A New Heaven and a New Earth: Reclaiming Biblical Eschatology

IntroductionA New Heaven and a New Earth: Reclaiming Biblical Eschatology is a magisterialvolume that acts as a plea to the Church at large to re-examine her eschatology. The overall thrust of Dr. J. Richard Middleton’s magnificent book is that the Scriptures teaches a holistic eschatology, one in which “salvation” comes not only to individual persons, but the entire cosmos, or “heavens and earth.” The book is broken into an introduction, 5 parts, and an appendix.The introduction explains the problem – that Christians, by and large, have failed to understand the biblical notion of the redemption of the cosmos, but have placed their hope in a heavenly, otherworldly destiny. The first part gives a high-level view of the flow of Scripture “from creation to eschaton.” Middleton challenges the notion of human beings being made simply to worship God – which would result in heaven being a supra-mundane life of disembodied spirits glorifying God day and night (if there is a day and night at all in this non-material heaven). Rather, Middleton brings up the Cultural Mandate – a mandate in which human beings, as God’s priests on Earth, is to build culture. As Middleton puts it, “Humans, the Bible tells us, are cultural beings, defined not by our worship, for worship is what defines creation (all creatures are called to worship). But the human creature is made to worship God in a distinctive way: by interacting with the earth, using our God-given power to transform our earthly environment into a complex world (a sociocultural world) that glorifies our creator.”Next, Middleton goes into a deep dive of Scriptural verses in the Old Testament that hebelieves support the idea of Holistic Salvation. He argues powerfully that the Exodus is aparadigm of salvation. Middleton points out that while the specific words “save” and “redeem” are in reference to God’s freeing Israelites from bondage, thus making YHWH Israel’s “salvation.” It is the entire story that functions as a paradigm. Middleton argues well that a life of obedience to YHWH was necessary for the Israelites to complete salvation. He insightfully points out that the law comes after the act of grace (saving them from Egypt). He goes further to state that obedience as gratitude is not all, but that obedience completes the act. Middleton also discusses God coming in judgment and salvation, helpfully pointing out that God’s judgment is ultimately redemptive.Part three of Middleton’s book is the other side of the coin – the cosmic renewal in theNew Testament. Middleton goes through many New Testament passages, exegeting each one to show the cohesive nature of his eschatological view. He demonstrates from passages like Acts 3:17-21, Ephesians 1:7-10, Colossians 1:16-20, Romans 8:19-23, and 2 Peter 3:10-13 that the object of God’s saving activity are things – things in heaven and earth – creation itself, our bodies, the works of the earth, and so forth.Middleton then moves on to discuss texts that seem to be “problematic” for the holisticeschatological view. Here, he looks at texts that seem to suggest some sort of cosmic destruction. He faces these verses head on, addressing verses such as 2 Peter 3, Hebrews 12, and Revelation 20-21. Furthermore, Middleton goes on the address verses seem to point to heaven as an eternal destiny for believers. Middleton again addresses all these verses. He points out an illustration N.T. Wright made of presents being prepared for a child in a cupboard. That does not mean the child has to actually live in the cupboard to enjoy the present. Likewise, we as children of God do not have to go into a far off ethereal plane to enjoy God’s preparation of his “mansion,” rather as Revelation points out, it will come to us. He goes on to address the “Rapture” and shows how unbiblical this view truly is. Lastly, Middleton addresses the topic of going to heaven as a “temporary” place before the resurrection. Here, Middleton denies that this is the case using bothlogic and biblical evidence.In his final part of the book, Middleton discusses the ethical implications that come out ofthis holistic view. Specifically, Middleton uses Jesus’ Nazareth encounter in Luke 4:16-30. He beautifully demonstrates why Jesus’ reading of the Isaiah text was “good news” being fulfilled, and why the people appreciated what Jesus said. Furthermore, he demonstrated the demand or “challenge” Jesus brings with it, and why they reacted the way they did. In the end, Middleton demonstrate that Jesus requires of His followers to break down social boundaries and walls, taking away division of “us versus them.” God’s Kingdom is about including all peoples, uniting them under the Lordship and Kingship of Jesus and what he inaugurated with His coming and death and resurrection. The appendix of the book walks the reader through a short history of thought – of how and why the “new earth” disappeared from Christian theology.Strengths and WeaknessesThe book has many profound insights. It stands as a strong testimony to the research thatDr. Middleton put into it. One of its greatest strengths is its deep conviction of staying true to the biblical texts. Middleton takes each verse in the context of the verse itself, as well as the overall tenor of the Scriptures to paint the holistic eschatological view in which he propagates. Another strength is his willingness to struggle with difficult texts that, on the surface, seem to go against his theological convictions. The book itself does not simply rest with an abstract eschatological view. It digs deep into the underlying meaning of holding on to a worldview, demonstrating remarkable ability to apply it to personal ministry and daily living.One text that Middleton seems to “gloss” over, or at least not argue very well, is 2Corinthians 5:6-9. These verses are the strongest argument for an “intermediary state” between death and the ultimate resurrection. This, coupled with Philippians 1:23, are a big reason why many Christians today believe that when someone passes away they are with the Lord. Taken with Revelation 6:9-10, this seems to “seal the deal” on this doctrine or theology. Middle handles Revelation 6:9-10 well, and also Philippians to a large extent. His handling of 2 Corinthians 5:6-9, however, is significantly weaker. Middle argues that when Paul says “…we would rather be away from the body and at home with the Lord” that we (most Christians) read into the text the foreign notion of being a disembodied spirit when we are “at home with the Lord.” He uses the previous verses to say that Paul obviously has a strong longing for a resurrected body. This is true. But Middleton merely dismisses the idea that Paul is speaking of a hierarchy of wants, namely the resurrected body, then a disembodied state in heaven, then the present earthly body. While it is understandable that, for Middleton, this one verse does not overshadow the entiretenor of Scripture that seems to indicate no intermediary state, but rather a Holistic Eschatology, it is a weakness in his argument nonetheless. When one couples 2 Corinthians 5:6-9 with Philippians 1:23 and Revelation 6:9, as well as a few other verses that do not so clearly argue for an intermediary state, this writer finds it difficult to merely dismiss the notion of a possible intermediary state. Overall, however, the probability seems to indicate no intermediary state, even if the possibility is there.ConclusionIt is rare to find a book that so powerfully argues its point, regardless of the objectionsone may have against its premise. I have always held to an “intermediary” state, specifically because of the aforementioned verses, but also because it theologically and emotionally makes a lot of sense. Furthermore, this is something that many Christians seem to hold to. Middleton powerfully demonstrates the contrary. Through excellent use of exegesis, sound arguments, and the overall flow of Scripture, Middleton forcefully makes his point that God is going to redeemed the entire world. This is the hope that Israel had, this is the hope that Jesus spoke of, this is the hope that Paul dreamed of, and this is the hope that we can look forward to. This holistic view is beautiful and all-encompassing. It affects my way of approaching every issue. While God will “redeem” this world, it is still this world in which he redeems. The continuity, rather than discontinuity, should force us to reevaluate our approach to others and the world inwhich we live. We should not think of separating from the world but infiltrating it. God gave us a Cultural Mandate and we must walk in it.One of the ways in which this book can affect the way one lives is in his example ofJesus’ Nazareth sermon. Middleton argues that the kingdom of God involves a transformation of everything in this world, including our bodies, society, and even the economy. Yet that was the way in which the Old Testament read – with God promising physical promises of descendants and land. And that is the way in which Jesus, during his sermon, addresses his Jewish audience. Furthermore, God’s Kingdom is inclusive of all who has pistis in Jesus. And it goes beyond that. Since all things and all people are included, there is no secular/sacred split that has come about as a mutation of a Platonism. Middle argues that Jesus challenged his audience – and by extension us today – in two ways. One is that we must not limit salvation to simply our soul or to life in heaven. Instead, it has to do with God restoring everything – indeed the very cosmos. Secondly, Jesus challenged his audience not to limit by people groups. We must accept, with open arms, people of all races, backgrounds and culture who would call Jesus “Lord.” Christ is who binds us a “brothers and sisters” to be redeemed in the new heavens and new earth. Whatever social and ethnic differences should be miniscule in light of God’s surpassing grace. Jesus healed the blind, the leapers the lame, the deaf, and indeed even the dead. These are people deemed “cursed” by God, who through Jesus, showed that they were never cursed. We all are like them, in need of God to make us whole. And one day he will – for now we must work the calling in which he had called us. Middle urges us to follow Jesus’ sermon to break down the walls of hostility and reach out beyond ourselves.In the end, Richard Middleton has crafted a book that I will reference again and again. He takes a major theme of Scripture – Salvation – and shows how it is a cohesive thread throughout. Furthermore, Middle applies this to our lives as Christians, showing us what it means for theology, and indeed how eschatology, can affect and influence every decision we make.

Middleton indicates his book has a primary goal and two subsidiary objectives. The primary goal is to trace biblical theology from the OT to the NT to support his notion of a “holistic redemption of creation.” The two subsidiary goals are to understand the “ethical implications of biblically grounded holistic eschatology” and to “uncover the biblical vision of the redemption of the earth.” To this extent he has accomplished his purpose. He does qualify that the opinions expressed in his book are as “he understands it”.Middleton has methodically researched his material and provides ample footnotes for his sources. A subject and scripture reference index are provided and prove to be useful in the review of his material. He clearly states his argument and proceeds to offer a chain of thought to substantiate his worldview. He draws upon a variety of sources outside of Scripture including, but not limited to the Apocrypha, ANE writings, early Church Fathers (ECF), songs and fairy tales. His primary Scripture translation is the NRSV published by the National Council of Churches.However, Middleton’s citation of non-Biblical sources, such as the Apocrypha, as authoritative raise concerns with his view of Scripture. To illustrate, he cites sci/fi novelist, Robert Heinlein, Job: A Comedy of Justice, as a reason why the dimensions of the New Jerusalem in Revelation are not to be taken literally (170). I certainly hope Middleton’s theology is not shaped by Heinlein’s other observations on theology. It’s really difficult to take Middleton seriously with reliance upon citations such as these that drive his interpretation of Scripture.Additionally, Middleton says he is glad he came into contact with Rastafarianism while in Jamaica. He says he cannot affirm everything in this false religion yet he sees “a deeply rooted biblical consciousness” in the song lyrics he cites (29). Rastafarianism is a cult that denies Christ. That Middleton cannot call it a cult gives me concern for the remainder of his positions.Middleton asserts he is introducing something that has completely bypassed most theologians of all stripes in the almost 2000-year history of the New Testament period in regards to the redemption of creation. He calls it the Bible’s best kept secret. Essentially, he is saying for ~2000 years the best and brightest minds of Christianity have missed the message of the Bible. That is either the hallmark of a false teacher or an arrogant one at best. Or perhaps, it is Middleton who has finally figured out the plan.Perhaps he is somehow overlooking John 14:26, “But the Helper, the Holy Spirit whom the Father will send in My name, He will teach you all things, and remind you of all that I said to you.”He bases the shift in his worldview towards a redemption of creation on an experience in Jamaica when he and a friend had climbed a mountain, and based on the beauty of the view, he didn’t think the earth would be destroyed. From there be began to formulate his theology. Emotion is not a sound basis for theology. I find his foundation for his theology to be built on shaky ground as a result.Another point of contention with Middleton is his claim the Old Testament does not offer any substantial hope in the afterlife. Middleton exposes his bias in his writing in this position. There is sufficient Scripture, which if read in context and without perceived bias, confirms people in the Old Testament did have a hope in the afterlife.The Psalmist writes in 49:9, “That he might live on eternally, that he might not undergo decay...” and then in verse 15, “But God will redeem my soul from the power of Sheol, For He will receive me. Selah.” In fairness to Middleton he does address Psalm 49 but dismisses it as an “undefined awareness of something positive beyond death” (136). This seems to be a stunning repudiation of his claim (24) regarding the lack of hope in the afterlife. It’s as if he’s already reached his conclusion and is dismissing passages that contradict his thesis.Middleton is critical of those who advance the position the believer in Christ will spend eternity in an “ethereal Heaven”. And he goes to length to show this is not a “Biblical” position. He argues there are no passages in the Bible that state this. To this point he is technically correct. There are no passages that specifically say the believer will spend eternity in Heaven. I think Middleton is arguing semantics in an effort to establish his theology.However, I believe his assertion misses the greater point of what Scripture says on this important manner.He says the believer, based on Revelation 21:1-2, will spend eternity on earth living in the new Jerusalem. However, I would ask Middleton for proof of exactly where it says the New Jerusalem lands on earth as he asserts (219) in rebuttal to his call to offer any text stating the believer spends eternity in Heaven. To be clear, I believe what Revelation 21:1-2 says. I only state this to show the semantical argument Middleton has taken with his call for proof of an eternity in Heaven.Middleton’s questionable hermeneutics are on display in this discussion. He views Rev 21:2 as a literal city coming down from Heaven. However, he dismisses Rev 21:1 which calls for a new heaven and earth as these two have passed away. Sound biblical interpretation doesn’t allow for switching between literal and metaphorical in that manner. The text calls for both to happen. He is also overlooking Rev 22:3 which states there will no longer be any curse. It seems he overlooks how the curse is removed by denying Rev 21:1.This position too overlooks a number of verses indicating how we are to view Heaven. Jesus noted Heaven seemed to be a destination for believers Matt 6:20; He admonished people to store up treasures in Heaven Matt 6:20, Luke 6:23; the believer’s names are recorded in Heaven Luke 10:20. Paul noted our citizenship is in Heaven Phil 3:20; our hope is laid up in Heaven Col 1:5. Peter noted our inheritance was reserved in Heaven in 1 Peter 1:4. Perhaps Middleton doesn’t fully grasp the concept of heaven.Just as the believer will receive a new body free from the impact of sin Revelation indicates a new earth, free from the impact of sin, will be created. The other question space does not permit addressing is does he think everyone will go to “Heaven”? He seems to hedge on this topic.Perhaps the most egregious of Middleton’s positions involve not those who will spend eternity in Heaven/earth; but of those who are not followers of Christ. He seems pretty open to universal salvation and suggests it might still be possible for people to enter the Kingdom after the final judgment (208-209). However, he equivocates on the destination of those rejecting the Kingdom. He suggests final judgment “is akin to cosmic disinheritance, permanent exile from God’s good creation.” He even suggests this could be the “annihilation of the person rather than the classical notion of eternal torment” (207). Middleton is advancing a false, non-Biblical position with this stance and is misleading many who may read his book and not understand the consequences of rejecting Christ. This is the mark of a false teacher whose positions should be rejected.What I do believe is in question is Middleton’s understanding of Scripture which has blunted his understanding of the issues. And this comes back to how one views the authority and veracity of Scripture. Indeed, Middleton’s view of the Old Testament, and perhaps all of Scripture, is revealed in his comment “…the entire Old Testament reveals an interest in mundane matters [emphasis mine] …” (25). To be honest I was stunned when I read such a casual dismissal of inspired Scripture.Overall, I would not recommend this book for the many errors and bad theology advanced by Middleton. If it is to be read it should only be so by students who are well grounded and versed in the Bible.

An in-depth analysis of the biblical texts on the final state of the saved - a renewed earth rather than a 'spiritual' heaven. I agree with that view, similar to NT Wright's. However the author tends to dismiss the view that there is necessarily some sort of spiritual existence between death now and Jesus' return and the renewal of earth and heaven. In discussing passages such as that of the thief on the cross who Jesus promises will,'today' be with Him in 'Paradise' or where the apostle Paul says he is torn between remaining in the body or being with the Lord, he tries to push their meaning to refer to the final eschaton, ie at the final resurrection, rather than some temporary state. In doing so, he is doing precisely what he criticises others of doing, in trying to push the meaning of certain passages to fit his own view. For the thief on the cross, there is little doubt that Jesus' words meant he would be with Him in heaven, and safe. Notice the thief said , remember me when you come into your kingdom. Jesus could have replied, I will when that happens. But instead he tells him, effectively, , 'today' that will happen for you, not at some future time.In looking at Paul's words, the author seems to ignore the context and again tries to argue that Paul is talking about his final state, at the resurrection. But Paul is saying to his hearers that for them it would be better if he remained alive, so that he could continue his teaching and ministry to them, but for Paul as an individual, it would be better if he was dead and with Christ, 'because that is better'. There is no indication that Paul is thinking of his future resurrection when he says 'be with Christ', but rather that would be the immediate effect of his death, in the same way that if he continued to live, the effect would be that it would be better for his hearers, then and now, not at some future date. It also begs the question of Paul's view of his previous 'spiritual' experiences whereby he was 'caught up' to the heavens and saw amazing things which he couldnt quite comprehend. He didnt even know if those experiences where in the body or out of them, ie if he physically went somewhere or it was more in his mind/spirit, but one can certainly imagine that Paul probably believed that such reality would be what he would experience when he went to be 'with Christ'. Indeed more so as he had only previously had such experiences whilst still being physically alive and confined by his unredeemed body.So whilst I agree with the author's main thrust of the book, that the final destination is not some sort of spiritual heaven where you spend all day worshipping God but rather a renewed physical earth no longer subject to decay or death, he is unwise to try to force some of scripture to deny the reality of heaven in the intermediate state, which believers continue to hope for, not just a physical resurrection in the distant future. It was also slightly disappointing, though I accept this is a minor point, that he did not attempt to imagine what the renewed earth would be like, and how renewed human beings would exist there - would we 'work' similarly to now? would we be naked (!) given that shame would be removed and revert back to the Eden experience? would we really be sexless (not given to marriage etc)? would everyone be adults and no children? It would have been interesting to read his own thoughts, albeit guess work!

A well written, well researched book on the biblical foundations of the Christian hope of a new earth (and not a disembodied existence in a spiritual realm called 'heaven').However, there is nothing here on the position of the world's largest Christian denomination - Catholicism- on the issue. A consideration of the Catholic Church's teaching on eschatology (which already clearly highlights the transformation of the current universe into the new heavens and new earth) would have added greatly to the breadth of this important study.

I am about half way through reading this, now, and finding it very interesting and informative. It is not an easy book to read, though. I really have to be able to concentrate on what I'm reading, and have my Bible alongside, as there are many scriptures being quoted. More of a study book than an easy read.

I would rank this work as among the best I've read on holistic salvation (along with N.T. Wright's 'Surprised by Hope' and Howard Snyder's 'Salvation Means Creation Healed'), and I couldn't disagree more with the other reviewer who said this was poorly written. It was very well-written indeed! The author presents overwhelming scriptural evidence to support the fact that Christian hope is not about "heaven" but about the restoration of all creation and in every aspect of earthly, bodily, social and cultural life. His warning in the final two chapters about ethics challenges those who resonate with the thrust of the book (as I do) to be prepared to live this holistic gospel in a way that embraces the "other" or the "outsider" we might feel the most antagonistic towards. An important work!

An excellent book, and a thorough survey of the biblical hope that looks to the renewal of creation, not an escape from it.A fantastic reclamation of eschatology *and* protology. Middleton has written a book that is easily accessible to both lay and academic persons. His structure is clear, his writing erudite and his covering of the topic is broad (encompassing Old Testament, Second Temple literature and New Testament).I read this as some who is already persuaded in the matter, but I'm certain it'll prove useful for addressing the concerns of those who think that salvation is about going to heaven after we die. The truth is much grander and more beautiful than that.Highly recommended!--Tristan Sherwin, author of *Love: Expressed*