Heaven Misplaced
Summary
Chapter 1: On the Mountain of the Lord ( Wine on the Less, Well Refined): In the first chapter, Douglas expounds on the prophetic words of Isaiah, which declare the future virgin birth of Jesus. He explains that the prophecies of Jesus’ coming should not be seen merely as feel-good quotes for our Christmas cards. Instead, Douglas urges a deeper and more thoughtful reflection on the significance of Christ’s coming. He exegetes the text, “Of the increase of his government and peace there shall be no end,” with the understanding that the Messiah will bring about a revolution in the government of heaven and earth. He emphasizes that the results will be gradual rather than instantaneous, requiring persistence and steady progress. Douglas also believes that from Christ’s birth until now, “the increase of His government and peace has been unceasing.” And this expansion of Christ’s reign is achieved through the partnership of His disciples and the Church. Douglas connects this kingdom's reign with the “mountain of the Lord,” which includes the feast of rich food and aged wines, as described in Isaiah. To support his view of heaven on earth now, he cites Matthew 28:18 (NIV), 1 Corinthians 15:25 26, and Psalm 110:1, emphasizing the prospering kingdom reign of Jesus here on earth.
Chapter 2: Heaven Misplaced (Living in Colonies of Heaven) In the second chapter, Douglas attempts to rethink the resurrection account of Jesus, arguing that it is not merely a historical event. Instead, he asserts that the resurrection is “the central event of all history. It defines history; it establishes the trajectory of the remaining story.” Douglas believes that “resurrection is not simply a peculiar event in an old and decaying world. It is rather the defining event of the new creation, heaven, and earth. It is the harbinger of all things made new. We therefore cannot know the resurrection with an old way of knowing. Resurrection life is the new ordinary.” So, he invites us to rethink the concept of heavenly hope. While most people consider it futuristic—a view he acknowledges is not technically wrong—Douglas strongly believes that “the final biblical hope is heaven coming here. Representing and establishing royalty on earth has been God’s design and purpose from the beginning.”
Chapter 3: What Abraham Saw (A City in the Distance): In the third chapter, Douglas talks about what Abraham saw. This passage talks about Abraham’s faith and how it connects to God’s promise. Abraham trusted God’s word, and his faith was counted as righteousness. God promised that through Abraham, all nations would be blessed. This blessing, however, isn’t about following laws but having faith in God’s promise. Paul explains that people cannot be justified by following the law because no one can keep it perfectly. Instead, righteousness comes through faith, just as Abraham believed. Christ came to redeem us from the curse of the law so that through Him, all people (Jews and Gentiles) can receive the blessing of Abraham.
In the context of Abraham, we learn that the law was given later, after God’s promise to Abraham, but it didn’t replace the promise. The promise is about Christ, and those who have faith in Him are heirs to that promise. Christ took on the curse for us so we could receive His blessing.
Even the Apostle Paul warns the Gentiles not to go back to following old practices like observing certain days or rituals because that’s a form of bondage. Instead, they should continue living in the freedom that comes from faith in Christ. In summary, Abraham’s faith was about trusting in God’s promise for the world, and we should follow his example by having faith in Christ, who fulfils that promise.
Chapter 4: Hope Incarnate (Life Grows in Death): In Chapter 4, Douglas highlights the power of resurrection, which is both cosmic and redemptive (Col. 1:20). He also includes the active work of Christ’s Spirit, which empowers people to put to death the works of the flesh and the same Spirit helps us all to cry, “Abba Father,” bearing witness that we are the children of God.
In this chapter, Douglas would also challenge our eschatological thinking in the context of Christ’s return. He claims that Jesus’ return from heaven to the world will not be a return to an unchanged world. Instead, Christ will return to a transformed world, empowered by His resurrection power that will take up “residence in nations both.” He adds, “So the blessed at the end of history is something that is in the works now.” He further explains that Jesus’ supernatural birth was not meant to last for a short thirty-three years. Instead, “the incarnation was the beginning of the great transformation.” Douglas expounds on John 1:1,14, drawing a parallel to Genesis 1:1 in the context of Jesus’ arrival to recreate the new heavens and new earth. Douglas also argues that we shouldn’t spiritualize the resurrection event or relegate all of this to heaven in some future age. That would be a “very tragic form of unbelief.” He claims, “Christ did not just rise from the dead and zip back to heaven. He touched people here before He left (1 Jn. 1:1-3), and we must come to understand that His life is contagious. It must spread until the entire world is alive.”
Chapter 5: Inexorable Love (That the World Through Him Might Be Saved): In this chapter 5, Douglas discusses the power of propitiation, which is the means of turning away the wrath of God that is coming against the world because of sin (1 John 2:22). Christ took on the penalty and became the propitiation for our sins. This, in turn, leads individuals to embrace the ministry of reconciliation. Douglas would also emphasize that our faith response is not private but public. We remain faithful when we believe and proclaim the message of Jesus’ resurrection publicly. Douglas highlights the example of the Apostle Paul (1 Cor. 2:2, 6–8), who knew nothing except Christ crucified. Douglas also sees the importance of sharing three basic theories of atonement, supported by biblical Scripture:
Protestant Reformed Perspective: Christ died as a substitute, taking upon Himself the penalty for our sins. He freed us from our sin, “the just for the unjust” (1 Pet. 3:18).
Abelardian View: Christ’s death serves as an example for us to imitate. His sacrifice provides a pattern of moral influence (1 Pet. 2:21). In contrast, the penal substitution perspective argues that “Christ didn’t have to die for this reason.”
Christus Victor Theme: Jesus’ crucifixion is seen as a triumphant victory over the devil and his angels (Col. 2:13-15).
According to Douglas, these theories should not compete with one another; rather, they should be seen together as part of a whole. He states, “Christ was exercising all His offices—prophet (Abelardian), priest (Protestant), and king (Christus Victor). Douglas further argues that “resurrection is not waiting around to be established; the resurrection establishes.” He explains that the power of Jesus’ resurrection has destroyed the power of the accuser who seeks to condemn people. However, in Christ, Satan’s accusing power will not prevail. Finally, Douglas emphasizes that Christ’s death is for everyone on earth. Jesus came to make “His blessings flow, far as the curse is found.” He was crucified not to judge the world, but so that the world might be saved.
Chapter 6: In chapter 6, Douglas talks about the scandal of grace. He highlights the need to receive the grace of God as a gift. He states, “Grace means that some who have the wrong answer will be saved, and others who have the right answer won’t.” Furthermore, he explains that grace is not something we do, control, or manage. Instead, we need to learn that grace is “God’s declared intention of favour for the whole world, whether we like it or not.”
Chapter 7: What the Angels said (Goodwill Toward Men): In this chapter 7, Douglas also emphasizes the importance of understanding that Christ is the Morning Star and that His message of the Gospel cannot be stopped. He points out the persecution from Herod and the little boys he slaughtered, which, according to Douglas, was ineffectual because it couldn’t stop the Morning Star from rising. Therefore, he concludes that “the message of Christmas is not that we have to persuade anybody of anything. The message is far more a good news declaration than it is argumentation.”
Chapter 8: At the Name of Jesus (Every Tongue Confesses) In this chapter 8, Douglas expounds on Philippians 2:9-11, emphasizing the exaltation of Christ alone. He presents Jesus as the supreme authority over political systems and all humanity. Douglas helps readers understand the Great Commission not as the process of giving Jesus authority but as the declaration of the authority He already possesses and wields through our preaching and worship. A key theme in this chapter is the Kingdom of God, which Douglas defines as “the rule and reign of Christ Jesus, manifested in history according to His will and pleasure.” He then highlights that the central duty of the Church is to preach the Kingdom of God. Furthermore, he explains that when the Kingdom expands to its appropriate size, our Lord Jesus will return.
Douglas also provides spiritual insight into the well-known passage “Narrow is the way.” He argues that this text should not be understood as implying that only a few people will enter the Kingdom of Heaven. Instead, he explains that “the narrow door” (Luke 13:24, NIV) was specifically for the remnant of first-century Jews. Immediately after, in the same passage, Jesus speaks of Gentiles streaming into the Kingdom “People will come from east and west and north and south and will take their places at the feast in the Kingdom of God. Indeed, some are last who will be first, and first, who will be last” (Luke 13:29-30, NIV).
Chapter 9: Go (The Greatness of the Great Commission): In this chapter, Douglas Wilson discusses the earthly task of the church—to make disciples of all nations. He believes that God does not desire a small, struggling church in some nations but wants entire nations to come under His rule. This is why the church is commanded “to preach the gospel until the world believes it.”
Douglas then expounds on “Therefore Go” with an understanding that Jesus already possesses all authority, and His people are not attempting to achieve something on His behalf. Thus, based on Jesus’ authority, we are called to preach and proclaim to the nations, urging them to submit to His lordship and authority. Then Douglas also explains “Son of Man on the Clouds,” which refers to Jesus receiving everlasting dominion, glory, and an indestructible, universal kingdom (Daniel 7:13-14). According to Wilson, the world we live in now will be set right before the second coming of Christ. The last enemy to be destroyed through the advance of the gospel will be death itself (1 Corinthians 15:26).
Chapter 10: All the Ends of Earth (What Was in the Lord’s Mind as He Died?
Chapter 11: Learning to read the promises (Tutorial help from the Apostles): In Chapter 11, Douglas discusses how we should learn the promises of God. He encourages us to read the Bible as disciples and emphasizes the importance of studying the Bible’s futuristic aspects to help us think about the future of the world. In particular, he focuses on the specific promise made to Abraham and expounds on it using New Testament scripture. So, Douglas speaks about inheriting the world together with Abraham and calls us not only to believe like Abraham but also to believe what Abraham believed. This includes overcoming the world through faith, just as Abraham did. The promise God made to Abraham was to give him the world, and when we believe in this promise, we become instruments in its fulfilment.
Douglas then expounds on Psalm 2:8, claiming that Christ owns all Nations because God the Father invited Him to ask for them immediately after the resurrection. This request was granted, as seen in Matthew 28:18. And we note that Psalm 2 is quoted twice in Revelation (The first time, the authority applies to believers who overcome and the second time, it applies to Christ alone). Douglas also expounds on Psalm 2:12, emphasizing the need to respond to Christ as King and to bring Him all glory and honour. Every power in the present world is called to bow before Him.
Chapter 12: All the Stars fell out of the sky (leftover from the old way of thinking, Part 1): In Matthew 24, Jesus speaks about the destruction of Jerusalem and the end of the Jewish age. His disciples ask when these events will happen, and Jesus gives a detailed response. He talks about wars, rumours of wars, and other troubles, but assures His followers that these things are not signs of the world’s end. Instead, they are part of the events leading to the fall of Jerusalem in A.D. 70. Jesus tells them that within their generation, all these things will take place.
He uses symbols like the “abomination of desolation” and “the sun will be darkened” from the Old Testament to describe the judgment on Jerusalem, similar to how these symbols were used to describe the fall of other nations. Jesus is not referring to the end of the world but to the end of the Jewish age and the judgment on Jerusalem. He also speaks of the spread of the gospel and the gathering of the elect from all nations after the judgment. In the parable of the fig tree, Jesus explains that the signs He mentions are like the leaves of a tree showing that summer is near. Just like that, when these events happen, His return and the fulfilment of His words are near. Jesus assures that all these things will happen in the lifetime of His disciples, which happened in A.D. 70 when Jerusalem was destroyed.
Chapter 13: 666 and All That (Leftover bits from the Old Way of Thinking, Part 2): In this Chapter, Douglas attempts to discuss the book of Revelation
This passage discusses the book of Revelation, arguing for an early (pre-A.D. 70) date of writing and a symbolic interpretation of many of its elements. The author asserts that Revelation was primarily fulfilled in the first century, particularly through the events surrounding the Roman Empire and the persecution of Christians. Key points include:
Literal vs. Symbolic Interpretation: Revelation is a mixture of literal and symbolic elements. Some portions describe historical events, while others employ symbolism for spiritual or prophetic meaning.
. Timing of Revelation: The author argues that Revelation was written before A.D. 70, citing internal evidence from the book itself (e.g., “things which must shortly take place”). This suggests the events described were to occur soon after the book’s writing, not at the end of the world.
Connection with Daniel: The reference to Daniel’s prophecy in the Old Testament contrasts with John’s prophecy, showing that Revelation’s events were imminent in the first century
Nero and the Beast: Nero is identified as a key figure symbolized by the beast in Revelation. His reign (A.D. 54-68) is linked to the forty-two months mentioned in Revelation, corresponding to the period of intense Christian persecution.
Historical Context: The text highlights the political and religious climate of the Roman Empire, emphasizing emperor worship and the persecution of Christians. It connects the rise of the Roman Empire and its emperors, particularly Nero, to the symbolism in Revelation.
Destruction of the Jewish State: The author notes that the destruction of Jerusalem in A.D. 70, which fulfilled Jesus’ prophecy, marked the end of the Jewish state and the rise of Christianity as the New Israel.
Understanding Revelation in Context: The interpretation of Revelation is clearer when considering the historical events of the first century, including the Jewish revolt and Roman civil wars. The text emphasizes the importance of understanding the original audience’s perspective and the significance of the period in which Revelation was written.
In summary, the author argues that Revelation speaks to the immediate historical context of the Roman Empire, particularly the persecution of Christians under emperors like Nero, and was fulfilled with the fall of Jerusalem and the destruction of the Jewish state in A.D. 70.
Chapter 14: New Humanity (West to Eden): In chapter 14, Douglas talks about the cultural mandate given to humanity by God (Gen. 1:28), which reveals our purpose. He also corrects the perspective of radical environmentalist circles that hold the current dogma: “Man is the cancer of the planet.” However, the Christian view differs because “the problem is not pollution but rather sin.” Douglas encourages us not to simply react to contemporary extremists, animal rights activists, etc. Instead, we must cling to the biblical position rather than a reactionary one. Douglas further explains that the cultural mandate is nothing more or less than mankind’s obligation to be culturally responsible, with the gospel at the centre. We find this responsibility in the Scriptures given by God, not in the ideas of secular unbelievers. He also points out that we need to see the New Jerusalem as a clear symbol for the Christian church (Gal. 4:23-27), which is advancing through the world like a bride coming down the aisle in her glory.
The Christian faith is not merely a system of beliefs; it represents the destiny of humanity. Through Jesus Christ, God has reshaped our humanity, inviting us to grow into His likeness as He restores His image within us. Although the image of God was marred by Adam’s rebellion, it was not destroyed. In Christ, God has opened the way for us to be fully restored, to live as renewed and complete human beings. In addition to this renewal, God has also prepared a dwelling place for us: the New Jerusalem. This city, often understood as a symbol of the Christian church, is revealed through various passages in Scripture. It stands as a beautiful and profound symbol, extending even beyond the book of Revelation.
Chapter 15: Completely Nuts (Faith is Exegetically Indefensible) In this chapter 15, Douglas points out that the central vision presented in Scripture is something that only genuine faith can see.He emphasizes that while a sound exegesis of a text, using proper hermeneutical rules, is necessary, faith cannot simply be extracted from the text; it is the central reality to which we must return. Faith is what overcomes the world (1 John 5:4). Douglas further strengthens this perspective by highlighting a few faith-filled characters from Scripture. One classic example is Sarah, who, through faith, received the strength to conceive a child in her old age (Hebrews 11:11). So, Douglas focuses more on faith. He defines it as “the natural response to the perceived faithfulness of God.” He also emphasizes the need to understand that one of the central realities of Scripture to which we must return is that faith overcomes the world (1 John 5:4).
Chapter 16: Epilogue: In the epilogue, Douglas encourages us to keep our eyes on Jesus, the author and finisher of our faith. He then makes his point clear by stating that Jesus did not come merely to try to save the world (1 John 4:14); rather, He came to save the whole world, and only then will He be satisfied. He adds that this does not necessarily mean that every last human will be saved, but that He will save a great multitude. Furthermore, he explains that Christ is not just the Lord of some invisible heavenly realm, but He is the Lord and Master of the very town where we live. Jesus’ blood has purchased this world and everything in it, and His kingdom authority extends by spiritual means, not by political means.
