A reliable informant III

A reproduction of the Watchtower Society's article

A Book You Can Trust—Part 3

Babylon in Bible History

This is the third in a series of seven articles in consecutive issues of “Awake!” that discuss the seven world powers of Bible history. The objective is to show that the Bible is trustworthy and inspired of God and that its message is one of hope for an end to the suffering caused by man’s cruel domination of his fellow man.

SITUATED on a fertile plain some 50 miles south of modern-day Baghdad, the ancient city of Babylon was truly magnificent. With massive double walls and a surrounding moat, Babylon seemed impregnable. The city was renowned for its majestic temples, hanging gardens, and temple towers. As one of the greatest cities of the ancient world, Babylon has recently been dubbed the city of wonders.

In the Bible, it was named “Mistress of Kingdoms” and was the capital of the third world power of Bible history. (Isaiah 47:5) Like the Egyptian and the Assyrian empires before it, the Babylonian Empire played a prominent role in Bible history, enabling us to compare what the Bible says about it with what secular sources say.

Trustworthy History

The Bible book of Daniel tells us that a man by the name of Belshazzar once ruled as king in Babylon. (Daniel 5:1) However, some secular sources have stated in the past thatBelshazzar, though powerful, was never king. Was the Bible wrong? Archaeologists have uncovered a number of clay cylinders in the ruins of Ur in Mesopotamia. The cuneiform inscription on one cylinder included a prayer by Babylonian King Nabonidus for “Bel-sar-ussur, my eldest son.” Later findings confirmed that Belshazzar had “acted as regent for more than half his father’s reign,” states the New Bible Dictionary, “during which time he was to all intents and purposes king.”

History also shows that ancient Babylon was an extremely religious city, rife with astrology and divination. For example, at Ezekiel 21:21, we read that the king of Babylon resorted to divination in order to determine whether to attack Jerusalem. The king “looked into the liver,” the Bible says. Why the liver? The Babylonians used this organ in quest of omens. The book Mesopotamian Astrology tells us that at just one site in ancient Babylon, archaeologists found “32 [clay] liver models, all inscribed” with omens.

Noted archaeologist Nelson Glueck once said: “I have excavated for thirty years with a Bible in one hand and a trowel in the other, and in matters of historical perspective I have never found the Bible to be in error.”

Trustworthy Prophecy

How would you respond if someone told you that a major capital—such as Beijing, Moscow, or Washington, D.C.—would become an uninhabited ruin? You would rightly be skeptical. Yet, that is what happened with ancient Babylon. Some 200 years in advance, about the year 732 B.C.E., Jehovah God inspired the Hebrew prophet Isaiah to put in writing a prophecy about the demise of mighty Babylon. He wrote: “Babylon, the decoration of kingdoms, . . . must become as when God overthrew Sodom and Gomorrah. She will never be inhabited, nor will she reside for generation after generation.”—Isaiah 13:19, 20.

But why would God foretell Babylon’s destruction? In 607 B.C.E., Babylonian armies destroyed Jerusalem and took the survivors off to Babylon, where they were treated cruelly. (Psalm 137:8, 9) God foretold that his people would have to endure this bitter treatment for 70 years because of their own wicked deeds. Then God would deliver them and let them return to their homeland.—Jeremiah 25:11; 29:10.

True to God’s prophetic Word, in 539 B.C.E.—just as Judah’s 70-year exile was about to end—the seemingly invincible city of Babylon was overthrown by Medo-Persian armies. In time, the city became a heap of ruins—just as predicted. No human could foretell such a striking achievement. Without a doubt, the act of prophesying, or foretelling events in advance, sets the Author of the Bible—the true God, Jehovah—apart from any other god.—Isaiah 46:9, 10.

A Hope You Can Trust

Yet another prophecy is having a remarkable fulfillment in our day. The prophecy involves King Nebuchadnezzar of Babylon and a dream that he had about an immense image. The body was divided into five parts—the head, the breasts and arms, the belly and thighs, the legs, and the feet—each one with a different metal composition. (Daniel 2:31-33) These metal parts stood for a succession of governments, or kingdoms, that started with Babylon and continues down to the Anglo-American World Power, the seventh of Bible history.—Daniel 2:36-41.

Daniel discloses that in the feet and toes of the image, there was a noteworthy change of materials. How so? Pure metal was replaced with a mixture of iron and moist clay. By way of explanation, Daniel told Nebuchadnezzar: “Whereas you beheld iron mixed with moist clay, they will come to be mixed with the offspring of mankind; but they will not prove to be sticking together, this one to that one, just as iron is not mixing with molded clay.” (Daniel 2:43) Yes, mixing iron and clay results in a fragile union; there is no “sticking together.” How accurately this describes the politically divided world in which we live today!

Daniel also reveals another significant development. In his dream, King Nebuchadnezzar saw a stone that was cut out of a large mountain. This stone was lifted up, and “it struck the image on its feet of iron and of molded clay and crushed them.” (Daniel 2:34) What does that mean? Daniel himself answers: “In the days of those kings [during the time of the final world power] the God of heaven will set up a kingdom that will never be brought to ruin. And the kingdom itself will not be passed on to any other people. It will crush and put an end to all these kingdoms, and it itself will stand to times indefinite.” (Daniel 2:44) That prophecy pointed forward to a Kingdom unlike any other government known to mankind. Its King is Jesus Christ, the Messiah. As mentioned in previous articles of this series, Jesus will crush Satan and all his followers, human and spirit, thus bringing about universal peace and harmony.—1 Corinthians 15:25.

[Blurb on page 11]

“I have excavated for thirty years . . . , and in matters of historical perspective I have never found the Bible to be in error.”—Nelson Glueck

[Box on page 12]

FORETOLD BY NAME

  One of the most remarkable prophecies regarding the downfall of Babylon involved its conqueror, King Cyrus of Persia. Nearly two centuries before Cyrus rose to power, Jehovah God mentioned him by name and foretold that he would be the one to conquer Babylon.

  Pointing forward to Cyrus’ conquest, Isaiah was inspired to write: “This is what Jehovah has said to his anointed one, to Cyrus, whose right hand I have taken hold of, to subdue before him nations, . . . to open before him the two-leaved doors, so that even the gates will not be shut.” God also foretold that the city’s protective moat would, in effect, dry up.—Isaiah 45:1-3; Jeremiah 50:38.

  Greek historians Herodotus and Xenophon confirm the fulfillment of this amazing prophecy. They reveal that Cyrus diverted the Euphrates River, causing the moat to recede. Cyrus’ armies thus gained access to the city through its gates, which had been left open. As foretold, mighty Babylon fell “suddenly,” in one night.—Jeremiah 51:8.

[Box/Pictures on pages 12, 13]

BABYLON THE GREAT

  The Bible book of Revelation mentions a symbolic harlot named “Babylon the Great.” (Revelation 17:5) What does this harlot represent? The evidence points to its being a religious entity.

  Ancient Babylon was an extremely religious city, having over 50 temples dedicated to various deities. The Babylonians believed in trinities of gods and an immortal soul that at death would descend to a dark netherworld. There, “human existence beyond the grave is at best only a dismal, wretched reflection of life on earth,” says Funk & Wagnalls New Encyclopedia.

  In time, those teachings spread throughout the world. Today they, or modified versions of them, can be found in the religions of Christendom. Together, these religions make up a major part of the global religious entity Babylon the Great!

File under 'Well said':II

A Quote by Laozi


He who controls others may be powerful, but he who has mastered himself is mightier still

Allowing the birds their say re:Darwinism

Special Birds with Specialized Abilities

Evolution News & Views July 20, 2015 1:22 PM

Illustra's film Flight: The Genius of Birds showed some amazing specialties in a few bird species: the hummingbird with its nectar-trap tongue, starlings in formation flight, and Arctic terns in long-distance migration. It would take many hours of similar movies, and a book of ENV articles, to even begin to do justice to the many diverse kinds of birds that warrant our admiration. From time to time we can, though, point out particular cases coming to light in new research.

Image Stabilization

Lovebirds; aren't they sweet. We're not talking about newlyweds, but small parrots that inhabit Africa and Madagascar (which do, by the way, show affectionate behavior). A zoologist incorporated the help of mechanical engineers to study something Olympic about them: they can turn their heads "super-fast" in flight. In a paper in PLoS One, the team measured the head turn rate. Although the birds flick their heads back and forth, the rotational motion measured by a high-speed camera is exceptionally fast: 2700 degrees per second.

High-speed flight recordings revealed that rapidly turning lovebirds perform a remarkable stereotypical gaze behavior with peak saccadic head turns up to 2700 degrees per second, as fast as insects, enabled by fast neck muscles. In between saccades,gaze orientation is held constant. By comparing saccade and wingbeat phase, we find that these super-fast saccades are coordinated with the downstroke when the lateral visual field is occluded by the wings. Lovebirds thus maximize visual perception by overlying behaviors that impair vision, which helps coordinate maneuvers.... Our observations show that rapidly maneuvering birds use precisely timed stereotypic gaze behaviors consisting of rapid head turns and frontal feature stabilization, which facilitates optical flow based flight control. [Emphasis added.]

The strategy resembles the way early combat aircraft could fire machine-gun rounds without blowing off the propellers. The bird turns the head just in time to minimize the time the wing is in the way of seeing. A summary of the findings tt PhysOrg gives another reason why this research is interesting. "The authors also hope that the accuracy and speed of these visually guided flight-maneuvers may inspire camera rotation design in drones to improve imaging."

Lest you feel any sense of inferiority at this little bird's design, notice what the authors write in the Abstract: "Similar gaze behaviors have been reported for visually navigating humans." This paper in Current Biology about "microsaccades" (tiny eye movements), which unwittingly sample our visual field during focused attention, also bears reading (see the summary atMedical Xpress).

Smell Navigation

Illustra's new film Living Waters points out that the ability to navigate by the sense of smell or by the earth's magnetic field is widespread in many types of animals. Here's a case in point: seabirds. An article at Live Science reports on work by zoologists in the UK who found that "Seabirds smell their way home." Flying over large expanses of open water, birds like Cory's shearwaters manage to find their nesting sites and feeding grounds without error. How do they do it? There aren't many cues available. The authors ruled out some senses, like sound.

Observing how the birds explore an area in detail then move a distance and repeat (a search strategy called a Lévy flight pattern), the researchers found that models based on the sense of smell gave the best fit. It's not easy, though. For smell navigation to work, not only must the sense of smell be incredibly acute, but the birds have to be able to integrate olfactory data with other forces in the environment.

Birds may associate smells, such as those from phytoplankton, with wind directions, the researchers noted. For instance, the seabirds may know to fly westward when they smell one odorand to fly eastward when they smell another. Or, a combination of both smells may prompt them to fly northeast, the researchers said.

However, smells aren't always detectible because of atmospheric turbulence, so birds will reorient and change direction until they find another recognizable smell, the researchers found.

In addition, the birds must have an "odor map" written in the brain that associates the odor cues with memory. In effect, the cues tell the bird, "This combination of odors means you are here, and you need to head that way." As the feeding ground approaches, the birds can rely on additional cues, like "landmarks, flights of other birds and 'colony odors'." Living Waters illustrates a similar capability in fish: a nasal switchboard that guides salmon through a maze of tributaries to its natal stream.

Vocal Imitation

Who hasn't had fun listening to parrots imitate human speech? It takes a special kind of brain to do this. Parrots, parakeets (budgerigars), cockatiels, keas, and our affectionate friends the lovebirds are good at it. Neurologists at Duke University were curious to know what structures in the brain seem to be responsible. They found particular regions they dubbed "shells" around core speech centers that are found in all these species. One researcher's reaction has some bearing on Kuhnian science:

"The first thing that surprised me when Mukta and I were looking at the new results is, 'Wow, how did I miss this all these years? How did everybody else miss this all these years?'" said Jarvis, who is also member of the Duke Institute for Brain Sciences. "The surprise to me was more about human psychology and what we look for and how biased we are in what we look for. Once you see it, it's obvious. I have these brain sections from 15 years ago, and now I can see it."

The news release seems obsessed with how this brain region evolved, stating that whatever mutation led to it happened 29 million years ago, based on assumed evolutionary lineages. That doesn't come close to explaining it:

The new results support the group's hypothesis that in humans and other song-learning animals, the ability to imitate arose by brain pathway duplication. How such a copy-and-paste job could have happened is still unknown.

It's not clear how duplicating a gene or pathway can cause a new complex ability like voice imitation: "It takes significant brain power to process auditory information and produce the movements necessary for mimicking sounds of another species," one of the researchers said. The article does not speculate on what kind of mutational event led to the exceptional abilities of unrelated birds, like the mockingbird or lyrebird.But of what evolutionary survival value is this ability? Clover seems to be enjoying her intricate brain and vocal apparatus. If we don't think human impressionists evolved their repertoire by mistake, perhaps we should give intelligent design, not Darwinian evolution, the credit for bird mimicry and the other exceptional talents

A second helping of doubt.

A Scientific Controversy That Can No Longer Be Denied: Here Is Debating Darwin's Doubt

David Klinghoffer July 21, 2015 12:01

Today marks the anniversary of the famous Scopes "Monkey" Trial, decided this day, July 21, 90 years ago in Dayton, Tennessee, in favor of the prosecution. A public high school teacher, John Scopes, was convicted and fined $100 for teaching in favor of Darwinian evolution in violation of what was state law at the time.

While that's nearly a century past, defenders of Darwinian theory still present the conflict between unguided evolution and intelligent design as if it had not advanced a bit since Clarence Darrow jousted with William Jennings Bryan over Biblical literalism that summer before a courthouse crowd in 1925.

The truth is very different. To commemorate the Scopes Trial, Discovery Institute Press today releases Debating Darwin's Doubt: A Scientific Controversy That Can No Longer Be Denied, a sequel to Stephen Meyer's 2013New York Times bestseller, Darwin's Doubt: The Explosive Origin of Animal Life and the Case for Intelligent Design.

For a limited time, you can get Debating Darwin's Doubt at 35 percent off the cover price by going here and entering the discount code 4DXTSYJU. It's also available now for Kindle and Nook, and from Barnes & Noble.

In a way, my Discovery Institute colleagues and I took a leaf from Hollywood, where no box office blockbuster is complete without a sequel. Dr. Meyer's milestone case for intelligent design kicked up a storm of controversy, and we realized that we couldn't let the matter rest there. Meyer's book must have a sequel, and that's what we are launching. I had the honor of editing the new book, and I can say it is important for three reasons.

First, it is a sequel. Gathering material from Evolution News & Views, the daily online voice of the intelligent design movement that I also edit, Debating Darwin's Doubt documents the intense scientific arguments sparked by Meyer's book. Top ID scholars respond to Meyer's most challenging critics, from sources ranging from The New Yorker and National Review up to America's most prestigious journal of scientific research, Science.

Among the book's 44 chapters are 10 by Meyer, includy

Why the irreducible complexity of the bacterial flagellum has not been explained away

Why the Type III Secretory System Can't Be a Precursor to the Bacteria Flagellum

Casey Luskin July 20, 2015 3:50 AM |

As I wrote here last week, biophysicist Matt Baker recently published an article at the Australian Broadcasting Corporation website, "The bacterial flagellar motor: brilliant evolution or intelligent design?," arguing against Michael Behe and the intelligent design of the flagellum. Behe first offered his argument for ID based on irreducible complexity (IC) in his 1996 bookDarwin's Black Box. In the intervening couple of decades, Darwin defenders have offered the same assortment of ineffectual replies, again and again. Now there comes along Dr. Baker, who has very little that's new to say. I'm taking the time to answer him because these objections, while unconvincing, are such hearty perennials.

He thinks he's found one main flagellar component that can function outside the flagellar system and that this refutes irreducible complexity. It's nothing new to ID proponents. It's called the Type III Secretory System (T3SS) and it's basically a pump that's used to transport proteins across the cell membrane of bacteria. Baker frames his case this way:

Proof of the flagellar motor's 'reducibility' -- that its component parts can function elsewhere -- comes in the form of the injectisome; another fabulous molecular machine found in bacteria. This needle-like complex is used by disease-causing bacteria to punch holes in the host's target cells.

The protein machinery used to assemble the proteins that make up the punching needle is identical to that used to assemble the 'propeller' part of the flagellar motor -- the filament and hook of the motor. In addition, nine core proteins of the flagellar motor share common ancestry with injectisome proteins -- the genes that code for them are so similar they have clearly come from the same genetic ancestor.

This argument is so old that it was already dealt with and refuted in the 2003 ID documentary Unlocking the Mystery of Life.

So in the interest of accuracy, let's reframe Baker's argument for him. Part of the flagellum is a molecular pump, the T3SS, which is used to pump proteins from inside the cell to the outside of the cell where they self-assemble into the flagellum. The injectisome uses the T3SS for a similar function -- it is involved in both assembling the injectisome and in the injectisome's function.

The injectisome is used by certain predatory bacteria to inject toxic proteins into eukaryotic cells, which then kill the eukaryotic cells so they can be ingested by the bacterium. It's just a molecular pump; that's it.

Baker suggests that the injectisome's proteins are "identical" to the "flagellar motor" but the T3SS isn't actually part of the motor portion of the flagellum. It's only part of the pump that is used during flagellar assembley, which then also serves as the basal body that anchors the flagellum in the cell membrane.

Nor is it the case that these proteins are "identical." I'm quite willing to grant that some proteins between the T3SS and the flagellum appear homologous, but it's certainly not correct to call them "identical." One authoritative paper by Pallen and others in 2005 suggests that a flagellar protein (FliK) and a protein from the T3SS (YscP) are "homologous" because, across a stretch of about 58 amino acids within their 300 or so amino acids, 13 residues are identical in at least 50 percent of the proteins studied, and another 23 amino acids within that stretch have similar chemical properties. (See Pallen et al.(2005), Figure 4.) That means that less than 25 percent of the amino acids are identical across a stretch that represents less than 20 percent of the total protein. While the proteins are clearly similar -- perhaps very similar -- and probably homologous, it's misleading to say they are "identical."

But let's say they are identical -- it doesn't really matter. In fact let's grant that nine of the proteins in the T3SS of the injectisome are identical to the proteins of the T3SS used by the flagellum. Does this constitute an evolutionary explanation? No, for many reasons.

First, at most the sequence similarity can establish, as Baker puts it, that "they have clearly come from the same genetic ancestor." But Michael Behe is quick to remind us why establishing common ancestry is different from establishing a Darwinian explanation:

• "Although useful for determining lines of descent ... comparing sequences cannot show how a complex biochemical system achieved its function -- the question that most concerns us in this book. By way of analogy, the instruction manuals for two different models of computer put out by the same company might have many identical words, sentences, and even paragraphs, suggesting a common ancestry (perhaps the same author wrote both manuals), but comparing the sequences of letters in the instruction manuals will never tell us if a computer can be produced step-by-step starting from a typewriter. ... Like the sequence analysts, I believe the evidence strongly supports common descent. But the root question remains unanswered: What has caused complex systems to form?" (Behe, Darwin's Black Box, pp. 175-176.)


• "[M]odern Darwinists point to evidence of common descent and erroneously assume it to be evidence of the power of random mutation." (Behe, The Edge of Evolution, p. 95.)

Second, it's doubtful that the T3SS is useful at all in explaining the origin of the flagellum. The injectisome is found in a small subset of gram-negative bacteria that have a symbiotic or parasitic association with eukaryotes. Since eukaryotes evolved over a billion years after bacteria, this suggests that the injectisome arose after eukaryotes. However, flagella are found across the range of bacteria, and the need for chemotaxis and motility (i.e., using the flagellum to find food) precede the need for parasitism. In other words, we'd expect that the flagellum long predates the injectisome. And indeed, given the narrow distribution of injectisome-bearing bacteria, and the very wide distribution of bacteria with flagella, parsimony suggests the flagellum long predates injectisome rather than the reverse. As one paper observes:

Based on patchy taxonomic distribution of the T3SS compared to that of the flagellum, widespread in bacterial phyla, previous phylogenetic analyses proposed that T3SS derived from a flagellar ancestor and spread through lateral gene transfers."

(Sophie S. Abby and Eduardo P.C. Rocha, "An Evolutionary Analysis of the Type III Secretion System" (2012).)

Likewise, New Scientist reported:

One fact in favour of the flagellum-first view is that bacteria would have needed propulsion before they needed T3SSs, which are used to attack cells that evolved later than bacteria. Also, flagella are found in a more diverse range of bacterial species than T3SSs. "The most parsimonious explanation is that the T3SS arose later," says biochemist Howard Ochman at the University of Arizona in Tucson.

Now under normal evolutionary reasoning, one would take this kind of phylogenetic evidence to indicate that the flagellum long predates the T3SS, and that the T3SS is in no way a precursor (or closely related to a precursor) of the flagellum. But don't expect evolutionists to use their normal reasoning when trying to oppose potent arguments for intelligent design. Here, they reject standard phylogenetic concepts like parsimony and assume that somehow the T3SS is (or is very similar to) some kind of a flagellar precursor. Normal evolutionary analysis would absolutely reject that hypothesis.

Additionally, it's interesting that flagellar genes are always present (whether vestigial or suppressed) whenever injectisome genes are present. Thus, the injectisome is always found with the flagellum, but not vice versa. Again, this implies the injectisome has an origin that postdates the flagellum, and that it may even be derived from the flagellum.

So the evidence strongly suggests that the injectisome (or something like it) did not predate the flagellum, and thus can't help explain how the flagellum evolved.

Finally, there's the fact that the function of the T3SS (whether in the injectosome or in the flagellum) really has nothing to do with explaining the propulsion function of the flagellum. Again, the T3SS is just a pump that can move bacteria across the cell membrane. It doesn't in any way explain how the flagellum motor and its core propulsion function arose. I like how William Dembski captures the essence of the logical and empirical flaws in the T3SS argument:

[F]inding a subsystem of a functional system that performs some other function is hardly an argument for the original system evolving from that other system. One might just as well say that because the motor of a motorcycle can be used as a blender, therefore the [blender] motor evolved into the motorcycle. Perhaps, but not without intelligent design. Indeed, multipart, tightly integrated functional systems almost invariably contain multipart subsystems that serve some different function. At best the TTSS [Type III Secretory System] represents one possible step in the indirect Darwinian evolution of the bacterial flagellum. But that still wouldn't constitute a solution to the evolution of the bacterial flagellum. What's needed is a complete evolutionary path and not merely a possible oasis along the way. To claim otherwise is like saying we can travel by foot from Los Angeles to Tokyo because we've discovered the Hawaiian Islands. Evolutionary biology needs to do better than that.

(William A. Dembski, Rebuttal to Reports by Opposing Expert Witnesses.)

Given that Baker nowhere tries to provide any kind of a stepwise explanation for the evolution of the flagellum, he certainly has not met his standard of proof nor has he met Dembski's challenge.

On Heaven

HEAVEN

The Hebrew sha·ma′yim (always in the plural), which is rendered “heaven(s),” seems to have the basic sense of that which is high or lofty. (Ps 103:11; Pr 25:3; Isa 55:9) The etymology of the Greek word for heaven (ou·ra·nos′) is uncertain.

Physical Heavens. The full scope of the physical heavens is embraced by the original-language term. The context usually provides sufficient information to determine which area of the physical heavens is meant.

Heavens of earth’s atmosphere. “The heaven(s)” may apply to the full range of earth’s atmosphere in which dew and frost form (Ge 27:28; Job 38:29), the birds fly (De 4:17; Pr 30:19; Mt 6:26), the winds blow (Ps 78:26), lightning flashes (Lu 17:24), and the clouds float and drop their rain, snow, or hailstones (Jos 10:11; 1Ki 18:45; Isa 55:10; Ac 14:17). “The sky” is sometimes meant, that is, the apparent or visual dome or vault arching over the earth.—Mt 16:1-3; Ac 1:10, 11.

This atmospheric region corresponds generally to the “expanse [Heb., ra·qi′aʽ]” formed during the second creative period, described at Genesis 1:6-8. It is evidently to this ‘heaven’ that Genesis 2:4; Exodus 20:11; 31:17 refer in speaking of the creation of “the heavens and the earth.”—See EXPANSE.

When the expanse of atmosphere was formed, earth’s surface waters were separated from other waters above the expanse. This explains the expression used with regard to the global Flood of Noah’s day, that “all the springs of the vast watery deep were broken open and the floodgates of the heavens were opened.” (Ge 7:11; compare Pr 8:27, 28.) At the Flood, the waters suspended above the expanse apparently descended as if by certain channels, as well as in rainfall. When this vast reservoir had emptied itself, such “floodgates of the heavens” were, in effect, “stopped up.”—Ge 8:2.

Outer space. The physical “heavens” extend through earth’s atmosphere and beyond to the regions of outer space with their stellar bodies, “all the army of the heavens”—sun, moon, stars, and constellations. (De 4:19; Isa 13:10; 1Co 15:40, 41; Heb 11:12) The first verse of the Bible describes the creation of such starry heavens prior to the development of earth for human habitation. (Ge 1:1) These heavens show forth God’s glory, even as does the expanse of atmosphere, being the work of God’s “fingers.” (Ps 8:3; 19:1-6) The divinely appointed “statutes of the heavens” control all such celestial bodies. Astronomers, despite their modern equipment and advanced mathematical knowledge, are still unable to comprehend these statutes fully. (Job 38:33; Jer 33:25) Their findings, however, confirm the impossibility of man’s placing a measurement upon such heavens or of counting the stellar bodies. (Jer 31:37; 33:22; see STAR.) Yet they are numbered and named by God.—Ps 147:4; Isa 40:26.

“Midheaven” and ‘extremities of heavens.’ The expression “midheaven” applies to the region within earth’s expanse of atmosphere where birds, such as the eagle, fly. (Re 8:13; 14:6; 19:17; De 4:11 [Heb., “heart of the heavens”]) Somewhat similar is the expression “between the earth and the heavens.” (1Ch 21:16; 2Sa 18:9) The advance of Babylon’s attackers from “the extremity of the heavens” evidently means their coming to her from the distant horizon (where earth and sky appear to meet and the sun appears to rise and set). (Isa 13:5; compare Ps 19:4-6.) Similarly “from the four extremities of the heavens” apparently refers to four points of the compass, thus indicating a coverage of the four quarters of the earth. (Jer 49:36; compare Da 8:8; 11:4; Mt 24:31; Mr 13:27.) As the heavens surround the earth on all sides, Jehovah’s vision of everything “under the whole heavens” embraces all the globe.—Job 28:24.

The cloudy skies. Another term, the Hebrew sha′chaq, is also used to refer to the “skies” or their clouds. (De 33:26; Pr 3:20; Isa 45:8) This word has the root meaning of something beaten fine or pulverized, as the “film of dust” (sha′chaq) at Isaiah 40:15. There is a definite appropriateness in this meaning, inasmuch as clouds form when warm air, rising from the earth, becomes cooled to what is known as the dewpoint, and the water vapor in it condenses into minute particles sometimes called water dust. (Compare Job 36:27, 28; see CLOUD.) Adding to the appropriateness, the visual effect of the blue dome of the sky is caused by the diffusion of the rays of the sun by gas molecules and other particles (including dust) composing the atmosphere. By God’s formation of such atmosphere, he has, in effect, ‘beaten out the skies hard like a molten mirror,’ giving a definite limit, or clear demarcation, to the atmospheric blue vault above man.—Job 37:18.

“Heavens of the heavens.” The expression “heavens of the heavens” is considered to refer to the highest heavens and would embrace the complete extent of the physical heavens, however vast, since the heavens extend out from the earth in all directions.—De 10:14; Ne 9:6.

Solomon, the constructor of the temple at Jerusalem, stated that the “heavens, yes, the heaven of the heavens” cannot contain God. (1Ki 8:27) As the Creator of the heavens, Jehovah’s position is far above them all, and “his name alone is unreachably high. His dignity is above earth and heaven.” (Ps 148:13) Jehovah measures the physical heavens as easily as a man would measure an object by spreading his fingers so that the object lies between the tips of the thumb and the little finger. (Isa 40:12) Solomon’s statement does not mean that God has no specific place of residence. Nor does it mean that he is omnipresent in the sense of being literally everywhere and in everything. This can be seen from the fact that Solomon also spoke of Jehovah as hearing “from the heavens, your established place of dwelling,” that is, the heavens of the spirit realm.—1Ki 8:30, 39.

Thus, in the physical sense, the term “heavens” covers a wide range. While it may refer to the farthest reaches of universal space, it may also refer to something that is simply high, or lofty, to a degree beyond the ordinary. Thus, those aboard storm-tossed ships are said to “go up to the heavens, . . . down to the bottoms.” (Ps 107:26) So, too, the builders of the Tower of Babel intended to put up a structure with its “top in the heavens,” a “skyscraper,” as it were. (Ge 11:4; compare Jer 51:53.) And the prophecy at Amos 9:2speaks of men as ‘going up to the heavens’ in a vain effort to elude Jehovah’s judgments, evidently meaning that they would try to find escape in the high mountainous regions.

Spiritual Heavens. The same original-language words used for the physical heavens are also applied to the spiritual heavens. As has been seen, Jehovah God does not reside in the physical heavens, being a Spirit. However, since he is “the High and Lofty One” who resides in “the height” (Isa 57:15), the basic sense of that which is “lifted up” or “lofty” expressed in the Hebrew-language word makes it appropriate to describe God’s “lofty abode of holiness and beauty.” (Isa 63:15; Ps 33:13, 14; 115:3) As the Maker of the physical heavens (Ge 14:19; Ps 33:6), Jehovah is also their Owner. (Ps 115:15, 16) Whatever is his pleasure to do in them, he does, including miraculous acts.—Ps 135:6.

In many texts, therefore, the “heavens” stand for God himself and his sovereign position. His throne is in the heavens, that is, in the spirit realm over which he also rules. (Ps 103:19-21; 2Ch 20:6; Mt 23:22; Ac 7:49) From his supreme or ultimate position, Jehovah, in effect, ‘looks down’ upon the physical heavens and earth (Ps 14:2; 102:19; 113:6), and from this lofty position also speaks, answers petitions, and renders judgment. (1Ki 8:49; Ps 2:4-6; 76:8; Mt 3:17) So we read that Hezekiah and Isaiah, in the face of a grave threat, “kept praying . . . and crying to the heavens for aid.” (2Ch 32:20; compare 2Ch 30:27.) Jesus, too, used the heavens as representing God when asking the religious leaders whether the source of John’s baptism was “from heaven or from men.” (Mt 21:25; compare Joh 3:27.) The prodigal son confessed to having sinned “against heaven” as well as against his own father. (Lu 15:18, 21) “The kingdom of the heavens,” then, means not merely that it is based in and rules from the spiritual heavens but also that it is “the kingdom of God.”—Da 2:44; Mt 4:17; 21:43; 2Ti 4:18.

Also because of God’s heavenly position, both men and angels raised hands or faces toward the heavens in calling upon him to act (Ex 9:22, 23; 10:21, 22), in swearing to an oath (Da 12:7), and in prayer (1Ki 8:22, 23; La 3:41; Mt 14:19; Joh 17:1). At Deuteronomy 32:40 Jehovah speaks of himself as ‘raising his hand to heaven in an oath.’ In harmony with Hebrews 6:13, this evidently means that Jehovah swears by himself.—Compare Isa 45:23.

Angelic dwelling place. The spiritual heavens are also the “proper dwelling place” of God’s spirit sons. (Jude 6; Ge 28:12, 13; Mt 18:10; 24:36) The expression “army of the heavens,” often applied to the stellar creation, sometimes describes these angelic sons of God. (1Ki 22:19; compare Ps 103:20, 21; Da 7:10; Lu 2:13; Re 19:14.) So, too, “the heavens” are personified as representing this angelic organization, “the congregation of the holy ones.”—Ps 89:5-7; compare Lu 15:7, 10; Re 12:12.

Representing Rulership. We have seen that the heavens can refer to Jehovah God in his sovereign position. Thus, when Daniel told Nebuchadnezzar that the experience the Babylonian emperor was due to have would make him “know that the heavens are ruling,” it meant the same as knowing “that the Most High is Ruler in the kingdom of mankind.”—Da 4:25, 26.

However, aside from its reference to the Supreme Sovereign, the term “heavens” can also refer to other ruling powers that are exalted or lifted up above their subject peoples. The very dynasty of Babylonian kings that Nebuchadnezzar represented is described atIsaiah 14:12 as being starlike, a “shining one, son of the dawn.” By the conquest of Jerusalem in 607 B.C.E., that Babylonian dynasty lifted its throne “above the stars of God,” these “stars” evidently referring to the Davidic line of Judean kings (even as the Heir to the Davidic throne, Christ Jesus, is called “the bright morning star” at Re 22:16; compare Nu 24:17). By its overthrow of the divinely authorized Davidic throne, the Babylonian dynasty, in effect, exalted itself heaven high. (Isa 14:13, 14) This lofty grandeur and far-reaching dominion were also represented in Nebuchadnezzar’s dream by a symbolic tree with its height ‘reaching the heavens.’—Da 4:20-22.

New heavens and new earth. The connection of the “heavens” with ruling power aids in understanding the meaning of the expression “new heavens and a new earth” found atIsaiah 65:17; 66:22 and quoted by the apostle Peter at 2 Peter 3:13. Observing such relationship, M’Clintock and Strong’s Cyclopaedia (1891, Vol. IV, p. 122) comments: “In Isa. lxv, 17, a new heaven and a new earth signify a new government, new kingdom, new people.”

Even as the “earth” can refer to a society of people (Ps 96:1; see EARTH), so, too, “heavens” can symbolize the superior ruling power or government over such “earth.” The prophecy presenting the promise of “new heavens and a new earth,” given through Isaiah, was one dealing initially with the restoration of Israel from Babylonian exile. Upon the Israelites’ return to their homeland, they entered into a new system of things. Cyrus the Great was used prominently by God in bringing about that restoration. Back in Jerusalem, Zerubbabel (a descendant of David) served as governor, and Joshua as high priest. In harmony with Jehovah’s purpose, this new governmental arrangement, or “new heavens,” directed and supervised the subject people. (2Ch 36:23; Hag 1:1, 14) Thereby, as verse 18 of Isaiah chapter 65 foretold, Jerusalem became “a cause for joyfulness and her people a cause for exultation.”

Peter’s quotation, however, shows that a future fulfillment was to be anticipated, on the basis of God’s promise. (2Pe 3:13) Since God’s promise in this case relates to the presence of Christ Jesus, as shown at verse 4, the “new heavens and a new earth” must relate to God’s Messianic Kingdom and its rule over obedient subjects. By his resurrection and ascension to God’s right hand, Christ Jesus became “higher than the heavens” (Heb 7:26) in that he was thereby placed “far above every government and authority and power and lordship . . . not only in this system of things, but also in that to come.”—Eph 1:19-21; Mt 28:18.

Christian followers of Jesus, as “partakers of the heavenly calling” (Heb 3:1), are assigned by God as “heirs” in union with Christ, through whom God purposed “to gather all things together again.” “The things in the heavens,” that is, those called to heavenly life, are the first to be thus gathered into unity with God through Christ. (Eph 1:8-11) Their inheritance is “reserved in the heavens.” (1Pe 1:3, 4; Col 1:5; compare Joh 14:2, 3.) They are “enrolled” and have their “citizenship” in the heavens. (Heb 12:20-23; Php 3:20) They form the “New Jerusalem” seen in John’s vision as “coming down out of heaven from God.” (Re 21:2, 9, 10; compare Eph 5:24-27.) Since this vision is initially stated to be of “a new heaven and a new earth” (Re 21:1), it follows that both are represented in what is thereafter described. Hence the “new heaven” must correspond to Christ together with his “bride,” the “New Jerusalem,” and the “new earth” is seen in the ‘peoples of mankind’ who are their subjects and who receive the blessings of their rule, as depicted in verses 3 and 4.

Passing away of former heaven and earth. John’s vision refers to the passing away of “the former heaven and the former earth.” (Re 21:1; compare 20:11.) In the Christian Greek Scriptures, earthly governments and their peoples are shown to be subject to Satanic rule. (Mt 4:8, 9; Joh 12:31; 2Co 4:3, 4; Re 12:9; 16:13, 14) The apostle Paul referred to “the wicked spirit forces in the heavenly places,” with their governments, authorities, and world rulers. (Eph 6:12) So the passing away of “the former heaven” indicates the end of political governments influenced by Satan and his demons. This harmonizes with what is recorded at 2 Peter 3:7-12 regarding the destruction as by fire of “the heavens . . . that are now.” Similarly, Revelation 19:17-21 describes the annihilation of a global political system with its supporters; it says that the symbolic wild beast is “hurled into the fiery lake that burns with sulphur.” (Compare Re 13:1, 2.) As for the Devil himself,Revelation 20:1-3 shows that he is hurled “into the abyss” for a thousand years and then “let loose for a little while.”

Abasement of That Which Is Exalted. Because the heavens represent that which is elevated, the abasement of those things that are exalted is at times represented by the overthrow or the ‘rocking’ or ‘agitating’ of the heavens. Jehovah is said to have “thrown down from heaven to earth the beauty of Israel” at the time of its desolation. That beauty included its kingdom and princely rulers and their power, and such beauty was devoured as by fire. (La 2:1-3) But Israel’s conqueror, Babylon, later experienced an agitation of her own “heaven” and a rocking of her “earth” when the Medes and Persians overthrew Babylon and her heavenly gods proved false and unable to save her from the loss of her dominion over the land.—Isa 13:1, 10-13.

Similarly, it was prophesied that the heaven-high position of Edom would not save her from destruction and that Jehovah’s sword of judgment would be drenched in her heights, or “heavens,” with no help for her from any heavenly, or exalted, source. (Isa 34:4-7; compare Ob 1-4, 8.) Those making great boasts, wickedly speaking in an elevated style as if to “put their mouth in the very heavens,” are certain to fall to ruin. (Ps 73:8, 9, 18; compare Re 13:5, 6.) The city of Capernaum had reason to feel highly favored because of the attention it received by Jesus and his ministry. However, since it failed to respond to his powerful works, Jesus asked, “Will you perhaps be exalted to heaven?” and foretold instead, “Down to Hades you will come.”—Mt 11:23.

Darkening of the Heavens. The darkening of the heavens or of the stellar bodies is often used to represent the removal of prosperous, favorable conditions, and their being replaced by foreboding, gloomy prospects and conditions, like a time when dark clouds blot out all light day and night. (Compare Isa 50:2, 3, 10.) This use of the physical heavens in connection with the mental outlook of humans is somewhat similar to the old Arabic expression, “His heaven has fallen to the earth,” meaning that one’s superiority or prosperity is greatly diminished. At times, of course, in expressing divine wrath, God has employed celestial phenomena, some of which have literally darkened the heavens.—Ex 10:21-23; Jos 10:12-14; Lu 23:44, 45.

Upon Judah such a day of darkness came in fulfillment of Jehovah’s judgment through his prophet Joel, and it reached its culmination in Judah’s desolation by Babylon. (Joe 2:1, 2, 10, 30, 31; compare Jer 4:23, 28.) Any hope of help from a heavenly source seemed to have dried up, and as foretold at Deuteronomy 28:65-67, they came into “dread night and day,” with no relief or hope by sunlit morning or by moonlit evening. Yet, by the same prophet, Joel, Jehovah warned enemies of Judah that they would experience the same situation when he executed judgment upon them. (Joe 3:12-16) Ezekiel and Isaiah used this same figurative picture in foretelling God’s judgment on Egypt and on Babylon respectively.—Eze 32:7, 8, 12; Isa 13:1, 10, 11.

The apostle Peter quoted Joel’s prophecy on the day of Pentecost when urging a crowd of listeners to “get saved from this crooked generation.” (Ac 2:1, 16-21, 40) The unheeding ones of that generation saw a time of grave darkness when the Romans besieged and eventually ravaged Jerusalem less than 40 years later. Prior to Pentecost, however, Jesus had made a similar prophecy and showed it would have a fulfillment at the time of his presence.—Mt 24:29-31; Lu 21:25-27; compare Re 6:12-17.

Permanence of Physical Heavens. Eliphaz the Temanite said of God: “Look! In his holy ones he has no faith, and the heavens themselves are actually not clean in his eyes.” However, Jehovah said to Eliphaz that he and his two companions had “not spoken concerning me what is truthful as has my servant Job.” (Job 15:1, 15; 42:7) By contrast,Exodus 24:10 refers to the heavens as representing purity. Thus there is no cause stated in the Bible for God’s destroying the physical heavens.

That the physical heavens are permanent is shown by the fact that they are used in similes relating to things that are everlasting, such as the peaceful, righteous results of the Davidic kingdom inherited by God’s Son. (Ps 72:5-7; Lu 1:32, 33) Thus, texts such asPsalm 102:25, 26 that speak of the heavens as ‘perishing’ and as ‘being replaced like a worn-out garment’ are not to be understood in a literal sense.

At Luke 21:33, Jesus says that “heaven and earth will pass away, but my words will by no means pass away.” Other scriptures show that “heaven and earth” will endure forever. (Ge 9:16; Ps 104:5; Ec 1:4) So the “heaven and earth” here may well be symbolic, as are the “former heaven and the former earth” at Revelation 21:1; compare Matthew 24:35.

Psalm 102:25-27 stresses God’s eternity and imperishability, whereas his physical creation of heavens and earth is perishable, that is, it could be destroyed—if such were God’s purpose. Unlike God’s eternal existence, the permanence of any part of his physical creation is not independent. As seen in the earth, the physical creation must undergo a continual renewing process if it is to endure or retain its existing form. That the physical heavens are dependent on God’s will and sustaining power is indicated at Psalm 148, where, after referring to sun, moon, and stars, along with other parts of God’s creation,verse 6 states that God “keeps them standing forever, to time indefinite. A regulation he has given, and it will not pass away.”

The words of Psalm 102:25, 26 apply to Jehovah God, but the apostle Paul quotes them with reference to Jesus Christ. This is because God’s only-begotten Son was God’s personal Agent employed in creating the physical universe. Paul contrasts the Son’s permanence with that of the physical creation, which God, if he so designed, could ‘wrap up just as a cloak’ and set aside.—Heb 1:1, 2, 8, 10-12; compare 1Pe 2:3, ftn.

Various Poetic and Figurative Expressions. Because the physical heavens play a vital part in sustaining and prospering life on earth—by sunshine, rain, dew, refreshing winds, and other atmospheric benefits—they are spoken of poetically as Jehovah’s “good storehouse.” (De 28:11, 12; 33:13, 14) Jehovah opens its “doors” to bless his servants, as when causing manna, “the grain of heaven,” to descend upon the ground. (Ps 78:23, 24; Joh 6:31) The clouds are like “water jars” in the upper chambers of that storehouse, and the rain pours forth as by “sluices,” certain factors, such as mountains or even God’s miraculous intervention, causing water condensation and subsequent rainfall in specific regions. (Job 38:37; Jer 10:12, 13; 1Ki 18:41-45) On the other hand, the withdrawal of God’s blessing at times resulted in the heavens over the land of Canaan being “shut up,” becoming, in appearance, as hard and as nonporous as iron and having a copper-colored metallic brightness, with a dust-filled, rainless atmosphere.—Le 26:19; De 11:16, 17; 28:23, 24; 1Ki 8:35, 36.

This aids one in understanding the picture presented at Hosea 2:21-23. Having foretold the devastating results of Israel’s unfaithfulness, Jehovah now tells of the time of her restoration and the resulting blessings. In that day, he says, “I shall answer the heavens, and they, for their part, will answer the earth; and the earth, for its part, will answer the grain and the sweet wine and the oil; and they, for their part, will answer Jezreel.” Evidently this represents Israel’s petition for Jehovah’s blessing through the chain of things of Jehovah’s creation here named. For that reason these things are viewed as personified, hence, as if able to make a request, or petition. Israel asks for grain, wine, and oil; these products, in turn, seek their plant food and water from the earth; the earth, in order to supply this need, requires (or figuratively calls for) sun, rain, and dew from the heavens; and the heavens (till now “shut up” because of the withdrawal of God’s blessing) can respond only if God accepts the petition and restores his favor to the nation, thereby putting the productive cycle in motion. The prophecy gives the assurance that he will do so.

At 2 Samuel 22:8-15, David apparently uses the figure of a tremendous storm to represent the effect of God’s intervention on David’s behalf, freeing him from his enemies. The fierceness of this symbolic storm agitates the foundation of the heavens, and they ‘bend down’ with dark low-lying clouds. Compare the literal storm conditions described atExodus 19:16-18; also the poetic expressions at Isaiah 64:1, 2.

Jehovah, “the Father of the celestial lights” (Jas 1:17), is frequently spoken of as having ‘stretched out the heavens,’ just as one would a tent cloth. (Ps 104:1, 2; Isa 45:12) The heavens, both the expanse of atmosphere by day and the starry heavens by night, have the appearance of an immense domed canopy from the standpoint of humans on earth. AtIsaiah 40:22 the simile is that of stretching out “fine gauze,” rather than the coarser tent cloth. This expresses the delicate finery of such heavenly canopy. On a clear night the thousands of stars do, indeed, form a lacy web stretched over the black velvet background of space. It may also be noted that even the enormous galaxy known as the Via Lactea, or Milky Way, in which our solar system is located, has a filmy gauzelike appearance from earth’s viewpoint.

It can be seen from the foregoing that the context must always be considered in determining the sense of these figurative expressions. Thus, when Moses called on “the heavens and the earth” to serve as witnesses to the things that he declared to Israel, it is obvious that he did not mean the inanimate creation but, rather, the intelligent residents inhabiting the heavens and the earth. (De 4:25, 26; 30:19; compare Eph 1:9, 10; Php 2:9, 10; Re 13:6.) This is also true of the rejoicing by the heavens and earth over Babylon’s fall, at Jeremiah 51:48. (Compare Re 18:5; 19:1-3.) Likewise it must be the spiritual heavens that “trickle with righteousness,” as described at Isaiah 45:8. In other cases the literal heavens are meant but are figuratively described as rejoicing or shouting out loud. At Jehovah’s coming to judge the earth, as described at Psalm 96:11-13, the heavens, along with the earth, sea, and the field, take on a gladsome appearance. (Compare Isa 44:23.) The physical heavens also praise their Creator, in the same way that a beautifully designed product brings praise to the craftsman producing it. In effect, they speak of Jehovah’s power, wisdom, and majesty.—Ps 19:1-4; 69:34.

Ascension to Heaven. At 2 Kings 2:11, 12 the prophet Elijah is described as “ascending in the windstorm to the heavens.” The heavens here referred to are the atmospheric heavens in which windstorms occur, not the spiritual heavens of God’s presence. Elijah did not die at the time of such ascension, but he continued to live for a number of years after his heavenly transportation away from his successor Elisha. Nor did Elijah upon death ascend to the spiritual heavens, since Jesus, while on earth, clearly stated that “no man has ascended into heaven.” (Joh 3:13; see ELIJAH No. 1 (Elisha Succeeds Him).) At Pentecost, Peter likewise said of David that he “did not ascend to the heavens.” (Ac 2:34) In reality, there is nothing in the Scriptures to show that a heavenly hope was held out to God’s servants prior to the coming of Christ Jesus. Such hope first appears in Jesus’ expressions to his disciples (Mt 19:21, 23-28; Lu 12:32; Joh 14:2, 3) and was fully comprehended by them only after Pentecost of 33 C.E.—Ac 1:6-8; 2:1-4, 29-36; Ro 8:16, 17.

The Scriptures show that Christ Jesus was the first one to ascend from earth to the heavens of God’s presence. (1Co 15:20; Heb 9:24) By such ascension and his presentation of his ransom sacrifice there, he ‘opened the way’ for those who would follow—the spirit-begotten members of his congregation. (Joh 14:2, 3; Heb 6:19, 20; 10:19, 20) In their resurrection these must bear “the image of the heavenly one,” Christ Jesus, in order to ascend to the heavens of the spirit plane, for “flesh and blood” cannot inherit that heavenly Kingdom.—1Co 15:42-50.

How can persons in “heavenly places” still be on earth?

The apostle Paul in his letter to the Ephesians speaks of Christians then living on earth as though they were already enjoying a heavenly position, being raised up and “seated . . . together in the heavenly places in union with Christ Jesus.” (Eph 1:3; 2:6) The context shows that anointed Christians are so viewed by God because of his having ‘assigned them as heirs’ with his Son in the heavenly inheritance. While yet on earth, they have been exalted, or ‘lifted up,’ by such assignment. (Eph 1:11, 18-20; 2:4-7, 22) These points also shed light on the symbolic vision at Revelation 11:12. Likewise it provides a key for understanding the prophetic picture contained at Daniel 8:9-12, where what has previously been shown to represent a political power is spoken of as “getting greater all the way to the army of the heavens,” and even causing some of that army and of the stars to fall to the earth. At Daniel 12:3, those servants of God on earth at the foretold time of the end are spoken of as shining “like the stars to time indefinite.” Note, too, the symbolic use of stars in the book of Revelation, chapters 1 through 3, where the context shows that such “stars” refer to persons who are obviously living on earth and undergoing earthly experiences and temptations, these “stars” being responsible for congregations under their care.—Re 1:20; 2:1, 8, 12, 18; 3:1, 7, 14.

The way to heavenly life. The way to heavenly life involves more than just faith in Christ’s ransom sacrifice and works of faith in obedience to God’s instructions. The inspired writings of the apostles and disciples show that there must also be a calling and choosing of one by God through his Son. (2Ti 1:9, 10; Mt 22:14; 1Pe 2:9) This invitation involves a number of steps, or actions, taken to qualify such a one for the heavenly inheritance; many of such steps are taken by God, others by the one called. Among such steps, or actions, are the declaring righteous of the called Christian (Ro 3:23, 24, 28; 8:33, 34); bringing him forth (‘begetting him’) as a spiritual son (Joh 1:12, 13; 3:3-6; Jas 1:18); his being baptized into Christ’s death (Ro 6:3, 4; Php 3:8-11); anointing him (2Co 1:21; 1Jo 2:20, 27); sanctifying him (Joh 17:17). The called one must maintain integrity until death (2Ti 2:11-13; Re 2:10), and after he has proved faithful in his calling and selection (Re 17:14), he is finally resurrected to spirit life.—Joh 6:39, 40; Ro 6:5; 1Co 15:42-49; see ANOINTED, ANOINTING; DECLARE RIGHTEOUS; RESURRECTION;SANCTIFICATION.

Third Heaven. At 2 Corinthians 12:2-4 the apostle Paul describes one who was “caught away . . . to the third heaven” and “into paradise.” Since there is no mention in the Scriptures of any other person having had such an experience, it seems likely that this was the apostle’s own experience. Whereas some have endeavored to relate Paul’s reference to the third heaven to the early rabbinic view that there were stages of heaven, even a total of “seven heavens,” this view finds no support in the Scriptures. As we have seen, the heavens are not referred to specifically as if divided into platforms or stages, but, rather, the context must be relied upon to determine whether reference is to the heavens within earth’s atmospheric expanse, the heavens of outer space, the spiritual heavens, or something else. It therefore appears that the reference to “the third heaven” indicates the superlative degree of the rapture in which this vision was seen. Note the way words and expressions are repeated three times at Isaiah 6:3; Ezekiel 21:27; John 21:15-17; Revelation 4:8, evidently for the purpose of expressing an intensification of the quality or idea.