Finis Dake’s Theological Errors on Heaven and Hell

Part I: Dake’s Material View of Heaven as a Physical Planet

Section 1: What Dake Teaches About Heaven’s Physical Nature

One of the most striking departures from orthodox Christian theology in Dake’s writings is his insistence that heaven is a literal, material planet that exists somewhere in physical space. This teaching permeates his major works, particularly “God’s Plan for Man” and his study Bible notes.

Dake consistently treats heaven as a physical location that could theoretically be reached by physical travel if we had the means. In his commentary on the rapture, he describes believers being caught up to “the planet heaven” and later returning from “the planet heaven to the planet earth” during the Second Coming. This materialistic understanding reduces heaven to merely another celestial body, albeit one that is currently invisible or too distant to observe.

In “Revelation Expounded,” Dake elaborates on this concept when discussing the New Jerusalem: “The second time in the future, definitely known to us as a time when God the Father will come to the earth, is after the Second Advent of Christ and the Millennium, when He moves His capital city, the New Jerusalem, from the planet heaven to the planet earth, thereafter to live among men forever” (Revelation Expounded, discussing Revelation 21-22).

Section 2: The Biblical Problems with Dake’s Material Heaven

Conservative Christian theology has consistently maintained that heaven, in its ultimate sense as God’s dwelling place, transcends physical location. While Scripture uses spatial language to describe heaven (as it must, given human limitations), orthodox theology recognizes this as accommodative language rather than literal physical description.

The apostle Paul, who was caught up to the third heaven, explicitly stated that what he experienced was inexpressible and unlawful to utter (2 Corinthians 12:4). This suggests that heaven’s reality transcends physical description. Paul’s uncertainty about whether he was “in the body or out of the body” (2 Corinthians 12:2-3) further indicates that heaven is not simply another physical location that one travels to bodily.

Solomon, at the dedication of the temple, acknowledged this truth: “But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!” (1 Kings 8:27). This verse explicitly denies that God can be contained in any physical space, whether earthly or heavenly.

Section 3: Historical Christian Teaching on Heaven’s Nature

Throughout church history, orthodox Christian theologians have understood heaven as both a state and a place, but not a physical location in the way Dake describes. The Westminster Confession of Faith speaks of heaven as the place of God’s special presence where the saints enjoy immediate communion with Him. The emphasis is on relationship and presence, not physical geography.

Augustine, in his “City of God,” distinguished between the earthly and heavenly cities not primarily in terms of physical location but in terms of spiritual orientation and ultimate allegiance. Thomas Aquinas, while acknowledging that glorified bodies will exist in a place, emphasized that heaven’s essence is the beatific vision—the direct knowledge of God—rather than a physical location.

The reformers, including Luther and Calvin, consistently taught that heaven’s blessedness consists primarily in the presence of God and perfect communion with Him, not in occupying a particular planet or physical space. Calvin specifically warned against excessive speculation about heaven’s physical characteristics, emphasizing instead the spiritual realities of union with Christ.

Part II: Dake’s Teaching on God Having a Physical Body

Section 4: Dake’s Anthropomorphic View of God

Perhaps even more problematic than Dake’s view of heaven as a planet is his teaching that God the Father has a physical body. This doctrine fundamentally undermines the Biblical teaching about God’s nature and represents a serious departure from orthodox Christianity.

Dake goes further to argue that God must have a body to be a person: “God the Father, God the Son, God the Holy Spirit are three separate persons… The body of any being is the outward form or house in which his soul and spirit dwell… They are spiritual and natural bodies, or heavenly and earthly bodies; and both kinds are real” (God’s Plan for Man, elaborating on the Trinity).

This teaching is reinforced throughout his works. In his study Bible notes, Dake consistently interprets Biblical anthropomorphisms literally, arguing that when Scripture speaks of God’s hands, eyes, or other body parts, these should be understood as literal physical features of God’s body.

Section 5: The Orthodox Christian Response

The teaching that God the Father has a physical body contradicts explicit Biblical statements and has been consistently rejected by Christian orthodoxy. Jesus clearly stated, “God is Spirit, and those who worship Him must worship in spirit and truth” (John 4:24). This is not merely describing one aspect of God but defining His essential nature.

When Scripture uses anthropomorphic language about God (references to His hands, eyes, etc.), this is accommodative language—God describing Himself in terms humans can understand. The Bible itself interprets these anthropomorphisms for us. For instance, when it speaks of God’s “eyes” being everywhere (Proverbs 15:3), it’s describing His omniscience. When it mentions God’s “hand,” it refers to His power and activity (Isaiah 59:1).

The early church fathers unanimously rejected the idea that God has a physical body. The Nicene Creed begins with “We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.” The distinction between visible and invisible, with God as the maker of both, implies that God Himself transcends physical categories.

Section 6: Theological Implications of Dake’s Error

Dake’s insistence that God has a physical body has serious theological consequences. First, it limits God’s omnipresence. If God has a physical body confined to a location (even if that location is “the planet heaven”), then He cannot be truly omnipresent in the way Scripture describes: “Can anyone hide himself in secret places, so I shall not see him?’ says the LORD; ‘Do I not fill heaven and earth?’ says the LORD” (Jeremiah 23:24).

Second, this teaching makes God subject to the limitations of created matter. A physical body, by definition, is composed of matter, which is part of creation. But God existed before creation and brought matter into existence. As Paul writes, “By Him all things were created that are in heaven and that are on earth, visible and invisible” (Colossians 1:16). If all things visible were created by God, then God Himself cannot possess a visible, physical body.

Third, Dake’s view eerily resembles the theology of Mormonism, which also teaches that God the Father has a physical body. Joseph Smith taught that “The Father has a body of flesh and bones as tangible as man’s” (Doctrine and Covenants 130:22). This similarity should concern any Christian committed to Biblical orthodoxy.

Part III: Dake’s Teaching on Believers Viewing Hell for Eternity

Section 7: The Disturbing Doctrine of Eternal Viewing of the Damned

One of Dake’s most troubling teachings concerns the eternal state, where he argues that saved people in heaven will forever be able to view the torments of the damned in hell. This teaching is based primarily on his interpretation of Isaiah 66:22-24, which he applies literally to the eternal state.

Dake elaborates on this concept in “God’s Plan for Man,” where he states: “Rebels will be an everlasting monument of God’s wrath on sin” and “This scene will be an object lesson to the natural men on earth forever that their wills may run in the right channel and that they may live true to God.”

According to Dake’s eschatology, throughout eternity, the redeemed will have visual access to the lake of fire where they can observe the endless torments of the lost. He presents this as a permanent “object lesson” that will serve as an eternal deterrent to sin.

Section 8: Why This Teaching Contradicts Scripture and Christian Hope

This teaching fundamentally contradicts the Biblical picture of the eternal state and the nature of heavenly joy. Revelation 21:4 explicitly states that in the new heaven and new earth, “God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

Isaiah 65:17, speaking of the new heavens and new earth, declares: “For behold, I create new heavens and a new earth; the former things shall not be remembered or come to mind.” This suggests a divine forgetfulness of the sorrows of the former age, not an eternal viewing of ongoing torments.

The passage Dake relies upon, Isaiah 66:24, in its historical context refers to the aftermath of God’s judgment on rebellious Israel and the nations. The imagery of corpses being viewed is drawn from ancient Near Eastern practices where defeated enemies’ bodies were displayed as a warning. However, applying this literally to the eternal state creates insurmountable problems with other clear Biblical teachings about heaven’s joy and perfection.

Section 9: The Historical Christian Understanding

Throughout church history, while Christians have affirmed the reality of eternal punishment, they have not generally taught that the redeemed will perpetually observe the sufferings of the damned. Augustine, while defending the doctrine of eternal punishment, emphasized that the joy of the redeemed comes from their union with God, not from witnessing the fate of the lost.

Thomas Aquinas, addressing this question directly in his Summa Theologica, argued that while the blessed might have knowledge of the damned’s fate, this knowledge would not disturb their happiness because their wills would be perfectly aligned with God’s justice. However, he did not suggest that there would be ongoing visual observation of hell’s torments.

The Puritan Richard Baxter, in his classic work “The Saints’ Everlasting Rest,” focused on the positive joys of heaven—the presence of God, perfect holiness, and communion with the saints—rather than any awareness of hell’s sufferings. Jonathan Edwards, despite his famous sermon “Sinners in the Hands of an Angry God,” described heaven’s joy primarily in terms of the beatific vision and perfect love.

Part IV: Additional Errors in Dake’s Eschatology

Section 10: The Multiplication of Resurrections and Judgments

Dake’s eschatological system includes multiple resurrections and judgments that go beyond what Scripture clearly teaches. He divides the first resurrection into numerous parts, creating a complex scheme that lacks solid Biblical foundation.

In “God’s Plan for Man,” Dake teaches that there will be separate resurrections for different groups at different times: one at the rapture for the church, another for the two witnesses, another for tribulation martyrs, and yet another for Old Testament saints. This fragmentation of the resurrection contradicts the simplicity of Scripture’s teaching.

While Revelation 20 does speak of a “first resurrection,” the text doesn’t support Dake’s elaborate subdivisions. The Biblical pattern is much simpler: a resurrection of the just and a resurrection of the unjust (Acts 24:15), not the multiple resurrections Dake proposes.

Section 11: The Eternal Earth with Natural Procreation

Another problematic aspect of Dake’s eschatology is his teaching that natural human beings will continue to procreate throughout eternity on the renewed earth. He writes extensively about eternal natural life and multiplication, suggesting that earthly life will essentially continue as it is now, only without sin.

This teaching contradicts Jesus’ clear statement about the resurrection state: “For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven” (Matthew 22:30). The eternal state is not simply a perfected version of current earthly life but a transformed existence.

Paul also makes clear that “flesh and blood cannot inherit the kingdom of God” (1 Corinthians 15:50), indicating that the eternal state involves a transformation beyond natural human existence. The resurrected body is a spiritual body (1 Corinthians 15:44), not simply a perfected natural body capable of procreation.

Section 12: The Problem of Dake’s Literalism

At the root of many of Dake’s errors is an extreme literalism that fails to recognize Biblical genres, symbolic language, and the accommodative nature of divine revelation. While conservative Christians affirm the literal truth of Scripture, this doesn’t mean that every passage must be interpreted in a woodenly literal fashion.

Dake’s approach leads him to interpret apocalyptic imagery, poetic language, and prophetic symbolism as if they were newspaper reports. This methodology, while appearing to honor Scripture’s authority, actually distorts its meaning by ignoring the literary forms God chose to use in revelation.

For example, when Revelation describes the New Jerusalem as a cube 1,500 miles in each dimension, Dake calculates the exact square footage and discusses the physical logistics of such a city. He misses the symbolic significance of the perfect cube (the Holy of Holies in the tabernacle and temple was cubic) and the number twelve and its multiples (representing the people of God).

Part V: The Influence and Danger of Dake’s Teachings

Section 13: The Widespread Impact of the Dake Study Bible

The Dake Annotated Reference Bible has sold over two million copies since its publication, making it one of the most influential study Bibles in Pentecostal and Charismatic circles. Many sincere Christians have used it as their primary study resource, absorbing Dake’s interpretations along with the Biblical text.

The danger lies not in Dake’s intentions—he was clearly a devoted student of Scripture—but in the authoritative way his notes are often received. Many readers, lacking theological training, accept his interpretations as Biblical truth without recognizing where he departs from orthodox Christianity.

Particularly concerning is the influence on pastors and teachers who may perpetuate these errors in their ministries. When a study Bible presents heterodox views alongside the Biblical text, it can be difficult for readers to distinguish between Scripture and interpretation.

Section 14: The Need for Theological Discernment

The errors in Dake’s theology highlight the importance of theological education and historical awareness. Many of his mistakes could have been avoided by greater familiarity with historical Christian doctrine and the theological discussions that shaped orthodox belief.

The church’s creeds and confessions, while not infallible, represent the collective wisdom of generations of believers wrestling with Scripture’s teaching. When an individual teacher’s interpretations consistently contradict this historic consensus, it’s usually the individual, not the church, who has erred.

Section 15: Responding to Dake’s Followers

Many sincere Christians have been influenced by Dake’s teachings and may defend them vigorously. In responding to such believers, it’s important to maintain a spirit of gentleness and respect while firmly upholding Biblical truth.

First, acknowledge the positive contributions Dake made to Biblical study. His emphasis on systematic Bible reading and his compilation of Biblical references have helped many Christians engage more deeply with Scripture. This acknowledgment can help create a constructive dialogue.

Second, focus on Scripture itself rather than attacking Dake personally. Show from clear Biblical passages why his interpretations are problematic. Use texts that explicitly contradict his positions, such as John 4:24 regarding God’s spiritual nature.

Third, appeal to the broader Christian tradition. Help Dake’s followers understand that his views on these matters place him outside mainstream Christian orthodoxy, including Pentecostal orthodoxy. The Assemblies of God and other Pentecostal denominations do not endorse Dake’s views on God having a body or heaven being a planet.

Part VI: A Biblical Vision of Heaven and Hell

Section 16: The True Nature of Heaven

In contrast to Dake’s materialistic view, Scripture presents heaven primarily as the realm of God’s immediate presence. While it has location and substance appropriate to glorified existence, its essence is relational rather than geographical.

The apostle Paul, granted a vision of paradise, heard “inexpressible words, which it is not lawful for a man to utter” (2 Corinthians 12:4). This suggests that heaven’s reality transcends human language and earthly categories. It’s not simply another place like earth, only better, but a different order of existence altogether.

The book of Revelation, while using vivid imagery to describe the New Jerusalem, focuses on what’s absent (tears, death, sorrow, pain) and what’s present (God’s presence, the Lamb’s light, the river of life). The symbolic nature of much of this description is evident from impossible physical features, such as a river flowing from a throne or a city that needs no sun because the Lamb is its light.

The Westminster Shorter Catechism captures this well: “The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.” The emphasis is on holiness, glory, and union with Christ, not on occupying a physical planet.

Section 17: The Reality of Hell

While rejecting Dake’s teaching about believers eternally viewing hell, conservative Christianity firmly maintains the reality of eternal punishment for the unrepentant. Hell is not a metaphor or a temporary state but a real and eternal destiny for those who reject God’s salvation.

Jesus spoke more about hell than anyone else in Scripture, using vivid imagery to warn of its horrors: unquenchable fire (Mark 9:43), outer darkness (Matthew 8:12), and eternal punishment (Matthew 25:46). These descriptions, while using symbolic language, point to a terrible reality of eternal separation from God.

However, the Biblical emphasis is on warning people to flee from hell, not on providing detailed geography or suggesting that the redeemed will observe it forever. The focus is evangelistic and pastoral—urging repentance and faith—rather than satisfying curiosity about the afterlife’s mechanics.

Section 18: The New Creation

The Biblical vision of the eternal state is not simply heaven as a distant planet or a perpetual earth with natural procreation, but a new creation that transcends current categories. “Behold, I create new heavens and a new earth; the former things shall not be remembered or come to mind” (Isaiah 65:17).

This new creation represents the marriage of heaven and earth, where God’s dwelling is with humanity (Revelation 21:3). It’s neither purely spiritual nor crudely material but a transformed reality appropriate for resurrected beings in eternal communion with God.

Paul gives us glimpses of this in 1 Corinthians 15, describing resurrection bodies that are imperishable, glorious, powerful, and spiritual—yet still bodies. This paradox suggests a mode of existence that transcends our current physical/spiritual dichotomy.

Part VII: Theological Method and Biblical Interpretation

Section 19: The Importance of Hermeneutics

Many of Dake’s errors stem from poor hermeneutical (interpretive) methods. His extreme literalism, failure to recognize literary genres, and disregard for theological context lead to serious misinterpretations.

Sound Biblical interpretation requires attention to several factors:

• Literary Genre: Is the passage poetry, prophecy, apocalyptic, historical narrative, or epistle? Each genre has its own interpretive rules.
• Historical Context: What was the original setting? Who was the audience? What issues were being addressed?
• Canonical Context: How does this passage relate to the whole of Scripture? Does the interpretation contradict clear teaching elsewhere?
• Theological Context: How has the church historically understood this passage? What theological principles guide interpretation?

Dake’s interpretation often ignores these factors, treating all Biblical texts as if they were meant to be read with the same wooden literalism. This leads him to miss the rich symbolism of apocalyptic literature, the accommodative nature of anthropomorphic language, and the progressive nature of revelation.

Section 20: The Role of Tradition in Interpretation

While Protestants affirm sola scriptura (Scripture alone as the final authority), this doesn’t mean we interpret Scripture in isolation from the church’s historical understanding. The wisdom of centuries of Christian interpretation should inform our reading, even if it doesn’t determine it.

Dake’s teachings on God having a body, heaven being a planet, and believers eternally viewing hell represent departures from this historic consensus. No major Christian tradition—Orthodox, Catholic, or Protestant—has taught these doctrines. This should give us pause.

Section 21: The Danger of Speculation

Another problem in Dake’s work is excessive speculation about matters Scripture doesn’t clearly address. He provides detailed descriptions of heaven’s geography, the logistics of eternity, and the mechanics of the afterlife that go far beyond Biblical revelation.

Scripture’s reticence about certain matters should teach us humility. As Deuteronomy 29:29 states, “The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever.” When Scripture is silent or symbolic, we should resist the temptation to fill in details from our imagination.

The apostle Paul, after discussing the resurrection, concludes: “But someone will say, ‘How are the dead raised up? And with what body do they come?’ Foolish one, what you sow is not made alive unless it dies” (1 Corinthians 15:35-36). Paul then uses analogies rather than detailed descriptions, suggesting that the resurrection reality transcends our current understanding.

Part VIII: The Practical Impact of These Doctrinal Errors

Section 22: How These Errors Affect Christian Living

Doctrinal errors are not merely academic concerns; they have practical consequences for Christian life and faith. Dake’s errors regarding heaven and hell can impact believers in several ways.

First, the materialistic view of heaven can diminish the spiritual nature of our hope. If heaven is simply another planet, our ultimate destiny becomes merely relocation rather than transformation. This can lead to an earthly-minded spirituality that misses the radical nature of the Christian hope.

Second, the idea that God has a physical body can lead to an inadequate view of God’s nature and attributes. If God is physically limited, how can He be omnipresent? If He has a body like ours, how is He fundamentally different from creation? These questions can undermine confidence in God’s transcendence and sovereignty.

Third, the teaching about eternally viewing hell can create psychological and spiritual problems. Imagine believing that throughout eternity you will witness the torments of unsaved loved ones. This could lead to a distorted view of God’s character and the nature of heavenly joy.

Section 23: The Impact on Evangelism and Mission

These doctrinal errors can also affect evangelism and mission. If heaven is merely a physical planet and God has a body like ours, the gospel becomes less about spiritual transformation and more about cosmic relocation. The radical nature of salvation—being born again, becoming a new creation—is diminished.

Furthermore, if believers will eternally observe hell’s torments, this could lead to an unhealthy focus on judgment rather than grace. While the reality of hell should motivate evangelism, the idea of eternal voyeurism of the damned can create a morbid and unbiblical attitude toward the lost.

The Biblical motivation for evangelism is love—God’s love for the world and our love for our neighbors. The Great Commission is driven by compassion for the lost and desire for God’s glory, not by a future in which we will eternally observe the consequences of rejecting the gospel.

Section 24: The Effect on Worship and Spirituality

Our understanding of heaven shapes our worship and spirituality. If heaven is primarily a physical place, our worship may become more focused on future rewards than present relationship with God. The Biblical vision of heaven as God’s presence should lead us to seek that presence now, not just in the future.

If God has a physical body confined to a location, this could diminish our sense of His immediate presence in worship. The Biblical truth that God is spirit and omnipresent means He is as fully present in our gatherings as He is in heaven. This should transform our approach to worship and prayer.

Part IX: Comparing Dake’s Teachings with Orthodox Positions

Section 25: A Comprehensive Comparison Table

Topic	Dake’s Teaching	Orthodox Christian Teaching	Biblical Support for Orthodox View
Nature of Heaven	A literal planet located north of Earth	The dimension of God’s immediate presence, transcending physical location	2 Cor. 12:2-4; 1 Kings 8:27; John 14:2-3
God’s Nature	Has a physical body with literal hands, eyes, etc.	God is spirit, without physical form	John 4:24; Deut. 4:15-16; 1 Tim. 6:16
Viewing Hell	Believers will eternally view the torments of the damned	No sorrow or awareness of suffering in heaven	Rev. 21:4; Isaiah 65:17; 2 Cor. 5:17
Eternal State	Natural humans continue procreating forever on Earth	Transformed existence without marriage or procreation	Matt. 22:30; 1 Cor. 15:50; Luke 20:35-36
God’s Omnipresence	Limited by physical body in heaven	God fills heaven and earth simultaneously	Jer. 23:24; Psalm 139:7-10; Acts 17:27-28

Section 26: The Testimony of Major Confessions

It’s instructive to compare Dake’s teachings with the major confessions of faith that have guided Christian orthodoxy through the centuries. These documents represent the collective wisdom of the church in interpreting Scripture.

The Apostles’ Creed speaks of Christ ascending to heaven and sitting at the right hand of God the Father Almighty. This metaphorical language about God’s “right hand” would be nonsensical if taken literally as Dake does. The creed understands this as a position of authority, not physical location.

The Nicene Creed describes God as “maker of heaven and earth, and of all things visible and invisible.” The distinction between visible and invisible realms, with God as creator of both, implies that God Himself transcends these categories.

The Westminster Confession of Faith (Chapter 2) states: “There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions.” This directly contradicts Dake’s teaching about God having a body.

The London Baptist Confession (1689) similarly affirms: “The Lord our God is but one only living and true God; whose subsistence is in and of Himself, infinite in being and perfection; whose essence cannot be comprehended by any but Himself; a most pure spirit, invisible, without body, parts, or passions.”

Section 27: Pentecostal Orthodoxy vs. Dake’s Views

It’s important to note that even within Pentecostalism, Dake’s views represent a deviation from orthodox teaching. The major Pentecostal denominations do not endorse his positions on these matters.

The Statement of Fundamental Truths of the Assemblies of God affirms traditional Christian orthodoxy regarding God’s nature and the eternal state. Article 2 states that God is “infinite in power, holiness, justice, goodness and truth,” without any suggestion of physical limitation.

Other Pentecostal bodies, including the Church of God (Cleveland, TN), the International Church of the Foursquare Gospel, and the Pentecostal Holiness Church, similarly affirm orthodox Christian doctrine on these matters. Dake’s views represent a personal interpretation, not Pentecostal theology.

Part X: Addressing Common Defenses of Dake’s Teachings

Section 28: “But the Bible Uses Physical Descriptions”

Defenders of Dake often point to Biblical passages that describe God in physical terms—His hands, eyes, face, etc. They argue that we should take these descriptions literally rather than explaining them away.

The response to this argument requires understanding the nature of divine revelation. God reveals Himself in ways humans can comprehend. This requires using human language and concepts to describe divine realities that transcend human experience.

When the Bible speaks of God’s “hand,” it’s describing His power and activity in terms we understand. But the Bible itself tells us not to take these descriptions literally. Moses explicitly warned Israel that they saw no form at Sinai (Deuteronomy 4:15-16). Jesus explicitly stated that God is spirit (John 4:24).

Furthermore, if we take all physical descriptions of God literally, we run into contradictions. The Bible speaks of God having wings (Psalm 91:4), being a consuming fire (Hebrews 12:29), and being a rock (Psalm 18:2). Obviously, these are metaphorical descriptions of God’s attributes, not literal physical characteristics.

Section 29: “Heaven Must Be a Place”

Another common defense is that heaven must be a physical place because people go there. Where else could the souls of believers be if not in a location?

This argument assumes that existence requires physical location, but this assumption itself is questionable. God existed before He created physical space, so existence doesn’t require physical location. Angels are spirits (Hebrews 1:14), yet they exist.

Heaven can be a “place” in the sense of a state or dimension of existence without being a physical location like a planet. When Paul was caught up to the third heaven, he couldn’t tell whether he was in or out of the body (2 Corinthians 12:2-3), suggesting that heaven’s reality transcends physical categories.

The Biblical emphasis is consistently on heaven as God’s presence rather than a physical location. “In Your presence is fullness of joy” (Psalm 16:11). The essence of heaven is being with God, not occupying a particular space.

Section 30: “Taking Scripture Literally”

Perhaps the most common defense of Dake’s method is that he simply takes Scripture literally, while his critics spiritualize or allegorize the text. This deserves careful response.

The book of Revelation explicitly tells us it’s communicating through symbols: “He sent and signified it by His angel” (Revelation 1:1). The word “signified” means communicated through signs or symbols. To interpret Revelation’s symbols as physical descriptions is actually to misread it.

Similarly, when Jesus says “I am the door” (John 10:9), the literal interpretation understands this as a metaphor. To insist that Jesus is a wooden door with hinges would be to misunderstand the literal meaning of His statement.

True literal interpretation recognizes genre, context, and literary devices. It seeks the author’s intended meaning, not a wooden, mechanical reading that ignores how language actually works.

Part XI: The Way Forward for Those Influenced by Dake

Section 31: Recognizing the Good While Rejecting the Errors

For those who have been influenced by Dake’s teachings, moving forward requires wisdom and balance. It’s possible to appreciate his contributions while rejecting his errors.

Dake’s systematic approach to Bible study, his emphasis on knowing Scripture, and his compilation of cross-references have value. Many Christians have been encouraged to deeper Bible study through his work. These positive contributions shouldn’t be dismissed.

However, his theological errors on fundamental matters like the nature of God and heaven are serious and must be rejected. The key is to separate his method of Bible study (which has some merit) from his interpretive conclusions (which are often flawed).

Christians influenced by Dake should return to Scripture itself, reading it in light of historic Christian orthodoxy. This means consulting multiple sources, studying the creeds and confessions, and learning from the broader Christian tradition.

Section 32: Resources for Sound Biblical Interpretation

Those seeking to move beyond Dake’s errors need sound resources for Biblical interpretation. Here are some recommendations:

Study Bibles: Consider the ESV Study Bible, the NIV Study Bible, or the Reformation Study Bible. These provide notes from scholars committed to orthodox Christianity.

Systematic Theologies: Wayne Grudem’s “Systematic Theology,” Millard Erickson’s “Christian Theology,” or Louis Berkhof’s “Systematic Theology” provide comprehensive, orthodox treatments of Christian doctrine.

Biblical Interpretation: Gordon Fee and Douglas Stuart’s “How to Read the Bible for All Its Worth” provides excellent guidance on interpreting different Biblical genres.

Church History: Understanding how the church has historically interpreted Scripture provides important perspective. Jaroslav Pelikan’s “The Christian Tradition” series or Justo González’s “The Story of Christianity” are helpful.

Section 33: The Importance of Church Community

Individual Bible study, while important, should never be divorced from the church community. The Ethiopian eunuch needed Philip to explain Scripture (Acts 8:30-31). We all need the body of Christ to help us understand God’s Word properly.

Those influenced by Dake’s errors should seek out sound teaching in a local church committed to Biblical orthodoxy. Pastoral guidance, theological education, and community discussion can help correct misunderstandings and provide accountability in interpretation.

The Bereans were commended not just for searching the Scriptures but for doing so to verify what they were taught (Acts 17:11). This kind of communal verification helps protect against individual interpretive errors.

Part XII: The Glory of Orthodox Christian Hope

Section 34: The True Christian Hope of Heaven

In contrast to Dake’s materialistic vision, the Biblical hope of heaven centers on perfect communion with God. The Westminster Shorter Catechism beautifully expresses this: “The chief end of man is to glorify God and enjoy Him forever.”

The apostle John writes, “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2). This beatific vision—seeing God face to face—is the heart of heavenly hope.

Paul describes this hope: “For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known” (1 Corinthians 13:12). Heaven’s glory is not primarily about location but about relationship—knowing and being known perfectly by God.

This is not merely the absence of negative things but the presence of infinite positive good—God Himself dwelling with His people. “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God” (Revelation 21:3).

Section 35: The Sobering Reality of Hell

While rejecting Dake’s teaching about believers viewing hell eternally, we must maintain the Biblical teaching about hell’s reality. Jesus warned repeatedly about hell not to satisfy morbid curiosity but to urge repentance and faith.

The Biblical descriptions of hell—outer darkness, weeping and gnashing of teeth, the lake of fire—communicate the horror of eternal separation from God. These images, whether literal or symbolic, point to a terrible reality that should motivate urgent evangelism.

However, the focus is not on providing detailed geography of hell or suggesting that the saved will observe it forever. Rather, it’s on the urgency of the gospel message: “Behold, now is the accepted time; behold, now is the day of salvation” (2 Corinthians 6:2).

Section 36: The New Creation Hope

The Biblical vision of the eternal state transcends both crude materialism and vaporous spiritualism. It’s a new creation where heaven and earth meet, where the physical and spiritual unite in ways we can barely imagine.

Paul gives us glimpses: “The creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God” (Romans 8:21). This suggests not the destruction of creation but its liberation and transformation.

The resurrection body exemplifies this transformation—it’s still a body, but a spiritual body (1 Corinthians 15:44). It maintains continuity with our present existence while being radically transformed. This is neither Dake’s naturalistic eternity nor Greek philosophy’s disembodied souls, but something greater than both.

Conclusion: Standing Firm in Biblical Truth

The Call to Theological Vigilance

The errors in Dake’s theology remind us of the constant need for theological vigilance. Every generation faces the temptation to reshape Biblical truth according to its own understanding. Sometimes this comes through liberal theology that denies Biblical authority. Other times, as with Dake, it comes through misguided literalism that distorts Biblical meaning.

The apostle Paul warned Timothy: “Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you” (1 Timothy 4:16). Doctrine matters because it shapes our understanding of God, salvation, and eternal destiny.

The Balance of Charity and Truth

In addressing Dake’s errors, we must maintain the balance of speaking truth in love (Ephesians 4:15). Many sincere Christians have been helped by aspects of Dake’s work, and we should not dismiss them or their spiritual experiences. However, love requires us to correct serious errors that could lead people astray.

We should approach this task with humility, recognizing that we all “see in a mirror, dimly” (1 Corinthians 13:12). While firmly maintaining orthodox truth, we must avoid the pride that sometimes accompanies theological controversy. The goal is not to win arguments but to help fellow believers grow in truth.

The Importance of Historic Orthodoxy

Dake’s errors illustrate the danger of interpreting Scripture in isolation from the historic Christian faith. While Scripture is our final authority, the wisdom of centuries of Christian interpretation should inform our understanding. When someone’s interpretation consistently contradicts what Christians have believed for two millennia, extreme caution is warranted.

The Ultimate Focus: God’s Glory

Ultimately, these theological discussions matter because God’s glory matters. Wrong teaching about God’s nature diminishes His glory. False views of heaven and hell distort the gospel message. These are not merely academic disputes but matters that affect worship, evangelism, and Christian living.

The Westminster Confession states that “the whole counsel of God concerning all things necessary for His own glory, man’s salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture.” Our task is to handle this Word of truth rightly (2 Timothy 2:15), neither adding to it nor taking from it.

A Call to Continued Study

This examination of Dake’s errors should motivate continued Biblical study, not discourage it. The Bereans were commended for daily examining the Scriptures (Acts 17:11). We should follow their example, testing all teaching against God’s Word.

However, this study should be undertaken in humility, in community, and in light of historic Christian orthodoxy. Individual interpretation divorced from these safeguards often leads to error, as Dake’s example demonstrates.

The Hope of Truth

Despite the errors we’ve examined, we can rejoice in the clarity of Biblical truth on essential matters. God has not left us in darkness about His nature, the way of salvation, or our eternal destiny. The core truths of the Christian faith—the Trinity, the incarnation, salvation by grace through faith, the resurrection, eternal life—shine clearly through Scripture.

As we correct errors like those in Dake’s teaching, we’re not engaging in mere criticism but in the positive work of building up the body of Christ in truth. This is an act of love, helping fellow believers avoid confusion and grow in accurate knowledge of God.

Final Words

Finis Dake was a dedicated student of Scripture whose work has influenced millions. His errors remind us that dedication and sincerity, while admirable, are not sufficient safeguards against false teaching. We need not only zeal but knowledge (Romans 10:2), not only sincerity but truth.

The errors we’ve examined—teaching that heaven is a planet, that God has a physical body, and that believers will eternally view hell—represent serious departures from Biblical Christianity. They distort our understanding of God, heaven, and the eternal state in ways that can have significant spiritual consequences.

Yet in correcting these errors, we point not to ourselves or our own understanding but to the consistent testimony of Scripture as understood by the church throughout history. We stand not on novel interpretations but on the ancient faith, the apostolic teaching, the Biblical gospel.

May this examination lead us all to greater faithfulness to God’s Word, deeper appreciation for orthodox Christian truth, and renewed commitment to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 3). In this task, we serve not only the church of our generation but preserve the truth for generations to come, until our Lord returns and faith becomes sight.

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This article has been prepared as a scholarly theological critique based on careful analysis of Finis Dake’s published works, comparing them with historic Christian orthodoxy and Biblical teaching. All quotations from Dake’s works are taken directly from his published books: “God’s Plan for Man,” “Revelation Expounded,” “The Rapture and the Second Coming,” and the Dake Annotated Reference Bible. The purpose is educational and corrective, seeking to help Christians discern truth from error in accordance with Biblical commands to test all teaching (1 Thessalonians 5:21; 1 John 4:1).

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