By J. Richard Middleton
Lately, an increasing number of Christians have come to understand the Bible's instructing that the final word blessed wish for the believer isn't an otherworldly heaven; in its place, it's full-bodied participation in a brand new heaven and a brand new earth introduced into fullness during the coming of God's state. Drawing at the complete sweep of the biblical narrative, J. Richard Middleton unpacks key outdated testomony and New testomony texts to make a case for the hot earth because the applicable Christian wish. He indicates its moral and ecclesial implications, exploring the adaptation a holistic eschatology could make for dwelling in a damaged international.
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Additional info for A New Heaven and a New Earth: Reclaiming Biblical Eschatology
Not only is it easy to get lost, even overwhelmed, in the mass of details within Scripture, but also the movement of repair (which we call “redemption” or “salvation”) tends to be the focus of our interest as Bible readers. And this redemptive movement certainly takes up most of the Bible’s pages. The result is that many readers of Scripture tend to overlook the overall structure of the biblical plot (specifically its grounding in creation). But unless we have an understanding of the initial state (creation) and the nature of the problem (fall), we will systematically misread the nature of this repair (redemption)—and thus the nature of the final fulfillment of God’s purposes.
6. A shorter version of that chapter is published as “Created in the Image of a Violent God? The Ethical Problem of the Conquest of Chaos in Biblical Creation Texts,” Interpretation 58 (2004): 341–55. â•¯For a fuller analysis of Gen. 1 as an alternative to creation-by-combat, see Middleton, Liberating Image, 263–66. indd 50 9/9/14 10:14 AM â†œWhy Are We Here? 51 a complex, well-constructed, peaceable world. Not only is each stage of this creative process judged by God to be “good” (vv. Â€31).
5, 8, 10), but he refrains from naming anything on days four through six, leaving this royal privilege for humans, made in the divine image, to take up. And in Genesis 2 the first human names the animals (vv. 30 This sharing of power is radically different from the ancient Near Eastern worldview, in which only some elite person (typically the king) was regarded as the image of God. â•¯The level of responsibility (and freedom) God grants humanity in naming the animals is amazing. According to Gen.
A New Heaven and a New Earth: Reclaiming Biblical Eschatology by J. Richard Middleton