A New Heaven and a New Earth--The Case for a Holistic Reading of the Biblical Story of Redemption (J...

8/7/2019 A New Heaven and a New Earth--The Case for a Holistic Reading of the Biblical Story of Redemption (J Richard Mid

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Journal for Christian Theological Research 11 (2006) 73-97

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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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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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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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.

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