A New Heaven and a New Earth: Reclaiming Biblical Eschatology

by J. Richard Middleton

In recent years, more and more Christians have come to appreciate the Bible's teaching that the ultimate blessed hope for the believer is not an otherworldly heaven; instead, it is participation--through a resurrected soul and body--in a new heaven and a new earth brought into fullness under the transformation of God's kingdom. Drawing on the full sweep of the biblical narrative, J. Richard Middleton unpacks key Old Testament and New Testament texts to make a case for the new earth as the appropriate Christian hope. He suggests its ethical and ecclesial implications, exploring the difference a holistic eschatology can make for living in a broken world.

Genres: Theology, Nonfiction, Christianity, Christian, Biblical Studies, Religion, Faith

336 pages, Paperback

First published November 25, 2014

About the author

J. Richard Middleton (PhD, Free University of Amsterdam) is professor of biblical worldview and exegesis at Northeastern Seminary and adjunct professor of theology at Roberts Wesleyan College, both in Rochester, New York. He authored Abraham's Silence (2021), A New Heaven and a New Earth (2014), The Liberating Image (2005), and coauthored the bestsellers Truth Is Stranger Than It Used to Be (1995) and The Transforming Vision (1984). Middleton is past president of the Canadian Society of Biblical Studies (2019–2021) and past president of the Canadian-American Theological Association (2011–2014).

Reviews

[David · Rating 3 out of 5]

This is a bit of a frustrating book for me. I agree with so much of what Middleton writes about the importance of the resurrection of the body, the affirmation of the goodness of creation, the need to tie our ethics to our eschatology and the message of Scripture that God intends to save all of creation through the recreation of the new heavens and new earth. I think this may be an important book in moving the evangelical world away from the folly of the Left Behind rapture nonsense to more biblical eschatology and I agree with Middleton that we are seeing some positive changes toward that end (I'd actually be interested to know if anyone is doing a good job tracking evangelical belief about the rapture and "classical dispensationalism" because from my small perspective that movement seems about dead).

But, there are a number of problems with this book:

1. To prove his academic bonafides he has to question the authorship of 2 Peter, believe Isaiah 61 was written after the return from exile and burn some incense to the goddess of egalitarianism. As I get older and more curmudgeonly (or maybe it's sanctification) I am more bothered by this kind of stuff because I see people making a shipwreck of their faith and lives because they no longer believe and follow the Bible. I want to fight for the Kingdom of Christ with those who are committed to the Scriptures and it may work for a generation or two of scholars to be "affirming of the Bible" who don't actually believe what the Bible says but it's not a sustainable long term position.

2. Following from this kind of stance comes a whole host of wimpy ethical positions; Middleton won't say what he's actually arguing for. It's a bunch of "be nice to strangers" and "love the other" and "seek the welfare of the city" platitudes with very little worked out Christian ethical positions. And certainly no seek the welfare of the city by having a bunch of Christian children (Jeremiah 29:6) I don't want spoon fed answers but I'd like something more than white guilt and check your privilege.

3. His discussion of the intermediate state is very unsatisfying-what does he think actually happens when someone dies and before the resurrection of the body? He has critiques of many positions but no positive case for what happens.

4. Also, he never really explains what he thinks are the actual continuities and discontinuities between this world and the next. Are there ticks in the eschatological new heavens and new earth?

5. Finally, because he's basically "historic premill" it's hard to see why all the ethical questions are actually significant in his system, how do our decisions about stewardship and creation carry over to the resurrection and impact eternity?

[Martin Augestad]

Om sjelene våre kommer direkte til himmelen når vi dør, eller om vi må vente til Jesus kommer igjen, trodde jeg tidligere at var et finurlig spørsmål som man bare kunne spekulere i.

Men etter å ha gått dypere i temaer som handler om oppstandelse, endetid, himmelen og lignende, innser jeg at dette ikke bare handler om spekulasjon, men også hvilken fortelling Bibelen er. Er det vi som skal opp til Gud, eller Gud som kommer ned til oss? Sistnevnte virker mer riktig med tanke på både konkrete bibelvers, men mest av alt det alternativet som passer best med hele den bibelske fortellingen.

NT Wright har hjulpet meg til å se hvordan Bibelen presenterer en visjon om en fornyet verden, i motsetning til det jeg hadde hørt mange ganger tidligere, at jorden skal ødelegges og våre sjeler skal opp til himmelen.

J.Richard Middleton, som har skrevet «A New Heaven and New Earth», deler mange av de samme oppfatningene som Wright. Det denne boken gjør, er å gi en mer helhetlig og oversiktlig presentasjon av hva Bibelen sier om ny himmel og ny jord, fra 1.Mosebok til Johannes Åpenbaring. Opplever Middleton som lettere å forstå enn Wright til tider, selv om dette er en akademisk bok.

Likte mange ting her, og noe av det mest interessante var hvordan han brukte god tid på «problemtekstene», versene som ved første øyekast kan gi inntrykk om at verden skal ødelegges.

Ellers får forfatteren frem mye bra om hva Bibelen sier om meningen med livene våre, hvordan Gud ønsker at mennesker og livet skal blomstre på denne jord og hvordan vi nå kan leve i lys av det som skal komme av forløsning og fornyelse for hele skaperverket.

I tillegg til noen få ting jeg er uenig i, opplevde jeg også at Middleton noen ganger ikke fikk tilstrekkelig frem hvor sentral Jesus er i den bibelske fortellingen, spesielt i kapittelet som skal oppsummere Bibelens budskap i korte trekk.

Utenom dette var boken strålende, og jeg tror den kan være opplysende og lærerik for mange. Men den er ganske så akademisk, så ville heller startet med bøker som «Her for å bli» av Stefan Gustavsson eller «Hva i all verden er himmelen?» av James Paul, hvis man ønsker en mer lettlest introduksjon til tematikken.

[Ethan Sink · Rating 4 out of 5]

The key strength of this book is how Middleton meticulously lays out the wholistic salvation and redemption that is pictured throughout the entirety of the Bible. He carefully traces the development of this idea from creation, to the Law and the prophets, to the teachings of Jesus and his apostles. He also deals with common objections to his arguments. It’s hard to read this book and not be impressed (if not outright convinced) by the weight of his argument.

However, this book isn’t without weaknesses. Middleton claims that his view will radically transform the ethical approach of Christians, but when the time finally comes to talk about ethics, all he has to say is essentially, to borrow a phrase from a mentor of mine, “Y’all be good now.” This view of eschatology has tremendous ethical implications, from social justice to human labor to environmentalism, yet Middleton’s suggestions seem pretty toothless. He does say that he is trying to make application to both liberal and conservative ends of the spectrum, and it’s true that the ethical implications will affect different communities in different ways, so I can understand why he doesn’t get into the weeds. Really, my criticism is that he talks a big talk about ethical transformation based on eschatology, but he didn’t really deliver on that front. Additionally, some of the “side discussions” (like the chapter on the intermediate state) were kind of weak.

Still, if you’re unsure about NHNE eschatology, I strongly encourage you to read this. Middleton does a fantastic job of laying the groundwork for this eschatology. But if you’re looking to learn more about specific aspects of this view, this wouldn’t be my first recommendation.

[Johnny · Rating 3 out of 5]

A New Heaven and a New Earth: Reclaiming Biblical Eschatology is a current topic of discussion among biblical and theological scholars (at the annual meeting of the Society of Biblical Literature). At the risk of oversimplifying a carefully researched and insightful volume, A New Heaven and a New Earth: Reclaiming Biblical Eschatology seems to have two primary themes. The first is that current evangelical teaching about heaven causes gross disregard for the prolific biblical teaching about stewardship for and relationship with God’s physical creation. The second is that both our current stance toward creation and our expectation of post-resurrection life will be enriched by a return to the biblical theme of “ruling the earth.”

I can relate to part of this. J. Richard Middleton begins his persuasion with a look at typical evangelical hymns about heaven. If we want to know what people “really” believe, check out what they’re singing because that is what they are internalizing about God. Yet, Middleton quotes famous fundamentalist authority, A. W. Tozer, as saying, “Christians don’t tell lies, they just go to church and sing them.” (p. 29) Of course, this statement from the revival preacher was probably directed originally at those who sing about obedience and submission without doing so than about a theology of heaven, but one has to admit that songs about heaven aren’t always the most biblical (I am reminded of the line, “If I can just hear the angels sing and shake Jesus’ hand, Lord, build me a cabin in the corner of glory land.”) There is a point. We do tend to get more caught up in the metaphors of pearly gates and streets of gold (surely, we must mention the U.S. notion of “mansions” as a misunderstanding of the King James wording about “rooms”) than we do with the idea of fellowship with God and a meaningful contribution to God’s eternal kingdom.

Starting with the idea of human calling, Middleton doesn’t lose sight of human purpose and a meaningful relationship with God’s creation, even as he perceives it as transformed in the post-resurrection, new heaven and new earth, era. Foundationally, Middleton builds from the Old Testament forward (as is proper). “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.” (p. 45) Middleton’s summation of this theme is careful to point out the parallel between God’s creativity and human effort from the creation accounts forward (pp. 46-7).

Moving forward, we read, “By our wise exercise of cultural power, we truly function as imago Dei, mediating the creator’s presence in the full range of earthly activities, thus fulfilling the initial narrative sequence of the biblical story.” (p. 52) Of course, Middleton isn’t trying to deify humanity. He recognizes the importance of understanding Jesus as the “second Adam,” the paradigm of imago Dei (p. 62). He recognizes the need for redemption, resurrection, and restoration. With the need for resurrection bodies and an emphasis on the rule of the saints, Middleton rightly emphasizes that the earth is supposed to be transformed in the final era, not simply obliterated.

Yet, to make this point, it is my belief that he oversteps his bounds. He states, “…there is not one single reference in the biblical canon (Old and New Testaments) to heaven as the eternal destiny of the believer (p. 72). It has been my experience that it is tempting to overstate one’s position in order to gain a beachhead, but a statement such as this early contention by Middleton forces one to over-spiritualize verses about saints reigning with Christ in the “heavenlies” and to ignore the promise of “Paradise” from the cross.

Indeed, I felt that he took Psalm 115:16 (heaven is the Lord’s but earth is for human beings) in too much of a linear, time-bound literalism (p. 72). I hear his concern about becoming so “sweet by and by” in our faith that we lose concern about God’s creation (when God hasn’t). Yet, in his enthusiasm to reclaim the creation, Middleton seems to ignore the possibilities beyond a binary either/or that might pertain to a quantum entanglement with its both transcendent dimensionality and imminent responsibility with its inherent legacy. If not quantum entanglement, at least, there could be a serious understanding of multidimensionality with regard to the new heaven and the new earth. But a quantum or multidimensional understanding must be attributed to my prejudices and certainly not Middleton’s. One wonders if Middleton has not been presented with such options or if his arrogant presumption that any perception of transcendent existence with God is “unbiblical” (p. 220) is merely a one-dimensional reductionism to his interpretations of the text.

The above criticism is not to say that I devalue this intriguing study. I loved his corrective of a line from one of my very favorite Old Testament scholars. Walter Brueggeman has written that the cry for help that God hears in Exodus is “…the primal scream that permits the beginning of [redemptive] history” but Middleton’s footnote suggests, “…it would be more accurate to say that Exodus restarts redemptive history.” (p. 81 and 81, note 5) I also felt like Middleton’s perspective allowed Romans 8:21 to be applied to creation’s battle against entropy (p. 83). I was appreciative of that insight. This study is also great at noting how Exodus is not enough, but how the narrative points toward claiming and reclaiming the land (p. 86 is almost a tour de force on this subject).

As, predominantly, an Old Testament professor, Middleton does a marvelous job with his small, but insightful section on wisdom. I particularly liked his obvious, but very correct assessment, “…the life of a person or community reflects the sort of god they are committed to.” (p. 103) So, in spite of my personal misgivings about his reductionism, I have to admit that his book serves to remind believers that we haven’t expected God to have enough impact (through us) on the created order and its human population: “We have not really believed that God cares about this world of real people in their actual historical situations, which often are characterized by oppression and suffering. Our understanding of salvation has been characterized by an unbiblical otherworldliness.” (p. 271) One can certainly cheer on his emphasize on holistic salvation without buying into his very facile dismissal of an understanding of a transdimensional or multi-dimensional “paradise” (p. 233) in which Jesus would be “with” the criminal on the cross or his relegation of the rich man and Lazarus teaching as “mere” parable when it isn’t identified with the usual rhetorical markers (pp. 231-2).

At first, I thought maybe Middleton was caught up in some new style of “postmillennialism” or “consistent preterist” perspective where God’s rule gradually overcomes the corruption and entropy of the existing order (see p. 308), but he clearly denies this toward the end of the book. It is simply that his perception of participating in a “new heaven and new earth” is reduced to one or the other. This reviewer will have to admit that he doesn’t know, but whenever he has tried to limit God to an either/or, he has been surprised by new alternatives. Middleton’s perspective is refreshing, but ultimately too limiting for my understanding. We are probably 90% in agreement, but that last 10% muddies the water too much for me to unhesitatingly commend the book.

[Preston Nichols · Rating 4 out of 5]

I should have read this book like four years ago. Middleton gives a concise and well-researched overview of holistic eschatology. That is, the biblical vision for God's recapturing of his original intent of humanity’s rule on a renewed earth rather than an otherworldly, disembodied state in heaven. He covers a ton of ground, and at times might spread himself a little thin, but consistently has strong biblical and logical arguments. His book is in 5 parts, in which the first 2 pertain to the OT and the last 3 the NT, with an appendix that covers a brief overview of how this eschatological vision was lost in church history.

In parts 1–2, Middleton goes back to the origins of the human vocation in the creation narratives and the paradigm of salvation set in the Exodus. Chapters 2–4 were super helpful in seeing how God's original intent and saving acts are about bringing about real, concrete flourishing of human life and culture, not in a future otherworldly afterlife. Chapter 3 is especially helpful in showing the inner logic of the biblical story (probably my favorite chapter). Chapters 5–6 were a little bit of a lull, but still helpful. Chapter 5 showed continuity in Israel's intended calling to bring about shalom through their observance of Torah and Wisdom (and how the prophets kept having to call them out for failing at their job). Chapter 6 looked at several examples of OT apocalyptic literature that describe God's coming judgment as the destruction of the cosmos. While some see these references as examples of God's destructive judgment, Middleton convincingly argues that God's judgment is an end itself, but a means to an end (i.e., a refining fire that purges creation to bring about human flourishing).

In parts 3–4, he shows how the NT continues the same hope as the OT. First, looking at lesser recognized NT texts, he discusses how the resurrection and the restoration of all things are the primary hope of the NT. The resurrection is the ultimate reversal of the impediments of sin and death that stand in the way of humanity's rule. Not only are humans the objects of salvation, but the entire created realm too. Secondly, Middleton tackles two different groups of well-known NT texts that are put forward to reject a view of a renewed cosmos. He shows how these texts do not envision cosmic destruction or heaven as humanity's final destiny. Not only are these texts misunderstood, but they fit well into his view of radical transformation and cosmic redemption.

Part 5, "The Ethics of the Kingdom," was a mixed bag for me. In this section, Middleton looks at Jesus's Nazareth manifesto in two parts. First, the proclamation of the good news that God's coming kingdom will conquer evil and the subsequent positive reaction of the audience. Secondly, he looks at the second half of Jesus's message that is received with animosity because of his challenging message of the gentile's inclusion to the kingdom. In these two sections, Middleton says the challenge of the kingdom is twofold: (1) we are warned limiting God’ salvation by spiritualizing Jesus’s work and (2) limiting salvation by creating “us vs. them” categories.

I like both of those points, but I wished Middleton would have given more concrete examples of how he sees holistic eschatology impacting the Christian ethic. Middleton began the book talking about how people struggle to bridge their eschatology with their ethics, but by the end of the book I did not feel like I had a clear idea of how Middleton sees it being applied in everyday life. I wouldn't expect Middleton to spoon feed readers a ton of examples of how to do this if he wouldn't have prefaced his book with this promise. For this reason, the book gets knocked 1 star.

Still, this book was a BANGER. I related with Middleton's own experience of questioning the logic of a vision of afterlife that left out a good creation and how his education opened him up to the deep well of biblical teaching and scholarship of holistic eschatology. Great book, lengthy footnotes and bibliography for additional reading on the subject, and a foundational book for the bible's vision of a renewed earth. I will definitely be reading this again.

[Jacob Hudgins · Rating 4 out of 5]

Middleton gives an accessible, Scripture-based, and surface-skimming case for “holistic salvation” and “new heavens and new earth” eschatology.

He observes the startling, in-plain-sight contradiction between a bodily resurrection and eternal life as a disembodied spirit. This is intended to draw the reader into the question. Since bodily resurrection is such a foundational piece of the gospel, it is alarming that it is often not taught (or taught with any clarity).

I enjoyed his analysis of Genesis as a clue to God’s purpose for mankind: not worshiping God, but “the responsible exercise of power on God’s behalf over our earthly environment”(39). This is also tied to the “cultural mandate” to develop the earth. This perspective makes sin a threat bc it detracts from this goal (and ruins the project). It also makes salvation as restoring people and creation to righteousness, blessing, and flourishing.

The strength of the book is in his analysis of OT passages (Exodus and prophets) that stress salvation involving both rescue and flourishing. When focus turns to the NT, he notes the passages that speak of restoration/reconciliation of all things (Rom 8, Col 1, etc) and stresses that humans are restored in order to reign/rule.

His discussion of the passages that appear to teach destruction of earth was the weakest part of the book. Many times he simply appeared to say “you can read this differently.” I did think he added a helpful interpretive clue by explaining the NT theme of preparation (in heaven) of the future dwelling place that we await coming down to us when Jesus returns (Phil 3:21, etc). This means our hope can be “in heaven” without being heaven itself.

Positives: a strong affirmative case for NHNE understanding. A good section (if a little light on specifics) about the connection between eschatology and ethics. Was also surprised to see a mention of several Stone-Campbell leaders as advocates of “holistic eschatology.”

Negatives: could have stressed more strongly that there is no reference to heaven as a believer’s eternal destiny in the Bible (stated on page 72, then sort of dropped). I still feel there are only a handful of passages (often with pregnant but undefined phrases) that affirm NHNE. I feel the same way about “heaven” passages. No clarity on the intermediate state (save a passing mention of a “soul sleep” position).

I find myself more and more convinced of this position…and more concerned about the escapism and pessimism about the world I see in our churches.

[Matthew Jacobs · Rating 4 out of 5]

An incredibly thorough and well-written account of a proper Biblical eschatology. Middleton explains Scripture’s message very clearly, yet with a ton of detail: Christian salvation is not about “going to heaven,” but is instead about Christ’s return and restoration of the earth, and the resurrection of believers to reign with him. He explains the history of how this doctrine gradually became distorted over time (the result of Greek philosophy influencing the Church over centuries) and shows just how clear Scripture is about its focus on the redemption of this world. He calls this “holistic salvation.” This book was an amazing investigation of this topic, and I would easily recommend it to anyone looking for solid, Biblically-sound works on end-times eschatology. One word of caution: this is an academically-focused book, and may be a difficult read.

[Parker McGoldrick · Rating 4 out of 5]

I would have liked a little more on his claim that “ethics is lived eschatology” but, to be fair, he did give examples throughout the entire book AND he explicitly focused on Luke 4 as the lived reality of the future kingdom. which, to that point, I loved his two chapters on Luke 4 and Isaiah 61

[Thomas Smyly · Rating 4 out of 5]

Fantastic book! His anthropology has serious holes (similar to Wright), but overall, Middleton delivers a work that recenters his readers on a this-worldly eschatological vision.

[Tim Donnelly · Rating 4 out of 5]

Some parts were 5 stars, some were 3 for me. At times it could feel a little unnecessarily dense.

I do think though this book is and would be immensely helpful for anyone trying to understand the overarching narrative that encompasses the Bible from Genesis to Revelation. And it’s not that we float off to some ethereal bodiless plane of existence and leave this world behind, but that we care for and love people AND this creation because this one matters, and this one will be restored. God cares about his creation and so should we.

One of my favorite aspects of the book was the clarification around the use of cosmic apocalyptic language and how the New Testament writers likely would have understood phrases like “The sun will be darkened” or “The moon will not give its light.” That part was really informative for me.

I also really enjoyed the Appendix which gave a brief history of eschatology from the early church fathers until now, and how we got to this “Left Behind/Rapture” type thinking. It seems that post-Augustine, Plato’s influence on Christian philosophy and theology snowballed into a sad dualism where physical = bad and spiritual = good.

Overall would recommend! You’ll learn a ton :-)

[Jim Andrews · Rating 1 out of 5]

Middleton indicates his book has a primary goal and two subsidiary objectives. The primary goal is to trace biblical theology from the OT to the NT to support his notion of a “holistic redemption of creation.” The two subsidiary goals are to understand the “ethical implications of biblically grounded holistic eschatology” and to “uncover the biblical vision of the redemption of the earth.” To this extent he has accomplished his purpose. He does qualify that the opinions expressed in his book are as “he understands it”.
Middleton has methodically researched his material and provides ample footnotes for his sources. A subject and scripture reference index are provided and prove to be useful in the review of his material. He clearly states his argument and proceeds to offer a chain of thought to substantiate his worldview. He draws upon a variety of sources outside of Scripture including, but not limited to the Apocrypha, ANE writings, early Church Fathers (ECF), songs and fairy tales. His primary Scripture translation is the NRSV published by the National Council of Churches.
However, Middleton’s citation of non-Biblical sources, such as the Apocrypha, as authoritative raise concerns with his view of Scripture. To illustrate, he cites sci/fi novelist, Robert Heinlein, Job: A Comedy of Justice, as a reason why the dimensions of the New Jerusalem in Revelation are not to be taken literally (170). I certainly hope Middleton’s theology is not shaped by Heinlein’s other observations on theology. It’s really difficult to take Middleton seriously with reliance upon citations such as these that drive his interpretation of Scripture.
Additionally, Middleton says he is glad he came into contact with Rastafarianism while in Jamaica. He says he cannot affirm everything in this false religion yet he sees “a deeply rooted biblical consciousness” in the song lyrics he cites (29). Rastafarianism is a cult that denies Christ. That Middleton cannot call it a cult gives me concern for the remainder of his positions.
Middleton asserts he is introducing something that has completely bypassed most theologians of all stripes in the almost 2000-year history of the New Testament period in regards to the redemption of creation. He calls it the Bible’s best kept secret. Essentially, he is saying for ~2000 years the best and brightest minds of Christianity have missed the message of the Bible. That is either the hallmark of a false teacher or an arrogant one at best. Or perhaps, it is Middleton who has finally figured out the plan.
Perhaps he is somehow overlooking John 14:26, “But the Helper, the Holy Spirit whom the Father will send in My name, He will teach you all things, and remind you of all that I said to you.”
He bases the shift in his worldview towards a redemption of creation on an experience in Jamaica when he and a friend had climbed a mountain, and based on the beauty of the view, he didn’t think the earth would be destroyed. From there be began to formulate his theology. Emotion is not a sound basis for theology. I find his foundation for his theology to be built on shaky ground as a result.
Another point of contention with Middleton is his claim the Old Testament does not offer any substantial hope in the afterlife. Middleton exposes his bias in his writing in this position. There is sufficient Scripture, which if read in context and without perceived bias, confirms people in the Old Testament did have a hope in the afterlife.
The Psalmist writes in 49:9, “That he might live on eternally, that he might not undergo decay...” and then in verse 15, “But God will redeem my soul from the power of Sheol, For He will receive me. Selah.” In fairness to Middleton he does address Psalm 49 but dismisses it as an “undefined awareness of something positive beyond death” (136). This seems to be a stunning repudiation of his claim (24) regarding the lack of hope in the afterlife. It’s as if he’s already reached his conclusion and is dismissing passages that contradict his thesis.
Middleton is critical of those who advance the position the believer in Christ will spend eternity in an “ethereal Heaven”. And he goes to length to show this is not a “Biblical” position. He argues there are no passages in the Bible that state this. To this point he is technically correct. There are no passages that specifically say the believer will spend eternity in Heaven. I think Middleton is arguing semantics in an effort to establish his theology. However, I believe his assertion misses the greater point of what Scripture says on this important manner.
He says the believer, based on Revelation 21:1-2, will spend eternity on earth living in the new Jerusalem. However, I would ask Middleton for proof of exactly where it says the New Jerusalem lands on earth as he asserts (219) in rebuttal to his call to offer any text stating the believer spends eternity in Heaven. To be clear, I believe what Revelation 21:1-2 says. I only state this to show the semantical argument Middleton has taken with his call for proof of an eternity in Heaven.
Middleton’s questionable hermeneutics are on display in this discussion. He views Rev 21:2 as a literal city coming down from Heaven. However, he dismisses Rev 21:1 which calls for a new heaven and earth as these two have passed away. Sound biblical interpretation doesn’t allow for switching between literal and metaphorical in that manner. The text calls for both to happen. He is also overlooking Rev 22:3 which states there will no longer be any curse. It seems he overlooks how the curse is removed by denying Rev 21:1.
This position too overlooks a number of verses indicating how we are to view Heaven. Jesus noted Heaven seemed to be a destination for believers Matt 6:20; He admonished people to store up treasures in Heaven Matt 6:20, Luke 6:23; the believer’s names are recorded in Heaven Luke 10:20. Paul noted our citizenship is in Heaven Phil 3:20; our hope is laid up in Heaven Col 1:5. Peter noted our inheritance was reserved in Heaven in 1 Peter 1:4. Perhaps Middleton doesn’t fully grasp the concept of heaven.
Just as the believer will receive a new body free from the impact of sin Revelation indicates a new earth, free from the impact of sin, will be created. The other question space does not permit addressing is does he think everyone will go to “Heaven”? He seems to hedge on this topic.
Perhaps the most egregious of Middleton’s positions involve not those who will spend eternity in Heaven/earth; but of those who are not followers of Christ. He seems pretty open to universal salvation and suggests it might still be possible for people to enter the Kingdom after the final judgment (208-209). However, he equivocates on the destination of those rejecting the Kingdom. He suggests final judgment “is akin to cosmic disinheritance, permanent exile from God’s good creation.” He even suggests this could be the “annihilation of the person rather than the classical notion of eternal torment” (207). Middleton is advancing a false, non-Biblical position with this stance and is misleading many who may read his book and not understand the consequences of rejecting Christ. This is the mark of a false teacher whose positions should be rejected.
What I do believe is in question is Middleton’s understanding of Scripture which has blunted his understanding of the issues. And this comes back to how one views the authority and veracity of Scripture. Indeed, Middleton’s view of the Old Testament, and perhaps all of Scripture, is revealed in his comment “…the entire Old Testament reveals an interest in mundane matters [emphasis mine] …” (25). To be honest I was stunned when I read such a casual dismissal of inspired Scripture.
Overall, I would not recommend this book for the many errors and bad theology advanced by Middleton. If it is to be read it should only be so by students who are well grounded and versed in the Bible.

[Hunter List · Rating 5 out of 5]

Eschatology isn’t a strong-suit of mine but I rather enjoyed Middleton’s approach to a holistic eschatology. I found this to be a refreshing read that answered many of my questions regarding eschatology. I also appreciated his discussion on the kingdom of God. It would be interesting to see the implications of his insight to the church today.

[Marcas]

This is a great lay-friendly book on what the Bible really says about heaven, earth, and our ultimate destiny. We don't just go to some fluffy place in the sky when we die. Please see my interview with the author, if interested:

https://www.youtube.com/watch?v=uYlFa...

[Lisa · Rating 5 out of 5]

Excellent read and will forever change the way I think about "going to heaven."

[Ethan Clouser · Rating 4 out of 5]

3.5-3.75 stars.

This was a good book. The theology was solid, and he argues it pretty well.

The main reason for the lower rating is just because I found it so boring lol. It took me so long to read and I was dreading it for a large portion the he book. Maybe it was because for me, this idea wasn’t too new. But, for someone who isn’t familiar with the eschatological hope for the redemption of the cosmos, this could be worth suggesting (assuming their pretty learned and interested, since this isn’t the most simple, exciting read).

[Steve · Rating 5 out of 5]

Richard Middleton, the co-author of The Transforming Vision and author of The Liberating Image, has produced a fascinating, insightful and brilliant book dealing with eschatology. He wrote it because he saw that the 'time was ripe for a clearly articulated Christian eschatology that is rooted in responsible exegesis of Scripture and also attuned to the theological claims and ethical implications of the Bible's vision of salvation'. He has done exactly that. He clarifies how eschatology is consistent with a holistic worldview.
We have sadly lost the biblical vision of eschatology. For far too many Christians the aim is to escape the earth and to be in heaven with God, worshiping him - they envisage heaven as an eternal church service. For many Christians who have swallowed this escapist nonsense it will come as a shock to see that this vision of heaven is Platonic rather than biblical. It's not helped, as Middleton points out, by some of the hymns that we sing; for example: Wesley's Love Divine: 'Changed from glory into glory/ till in heaven we take our place' or even the Christmas carol 'Away in a Manger': 'And fit us for heaven to live with thee there'! As Middleton shows this idea of a transcendent non-earthy realm goes back not to the Scriptures but to Plato.

Middleton draws upon second temple Judaism, Greek philosophers, church fathers, the Apocrypha, the Dead Sea scrolls, Little Red Riding Hood, Reggae music, the film the Princess Bride, Narnia as well as primarily the scriptures to show how this holistic view of eschatology is firmly rooted in the scriptures. When it comes to a biblical view of heaven it seems we have lost the plot, but Middleton by looking at the plot of the biblical story shows us what a more biblical, holistic and integrated eschatology looks like.
In his examination of four key NT texts (Acts 3:17-21; Eph 1:7-10; Col 1:16-20; Rom 8:19-23; 2 Pet 3:10-13) he concludes that salvation is restorative and comprehensive and holistic. It is a repairing of what went wrong and a redeeming of all things - not just our 'souls'. The garden in Genesis 1 is to be fulfilled in Revelation 21-22. He rightly emphasises that 'the human contribution to the the new Jerusalem is not to be downplayed' and that salvation 'does not erase cultural differences'. Heaven is not just an eternal church service or worship meeting! He suggests that cultural development may even need to take place on the new earth.

Not being afraid of look at the apparently contrary data in scriptures, Middleton examines these in close detail. Several texts suggest a cosmic destruction and other-worldly destiny rather than an holistic renewal - these include the Olivet Discourse, Revelation 6, 2 Peter 3 and Hebrews 12. After a close examination of these passages he concludes 'the Bible envisages nothing less than the eschatological transformation of heaven and earth'; a transformation not an annihilation.

He briefly looks at personal eschatology and concludes that there is little evidence for an intermediate state in the Scriptures.

The final chapters examine the important question 'So What?' The gospel of the kingdom is good news as it addresses Jesus' hearers with 'full-bodied concrete earthly needs', and it breaks down the opposition between the Jews and gentiles; it is open to the outcasts and outsiders. This perspective is in stark contrast to the new form of dualism Middleton claims is making inroads into the North American church: an in group/ out group dualism.

He makes an excellent case for the need not to separate eschatology and ethics. The kingdom of God is not the church, or a set of cultural ideas, it is nothing less than 'God's restorative rule over the entire earth'.

The book is extremely well documented - about 25% of it is references and this shows the depth of research Middelton has done and engaged with.

This book is a must-read for all Christians.

[Robert Murphy · Rating 4 out of 5]

Although it still leaves me with some questions, I think this is a very helpful book that is accessible to most people familiar with the Bible. If you are wanting to know about the renewed earth view of eschatology, I think this is one of the best options (as well as N. T. Wright's "Surprised by Hope").

[Jake Preston · Rating 5 out of 5]

I’m convinced that a recovery of right belief about cosmic redemption of heaven and earth rather than its destruction (and the mistaken belief that heaven is the believer’s final destination) will lead to a new era of church growth and fruitfulness.

Middleton expertly unpacks the story of the Bible and how it consistently points to an embodied, physical new creation as the goal. From Genesis to Revelation, Scripture shows that God’s plan is a perfected garden city where his resurrected people live out the original mandate as God’s images to care for and steward the earth. Salvation is holistic in scope and about much more than restoring right relationship with God on a personal level (as important as that is). Rather, salvation is about healing, healing for individuals, communities, culture, and the world as a whole.

In the second half of the book, Middleton addresses counter passages in the New Testament, paying close attention especially to 2 Peter 3. And in the final two chapters, focus is given to the good news of the kingdom and the challenge of the kingdom. These chapters are pastoral, at times challenging, and draw out specific implications for the church today. The doctrine of new creation is intensely practical and affects how believers view their work, relationships, and virtually any daily activity.

I highly recommend this book and hope it, and others, will serve as a catalyst for the recovery of God’s grand plan to redeem the cosmos.

[William · Rating 5 out of 5]

A great book full of solid narrative-historical exegesis addressing common errors in eschatology and soteriology. Middleton gives the "big picture" of redemption, working from Eden and Genesis through the Old Testament to the New Testament, and ending with the New Jerusalem and restoration of Creation in Revelation. Middleton's point is to illustrate the Bible's focus on what he calls "holistic salvation". He exposes the dualism common in Western Christianity as unsupported by Scripture and demonstrates that salvation is not strictly "personal" and "other worldly", but very much "this worldly" and all-encompassing. In many ways he covers much the same ground covered by Tom Wright in "Surprised by Hope" and his Christian Origins and the Question of God series, but whereas Wright aims his books toward an academic and a mainline audience largely steeped in higher criticism, Middleton writes for North American Evangelicals and addresses the problems of and objections arising from that community. He does disagree with Wright on some minor points, but they both arrive at largely the same conclusions. Middleton is particularly helpful, I think, in concluding with some practical application for the Church arising from Jesus' Nazareth Manifesto in Luke 4 and challenging how we do good and to whom we do it.

[Steve Penner · Rating 5 out of 5]

I wish all students of eschatology, whether pastors or lay leaders, would read this book. It makes the case that our ultimate destiny as human beings is a new heaven and earth, not a Platonic heaven of ideal forms. And it makes the case well by looking at the whole arc of Scripture and not just piecemeal verses that support a narrow premise. By looking at the Old and New Testament, the teaching of Jesus in the Olivet discourse, the epistles of Paul and Peter and John's Revelation vision, he leaves no stone unturned. The book takes the time to look at objections to what it terms a "wholistic vision" of the afterlife and explains the passages that point to the destruction of creation from a historical and cultural context that makes perfect sense. The appendix that provides an overview of the history of eschatological views is worth the cost of the book. I heartily recommend this thought-provoking, theological gauntlet.

[Lindsay John Kennedy · Rating 5 out of 5]

Full review here: http://mydigitalseminary.com/a-new-he...

The label “game changer” should not be thrown around hastily, however I believe A New Heaven and a New Earth has the potential to be this very thing for many Christians today. Even those who are familiar of these ideas by means of others such as N.T. Wright and G.K. Beale will appreciate a comprehensive (holistic?) presentation of the Bible’s new creation focus. I hope that A New Heaven and a New Earth gets the attention that it deserves and that all Christians recover and embrace its message. This book contains is a well-argued, approachable, and timely appeal to the church to reclaim its holistic eschatology, and as such is one of the most important books of last year, if not the last decade or two.

This book was provided by Baker Academic in exchange for review. Their generosity did not affect my opinions of the book.

[John · Rating 5 out of 5]

So I read this a few years ago and came back and reread it recently. I really admire MIddleton's work here and think he wrote an essential work on theological eschatology. The work though academic is enjoyable and the theological language barrier isn't think. The book feels accessible in the beginning and remains that way. ANHANE is filled with a strong hermeneutic and a distinguished exegetical process.

As a reader though the book took me a long time to read it still never felt stagnant. MIddleton's is concise yet also exhaustive in his writing. He draws from solid academic research and sacred texts.
I hope I never lose my copy because I feel like mine has become a friend I sit and converse with. My book also has so many annotations from ideas, questions, and incredible things Middleton writes.

This is a must read for any theological work .

[RaeAnna · Rating 4 out of 5]

Thought provoking

[Steve Irby · Rating 5 out of 5]

I just finished "A New Heaven and a New Earth: Reclaiming Biblical Eschatology," by J Richard Middleton.

Confession time: I dont think the traditional picture of "heaven" given to kids (flannel-board theology) ever appealed to me; fear of hell did.

First thought as I get into this is that the normal guy in the pew has no idea where his concept of the righteous' afterlife was conceived: he may not like philosophy but his image of heaven (and hell and the attributes of God) is all Plato and Aristotle. (Per your footnote on Francis Schafer and America: I so totally agree.)

I often say that we have gotten our story (atonement and therefore gospel) wrong. It is like Middleton heard that thought and ran with it.

"Close attention to the unfolding biblical story reveals that there is simply no role for heaven as the final destiny of the righteous," p 58.

I hit an area that deals with the narrative of both the first and second testaments; it is very good. It points to how God worked in history at multiple levels and in spite of human stupidity.

"In the bible, salvation is a comprehensive reality, both future and present, that affects every aspect of existence," p 79.

He states that the exodus is a way of establishing that Gods salvific actions are real, here, now, and not disembodied, later, fly-away. Exodus points to a similar activity which corresponds to it.

"[T]he life of a person or community reflects the sort of god they are committed to," p103.
The above was in the context of us being image bearers living a life of justice for all; and that injustice is idolatry.
"The two main targets of prophetic critique are thus idolatry and injustice, since false worship is inextricably linked to corrupt living," p 103.

"The principal at work here [in Isiah] is that judgement is ultimately not for destruction, but rather for transformation," p 125.

I think this finished off the OT part. I especially appreciate how Middleton emphasizes faith is more than one being convinced of something and holding right beliefs (sure orthodoxy is great stuff) but faith is a right heart (orthocardia) attacking real problems (orthopraxis) like the prophets kept telling the people. Faith in/on Christ is a verb.

"By our present earthly life, as we live between the times, if we are faithful to our lord, we anticipate and embody God's new world that is coming," p 154.

I really appreciate how Middleton emphasizes how all things, human and non, will be redeemed back to God.

Once the text is both Testaments have been covered a chapter is dedicated to covering "proof texts" for the eschatological dwelling as disembodied in heaven. This was illuminating. It has less to do with slick reading/interpretation than correct framing and reading the text for what it says. ("Rapture" coverage was the best I've read.)

Ch 11 [edit: and ch 12] on the Kingdom and the Nazareth manifesto was not only worth the price of the book but it could be the topic of it's own book. This is the stuff more writers should concern themselves with. Thank you for this Kingdom-gold.

Appendix is called "whatever happened to the new earth?" This was a fantastic historical theological walk through this history of eschatology and when and how we lost sight of a holistic eschatology where God, having redeemed all things, is all in all.

Great book.

[Paul Forrest · Rating 3 out of 5]

This book contributes to the development of aspects of eschatology—in particular, the resurrection of the body and the nature of the world to come.

Middleton does a good job arguing that the church has for too long allowed Platonic doctrines of heaven to undermine the Christian hope of the resurrection. He adds to the growing number of scholars who are questioning common perceptions among Christians about after-death events.
Showing how much apocalyptic-type language we come across in the New Testament is from the Hebrew scriptures and must be interpreted with an eye to this, he makes a good case for re-examining how we understand verses which might seem to indicate the supposed destruction of the universe at Christ's coming.

The book argues convincingly that a renewed cosmos and some kind of paradise earth is the eternal destination of the righteous, not an ethereal heaven full of disembodied people (not even temporarily). It was nice to be able to relate to the author's shocking discovery of the paucity of NT evidence for this common belief of our future, something which he thought would be easily found in the Bible's pages. I suspect any honest Bible student would have the same experience.

My main criticism for the book is aimed at the last section, which seeks to address the ethical consequences of believing in a renewed, not destroyed, cosmos. Middleton seems to think that social ventures advance the kingdom of God, even saying explicitly that God has a particular care for the economically poor, disabled people, and so on. Unfortunately, there's not much in the way of scriptural engagement to bolster his case for us to challenge. I should've thought it was clear that God has earmarked only his elect to set his saving love on, and these are chosen from the foundation of the world and certainly not identical with the socially-disadvantaged.

Middleton's social-activism case is similar to the one NT Wright's Surprised by Hope which, as here, spoils an otherwise good work. The Christian's duty to others is above all in witnessing to them and this, not social activism, is how the Kingdom of God is expanded.

[Jude Morrissey · Rating 5 out of 5]

I can't overstate how wonderful this book was for me. I was raised in a very rapture-oriented, dispensationalist church tradition - seriously, I had a Dake Bible with the Plan of the Ages laid out in it, and I remember week-long revival services with the Plan in full color spread out on banners across the church stage as we studied what we believed about the End Times. As I grew older, however, I found myself doubting a lot of what I learned from that tradition, even as my faith in God grew stronger.

I had deconstructed and reconstructed on many points of my faith, but eschatology was not one of them. If asked, I would have said that I simply didn't know what to believe about the End Times, but that I wasn't particularly concerned, either - my focus was on what I, as a Christian, was called to do here and now, and I'd let the End Times shake itself out. My faith, after all, was in Christ, not the Rapture.

I can't remember why I picked up this book. I have a sneaking suspicion that it was mentioned in another book or recommended by a friend, but I can't remember. I can only say I'm beyond grateful that I read it. Gently and thoroughly, Middleton goes over what is wrong in popular understandings of the End Times (particularly in the U.S.) and what the Bible actually says about our eschatological hopes - which ties in very heavily with how we ought to be acting here and now. Reorienting towards a holistic eschatology with both eyes squarely on the narrative of God's work in the physical world and through human history leaves us with an End Times hope that greatly informs our ethics as Christians, and I cannot recommend this book highly enough to any Christian reader.

[Greg Waddell · Rating 5 out of 5]

With most books of theology that I have read, I feel like the author is working to fit the biblical text into a pre-conceived framework. That is not the feeling I get at all from this book; from beginning to end, one senses that the author is genuinely wrestling with the text of the Scriptures, trying to understand it in its original intent as it would have been understood by those who first heard it and from within the literary and historical context within which it was written, namely the Old Testament. This book is a gem; maybe the best book I have ever read on eschatology. It opened up many windows and allowed light to shine into many rooms that were formerly in shadow for me. I loved the chapter where the author shows the structural logic of the entire biblical story. Grasping this big picture view of the Bible is so helpful when it comes time to look at the smaller passages relating to the concerns of eschatology. I appreciated also the fact that this author did not shy away from dealing head-on with many of the passages that, at first glance, seem to contradict his main premises (This was something strangely missing from N. T. Wright's, "Surprised by Hope"). The church has been for centuries plagued with Platonic dualism. It is high time that the church (regardless of denomination) proclaim its severance from Plato and that we begin to take seriously what the Bible actually says about the kingdom of God, salvation, resurrection, and cosmic redemption. This book will definitely contribute to that transformation.

[Conrad · Rating 5 out of 5]

When it comes to eschatology, people are all over the map with what they believe and if you ask them why they believe what they believe, you'd probably find that most of them couldn't give you a clearly articulated rational based on scripture. So many ideas about Heaven and the afterlife are based on notions that belong to mythology rather than fact. The author has done an excellent work of unpacking the scriptures to show that God's plan has always been for the redemption of the whole creation - not just mankind. There is still a mystery of exactly what happens when we die, but we have the assurance that we will be raised to newness of life, that the earth will be renewed and that Heaven will come down to Earth.
This book cuts through the fog of confusion and gives a clearer picture of God's plan. The whole "Left Behind" dispensational nonsense that has gripped much of modern day evangelicalism is shown for what it is - nonsense and harmful for the mission of the Church. The 'other-worldly' mindset that has caused Christians to abandon their calling to fulfill the cultural mandate is an aberration that needs to be corrected. Jesus came to announce the coming of the Kingdom of God - it didn't leave when he left this world.

[Grant Waldron · Rating 4 out of 5]

Similar to N.T. wright’s “Surprised by Hope” he does a good job dismantling some tired biblical myths and does so quite eloquently, but he fizzles at the end. The grammatical gymnastics and the “gotcha” moments felt like it all lead to a highly specific and individual hermeneutic that allows for Middleton to read any passage how he chooses based on his translation of the word (MS or LXX).

I did, however, appreciate much of his historical ties and research, and his consistent use of the LXX despite its unpopularity in recent research. He comfortably uses extra biblical sources and ancient Jewish myths to bolster his points without feeling like he has to apologize for it. For that, I give a thumbs up.

His applications at the end felt rushed and general, without much real direction. In fact, no real eschatological position was even given (I have no idea what he believes on the tribulation or the millennium, although I could hazard a guess). This is surprising in a book subtitled “Reclaiming Biblical Eschatology.”

Overall, a well-researched book with some misses and some great chapters. A 3.5 out of 5.

[David · Rating 5 out of 5]

This will be a book that becomes one of those clarifying paradigm shifting books for me.
Middleton attempts to reclaim biblical eschatology by helping us see the main storyline of the scripture as a redeemed and flourishing creation rather than a salvation that merely gets us to an other-worldly disembodied future (or a traditional view of heaven; , which isn’t merely a place but God’s space, and his rule and reign).
Middleton doesn’t merely tell us, but he casts a biblical vision with a journey through scripture (not merely referencing) and also attempts to address many of the scriptures that have led us astray with assuming lenses rather than well reflected approaches.
This book should be read by anyone who thinks they know what the Bible says about earth, heaven, the future, the goal of salvation and the ethical implications of following jesus together with the church.
Please read it :).