By J. Richard Middleton
In recent times, a growing number of Christians have come to understand the Bible's educating that the last 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 in the course of 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 Drawing at the complete sweep of the biblical narrative, J. Richard Middleton unpacks key outdated testomony and New testomony texts to make a case for the hot earth because the applicable Christian desire. He indicates its moral and ecclesial implications, exploring the adaptation a holistic eschatology could make for dwelling in a damaged international.
Read Online or Download A New Heaven and a New Earth: Reclaiming Biblical Eschatology PDF
Similar criticism & interpretation books
In Paul and Pseudepigraphy, a global crew of students interact open questions within the research of the Apostle Paul and people records usually deemed pseudepigraphal. This quantity addresses many conventional questions, together with these of strategy and the authenticity of numerous canonical Pauline letters, yet in addition they replicate a wish to imagine in new methods approximately power questions surrounding pseudepigraphy.
This best-selling nonsectarian advisor is designed for college students venture their first systematic research of the Bible. putting each one e-book of the outdated testomony, Apocrypha, and the hot testomony totally in its old and cultural context, figuring out the Bible acquaints readers with the content material in addition to the most important issues of every biblical ebook, and familiarizes them with the objectives and techniques of vital scholarship.
The Bible and Christian culture have, at most sensible, provided an ambiguous observe in accordance with Earth's environmental problems. At worst, a posh, usually one-sided historical past of interpretation has left the Bible's voice silent. Aiming to bridge those gaps, Richard Bauckham mines scripture and theology, learning a company command for Christians to deal with all of God's production after which discusses the generations of theologians who've sought to dwell out this biblical mandate.
On a number of events in the Pauline corpus, scriptural texts which appear to refer of their unique contexts to the go back of exiled or scattered Jews are appropriated as references to Gentile believers in Christ. This e-book is an research of 4 such cases (the use of Isa. 54:1 in Gal. 4:27, the catena of scriptural texts in 2 Cor.
Extra info for A New Heaven and a New Earth: Reclaiming Biblical Eschatology
25 But if Tozer is right, it is not just the preacher who is lying, but also the worshipers who blithely sing hymns of escape to an ethereal heaven, when in fact the Bible teaches no such thing. Where, then, did the idea of “going to heaven” come from? And how did this otherworldly destiny displace the biblical teaching of the renewal of the earth and end up dominating popular Christian eschatology? â•¯“We an’ Dem,” by Bob Marley, released on the Uprising album by Bob Marley and the Wailers (Island Records, 1980); “Pass It On,” by Bob Marley, released on the Burnin’ album by The Wailers (Island Records, 1973).
The Bible is therefore interested in the cultural development of the earth by ordinary human beings, as if the entire human race takes over the job of kings in the ancient world. Â€17), by someone who is not a king. Â€22). The human calling, as pictured in the Old Testament, is thus developmental, requiring innovation, vision, and a marshaling of communal resources to transform the earthly environment. 2). 18 That is precisely the human task. This developmental understanding of the creative process is quite distinct from the ancient Near Eastern view of history, in which the ideal was to maintain, without change, the social order that the gods had instituted in the beginning.
It is not clear from Scripture that God intended his presence to fill creation automatically. Genesis 1:2 tells us that at the beginning the Spirit of God was hovering over creation, as if God was getting ready to breathe his presence into the world. Yet by the end of the Genesis creation account, God has not filled the world with his Spirit or presence, even though there is no sin at that point. If we read canonically, this Spirit filling is delayed until the garden narrative of Genesis 2. There, having molded the human being from the dust, God breathes his breath into this inanimate creature, which results in the creature becoming a living being.
A New Heaven and a New Earth: Reclaiming Biblical Eschatology by J. Richard Middleton