israel’s return to the land. God will judge the wicked, but He will bring the faithful into a new world.

The Lord will recreate Jerusalem to become a delight. There will be no more weeping, injustice, or fear of death. Even wild animals will live in harmony (Isaiah 65:17–25).

God will gather His people from the nations, where they will remain in peace (Isaiah 66:18–22). Verse 22 says, “‘As the new heavens and the new earth that I make will endure before me,’ declares the Lord, ‘so will your name and descendants endure.’”

Second Peter borrows this language in countering a challenge to Christian eschatology based on a perceived delay of the Lord’s return. Peter replies that God’s timing is not our timing, and what seems to be a delay is in fact evidence of His mercy.

As Peter explains, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9).

God will one day judge the world, and we should commit to godly living in the present. After all, “we are looking forward to a new heaven and a new earth, where righteousness dwells” (verse 13).

Knowing this new creation will reflect God’s will on earth as in heaven, we should live according to His will now.

One question the topic of a new creation raises is whether God will completely replace the old one or simply transform it.

Second Peter presents a picture of disappearance, fire, and destruction.

Paul, in Romans 8:19–21, writes that creation is waiting for its liberation from death and decay, after the children of God have been resurrected.

Some of the earliest theologians, such as Irenaeus, suggested the essence of creation would remain, but not the “form of the world” touched by sin.

By contrast, Tertullian said that since the world was created out of nothing, it would be reduced to nothing.

During the Reformation, Martin Luther adopted a total destruction interpretation, while other Reformers argued for renewal. Still others said neither teaching was essential for the gospel and not worth debate.

Pentecostal educators have also addressed this issue. P.C. Nelson taught that we should not interpret 2 Peter 3:10 to mean the annihilation of the universe, but rather “the remaking of the material universe.” Drawing from the same passage, William Menzies and Stanley Horton argued for complete destruction.

Is the earth destroyed and replaced, or renovated and renewed? One way to approach this question is by comparing the new creation to the resurrection of the body.

In the resurrection, we will no longer have corruptible bodies, but we will have the same identity minus the mortality (John 20:27). Even those who are alive will be changed immediately (1 Corinthians 15:51–52).

We can imagine the new creation similarly. God will bring about “a new heavens and earth” which no longer faces corruptibility since death is no more (Revelation 20:14–21:1).

Paul states in Romans 8 that “creation waits in eager expectation for the children of God to be revealed” and that “creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (verses 19,21).

This old world will pass away because the corruptibility defining it passes away. To the degree that the effects of sin are enmeshed in the architecture of creation, they will be removed. God will bring about a new creation — without evil, suffering or death — fit for the resurrected people of God.

Revelation 21–22 provides a final teaching on the new creation that begins only after death is thrown into the lake of fire (Revelation 20:14). In John’s vision, the first heaven and earth “passed away,” to be followed by “a new heaven and a new earth” (Revelation 21:1).

Two images develop the picture of this new creation.

First, a New Jerusalem comes down from heaven. John describes a city glowing brilliantly like a precious jewel with foundations, walls, and streets made of precious materials (Revelation 21:10–14).

As opposed to the earlier image of Babylon dressed like a prostitute and judged as an oppressor (Revelation 17–18), this city shines like a bride dressed for her husband, prepared for an everlasting relationship (21:2).

The New Jerusalem is a perfect cube of 12,000 stadia all around (Revelation 21:16). This is about 1,400 miles — roughly the length of Alaska, from north to south.

This city’s walls, with three gates on each side, are 144 cubits thick (verse 17), or 200 feet. Think of a 20-story apartment building lying on its side.

The square shape brings to mind the Holy of Holies, though at a size that is difficult to conceive. There is no limit to the experience of God’s presence in a city large enough to welcome the multitude of God’s people — a number “no one could count, from every nation, tribe, people and language” (Revelation 7:9).

God and the Lamb will take the place of the temple. God’s glory will bring the city light, and Christ will serve as its lamp. Because there is no darkness or danger, there will be no need for the city’s gates to close.

The kings of the earth will bring their splendor into this city, and the nations their glory and honor.

Babylon corrupted kings and peoples, but the New Jerusalem welcomes the redeemed into Christ’s righteousness. Only those whose names are not written in the Lamb’s Book of Life are excluded from this city (Revelation 21:27).

Knowing this new creation will reflect God’s will on earth as in heaven, 
we should live according to His 
will now.

Second, a new garden will surround the throne of God and the Lamb. The water of life will flow down the middle of the city, with the tree of life on each side (Revelation 22:1–2).

Ezekiel 47:12 similarly foresees a future for Israel where trees bear fruit for food and produce leaves for healing. In this new garden, the leaves will be for the healing of the nations!

The curse will be reversed as humanity is restored to God’s garden (Revelation 22:3). There they will reign with Him “for ever and ever” (verse 5).

These chapters emphasize the presence of God repeatedly. As one commentator writes, “The preeminent characteristic of God’s new creation will be his direct presence with his people with no distance or separation.”

God will be with His people and wipe every tear from their eyes (Revelation 21:3–4). The Lord will replace the temple, and His light will replace the sun (21:22–23; 22:5). God’s throne will be in the city, and His people will see His face (22:3–4).

A new garden, new city, and new cosmos are filled with the presence of God. Sin, suffering, and death are no more.

At this point, any reference to heaven would be a reference to all that exists as it is because there will be nothing else but heaven for those who believed. Heaven truly has come to earth!

Pastoral Practice

When Peter proclaims our hope in a new heavens and earth, he is promoting the godly lives believers are called to live (2 Peter 3:11–13). We are not living for a corrupted creation that God will destroy, but for the new creation He has promised.

Because this hope shapes how we live, it should also shape how we shepherd others in their lives, faith, and community.

Looking forward to a new creation can help us in service to this present creation. If God will not abandon creation, neither should we. If God will recreate this world with all its physicality, we cannot ignore its physicality now.

We know God cares about our bodies as well as our souls, and neither will be complete without the other. In the same way, we should care for creation in this present age even as we look forward to its renewal.

The Assemblies of God argues in Articles 10 and 11 that compassion belongs to the mission of the Church, as does evangelism. We cannot withhold the gospel either in word or in deed.

We should guide congregants to provide for the material needs of the communities in which God has placed us and the needs of those churches with whom we have fellowship.

This was the practice of the Early Church (1 Corinthians 16:1–3). If the first-century Church longed for the new creation and provided for the needs of widows and orphans (James 1:27), so should we.

When it comes to evangelism, worship, and edification, hope remains essential for all of the above. People live according to their hopes. If we place our greatest hope in worldly success, the achievements of our children, or the fulfillment of physical desires, we will prioritize accordingly.

Each time people gather with our community in worship, they should encounter and even be confronted with the hope of the gospel.

Our worship should replace the shallow and even sinful hopes of this world with the hope that looks for heaven come to earth. The singing, teaching, preaching, and practices of our churches are offered as presentations of a hope grounded in the death and resurrection of Jesus and fulfilled in the new heavens and new earth.

How effectively is your congregation providing that hope during weekly worship and other gatherings?

Pastors must resist the temptation of exchanging the promise of heaven on earth with the hope of a life improved here and now, even if such an offer seems more deliverable. We have failed if someone leaves a worship gathering more hopeful about the American Dream, for example, than the promise of God.

Finally, our hope in the resurrection of the body and new creation should guide our approach to death.

Officiating funerals may be one of the most impactful aspects of pastoral ministry. Walking alongside people as they mourn and celebrate the life of a loved one is an opportunity to demonstrate Christ’s love and compassion.

If the deceased believed in the One who holds power over death, a funeral message can emphasize the reunion to come.

I once attended a believer’s funeral where the minister drew almost exclusively from classical philosophy. He quoted from the pagan Stoics and Cicero. There was hardly anything identifiably Christian — no message of hope beyond death.

Afterward, I asked my wife to choose a preacher for my funeral who will quote Paul over Plato.

As pastors, we will be called upon to serve families during times of loss. We can help them approach death in light of the resurrection to come, a promise that includes both our bodies and physical creation as a whole.

Followers of Christ have a hope that death cannot overwhelm. No Christian funeral should end without hope.

We can also help people prepare for death with the same hope we offer the grieving. Pentecostals believe in divine healing, and we pray for restoration of the sick.

Yet our doctrine of divine healing must never replace our doctrine of the resurrection. Rather, our belief in divine healing should point people to the promise of resurrection.

Our ultimate hope is not found in a continual healing of mortal bodies, but in deliverance from mortality itself — a deliverance that extends to all creation.

We look for the return of Jesus, for the coming of His reign, and for the new heavens and earth that will ultimately follow.

Our hope is not complete until the glory of God through the Lamb becomes the only light for a new earth. In the end, God promises to wipe away every tear, provide healing for the nations, and be with His people forever.

This gospel hope will not disappoint because its foundation is God, who will always fulfill His promises.

This article appears in the Spring 2026 issue of Influence magazine.