Category Archives: Biblical study

On My Way Home from Jubilee 2015

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On Saturday I uploaded a post in the Atlanta airport on my way to speak at Jubilee 2015 in Pittsburgh. Here I am a day later writing this post in the airport on my way home (though I am only posting now, after arriving back in Rochester).

I did have to clear a foot of snow off my driveway just to get into my garage (but enough about winter in Rochester already).

Restoration—The Destiny of God’s Good Creation

I gave my talk on “Restoration—The Destiny of God’s Good Creation” to a group of some 3,000 college students in the final plenary session of the conference Sunday morning. I was honored to have been invited to speak at Jubilee. I had attended the Jubilee conference once in the past when I was an IVCF campus minister, and I have always been impressed with the CCO, the campus ministry group based in Pittsburgh that has sponsored this conference for almost 40 years, helping college students learn how to worship God with their whole lives.

Speaking to a large group like this is always a strange experience, especially when I don’t actually know my audience (and the lights on the stage were so bright that I couldn’t see anyone beyond the front row). I much prefer the back-and-forth of dialogue that you get in a classroom with an interactive group. I love to help students actively process what they are learning; and I love the “aha” moment you sometime see in their eyes.

Nevertheless, I think I communicated what I set out to—the biblical emphasis on God’s love for creation, a love clearly displayed in God’s unswerving intent to redeem heaven and earth. My point was that we should love what God loves. So an understanding of biblical eschatology can lead us to care deeply about this world—both the natural world and the world of human culture and society—since God hasn’t given up on this world, but is in the business of restoring creation to its full glory.

Two Contrasting Views of the World

I opened my talk by contrasting two classic quotes, one by Dwight L. Moody (the prominent evangelist of the Third Great Awakening), the other by Abraham Kuyper (founder of the Free University of Amsterdam, past prime minister of the Netherlands), who introduced American Christians to the idea of a Christian worldview in his famous “Stone Lectures” at Princeton. Both were born the same year (1837).

In an 1877 sermon, Moody explained:

“I look on this world as a wrecked vessel. God has given me a life-boat, and said to me, ‘Moody, save all you can.’”

This contrasts with what Kuyper said in an 1880 speech:

“There is not a square inch in the whole domain of our human existence over which Christ, who is sovereign Lord of all, does not cry: ‘Mine!’”

The Comprehensive Scope of Salvation—Five Key Restoration Texts

This vivid contrast between viewing the world as a wrecked vessel, from which we must escape, or as Christ’s world, even after sin, set the stage for looking at five key New Testament texts that clearly articulate God’s intent to restore creation (click here for a chart).

  • Acts 3:17-21 – the restoration of all things, as foretold by the prophets (v. 21)
  • Ephesians 1:7-10 – the bringing together of all things in heaven and on earth (v. 10)
  • Colossians 1:16-20 – the reconciliation of all things, whether on earth or in heaven, through the blood of the cross (v. 20)
  • Romans 8:19-23 –the liberation of creation from its bondage to decay (v. 21); the redemption of the body (v. 23)
  • 2 Peter 3:10-13 – the “finding” of the earth after judgment (v. 10); the renewal of heaven and earth (v. 13)

The Biblical Plot—A Coherent Story of Restoration

After we looked at these five New Testament texts, I invited the audience to accompany me on a whirlwind tour of the biblical drama from creation to eschaton, tracing the basic plot structure of the Bible’s narrative (click here for a diagram). I sketched three levels of the biblical plot, beginning with the initial narrative sequence of creation.

  • Level I Creation—The Original Human Calling in God’s Creation
  • Level II Israel—The Mission of God’s OT People among the Nations
  • Level III Jesus—The Climax of a Series of God’s Redemptive Agents
  • Level II The Church—The Community of Jew and Gentle as God’s NT Redeemed People
  • Level I Eschaton—The Renewed Humanity in God’s New Creation

I wanted to show that there is a return to the original narrative sequence (creation) in the eschaton, so that our basic human calling to tend the earth and develop culture to God’s glory is renewed.

I probably tried to accomplish too much, since I combined two topics that I usually divide into two class sessions when I teach this material. The result was that I ended up going ten minutes over my allotted time of 25 minutes.

Toward the end I used this picture of Sean Purcell doodling a quote from my eschatology book.

A video of the talk is now posted on You Tube.

I ended the talk with the title of the conference: This Changes Everything!

You can find a two-minute video montage of the Jubilee 2015 conference here.

On My Way to Jubilee 2015

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It’s Saturday afternoon and I’m sitting in the Atlanta airport, waiting for a flight to Pittsburgh. I’ll be speaking at the annual Jubilee conference tomorrow (Sunday) morning. This year’s conference theme is “This Changes Everything”————a reference to the radical message of the gospel. A brochure for the Jubilee 2015 conference can be found here, for those interested.

I’ll be giving the last of four keynote talks that stretch from Friday through Sunday. The topics for the talks are Creation, Fall, Redemption, and Restoration. The title of my talk is “Restoration————The Destiny of God’s Good Creation,” and I hope to take the attendees (mostly college students) on a tour of Scripture, to introduce them to the depth and length and height of God’s amazing love for this world, a love that leads to God’s commitment to redeem and restore creation.

I’m sort of going in to the conference blind, since I won’t have heard the other talks that precede my own; I will get there just in time for supper this evening. I would have liked to have been part of the entire event, which started on Friday. But my wife and I were already committed to being in Jamaica to take care of her mom and stepdad who live there (they are in their eighties); we left the cold and snow for sunny Jamaica ten days ago and we praise God for the wonderful things we were able to accomplish while we were there.

That prior commitment initially led me to turn down the invitation to speak at Jubilee 2015 since I couldn’t be in two places at once. But the good people who plan the conference wouldn’t give up and offered to fly me up directly from Jamaica to Pittsburgh, and then send me home to Rochester.

So, goodby sunshine! Welcome snow and cold!

I’ll let you know how it goes (the conference, not the cold).

More Discussion and Clarification of My Views on Eschatology (Jesus Creed Blog)

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A couple days ago Scot McKnight (New Testament scholar; prolific author and blogger) posted a review of my book, A New Heaven and a New Earth. This generated a number of comments, some of which seemed to misunderstand what I was saying, so I responded with clarifications. I then got further questions, and I responded again. I’ve highlighted below some of my responses, for those interested.

The Motive for Ethical Living Today

One commenter wondered whether “new heavens and new earth eschatology should be a motive and basis for caring for creation and culture,” since there are people without this eschatology who are, in fact, concerned for this world.

This is how I responded:

I am basically a Wesleyan in orientation. This means that it isn’t some abstract concept of the eschaton that motivates me to care about this world. Rather, as one who passionately desires to be conformed to God’s image and thus to manifest what Wesley called “social holiness” in my life of discipleship, I want to love what God loves.

So I understand the promise of the renewal of creation, which began with Christ’s resurrection, and which can be a reality in the life of the church, to signify the heart of God.

My motivation to love the world (human and non-human) with God’s love, empowered by Christ’s Spirit, and thus manifest the imago Dei, is grounded in God’s unswerving commitment to humanity and creation after sin (see Genesis 9), and to Israel after the idolatry of the Golden Calf (see Exodus 34), and to the disciples after their abandonment of Jesus (and I could keep adding to that pattern, which recurs throughout Scripture), which culminates with the new heaven and new earth or the reconciliation of all things through Christ.

Have Christians Throughout History Always Thought of “Heaven” as Otherworldly?

On of the points that Scot McKnight himself raised in the review is that it is inaccurate to characterize all Christian speculation about the afterlife as otherworldly.

I responded:

I wanted to comment on your point that the history of eschatology suggests that not all Christian visions of the afterlife have consisted in an otherworldly, ethereal “heaven.” You’re absolutely right there, as I think my survey of eschatology (in the Appendix to my book) verifies.

However, you seem to be claiming more than I do, namely that it has been somewhat common for Christians to envision a new heaven and new earth as the final state (and you mention the history of heaven book by McDannell and Lang). I’m not sure I agree. Or, at least, it may be that I interpret the same data differently.

Part of the issue is that it has been typical to envision “heaven” in concrete earthly terms, while believing that it is some sort of hyper (non-earthly) reality. This is analogous to the point Caroline Walker Bynum makes in her book, The Resurrection of the Body in Western Christianity, 200-1336. She notes that despite the influence of Platonism on Christian visions of the afterlife, the impact of the biblical teaching of the resurrection of the body led even those Christians who shunned a physical vision of the eschaton to conceive of immaterial “bodies” (whatever that means). Likewise, it seems to me that many have transferred concrete elements of the known world to the afterlife, even when the final reality is thought of as immaterial.

Beyond that, however, many Christians (especially in modern times) have envisioned the afterlife as a perfect replica of this world, without thinking of of it as the redemption of this world. Rather, what is envisioned is another, better world. To me, this difference is crucial, since it is the renewal of this world that articulates the vision I am interested in (even a replacement cosmos won’t do).

How Often Does the Bible Speak of New Creation?

One of the points McKnight made is that only Isaiah and Revelation speak of “a new heaven and a new earth,” so we shouldn’t think that this theme is all that common in the Bible. I was not the only person who responded to this point. One respondent pointed out the transformation of the cosmos mentioned in Hebrews 1 and 12, and in Romans 8.

So I joined the discussion:

I would agree that Isaiah 65:17-25 (also 66:22) and Revelation 21:1 aren’t the only places in Scripture that address the new creation. Beyond these two texts that explicitly use the phrase “a new heaven and a new earth,” there is 2 Peter 3:13.

But, of course, as you intimate, new creation is addressed in many more places in the Bible than where the phrase “a new heaven and a new earth” appears.

In the book, I address some of the clearest New Testament texts, such as Acts 3:21 (the restoration of “all things”), Ephesians 1:10 (the gathering up of “all things” in Christ), Colossians 1:20 (the reconciliation of “all things” in Christ), and Romans 8 (the liberation of creation itself from its bondage to decay, so that it might experience the same glory as the children of God). Both the Ephesians and Colossian texts specify “all things” as all things in heaven and on earth, thereby alluding to the cosmos God made in the beginning (when God created “the heaven and the earth”).

But many other texts also address the same reality, using different language. I actually address the text in Hebrews that speaks of the “changing” of the cosmos (parallel to Paul talking about being changed and clothed with the resurrection body, like a new suit of clothes, in 1 Corinthians 15:50-54).

So I think the theme of new creation is much broader than the phrase “a new heaven and a new earth.” Part of the thrust of my book is to show this pervasiveness, which is not limited to specific lexical items. The book is thus an attempt at a biblical theology of the eschaton, where the eschaton is the logical unfolding and natural telos of God’s purposes from the beginning for the flourishing of the world he made.