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A New Heaven and a New Earth:The Case for a Holistic Reading of
the Biblical Story of Redemption
J.RichardMiddletonRobertsWesleyanCollege
OverthepastquarterofacenturyvariousevangelicalChristianvoiceshavearticulated
thebold,evenstartling,theologicalclaimthattheeternaldestinyoftheredeemed
consistsintherenewalofearthlylife,totheexclusionofadisembodiedheaven
hereafter.1Thisclaimgoesbeyondthetraditional,hybridideathatwewillexperience
eternalfellowshipwithGodinheaven,conceivedasanonphysicalrealm,through
themediumofaresurrectedbody.Indeed,thisclaimdoesawayentirelywiththe
notionofheavenasaneternalhope,sincethisnotionisthoughttobefundamentally
incompatiblewithauthenticbiblicalfaith.Insomecirclesthisclaimhasbeenwarmly
received.2Inothercircles,however,ithasbeencondemnedasheresy.3Inthisessay,I
1AnearlierversionofthispaperwaspresentedattheannualmeetingoftheChristianTheological
ResearchFellowship,November18,2005,inPhiladelphia,PA.
2Thisviewisarticulatedinworkssuchasthefollowing:BrianJ.WalshandJ.RichardMiddleton,The
TransformingVision:ShapingaChristianWorldView(DownersGrove,IL:InterVarsity,1984);AlWolters,
CreationRegained:BiblicalBasicsforaReformationalWorldview(GrandRapids:Eerdmans,1985);Steven
BoumaPrediger,FortheBeautyoftheEarth:AChristianVisionofCreationCare(GrandRapids:Baker
Academic,
2001);
Cornelius
Plantinga,
Jr.,
EngagingGods
World:
A
Christian
Vision
of
Faith,
Learning
and
Living(GrandRapids:Eerdmans,2002);WesleyGranbergMichaelson,AWorldlySpirituality:TheCallto
RedeemLifeonEarth(SanFrancisco:Harper&Row,1984);PaulMarshal,withLelaGilbert,HeavenIsNot
MyHome:LearningtoLiveinGodsCreation;MichaelE.Wittmer,HeavenIsaPlaceonEarth:WhyEverything
YoudoMatterstoGod(GrandRapids:Zondervan,2004);JohnEldridge,TheJourneyofDesire:Searchingfor
theLifeWeveOnlyDreamedof(Nashville:Nelson,2001);anditisassumedinthewritingsofN.T.Wright;
seeesp.TheResurrectionoftheSonofGod(ChristianOriginsandtheQuestionofGod;London:
SPCK/Minneapolis:AugsburgFortress,2003).
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Middleton,NewHeavenandNewEarth
intendtoexploretheexegeticalcaseforaconsistentunderstandingofredemptionas
therestorationofGodscreationalintent,suchthattheappropriatehopeofthe
redeemedislifeinarenewedintramundane,earthlycreation.4
TheLogicofCreationandRedemptioninScriptureLetusfirstclarifytheinnertheologicallogicofthisclaim,bycontrastingitwith
alternateconceptionsofcreationandredemptionthatarederivedfromoutsidethe
Bible.HereIamconcernedparticularlywithconceptionsthathavefunctionedasa
normativegridorlensthroughwhichChristianshaveoftenreadScripture.
Itisimportanttodistinguish,firstofall,howcreationisunderstoodinScripture
fromitsconceptioninthemodernwesternworldview(beginningintheRenaissance),
since
this
has
impacted
how
we
tend
to
use
the
term.
The
tradition
of
modernity
typicallylimitscreationtonature(thenonhuman,plusthebody),asdistinctfrom
thehumanrealmoffreedom,whichisthoughttotranscendnature.Creationinthe
biblicaltradition,however,includeshumansocietyandcultureinallitscomplexityand
fullness,alongwithourearthlyenvironmentanideathattheBibleshareswithits
ancientMesopotamianmilieu.5Thisfullerbiblicalconceptionofcreationwhich
includestheentirehumansocioculturalorderisignoredbymanyChristiansintheir
readingofScripture.Theideaoftheredemptionofcreationifitisinviewatallis
typicallyreducedtothe(admirable)taskofcaringfortheenvironment.Yetthisis
onlyonefacetofthecomplexhumanrelationshiptothenonhumanworld.Ona
biblicalworldview,allhumanculturalactivitiesandsocialinstitutionsarisefromour
interactionwiththisenvironment.Thereductionofcreationtonatureresultsinthe
absenceofcriticalreflectiononthedefininghumancallingtodevelopcultureandthe
redemptivecallingtoparticipateinitstransformation.
Butaseconddistinctionisalsonecessary,concerninghowweconceive,not
creation,butredemption.Hereweneedtodistinguishredemptioninthebiblical
3IamawareofatleastoneprofessorwholosthisjobataChristianliberalartscollegeforteachingthis
veryidea.
4AllbiblicaltranslationsinthisessayarefromTodaysNewInternationalVersion(TNIV),unless
otherwiseindicated.
5Foradiscussionofhowbiblicalunderstandingsofcreationbothreflectanddissentfromtheir
Mesopotamianmilieu,seeJ.RichardMiddleton,TheLiberatingImage:TheImagoDeiinGenesis1(Grand
Rapids:Brazos,2005),chaps.35.
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testimonyfromitslogicintheGreekphilosophicaltraditionthathascomedowntous
fromPlatoatraditionthathasdeeplyinfluencedthechurchsworldview.InScripture,
redemptionisconceivedmostfundamentallyasthereversalofthefallandthe
restorationofGodsgoodpurposesfromthebeginning.Bywayofcontrast,inour
dualisticphilosophicalinheritancefromPlato,redemptionisconceivedastransferal
fromalower,inferiorrealm(variouslyunderstoodasbody,earth,matter,natureorthe
secular)toahigher,morevaluedoresteemedrealm(understoodassoul,heaven,spirit,
therealmofgraceorthesacred).Thisdualisticassumptionisoftensimply
superimposedoverbiblicaltextsthataddressredemptionandsoleadstoadistortionof
theBiblesmessage.Whereasadualisticunderstandingofredemptiontypically
devalues
the
good
world
God
created
and
encourages
an
aspiration
to
transcend
finitude,thebiblicalworldviewleadstoanaffirmationofthegoodnessofcreation,
alongwithadesiretoprayandworkfortheredemptionofpreciselythisworld
(includinghuman,socioculturalinstitutions)thatearthlylifemightberestoredtowhat
itwasmeanttobe.6Beingawareofthedistinctionbetweenthesetwoconceptionsof
redemptionhelpsclarifythesignificanceofthecreationfallredemptionparadigmthat
isutilizedbymanywhoareinterestedindevelopingaChristianworldview.7
Itisimportanttoemphasizeherethatredemptionasthereversalofthefalland
therestorationofcreationdoesnotmeanareturntoprimitivebeginnings.Thiscaution
issometimesbehindthetheologicalproposalthatweshouldreplacethecreationfallredemptionparadigmwithacreationfallredemptionconsummationparadigm,sincethe
finaleschatologicalstatetranscendsthesimplerestorationofcreation.Thereiscertainly
validitytothisproposal.
Indeed,thereisgoodbiblicalevidenceforsignificantdiscontinuitybetween
creationandredemption.WemaythinkofPaulscontrastin1Corinthians15between
6Iacknowledge,asTerenceE.Fretheimhasnoted(GodandWorldintheOldTestament:ARelational
TheologyofCreation[Abingdon,2005],190191,345,n.86),thatthetermsredemptionandsalvationmay
needtobedistinguishedinOldTestamentusage(withsalvationbeingthewiderconceptandredemption
beingreservedforGodsactionsonbehalfofIsrael).However,inthisessayIamusingtheterms
interchangeably.
7Forfurtherdiscussionofthecontrastbetweenthesetwoapproachestoredemption,seeWalshand
Middleton,TheTransformingVision.Seechaps.35forasketchofthecreationfallredemptionworldview
andchaps.67ontheinfluenceofGreekdualismontheChristiantradition.
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thepresentmortalbodyandtheresurrectionbody,acontrastanalogoustothe
differencebetweenaseedandafullygrownplant.Likewise,theresurrectedJesusis
portrayedintheGospelsasbeingabletowalkthroughwallsandperhapsmaterializeat
will.Nevertheless,theresurrectedJesusisstillrecognizablythesamepersonandeven
eatsamealoffishwithhisdisciplesonthebeachwhichsuggestsafundamental
continuitybetweencreationandredemption.Likewise,acarefulreadingof1
Corinthians15revealsthatthediscontinuityPaulemphasizesisbetweenthebodyas
corruptedbythefallandthebodyfinallyfreedfromthebondageofsin.Thatis,theprimary
reasonwhyeschatologicalredemptiondiffersfromourpresentlifeintheworldisthat
itentailstheremovalofsinanddeath.
But
even
beyond
the
discontinuity
represented
by
the
removal
of
sin,
it
is
clear
thatredemptionisnotasimplereturntoprimalorigins.TheBibleitselfportraysthe
movefromcreationtoeschatonasmovementfromagarden(inGenesis2)toacity(in
Revelation2122).Redemptiondoesnotreverse,butratherembraces,historical
development.Thetransformationoftheinitialstateoftheearthintocomplexhuman
societiesisnotpartofthefall,butratherthelegitimatecreationalmandateofhumanity.
Creationwasnevermeanttobestatic,butwasintendedbyGodfromthebeginningto
bedevelopmental,movingtowardagoal.8Nevertheless,whilethereisthusacertain
discontinuitybetweeneschatologicalredemptionandtheoriginalstateofcreation,itis
importanttoemphasizethatredemptionintheScripturesistherestorationofGods
creationalintentforhumanityandtheworld,includingthedevelopmentofcultureand
societythroughhumanitysinteractionwiththeearth.9
Withthesetwodistinctions(concerningcreationandredemption)inmind,it
becomeseasiertoseethatthetraditionalpictureofheaven(foundinmanyclassic
8ThereisevenanancientChristiantradition(assumedinC.S.LewisnovelPerelandra:ANovel[New
York:Scribner,1996;orig.1944],esp.chap.16)thateveniftherewerenofall,theoriginalhumans,aftera
timeoftesting,wouldhaveattainedanewstateofmaturity,transcendinginsomewaytheiroriginal
condition,whichmaywellhaveallowedthemtoeatofthetreeoftheknowledgeofgoodandevil(see
Lewis,TheMagiciansNephew[SanFrancisco:HarperCollins,1994;orig.1955],chap.14:ThePlantingof
theTree).Forarecentstatementofthisview,seeNicholasJohnAnsell,TheCallofWisdom/TheVoice
oftheSerpent:ACanonicalApproachtotheTreeofKnowledge,ChristianScholarsReview31/1(2001):31
57.
9Godsoriginalintentforcreationisfurtherdiscussed(below)inmyanalysisoftheplotofthebiblical
story.
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hymnsandcontemporarypraisesongs)asperpetualfellowshipwith,andworshipof,
Godcannotconstitutefullredemptioninbiblicalterms.Thisisbecausethetraditional
picturetypicallyomits(andthusimpliesthenegationorabrogationof)largeareasof
humanlifethatGodcreatedgood.Heaven,therefore,asaneschatologicalstatedoes
notconstitutegenuineredemptionofthemultifacetedworldGodintendedfromthe
beginning.Thelogicofbiblicalredemption,whencombinedwithabiblical
understandingofcreation,requirestherestorationandrenewalofthefullcomplexityof
humanlifeinourearthlyenvironment,yetwithoutsin.
Butisthislogicfleshedoutinactualbiblicalteaching?Answeringthisquestion
willrequireanexegeticalexplorationofthecontentofScripture.First,Iwillsketchthe
plot
structure
of
the
biblical
story
that
is
represented
in
abbreviated
form
by
the
creationfallredemptionparadigm.Byattendingtothebasicthrustandmovementof
thebiblicalplotitbecomesclearthateschatologicalredemptionconsistsintherenewal
ofhumanculturallifeonearth,withabsolutelynoroleforheavenasthefinaldestiny
oftherighteous.Second,IwillexaminefiveNewTestamenttextsthatdescribethe
Christianeschatologicalhopeastherepairingofwhatwentwronginthefallandthat
applythisrepairasholisticallyorcomprehensivelyaspossibletoallcreation,human
andnonhuman.Third,IwillexamineahandfulofNewTestamenttextsthatdonot,on
thesurface,fitthemodelofredemptionproposedhere,andthataretypicallyadduced
ascounterexamples,sincetheyseemtosuggestasupramundanedestinyforthe
redeemed.Itwillbeimportanttoexaminetheseproposedcounterexamplescarefully
forwhattheyactuallysay.
ThePlotoftheBiblicalStoryofRedemptionLetuslookfirstattheentiresweepofthestoryofredemptionthattheBibletells.Since
theBibleisanimmenseliterature,whichIcannothopetosurveyinthescopeofthis
briefessay,myplanistosketchonlytheoutlinesofitsplot.Indeed,itisattheskeletal
levelofplotthatthenarrativethrustofthestorybecomesclear.
At
its
most
basic
level,
plot
is
a
matter
of
something
going
wrong
and
being
fixed.Wecallthisnarrativetensionorcomplicationandnarrativeresolution.10Itisthus
easytoseethattheBiblesstoryofsinandredemptionconstitutestherudimentsofa
plot.ButIwanttointroduceabitmorecomplexityintotheanalysis.HereIturnto
10Aristotle(Poetics,18.13)usedtheimagesoftyingandloosingtodescribewhatwewouldcallplot.
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categoriesIhaveadaptedfromVladimirProppandA.J.Greimas,mediatedthrough
theworkofNewTestamentscholarTomWright.11Thesecategoriesfocusonthe
sendingofagentstoaccomplishtasksandarethuseminentlyapplicabletothebiblical
macronarrative,whichcontainsmanyexamplesofpeoplecalledorelectedbyGodfor
aparticularmission.12Butbeforeapplyingthemtotheplotofthebiblicalstory,itwill
behelpfultoseehowthecategoriesworkbyapplyingthemtoaneasierexamplethe
storyofLittleRedRidingHood(seeFigure1).
FIGURE 1: Categories for Plot Analysis
Sender Agent Task Receiver
(Mother) (Little Red (Deliver (Grandma)Riding Hood) goodies)
Impediment
(Big Bad Wolf)
Helper
(Woodsman)
11AlthoughWrightcametousethesecategoriesinTheNewTestamentandthePeopleofGod(Christian
OriginsandtheQuestionofGod;London:SPCK/Minneapolis:AugsburgFortress,1992),Iwas
stimulatedtodeveloptherudimentsofmyownanalysiswhilelisteningtoWrightslecturesonthe
GospelofMarkgivenattheInstituteforChristianStudiesinToronto,January31February1,1989.For
nuanceddiscussionsoftheapplicabilityofProppsandGreimasscategoriestobiblicalscholarship,see
PamelaJ.Milne,VladmirProppandtheStudyofStructureinBiblicalHebrewNarrative(BibleandLiterature;
Sheffield,UK:SheffieldAcademicPress,1998)andDanielPatte,TheReligiousDimensionofBiblicalTexts:
GreimassStructuralSemioticsandBiblicalExegesis(Atlanta:ScholarsPress,1990).
12Theterminology(sender,agent,task,receiver,impediment,andhelper)ismyownandthemodelis
considerablyadapted(IhaveomittedmuchfromtheworkofProppandGreimas).Itisintendedonlyas
aheuristic,nontechnicalmodelfornarrativeanalysisofthelargescaleplotofScripture.Indeed,this
modelisused,withoutflaggingitassuch,tosketchtheplotofthebiblicalstoryinJ.RichardMiddleton
andBrianJ.Walsh,TruthIsStrangerthanItUsedtoBe:BiblicalFaithinaPostmodernAge(DownersGrove,
IL:InterVarsity,1995),chap.6.
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ThestorybeginswhenLittleRedRidingHoodissentbyhermothertodelivera
basketofgoodiestohergrandmother.Herewehaveanexcellentillustrationofan
initialnarrativesequenceofsenderagenttaskreceiver .Althoughthisishowthe
storybegins,thereisasyetnoplot.Theplotproperbeginswiththeintroductionofan
impedimentorcomplication,whichpreventstheinitialnarrativesequencefrombeing
completed.EntertheBigBadWolf.Theinitialagentnowneedshelp.Sowehavea
helper(reallyasecondagent),whosetaskistobringaidtothefirstagentbyremoving
theimpediment.Inourstory,thewoodsmancomestotheaidofLittleRedRiding
HoodbykillingtheWolfwhohasswallowedthegrandmother.Buttheremovalofthe
impedimentisnotyettheendofthestory.Thestoryonlyreachesitsfruitionthatis,
narrative
resolution
occurswhen
the
initial
narrative
sequence
is
finally
completed.
SincethestorybeganwithLittleRedRidingHoodtryingtodeliverthebasketof
goodiestohergrandmother,thestoryproperlyendsonlywhenLittleRedandher
grandmaandnowalsothewoodsmanhaveapicnictogether.13
IfweweretoapplythesecategoriesofplotanalysistothestorytheBibletells,it
ispossibletosketchtheplotstructureoftheentireBible(seeFigure2).14
13Thepresenceofthewoodsmanatthepicnicisanewelement,notenvisionedintheinitialnarrative
sequence.Likewise,theLamb(whodoesnotappearintheinitialnarrativesequenceofthebiblicalstory)
ispresentintheNewJerusalem(Revelation21:2223;22:3).
14IamheresketchingtheplotoftheOldandNewTestamentstogether(theChristianBible),conceivedas
acomplex,butindissoluble,unity.
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Middleton,NewHeavenandNewEarth
FIGURE 2: The Plot of the Biblical Story
rule
God Humanity Earth(the nations)
blessing
Abraham/Israel
deliverance
Moses
Judges
Kings
Prophets
Jesus
PlotLevel1:CreationandtheHumanCalling
TheinitialnarrativesequenceofScriptureisquiteclear:Godcreatesthehumanraceto
ruletheearth.Thisisthebiblicalversionofthesequencesenderagenttaskreceiver .
Thisnarrativesequenceisfoundinthethreeprimarystatementsofhumancreationin
theBible.InGenesis1:2628thedivinelycommissionedhumantaskisportrayedas
rulinganimalsandsubduingtheearth;inGenesis2:15thehumantaskisdescribedas
workingandprotectingthegarden;andPsalm8:38tellsusthatGodmadehumans
rulersovertheworksofGodshandsandhasputallthingsundertheirfeet,with
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Journal for Christian Theological Research 11 (2006) 73-97
variousformsofanimallifelistedasexamples.Inallthesecreationtexts,themovement
ismissionalfromGodviahumansoutwardtotheearth.Andthefundamental
humantaskisconceivedastheresponsibleexerciseofpoweronGodsbehalfoverthe
nonhumanworld.15
ItissometimesshockingforreadersoftheBibletorealizethattheinitialpurpose
andraisondtreofhumanityisneverexplicitlyportrayedinScriptureastheworshipof
God(oranythingthatwouldconformtoournotionofthespiritual,withitsdualistic
categories).Instead,Scriptureportraysthehumanpurposeinrathermundanetermsof
exercisingpoweroverourearthlyenvironmentasGodsrepresentatives.Inthecontext
oftheancientNearEast(whichistheBiblesoriginalcontext),ruleoftheearthrefers
most
basically
to
the
development
of
agriculture
and
animal
husbandry,
which
are
the
basisofhumansocietalorganization,andultimatelyincludesthedevelopmentofall
aspectsofculture,technologyandcivilization.16Toputitanotherway,whilevarious
psalms(like148and96)indeedcalluponallcreatures(humansincluded)toworshipor
serveGodinthecosmictempleofcreation(heavenandearth),thedistinctiveway
humansworshiporrenderservicetotheCreatorisbythedevelopmentofculture
throughinteractionwithourearthlyenvironment(inamannerthatglorifiesGod).17
15
ThisruleoftheearthonGodsbehalfispreciselywhatGenesis1:2628meansbytheimageandlikeness
ofGod(imagoDei),asisrecognizedbymostOldTestamentscholars.Foranaccountofthehistoryof
interpretationofhumanityasimagoDei,seeMiddleton,TheLiberatingImage,chap.1.
16ForfurtheranalysisofthehumanpurposeinGenesis,seeMiddleton,TheLiberatingImage,chaps.2and
5;DarrellCosden,TheHeavenlyGoodofEarthlyWork(MiltonKeynes,UK:Paternoster/Peabody,MA:
Hendrickson,2006),chap.4;MiddletonandWalsh,TheTransformingVision,chap.3;andA.M.Wolters,
TheFoundationalCommand:SubduetheEarth!inYearofJubilee;CulturalMandate;Worldview(Study
Pamphlet382;ed.B.vanderWalt;Potchefstroom:InstituteforReformationalStudies,1999),2732.See
alsoEricG.Flett,PriestsofCreation,MediatorsofOrder:TheHumanPersonasaCulturalBeingin
ThomasF.TorrancesTheologicalAnthropology,ScottishJournalofTheology,58/2(2005):161183.
17
This
is
not
meant
to
exclude
what
we
call
worship
from
the
appropriate
human
response
to
God.
My
pointistwofold.First,theculturaldevelopmentoftheearth,ratherthanworshipnarrowlyconceived,
isexplicitlystatedtobethehumanpurposeinbiblicaltextsrecountingthecreationofhumanity.
Worshipinthenarrowsensemaybeunderstoodaspartofhumanculturalactivity.Second,weshould
notreducehumanworship/serviceofGodtoverbal,emotionallychargedexpressionsofpraise(whichis
whatweusuallymeanbytheterm).NotethatPaulinRomans12:12borrowslanguageofsacrificeand
liturgyfromIsraelscultinordertodescribefullorbedbodilyobedience(which,hesays,isourtrue
worship).ThisistheBiblestypicalemphasis.
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Butacomplicationorimpedimentsoonarisestopreventcompletionoftheinitial
narrativesequence.InGenesis3thisisportrayedinitiallyashumantransgressionor
violationofaboundaryGodhasprescribed(thetreeoftheknowledgeofgoodand
evil),withconsequencesforinterhumanboundarytransgressioninGenesis4(Cains
murderofAbel,thenLamechsbigamyandhisretributionkillingofayouthwho
injuredhim).Theseconsequencesoftheoriginaltransgressionescalateineach
generationthatfollows,untilviolencewhichisfundamentallyinterhuman
violationfillstheearth.Indeed,humanviolenceorbloodshed,whichhascorrupted
theearth,isnotedinGenesis6asthereasonfortheflood.However,Genesis8
understandsthefloodasanultimatelyfailedattemptatnarrativeresolution,sincethe
human
heart
has
not
been
changed.
Thatis,whiletheinitialnarrativesequenceofScriptureexpectshumanityto
worktogether,exercisingpowervisvistheirearthlyenvironment,inorderto
transformtheinitiallyprimitiveearthlystateintoacomplexculturethatbringsgloryto
God,humansrebelagainstGodandincreasinglyusetheirpoweragainsteachother,
resultingintheworldofviolence,brutalityandabuseweknowonlytoowellindeed,
resultinginoursubjectionoftheearthtocorruptionorfutility.18
PlotLevel2:Abraham/Israel
Godtheninitiatesasecondarynarrativesequenceasubplotinthebiblicalstorythat
willframetherestoftheOldTestamentandmostoftheNewTestament.Godcalls
Abrahamoutfromthenowdiversifiedhumanrace(describedasthenationsorthe
familiesoftheearth)tobeanewagentorhelper,preciselytoimpactthehumanrace,the
originalagent.WhileGodpromisesAbrahamalargefamilyindeedanationwithits
ownland,neitheroftheseistheultimatepurposeforwhichAbrahamhasbeencalled.
InfivetextsinGenesis(startingwith12:13),GodtellsAbraham,IsaacandJacobthat
theirpurpose(includingthatoftheirdescendents)istomediateblessingtothehuman
raceasifthisnewfamilywillbeGodspriestsintheworld.19Thetaskentrustedto
Abrahamandhisdescendentsis,narrativelyspeaking,toaidinreconcilinghumanityto
Godandthusrestoringhumanitytoitsoriginalpurpose,byhelpingtoremoveor
18NotethatviolenceisthemisuseofthepowerGodgavehumanstoruletheearth.
19ThisisstatedtoAbrahaminGenesis12:13,18:1718,22:1718,toIsaacinGenesis26:45,andtoJacobin
Genesis28:14.
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overcometheimpedimentofsin/violence.20Whereashumanpoweroragencywas
originallytobeusedforculturaldevelopmentofourearthlyenvironment,inapostfall
world,itis(also)tobeusedredemptively,foraddressingtheproblemofhumanevil
andbrokenness.
PlotLevel3:MosestoJesus
Butanewimpedimentarises.Summarizingagreatdealofnarrativedetailhere,
AbrahamsfamilymigratestoEgyptduetoafamine,increasesinnumberthereand
endsupinbondage.Godthencallsanewnarrativeagenttohelpthisfamily,now
knownasIsrael.ThisagentisMoses,whosestory(asubsubplot)takesupfourbooksof
thePentateuch(ExodustoDeuteronomy).21Summarizingfurther,Mosescomplex
narrativetaskistobringdeliverancetoIsrael,tomediatetheTorahasinstructionfor
Israelscommunallife,andtoguidethenewlyliberatedpeoplebacktothelandinitially
promisedtoAbraham.Mosesissuccessfulinthistask.Intermsoftheplot,wewould
expectthatIsraelwouldnowgetonwiththetaskofbringingblessingtothenations.
And,indeed,wefindarearticulationoftheAbrahamiccalling,appliedtotheentire
nationinExodus19:36.RightaftertheexodusfromEgypt,whenthepeoplehave
arrivedatMt.Sinai,Mosestellsthemthattheyarecalledinthecontextofthewhole
earth,whichbelongstoGodtobeakingdomofpriestsandaholynation(19:6).
ThisisanotherwayofdescribingtheAbrahamiccallingofmediatingblessingtothe
world.
Butnewimpedimentsarisethatpreventthefulfillmentofthistask.Summarizing
evenmoredetailhere,wecouldsketchGodscallofGideoninJudges6:1117todeliver
IsraelfromoppressionbytheirenemiesoncetheyareinthelandofpromiseandGod
callsotherjudgestoo,overandoverbuttheseplotresolutionsarealltemporary.
Indeed,theinstitutionofjudgedegeneratesinthepersonofSampson,theantijudge,
followedbybloodyintertribalviolence,wheneveryonedidwhatwasrightintheir
owneyes(Judges17:6,21:25).Insum,lifehasagainregressedtotheprefloodsituation.
ThenfollowsGodsreluctantconcessiontoIsraelsrequestforakinglikethenations
togovernthemandfighttheirbattles(1Samuel8).Inthemidstofacomplexnarrative
ofmostlyfailedkings,whodonothelpinrestoringIsraeltotheirmissionofbringing
20Althoughhowthisistobedoneisnotexplicitlystated.
21ThatitisasubsubplotisclearfromthechartinFigure2
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blessingtotheworld,Godbeginssendingprophets,firsttothekings,butthentothe
people.22ButtheprophetsmessagetobothkingandpeopletoreturntotheLORD
largelygoesunheeded,resultingintheAssyriandestructionoftheNorthernkingdom
intheeighthcenturyandthentheBabylonianinvasionofJudahinthesixthcentury,
followedbyexile.
FinallyjumpingevenfurtheraheadGodsendshisson,JesustheChrist,asa
helperoragenttorestoreIsraeltotheirpurposeandtask.Itisimportanttonotethat,in
termsoftheplotstructureoftheBible,Jesusdidnotcomeinitiallytosavetheworld
fromsin,buttorestoreIsraelandthisisconfirmedbylookingattheactualministry
andmessageofJesusintheGospels.NotonlydowehaveJesusfamouscommentstoa
Canaanite
woman
about
his
mission
to
the
lost
sheep
of
the
house
of
Israel,
(Matthew15:2128),buthealsocommissionstheTwelve(symbolizingthecoreofa
restoredremnant)toaidhiminthismission(Matthew10:116).Inthisfirst
commissioningofapostles(meaningsentones),Jesusexplicitlyenjoinsthemnotto
gototheGentilesortheSamaritans,butonlytothetownsofIsrael.
PlotLevel2:TheGentileMission
Ofcourse,bytheendofMatthew,afterthedeathandresurrectionofJesus,whena
sufficientlylargebodyof(Jewish)discipleshavebeengathered,therisenJesusfinally
commissionstheapostlestotakeuptheAbrahamictask,namelytogotothe
nations/GentileswiththemessageoftheGospel.ThestoryoftheGentilemissionthen
takesupmuchofthebookofActsandisthebackgroundtothePaulineandgeneral
epistles.23
IwanttoconcludethissketchofthebiblicalplotbycomparingtwoNew
TestamenttextsthatdescribethecallingofthepeopleofGod.Bothofthesetextsclearly
22Itisfascinatingtoseethestylized(formcritical)similaritiesinthecallnarrativesofMoses(Exodus3:1
4:18),Gideon(Judges6:117),Saul(1Samuel9:1521),David(2Samuel7:827),Solomon(1Kings3:49)
andJeremiah(1:119),especiallytheobjectionthattheonecalledisinadequate(typicallyframedasa
questionorseriesofquestions,focusedonWhoamI?).Itisintriguingthattherearesimilarities
betweenthequestionsinthesetextsandtheWhatishumanity?questioninPsalm8,atextthat
describesthehumancalling.Allthesetextshavefundamentallythesamefunction,inthatthey(butnot
onlythey)describetheempoweringofagentstoimpactthebiblicalstory.
23TheAbrahamicblessingisspecificallyinterpretedinActs3:2526astheofferingofsalvation.
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dependonthefirstarticulationofIsraelscallingatMt.Sinai(Exodus19:36)andthey
willservetoillustratehowthebiblicalplotstructuremovesfromlevel3backtolevel2
andthenbacktolevel1again.
ThefirstNewTestamenttextwhichcomesafterthesuccessfulplotresolution
effectedbyJesususeslanguagetakenfromtheExodus19descriptionofGods
electionofIsraeltoarticulatethemissionofthechurch,nowcomposedofbothJews
andGentiles(duetothecontinuingsuccessoftheGentilemission).Youareachosen
people,aroyalpriesthood,aholynation,Godsspecialpossession,thatyoumaydeclare
thepraisesofhimwhocalledyououtofdarknessintohiswonderfullight(1Peter2:9).While
thelanguageisdifferentfromthatfoundintheGreatCommission,thetaskhereis
fundamentally
the
same.
This
is
a
continuation
of
the
Abrahamic
calling.
Gods
redeemedpeoplearecalledtomediateblessingtotheworld.Wearebacktolevel2in
theplotstructure.
PlotLevel1:TheHumanCallingRestored
However,wefindaverydifferentuseofthisExodus19languageinRevelation5.In
JohnseschatologicalvisionofworshipersaroundGodsheavenlythrone,wediscovera
groupofheavenlycreaturessingingpraisetotheLambwhowasslainandwhois
standinginresurrectionvictory.TheGentilemissionthatwasinauguratedwiththe
callofAbraham/Israelishereportrayedascompletethenationshavereceivedthe
blessingofsalvation.Therefore,theworshiperssingtotheLamb:
Youareworthybecauseyouwereslainandwithyourbloodyoupurchasedfor
Godmembersfromeverytribeandlanguageandpeopleandnation.Youhave
madethemtobeakingdomandprieststoserveourGod,andtheywillreignon
theearth.(Revelation5:910)
Here,oncethesubplotofthesendingofIsraelhasbeensuccessfulandthenationshave
receivedtheblessingofsalvation,theredeemedhumanracewillonceagainutilizetheir
GodgivenpowerandagencytoruletheearthasGodintendedarenewalofthe
humanculturaltask,butthistimewithoutsin.24Theinitialnarrativesequenceofthe
24TheapplicationoftheExodus19languagetothistasksuggeststhathumanitysrolevisvistheearth
isanalogoustothatofIsraelvisvisthenationsthepriestlymediationofblessing.
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biblicalstorywillfinallybefulfilled.25Farfrombeingtheendorcessationofhistory,
thisishistorystruebeginning,freefromtheconstraintsofhumanviolationeithervis
visGod,otherhumansortheearthitself.
Whathavewelearnedfromthissketchofthebiblicalstory?Byattendingtothe
basicthrustandmovementofthebiblicalplotitbecomesabundantlyclearthat
eschatologicalredemptionconsistsinnothingotherthantherenewalofhumancultural
lifeonearth.Theimportantpointhereisthattheideaofheavenastheeternalhopeof
therighteoushasnostructuralplaceinthestory.Itissimplyirrelevantandextraneousto
theplot.HeavenwasneverpartofGodspurposesforhumanityinthebeginningof
thestoryandhasnointrinsicroleasthefinaldestinyofhumansalvation.Indeed,that
there
is
not
one
single
reference
in
the
entire
biblical
canon
(Old
or
New
Testament)
to
heavenastheeternaldestinyofthebeliever.Whilethisideahasavastlyimportant
roleinpopularChristianimagination(andeveninsometheologies),notoncedoes
Scriptureitselfactuallysaythattherighteouswillliveforeverinheaven.26
TheComprehensiveScopeofRedemptionintheNewTestamentButthisconclusionisnotsimplyderivedfromexaminingtheplotstructureoftheBible.
Itis,further,supportedbyspecificstatementsmadeinvariousNewTestamenttexts
thatdescribethefinal,eschatologicalcompletionofsalvationwhatisexpectedto
happenwhenGodsredemptivepurposescometofruition.Iwillexaminefivesuch
texts.IneachofthesetextsIaminterestedintwointerconnectedquestions:First,howis
thesavingactivityofGoddescribed?And,second,whatistheobjectorrecipientofGods
savingactivity?Whenweaskthesetwoquestionsofeachtext,wewillseeadefinite
patternemerge(seeFigure3).
Acts3:1921
ThesimplestandperhapsmostcrypticofthetextsisActs3.HerePeterispreachingthe
GospelinJerusalem.Inverses1921ofhissermon,heexhortshishearers:
25LittleRedRidingHoodandherGrandmafinallyhavetheirpicnic.
26SincethemidseventiesIhavebeenaskingmystudents(inadultSundaySchoolclasses,incampus
ministrystudygroups,inundergraduateandgraduatecourses)tofindevenonepassageintheBiblethat
actuallysaysthatChristianswillliveinheavenforever(orthatheavenistheeternaldestinyofthe
righteous).Afteralotofsearching,theyadmitincredulouslythattheycantfindany.
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Repent,then,andturntoGod,sothatyoursinsmaybewipedout,thattimesof
refreshingmaycomefromtheLord,andthathemaysendtheChrist,whohas
beenappointedforyouevenJesus.HemustremaininheavenuntilthetimecomesforGodtorestoreeverything,ashepromisedlongagothroughhisholy
prophets.(Acts3:1921)
ItisclearinthistextthattheeschatologicalsavingactivityofGodisdescribedas
restorationandthatitisappliedascomprehensivelyaspossible,toeverything(verse21).
Thissomewhatbriefandcrypticstatementgainsclarityfromcomparingittoother
statementsinvariousNewTestamentepistles.
Ephesians1:910
Thus,inEphesians1wehavealongPaulinesentencedescribingGodsplanof
salvation.Themostimportantsectionforourpurposesisverses910.
Andhe[God]madeknowntousthemysteryofhiswillaccordingtohisgood
pleasure,whichhepurposedinChrist,tobeputintoeffectwhenthetimeswill
havereachedtheirfulfillmenttobringallthingsinheavenandonearthtogether
underonehead,evenChrist.(Ephesians1:910)
Heresalvationisunderstoodasthetaskofunifying,underonehead(namelyChrist),that
whichhasbeenfragmented(orperhapsalienated)andthisunifyingactionisapplied
comprehensivelytoallthingsinheavenandonearth(verse10).
Colossians1:1920
OurthirdtextisfromColossians1,whichcontainsanotherlongPaulinesentence.
Verses1920constitutetheconclusionofthissentenceandarticulateGodspurposein
sendingChrist.
Godwaspleasedtohaveallhisfullnessdwellinhim[Christ],andthroughhim
toreconciletohimselfallthings,whetherthingsonearthorthingsinheaven,by
making
peace
through
his
blood,
shed
on
the
cross.
(Colossians
1:19
20)
Inthistextsalvationisconceivedasreconciliationormakingpeacebetweenthosewhoare
atenmity,presumablybyremovingthesourceofthatenmity,namelysin.Indeed,verse
20containstheideaofatonementthroughthebloodofChrist.ButPauldoesnot
myopicallylimittheefficacyofChristsatonementtohumanity.Rather,the
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reconciliationwithGodeffectedbyChristsshedbloodisappliedascomprehensively
aspossibletoallthings,whetherthingsonearthorthingsinheaven.
2Peter3:1013
Ourfourthtextisfrom2Peter3:1013.Althoughthetextisdominatedbylanguageof
judgmentanddestruction,therearetwopositivestatementsaboutredemptionnestled
inthistext(inverses10and13).
ButthedayoftheLordwillcomelikeathief.Theheavenswilldisappearwitha
roar;theelementswillbedestroyedbyfire,andtheearthandeverythinginitwill
belaidbare....Thatdaywillbringaboutthedestructionoftheheavensbyfire,
andtheelementswillmeltintheheat.Butinkeepingwithhispromiseweare
lookingforwardtoanewheavenandanewearth,thehomeofrighteousness.(2Peter
3:10,1213)
HerethesavingactivityofGodisdescribedfirstaslayingbare(oruncovering),withthe
earthdesignatedastheobjectofthisactivity(verse10).Theimageisofthesmeltingof
metal,wherethedrossisburnedoffsothatthepuremetalmayberevealed(orlaid
bare).Then,attheendofverse13Godssavingactivityisdescribedasrenewal,and
thisisappliedtoheavenandearth(thatis,theentirecreateduniverse),whichwillbe
characterizedbyrighteousness.27
WeshouldpausehereandnotethatpriortotheNewInternationalVersion,no
Englishtranslationsaidtheearthwaslaidbareattheendofverse10.Instead,
translatorstypicallyfollowedtheKingJamesVersion,whichhasburnedupa
readingthatcertainlyfitsthedominantimageofdestructioninthetext.Asiswell
knowntoNewTestamentscholars,thisisnotatranslationdecision,butratheramatter
oftextualcriticism.ButwhereasthetranslatorsoftheKJVhadonlyinferiorGreek
manuscriptsavailabletothem,andthusmaybeexcused,manylaterEnglishtranslators
continuedtoutilizetheseinferiormanuscriptsdespitetheclearpresenceoftheverbfor
laid
bare
(or
revealed,
uncovered
or
discovered)
in
the
main
Greek
codices
that
formtheprimarywitnessesusedtoconstructtheeclecticGreektextonwhichmodern
27Thatthenewheavensandnewearthrefertorenewalratherreplacement(startingfromscratch)is
indicatedbothfromthecontext,whichhastheearthbeinglaidbareoruncovered,andfromthetexts
choiceofkainos,ratherthanneosfornew.
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translationsaretypicallybased.Itseemsthat,aidedandabettedbyadualistic
worldviewwhichdevaluedearthlylifeandassumedasupramundanedestinyforthe
redeemed,translatorsallowedthetenorofjudgmentin2Peter3tooverwhelmthetext
anddeterminetheirtextcriticalchoices(goingagainstthedictumthatthemoredifficult
readingisprobablythebetterreading).28Whilethetextundoubtedlyspeaksof
judgmentanddestruction(usingtheimageofacosmicconflagration),itdescribesthe
destruction,notofcreation,butofsin,thuscleansingorpurifyingcreation.
Romans8:1923
ThefifthtextisRomans8:1923.HerePauldrawsonboththeimageryofchildbirth
(laborpains)andthelanguageofExodus2:2324,whichportraystheIsraelitesgroaning
intheirbondageunderPharaoh(adifferentsortoflaborpains).29InRomans8Paul
appliestheseimagesnotjusttothehumancondition,buttotheentirecreatedorder.
ThecreationwaitsineagerexpectationforthesonsofGodtoberevealed.For
thecreationwassubjectedtofrustration,notbyitsownchoice,butbythewillof
theonewhosubjectedit,inhopethatthecreationitselfwillbeliberatedfromits
bondagetodecayandbroughtintothegloriousfreedomofthechildrenofGod.Weknow
thatthewholecreationhasbeengroaningasinthepainsofchildbirthrightupto
thepresenttime.Notonlyso,butweourselves,whohavethefirstfruitsofthe
Spirit,groaninwardlyaswewaiteagerlyforouradoptionassons,theredemption
ofourbodies. (Romans8:1923)
UtilizingthemodelofdeliverancefromEgyptianbondage,Paulhereportrayssalvation
first(inverse21)asliberationorsettingfreefrombondage,andthisisappliedtocreation
itselfandalsotohumanity(describedasthesons/childrenofGod).Itisbecausethe
humanraceimplicitlytakestheplaceofPharaohinPaulspicture(subjectingcreation
tofrustration)thatnonhumancreaturesawaithumanliberation.30Sincehumanshave
28Foralucidexplorationofthisissue,seeAlWolters,WorldviewandTextualCriticismin2Peter3:10,
WestminsterTheologicalJournal49/2(1987):405413.
29ForPaulsuseoftheexodustraditions(includingadiscussionofRomans8),seeSylviaC.Keesmaat,
PaulandHisStory:(Re)InterpretingtheExodusTradition(JournalfortheStudyoftheNewTestament
SupplementSeries181;Sheffield,UK:SheffieldAcademicPress,1999).
30Commentatorshavehistoricallybeendividedastotheidentityoftheonewhosubjectedcreationto
frustration,positingvariouslyGod,thedevilorhumanity(Adam).Humanityiscertainlythemostlikely
candidate(orevenifitisGod,thisisadivineresponsetohumansin,mediatingitscosmicconsequences).
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beengranteddominionoverthenonhumanworld,theoppressorhasfirsttobe
liberated.Buthumanliberationisnotsimplyinternal(affectingonlythesoul),since
salvation,portrayedasredemptionwhichcontinuestheexodusimageryisappliedin
verse23toourverybodies(areferencetotheresurrection).
FIGURE 3: The Comprehensive Scope of Redemption
(5 New Testament Texts Describing the Ultimate Goal of Salvation)
Scripture Saving Activity of God Described Object of Gods Saving Activity
Acts 3:17-21
(esp. 21)Restoration Everything
Ephesians 1:7-10
(esp. 10)
Bringing together, unifying (under
one head)
All things in heaven and on earth
Colossians 1:16-20
(esp. 20)
Reconciliation (by removing the
source of enmity, through the blood
of the cross)
All things whether on earth or in
heaven
2 Peter 3:10-13
(esp. 10 & 13)
Uncovering, laying bare (having
purified)
Re-creation, renewal, making new
The earth and everything in it
Heaven and earth
Romans 8:19-23
(esp. 21 & 23)
Liberation, setting free (from
bondage to decay)
Redemption
Creation itself; humanity
Our bodiesBasic
Characteristics
of Salvation:
Restorative
Salvation is God repairing what
went wrong with creation (not
taking us out of the world, to
heaven)
Comprehensive and holistic
God intends to redeem or restore
all things in heaven and on
earth, including our bodies
(salvation doesnt just apply to
the human soul)
Whenwepulltogethertheunifyingstrandsofthesefivetexts,aclearpatternemerges
(seeFigure3).First,salvationisconceived,notasGoddoingsomethingcompletely
AccordingtothefirstchaptersofGenesishumanityhasbeengrantedstewardshipovertheirearthly
environment.Itthereforefollowsthathumancorruptionhasinevitablyaffectedthatwhichhasbeen
entrustedtotheircare,withtheresultthatthenonhumanrealmisnowsubjectedtofrustration.That
theredemptionoftheentirecreatedorderawaitstheredemptionofhumanitythusimpliesaredeemed
exerciseofstewardshipovertheearth.Thetextassumesthatrenewedculturalactivityistheprimary
modeofhumanresponsetothelordshipofChrist.
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new,butratherasredoingsomething,fixingorrepairingwhatwentwrong,an
interpretationthatiscongruentwiththebiblicallanguageofrestoration,reconciliation,
renewal,andredemption.Second,thisrestorativeworkisappliedasholisticallyandcomprehensivelyaspossible,toallthingsinheavenandonearth.Sinceheavenand
earthishowScripturetypicallydesignatesthecreatedorder(withtheearth
consistentlyunderstoodasthedwellingofhumanity31),thefinalsalvificstate
envisionedinthesetextsclearlycontradictsanunderstandingofasupramundane
heavenastheultimatedwellingplaceoftheredeemed.
ProblemTextsforaHolisticEschatologyThereare,nevertheless,certainNewTestamenttextsthatdonotonthesurfacefit
theholisticmodelofredemptionproposedhere,andthesetextsaretypicallyadduced
ascounterexamplessincetheyseemtosuggestasupramundanedestinyforthe
redeemed.
ThesetextsincludeJesusreferencetotheplacehewasgoingtoprepareforthe
disciplesinJohn14:13,Paulsdescriptionofhislongedforheavenlydwelling,along
withhisdesiretobeabsentfromthebodyandpresentwiththeLord,in2Corinthians
5:110,andtheideaoftherapturein1Thessalonians4:1318andMatthew24:3644.It
willbeworthcarefullyexaminingtheseproposedcounterexamplesforwhatthey
actuallysay.
John14:13InJohn14Jesuscomfortsthedisciples,inthefarewelldiscourse,abouthisimminent
departure.
Donotletyourheartsbetroubled.TrustinGod;trustalsoinme.MyFathers
househasplentyofroom;ifthatwerenotso,wouldIhavetoldyouthatIam
goingtheretoprepareaplaceforyou?AndifIgoandprepareaplaceforyou,I
willcomebackandtakeyoutobewithmethatyoualsomaybewhereIam.
(John14:13)
Onthesurface,thiscertainlyseemstosaythatJesusisgoingtotakethedisciples
tolivewithhiminheaven(hisFathershousewithmanyrooms).Undeniably,Jesus
isreturningtoheaven(eventhoughtheactualtermisnotused)toprepareaplacefor
31AsisexplicitlystatedinPsalm115:16.
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thedisciples.Andwhenhereturnstheywill,indeed,bewithhim.Butwherewillthis
be?
OneansweristolookatRevelation21:15,withitsvisionofanewheavenanda
newearth(thatis,anewcreation).32Theretheseerreports,
IsawtheHolyCity,thenewJerusalem,comingdownoutofheavenfromGod,
preparedasabridebeautifullydressedforherhusband.AndIheardaloud
voicefromthethronesaying,Look!Godsdwellingplaceisnowamongthe
people,andhewilldwellwiththem.(Revelation21:23)
TheverydescriptionoftheNewJerusalemasabridepreparedforher
husbandshouldremindusofJesusgoingtoprepareaplaceforthedisciples.Indeed,
bothpreparationstakeplaceinheaven.InRevelation21,however,theNewJerusalem
(whichisbothaholycityandthepeopleofGodthatis,redeemedhumanityintheir
concretesociocultural,evenurban,character),comesdownoutofheaven.Hereitis
veryclearthatthefinal,permanentdwellingplaceofGodwithhumanityisonearth.
Indeed,onechapterlaterwearetold(inRevelation22:3)thatintheNewJerusalem
whichhascomedownfromheaventoearththerewillnolongerbeanycurse(Genesis
3willbefinallyreversed).Instead,Godwillbeenthronedthere(onearth)andGods
servants(accordingtoverse5)willreignforever.33
2Corinthians5:110
Asecondtextoftencitedasacounterexampletoaholisticvisionofredemptionis2
Corinthians5:110.Inthecontextofdescribingpersecutionandsuffering,Paul
encourageshisreaders:
Forweknowthatiftheearthlytentweliveinisdestroyed,wehaveabuilding
fromGod,aneternalhouseinheaven,notbuiltbyhumanhands.Meanwhilewe
groan,longingtobeclothedwithourheavenlydwelling,becausewhenweare
clothed,wewillnotbefoundnaked.Forwhileweareinthistent,wegroanand
areburdened,becausewedonotwishtobeunclothedbuttobeclothedwithour
32IamnothereassumingthattheauthorofRevelationmustbethesameJohnastheauthoroftheGospel.
Rather,IamengaginginanintertextualreadingofScripture.
33Thewordforeveriscrucial,foritdisabusesusoftheideaofsometemporaryearthlyMillennium,
tobefollowedbyaneternalheavenlystate.
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heavenlydwelling,sothatwhatismortalmaybeswallowedupbylife.Nowthe
onewhohasfashionedusforthisverypurposeisGod,whohasgivenusthe
Spiritasadeposit,guaranteeingwhatistocome.(2Corinthians5:15)
WhenPaulgoesontocorrelateathomeinthebodywithawayfromthe
Lord(5:6)andawayfromthebodywithathomewiththeLord(5:8),itcertainly
soundsasthoughheiscontrastingembodiedlifeonearthwiththehopeoflivingin
heavenforever.Yetaclosereadingofverses12suggeststhatwhenPaulcontrastslife
inourearthlytent,inwhichwegroan,withourheavenlydwelling,abuilding
fromGod,aneternalhouseinheaven,notbuiltbyhumanhands(5:12),heis
contrastingtwoformsofbodilylifeourpresentbody(subjecttodeath)withthe
promisedresurrectionbodywhichisbeingpreparedforusbyGodinheaven.
ThecommonassumptionoftheNewTestamentisthatheavenistheplacewhere
salvationisbeingpreparedforthefaithful,untilGodskingdomcomesinitsfullness.34
Quiteconsistently,theNewTestamentdescribessalvation(sometimesdescribedasa
city,abuilding,akingdomoraninheritance)asbeingprepared,keptorreserved
forChristiansinheaven(wheretheircitizenshippresentlyis),onlytoberevealedatthe
lastdayonearth.35
Itistruethat2Corinthians5isoneofthefewtextsintheNewTestamentthat
alludestoanintermediatestatethepossibilityofcommunionwithChrist
(presumablyinheaven)beginningafterdeath,butpriortotheresurrection.Yetone
thingisclear.Despitethisbriefallusion,itistheresurrectionnottheintermediate
statethatisPaulsultimatedesireandhope.Hehammershomethepointthathefully
expectsnottobenaked(5:3),thathedoesnotwishtobeunclothed(5:4);insteadhe
longstobeclothedwithhisheavenlydwelling(5:2).Inotherwords,Paulsexplicit
hopeisnotforexistenceasanakedsoulorspirit(presumablyinheaven),butfor
eternalembodiedlife(onearth).36
34ThisideaunderliesMatthew25:34;John14:13;Acts3:21;1Corinthians2:9;2Corinthians5:14;
Philippians3:2021;Colossians1:5;Hebrews11:16;1Peter1:35;Revelation3:12,21:2.
35Thedirectionofsalvationisfromheaventoearth,notfromearthtoheaven.Thisisacentralpointin
GeorgeEldonLadd,ThePatternofNewTestamentTruth(GrandRapids:Eerdmans,1968),esp.chap.1:
TheBackgroundofthePattern:GreekorHebrew?
36Indeed,itisnotablethatwhilethereissignificantattentiontothehopeofresurrectionintheNew
Testament,thereisnocleardoctrineoftheintermediatestatethatmightclarifyPaulsinchoate
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1Thessalonians4:1318
Athirdpossiblecounterexampletoaholisticvisionofredemptionisfoundin1
Thessalonians4:1318,oneoftwoclassictextsontherapture.In1Thessalonians4
Paulisencouragingtheearlychurch,byaffirmingthatthosewhohavediedinthefaith
priortothereturnoftheLordwillnotbedisadvantaged.Hetellshisreadersinverses
1516thatthedeadinChristwill,indeed,haveprecedenceoverthelivingatthesecond
coming,inbeingraisedfirst.Afterthat,wewhoarestillaliveandareleftwillbe
caughtuptogetherwiththeminthecloudstomeettheLordintheair.Andsowewill
bewiththeLordforever.(1Thessalonians4:17)Whilethiscertainlyseems,atfirst
blush,tosupporttheideaoflivingeternallyinheaven,itisintriguingthat(likeJohn14)
the
text
does
not
say
where
we
will
be
with
the
Lord
forever.
This
has
to
be
supplied
by
theinterpreterfromthetenoroftherestofScripture.Aswehaveseen,Scripture
suggeststhiswillbeonearth.
PaulisheredrawingontheGrecoRomancustomofapantsis(meeting),
indicatedevenbyhisownuseoftheverbapantsin(tomeet)inverse17.AsGene
Greenhasaptlypointedout,thiswasalmostatechnicaltermthatdescribedthe
customofsendingadelegationoutsidethecitytoreceiveadignitarywhowasonthe
waytotown.37Itwascustomaryforpeopletovieforprideofplaceinmeetingthe
dignitary,hencePaulsassurancethatChristianswhohadalreadydiedwouldnotbe
inconveniencedatthisgreatevent;rathertheywouldrisefirst(andperhapsevenbethe
firsttomeetthecomingKing).Mostimportantly,explainsGreen,thecustomwasthat
conceptionhere.OtherNewTestamentallusionstosomesortofheavenlyexistencepriorto
resurrectiondonothelp.Letustakethethreemostobvious.ThereferencetoLazarusinthebosomof
AbrahaminLuke16:1931isavivid,imaginativepictureusedinaparablebyJesustomakeaparticular
pointaboutjudgment.Asiswidelyrecognized,itisnotmeanttoteachanythingpositiveaboutan
intermediatestate.Likewise,thereferencetothesoulsofthemartyrsunderthealtarinRevelation6:9
10isoflittlehelp,sincetheserighteousdeadareclearlynotatpeace(asinthetraditionalpictureof
heaven),butarecryingoutHowlong?onbehalfofthosesufferingonearth.Finally,Jesuswordstothe
thiefonthecrossinLuke23:3943confusesmattersconsiderably,sincehisassuranceTodayyouwillbe
withmeinParadiseisdifficulttofitwiththeNewTestamentsownreckoningthatJesuswasnotraised
untilthethirddayanddidnotascendtoheavenforsometimeafterthat.Thistextmightactuallybeused
tosupportthenotionofsoulsleep(theideathatthereisnoconsciousnessoftheintermediatestate,but
thatonemovessubjectivelyfromdeathtoresurrection).
37GeneL.Green,TheLetterstotheThessalonians(PillarNewTestamentCommentary;Leicester,UK:
Apollos/GrandRapids:Eerdmans,2002),226.
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thosewhowentouttomeetthedignitaryreturnedwithhim,escortinghimingrand
processionintotheircity.38Inthiscase,thismeansanescorttoearth.
Matthew24:3741ThefourthputativecounterexampleisMatthew24:3741,whichalsohappensto
betheotherstandardprooftextfortherapture.HereJesusexplainswhatwillhappen
whentheSonofManreturns.Accordingtoverses4041:Twomenwillbeinthefield;
onewillbetakenandtheotherleft.Twowomenwillbegrindingwithahandmill;one
willbetakenandtheotherleft.Thecommonassumptionofmanybiblicalinterpretersis
thattheonetakenisthebeliever,goingtoheaventobewiththeLord.
Theproblemisthatwedonottypicallyreadthetextcarefullyenough.Letus
understand
the
comparison
Jesus
makes.
First,
Jesus
describes
what
life
was
like
in
the
timeofNoah,whenpeopledidnotexpecttheflood.Hispointinverse39isthatthey
knewnothingaboutwhatwouldhappenuntilthefloodcameandtookthemallaway.
ThatishowitwillbeatthecomingoftheSonofMan.Notethatthephrasetookthem
allawaydescribesjudgment(itwasNoahandhisfamilywhowereleftontheearth).
Thus,whenJesusintroducestheeschatologicalequivalenttothedaysofNoah(in
verses4041)itisclearfromtheanalogyhedrawsthattheonestakenarethe
unrighteous,tojudgment.
Ifwedoubtthisinterpretation,weneedonlyturntoLukesversionofthistext,
forhefollowsthenarrativeofonetakenandoneleft(in17:34and36)withaquestion
fromthedisciplesinverse37.Where,Lord?theyask. Thatis,wherearetheytaken?
Jesusreplies,Wherethereisadeadbody,therethevultureswillgather.Thisis
clearlyareferencetojudgment;theimageiscertainlynotofheaven.39Weshouldnot
besurprisedbythis,forthesameJesuswhotaughtaboutthelastdaysinMatthew24
proclaimedintheBeatitudes:Blessedarethemeekfortheywillinherittheearth
(Matthew5:5).40
38Ibid.,228.
39TheimageJesusalludestoisthevalleyofBenHinnom(gaibenhinnomorGehenna),southwestof
Jerusalem,whichhadbecomethecitydumpintheSecondTempleperiod,usedforincineratinggarbage,
deadanimalsandexecutedcriminals.IntheOldTestamentthevalleyofBenHinnomisassociatedwith
idolatryandchildsacrifice(byburning)toBaalorMolech.
40ThisremindsmeofacartooninwhichonecharactersaysthattheBiblepredictsthedestructionofthe
earth;towhichanothercharacterreplies,Dothemeekknowthis?
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Middleton,NewHeavenandNewEarth
Itturnsout,then,thataclosereadingofthesesupposedcounterexamplestoa
holisticvisionofredemptionrevealsthattheydonotteachasupramundanedestinyfor
redeemedhumanity.Indeed,theyfitremarkablywellwiththedominanttenorof
Scripture,whichportraystheredemptionoftheentirecreatedorderandhuman
redemptionastherestorationofbodilylifeonearththatis,therenewalofGods
creationalintentfromthebeginning.
WhatRoleThenforHeaven?Thepointofthisessayiscertainlynottodenytheexistenceofheaven.Thereis,indeed,
animportantroleforheaveninthebiblicalworldview.InScripture,thetermheaven
(ortheheavens)represents,firstofall,partofthecreateduniverse:Inthebeginning
God
created
the
heavens
and
the
earth
(Genesis
1:1).
In
this
context,
heaven
certainly
referstothataspectofcreationunderstoodtobemoretranscendent(therealmbeyond
ordinaryhumanaccess).ThisiswhyScriptureportraysheavenasthethroneofGod
withearthasGodsfootstool(Isaiah66:12),animage,paradoxically,notonlyofGods
transcendencebutalsoofGodsimmanence(sincehehaschosentodwellwithinthe
createdorder).41
HeavenisalsotherealmincontradistinctiontoearthwhereGodswillis
perfectlyaccomplishedpriortotheeschaton.Thisistheassumptionbehindtheprayer
Jesustaughthisdisciples:Yourkingdomcome,yourwillbedone,onearthasitisin
heaven(Matthew6:10).ItisthebiblicaleschatologicalhopethatonedayGods
salvation(whichisbeingpreparedinheaven)willbemanifestfullyonearth.Then
earthwillbefullyconformedtoheaven
ButheavensimplydoesnotdescribetheChristianeschatologicalhope.Not
onlyisthetermheavenneverusedinScripturefortheeternaldestinyofthe
redeemed,butcontinueduseofheaventonametheChristianhopemaywelldivert
ourattentionfromthelegitimatebiblicalexpectationforthepresenttransformationof
ourearthlylifetoconformtoGodspurposes.Indeed,tofocusourexpectationonan
otherworldly
salvation
has
the
potential
to
dissipate
our
resistance
to
societal
evil
and
thededicationneededtoworkfortheredemptivetransformationofthisworld.
41TerenceFretheimhasconvincinglyarguedthatbecauseinthebiblicalworldviewheavenispartofthe
createdorder,thelocationofGodsthroneinheavenisactuallyanimageoftheimmanenceofGod
withincreation.SeeFretheim,TheSufferingofGod(OverturestoBiblicalTheology;Philadelphia:Fortress,
1984),37.
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Therefore,forreasonsexegetical,theologicalandethical,Ihavecometorepentofusing
thetermheaventodescribethefutureGodhasinstoreforthefaithful.Itismyhope
thatallreadersofthisessaywouldafterthoughtfulconsiderationjoinmeinthis
repentance.