Repost: J. Richard Middleton: A new Heaven and a new Earth...
Click the bold title for a link to the article: A New Heaven and a New Earth: The Case for a Holistic Reading of the Biblical Story of Redemption by J. Richard Middleton.
Please feel free to leave your comments and questions in the comment box below. Pete and Eric check the blog weekly, so you will have an opportunity to continue the discussion here!
posted by Christina @ 3:27 PM
228 Comments:
Hey everyone,
I was thinking about this topic some more today and, specifically, Norm's question as to whether this article is setting up a straw man.
I spoke with Norm afterwards and he asked me what I grew up believing. I had to think about it, but I definitely felt that I'd always believed in heaven as our final destination, up until perhaps a few years ago.
Then I thought of something today that really confirmed this. One of the youth pastors that I learned from in high school used to teach that we should think of the word Bible as an acronym- Basic Instructions Before Leaving Earth. And actually, I think this is a pretty popular idea in many Christian circles.
And, it seems to me, it couldn't be more wrong. Not only does the Bible rarely read as an instruction manual (it's mostly narrative) but it does not ultimately point to us leaving earth.
I also realized that (courtesy of John Anderson, who pointed this out to me) I actually used the term "heaven" to refer to the new earth on Sunday. This revelation caused me to realize exactly how ingrained this notion of heaven is in my thinking. I can tell you that I believe we'll end up on a new earth, but I have to believe that my mixed up, dualistic notions of heaven from old are still clouding my understanding of what that means.
So where is everyone else on this? Was Sunday's meeting a "No duh" waste of time, a stunning revelation, or something in between?
Pete
I do think it is a waste of time to try to smooth over the varieties of statements made in the scriptures until they fit a "plot" or a "plan of salvation". We seem very concerned with what "the scriptures teach", and that is good, but if we truly pay attention we can't help but notice the variations and, sometimes, apparent contradictions in the word pictures we get. Physicists can puzzle over the incongruity of their equations, but that doesn't prevent them from using them every day to understand matter and energy. So a holistic understanding of scripture may be as elusive as the physicist's "theory of everything", but that doesn't mean we can't try. It just means that the theory isn't worth anything unless it explains everything.
Jonathan
A few comments from the parking lot...
When I mentioned evolutionary biology as part of creation, I was not intending to introduce the evolution/creation debate into the discussion of the article. I was intrigued by the expanded notion of what is considered God's creation, and felt that it must include what we now know about our built-in blueprint for genetic continuity. This is implied in the phrase "after its kind", repeated several times in the creation story. We were created--and commanded-- to survive and reproduce, and those drives are built within us, and naturally this is seen in the Biblical stories of families, tribes, nations, and the blessings and curses in the Law and the prophets. The preoccupation with genetic continuity is evident in church history as well, with its continuous efforts to control reproduction.
Understood this way, it is easy to see how evolutionary biology bubbles to the surface of history and culture, or deeply underlies it.
But history and culture are the result of the latent blueprint, which was created before the First Sabbath brought a full stop to creation. To say that history and culture, which resulted directly or indirectly from our created natures, are created in the same way is, I think, a mistake.
Jonathan
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Jonathan, what variations do you have in mind? Are you thinking of some of the verses that Middleton touches on (which Jon Anderson will be addressing this Sunday)? Do you sense that Middleton is "smoothing over" them in his interpreting them through his plot lens? Or do you have different verses in mind? I'm not disagreeing with you, I'm just wondering if you could clarify a bit.
Pete
I am new at Grace Long Beach. We had been attending Grace Seal Beach for four years at least. So I really don't know everyone's background. So I'd like to ask some basic questions. First, why are we reading Middleton's essay? Is there an assumption from any of the leaders as to what the goal or outcome of reading and discussing this article? In other words, do some of the leaders agree with Middleton and found it necessary to discuss it as a class? Do they assume that most of us have the "wrong" notion of heaven and thus believe we should get it straight? I am just asking questions. It is important for me to know because in everything we do, we should ask "why are we doing this"? Personally, I don't find it too useful to discuss a theological article (even though I love theology and have studied for many years) in our class unless their is a clear outcome and not just for the sake of discussing current theological trends. Many of our members are not as interested in theology as some of us are. I would rather spend it reading Scripture and discussing how it affects or lives. Or discussing how the message lines up with the Bible and/or apply to daily living. Again, my two cents. I will soon post some of my observations from Middleton's theological essay. I just can't resist.
While I agree with Middleton that the eternal destiny of believers is a new earth I think we need to be careful about what conclusions we can legitimately draw from this in terms of how it should shape our current mission.
Some thoughts:
1) Middleton writes, "The text assumes that renewed cultural activity is the primary mode of human response to the lordship of Christ" (p. 90). Does this mean that evangelism is a secondary task?
2) He also writes, "First, salvation is conceived, not as God doing something completely new, but rather as re-doing something, fixing or repairing what went wrong..." (p. 91). If the old earth is not destroyed, but merely fixed, is Middleton saying that nothing is to be considered temporal? Will the physical and cultural things we do be carried over into the new earth? If that’s what he means why isn’t this taught clearly in Scripture?
3) In his conclusion he refers to the, "transformation of the world" as something we should expect and dedicate ourselves to. Where is this taught in Scripture? Some transformation might take place as a result of loving God and neighbor, but where is it stated that this is to be our goal?
4) If we read 2 Peter 3:3-15 we see that God will once again judge the earth as He did in Noah’s time. That time was by means of water, but this time will be with fire. It doesn’t appear to me that He is just going to fix or repair the earth. In this passage we also see the reason God hasn’t judged the earth yet, “He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” (v. 9) . It seems then that people coming to repentance is God’s priority. Peter goes on to state that because of the coming judgment we “ought to live holy and godly lives” and that we since we look forward to a new heaven and a new earth we should “make every effort to be found spotless, blameless and at peace with him.” If Middleton is correct, why isn’t transforming the world even mentioned here?
Also Tim Keller offers some good insights that I think relates: http://www.youtube.com/watch?v=QzbSlQovq-0
Dave Corapi
Hey Dave, eig, thanks for the questions. I spoke to Eric yesterday and we're going to try use these questions as a starting point for Sunday's discussion.
I agree with some of the Dave's observation. When I read Middleton's article it is almost as if he is saying that WE will usher God's Kingdom by being transformational in the way we live. If this is his belief, then we can say that he believes what many post-milleanilists believe. The belief that will transform/renew the earth and everything in it but He will use us. In the end, He will transform what is left.
Here are the questions I asked Middleton along with his answers:
1) In the footnote on page 90 you write, "The text assumes that renewed cultural activity is the primary mode of human response to the lordship of Christ". Does this mean that evangelism is a secondary task?
Middleton: As I am using the term, renewed cultural activity is simply being human, exhibiting Christ's lordship over everything we do (it is equivalent to discipleship). Evangelism is a more limited restorative action, seeking that people be reconciled to God so that they can get on with discipleship (which is the bigger task). Evangelism is actually rarely commanded in Scripture; it is more usually the consequence of discipleship. The Great Commission in Matthew 28 is bigger than evangelism—teaching the nations all Christ commanded—sounds like discipleship is the goal of this Great Commission; it is really the re-articulation of the Abrahamic calling to bless the nations. While evangelism may be central to the mandate of the institutional church (not by itself, however; it is only one prong of the institutional church's mandate), it is not central to the mandate of being human (i.e., it is not a task that will be continued in the new earth).
2) Can you clarify what you mean by "First, salvation is conceived, not as God doing something completely new, but rather as re-doing something, fixing or repairing what went wrong..." (p. 91). Does this mean that some things we do now will carry over to the New Earth?
Middleton: This is simply an implication of the Scriptures I looked at in the article (and of the logic of redemption). And yes, I believe that all that makes for holy living will be carried over to the new earth. Two good books on this are Richard Mouw, When the Kings Come Marching In (a careful exposition of Isaiah 60, which is the basis of Rev 21:26, which speaks of the glory of the nations being brought into the New Jerusalem) and Darrell Cosden, The Heavenly Good of Earthly Work (which addresses the eternal value of the ordinary work we do on earth today).
3) In your conclusion you talk about "transformation of the world" as something we should expect and work towards, but I don't see this commanded in Scripture. Some transformation will surely take place as a result of loving God and my neighbor, but you seem to make it a priority for the Christian. Can you elaborate?
Middleton: You're right in one sense that transformation of the world/culture can be thought of as what happens as a result of loving God and neighbor. But, to be a bit more precise, loving God and neighbor isn't something that happens apart from cultural activity. Precisely as Christians express their love for God and neighbor in their work, in the decisions they make about finances, entertainment, etc. the world/culture is changed (incrementally). That is, I don't see love as step 1 and cultural transformation as step 2; love always has cultural embodiment. But a clarification is in order: when many Christians today speak of the transformation of culture the often mean some sort of triumphalistic program to take over the world for Christ. That’s not at all what I’m talking about (I’m not a postmillenialist). A great book that really helps clarify this (and deflates “transformation of the world” from the megalomaniac aspirations that some Christians tend to read into it) is Andy Crouch, Culture Making: Recovering Our Creative Calling. This book provides a healthy supplement to my own book on Christian worldview and culture (Walsh and Middleton, The Transforming Vision), by making clear that what matters is ordinary, mundane obedience to God and service of our neighbor. We do not bring the kingdom. That’s God’s job. But we need to live and work towards that vision, seeking to have our lives conform now to God’s eschatological purposes. So, if we believe that we will be presented blameless before the throne on the last day, we need to live today in such a way that we begin to embody that in our lives. This is why George Eldon Ladd called ethics “the presence of the future.” Indeed, I find that this vision of a transformed creation (which is the destiny towards which God is bringing this sinful world) energizes me for discipleship in every cultural dimension of life.
test
Dave, you have asked some excellent, and very well thought out questions, in your first post, and the questions you asked Middleton. Thank-you for voicing these concerns so articulately..... much better that I could have done, although my thoughts have been similar. I've always respected you, this just fleshes it out :-).
I am bothered by some of Middleton's responses to your first question. He calls evangelism a "limited restorative action". Wow! Evangelism is the most significant restorative action we can participate in. A person must first be reconciled to God, through Jesus= become a disciple, before they can grow and learn in His grace. Middleton reduces the significance of a person coming to the point of being restored to God as a little step toward the greater goal of discipleship. How can he minimize the significance of a person passing from death to life?.... from being outside of God's family---damned to hell, to inheriting all of the blessings of God's promise.... of the Abrahamic covenant, and the New Heaven and New Earth? The Abrahamic Covenant finds it's fulfillment in Christ
Middlton's entire last sentence, in response to question one, is troublesome. For one thing, isn't the church made up of individuals? We ARE the church!
He states that evangelism is not "central to the mandate of being human" (i.e., it is not a task that will be continued in the New Earth). OK, let me get this straight..... evangelism then, isn't of primary importance in his view, because it isn't a task which will be continued in the new earth?!?
So, the fact that people face hell-fire/ the wrath of God isn't so important because we won't be preaching the Gospel in the new earth?? How does that logic work?
And he says that we aren't often commanded to preach the gospel (concluding thus, it isn't that important).....Wait a minute..... If Jesus commands something, doesn't that make it important no matter how many times He says it?? And Middleton might not have been reflecting on Romans 10:14-17: "How are they to believe in one they have not heard of? And how are they to hear without someone preaching to them? And how are they to preach unless they are sent? As it is written,'How timely is the arrival of those who proclaim the good news.' But not all have obeyed the good news, for Isaiah says, "Lord, who has believed our report? Consequently faith comes from what is heard, and what is heard comes through the preached word of Christ."
Middleton might also have forgotten that Jesus said in Acts 1:8 that we would be His witnesses, empowered by the Holy Spirit to proclaim Him to the farthest parts of the earth.
We aren't told to be witnesses proclaiming God's project to repair the earth, but rather witnesses of Jesus Christ,and the truth that we are redeemed through Him.
In response to Middleton's answer to Dave's third question I will say that transformation, true and lasting transformation, begins in the human heart, when a formerly lost person is transformed by God's Spirit who has taken up residence in him or her. We can do only temporary things to transform if people within society are not being brought into a right relationship with God. "Human flourishing" is not realized in any sort of fullness, outside of Christ.
ALSO....
The YouTube video Dave posted a link to is very worth watching!
Tim Keller,..John Piper and Carson
Hey Dave, thanks again for going the extra step to clarify these points with Middleton. Your questions are good and his answers really help to color the essay and fill in the blanks.
I'd like to clarify the point that I tried to make on Sunday (I think I failed initially), if even for my own sake only. The point I was trying to make in raising the hypothetical about a man in need of a blanket or a meal or whatever was to say that when someone is suffering we have a creational mandate towards them, regardless of their personal salvation status. It seems that one of Middleton's big points in the essay is that the thrust of scripture is about blessing and flourishing. Adam was called to subdue the earth. Abraham was called to bless the earth. Both of them failed their task, so God continued to send agents of blessing, always working back towards the original task of a people that bring peace and blessing to earth (this seems to be a fair reading of the article, and, in my mind, scripture).
When someone is suffering, we should take care of them because they are a part of God's creation, and we are called to bring blessing and flourishing to it.
I think that Middleton's point about there not being evangelism in the new creation is to say that there is a bigger mandate that we are to carry out, which is the same mandate given to Adam and Abraham (subdue, bless). In other words, he is forcing us to ask the question, once there are no more unbelievers (on the new earth, or in the garden), what does it mean to be human? What does it mean to worship God? What is life actually all about? Once someone is reconciled to God, then what? More evangelism? Or is there more to God's design?
I really don't think Middleton means to downplay the importance of evangelism (and I didn't either) but rather to elevate the larger mandate in scripture, which is to bless the earth, and to bring about peace and flourishing.
So back to my hypothetical: the point I meant to make was this- there is a good reason to take care of a person in need besides the potential for evangelism. We take care of someone because that is our calling, to take care of God's creation. It's the same reason that we vote, work, build homes, raise families, go to school, practice hospitality, etc. None of this is antithetical to evangelism and much of it is conducive to it in fact, but if we only live to evangelize then we are missing out on the larger (and I don't mean more important) mandate in scripture.
I absolutely believe in the importance of evangelism and have had many amazing opportunities to participate in it. But I think that Middleton would argue that Scripture tells a bigger story that we need to pay attention to.
Thanks Pete for clarifying your thoughts. I guess my concern is that in our effort to correct those who reduce the entire Christian life to evangelism (which definitely needs correcting) we might be in danger of overcompensating and going to the other extreme. Just a thought.
In regards to your example of giving the blanket to a homeless person I think we give him the blanket regardless of whether or not we spend eternity in heaven or on a new earth or whether the blanket will make it into the new earth or be burned or whether we get to evangelize him or not. I think giving the blanket falls more under the command to love our neighbor than the mandate in Genesis to rule over creation.
Here are a couple additional questions I sent to Middleton:
1) If the original mandate in the garden (Genesis 1:26-28) is so important and still applies to us today why isn't it repeated in the New Testament?
2) If the fact that believers will spend eternity on a new earth should shape our current mission, what impact should the eternal destiny of nonbelievers have?
Great comments and questions. This is a wonderful exercise in learning to listen and engage with each other with respect. Refreshing. Dave (and other lurkers), much of this is skillfully addressed in Christopher Wright's book, The Mission of God (IVP). He dedicates a whole chapter to applying the narratival arc of creation and redemption in a chapter titled, "Mission and God's Earth."
Dave, both of your questions are very intriguing. I look forward to hearing Middleton's response(s).
My answer to Dave's first question to Middleton is that not everything important in the "old" testament has to be repeated in the "new" testament, as if the new supplanted the old rather than recapitulating it.
I think understanding the meaning of scripture might possibly be aided by referring to the "old" testament as the Law and The Prophets, as Jesus did. There is a third category, the "writings". These titles fairly clearly summarize their content and intent, especially within their historical context. In addition, there was, by Jesus' time, a substantial volume of extra-canonical writings, by rabbis, intended to expand, extend, and interpret the meaning of the sacred texts. These constitute the Talmud. It might be helpful to view the Gospels as the last of the Prophets, and the Epistles as Talmudic writings, intended to expand, extend, and interpret the meaning of the Gospels.
Seen in this way, there wouldn't be a need for everything of importance to believers to be re-stated in the "new" testament to be applicable.
Here are Middleton's answers to my last two questions above:
1) While not everything important in the Old Testament needs to be repeated in the New Testament (e.g., I don't believe creation in six days is explicitly mentioned anywhere in the NT), the idea of the cultural mandate is alluded to many times in the New Testament. The primary way it is alluded to is in the doctrine of the resurrection. The idea of resurrection, which only begins to appear in late OT texts, is first associated with vindication of the righteous who suffer death at the hands of the wicked and the reversal of the situation where the wicked get to rule over them, as many studies have shown (N.T. Wright is a good example). The death of the righteous in the OT goes against the basic teaching of Deuteronomy and Proverbs that a good life of blessing, shalom and flourishing is what a righteous person should expect. So when the wicked have power and wield it unjustly to persecute the righteous, this leads to an issue of God's justice. Resurrection is thus the reversal of the evil state of affairs, so that the righteous may experience (even if after death) the promise of God for a life of earthly flourishing. The first clear resurrection text in the OT is Daniel 12:2-3 (and 13), which associates resurrection with wisdom. In many Jewish intertestamental texts resurrection is connected with rule of the earth. The idea is that the righteous, who discerned God's law/wisdom and lived according to it, should have been the ones who would rule the earth (echoing Genesis 1 and Psalm 8)--and they would rule well, by exercising their wisdom. So apocalyptic literature began to expect a great reversal, when the unjust would be judged and disinherited, while the righteous would receive the kingdom. This is the background of the many NT texts that allude to (without explaining) that we will rule with Christ, judge the angels, etc. (I could provide you with a list of these texts if you like). But it is perhaps most explicit in the beatitudes, where Jesus promises that the meek would inherit the earth (Matt 5:5, itself quoting Psalm 37 which speaks of the meek inheriting the land, once the wicked are "evicted" by God), and in Revelation 5:10 and 22:5, where it is said that the saints will reign on earth. This is an eschatalogical fulfillment (after sin is eradicated) of Genesis 1 and Psalm 8, which speak of the original human rule of the earth (cf. Psalm 115:16).
2) As to how the eternal destiny of unbelievers should affect our mission, it should give us a sense of urgency in sharing the Gospel with people (an absolutely crucial task, as we live between the times). I would just add that we should share the FULL Gospel of God's intent for the redemption of creation, not some truncated version which either reduces the salvation to justification or that focuses primarily on an ethereal hearafter.
Fellow Gathering bloggers :-)
Christian philosopher, apologist, professor, Dr. Paul Copan (Palm Beach Atlantic University) peeked at our blog, and read the Middlton article. Here are his observations:
Hello, Susan.
I started another email and lost it as email shut down. So I'll try again, saving as I go!
All very interesting stuff at the blog--you and Dave make very good, important points that need to be answered.
With a rare exception, Middleton's article seems to be almost universalistic in its perspective. Note in the quotations below how he stresses "humanity"--not simply "the new humanity in Christ" (i.e., those who have trusted in Christ and have the Spirit). One gets the impression that all humanity are in fact redeemed. The passages in Colossians 1 and 2 about "reconciliation" should be understood in terms of "being put right" or "put into its proper relationship" (which may mean judgment or restoration, depending upon how personal creatures have responded to God. Surely we don't want to say that Satan and his hosts will be "reconciled" to God in some redemptive way. Rather the word has the meaning of "being put right," which is certainly the case here. Here are the quotations:
"But Paul does not myopically limit the efficacy of Christ’s atonement to humanity. Rather, the reconciliation with God effected by Christ’s shed blood is applied as comprehensively as possible to all things, whether things on earth or things in heaven."
"Utilizing the model of deliverance from Egyptian bondage, Paul here portrays salvation first (in verse 21) as liberation or setting free from bondage, and this is applied to creation itself and also to humanity (described as the sons/children of God). It is because the human race implicitly takes the place of Pharaoh in Paul’s picture (subjecting creation to frustration) that non‐human creatures await human liberation." NOTE: Here is sounds like all humans are children of God.
"...human liberation is not simply “internal” (affecting only the “soul”), since salvation, portrayed as redemption-which continues the exodus imagery-is applied in verse 23 to our very bodies (a reference to the resurrection)." NOTE: Again this could sound like ALL humans are liberated.
"The very description of the New Jerusalem as a bride “prepared” for her husband should remind us of Jesus going to “prepare” a place for the disciples. Indeed, both preparations take place in heaven. In Revelation 21, however, the New Jerusalem (which is both a holy city and the people of God-that is, redeemed humanity in their concrete socio‐cultural, even urban, character), comes down out of heaven. Here it is very clear that the final, permanent dwelling place of God with humanity is on earth." NOTE AGAIN: Yes, God does dwell with humans--with a new humanity in Christ--but other humans (and demonic beings) are excluded (cp. Rev. 22:15: "Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying."
Interestingly, Middleton earlier quotes Acts 2:19-21, but fails to emphasize the need for repentance so that refreshing can come and the final restoration as well: "Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord, and that he may send the Christ, who has been appointed for you-even Jesus. He must remain in heaven until the time comes for God to restore everything, as he promised long ago through his holy prophets.
Isn't it interesting that the book of Acts--not to mention the Gospels--is so utterly filled with calls to repentance and evangelism--not exclusively, but significantly. The epistles themselves refer to lifestyle, yes, but also proclamation. Paul is asking for prayer so that he might boldly proclaim the gospel. Yes, it comes from a transformed relationship with Christ, but shouldn't folks like Middleton be giving it more press than they do? While I'm all for a holistic gospel, our priority should be like Paul's response to Agrippa ("In a short time, will persuade me to become a Christian?"): "Whether quickly or not, I wish to God that not only you but everyone listening to me today would become what I am-except for these chains!"
Well, there you have it. 'Must get going. Thanks for the conversation!
Blessings,
Paul
....................................................................
Prophecies about restoration throughout the scriptures also take on two other forms: revenge and reward. The LORD will avenge Himself on his enemies, and reward the faithful. This is a restoration too--of order, in a world where it appears people can disobey or disregard the LORD and get away with it, while the faithful are being conquered or fed to lions. So restoring all things has these two aspects.
As I wrote above, when the lion lies down with the lamb, literally, this is not a restoration to the status quo before the fall, as God had made them each after their kind; that is, He had created them with the design that one would eat the other for survival. So peace between them is supernatural, it is as unlike the created order as our resurrection bodies would be from our decaying ones. In reconciling all things, God transcends the built-in enmity of these creatures, to His own glory. But it only makes sense as a static tableau; if either creature needs to eat, survive, or reproduce, it all gets rather dodgy. That is why the tableaux in Revelation have a static quality to them, and even Jesus says "they do not marry nor are they given in marriage" in heaven. So with regard to restoration, or reconciliation, the pictures of reward and revenge are much more consistent with a final reckoning, a final score...and game over. Much less convincing are they as a depiction of a redeemed world with an everyday lordship of Jesus you could read about in the newspaper, presiding over a restored economy, culture, and nature.
In restoring, God returns things to their rightful owners--the earth to Himself.
Here's is Middleton's response to the thought stated above that he might be a universalist:
I am not at all a universalist in my soteriology. I fully believe in eschatological final judgment. When I say that 2 Peter 3 that describes the judgment of sin, that includes unrepentant sinners. The article simply did not address this issue as I was assuming my audience agreed with me on this. I was disputing the nature of the final redeemed state and its relevance for how we live today.
I think we need to be careful about assuming something is missing in someone's comments just because they aren't addressing the issue we would like them to. This also applies to the New Testament, and it's view of eschatology. Just because the New Testament does not say (as explicitly as we would like) that culture will be redeemed, this doesn't mean that it won't be. The point is that no-one in first century Judaism disputed that, so it simply wasn't addressed. The problem is that we bring our contemporary assumptions to the biblical text (assumptions shaped by the history of Christian dualism) and read them into it.
We need to read Scripture for its own assumed worldview, which certainly becomes explicit for us in all sort of ways, but often tends to be in the background. Here is where a historical knowledge of both the Old Testament and first century Judaism is indispensable.
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