Category Archives: Spirituality

A Conversation on Biblical Eschatology with J. Richard Middleton (Interview with Seminary Now)

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Seminary Now recently released my Biblical Eschatology course, where I look at how the Bible’s vision for the end connects with the entire biblical story.

In connection with the course, Seminary Now posted this blog interview in which they asked me various questions about my journey to eschatology, my understanding of creation to the end times, and the role of the pastor as it relates to teaching churches about eschatology.

How did you become interested in eschatology?

I was a 20-year old undergraduate theology student trying to understand God’s purposes for the world beyond the church. Since I wasn’t planning on going into pastoral or church “ministry,” I wondered about how—and to what extent—God cared about life in the ordinary, so-called “secular” world. I guess I was wondering if I could serve God if I wasn’t doing something intrinsically “spiritual” like pastoring.

This led me to study the theme of the kingdom of God throughout the Bible, both where it was explicit—as in the teaching of Jesus—and where it was implicit. I traced the kingdom theme from God as ruler of creation to the consummation of God’s purposes in the new heaven and new earth, when the kingdom fully comes and God’s will is done on earth as it is in heaven. 

So, I found biblical eschatology to be very helpful for understanding where history is going and how much God values (and wants to save) this created world. Ultimately, I came to understand that earth is meant to be the sacred realm in which we serve God and that all sorts of ordinary human activities are equally “spiritual.”

What does preaching on eschatology look like from the pulpit? How and why is introducing the church to the concept important for redeeming each day and God’s work in it?

Preaching on eschatology rarely has to be explicit. Mostly it is about communicating a strong sense that God cares about earthly life and wants to redeem us in the fullness of our humanity. 

The point is that eschatology (like every other theme and topic in the Bible) isn’t there for our intellectual curiosity. Rather, the entire Bible is meant to empower us to live more faithfully as disciples of Jesus. 

But this requires that we frame our lives by the wonderful biblical story of God’s desire to redeem the world he made, centered in the death and resurrection of Jesus. Given that our lives are typically framed by the idolatrous narratives of our culture (which we are socialized into and come to believe at an implicit level), good preaching is meant to ground us in the alternative narrative the Bible tells, while challenging us to let go of those attitudes and practices that are not congruent with this narrative. 

So the primary duty of preaching is to reshape the imaginations of God’s people to take this story and its goal (the new creation) so seriously that it transforms how we live in the present. As I write in my book, “Ethics is lived eschatology.”

Many of us find it hard to understand the connection between heaven and earth. What is that connection and why does it matter?

The place to start is Genesis 1:1, which says that in the beginning God created heaven and earth. Heaven and earth in the Bible are the two primary aspects of the created order. 

According to Psalm 115:16, “The heavens are the Lord’s heavens, / but the earth he has given to human beings.” Earth is our realm; heaven is not. Heaven is the realm beyond the earth; it is thus “transcendent,” which simply means “beyond.” The Bible claims that heaven is where God has set up his throne (Pss. 2:4; 11:4; 103:19; Isa. 66:1; Amos 9:6; Matt. 5:34; 23:22). Yet heaven is also the realm of the sun, moon, and stars—along with the angelic host (Ps. 148:2–3). 

This doesn’t mean that God literally lives “up there” among the stars or out beyond Saturn or Alpha Centauri. Instead, God’s throne in heaven, from which he rules the earth, is a way of speaking of God’s transcendence. Yet, paradoxically, because heaven is part of the created order (in the Bible), God’s throne in heaven also speaks of God’s immanence. Having created the world, God took up residence in part of it. But the earth currently lacks the fullness of God’s presence. The Bible anticipates that God will bring history to its goal at Christ’s return, when God will make all things new. 

At that time, God’s throne will shift from heaven to earth (Rev. 21:3, 5; 22:1, 3) and God’s glory will so fill the earth that the earth will finally be conformed to heaven. 

How has your own view of God and creation been changed as a result of your study of eschatology?

My study of eschatology was the beginning of a trajectory that led to me becoming a biblical scholar and teacher of the Bible. Biblical eschatology was the starting point for me coming to a more holistic vision of God’s purposes for this world. This vision has inspired and energized me to live towards the vision of God’s kingdom in my personal life and to communicate this amazing vision of God’s unfailing love for his creation (both human and nonhuman) to others. 

My study of eschatology led to a more profound understanding of—and love for—God. And it generated in me a passionate desire to share what I have learned with Christ’s church. 

So many of us have been confused about eschatology, and I don’t mean just about the crazy predictions of the future that Christians have tried to get from the Bible. More importantly, we’re confused about God’s purposes for earthly life. But it’s really pretty simple. It’s summed up in Micah 6:8: “What does the Lord require of you? / To act justly and to love mercy / and to walk humbly with your God.” Biblical eschatology is focused on helping us to live according to God’s righteous intentions for human, earthly life.

The Genius of Bob Marley’s “One Love / People Get Ready”

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Bob Marley’s “One Love / People Get Ready” transforms Curtis Mayfield’s original song in the direction of mercy and grace for “hopeless sinners.”

“One Love” was clearly influenced by the Curtis Mayfield song “People Get Ready” (recorded with the Impressions in 1965). The way Marley quotes (and changes) the lyrics of the Mayfield song amounts to a critique of the self-righteousness of many in the church (and in the wider society).

Curtis Mayfield’s “People Get Ready“

Mayfield’s song is about the salvation train and what it takes to get on board. The second verse says:

Open the doors and board ’em
There’s hope for all
Among those loved the most

But the next verse goes on to say:

There ain’t no room for the hopeless sinner
Who would hurt all mankind just to save his own (believe me now)
Have pity on those whose chances grow thinner
For there is no hiding place against the Kingdom’s Throne

“People Get Ready” is a wonderful song that functioned as an anthem in the American civil rights movement. And I have no intention of denigrating the song or the way it functioned.

Mayfield’s song makes a clear distinction between “those loved the most,” who have a place on the salvation train, and “hopeless sinners.” It claims that there’s no room for these sinners on the salvation train; they are “hopeless.”

While the song goes on to say that we should have pity on these sinners, the reason is that they will inevitably experience judgment (with “no hiding place”).

Now, I don’t deny that there is a real distinction to be made between someone who seeks love and justice and the person “who would hurt all mankind just to save his own.” Nor would Bob Marley.

The question is whether we can decide who fits into which category and so who is excluded from the salvation train. Who do we think are the “hopeless sinners”? This is especially important in our time of toxic polarization and identity politics in American society.

Marley himself had to address this sort of polarization in Jamaica, given the tradition of warring gangs, each of which was aligned with one of the two main political parties.

Bob Marley’s “One Love”

So Marley uses these key lines from “People Get Ready” in “One Love,” while changing “against the Kingdom’s Throne” to “from the Father of Creation.” Whereas “Kingdom’s Throne” suggests judgment, “the Father of Creation” suggests one who loves us.

That is why Marley prefaces these lines with his desire that the sinners be saved (“there will be no, no doom”).

In the quote below, “Armagiddyon” is Marley’s phonetic spelling of Armageddon, the symbolic place of the final battle between good and evil. Marley suggests that we should be fighting this battle now; and we should be fighting against evil (not against the sinners).

Let’s get together to fight
this Holy Armagiddyon (One Love!)
So when the Man comes
there will be no, no doom (One Song!)
Have pity on those
whose chances grows thinner
There ain’t no hiding place
from the Father of Creation

But perhaps the most profound lines of all in the song come in the first verse, where Marley challenges those who are scandalized by the radical forgiveness the gospel offers to sinners (that’s why they and “pass all their dirty remarks”).

Let them all pass all their dirty remarks (One Love!)
There is one question I’d really love to ask (One Heart!)
Is there a place for the hopeless sinner
Who has hurt all mankind
just to save his own?
Believe me: One Love . . . .

Note that Marley rephrases the statement in Mayfield’s “People Get Ready” that there is no room for these “hopeless sinners” into a question, raising the possibility of their redemption.

You can download the entire lyrics to “One Love / People Get Ready” here.

Both in his music and in his life, Marley actively sought to turn even “hopeless sinners” from their ways so they could be reconciled to God and to others.

The 1978 Peace Concert

A famous example is the 1978 Peace Concert in Kingston, Jamaica, in which Marley got Michael Manley and Edward Seaga, the leaders of the two opposing political parties in Jamaica, to join hands on stage as he prayed a blessing over them.

You can read an account of the events that led up to the concert in this 2022 article in the Jamaica Observer.

This documentary about the concert also explains the situation that led up to the concert (and the temporary reconciliation between rival political gangs; sadly, it did not last).

The actual concert footage is quite long. If you want to see the section where Bob calls up the leaders of the two political parties and pronounces a blessing on them, go to the 1-hour and 19-minute mark (this section is a little over two minutes long). Bob’s antics on stage remind me of a Pentecostal preacher calling down the power of the Spirit.

In my next post, I’ll recommend some writings that analyze the lyrics of Marley’s songs:

Kwame Dawes, Bob Marley: Lyrical Genius

Dean MacNeil, The Bible and Bob Marley: Half the Story Has Never Been Told 

Hugh Hodges,  Soon Come: Jamaican Spirituality, Jamaican Poetics, chap. 7: “Walk Good: Bob Marley and the Oratorical Tradition”

The Subversive Spirituality of Reggae

On February 17, 2023 I gave a presentation called “The Subversive Spirituality of Reggae: ‘Resisting against the System’ in the Music of Bob Marley & the Wailers,” in Rochester, NY. It was held at the Joy Gallery. Thanks to artist and RIT professor, Luvon Sheppard, for hosting us. The presentation was sponsored by the Rochester Jamaican Organization in celebration of Reggae Month.

Two New Books on the Imago Dei

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Some years back I wrote The Liberating Image: The Imago Dei in Genesis 1 (Brazos, 2005). My purpose was to explore what the Bible meant when it described humans as created to be God’s image (Genesis 1:26–28).

I envisioned my primary audience as those involved in the discipline of theology—both scholars and students. The problem, as I perceived it, was that many theologians writing on the topic of the imago Dei had not engaged Scripture very much and seemed unacquainted with the excellent work done on the topic by biblical scholars. The theological books and articles on the imago Dei that I read tended to be too speculative; they engaged primarily with what other theologians (ancient and modern) had written and were not rooted in what the Bible actually says on the topic.

The Approach and Argument of The Liberating Image

Granted, the Bible doesn’t seem to say much on the topic of the imago Dei; explicit biblical texts seem few and far between. But by paying attention to context I attempted to show that the biblical writers had a specific understanding of being human in mind—namely, that humans are meant to be the representatives of God on earth, gifted with dignity and agency, and commissioned with the vocation of developing the world to the glory of God.

Among the various interpretations of the imago Dei, this view has been called the functional view (it highlights human action, not some faculties that make us human that we supposedly have in common with God); it has been called the royal interpretation (we represent the King of creation by our own “rule” of the earth); It has also been called the vocational view of the image (the focus is on the human vocation or calling in the world)—this is my preferred terminology.

To clarify this understanding of the image, I first addressed the history of interpretation of the imago Dei and laid out the assumptions I was working with—my methodology and hermeneutics. Then I engaged in a careful reading of Genesis 1:26–28 in the context of the creation account in Genesis 1:1–2:3, noting how this understanding of creation dovetailed with the rest of Scripture.

The next section of the book examined the ancient Near Eastern background to the idea of the image of God, focusing on the theology of cult images (idols) and the rationale for kings being called the image of their gods in Egypt and Babylonia/Assyria. I tried to show how the understanding of the imago Dei developed from attention to the biblical and cultural contexts of the term unifies the Primeval History (Genesis 1–11) as an account of human culture that was alternative to that found in the ancient Near East.

A final section of the book explored in more detail the ethics of the image, especially how the biblical imago Dei addressed the question of violence in our world. I attempted to show that we are meant to image God’s loving use of power, both as depicted in Genesis 1 and as modeled by Jesus. The book ended with these words: “In both creation and redemption, God so loved the world that he gave . . . .”

I’ve been very pleased by the reception The Liberating Image received, well beyond the community of theological readers. It has been read by theologians and by scholars in different fields (the humanities, social sciences, and natural sciences), who have found it helpful for connecting their fields of study with biblical anthropology. The book has also been used by pastors and theological students, who have found it grounding for ministry in the contemporary world.

God’s Prism: My Popular Book on the Imago Dei

Almost from the very beginning, however, I began to receive suggestions from readers that I write a popular version of The Liberating Image, which would be more accessible to lay Christians.

That book is finally coming. I am working on a short book for Baker Academic, with the tentative title, God’s Prism: The Imago Dei in the Biblical Story (I’ve been using the idea of a prism to communicate the meaning of the imago Dei since a talk I gave at the University of Rochester in 1988).

Presenting on the Imago Dei at Upper House, University of Wisconsin-Madison (July 2022)

The new book will combine the ethical thrust of The Liberating Image (the use and abuse of power) with what I call a sacramental focus (this was a subtheme in The Liberating Image, but it wasn’t foregrounded).

I plan to highlight the theme of God’s desire to make creation a cosmic temple indwelt by God’s glory/presence, with humans called to manifest that glory/presence through the way we exercise power on earth. The book will trace this theme throughout the entire Bible, from creation to the eschaton, showing the Bible’s thematic coherence around the imago Dei.

Grounded in this theme, the book will address implications of this sacramental-ethical understanding of the image for a variety of contemporary issues, all relating to human dignity and the use of power in the world.

I have been teaching the imago Dei this way for the past decade or more, both in courses at Northeastern Seminary and Roberts Wesleyan University and in public lectures I’ve been giving at churches and other groups of Christians in Canada, the USA, and elsewhere.

Whether or not the title God’s Prism sticks (publishers ultimately determine the title), I am hoping that this new book will be available in 2025, the twentieth anniversary of the publication of The Liberating Image.

Being God’s Image: Carmen Imes on the Imago Dei

In the meantime, however, I can point readers to a wonderful new book by Carmen Imes, called Being God’s Image: Why Creation Still Matters (IVP Academic), scheduled for publication in 2023.

This is a “prequel” to Carmen’s earlier book, Bearing God’s Name: Why Sinai Still Matters (IVP Academic, 2019), which is a popular version of her academic book, Bearing YHWH’s Name at Sinai: A Reexamination of the Name Command in the Decalogue, Bulletin for Biblical Research Supplement 19 (University Park, PA: Eisenbrauns, 2018).

The academic book won the R. B. Y. Scott Award from the Canadian Society of Biblical Studies (CSBS) for an outstanding book in Hebrew Bible and/or the ancient Near East. I was vice-president of CSBS that year (I became president the year after) and I personally presented Carmen with the award.

That was how I first met Carmen Imes.

Since then I have come to know Carmen as a wonderful Old Testament scholar, who cares passionately for the church. She writes (books, articles, blogs) and posts on YouTube with a view to teaching Christians more about the Bible’s vision for life, in the process empowering them to live for their Lord in all the ups and downs of life in this complex world.

I had the privilege of reading the pre-publication manuscript of Being God’s Image and writing the Foreword.

I can testify that this will be a most helpful book for laypeople in the church. You don’t need to be a theologian or a pastor to understand Carmen’s lucid writing. Yet she has sneakily woven serious biblical scholarship into what seems to be a breezy, conversational book addressed to ordinary readers.

When Being God’s Image is published, I invite you to delve into the book and allow your vision to be expanded. Carmen will help you to appreciate the tremendous love of God for all people and for all creation, a love that led the Creator to became incarnate in the person of Jesus of Nazareth, to bring healing and redemption to a broken world and a broken humanity. May this amazing biblical vision inspire and empower you to live toward your calling to be fully human in God’s marvelous world.