God's Promise of an Inheritance

At Matthew 5:5 we read that Jesus said: 'The meek are blest, for they will inherit the earth.' What does this mean?

First, let's take a look at the meaning of the Greek word that Jesus used here, when he said inherit (kleronomesousin); for it means, to receive by lottery. The term reminds us of the way things were handled after the IsraElites entered the Promised Land. Some types of 'lots' were cast to determine which family would receive each portion of land as their inheritance (see JoShua 21 as an example). We don't know how this was done, but it was obviously a form of chance that allowed for Divine intervention.

Also, some Bibles quote Jesus as saying 'the meek will inherit the land,' at Matthew 5:5 and Psalm 37:11, rather than 'the earth.' And this can be correct, because the Greek word gen (pronounced gain) can correctly be translated as earth, land, or ground (see the Note The Heavens or Sky, the Earth or the Land?).

Notice how this point is emphasized at Proverbs 2:20-22: 'But smooth are the roads that the righteous have found, for the meek will inherit the earth (gr. gen), and the honest will be those that remain. Then the upright will camp in the land (gr. gen), and those who'll be left are the holy. But the ways of the disrespectful will be gone from the land, and those who break laws will be banished.'

And again at Isaiah 57:13, 'But those who choose to hold onto Me, are those who'll acquire the land, and they will inherit My Holy Mountain.'

And again at Isaiah 60:21, 'Then all your people will be righteous, and through the ages they'll inherit the land. They will keep all the things that they plant, and the works of their hands will be their own glory.'

So, what Jesus was say was that the 'meek' (gr. praeis – gentle) would receive an inheritance of land here on the earth that will be chosen for them in a lottery.

However, notice that at at Matthew 5:3, Jesus had just said, 'The spiritually impoverished are blest, for the Kingdom of the Heavens belongs to them.' So, what is the 'inheritance' of righteous mankind? Is it to live here on the earth, or to live in heaven with God and Jesus? Also, was Jesus really speaking of two different hopes of two different groups here (as some claim), or was he speaking of the common inheritances of all the righteous?

Keeping an Open Mind

Although it would seem as though the hope of righteous mankind should be so obvious that it needs no discussion; in our translating we have found that the more we learn, the less we know to be absolute facts. And although all religions seem to have reached their own conclusions about the destiny or destinies that God promised, too many scriptures contradict the common teachings. Understand that we are just showing what the scriptures actually say, and offering some suggestions for your consideration.

The Promise to 'the Sheep'

Almost all Bible commentaries agree that what Jesus said at Matthew 5:5 was a direct quotation of the words of David as found at Psalm 37:11 (for, much of what Jesus said was quoted from OT prophecies). But to provide you with some frame of reference to all that David was saying in Psalm 37, let's also consider the surrounding verses (10, 11, 28, 29), which say:
Verses 10, 11: 'In just a short time the sinners will be gone; you'll look where he was and not find him. But the meek will inherit the earth (or land) and find great delight in the abundance of peace.
Verses 28, 29: 'The righteous will always be guarded, as those without law are driven away. The seed of the Godless will perish, but the righteous will inherit the land (or earth), and camp upon it through ages of ages.'
In Greek, verse 29 reads: δικαιοι δε κληρονομησουσι γην και κατασκηνωσουσιν εις αιωνα αιωνος επ' αυτης, or, the/righteous but inherit the/land and camp into ages of/ages upon it).

As the result, we would have to conclude that 'the meek' who 'inherit the land' will live on their own piece of ground for a very long time.

Then notice how this idea dovetails with Jesus' words at Matt 25:34-36 (where he was talking about 'the last days' and the separating of 'the sheep and the goats'); for when he told of the reward for 'the sheep' (at Matthew 25:34-36), Jesus said, 'Then the king will tell those on his right, Come, you who have been praised by my Father, inherit the Kingdom that has been prepared for you since the founding of the arrangement (world).'

Notice that the promise to 'the sheep' was that they would also 'inherit the Kingdom,' because they had done good things for Jesus' brothers. Then, does this mean that 'the sheep' will receive a heavenly inheritance (the Kingdom)? No, because, if you look at the context, you will see that they have just been separated from 'the goats,' whom we would logically assume to be here on the earth (not in heaven); and thereafter, there is no mention of the sheep being taken to heaven. So, it appears as though 'the sheep' are the sames as 'the righteous,' and that 'inheriting the Kingdom' amounts to the same thing as 'inheriting the land.'

A Contradiction?

However, there does seem to be a Biblical contradiction to the thought that the 'sheep' who 'inherit the Kingdom' will inherit land here on the earth. For, notice the words of Paul that are found at 1 Corinthians 15:49-54: 'So, just as we've worn the image of the one who was made from the dust (Adam), we will also wear the image of the heavenly one (Jesus). I tell you this, brothers: Flesh and blood can't inherit God's Kingdom, nor can [something that's] corruptible inherit something that's incorruptible. Look, I'm telling you a mystery: Not all of us will be laid to rest, but we will be changed in a moment, in the twinkling of an eye, during the last trumpet. The trumpet will blow and the dead will be raised clean, and we will be changed. Then that which is corruptible will put on incorruptibility, and that which is dying will put on immortality. But, when that which is dying puts on immortality, then the words that were written are fulfilled, Death is swallowed in victory.'

Where is the contradiction? Well, these words of Paul – that Christians will 'wear the image of the holy one,' that they will be instantly 'changed,' and that they will 'put on immortality' (gr. athanasia, or. undying) – have always been thought of as proving that those whom Paul was addressing were being promised life in heaven. But if so, then the 'sheep' of Matthew 25:34-36 must also have a heavenly calling, for, as Paul said, 'Flesh and blood cannot inherit God's Kingdom.' So, the sheep cannot possibly inherit the Kingdom as flesh-and-blood, if Paul was talking about a heavenly hope at First Corinthians Chapter Fifteen.

Could it be that Paul was writing about something other than a heavenly resurrection at 1 Corinthians 15:35-54?

The Possible Meaning of 1 Corinthians 15:35-54

While not being dogmatic, let's take another look at what Paul wrote at 1 Corinthians 15:35-54, to see if those scriptures could have a meaning other than people being resurrected as spirits into heaven:

Notice Paul's words at 1 Corinthians 15:42-44: 'And that's how the resurrection of the dead is. It's planted in a decaying condition and it's raised clean. It's planted without honor, but it's raised in glory. It's planted as weak, but it's raised in power. It's planted as a human body, but it's raised as a spiritual body… so if there's a human body, there's also a spiritual one. As it is written: The first man (Adam) became a living soul, but the last Adam became a life-giving spirit..'

So, isn't Paul saying that humans will be resurrected as breaths (or spirits) here? Well, let's look at the words that we have translated as spiritual body in this scripture. The Greek words are soma pneumatikon, or body spiritual, not spirit body.

But isn't the spiritual body being contrasted to a human body here? Therefore, doesn't the spiritual body mean something other than what is fleshly and human? Not necessarily. For, notice that the Greek words we have translated as human body are soma psychikon, which are often also translated as natural body. However, psychichon is actually more closely translated as soulical, which according to common religious tradition would imply something that is already immortal. However, what Paul seems to be talking about is the current imperfect body that we were born with.

So, what the words imply is that the thing which dies is the imperfect (fleshly) person, and it will be resurrected not as a spirit, but in the perfect body of a spiritual person. That this is the correct understanding is verified by what Paul had just said (at 1 Corinthians 15:42), 'It is planted in a decaying condition and it is raised clean.' So, the faithful are resurrected clean and spiritual… not in a decaying or aging condition. They will no longer be living as fleshly people, but as spiritual people.

However, notice that Paul doesn't seem to imply that one body replaces the other, but rather that they seem to exist together. For he concluded verse 44 by saying, 'ei estin psychikon, estin kai pneumatikon, or, 'if there/is body soulical, there/is also spiritual.'

Then, notice how Paul's words, 'The dead will be raised clean,' and 'Death is swallowed in victory,' match with the promise of an earthly resurrection found at Revelation 20:13, 14, where we read, 'Death and the grave gave up those dead in them, and 'Death and the grave were thrown into the lake of fire.'

Why, Paul wrote just a few verses earlier (in 1 Corinthians 15:35-38), 'Now, some [are sure to] ask, Just how will the dead be raised? What kind of bodies will they return in? You senseless person! Those who plant [seeds] know that the [seeds] can't live unless they die first. And what you are planting isn't the body that it's going to become – it is just a naked grain of wheat, or whatever. God will give it whatever body He wishes, the same as He gives each seed its body.'

What was Paul saying here? He was saying that the types of bodies we will receive won't be known until the resurrection.

Bearing 'the Image of the Holy One'

But, how would it be possible for humans (as Paul said) to 'bear the image of the Holy One?' Don't those words imply that faithful humans will be given bodies like God and live in the heavens?

Well, notice the words that were once used to describe Adam, as found at Genesis 1:27: 'So, God made man. He made him in the image of God.'

As you can see, Adam started out by bearing the image of the Holy One (God) as a human here on the earth. And he lost this image for future generations by his sin in Eden. So, it appears as though 'bearing the image of the Holy One' is a gift that men will regain here on the earth. However, Paul's words (that the faithful dead will be 'raised as a spiritual body') seem to imply that the faithful will be raised as something we have never known before… with a type of spirituality and life that is much greater than anything most of us have conceived.

Sons of God

Then the question arises, 'Aren't just those who are chosen for heavenly life the sons of God?' Well, notice what Paul wrote about who the true sons of God are:

Galatians 3:26-29, 'The fact is; You're all sons of God because of your faith in the Anointed Jesus. All who were baptized into the Anointed One have put on the Anointed One. So, there aren't any Jews or Greeks, slaves or freemen, males or females, because you're all united in the Anointed Jesus. And if you're [part] of the Anointed One, you're really the seed of Abraham and heirs of the promise.'

Then John wrote a 1 John 5:1, 'Everyone who believes that Jesus is the Anointed One has been fathered by God.'

So, regardless of what some may teach;

• If we have faith in Jesus, we are God's sons
• When we are baptized into Jesus, we become the seed of Abraham and heirs of the promise

Are there any that claim to be Christians who would deny faith in Jesus? We would hope not.

What is the Meaning of Resurrection?

Understand that the Greek word that is translated as resurrection is anastasia, which simply means to stand erect; thus it implies that that people who are resurrected will stand erect as humans once again. So, the resurrection that Jesus (and the entire the Bible) speaks of does not imply being taken as a spirit into heaven. In fact, even Jesus was first resurrected on this earth before being taken into heaven!

But, wasn't Jesus resurrected as a spirit? Yes, all the scriptures indicate that he was. However, he was resurrected on the earth and he could walk it as a man, before he was taken into the clouds, sky, or into the heavenly presence of God.

The 'Large Crowd'

A Bible Chapter that is usually simply rejected and ignored by most (due to the fact that it is a favorite of a particular religious group) is Revelation Seven. However, to understand the meaning of the inheritance better, and to determine whether that promise refers to life in heaven and/or on the earth, we must consider this important Bible prophecy, because the answer is found there.

Notice that Revelation 7:9, 10 reads, 'After all this, I saw a crowd so large that nobody could count them. They came from all countries, nationalities, ethnic groups, and languages; and they were standing in front of the throne and in front of the Lamb. They were all wearing white robes, they carried palm branches in their hands, and they were shouting, We owe our salvation to our God who is sitting on the throne, and to the Lamb.'

Whom does this group represent, and what is their hope? We find the answer at Revelation 7:13-17, which says, 'Then one of the older men asked me, Just who are these that are dressed in the white robes, and where did they come from? And I replied, My lord, you're the one who knows. Then he told me, They are the ones that have come out of the great time of difficulty. They have washed their robes and made them white in the blood of the Lamb. That is why they are in front of the throne of God and worshiping him day and night in his Temple. He who is sitting on the throne will spread His tent over them. They won't be hungry or thirsty anymore, and the sun won't beat down on them with blistering heat, because the Lamb who is in the midst of the throne will shepherd them. He will guide them to the springs of the waters of life, and God will wipe all the tears from their eyes.'

Now, notice some specific features of this prophesy that help us to understand who they are and what their hope is.
First: They are seen standing in front of God's throne; they aren't seen sitting on thrones
Second: They 'come out of the time of great difficulty' (that Jesus spoke of at Matthew 24:21)
Third: They aren't raised to life in heaven; rather, they are '[guided] to the springs of the waters of life.'

Also notice that this large crowd is seen after (and appears to be distinct from) the 144,000, whom we suspect represent the elected Holy Ones or the Lamb's bride.

And are those who will inherit the earth also the 'other sheep' that Jesus spoke of at John 10:16 (as one religion teaches)? No! For more information, see the linked document, Who Are 'The Other Sheep' of John 10:16?

The Kingdom of Heaven

At Matthew 11:12 Jesus said, 'From the time that John [started baptizing] until now, the Kingdom of the Heavens has been the goal that men have been reaching for… and those who keep on reaching will catch it.'

So, wasn't Jesus saying that men had been reaching out to go to heaven as kings since the time of John? Not necessarily, because the term Kingdom of Heaven was just Matthew's (or a later translator's) choice of words. We find Luke quoting Jesus as calling it 'the Kingdom of God' throughout his Gospel. And although these word choices aren't that different, realize that reaching for the Kingdom of God doesn't necessarily mean that they will to go to heaven. Rather, it can mean that men were just trying to reach salvation in God's Kingdom.

So, what does history show to have been the Jewish understanding of the Kingdom? Consider the question that Jesus' Apostles asked him shortly before his ascension to heaven, as found at Acts 1:6, 'Lord, are you going to return the Kingdom to Israel now?' So, their understanding of the meaning of the Kingdom was not the hope of life in heaven, but the removal of Roman domination and the reestablishment of God's Kingdom of Israel on earth, as well as restoring the line of Davidic kings.

So, the many references to the Kingdom of Heaven (or the Heavens) and people reaching out for it, don't necessarily mean that Christians hoped for, or were promised to go to heaven after their deaths. Rather, they understood it to mean there would be an earthly Kingdom that was under the rule of the Heavens.

A Heavenly Reward?

Yet, there does still seem to be a group of people who have a heavenly (or a spirit) calling, because Jesus spoke of some people being snatched away or raptured prior to the separating of the sheep and goats. And notice how Paul described a special destiny that he was striving to reach at Philippians 3:12-14. '[I'm not saying] that I've made it yet or that I'm already perfect, just that I'm chasing after it – I'm trying to grab hold of that for which the Anointed One Jesus grabbed hold of (or raptured) me. Brothers, I don't think of myself as having achieved it, but I am doing this one thing: [I'm] forgetting the things in the past and stretching out to reach for the things that are ahead. I'm running toward the goal, the prize of the upward calling from God, through the Anointed Jesus.'

So, can we assume from this that Paul was reaching out for a calling to heaven? Possibly.

And we find Paul speaking of a similar hope at 2 Corinthians 5:1, 2, where he wrote, 'This is because we know that whenever our earthly house (this tent) is done away with, we have a building from God that lasts through the age… it's a house in the heavens that isn't made with hands. We groan over this, because we long to put on that house from heaven.'

The '144,000'

However, it's the description of another group that is discussed in Revelation Chapter Seven, which appears to speak of people receiving the reward of life in heaven as kings and priests. But it's a scripture that most people find hard to accept at face value.

This scripture is Revelation 7:1-3, where we read, 'After this, I saw four messengers who were standing at the four corners of the earth. They were hanging onto the four winds of the earth so the winds wouldn't blow on the earth, the sea, or the trees. Then I saw another messenger who was coming up from the sunrise. He had the seal of the living God and he shouted aloud to the four messengers who were allowed to harm the earth and sea, saying, Don't harm the earth, the sea, or the trees, until after we have sealed the slaves of our God in their foreheads. And I heard how many of them had been sealed: a hundred and forty-four thousand from every tribe of the sons of Israel.'

Is this 144,000 a symbolic or a literal number, and is their hope life in heaven?

Well, a second scripture mentions this same number. It's found at Revelation 14:1-5, where we read, 'Then I saw the Lamb standing on Mount Zion, and with him a hundred and forty-four thousand who had his name and his Father's name written on their foreheads. And I heard noise coming from heaven that sounded like a lot of water and loud thunder. Well, the sound that I heard was that of people who were all playing harps and singing. They were singing a new song in front of the throne and in front of the four animals and the old men. And nobody could learn that song but the hundred and forty-four thousand who were purchased from the earth. These didn't dirty themselves with women. In fact, they are virgins who keep following the Lamb no matter where he goes. They were bought from mankind [and offered] as the first fruitage to God and to the Lamb. No lies are found in their mouths and they don't have any defects.'

The keys to understanding what this group represents and what their hope is, are the words, '[they] were purchased from the earth,' 'they were bought from mankind,' and they are offered as ' the first fruitage to God and to the Lamb.' So, it appears as though:

1. They are taken to heaven

2. They are no longer 'mankind'

3. They are a small group, because they're just the 'first fruitage.'

This is interesting, because the Law that God gave to Moses demanded that all the first fruitage of the Israelite's crops, animals, and children were to belong to (or be offered to) God. So, perhaps we should look at portions of that ancient Law to see what parallels it can provide.

Parallels of Ancient Israel

Recently, as the result of translating the Bible books of Leviticus and Numbers, we noticed some interesting parallels among the people who were first promised an inheritance, the children of Israel. We know that many of the events and Laws having to do with the pure worship of God in ancient Israel picture what will happen in the future, for Paul pointed this out throughout the Bible book of Hebrews.

The particular Laws that we noticed and focused on were those having to do with the establishment of the priesthood in Israel. Surely, these Laws must have significance when it comes to the inheritance, because the promise to the righteous in Revelation was that they would serve God as 'kings and priests' – and here we find the first laws that showed what position the ancient priests were to hold.

'Types' and 'Antitypes'

Modern Bible scholars have chosen to use the words 'type' when speaking of the first symbolic Law or event, and 'antitype' when speaking of a greater fulfillment of that Law or event, to make connections between the things described in the Ancient Scriptures of Israel and events in Jesus' day, as well as with events that could possibly happen in our day.

While it's true that all healthy male members the tribe of Levi were priests, those who were referred to as the Priests (note that we differentiate these special Priests with a capital P) came from just the lines of Aaron and Moses. In fact, as the father and firstborn of most of that line, Aaron was the 'type' that pictured Jesus, God's High Priest in heaven (the 'antitype'), because Aaron was spoken of as 'the anointed' (or as that word means, 'the christ') and he was made 'perfect' (see Leviticus 4:5 as an example).

It's interesting that Moses, who descended from the same father as Aaron, was also a 'type' picturing Jesus, in Jesus' other role as the mediator of the New Sacred Agreement and the Leader of God's people. So, the two together (Moses and Aaron) pictured Jesus in each of his roles. In fact, their sister, the Prophetess Miriam, may have also pictured Jesus in his position of being a Prophet, since she was the descendant of the same father as Moses and Aaron (see Micah 6:4).

So, Moses' descendants (by his two sons Gersam and EliEzer) were also counted among the family line of Aaron as 'anointed' Priests (see 1 Chronicles 23:14). And the two lines represented a single group.

Priests that May Have Been 'Types' of Heavenly Life

So, where does the promise of an 'inheritance' tie into this scenario? Well, apparently Moses and Aaron (and possibly Miriam) were the only ones to picture Jesus. But the position of Anointed Priest was passed on to Aaron's and Moses' sons and descendants. For we read at Exodus 28:37, 'Then you must dress your brother Aaron and his sons, and anoint them [with oil]. Empower them and make them holy, so they can serve Me as Priests.'

What was so special about this Priestly position that they had to be 'anointed?' Well, once each year (just on the Day of Atonement), the High Priest had the privilege of entering the Most Holy place where the Chest of Proofs was kept, and into the presence of God Himself. However, the entire line of Aaron had the unique privilege of:

· Entering the outer 'Holy Place'

· Offering the sacrifices on the Altar

· Being allowed to dismantle and carry just the most holy of the Tent's parts and furnishings when they traveled in the desert.
But the rest of the Levites (who were also priests) weren't allowed to do these things.

What did these special services at the Holy Place picture? In the case of Jesus (the antitypical Aaron), it meant that he went into the actual presence of God in heaven after his resurrection, carrying the blood of his own sacrifice. So, the Holy Place was the 'type,' and Jesus' presence before God in heaven was the 'antitype.'

However, (as in the 'type,' the sons of Aaron) apparently there are and have been 'Anointed Priests' who will have the privilege of entering the Holy Place (the 'antitype,' or heaven) as did Jesus. Who are these? Jesus' faithful Apostles are surely numbered among this group, because they did sacrifice their lives in violent deaths (or die after great persecution and suffering, as in the case of John) for their faith.

Notice how Ezekiel (at Ezekiel 42:14) prophetically indicated that their position was to serve in the Holy Place (heaven), and that they are not allowed to defile themselves by going into the outer courtyard (the earth).'

Priests that Likely Weren't 'Types' of Heavenly Life

Then, what is the position of those represented by the rest of the tribe of Levi… those who were also priests (small 'p'), but who served outside of the 'Holy' compartment of God's presence (antitypically, the earth*), and who aren't 'the anointed?' Well, notice that those priests were given the special privilege of being judges and teachers in the land (see Deuteronomy 17:8-10). So, does the Bible ever speak of Christians who are offered such a privilege of service today?

Yes it does, but most people wrongly assume that these scriptures are talking about those with a heavenly destiny. They are the faithful individuals who have taken the lead in feeding the sheep of God and Jesus through the ages… the 'faithful and sensible slave,' the two (out of three) faithful slaves, and the five wise virgins of Matthew 24, 25. To see why we have reached this conclusion, consider the linked document, 'The Faithful and Sensible Slave.'

Surely such faithful servants of God as Enoch, Noah, Abraham, Moses, David, and John the Baptist are numbered in this group of faithful slaves, for who would be so foolish as to conclude that theirs is not a special resurrection and hope?

The Antitypical Nation of Israel

Then, where does the rest of the nation of Israel (those of the non-priestly tribes) fit into this picture? Well, in the antitype they appear to be those who are baptized, partake of the emblems of the New Sacred Agreement, and are righteously judged by the Anointed Priests. (For more information, see Luke 22:28-30, and the linked documents, The New Covenant and Jerusalem and the Israel of God).

An Inheritance of Nations

So, what is the hope of Antitypical Israel? Well, at Psalm 111:6 we read: 'His powerful deeds He's announced to His people, for He's given them the nations as their inheritance.'

Remember that God's promise to Israel under His Sacred Agreement with them was that; if they remained faithful to Him, they would become a nation of kings and priests (see Exodus 23:22). Kings and priests over whom? The words above provide the answer. The inheritance to faithful Israel was that they would not only inherit the earth or land, but they were to become kings and priests over the nations (those who are not spiritual Israel).

However, Israel as a nation didn't remain true to their God, so the opportunity was thereafter opened to all peoples to become a 'spiritual Israel.' And especially after the New Sacred Agreement was inaugurated by the death of Jesus, people were chosen from all the nations to be kings and priests because of their faith (see Romans 4:16-22). So, all those who prove faithful to the New Sacred Agreement are promised a kingship and priesthood.

Who are 'the Nations?'

So, the question logically arises: Then, who are the nations (or ethnics) over whom the Priests (both large P and small p) God are to rule?' If you research the Greek word ethne, from which we translate the word nations or gentiles, you will see that it usually implies those who are not in a covenant relationship with God (for more information, see the linked document 'Gog of Magog'). So, they appear to be the billions of 'unrighteous' people who will be raised in the resurrection, as well as any who aren't under the New Sacred Agreement and aren't destroyed in the Battle of Armageddon (see Zechariah 14:16-19).

Suggested Conclusions

So, in the 'type' there was:

1. The High Priest (Aaron)

2. Other 'Anointed and Holy' Priests (sons of the lines of Aaron and Moses)

3. The rest of the Levite priesthood who served outside the Holy Place and away from the Altar

4. The 'Children of Israel'

5. The nations.

And in the 'antitype,' they may picture:

1. Jesus (the firstborn)

2. The 'firstborn' or 'anointed' who are given life in heaven

3. The 'faithful slaves' who have been found worthy of life and are appointed as priests on the earth

4. Other righteous people, such as the large crowd of Revelation 7:9 who survive 'the time of great difficulty,' as well as all other faithful Christians and Israelites, who will serve as kings on the earth

5. The 'unrighteous' dead who are resurrected and ruled by symbolic 'IsraEl.'

Are these suggested conclusions accurate? We will all know in time.

Is It Really All that Complicated?

We realize that simple people prefer simple answers, such as: 'All the good go to heaven.' However, no simple answer makes any sense when you consider all the scriptures. And yes, our suggested conclusions could change even tomorrow as we continue to do Bible research.

*Note:

The term, 'inherit the land,' or 'inherit the earth' doesn't necessarily mean that people will live on planet earth forever, because the Greek word ges (which is often translated as 'earth') doesn't really refer to the planet; it just refers to the land, or the ground… and this description could apply to any place in the universe where God chooses for men to live.

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