A New Heaven and a New Earth: Reclaiming Biblical Eschatology by J. Richard Middleton (review)

Against popular traditional Christian eschatologies, J. Richard Middleton argues, ‘‘There is not one single reference in the entire biblical canon (Old and New Testaments) to heaven as the eternal destiny of the believer’’ (72). Here, in book-length treatment, Middleton expands a 2006 article by the same name to argue for a biblical ‘‘holistic eschatology’’ that does not abandon the earth, its creatures, or human culture to annihilation. Written to be accessible for lay and academic audiences, it is a compelling and coherent account of a biblical eschatology concerned for the whole of creation.

Split into five parts, Middleton’s volume first establishes a basic plot structure of the Bible (creation-fall-redemption) through which he later offers in-depth readings of crucial passages in the Old and New Testaments. Redemption is understood to be the restoration and fulfilment of God’s creational intent for humans and the world. Humanity has a special role as God’s image-bearers, representing and mediating the divine presence, tasked with spreading its holistic cultural project to develop the earth so all can flourish. The bulk of the rest of the text describes a pattern where God delivers those in need from a problem that prevents their well-being and restores them to wholeness in all their relations. Middleton traces this pattern from the paradigmatic Exodus account, through the wisdom and prophetic texts, and finally to resurrection and cosmic renewal, to argue that the New Testament is continuous with the Old Testament’s concern for holistic salvation, where resurrection is connected to the restoration of human rule on the earth, situated within the expectation of cosmic redemption and a new heaven and earth.

Chapters 6, 9, and 10 deal with a number of problem texts that suggest cosmic destruction. Middleton’s interpretive strategy draws on the larger narrative structure identified in order to suggest these are hyperbolic pronouncements: judgment is for the sake of salvation and restoration, never complete annihilation. A discussion of universal salvation at the end of chapter 9 is perhaps the most undeveloped section of the book, occupying just more than two pages (207–209). Middleton suggests the logic of holistic salvation entails partial transformation (inside and out) of real people in their historic contexts in order for complete transformation to culminate in the eschaton. Middleton leaves open the possibility of God’s mercy extending to ‘‘dictators, terrorists, serial killers, child abusers, and rapists’’ (208) but cannot imagine any concrete transformation for them or others who do not turn toward righteousness. It seems to this reviewer, however, that the logic of holistic salvation, the restoration of all things, leans more toward universal salvation than Middleton is willing to say, especially if judgment is for the sake of restoration.

In part 5 Middleton draws out some broad ethical implications of a holistic eschatology for today, emphasizing God’s infusion of new/eternal life in the here-and-now, following the apocalyptic pattern of preparation in heaven, unveiling on earth. Middleton argues the kingdom of God is not equivalent to the church, a nation, or cultural ideals, but refers to God’s rule where people are reconciled to each other, to God, and to creation. This reconciliation occurs within different social contexts, and Middleton suggests here is the breaking down of inside-out, Jew-Gentile binaries in the New Testament narrative, but unaddressed is the question of other religions in our context today. All people share in the coming blessings, and the church is called to mediate the blessings of God’s rule for Middleton, but what does this mean for the encounter with other religious identities? The most Middleton offers is a call to mutual submission within the hierarchical social positions, and powerful nations in which we find ourselves. Addressing the logic of blessing to the question of other religions would clarify how far binaries are undone.

Relatedly, Middleton does...