Not Only But Also

NOT ONLY BUT ALSO:
Not just either/or but both/and
Original Perfection
The notion that things are not always monochromatic in character appears from time to time in the course of Scripture. 1 Kings 5:4 and Philippians 2:12f., for example, indicate that at least two factors are involved. However, since it is saturated with sin, Augustinian theology attributes everything that appears to come short of perfection solely to sin. For example, it depicts creation, including Adam and Eve, as originally perfect instead of ‘good’, that is, useful or fit for its intended purpose, and is forced to think in terms of what it calls “the Fall” and its consequent curse on the entire creation. (1* It is difficult to see how Adam who at the start like a baby, Gen. 2:17; 3:5,22, cf. Dt. 1:39; Isa. 7:15f.; Heb. 5:12-14, did not know the law (commandment) by which good and evil are established and judged could be originally righteous. Righteousness is gained by keeping the law, Dt. 6:25; 24:13; Rom. 2:13; 6:16; 1 John 3:7, just as unrighteousness or sinfulness is acquired by breaking it, Gen. 3:6; 1 Sam. 15:24f.; Rom. 6:16; James 2:9-11, etc.) And needless to say, the corollary of this is restoration which is a prime characteristic of the old covenant (cf. e.g. 2 K. 8:1; 2 Chr. 24:4; Jer. 29:14, etc.) and relates to this world. In this way we arrive at the creation, fall, restoration schema characteristic of Reformed theology (see e.g. the book under that title by A.S.Kulikovsky.)
Adam and Eve
This schema is manifestly false. One has only to consider the fact that morally speaking Adam and Eve far from being originally perfect, holy and righteous were in the event characterized on the moral level solely by their sin. Initially like infants they knew neither good not evil (Gen. 2:17; 3:5,22; Dt. 1:39; Rom. 9:11), then like all children they broke the first commandment they received. (The Bible refers frequently to the fact that we sin in our youth, not while we are babies when we do not know the law, e.g. Gen. 8:21; Jer. 3:25.) In this way they lost what was obviously their innocence (cf. Dt. 1:39; Eccl. 7:29; Isa. 53:6; 1 Pet. 2:25). In truth, they were challenged as those who were in the process of creation in the likeness of God to achieve righteousness by keeping the commandment that God had given them and thereby meet the condition of (eternal) life (Gen. 2:17). To pinpoint the issue, only the righteous can achieve the goal of eternal life in heaven as the frequent and pervasive repetition of Leviticus 18:5 and many similar verses (e.g. Ezek. 20:11,13,21) indicates. This is of the essence of biblical teleology. In plain words then I conclude that all who follow Augustine confuse the beginning with the end. (2* See further my articles on The Order of Salvation, Cart-Before-The-Horse Theology, etc. at www.kenstothard.com  /.)
Creation
But if Adam and Eve were far from naturally perfect, the same is true of creation. While it may be freely acknowledged that creation as the finished product, including man, is described in Genesis 1:31 as “very good”, that is, like the completed tabernacle (Ex. 39:32-43; 1 K. 7:51), ideally suited to its purpose, it was far from being perfect as God who needs nothing (Ps. 50:10-12; Acts 17:25, cf. Job 41:11 ESV; Rom. 11:35) is perfect (cf. Lev. 11:44f.; 19:2; Mt. 5:48). In contrast with its Creator, creation which is “hand-made” (3* On this see my Manufactured Or Not So.) needs to be constantly sustained by the sovereign providence of God (not to mention its dominion by man) apart from which it lapses into chaos and becomes subject to dissolution (Jer. 4:23ff.; 2 Pet. 3:7,10-12, cf. Job 34:14f.; Ps. 104:29, etc.). If we deny this, we in effect deny the transcendence or holy otherness of God and put both him and his creation in the same category as the gods of the heathen who are continuous with, or immanent in, nature. (It is worth remembering at this point that when Egypt was ruined, Ex. 10:7, so were her gods, Ex. 12:12, cf. 18:11, and so in the end with all other false gods, cf. Dt. 33:27 NRSV, Isa. 45:20; 1 Cor. 8:4-6; Gal. 4:8. By contrast, the one true God remains when creation ceases to exist, Ps. 102:25-27, etc.) The argument that creation was originally ‘perfect’ because it was made by God is in light of biblical teaching quite fallacious, as I shall endeavour to demonstrate below.
While we may freely concede that creation was good in the above-mentioned sense of the term, it was not merely good but as the product of time it was by divine design temporal (Gen. 1:1), even temporary (2 Cor. 4:18), and hence in strong contrast with its eternal and transcendent Creator. Creation has both a beginning and an end but God has neither (see, e.g., Ps. 102:27; 113:4-6; Isa. 43:10b; 57:15; 66:1f.; Heb. 7:3,6; Rev. 5:13.) Furthermore, as “manufactured” or “made by hand” (Ps. 102:25; Isa. 48:13, etc.), it was naturally subject to ageing and obsolescence (Ps. 90; Heb. 1:11) and hence inherently corruptible and destructible (Mt. 6:19-21; Luke 12:33; Rom. 8:18-25; Heb. 1:10-12, etc.).(4* On this see again my Manufactured or Not So.) Accordingly, the things that are made and seen (Rom. 1:20) are precisely the things that are ultimately destroyed so that the permanently unshakable may remain (Heb. 12:27, cf. 2 Cor. 4:18). At the end, when the plan of salvation is complete and all things have been subjected under his feet, God will be all in all as he was before creation began (1 Cor. 15:28). In this sense we may gladly acknowledge the idea of restoration (Acts 3:21).
The Law/Old Covenant
In view of the fact that the old covenant relates to the present world (cf. Mt. 5:18; Rom. 7:1), it is scarcely surprising to find that it too is considered “good” (2 Cor. 3:7, cf. Rom. 7:12). For all that, like creation itself (Heb. 1:10-12), it is nonetheless temporary, and provisional (2 Cor. 3), and since it is inherently obsolescent it eventually becomes totally obsolete (Mt. 5:18; Rom. 7:1; Heb. 8:13). This point is underlined by the fact that it was “written by hand” (cheirographon, Col. 2:14), visible and hence temporary (2 Cor. 4:18). (5* I am indebted to James Dunn for stress on the visibility of the law. See further my Faith and Invisibility.)
Flesh
As the product of creation the flesh is also “good”, and certainly not evil as in Greek dualism. It too was created by God and was the earthly tent not only of Adam but of Jesus himself (cf. John 1:14) “for a little while” (Heb. 2:7,9). It was also “made by hand” (Job 10:8; Ps. 119:73; Isa. 45:11f.; 64:8, etc.) and hence naturally corruptible (Gal. 6:8, etc.) and destructible (Rom. 8:13, cf.vv. 18-25). As animated dust (Ps. 78:39; 103:14), apart from the spirit the flesh dies (Job 34:14f.; Ps. 104:29; Eccl. 3:20; 12:7; James 2:26). In contrast with the living God, it is intrinsically mortal (cf. Rom. 1:23).
According to Augustine the flesh was sinful (cf. the tendentious NIV which translates sarx as ‘sinful nature’ even where sin is obviously not involved as in Galatians 6:8 and Romans 8:13). He maintained that Jesus, though flesh, was not sinful because he was Virgin born and not the product of carnal concupiscence. Though the flesh is intimately associated with sin since it provides its primary bridgehead in temptation (cf. Rom. 8:3), it is not, as we have seen, evil as such (cf. Greek dualism). However, as part of creation it was meant to be under the dominion of man and hence his slave. As the case of Ishmael makes plain, a fleshly slave irrespective of sin cannot inherit along with the child of promise who is the child of the free woman (Gal. 4:30). Jesus had made his flesh his slave and gave it for his people in death (Col. 1:22; 1 Pet. 3:18), but when risen from the dead never to die again (Rom. 6:9), even he, the Son of God, could not take it to heaven without change (John 8:35; 1 Cor. 15:50f.). After all, it was naturally corruptible. (6* See my Two ‘Natural’ Necessities.)
It is a sad fact that most Christians seem to be totally unaware that in exercising dominion over the earth, they are thereby meant to be controlling their own earth-derived flesh which stems from it and is inherently temporary and subject to ageing even apart from sin (cf. Luke 3:23; John 8:57). As temporary, our visible flesh (cf. 2 Cor. 4:18) is intended to be the slave of our invisible and generically incorruptible spirits (cf. James 3:3, etc.). (Our spirits are of course subject to moral corruption and vulnerable to the judgement of God, cf. Heb. 9:14.)
Jesus
All Christians acknowledge Jesus Christ as both God and man. According to Hebrews 7:16 (cf. vv.3,24f.,28) he had an indestructible life, but not according to the flesh. As temporal flesh he suffered from the same natural defectiveness as all his fellows (cf. Phil. 2:6f.). (According to the OED the word ‘defect’ means lack of something essential or required. So the body (flesh) without the spirit is dead, James 2:26, cf. Job 34:14f.; Ps. 104:29; Eccl. 12:7). He also was born of woman (Gal. 4:4) or ‘manufactured’ in the womb of the Virgin Mary (cf. Heb. 10:5) and through her he was hence physically clay or dust like Adam whose son he was through his mother (Luke 3:38). Since he could not rise above his source, as flesh he was as mortal as his mother or he could not have died.  Again, since he was raised from the dead fully restored (John 10:17f.), he must have remained flesh as he himself intimated (Luke 24:39, cf. John 20:17,26-29, etc.). As such, though he was no longer susceptible to death since he had kept the law which promised life (Rom. 6:9; 1 Pet. 1:18; Rev. 1:18), he was still corruptible and hence still lacking his Father’s incorruptible (Gk) heavenly perfection (Rom. 1:23). So, to avoid permanent bondage to corruption and gain the freedom of the glory of his sonship (Rom. 8:21), he had to be (re)transformed on his ascent to heaven (John 6:62; 1 Cor. 15:50f., cf. John 17:5,24). (7* On Romans 8:18-25 see my Romans 8:18-25 Revisited.) When we see this, we can appreciate that while Romans 6:9 points to his eventual immortality, Acts 13:34 underlines his incorruptibility. In other words, he had reassumed his Father’s generic nature (cf. John 17:5,24) but this time as man (cf. 2 Tim. 1:10). (8* See further below on God, and note my No Return to Corruption.)
Arianism
This prompts the ancient question raised by Arius (cf. Jehovah’s Witnesses and Islam): was Christ God or was he a creature? With passages like John 1 in mind the church has held that he was the eternal Word and hence not a creature. For all that, there is a sense in which Arius was right. As flesh born of the Virgin Mary, Jesus was clearly created (Gal. 4:4; Heb. 10:5) like Adam before him (Luke 3:38). This raises yet another question: was Mary the mother of God (theotokos)? The question is apt to mislead, but taken at face value we are bound to say no. Created herself, she could only be the mother of her fleshly baby, of Jesus, the human being, not the Word. The perishable cannot produce the imperishable (John 3:6; 1 Cor. 15:50b)!
There is yet another vital point that should not be missed. The author of Hebrews refers to Jesus’ prayers in “the days of his flesh” (5:7). If we resist the impulse engendered by some commentators and reference Bibles to confine these days to the Garden of Gethsemane, we can then appreciate the fact that like Adam before him Jesus too was prone to death (Gen. 2:17) and constantly threatened by sin (Gen. 4:7, cf. 1 Pet. 5:8) whose wages were death. Consequently, if Jesus had failed to master the evil that lurked at his door (cf. Mt. 4:1-11; Heb. 4:15) he too would have died for his own sin and been disqualified from dying for ours. In the event, he succeeded in controlling his flesh with all its potential for evil (cf. Rom. 8:3) when confronted by the law (cf. Rom. 7:14), along with the world and the devil. In a word, he triumphed overcoming all temptation and trial (Heb. 4:15). By doing so he proved his pedigree as the true Son of God, the one and only Saviour of man (Acts 4:12, etc.). As such he was able to serve as our pioneer into heaven itself (Heb. 6:19f.; 9:24; 12:1f.).
Nature
Nature in its entirety is prone to corruption as is evident from Genesis 1 (cf. Rom. 8:18-25; Heb. 1:10-12). Grass is perhaps the primary symbol of death and corruption throughout the Bible (Isa. 40:6-8; James 1:10, etc.). All things animal (Ps. 49:12,20), vegetable (Gen. 2:9) and mineral (1 Pet. 1:7,18) eventually yield to corruption. Little wonder that Paul, not to mention Jesus (e.g. Mt. 6:19f.; Luke 12:33; 16:9), Peter (1 Pet. 1:3f.) and John (1:2:15-17), teaches us to focus on things that are above and to put to death what is earthly (Col. 3:1-5).
Man-made Objects
Since they stem from a corruptible and futile creation (Rom. 8:18f.; 2 Cor. 4:16-18; Heb. 1:10-12) all man-made objects show evidence of being naturally perishable and ultimately futile. Like everything else ‘hand-made’ (cheiropoietos) they are only temporary servants used for a temporary purpose (cf. Ps. 119:91; Col. 2:22). Thus in Luke 13 Jesus indicates that men die not only as a result of the sinful acts of others (v.1) but also because as sinners themselves they are prone to fall foul of what insurance companies call “acts of God” (v. 4, cf. 1 K.5:4; Eccl. 9:11f.). One of the greatest contrasts in the Bible is that between the man-made (or better “hand-made”) temple and the body of Christ (Mark 14:58; John 2:19-21). Even Samson was crushed by a man-made temple!
Animals
Since animals are not made in the image of God and cannot understand the law, they cannot break it and thereby become wage-earning sinners (cf. Rom. 4:15, etc.). Though they are fed by God himself (Ps. 104:27-29), since their food is perishable and not living bread (John 6:51), it can only sustain their physical life temporarily, as Psalms 104:21 and 106:20, for example, imply. It follows from this that when fleshly man refuses to eat bread from heaven (cf. Mt. 4:4; John 6:32f.), he ranks himself with the animals which are confined by nature to perishable food (Ps. 106:20; Eccl. 3:19-21; Ps. 49; 2 Pet. 2; Jude 10). Since they sow only to the flesh, they reap inevitable corruption (Gal. 6:8).
The Wages of Sin
The Bible teaches in unmistakable language that for man the wages of sin is death (Rom. 6:23, cf. 5:12). Tragically, however, Augustinians exalt this element of our creed to a universal principle and make sin the cause of all death. They fail to realize that (a) if death is wages it cannot be the result of imputation which excludes wages (Rom. 4:1-8, cf. 5:12); (b) since sin is defined as transgression of the law (cf. 1 Sam. 15:24; Rom. 4:15; James 2:9-11; 1 John 3:4, etc.) only those who break the law can earn wages (Rom. 4:15; 5:12, etc.), and (c) procreation, which countered the effects of death, was scheduled or on the cards before sin entered the world (Gen. 1:11, etc.). When we consider the animal world (including babies) that by nature does not know the law yet is still susceptible to death and corruption, we have no alternative but to conclude that death and corruption are also the result of an amoral natural condition purposely and deliberately ordained by God. He always had an invisible hope in mind for those who put their trust in him (cf. Romans 8:18-25; Heb. 1:10-12; 11:1, etc.).
Flesh and Spirit
In contrast with his Creator who is spirit (John 4:24) man as created in the image of God is, first, flesh and, second, spirit (1 Cor. 15:46). This contrast is emphasized by the difference between a man and an animal which is flesh but not spirit (Isa. 31:3). While as flesh man like the animals, as we have noted above, is fed by God (Gen. 2:9; Ps. 104:21,27f.), he nonetheless dies (John 6:49) and suffers corruption. On the level of the spirit, however, the situation is different. Man can feed on the word of God (Mt. 4:4), even on the Word himself (John 6:56), the living bread whose very words are spirit and life (John 6:63). How important it is then to recognize the need of those who are first born of the flesh to be born again of God (John 1:13) by his word (James 1:18, cf. John 1:12). Only in this way can they live forever (John 3:1-8).
It is here that Abraham’s dual role as father of both his physical and his spiritual children assumes importance (Rom. 4:11f.). John the Baptist’s somewhat scathingly derogatory remark in Matthew 3:9 (cf. John 6:63) brings out the pejorative nature of the flesh in comparison with the spirit. In John 8 Jesus himself distinguishes between those who rightly claim to have a physical relationship with Abraham but fail to exercise faith as he did (cf. Rom. 2:28f.).
Death
While Joshua 23:14 and 1 Kings 2:2 tell us that death is the way of all the earth, Genesis 19:31 informs us that procreation, which counteracts death (cf. Gen. 1:11; Heb. 7:23), is also the way of all the earth. This stands in sharp contrast with the world or the age to come where according to Jesus himself there is neither death nor procreation (Luke 20:34-36). On this basis we are forced to infer that death and corruption are natural and not necessarily associated with sin. (Confusion arises when we fail to recognize that while Adam was created mortal, pace Augustine, he was promised life if he kept the law. He didn’t, therefore having sinned, he earned wages in death. If he had kept the law and achieved the righteousness which was its consequence, he would, like Jesus, have gained life, Lev. 18:5, etc., and escaped from the natural mortality characteristic of this evil age, Gal. 1:4.)
God
The Bible makes it clear beyond dispute that God is not only immortal but also incorruptible. Though these characteristics are closely related, it is vital for us to recognize that they not synonymous.  So when we read in 1 Timothy 1:17, NIV, for example, that God is ‘immortal’ (cf. Rom. 1:23; 2:7) we need to be aware of the fact that the word is aphtharsia which means ‘incorruptible’. On the other hand, in 1 Timothy 6:16 we read correctly that God is immortal (athanasia).  Regrettably this distinction is eroded by most translations with the result that Paul’s statement in 2 Timothy 1:10 in the NIV, for example, is reduced to a tautology. (9* Sad to say Harris entitles one of his books “Raised Immortal”, yet the text on which he bases this is 1 Corinthians 15:52 which refers to incorruption – aphthartoi.) Since life and immortality are virtually synonymous it repeats itself. But in fact the word translated ‘immortality’ is aphtharsia not athanasia. The importance of this is fundamental for understanding Jesus’ incarnation, resurrection and ascension. For when he became incarnate Jesus also became subject to the death and corruption which characterize the flesh by nature. But when he rose physically from the dead, even though he was still flesh (Luke 24:39) he had conquered death and was no longer subject to it (cf. Rom. 6:9; Rev. 1:18). On the other hand, it is of paramount importance to recognize that, since he had been restored as flesh (cf. John 10:17f.) but had not experienced corruption (Acts 2:27,31; 13:35,37), he was obviously still corruptible. In this condition he was daily growing older and hence about to disappear (Heb. 8:13). So, in order to overcome his fleshly bondage and liability to corruption he had of necessity to be set free and escape (cf. Rom. 8:21). This was achieved by his ascension transformation (cf. John 20:17; 1 Cor. 15:50f.). In this way, he gained complete generic as well as moral and spiritual conformity with his Father at whose right hand he sat. Alternatively expressed, he regained as man the glory he shared with his Father before the world began (John 17:5,24). As Paul intimates, having brought life and incorruption to light (2 Tim. 1:10) and inherited the sure or eternal blessings of David, he would no more return to corruption (Acts 13:34, cf. Heb. 7:26; 9:28), which would have been, metaphorically speaking, tantamount to returning to Egypt. This of course is the essence of Paul’s gospel.
So, to emphasize my point, when Jesus was glorified, he had as man gained both his Father’s immortality and his incorruptibility and was fitted to sit at his right hand (cf. Phil. 3:21; Heb. 1:3). If we accept Christ as Saviour, we can do the same (Rev. 3:21, cf. Heb. 2:10ff.).
Justification By Faith and Judgement By Works
There is no question that justification by faith is the heart of the gospel (Rom. 1:16f., etc.). Fortunately, since the Reformation this has received a great deal of emphasis in Protestantism, but, regrettably, it has not always been fully applied. The mere fact that many churches still implicitly deny it by baptizing babies which cannot by nature exercise faith provides ample evidence of this. This point having been made, however, it needs to be remembered that Luther himself not only loudly proclaimed that he had been baptized (baptizatus sum) as a baby also cast aspersions on the letter of James as an epistle of straw. Bluntly, he failed to give due emphasis to the importance of works not only in the Christian life but in the lives of non-Christians. The latter point is seldom if ever made, but it appears clearly enough in Scripture. Paul himself points out that the heathen man’s uncircumcision becomes circumcision when he keeps the law by nature (Rom. 2:26-29). The implication is that though the heathen may lack the written law and the informed faith based on the promises peculiar to the Jew, yet since faith is relative it is nonetheless on occasion demonstrated by works, and  flowers when Christ is received (Eph. 2:12f.,17). After all, ultimately the promise embraces believers, their children and all those who are far off (Acts 2:39). And we must never forget that the ‘gospel’ was preached to Abraham the great exemplar of faith (Gal. 3:8f.) who was certainly among the “far off” (cf. John 8:56; Heb. 11:13). If this is so, the idea that all the heathen are indiscriminately damned is not supported by Scripture (contrast e.g. Qu. 60 of the Larger Catechism and sometimes the idea that extra ecclesiam non salus, that is, outside the church there is no salvation. Little wonder, for if it were true, it would imply the universal damnation also of children! Again, we must infer diminished responsibility even if the term is not actually used in the Bible (cf. e.g. Mt. 12:38-42; Luke 11:29-32). Recognition that Scripture teaches recapitulation (or what might be variously called trans-generationalism or genealogical continuity) would rid us of many problems regarding this subject. (10* See my Recapitulation in Outline, I Believe in Recapitulation at www.kenstothard.com /. Christopher Wright refers to “trans-generational inclusiveness”, p.287, and J.A.Thompson to “genealogical continuity”, p.281.)
End Times
In describing his trials and tribulations in passages like 2 Corinthians 6:4f. and 11:23-29 Paul makes it plain that though sin is often involved, so too are outward circumstances associated with nature and this age. From time to time he uses general words like thlipsis and ananke which frequently relate to the end-times. Thus while the Bible makes it clear that at the end of history comes the judgement (cf. Heb. 9:27) more than one factor is involved. Jesus likens the end to Sodom and Gomorrah (Luke 17:28-30) where it is noticeable that along with the judgement of man (cf. Heb. 9:27) there is also the destruction of the land (Rom. 9:28, cf. Luke 13:1-5 referred to above and also the temple, Mt. 23:38). Two factors are also in evidence in Luke 21:9-36 and parallel passages: on the one hand, there is evidence of judgement on human wickedness and, on the other, signs of creation’s natural corruptibility and destructibility even if it is exacerbated by sin. It may be claimed, of course, that the two are interconnected and that the one leads to the other as is maintained by Augustinians who believe in a universal curse following the Fall. But there is some powerful evidence militating against this. For example, despite being inhabited by the wicked Canaanites, the Promised Land remained nonetheless an “exceedingly good” land (Num. 14:7), a type of heaven in fact, and one (compulsorily) to be desired by the Israelites as the promised gift of God. (Would God have deliberately given his chosen people a bad inheritance? Cf. Rom. 8:32.) Again, after the flood it is made clear that seedtime and harvest will continue while the earth remains (Gen. 8:22. See further my Cosmic Curse?)  So though, at the end, creation like the material temple will be desolate or uninhabited on account of man’s malevolent rejection of Christ, it needs to be recognized that it (creation) was slated for destruction from the start in that it was “made by hand” (Ps. 102:25, cf. Mark 14:58) and was hence shakable and destructible irrespective of sin. (Pace modern translators of Romans 8:18-25 who make this passage mean the redemption of creation which is surely the polar opposite of what the apostle intended. See further my Romans 8:18-25 Revisited. Note also Galatians 4:21-31 where the present Jerusalem, the home of bondage, is implicitly dispensed with. France’s comments on Matthew 23:38 are appropriate at this point.) The same is true of the human body of flesh which derives from the corruptible earth. It will be either destroyed on account of sin (2 Cor. 5:1, cf. Rom. 8:10; 1 Cor. 6:13) or changed, that is, replaced as in the case of Jesus and the end-time saints (1 Cor. 15:50f., cf. Heb. 1:12).
Galatians 1:4
It is all too easy to assume that when Paul refers to this evil age in Galatians 1:4 he has only sin in mind. But has he? We have no sure way of knowing though we may note references like 1 Kings 5:4 where evil may be both natural (cf. Isa. 45:7; Amos 3:6) and moral. (11* It is arguable, however, that Galatians in its entirety is an explanation of how we can escape from this present age. See further my Escape). In light of what he says in Romans 8:18-25 and 2 Corinthians 4:16-5:10, for example (12* Cf. my The Correspondence between Romans 8:12-25 and 2 Corinthians 4:7-5:10), where sin is not mentioned, Paul suggests that, like creation itself and the lowly (cf. Phil. 2:7f.; 2 Cor. 8:9) body or tent subject to destruction or change (i.e. replacement), which we presently inhabit, this age is inherently defective. (13* It is doubtless failure to appreciate the natural corruption of creation which led to Job’s perplexity, see e.g. 10:8f. He rightly maintained his integrity and could not accept that his sin provided an adequate explanation of all his troubles.) If this were not so, there would be no need for a second (cf. Heb. 8:7; 10:9b). In John’s gospel, not to mention the Pauline epistles where we must concede that sin is often in evidence, the flesh as such is constantly regarded in depreciatory fashion (cf. 3:6; 6:63). Thus this (present) age is set in strong contrast with the glorious age to come (Mt. 12:32; Luke 20:34-36; Rom. 8:18; 2 Cor. 4:16-18; Eph. 1:20f.; 1 Tim. 6:17, etc.). Without going into more detail, I conclude that not only is sin characteristic of this age but so also is its inherent defectiveness or corruptibility (cf. 1 K. 5:4, KJV; Eccl. 9:11f.). And this is surely by divine design as Paul teaches in Romans 8:18-25 (cf. Heb. 1:10-12). If this is so, then escape is paramount and it can be achieved only through faith in Christ, our pioneer into heaven itself (cf. Heb. 2:10). (14* Commentators often refer to the frustration of creation as if it is the result of sin. But this is to miss the point that creation, including the flesh which stems from it is inherently corruptible, futile and unprofitable, cf. Ecclesiastes, John 1:13; 3:1-8; 6:63. It simply serves a temporary purpose and will eventually disappear having outlived its usefulness, cf. Heb. 1:11; 8:13. The whole of nature, not to mention modern scientific theory, testifies to this. See again my Romans 8:18-25 Revisited.)
Creation and Evolution
In the dispute between (atheistic) scientific theory and Christian insistence on creation by God there is a good deal of misunderstanding on both sides. While the former emphasizes evolution as if it in itself (inexplicably) possesses inherent creative power, Christians stress the beginning of creation (Gen. 1:1) out of nothing (cf. Rom. 4:17) but usually ignore its intrinsic developmental or evolutionary nature under the Spirit of God. (15* I reject the literal 24-hour days of Genesis 1 out of hand. It runs contrary to everything we know by science, by history, by experience and above all by theology. See further my Twenty-Four Hours, The Two Ages.) On the one hand, time, chance and spontaneous generation are difficult to swallow regarded as sources of this world; on the other hand, “Christian”, especially fundamentalist, denial that man has an animal beginning (cf. 1 Cor. 15:46, etc.) is also surely beyond the pale. (16* See further my Creation and/or Evolution.) The God who created the world also sustains it until it has served its purpose (cf. Gen. 8:22) and then brings it to its appointed end in destruction (Heb. 12:27; 2 Pet. 3:10). Since man is a product, even a miniaturization of creation (dust) on the natural level, he inevitably follows the pattern of creation (cf. 1 Cor. 6:13; 15:50; 2 Cor. 5:1). However, since he is also created in the image of God, he is able to transcend his flesh on the spiritual level through faith in Christ who serves as his pioneer into the age to come (cf. Heb. 2:10; Phil. 3:21; Col. 1:5; 1 Pet. 1:3f., etc.). Naturalistic physical evolution is, as is freely admitted by many, aimless, purposeless, meaningless and ultimately futile. But this is precisely as God intended it to be (Rom. 8:20, cf. Eccles.; 1 Cor. 15:12-19). Not for nothing did Paul talk of crucifying to himself the world (Gal. 6:14) and the flesh (Gal. 5:24, cf. Rom. 6:6) and Jesus of being in the world but not of it (John 17:14f., cf. 6:63). My assumption on the basis of the evidence is that man is the subject of both creation and evolution (perfection) on both the physical and spiritual levels. While the former is merely temporal (cf. animal life in general) and is subject to age (Heb. 1:11; Luke 3:23; 2 Cor. 4:16-18; Heb. 8:13, etc.) and ultimate demise, the latter is permanent. When faith in Christ is exercised, a new (spiritual) creation is involved (John 3:3-7; 2 Cor. 5:17) by which man is fitted for heaven and the presence of God. (17* The distinction between creation and physical development in the old covenant and spiritual recreation and sanctification in the new covenant should be noted. Whereas in the former the end is universal death and destruction, cf. 2 Cor. 3; Heb. 8:13, in the latter the end is eternal life, cf. Rom. 6:22.  See further my Creation and/or Evolution).
Conclusion
I began this article by denying that sin is the sole cause of ‘evil’ in this present age (Gal. 1:4). The truth is that the contrast between this world and world to come stems primarily from the divine decree, plan and purpose. Even the Pharisees, if not the Sadducees, believed that this present ephemeral age was to be followed by the permanent (eternal) age to come (Luke 20:27-40, cf. Eph. 1:20f.; Heb. 1:6, 2:5; 6:5, etc.). While it is true beyond equivocation that sin exacerbates the situation in this present age, it also ensures that God alone will be our Saviour or Rescuer (Isa. 45:20-25; Phil. 2:9-11) as he always intended to be (Rom. 3:19f.; 11:32; Gal. 2:16; 3:22, etc.). Unless we take both factors, that is, not only sin but also natural corruption, into consideration, understanding the Bible and the world in which we live becomes impossible. The Augustinian worldview which is dominated by sin is frankly absurd and represents a massive distortion of what the Bible actually teaches. (18* See further my Worldview, The Biblical Worldview at www.kenstothard.com /.)
REFERENCES
J.D.G.Dunn in Covenant Theology Contemporary Approaches, ed. Cartledge and Mills, Carlisle, 2001.
R.T.France, The Gospel of Matthew, Grand Rapids, 2007.
A.S.Kulikovsky, Creation, Fall, Restoration, Geanies House, Fearn, 2009.
J.A.Thompson, Deuteronomy, Leicester, 1974.
Christopher Wright, Deuteronomy, Massachusetts, 1996.

Not just either/or but both/and

Original Perfection

The notion that things are not always monochromatic in character appears from time to time in the course of Scripture. 1 Kings 5:4 and Philippians 2:12f., for example, indicate that at least two factors are involved. However, since it is saturated with sin, Augustinian theology attributes everything that appears to come short of perfection solely to sin. For example, it depicts creation, including Adam and Eve, as originally perfect instead of ‘good’, that is, useful or fit for its intended purpose, and is forced to think in terms of what it calls “the Fall” and its consequent curse on the entire creation. (1* It is difficult to see how Adam who at the start like a baby, Gen. 2:17; 3:5,22, cf. Dt. 1:39; Isa. 7:15f.; Heb. 5:12-14, did not know the law (commandment) by which good and evil are established and judged could be originally righteous. Righteousness is gained by keeping the law, Dt. 6:25; 24:13; Rom. 2:13; 6:16; 1 John 3:7, just as unrighteousness or sinfulness is acquired by breaking it, Gen. 3:6; 1 Sam. 15:24f.; Rom. 6:16; James 2:9-11, etc.) And needless to say, the corollary of this is restoration which is a prime characteristic of the old covenant (cf. e.g. 2 K. 8:1; 2 Chr. 24:4; Jer. 29:14, etc.) and relates to this world. In this way we arrive at the creation, fall, restoration schema characteristic of Reformed theology (see e.g. the book under that title by A.S.Kulikovsky.)

Adam and Eve

This schema is manifestly false. One has only to consider the fact that morally speaking Adam and Eve far from being originally perfect, holy and righteous were in the event characterized on the moral level solely by their sin. Initially like infants they knew neither good not evil (Gen. 2:17; 3:5,22; Dt. 1:39; Rom. 9:11), then like all children they broke the first commandment they received. (The Bible refers frequently to the fact that we sin in our youth, not while we are babies when we do not know the law, e.g. Gen. 8:21; Jer. 3:25.) In this way they lost what was obviously their innocence (cf. Dt. 1:39; Eccl. 7:29; Isa. 53:6; 1 Pet. 2:25). In truth, they were challenged as those who were in the process of creation in the likeness of God to achieve righteousness by keeping the commandment that God had given them and thereby meet the condition of (eternal) life (Gen. 2:17). To pinpoint the issue, only the righteous can achieve the goal of eternal life in heaven as the frequent and pervasive repetition of Leviticus 18:5 and many similar verses (e.g. Ezek. 20:11,13,21) indicates. This is of the essence of biblical teleology. In plain words then I conclude that all who follow Augustine confuse the beginning with the end. (2* See further my articles on The Order of SalvationCart-Before-The-Horse Theology)

Creation

But if Adam and Eve were far from naturally perfect, the same is true of creation. While it may be freely acknowledged that creation as the finished product, including man, is described in Genesis 1:31 as “very good”, that is, like the completed tabernacle (Ex. 39:32-43; 1 K. 7:51), ideally suited to its purpose, it was far from being perfect as God who needs nothing (Ps. 50:10-12; Acts 17:25, cf. Job 41:11 ESV; Rom. 11:35) is perfect (cf. Lev. 11:44f.; 19:2; Mt. 5:48). In contrast with its Creator, creation which is “hand-made” (3* On this see my Manufactured Or Not So) needs to be constantly sustained by the sovereign providence of God (not to mention its dominion by man) apart from which it lapses into chaos and becomes subject to dissolution (Jer. 4:23ff.; 2 Pet. 3:7,10-12, cf. Job 34:14f.; Ps. 104:29, etc.). If we deny this, we in effect deny the transcendence or holy otherness of God and put both him and his creation in the same category as the gods of the heathen who are continuous with, or immanent in, nature. (It is worth remembering at this point that when Egypt was ruined, Ex. 10:7, so were her gods, Ex. 12:12, cf. 18:11, and so in the end with all other false gods, cf. Dt. 33:27 NRSV, Isa. 45:20; 1 Cor. 8:4-6; Gal. 4:8. By contrast, the one true God remains when creation ceases to exist, Ps. 102:25-27, etc.) The argument that creation was originally ‘perfect’ because it was made by God is in light of biblical teaching quite fallacious, as I shall endeavour to demonstrate below.

While we may freely concede that creation was good in the above-mentioned sense of the term, it was not merely good but as the product of time it was by divine design temporal (Gen. 1:1), even temporary (2 Cor. 4:18), and hence in strong contrast with its eternal and transcendent Creator. Creation has both a beginning and an end but God has neither (see, e.g., Ps. 102:27; 113:4-6; Isa. 43:10b; 57:15; 66:1f.; Heb. 7:3,6; Rev. 5:13.) Furthermore, as “manufactured” or “made by hand” (Ps. 102:25; Isa. 48:13, etc.), it was naturally subject to ageing and obsolescence (Ps. 90; Heb. 1:11) and hence inherently corruptible and destructible (Mt. 6:19-21; Luke 12:33; Rom. 8:18-25; Heb. 1:10-12, etc.).(4* On this see again my Manufactured Or Not So) Accordingly, the things that are made and seen (Rom. 1:20) are precisely the things that are ultimately destroyed so that the permanently unshakable may remain (Heb. 12:27, cf. 2 Cor. 4:18). At the end, when the plan of salvation is complete and all things have been subjected under his feet, God will be all in all as he was before creation began (1 Cor. 15:28). In this sense we may gladly acknowledge the idea of restoration (Acts 3:21).

The Law/Old Covenant

In view of the fact that the old covenant relates to the present world (cf. Mt. 5:18; Rom. 7:1), it is scarcely surprising to find that it too is considered “good” (2 Cor. 3:7, cf. Rom. 7:12). For all that, like creation itself (Heb. 1:10-12), it is nonetheless temporary, and provisional (2 Cor. 3), and since it is inherently obsolescent it eventually becomes totally obsolete (Mt. 5:18; Rom. 7:1; Heb. 8:13). This point is underlined by the fact that it was “written by hand” (cheirographon, Col. 2:14), visible and hence temporary (2 Cor. 4:18). (5* I am indebted to James Dunn for stress on the visibility of the law. See further my Faith and Invisibility – Seeing the Invisible)

Flesh

As the product of creation the flesh is also “good”, and certainly not evil as in Greek dualism. It too was created by God and was the earthly tent not only of Adam but of Jesus himself (cf. John 1:14) “for a little while” (Heb. 2:7,9). It was also “made by hand” (Job 10:8; Ps. 119:73; Isa. 45:11f.; 64:8, etc.) and hence naturally corruptible (Gal. 6:8, etc.) and destructible (Rom. 8:13, cf.vv. 18-25). As animated dust (Ps. 78:39; 103:14), apart from the spirit the flesh dies (Job 34:14f.; Ps. 104:29; Eccl. 3:20; 12:7; James 2:26). In contrast with the living God, it is intrinsically mortal (cf. Rom. 1:23).

According to Augustine the flesh was sinful (cf. the tendentious NIV which translates sarx as ‘sinful nature’ even where sin is obviously not involved as in Galatians 6:8 and Romans 8:13). He maintained that Jesus, though flesh, was not sinful because he was Virgin born and not the product of carnal concupiscence. Though the flesh is intimately associated with sin since it provides its primary bridgehead in temptation (cf. Rom. 8:3), it is not, as we have seen, evil as such (cf. Greek dualism). However, as part of creation it was meant to be under the dominion of man and hence his slave. As the case of Ishmael makes plain, a fleshly slave irrespective of sin cannot inherit along with the child of promise who is the child of the free woman (Gal. 4:30). Jesus had made his flesh his slave and gave it for his people in death (Col. 1:22; 1 Pet. 3:18), but when risen from the dead never to die again (Rom. 6:9), even he, the Son of God, could not take it to heaven without change (John 8:35; 1 Cor. 15:50f.). After all, it was naturally corruptible. (6* See my Two ‘Natural’ Necessities)

It is a sad fact that most Christians seem to be totally unaware that in exercising dominion over the earth, they are thereby meant to be controlling their own earth-derived flesh which stems from it and is inherently temporary and subject to ageing even apart from sin (cf. Luke 3:23; John 8:57). As temporary, our visible flesh (cf. 2 Cor. 4:18) is intended to be the slave of our invisible and generically incorruptible spirits (cf. James 3:3, etc.). (Our spirits are of course subject to moral corruption and vulnerable to the judgement of God, cf. Heb. 9:14.)

Jesus

All Christians acknowledge Jesus Christ as both God and man. According to Hebrews 7:16 (cf. vv.3,24f.,28) he had an indestructible life, but not according to the flesh. As temporal flesh he suffered from the same natural defectiveness as all his fellows (cf. Phil. 2:6f.). (According to the OED the word ‘defect’ means lack of something essential or required. So the body (flesh) without the spirit is dead, James 2:26, cf. Job 34:14f.; Ps. 104:29; Eccl. 12:7). He also was born of woman (Gal. 4:4) or ‘manufactured’ in the womb of the Virgin Mary (cf. Heb. 10:5) and through her he was hence physically clay or dust like Adam whose son he was through his mother (Luke 3:38). Since he could not rise above his source, as flesh he was as mortal as his mother or he could not have died.  Again, since he was raised from the dead fully restored (John 10:17f.), he must have remained flesh as he himself intimated (Luke 24:39, cf. John 20:17,26-29, etc.). As such, though he was no longer susceptible to death since he had kept the law which promised life (Rom. 6:9; 1 Pet. 1:18; Rev. 1:18), he was still corruptible and hence still lacking his Father’s incorruptible (Gk) heavenly perfection (Rom. 1:23). So, to avoid permanent bondage to corruption and gain the freedom of the glory of his sonship (Rom. 8:21), he had to be (re)transformed on his ascent to heaven (John 6:62; 1 Cor. 15:50f., cf. John 17:5,24). (7* On Romans 8:18-25 see my Romans 8:18-25) When we see this, we can appreciate that while Romans 6:9 points to his eventual immortality, Acts 13:34 underlines his incorruptibility. In other words, he had reassumed his Father’s generic nature (cf. John 17:5,24) but this time as man (cf. 2 Tim. 1:10). (8* See further below on God, and note my No Return To Corruption)

Arianism

This prompts the ancient question raised by Arius (cf. Jehovah’s Witnesses and Islam): was Christ God or was he a creature? With passages like John 1 in mind the church has held that he was the eternal Word and hence not a creature. For all that, there is a sense in which Arius was right. As flesh born of the Virgin Mary, Jesus was clearly created (Gal. 4:4; Heb. 10:5) like Adam before him (Luke 3:38). This raises yet another question: was Mary the mother of God (theotokos)? The question is apt to mislead, but taken at face value we are bound to say no. Created herself, she could only be the mother of her fleshly baby, of Jesus, the human being, not the Word. The perishable cannot produce the imperishable (John 3:6; 1 Cor. 15:50b)!

There is yet another vital point that should not be missed. The author of Hebrews refers to Jesus’ prayers in “the days of his flesh” (5:7). If we resist the impulse engendered by some commentators and reference Bibles to confine these days to the Garden of Gethsemane, we can then appreciate the fact that like Adam before him Jesus too was prone to death (Gen. 2:17) and constantly threatened by sin (Gen. 4:7, cf. 1 Pet. 5:8) whose wages were death. Consequently, if Jesus had failed to master the evil that lurked at his door (cf. Mt. 4:1-11; Heb. 4:15) he too would have died for his own sin and been disqualified from dying for ours. In the event, he succeeded in controlling his flesh with all its potential for evil (cf. Rom. 8:3) when confronted by the law (cf. Rom. 7:14), along with the world and the devil. In a word, he triumphed overcoming all temptation and trial (Heb. 4:15). By doing so he proved his pedigree as the true Son of God, the one and only Saviour of man (Acts 4:12, etc.). As such he was able to serve as our pioneer into heaven itself (Heb. 6:19f.; 9:24; 12:1f.).

Nature

Nature in its entirety is prone to corruption as is evident from Genesis 1 (cf. Rom. 8:18-25; Heb. 1:10-12). Grass is perhaps the primary symbol of death and corruption throughout the Bible (Isa. 40:6-8; James 1:10, etc.). All things animal (Ps. 49:12,20), vegetable (Gen. 2:9) and mineral (1 Pet. 1:7,18) eventually yield to corruption. Little wonder that Paul, not to mention Jesus (e.g. Mt. 6:19f.; Luke 12:33; 16:9), Peter (1 Pet. 1:3f.) and John (1:2:15-17), teaches us to focus on things that are above and to put to death what is earthly (Col. 3:1-5).

Man-made Objects

Since they stem from a corruptible and futile creation (Rom. 8:18f.; 2 Cor. 4:16-18; Heb. 1:10-12) all man-made objects show evidence of being naturally perishable and ultimately futile. Like everything else ‘hand-made’ (cheiropoietos) they are only temporary servants used for a temporary purpose (cf. Ps. 119:91; Col. 2:22). Thus in Luke 13 Jesus indicates that men die not only as a result of the sinful acts of others (v.1) but also because as sinners themselves they are prone to fall foul of what insurance companies call “acts of God” (v. 4, cf. 1 K.5:4; Eccl. 9:11f.). One of the greatest contrasts in the Bible is that between the man-made (or better “hand-made”) temple and the body of Christ (Mark 14:58; John 2:19-21). Even Samson was crushed by a man-made temple!

Animals

Since animals are not made in the image of God and cannot understand the law, they cannot break it and thereby become wage-earning sinners (cf. Rom. 4:15, etc.). Though they are fed by God himself (Ps. 104:27-29), since their food is perishable and not living bread (John 6:51), it can only sustain their physical life temporarily, as Psalms 104:21 and 106:20, for example, imply. It follows from this that when fleshly man refuses to eat bread from heaven (cf. Mt. 4:4; John 6:32f.), he ranks himself with the animals which are confined by nature to perishable food (Ps. 106:20; Eccl. 3:19-21; Ps. 49; 2 Pet. 2; Jude 10). Since they sow only to the flesh, they reap inevitable corruption (Gal. 6:8).

The Wages of Sin

The Bible teaches in unmistakable language that for man the wages of sin is death (Rom. 6:23, cf. 5:12). Tragically, however, Augustinians exalt this element of our creed to a universal principle and make sin the cause of all death. They fail to realize that (a) if death is wages it cannot be the result of imputation which excludes wages (Rom. 4:1-8, cf. 5:12); (b) since sin is defined as transgression of the law (cf. 1 Sam. 15:24; Rom. 4:15; James 2:9-11; 1 John 3:4, etc.) only those who break the law can earn wages (Rom. 4:15; 5:12, etc.), and (c) procreation, which countered the effects of death, was scheduled or on the cards before sin entered the world (Gen. 1:11, etc.). When we consider the animal world (including babies) that by nature does not know the law yet is still susceptible to death and corruption, we have no alternative but to conclude that death and corruption are also the result of an amoral natural condition purposely and deliberately ordained by God. He always had an invisible hope in mind for those who put their trust in him (cf. Romans 8:18-25; Heb. 1:10-12; 11:1, etc.).

Flesh and Spirit

In contrast with his Creator who is spirit (John 4:24) man as created in the image of God is, first, flesh and, second, spirit (1 Cor. 15:46). This contrast is emphasized by the difference between a man and an animal which is flesh but not spirit (Isa. 31:3). While as flesh man like the animals, as we have noted above, is fed by God (Gen. 2:9; Ps. 104:21,27f.), he nonetheless dies (John 6:49) and suffers corruption. On the level of the spirit, however, the situation is different. Man can feed on the word of God (Mt. 4:4), even on the Word himself (John 6:56), the living bread whose very words are spirit and life (John 6:63). How important it is then to recognize the need of those who are first born of the flesh to be born again of God (John 1:13) by his word (James 1:18, cf. John 1:12). Only in this way can they live forever (John 3:1-8).

It is here that Abraham’s dual role as father of both his physical and his spiritual children assumes importance (Rom. 4:11f.). John the Baptist’s somewhat scathingly derogatory remark in Matthew 3:9 (cf. John 6:63) brings out the pejorative nature of the flesh in comparison with the spirit. In John 8 Jesus himself distinguishes between those who rightly claim to have a physical relationship with Abraham but fail to exercise faith as he did (cf. Rom. 2:28f.).

Death

While Joshua 23:14 and 1 Kings 2:2 tell us that death is the way of all the earth, Genesis 19:31 informs us that procreation, which counteracts death (cf. Gen. 1:11; Heb. 7:23), is also the way of all the earth. This stands in sharp contrast with the world or the age to come where according to Jesus himself there is neither death nor procreation (Luke 20:34-36). On this basis we are forced to infer that death and corruption are natural and not necessarily associated with sin. (Confusion arises when we fail to recognize that while Adam was created mortal, pace Augustine, he was promised life if he kept the law. He didn’t, therefore having sinned, he earned wages in death. If he had kept the law and achieved the righteousness which was its consequence, he would, like Jesus, have gained life, Lev. 18:5, etc., and escaped from the natural mortality characteristic of this evil age, Gal. 1:4.)

God

The Bible makes it clear beyond dispute that God is not only immortal but also incorruptible. Though these characteristics are closely related, it is vital for us to recognize that they not synonymous.  So when we read in 1 Timothy 1:17, NIV, for example, that God is ‘immortal’ (cf. Rom. 1:23; 2:7) we need to be aware of the fact that the word is aphtharsia which means ‘incorruptible’. On the other hand, in 1 Timothy 6:16 we read correctly that God is immortal (athanasia).  Regrettably this distinction is eroded by most translations with the result that Paul’s statement in 2 Timothy 1:10 in the NIV, for example, is reduced to a tautology. (9* Sad to say Harris entitles one of his books “Raised Immortal”, yet the text on which he bases this is 1 Corinthians 15:52 which refers to incorruption – aphthartoi.) Since life and immortality are virtually synonymous it repeats itself. But in fact the word translated ‘immortality’ is aphtharsia not athanasia. The importance of this is fundamental for understanding Jesus’ incarnation, resurrection and ascension. For when he became incarnate Jesus also became subject to the death and corruption which characterize the flesh by nature. But when he rose physically from the dead, even though he was still flesh (Luke 24:39) he had conquered death and was no longer subject to it (cf. Rom. 6:9; Rev. 1:18). On the other hand, it is of paramount importance to recognize that, since he had been restored as flesh (cf. John 10:17f.) but had not experienced corruption (Acts 2:27,31; 13:35,37), he was obviously still corruptible. In this condition he was daily growing older and hence about to disappear (Heb. 8:13). So, in order to overcome his fleshly bondage and liability to corruption he had of necessity to be set free and escape (cf. Rom. 8:21). This was achieved by his ascension transformation (cf. John 20:17; 1 Cor. 15:50f.). In this way, he gained complete generic as well as moral and spiritual conformity with his Father at whose right hand he sat. Alternatively expressed, he regained as man the glory he shared with his Father before the world began (John 17:5,24). As Paul intimates, having brought life and incorruption to light (2 Tim. 1:10) and inherited the sure or eternal blessings of David, he would no more return to corruption (Acts 13:34, cf. Heb. 7:26; 9:28), which would have been, metaphorically speaking, tantamount to returning to Egypt. This of course is the essence of Paul’s gospel.

So, to emphasize my point, when Jesus was glorified, he had as man gained both his Father’s immortality and his incorruptibility and was fitted to sit at his right hand (cf. Phil. 3:21; Heb. 1:3). If we accept Christ as Saviour, we can do the same (Rev. 3:21, cf. Heb. 2:10ff.).

Justification By Faith and Judgement By Works

There is no question that justification by faith is the heart of the gospel (Rom. 1:16f., etc.). Fortunately, since the Reformation this has received a great deal of emphasis in Protestantism, but, regrettably, it has not always been fully applied. The mere fact that many churches still implicitly deny it by baptizing babies which cannot by nature exercise faith provides ample evidence of this. This point having been made, however, it needs to be remembered that Luther himself not only loudly proclaimed that he had been baptized (baptizatus sum) as a baby also cast aspersions on the letter of James as an epistle of straw. Bluntly, he failed to give due emphasis to the importance of works not only in the Christian life but in the lives of non-Christians. The latter point is seldom if ever made, but it appears clearly enough in Scripture. Paul himself points out that the heathen man’s uncircumcision becomes circumcision when he keeps the law by nature (Rom. 2:26-29). The implication is that though the heathen may lack the written law and the informed faith based on the promises peculiar to the Jew, yet since faith is relative it is nonetheless on occasion demonstrated by works, and  flowers when Christ is received (Eph. 2:12f.,17). After all, ultimately the promise embraces believers, their children and all those who are far off (Acts 2:39). And we must never forget that the ‘gospel’ was preached to Abraham the great exemplar of faith (Gal. 3:8f.) who was certainly among the “far off” (cf. John 8:56; Heb. 11:13). If this is so, the idea that all the heathen are indiscriminately damned is not supported by Scripture (contrast e.g. Qu. 60 of the Larger Catechism and sometimes the idea that extra ecclesiam non salus, that is, outside the church there is no salvation. Little wonder, for if it were true, it would imply the universal damnation also of children! Again, we must infer diminished responsibility even if the term is not actually used in the Bible (cf. e.g. Mt. 12:38-42; Luke 11:29-32). Recognition that Scripture teaches recapitulation (or what might be variously called trans-generationalism or genealogical continuity) would rid us of many problems regarding this subject. (10* See my Recapitulation in OutlineI Believe in Recapitulation. Christopher Wright refers to “trans-generational inclusiveness”, p.287, and J.A.Thompson to “genealogical continuity”, p.281.)

End Times

In describing his trials and tribulations in passages like 2 Corinthians 6:4f. and 11:23-29 Paul makes it plain that though sin is often involved, so too are outward circumstances associated with nature and this age. From time to time he uses general words like thlipsis and ananke which frequently relate to the end-times. Thus while the Bible makes it clear that at the end of history comes the judgement (cf. Heb. 9:27) more than one factor is involved. Jesus likens the end to Sodom and Gomorrah (Luke 17:28-30) where it is noticeable that along with the judgement of man (cf. Heb. 9:27) there is also the destruction of the land (Rom. 9:28, cf. Luke 13:1-5 referred to above and also the temple, Mt. 23:38). Two factors are also in evidence in Luke 21:9-36 and parallel passages: on the one hand, there is evidence of judgement on human wickedness and, on the other, signs of creation’s natural corruptibility and destructibility even if it is exacerbated by sin. It may be claimed, of course, that the two are interconnected and that the one leads to the other as is maintained by Augustinians who believe in a universal curse following the Fall. But there is some powerful evidence militating against this. For example, despite being inhabited by the wicked Canaanites, the Promised Land remained nonetheless an “exceedingly good” land (Num. 14:7), a type of heaven in fact, and one (compulsorily) to be desired by the Israelites as the promised gift of God. (Would God have deliberately given his chosen people a bad inheritance? Cf. Rom. 8:32.) Again, after the flood it is made clear that seedtime and harvest will continue while the earth remains (Gen. 8:22. See further my Cosmic Curse?)  So though, at the end, creation like the material temple will be desolate or uninhabited on account of man’s malevolent rejection of Christ, it needs to be recognized that it (creation) was slated for destruction from the start in that it was “made by hand” (Ps. 102:25, cf. Mark 14:58) and was hence shakable and destructible irrespective of sin. (Pace modern translators of Romans 8:18-25 who make this passage mean the redemption of creation which is surely the polar opposite of what the apostle intended. See further my Romans 8:18-25. Note also Galatians 4:21-31 where the present Jerusalem, the home of bondage, is implicitly dispensed with. France’s comments on Matthew 23:38 are appropriate at this point.) The same is true of the human body of flesh which derives from the corruptible earth. It will be either destroyed on account of sin (2 Cor. 5:1, cf. Rom. 8:10; 1 Cor. 6:13) or changed, that is, replaced as in the case of Jesus and the end-time saints (1 Cor. 15:50f., cf. Heb. 1:12).

Galatians 1:4

It is all too easy to assume that when Paul refers to this evil age in Galatians 1:4 he has only sin in mind. But has he? We have no sure way of knowing though we may note references like 1 Kings 5:4 where evil may be both natural (cf. Isa. 45:7; Amos 3:6) and moral. (11* It is arguable, however, that Galatians in its entirety is an explanation of how we can escape from this present age. See further my Escape). In light of what he says in Romans 8:18-25 and 2 Corinthians 4:16-5:10, for example (12* Cf. my The Correspondence Between Romans 8:12-25 and 2 Corinthians 4:7-5:10), where sin is not mentioned, Paul suggests that, like creation itself and the lowly (cf. Phil. 2:7f.; 2 Cor. 8:9) body or tent subject to destruction or change (i.e. replacement), which we presently inhabit, this age is inherently defective. (13* It is doubtless failure to appreciate the natural corruption of creation which led to Job’s perplexity, see e.g. 10:8f. He rightly maintained his integrity and could not accept that his sin provided an adequate explanation of all his troubles.) If this were not so, there would be no need for a second (cf. Heb. 8:7; 10:9b). In John’s gospel, not to mention the Pauline epistles where we must concede that sin is often in evidence, the flesh as such is constantly regarded in depreciatory fashion (cf. 3:6; 6:63). Thus this (present) age is set in strong contrast with the glorious age to come (Mt. 12:32; Luke 20:34-36; Rom. 8:18; 2 Cor. 4:16-18; Eph. 1:20f.; 1 Tim. 6:17, etc.). Without going into more detail, I conclude that not only is sin characteristic of this age but so also is its inherent defectiveness or corruptibility (cf. 1 K. 5:4, KJV; Eccl. 9:11f.). And this is surely by divine design as Paul teaches in Romans 8:18-25 (cf. Heb. 1:10-12). If this is so, then escape is paramount and it can be achieved only through faith in Christ, our pioneer into heaven itself (cf. Heb. 2:10). (14* Commentators often refer to the frustration of creation as if it is the result of sin. But this is to miss the point that creation, including the flesh which stems from it is inherently corruptible, futile and unprofitable, cf. Ecclesiastes, John 1:13; 3:1-8; 6:63. It simply serves a temporary purpose and will eventually disappear having outlived its usefulness, cf. Heb. 1:11; 8:13. The whole of nature, not to mention modern scientific theory, testifies to this. See again my Romans 8:18-25)

Creation and Evolution

In the dispute between (atheistic) scientific theory and Christian insistence on creation by God there is a good deal of misunderstanding on both sides. While the former emphasizes evolution as if it in itself (inexplicably) possesses inherent creative power, Christians stress the beginning of creation (Gen. 1:1) out of nothing (cf. Rom. 4:17) but usually ignore its intrinsic developmental or evolutionary nature under the Spirit of God. (15* I reject the literal 24-hour days of Genesis 1 out of hand. It runs contrary to everything we know by science, by history, by experience and above all by theology. See further my Twenty-Four Hours? – Reasons why I believe the Genesis days are undefined periods of time, The Two Ages) On the one hand, time, chance and spontaneous generation are difficult to swallow regarded as sources of this world; on the other hand, “Christian”, especially fundamentalist, denial that man has an animal beginning (cf. 1 Cor. 15:46, etc.) is also surely beyond the pale. (16* See further my  Creation and / or Evolution) The God who created the world also sustains it until it has served its purpose (cf. Gen. 8:22) and then brings it to its appointed end in destruction (Heb. 12:27; 2 Pet. 3:10). Since man is a product, even a miniaturization of creation (dust) on the natural level, he inevitably follows the pattern of creation (cf. 1 Cor. 6:13; 15:50; 2 Cor. 5:1). However, since he is also created in the image of God, he is able to transcend his flesh on the spiritual level through faith in Christ who serves as his pioneer into the age to come (cf. Heb. 2:10; Phil. 3:21; Col. 1:5; 1 Pet. 1:3f., etc.). Naturalistic physical evolution is, as is freely admitted by many, aimless, purposeless, meaningless and ultimately futile. But this is precisely as God intended it to be (Rom. 8:20, cf. Eccles.; 1 Cor. 15:12-19). Not for nothing did Paul talk of crucifying to himself the world (Gal. 6:14) and the flesh (Gal. 5:24, cf. Rom. 6:6) and Jesus of being in the world but not of it (John 17:14f., cf. 6:63). My assumption on the basis of the evidence is that man is the subject of both creation and evolution (perfection) on both the physical and spiritual levels. While the former is merely temporal (cf. animal life in general) and is subject to age (Heb. 1:11; Luke 3:23; 2 Cor. 4:16-18; Heb. 8:13, etc.) and ultimate demise, the latter is permanent. When faith in Christ is exercised, a new (spiritual) creation is involved (John 3:3-7; 2 Cor. 5:17) by which man is fitted for heaven and the presence of God. (17* The distinction between creation and physical development in the old covenant and spiritual recreation and sanctification in the new covenant should be noted. Whereas in the former the end is universal death and destruction, cf. 2 Cor. 3; Heb. 8:13, in the latter the end is eternal life, cf. Rom. 6:22.  See further my Creation and / or Evolution).

Conclusion

I began this article by denying that sin is the sole cause of ‘evil’ in this present age (Gal. 1:4). The truth is that the contrast between this world and world to come stems primarily from the divine decree, plan and purpose. Even the Pharisees, if not the Sadducees, believed that this present ephemeral age was to be followed by the permanent (eternal) age to come (Luke 20:27-40, cf. Eph. 1:20f.; Heb. 1:6, 2:5; 6:5, etc.). While it is true beyond equivocation that sin exacerbates the situation in this present age, it also ensures that God alone will be our Saviour or Rescuer (Isa. 45:20-25; Phil. 2:9-11) as he always intended to be (Rom. 3:19f.; 11:32; Gal. 2:16; 3:22, etc.). Unless we take both factors, that is, not only sin but also natural corruption, into consideration, understanding the Bible and the world in which we live becomes impossible. The Augustinian worldview which is dominated by sin is frankly absurd and represents a massive distortion of what the Bible actually teaches. (18* See further my WorldviewThe Biblical Worldview)

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References

J.D.G.Dunn in Covenant Theology Contemporary Approaches, ed. Cartledge and Mills, Carlisle, 2001.

R.T.France, The Gospel of Matthew, Grand Rapids, 2007.

A.S.Kulikovsky, Creation, Fall, Restoration, Geanies House, Fearn, 2009.

J.A.Thompson, Deuteronomy, Leicester, 1974.

Christopher Wright, Deuteronomy, Massachusetts, 1996.

The Case Against the Redemption of Creation

The Perfect Creator

The Bible presents the Creator God as eternal (Gen. 1:1; Isa. 57:15; 66:1; Rev. 4:9f., etc.), immortal (1 Tim. 6:16) and incorruptible (Rom. 1:23; 1 Tim. 1:17). Since he lives for ever and ever (Rev. 4:9f., etc.), he has neither beginning nor end (cf. Heb. 7:3). In a word, he is perfect (Mt. 5:48), that is, complete (cf. James 1:4), self-originating (aseity), self-sustaining (Ps. 50:10f.; Acts 7:48-50); self-reliant (Dan. 4:35; Rom. 11:34-36) and wholly independent (Acts 17:24f.).

The Imperfect Creation

By contrast the physical creation, like the law (Mt. 5:18; 2 Cor. 3; Heb. 8), is temporal (Ps. 102:26; Isa. 51:6; Mt. 24:35), provisional (Heb. 12:27), destructible (2 Pet. 3:7,10-12), corruptible (Mt. 6:19f.; Rom. 8:20f.), dependent (Col. 1:17) and imperfect in that it is only good like a tool serving a purpose (Gen. 1:31, cf. Gen. 2:9; 3:6). It has both a beginning (Gen. 1:1) and an end (Mt. 28:20; Rev. 20:11; 21:1). The fact that it is merely the handiwork of the eternal God establishes this (Ps. 102:25; Isa. 45:12, etc.). (See further my Manufactured or Not So at Manufactured Or Not So)

Man

Since the human body of flesh derives like that of the animals from the earth (Gen. 1:24; 2:7), it too is naturally temporal, mortal and corruptible (Ps. 49:12,20, cf. Rom. 1:23,25). However, man was also created in the divine image with a view to his becoming like God (Gen. 1:26-28; Rom. 8:29; 2 Cor. 3:18, cf. Gen. 3:5) as his child (Rom. 8:12-17; Eph. 1:4f.; 1 John 3:1-3). In light of this God promised innocent Adam that if he kept the commandment and attained to righteousness by obedience (Dt. 6:25; 24:13; Rom. 2:13; 6:16), he would not die (Gen. 2:17; Lev. 18:5, etc.). In other words, the precondition of eternal life was righteousness. So, in order to escape from this temporal creation and gain the immortality and incorruptibility of God, Adam had to avoid all taint of moral corruption and prove himself righteous (cf. Rom. 2:7,10; 1 Pet. 1:7). He failed and all his posterity like him (Rom. 3:23; 5:12; 6:23). Thus, since all human beings fail in their bid to exercise the dominion to which they are called (cf. Eph. 2:1-3), they come short of the glory of God and succumb ineluctably to death and destruction (Rom. 3:23; 5:12).

Righteousness and Life

However, in the plan of God whose purpose has ever been to save man himself (Isa. 45:21-23; Phil. 2:9-11) keeping the law is not the only way of gaining life (Gen. 2:17; Lev. 18:5; Rom. 10:5, etc.) or the Spirit (cf. Gal. 3:2,5). For sinners, a second Adam or representative man is provided to serve as Saviour (Mt. 1:21).  Since he does not break the commandment (1 Pet. 2:22) and is not therefore personally a sinner who is liable to death (Gen. 2:17; Rom. 6:23), he is pronounced righteous and receives the gift of the Spirit of life in accordance with the promise (Dt. 30:20; Ezek. 20:13,21; Mt. 3:13-17; John 1:33; 6:27). And just as the hope of his righteousness was glory (John 17:5,24), so Paul implies is ours (Gal. 5:5, cf. Phil 3:21).

Redemption

Thus, in order to redeem those who have succumbed to death through sin like Adam, Jesus freely gives his own flesh, which is not forfeit on account of sin, as a sacrifice (Eph. 1:7; Col. 1:22; 1 Pet. 3:18). And since believers whose sins are forgiven are accounted righteous in him (Rom. 3:21-26; 2 Cor. 5:21), they are granted the Spirit or eternal life (John 3:16).

Universal Death

As it happens, however, all sinners, even believing ones, continue to die physically like the animals (Ps. 49:12,20; Eccl. 3:19f., etc.). Indeed, the author of Hebrews says that their death is appointed (Heb. 9:27). So while sin is forgiven, physical death still occurs (cf. John 11:25; Rom. 8:10; 1 Cor. 15:22). Does this mean that Jesus’ atonement has proved ineffective? Not at all. Since the “good” or useful creation lacked a covenant guarantee in the first place, it was never scheduled for permanence (cf. Gen. 8:22), least of all for redemption. Thus when Adam failed to overcome it, he died and all his posterity followed suit (Rom. 5:12). He returned to the dust from which he was taken. This is the paradigm or pattern followed by all sinners, and the threat of death is not rescinded. By sinning and coming short of the glory of God (Rom. 3:23), they fail to achieve the promised escape (Gen. 2:17; Lev. 18:5) from the natural corruption which pervades the entire temporal creation (Rom. 8:18-25; Heb. 1:10-12).

First Inference

The first inference we are unavoidably compelled to draw from this is that our flesh remains forfeit on account of sin and is not subject to redemption. This is not just a matter of logic but of other teaching. (It may be objected here of course that though Jesus gave his flesh as a sacrifice for sin, he nonetheless underwent a fleshly resurrection, Luke 24:39, etc. This is true enough, but the reason for this is precisely that he gave his flesh for our sin not his own. He truly died but did not experience corruption.)

John 3

First, in John 3:1-8 without any reference to sin whatever, Jesus himself taught that because we are born (naturally mortal and corruptible) flesh, it is indispensably necessary (as opposed to imperative) for us to be born again or from above. He was clearly implying that while our physical bodies are adequate for living temporarily on earth, they are clearly inadequate for living eternally in heaven in the presence of God (cf. John 11:25f.). Otherwise expressed, just as we were born of earth-derived flesh to live on earth, so we need to be born from above to live in heaven. To enter the (spiritual) kingdom of God, we need not another physical birth but a spiritual one. What is born of the flesh is flesh; what is born of the Spirit is spirit (John 3:6, cf. 1:12f.). Even Jesus himself, since he was born of the flesh of the Virgin Mary, needed to receive the Spirit or to be born again (cf. Mark 1:10f.). Denial of this reflects docetism, the view that Jesus was not truly human, and this according to John is the worst of heresies (1 John 4:2f.; 2 John 7).

1 Corinthians 15

Second, Paul says essentially the same thing in 1 Corinthians 15:35-54 where he noticeably omits all mention of sin until he refers to its sting in verses 55f. In light of this we are forced to conclude that in his view our fleshly, that is, our first Adamic natural bodies as such are inherently inadequate or imperfect. He pointedly contends that the basic problem with the natural body is that it is composed of dust (15:47a) and derives from the corruptible earth (Gen. 1:1; 2:7; Isa. 34:4; 40:6-8; 50:9; 51:6,8,12; Rom. 8:18-25; James 1:11). By contrast, the spiritual body of the second Adam derives from heaven. Clearly, like Jesus (Mt. 6:19-21), James (1:9-11), Peter (1 Pet. 1:4,23-25), the author of Hebrews (1:10-12) and John (1 John 2:17), Paul makes a radical distinction between the eternal incorruptible heaven which is the throne of God and the temporal corruptible earth which is his footstool. Little wonder that he solemnly warned that sowing to the flesh produces a harvest of corruption while sowing to the Spirit brings eternal life (Gal. 6:8, cf. Rom. 8:13).

Jesus and Martha

It is relevant at this point to recall Jesus’ paradoxical statement to Martha at the death of Lazarus (John 11:25f.). On the one hand he says that the believer will die and yet live, on the other hand he says that the believer will live and never die (cf. 6:50f.; 8:51f.). There is only one possible way of interpreting this: all sinners will die physically but as the image of God they will survive spiritually. Again we are forced to conclude that while the atonement does not redeem the flesh that derives from the earth, it does redeem the spirit which derives from heaven (John 3:6, cf. Heb. 10:14, etc.).

Luke 12:4-5

Elsewhere Jesus points out that the body of flesh may well be killed but that does not mean that all is lost (Luke 12:4). Again the inference is that the spirit survives. However, as 12:5 indicates, there is a second, that is, a spiritual death, and this is certainly to be feared (Rev. 20:6,14, cf. James 4:12; Mt. 10:15; 11:23f., etc.)

First Objection

It may be objected at this point that Jesus himself never sinned and therefore in contrast with David (Acts 2:29-36; 13:30-37) retained his fleshly body even after his resurrection (Luke 24:39, etc.) and was never to die again (Rom. 6:9, cf. Heb. 9:28). (1* Christians, universally to my knowledge, fail to realize that Jesus as the second Adam who kept the law gained immunity from death at his baptism or he would not have received the Spirit. He had met the condition of life given to the first Adam, Gen. 2:17; Lev. 18:5. The crucial point is that he freely gave his flesh, which in his case was not liable to death, for his fellows. And this was why death could not retain its hold over him, Acts 2:23f.) But that does not mean that he took his still corruptible flesh to heaven. Since, as Paul says, flesh and blood, being corruptible by nature, cannot inherit the kingdom of heaven (1 Cor. 15:50, cf. 15:42), the body of his humiliation was changed at his ascension, which like his regeneration was a natural necessity (cf. John 20:17), and was replaced by a body of glory (Phil. 3:21, cf. John 17:5,24; Heb. 1:3). At this point, he who had already pleased his Father and gained his (God’s) immortality also gained his incorruptibility. As Paul expressed it he brought life and incorruption (Gk.) to light (2 Tim. 1:10). (Pace most translations which fail to distinguish between immortality and incorruptibility.)

Ascension Paradigm

Jesus thus set the pattern for the transformation of the saints at the end of history who neither die nor experience corruption (1 Cor. 15:51f.). Proof of this is implicit in his own prayer to the Father that he as man should be glorified with the glory that he shared with his Father before the world began (John 17:5,24, cf. Heb. 1:3).

Second Inference

So the second unavoidable inference is that the corollary of the death and corruption of David’s flesh on the one hand (Acts 2:29) and the non-corruption but transformation of Jesus’ flesh, which had made him lower than the angels only for a little while (Heb. 2:7,9), on the other (1 Cor. 15:51f.; Phil. 3:21), is the destruction of the material creation. Just as the flesh cannot be born again, neither can the creation which is its source. The two stand or fall together.

Second Objection

There are many who claim that the physical body of Jesus that was raised from the grave was transformed. This being the case, creation will likewise be transformed at the end of history (see e.g. Harris, pp.53-57,165-170; GG, pp.245ff.; Dunn, WBC Romans 1-8, pp.470ff., Theology, p. 488). Alternatively expressed, the resurrection transformation of Jesus is the precursor or first fruits of the transformation of creation (cf. Rom. 8:23; 1 Cor. 15:20,23). If this is so, among other things it (a) contradicts Jesus own word (Luke 24:39, cf. Mt. 14:26f.); (b) denies Paul’s assertion that corruption cannot inherit incorruption (1 Cor. 15:50b); (c) that the visible is transient (Rom. 8:20,24f.; 2 Cor. 4:18, cf. 1 Cor. 7:31; 1:28; 2:6; 6:13; 13:8-11; 15:24-26; 1 John 2:8,17); (d) implies that a physical resurrection never occurred at all, and (e) makes the ascension redundant. In brief, it reduces all to a deceitful charade. Clearly it arises out of the requirements of Augustinian theology and worldview where corruption is not inherent but the result of sin.

Conclusion

The author of Hebrews leaves us in no doubt that at the end of earthly history all things created by the hand of God are subject to removal (Heb. 1:10-12; 12:27, cf. 1 Cor. 15:50b; 2 Cor. 4:18; Rom. 8:20,24f.; Rev. 6:14; 16:20; 20:11; 21:1). It is the unshakable or incorruptible alone that will remain and it will be eternally new (Rev. 21:5). This can only mean that the physical creation once it has served its purpose of nurturing the complete tally of the children of God (Mt. 24:8; Rom. 8:22, cf. Rev. 6:11) is headed for destruction (Heb. 6:7f.). As it had a beginning (Gen. 1:1), so it will have an end (Heb. 12:25-29).
Needless to say, this is asserted in no uncertain terms elsewhere in Scripture. Jesus informs us that the world in contrast with his word will pass away (Mt. 24:35, cf. Gen. 8:22). Paul says that the physical body as part of a naturally corruptible creation (Rom. 8:18-25, cf. Ps. 103:14-17) will be destroyed (1 Cor. 6:13; 2 Cor. 5:1, cf. 4:16). The Psalmist (102:25-27) and the prophet Isaiah affirm (34:4, cf. 40:6-8; 51:6; 54:10) that the visible physical creation is inherently ephemeral (cf. 2 Cor. 4:18) and in direct contrast with its invisible Creator who is eternal. Peter goes so far as to insist that the entire creation will be subject to combustion (2 Pet. 3:7,10-12, cf. 2 Thes. 1:8; 2:8). John, like Paul (1 Cor. 7:31, cf. 1:28; 2:6; 6:13; 13:8-11; 15:24-26 on which see Fee, pp. 83,342), tells us that the world is passing away (1 John 2:17) and that when the Lord Jesus returns in the glory of God (Luke 9:26; Tit. 2:13) creation itself will flee away (Rev. 6:14; 16:20; 20:11; 21:1).

The author of Hebrews leaves us in no doubt that at the end of earthly history all things created by the hand of God are subject to removal (Heb. 1:10-12; 12:27, cf. 1 Cor. 15:50b; 2 Cor. 4:18; Rom. 8:20,24f.; Rev. 6:14; 16:20; 20:11; 21:1). It is the unshakable or incorruptible alone that will remain and it will be eternally new (Rev. 21:5). This can only mean that the physical creation once it has served its purpose of nurturing the complete tally of the children of God (Mt. 24:8; Rom. 8:22, cf. Rev. 6:11) is headed for destruction (Heb. 6:7f.). As it had a beginning (Gen. 1:1), so it will have an end (Heb. 12:25-29).

Needless to say, this is asserted in no uncertain terms elsewhere in Scripture. Jesus informs us that the world in contrast with his word will pass away (Mt. 24:35, cf. Gen. 8:22). Paul says that the physical body as part of a naturally corruptible creation (Rom. 8:18-25, cf. Ps. 103:14-17) will be destroyed (1 Cor. 6:13; 2 Cor. 5:1, cf. 4:16). The Psalmist (102:25-27) and the prophet Isaiah affirm (34:4, cf. 40:6-8; 51:6; 54:10) that the visible physical creation is inherently ephemeral (cf. 2 Cor. 4:18) and in direct contrast with its invisible Creator who is eternal. Peter goes so far as to insist that the entire creation will be subject to combustion (2 Pet. 3:7,10-12, cf. 2 Thes. 1:8; 2:8). John, like Paul (1 Cor. 7:31, cf. 1:28; 2:6; 6:13; 13:8-11; 15:24-26 on which see Fee, pp. 83,342), tells us that the world is passing away (1 John 2:17) and that when the Lord Jesus returns in the glory of God (Luke 9:26; Tit. 2:13) creation itself will flee away (Rev. 6:14; 16:20; 20:11; 21:1).

Final Question

Why then the widespread notion that creation will be redeemed?

The reason why many Christians cling so tenaciously to the notion that creation will be redeemed stems in the main from failure

(a) to understand biblical covenant theology;

(b) to recognize that creation prior to Noah was originally uncovenanted;

(c) to see that it is inherently temporal (Heb. 1:10-12) and corruptible even apart from sin (Mt. 6:19-21; Rom. 8:18-25; 1 Pet. 1:4);

(d) to recognize that the physical creation and its derivative the flesh are organically related and therefore that nothing (morally) good can stem from them (cf. John 6:63; Rom. 7:18; 2 Cor. 3:6);

(e) to give due weight to OT texts like Isaiah 51:6; 54:10; Zephaniah 1:18; 3:8, etc.;

(f) to appreciate the invalidity and absurdity of the Augustinian worldview which put the cart before the horse by positing initial perfection, fall and cosmic curse;

(g) to recognize that Jesus was not transformed at his physical resurrection but at his ascension (cf. 1 Cor. 15:51f.);

(h) to recognize man’s basic dualism as flesh and spirit;

(i)  to appreciate that rebirth is spiritual not physical (John 1:12f.; 3:1-8; 11:25f., cf. 1 Cor. 15:50);

<(j) to recognize that the bodies (but not the flesh) of believers who have seen corruption at death are redeemed as bodies of glory (Rom. 8:23; 1 Cor. 15:44; Phil. 3:21);

(k) to appreciate the difference between what is “made by hand” (material, Ps. 102:25; 119:73, etc.) and what is “not made by hand” (spiritual, 2 Cor. 5:1; Heb. 9:11,24, etc.), and above all

(l) to recognize that the visible/material is naturally corruptible and transient (2 Cor. 4:18; Heb. 12:27, cf. Heb. 11:1; Rom. 8:24; 2 Cor. 5:7).

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References
J.D.G.Dunn, WBC Romans 1-8, Dallas, 1988.
The Theology of Paul the Apostle, London/New York, 1998, 2003 ed.
G.D.Fee, The First Epistle to the Corinthians, Grand Rapids, 1987.
M.J.Harris, Raised Immortal, Basingstoke, 1983.
From Grave to Glory, Grand Rapids, 1990.

Another Shot at Romans 8:18-25

ANOTHER SHOT AT ROMANS 8:18-25
I have examined this passage in greater detail elsewhere (1* See e.g. my Romans 8:18-25 Revisited at www.kenstothard.com /), assuming that a purely exegetical approach to it is inconclusive. Here I set out five arguments seeking to prove that sin could not possibly have been behind Paul’s thinking, least of all Genesis 3:17-19 (2* As suggested, for example, by C.E.B.Cranfield, ICC Romans, p.413, and practically all commentators under the influence of Augustine of Hippo).
(1) Jesus
The sinless Jesus himself as incarnate, that is, flesh, was unavoidably in bondage to the futility and corruptibility that characterize creation. He was mortal or he could not have died, and he was subject to decay or he could not have got older (Luke 3:23; John 8:57, cf. Heb. 1:11). He stood in patent contrast to his Father in heaven (Ps. 102:26f.) who was both immortal (1 Tim. 6:16) and incorruptible (1 Tim. 1:17). As a son of Adam through his mother (Luke 3:38) his earthly life in effect began where Adam’s began (Eph. 4:9, cf. Ps. 139:15). As one who was also made in the image of God (Gen. 5:1-3), his main object was to achieve perfection by conquering the world, the flesh and the devil (Mt. 5:48; Heb. 6:1;7:11). With regard to the world, he had to overcome its natural futility in order to regain his former glory, but this time having assumed human nature (John 17:5,24). Once his work was successfully completed (Luke 13:32; John 17:4) and he had ascended transformed into heaven (John 17:5), he was in a position (Heb. 1:3,13, etc.) as a life-giving spirit (1 Cor. 15:45) to bring many children to glory (Heb. 2:10; 1 Pet. 3:18). On their side, faith in him was both imperative and necessary. And the reason why Paul so strongly emphasized the resurrection of Christ was that if he had not been raised, mankind would have been doomed like the animals (Ps. 49; Eccl. 3:18-21) to the inevitable futility and corruption that characterizes creation (1 Cor. 15:17, cf. Rom. 8:13; Gal. 6:8).
(2) A Manufactured Creation
Creation, including man, was manufactured or “made by hand” (Gk cheiropoietos) as many texts make clear (e.g. Job 10:3,8; Ps. 102:25; 119:73; Isa. 45:11f.; 48:13; 64:8). The visible material creation which includes our fleshly bodies relates exclusively to the visible, hand-written (Col. 2:14, Gk) and hence temporary old covenant (2 Cor. 4:7,16-18, cf. Heb. 8:13). Heaven, which is “not made by hand” (Gk acheiropoietos), is “not of this creation” (Heb. 9:11, cf. v.24).  It is the heavenly kingdom, obliquely referred to in Daniel 2:34f.,44f., of which Jesus as the (living) stone  not cut by hand was the foundation (cf. 1 Pet. 2:4-8). Since it was not like the temporary manufactured earthly temple (Mark 14:58) but eternal (Dan. 4:3,34; 7:14), it replaced not only all earthly kingdoms with feet of clay but finally the entire kingdom of this world, as Revelation 11:15 (cf. 6:14; 8:5; 16:20; 20:11; 21:1-4) indicates. Again, like the spiritual body (1 Cor. 15:44) that is heavenly and “not made by hand” (2 Cor. 5:1), it relates exclusively to the eternal new covenant (Heb. 9:15,24, cf. Luke 20:34-36). The difference is that between the transient present age and the eternal age to come (cf. Rom. 8:18; 2 Cor. 4:16f.). While the former like the old covenant is passing away (1 Cor. 7:31;1 John 2:8,15-17; Rev. 20:11) because it is inherently temporary (2 Cor. 3; 4:18), the latter, which already exists (cf. Gal. 4:26) remains eternally unshakable (Heb. 1:11f.; 12:27). Though still invisible to us it remains nonetheless in prospect (Heb. 6:5, cf. 4:1). (3* Note Rom. 1:20 and Col. 1:16 where things visible and invisible are distinguished. See further my Manufactured or Not So, Faith and Invisibility, The Case Against the Redemption of Creation, at www.kenstothard.com /.)
Flesh, Death and Sin
(3) In John 8:34f., Jesus talks of those who are the slaves of sin and asserts that unlike the son they do not remain in the house forever. By contrast, in Galatians 4:21-31 Paul conspicuously ignores sin and focuses attention on the fleshly nature of Ishmael the son of the slave woman Hagar. He goes on to assert that Ishmael, the natural-born son who symbolizes the flesh and the old covenant, persecuted Isaac, the potentially (or proleptically) reborn child of promise, and was cast out of the house. From this the apostle infers that Ishmael, as one who is in the permanent bondage of his flesh, will not inherit the heavenly Jerusalem. This ties in with his assertion in 1 Corinthians 15:50 that flesh and blood cannot inherit the kingdom of God, and with Jesus’ insistence that all of us who are born naturally as (physical) flesh (like Ishmael) must be born again, that is, undergo a spiritual birth from above, if we are to enter the kingdom of heaven (John 3:1-8, cf. 1:13; 6:63). (4* The importance of the ordo salutis or order of salvation is important at this point. See my The Order of Salvation, The Order of Salvation in Romans, Cart-Before-The-Horse Theology, Redemption Applied at www.kenstothard.com /.) Here, significantly, like Paul in Galatians, Jesus does not mention sin, but instead focuses on what we are as unprofitable flesh (John 1:13; 6:63) who emanate from the visible, temporary, manufactured and corruptible earth. Again by contrast, Augustine of Hippo, obsessed with sin as he was, taught that sin, and especially original sin, constituted the essence of this passage (cf. e.g. Needham, p.251, etc.). And even today many commentators and ordinary Christians wrongly follow his lead instead of that of, for example, Bishop Westcott (5* The Gospel of John, 1880, pp.50f., cf. L.L.Morris who stresses man’s earthiness p.219. We may compare this with Paul’s reference to the perishable man of dust in 1 Cor.15:47-49.). (It is worth adding here that Jesus’ argument in John 6:49 regarding the Israelites in the wilderness brings out the fact that perishable food, even manna from heaven (v.31), cannot sustain man eternally. Sin is not the only factor involved in death. See again below.)
But this passage from Galatians has more to teach us. Trying to spell it out as briefly as possible, I draw attention to the two covenants referred to in Paul’s anachronistic allegory (4:24). The only covenant in existence prior to Abraham was the covenant with Noah. After the flood which had threatened universal death, it guaranteed future natural, that is, physical or fleshly life but only until the plan of salvation was completed (Gen. 8:22, cf. Jer. 31:35-40; 33:19-26; Isa. 54:10). The animals in the ark were saved only to reproduce, propagate and then to die. In contrast, as a believer Noah was saved by his “baptism” which prefigured or heralded his regeneration (1 Pet. 3:21).
Now in contrast with Abraham and his son Isaac, no covenant was made with Ishmael, though both he (Gen. 17:20) and Hagar his mother were promised great fruitfulness (Gen. 16:10) under the covenant with Noah which still operates today (cf. Acts 14:16f.; 17:24ff.). On the other hand, the covenant of promise made with Abraham also embraced Isaac (Gen. 17:21; 26:2-5) and Jacob (Gen. 28:3f.) and indeed all Abraham’s spiritual seed (Gal. 3:14,29), though the sensual and faithless Esau repudiated it (Heb. 12:16f.). What this clearly implies is that just as there was no salvific covenant with the fleshly slave Ishmael, so at the beginning there was no covenant with creation or with Adam who also epitomized the flesh (1 Cor. 15:47-49). (6* See further my Did God Make a Covenant with Creation?) The inference I draw from this is that just as the flesh is ultimately unprofitable (John 6:63, cf. 1:13; Rom. 7:18; 8:7f.,13; Gal. 6:7f.), so is the material creation from which it stems. Consequently, like the flesh (1 Cor. 6:13; 2 Cor. 5:1), once it has served its purpose, it is finally destroyed (Heb. 12:27). So, whatever Romans 8:18-25 teaches it certainly does not teach the redemption of creation, least of all from sin and curse. I conclude that the idea that Genesis 3:17-19 lies behind Paul’s thinking in Romans 8 is a figment of commentators’ imaginations.
According to Paul, then, so long as Ishmael as the representative of legalistic Jews is still allegorically at Mount Sinai in mortal flesh (2 Cor. 4:11, cf. Rom. 7:14), he is unable as such to attain to the heavenly Jerusalem by means of a faulty law (Heb. 7:18f.; 8:7), that cannot give life (Gal .3:21, cf. 2:21; 5:2-6). In fact, he along with the unbelieving Jews he represents (cf. Acts 15:1,5) is doomed to death, like a wild ass (Gen. 16:12), even apart from sin.
A third point can be made. Both the Romans and the Galatians passages stress freedom. Just as the law kept  those under it in bondage (Gal. 3:23, cf. Rom. 7:1-3,6), so does creation itself especially as flesh (Ps. 49: 12,20; Eccl. 3:18-21, cf. Gal. 6:8; Rom. 8:13), and just as we must escape from the law either by dying to it (Gal. 2:19; 5:1; Rom. 8:2, cf. 7:3) or by keeping it as Jesus did, so we must escape from the corruptible temporal creation by dying to it (Col. 3:1-5) and committing ourselves to Christ (Gal. 6:14, cf. 5:24; John 8:23; 1 John 2:15-17, contrast 2 Tim. 4:10). Failure to find this freedom means inevitable death as Adam was warned in Genesis 2:17. (7* See my Escape.) Whereas Jesus escaped at his ascension transformation having in contrast with Adam kept the law, which promised life (Lev. 18:5), and achieved perfection, we, since we are incapable of keeping it (Gal. 2:16; 3:12), are forced to accept the salvation that he alone can offer (John 14:6; Acts 4:12; Gal. 3:13f., etc.). In support of this we have only to consider such passages as Matthew 3:7-10 and especially John 8:31-59 where the difference between being merely the fleshly children of Abraham (like Ishmael) and his spiritual children (like Isaac) is stressed. Refusal to believe inevitably means that that we cannot be saved, for we are all fleshly sinners who have failed to keep the law which promised life (cf. Rom. 11:32; Gal. 3:22). Not for nothing did Jesus say that it is a natural necessity (not imperative) for us to be born again to enter the kingdom of God. Why? Because flesh and blood, as opposed to spirit, are intrinsically incapable of inheriting the kingdom of heaven (1 Cor. 15:50). (8* When Jesus died on the cross he committed his spirit to his Father, Luke 23:46, cf. v.43; John 19:30, but left his body in the tomb. When he rose again his spirit returned to his lifeless body as the spirit of the ruler’s daughter had done to her body when Jesus earlier raised her from the dead, Luke 8:55. In view of the fact that many nowadays erroneously insist that Jesus was glorified at his resurrection, it should also be carefully noted that when the latter was raised, at Jesus’ direction she was given something to eat. As flesh, Luke 24:39, Jesus also ate when he was raised, John 21:9-14; Acts 10:41.) As human beings made in the image of God we have to feed not merely on material bread but on the word of God to live forever (Mt. 4:4). (9* See further my Biblical Dualism.) By contrast, animals which are only flesh, and sinless because they do not know the law (cf. Rom. 4:15), are by nature confined to perishable food even though it too is provided by God (Ps. 104:21, etc.). Ishmael, a wild ass of a man, is like them and the Israelites who, though fed by manna (cf. v.31), died in the wilderness (John 6:49, cf. Isa. 31:3). As we saw above, sin is not part of the picture. (10* It has to be said with great regret that the churches even today hold a false view of the order of salvation. Assuming original sin and regeneration as its cure a la Augustine, they have put the new birth first and hence have “sinful” babies baptized in order to regenerate them! Needless to say in this scenario, development or evolution and the perfecting process from flesh to spirit are hidden, even abolished, 1 Cor. 15:46. See further my articles on the order of salvation referred to above.)
It should further be noticed that both Romans 8:18-25 and Galatians 4:21-31 indicate the nature of the freedom that is anticipated in the age to come. In the Romans passage freedom involves adoption and invisible glory (vv.21,24f.); in Galatians it involves birth according to the Spirit and a place in the invisible heavenly Jerusalem. Clearly the two are one and the same and they are both attained by faith and not by sight (cf. 2 Cor. 5:6-8). Creation (Rom. 8:18-25) and its corollary the flesh (Col. 3:1-5) spell bondage and both are necessarily excluded.
I conclude then that these two factors, sin on the one hand and natural physical corruption on the other, are, though closely related, separate categories of permanent relevance and validity (cf. Job). To confuse flesh and spirit (1 Cor. 15:35-55) with sin and grace (Rom. 5:12-21) as the church has constantly done for centuries is to court theological disaster. In Romans 8:18-25, as in Galatians 4:21-31 (cf. John 3:1-8; 1 Cor. 15:42-55 and 2 Cor. 4:7-5:9), sin is not on the horizon: the focus of Paul’s attention is natural physical corruption followed by spiritual adoption/regeneration (cf. 1 Cor. 15:48f.), and to drag sin into the picture is eisegesis not exegesis. In Matthew 6:19f., Mark 13:8, Luke 12:33, 13:1-5, 16:9 (cf. 21:23,35), and so forth, Jesus clearly makes the same distinction. In these verses he focuses on both sin and the corruption naturally inherent in all created things, and these obviously include man according to the flesh (Isa. 45:11f.; 51:6; Heb. 1:10-12). (11* Natural corruption is surely the unmistakable implication of the comparison between Romans 1:20 and Hebrews 12:27.)
Hope
(4) Paul says that as the product of the temporal creation the creature was subjected by God to futility not on account of sin (which obviously could not occur until the commandment (law) had been given) but in hope (Rom. 8:20). That hope turns out to be an invisible (cf. Heb. 11:1), that is, a spiritual and hence an immaterial, hope (Rom. 8:24f.). In light of Romans 1:20 and Hebrews 12:27 this hope must be the better (Heb. 7:19) or living hope (1 Pet. 1:3) of sharing the heavenly glory of God (Rom. 5:2; 8:30; 2 Cor. 4:17; Gal. 5:5; Col. 1:5,27) where bodily corruption (decay) does not figure (Luke 20:34-36; 1 Pet. 1:4). Little wonder that Paul in 1 Corinthians 15:44 talks of a “spiritual” as opposed to a natural or physical body (cf. Luke 20:34-38; Rom. 8:23)! Along with the rest of the material creation (Zeph. 1:18; Heb. 1:11, etc.), the latter is in fact destroyed (1 Cor. 6:13; 2 Cor. 5:1, cf. Phil. 3:19; Rom. 16:18) by death and corruption on account of sin (Rom. 8:10) as Adam’s was when he failed to meet the condition of life by keeping the commandment (Gen. 2:17, cf. Lev. 18:5).
Corruption and Incorruption
(5) Creation has both a beginning (Gen. 1:1) and, because it is temporal, a necessary end (1 John 2:17; Rev. 21:1). The eternal God has neither (Job 36:26; Ps. 90:2; 102:27; Isa. 41:4; 48:12; 57:15; 66:1, cf. Isa. 43:10b; Heb. 7:3). So while the material creation is inherently perishable (Ps. 102:26), its Creator is imperishable (12* Rom. 1:23, Gk. The Greek is important since practically all English translations fail to translate Rom. 1:23; 2:7 and 2 Tim. 1:10 accurately.) In other words, visible created things (Rom. 1:20) are not only temporary, as Paul asserts explicitly in 2 Corinthians 4:18, but as such they are by nature shakable and will be removed (Heb. 12:27, cf. 2 Pet. 1:13f., Gk). Since God is a consuming fire (Heb. 12:29) and Christ himself will return in fire (2 Thes. 1:7f.; 2:8; Rev. 20:9) both to rescue and destroy (cf. Amos 4:11; Jude 23), the material cosmos will be subject to combustion quite apart from sin (2 Pet. 3:7,10-12, and note also 1 Cor. 3:12-15; Heb. 6:7f., 12:27). Genesis 19:24,25 and 28 (cf. Luke 17:28-30) indicate that both  the inhabitants (cf.. Gen. 6:11-13 and “those who dwell on the earth” in the book of Revelation) and their habitat (cf. Heb. 6:7f.) were destroyed as in Revelation 6:14; 20:11; 21:1, etc.
In Luke 21:9,23 distress, which stems from earth’s natural corruption, is the necessary means by which God expresses his wrath against the people (cf. Hab. 3:8; Rev. 6:12-17; ch.16.). As the Jewish Book of Wisdom (5:17, JB) says, “He will arm creation to punish his enemies” (quoted by Wilcock, p.143). When the final storm comes those who have failed to build on the rock of the words of Christ (cf. Mt. 24:35) are doomed (Mt. 7:24-27).
In light of these arguments alone, I conclude that Romans 8:18-25, like 2 Corinthian 4:7-5:9 with which it corresponds (13* See my The Correspondence Between Romans 8:18-25 and 2 Corinthians 4:7-5:10.), has nothing to do with sin. Creation is naturally subject to decay and destruction quite apart from sin (Heb. 1:11), and since the corruptible (perishable) cannot inherit the incorruptible (imperishable) (1 Cor. 15:50b), English translations referring to ‘creation’ as opposed to ‘creature’  like the NIV and ESV currently in use in 2010 are highly misleading. (14* It must be added here that the NIV consistently translates ‘flesh’ as ‘sinful nature’ even in Romans 8:13 and Galatians 6:8. With its Augustinian bias, it clearly misses the point.) Referring to the ‘creation’ instead of the ‘creature’, they are by implication suggesting the redemption/transformation of the material ‘creation’ as opposed to the spiritual ‘creature’ made in the image of God. To that extent, they are denying the plain teaching of Scripture. It is not the ‘creation’ which includes the flesh, but the ‘creature’ as the image of God who will be set free from (escape from) its bondage to decay and exchange it for the freedom of the glory of the children of God (Rom. 8:21, 23, cf. John 8:32,36; 11:25f.; 2 Cor. 4:16-18; Gal. 5:1; Phil. 3:21; 1 John 3:2). The contrary view suggesting that creation is subject to adoption is, all else apart, plainly absurd. Furthermore, it flies in the face of typology and the escape of the children of Israel from ‘ruined’ Egypt (Ex. 10:7) to which they were under strict orders never to return (15* Dt. 17:16; 28:68, cf. Acts 13:34 on which see my No Return to Corruption.). The old KJV translation is clearly correct at this point. As Jesus implied in Matthew 6:19f., 24:35, etc., the transience of all material things which is even recognized from time to time in the somewhat materialistic OT (e.g. Isa. 51:6; 54:10), is basic to the NT. Bluntly, the perishable cannot inherit the imperishable (1 Cor. 15:50b). (16* See my Biblical Dualism.)
There is a final point to make. The earth is obviously older (a significant word!) than man as both Genesis and modern scientific research plainly indicate (cf. Job 15:7, contrast Ps. 90:2; Prov. 8:25), and it was clearly subject to decay before corruptible man who emanated from it came on the scene. It had to produce perishable food for both man and animal in preparation for their arrival or they would have starved to death (Gen. l; John 6:31-58). Grass is a symbol of death throughout Scripture. If it is argued that vegetable death is different from animal death (nephesh), we have to reckon with the fact that Isaiah says all flesh is grass (40:6-8, cf. John 6:49). (17* In 1 Peter 1 in contrast with the word of the Lord, v.25, cf. vv.3f., reference is made to animal, vegetable and mineral death.) This being the case, sin was no more involved than when God fed the lions (Ps. 104:21, etc.). The Augustinian worldview is manifestly false and is clearly a perversion of biblical teaching. In fact, sin is alien to crucial passages like John 3:1-8, Romans 8:18-25, 1 Corinthians 15:35-55 and 2 Corinthians 4:7-5:10 whose ‘obvious’ meaning many under the spell of Augustine distort. (18* On these see along with my “Correspondence” articles my Worldview, The Biblical Worldview, Death Before Genesis 3, A Double Helping, Did Jesus Rise Physically From the Grave?,  etc. at www.kenstothard.com /.)
Notes
1. It is worth noting with regard to the physical/material creation that reference is made not to its redemption, purification by fire or transformation (except in the sense of replacement, e.g. Heb. 1:12), which according to Paul is impossible (1 Cor. 15:50b), but to the revelation, the appearance and the parousia (presence or arrival) of Christ when creation flees away (Rev. 20:11, cf. Dan 2:34f.,44f.).  The inference I draw from this is that the kingdom of the world is destroyed and replaced by the kingdom of our Lord (Rev. 11:15, cf. 21:1-5).  Perfection (maturity, completeness) has always been the goal or telos of man, and perfection is found in God alone (Mt. 5:48) whose throne is heaven. By contrast, the earth, over which man is called to exercise dominion, is his footstool (Mt. 5:34f.). (19* Physical perfection or maturity is of course achieved in this world but it is followed by the inevitable but natural ageing, decline and death of all created things, Rom. 1:20; Heb. 1:11; 12:27. Sin is not directly involved though it can be a potent exacerbating factor.) Jesus was our pioneer to a ‘remaining’, hence pre-existing, eternal and ‘unshakable’, glory (Col. 1:27; Heb. 2:10; 12:28, cf. John 17:5,24). In this scenario humans are given a spiritual, heavenly or glorious body like that of Jesus himself (Phil. 3:21, cf. 1 Cor. 15:45-49). So continuity is bodily not fleshly. Dunn accurately and succinctly sums up the situation when he says that soma can cross the boundary of the ages, whereas sarx belongs firmly to this present age (20* James Dunn, WBC Romans, p. 391, Theology, pp.70ff. In note 92 on p.71 of his Theology, Dunn writes, “Possibly … Paul assumed the transmutation of Jesus’ dead body into a spiritual body” a view with which I respectfully beg to differ and which in any case appears to depend on his false assessment of Romans 8:18-25, p.488, cf. pp.100f., WBC Romans pp. 470ff. In fact, his interpretation of Romans 8:18-25 is plainly at loggerheads with his understanding of the status of the flesh which he implicitly admits shares creation’s natural futility, p.391. What is true of the one is true of the other. My contention, in contrast with Dunn’s, is that since man as flesh shares in creation’s natural corruptibility and futility, Rom. 1:23, his pursuit of worthless things, Jer. 2:5,13; Rom. 1:21-23; Dt. 4:15-19; Luke 12:33f.; 16:9; 1 Pet. 1:18, etc., renders him worthless. Otherwise expressed, for man who is spirit, there is no final future in either creation or the fleshly creature. See further my essays listed below.). So far as the new heavens and new earth are concerned (Isa. 65:17ff.; 66:22ff.), they are not a new edition of the first (cf. Morris, Revelation, p.243). Since they are parallel with the new or heavenly Jerusalem which already exists (Gal. 4:26; Heb. 12:22-24, etc.), this OT concept must be a periphrasis for heaven where righteousness permanently dwells (Mt. 6:10,33; 2 Pet. 3:13). And the hope of our righteousness (Gal. 5:5) through faith in Christ is heavenly glory.
2. One of the chief arguments for the redemption of creation popular today (2010) is the so-called resurrection transformation of Jesus. It can be briefly put as follows: If Jesus at his resurrection from the dead was glorified as earth-derived flesh, then it clearly follows that creation can likewise be glorified. The two ideas stand or fall together. Therefore, if the one proves false, so does the other. So, since the resurrected Jesus was physically visible, tangible and audible (1 John 1:1-3, cf. Heb. 12:18-21), we are compelled to conclude that he was not glorified (John 20:29; 2 Cor. 4:18). But once he was restored to his normal state as flesh (Luke 24:39, cf. John 10:17f.) thereby proving his physical resurrection, he was ready to be glorified at his ascension (John 20:17, cf. 1 Cor. 15:51f.).
What is written above demonstrates the falsity of the ‘resurrection’, transformation, rejuvenation, regeneration, salvation, redemption or repristination of creation as opposed to the spirit of man made in the image of God (John 3:1-8; 1 Pet. 1:9; 4:6; Heb. 12:23). Having said this, in these days of global warming, deforestation, loss of species and the like, we need to keep in mind the importance of healing and restoring creation in accordance with widespread OT teaching. After all, until we die we have to live here on earth and there is no reason why we should not do so as comfortably as is reasonably possible.
(I have sought to deny the resurrection/transformation/glorification of Jesus especially in my essays Re the Body of the Resurrected Jesus; Restoration and Resurrection, When Was Jesus Transformed?, Did Jesus Rise Physically From the Grave?, Romans 8:18-25 Revisited,  etc., at www.kenstothard.com /).
Two Questions
1. Galatians 4:27 (Isa. 54:1) surely leads to the conclusion that despite her physical infecundity, the children of the free woman, whose spiritual offspring are through faith made up of both Gentiles and Jews, are greater in number than the natural children of the slave woman. If this is so, can we draw the conclusion that at the last judgement the number of the saved (Rev. 7:9) will be greater than the number of the lost? Since even a little faith like that of a mustard seed is enough to remove mountains (Mt. 17:20; Mark 4:30-32), I remain optimistic on this issue believing that ultimately grace will outweigh sin (cf. Rom. 5:20). (On the order of salvation see my essays referred to above. The attempt to put regeneration first on account of original sin, which does not exist, has disastrous consequences for our understanding of the plan of salvation.)
2. As I write in July 2010 there is yet more evidence of disturbance in nature, this time in China and Pakistan. Though now that I am getting old and my reading is limited, I have come across very little by way of Christian comment on this type of thing. Perhaps this is because it is now recognized that to attribute natural disaster including global warming exclusively to sin, as has been the habit in the past, is both offensive and incredible to many. But on the assumption that disturbances in the physical realm, though often man-made as crimes and wars are, reflect in the main natural corruption, we do well to take note and reread the teaching of Jesus on the issue (e.g. Mt. 24; Mark 13; Luke 17:22-37; ch.21). They really may be signs, distresses (Luke 21:23, 34f.), birth pangs if you like (Mt. 24:8; Rom. 8:22, cf. John 16:21f.; 1 Thes. 5:3), of the end of the physical world, no matter how far away that final end may be.
There is another point: the kingdom of God, as described, for example, in Matthew 13:32, would appear to replace the heathen kingdom of Nebuchadnezzar in Daniel 4:12,21. (For comment see France, p.527, Bock, p.1226.) If so, little wonder that John wrote Revelation 11:15 (cf. Phil. 2:9-11). Furthermore, we do well to remember that God so loved the world (John 3:16), even if many, if not most, appear to reject his Son (John 1:10-13).
REFERENCES
D.L.Bock, Luke, 9:51-24:53, Grand Rapids, 1996.
C.E.B.Cranfield, ICC Romans, Edinburgh. 1975.
J.D.G.Dunn, Romans 1-8, Dallas, 1988.
The Theology of Paul the Apostle, London/New York, 1998, 2003 ed.
R.T. France, The Gospel of Matthew, Grand Rapids, 2007.
L.L.Morris, The Gospel According to John, Grand Rapids, 1971.
Revelation, London, 1969.
N.R.Needham, The Triumph of Grace, London, 2000.
M.Wilcock, The Message of Revelation, Leicester/Downers Grove, 1975.
B.F.Westcott, The Gospel of St.John, repr. London, 1958.

I have examined this passage in greater detail elsewhere (1* See e.g. my Romans 8:18-25), assuming that a purely exegetical approach to it is inconclusive. Here I set out five arguments seeking to prove that sin could not possibly have been behind Paul’s thinking, least of all Genesis 3:17-19 (2* As suggested, for example, by C.E.B.Cranfield, ICC Romans, p.413, and practically all commentators under the influence of Augustine of Hippo).

(1) Jesus

The sinless Jesus himself as incarnate, that is, flesh, was unavoidably in bondage to the futility and corruptibility that characterize creation. He was mortal or he could not have died, and he was subject to decay or he could not have got older (Luke 3:23; John 8:57, cf. Heb. 1:11). He stood in patent contrast to his Father in heaven (Ps. 102:26f.) who was both immortal (1 Tim. 6:16) and incorruptible (1 Tim. 1:17). As a son of Adam through his mother (Luke 3:38) his earthly life in effect began where Adam’s began (Eph. 4:9, cf. Ps. 139:15). As one who was also made in the image of God (Gen. 5:1-3), his main object was to achieve perfection by conquering the world, the flesh and the devil (Mt. 5:48; Heb. 6:1;7:11). With regard to the world, he had to overcome its natural futility in order to regain his former glory, but this time having assumed human nature (John 17:5,24). Once his work was successfully completed (Luke 13:32; John 17:4) and he had ascended transformed into heaven (John 17:5), he was in a position (Heb. 1:3,13, etc.) as a life-giving spirit (1 Cor. 15:45) to bring many children to glory (Heb. 2:10; 1 Pet. 3:18). On their side, faith in him was both imperative and necessary. And the reason why Paul so strongly emphasized the resurrection of Christ was that if he had not been raised, mankind would have been doomed like the animals (Ps. 49; Eccl. 3:18-21) to the inevitable futility and corruption that characterizes creation (1 Cor. 15:17, cf. Rom. 8:13; Gal. 6:8).

(2) A Manufactured Creation

Creation, including man, was manufactured or “made by hand” (Gk cheiropoietos) as many texts make clear (e.g. Job 10:3,8; Ps. 102:25; 119:73; Isa. 45:11f.; 48:13; 64:8). The visible material creation which includes our fleshly bodies relates exclusively to the visible, hand-written (Col. 2:14, Gk) and hence temporary old covenant (2 Cor. 4:7,16-18, cf. Heb. 8:13). Heaven, which is “not made by hand” (Gk acheiropoietos), is “not of this creation” (Heb. 9:11, cf. v.24).  It is the heavenly kingdom, obliquely referred to in Daniel 2:34f.,44f., of which Jesus as the (living) stone  not cut by hand was the foundation (cf. 1 Pet. 2:4-8). Since it was not like the temporary manufactured earthly temple (Mark 14:58) but eternal (Dan. 4:3,34; 7:14), it replaced not only all earthly kingdoms with feet of clay but finally the entire kingdom of this world, as Revelation 11:15 (cf. 6:14; 8:5; 16:20; 20:11; 21:1-4) indicates. Again, like the spiritual body (1 Cor. 15:44) that is heavenly and “not made by hand” (2 Cor. 5:1), it relates exclusively to the eternal new covenant (Heb. 9:15,24, cf. Luke 20:34-36). The difference is that between the transient present age and the eternal age to come (cf. Rom. 8:18; 2 Cor. 4:16f.). While the former like the old covenant is passing away (1 Cor. 7:31;1 John 2:8,15-17; Rev. 20:11) because it is inherently temporary (2 Cor. 3; 4:18), the latter, which already exists (cf. Gal. 4:26) remains eternally unshakable (Heb. 1:11f.; 12:27). Though still invisible to us it remains nonetheless in prospect (Heb. 6:5, cf. 4:1). (3* Note Rom. 1:20 and Col. 1:16 where things visible and invisible are distinguished. See further my Manufactured Or Not SoFaith and Invisibility – Seeing the InvisibleThe Case Against the Redemption of Creation)

(3) Flesh, Death and Sin

In John 8:34f., Jesus talks of those who are the slaves of sin and asserts that unlike the son they do not remain in the house forever. By contrast, in Galatians 4:21-31 Paul conspicuously ignores sin and focuses attention on the fleshly nature of Ishmael the son of the slave woman Hagar. He goes on to assert that Ishmael, the natural-born son who symbolizes the flesh and the old covenant, persecuted Isaac, the potentially (or proleptically) reborn child of promise, and was cast out of the house. From this the apostle infers that Ishmael, as one who is in the permanent bondage of his flesh, will not inherit the heavenly Jerusalem. This ties in with his assertion in 1 Corinthians 15:50 that flesh and blood cannot inherit the kingdom of God, and with Jesus’ insistence that all of us who are born naturally as (physical) flesh (like Ishmael) must be born again, that is, undergo a spiritual birth from above, if we are to enter the kingdom of heaven (John 3:1-8, cf. 1:13; 6:63). (4* The importance of the ordo salutis or order of salvation is important at this point. See my The Order of SalvationThe Order of Salvation in RomansCart-Before-The-Horse TheologyRedemption Applied (Order of Salvation)) Here, significantly, like Paul in Galatians, Jesus does not mention sin, but instead focuses on what we are as unprofitable flesh (John 1:13; 6:63) who emanate from the visible, temporary, manufactured and corruptible earth. Again by contrast, Augustine of Hippo, obsessed with sin as he was, taught that sin, and especially original sin, constituted the essence of this passage (cf. e.g. Needham, p.251, etc.). And even today many commentators and ordinary Christians wrongly follow his lead instead of that of, for example, Bishop Westcott (5* The Gospel of John, 1880, pp.50f., cf. L.L.Morris who stresses man’s earthiness p.219. We may compare this with Paul’s reference to the perishable man of dust in 1 Cor.15:47-49.). (It is worth adding here that Jesus’ argument in John 6:49 regarding the Israelites in the wilderness brings out the fact that perishable food, even manna from heaven (v.31), cannot sustain man eternally. Sin is not the only factor involved in death. See again below.)

But this passage from Galatians has more to teach us. Trying to spell it out as briefly as possible, I draw attention to the two covenants referred to in Paul’s anachronistic allegory (4:24). The only covenant in existence prior to Abraham was the covenant with Noah. After the flood which had threatened universal death, it guaranteed future natural, that is, physical or fleshly life but only until the plan of salvation was completed (Gen. 8:22, cf. Jer. 31:35-40; 33:19-26; Isa. 54:10). The animals in the ark were saved only to reproduce, propagate and then to die. In contrast, as a believer Noah was saved by his “baptism” which prefigured or heralded his regeneration (1 Pet. 3:21).

Now in contrast with Abraham and his son Isaac, no covenant was made with Ishmael, though both he (Gen. 17:20) and Hagar his mother were promised great fruitfulness (Gen. 16:10) under the covenant with Noah which still operates today (cf. Acts 14:16f.; 17:24ff.). On the other hand, the covenant of promise made with Abraham also embraced Isaac (Gen. 17:21; 26:2-5) and Jacob (Gen. 28:3f.) and indeed all Abraham’s spiritual seed (Gal. 3:14,29), though the sensual and faithless Esau repudiated it (Heb. 12:16f.). What this clearly implies is that just as there was no salvific covenant with the fleshly slave Ishmael, so at the beginning there was no covenant with creation or with Adam who also epitomized the flesh (1 Cor. 15:47-49). (6* See further my Did God Make a Covenant with Creation?) The inference I draw from this is that just as the flesh is ultimately unprofitable (John 6:63, cf. 1:13; Rom. 7:18; 8:7f.,13; Gal. 6:7f.), so is the material creation from which it stems. Consequently, like the flesh (1 Cor. 6:13; 2 Cor. 5:1), once it has served its purpose, it is finally destroyed (Heb. 12:27). So, whatever Romans 8:18-25 teaches it certainly does not teach the redemption of creation, least of all from sin and curse. I conclude that the idea that Genesis 3:17-19 lies behind Paul’s thinking in Romans 8 is a figment of commentators’ imaginations.

According to Paul, then, so long as Ishmael as the representative of legalistic Jews is still allegorically at Mount Sinai in mortal flesh (2 Cor. 4:11, cf. Rom. 7:14), he is unable as such to attain to the heavenly Jerusalem by means of a faulty law (Heb. 7:18f.; 8:7), that cannot give life (Gal .3:21, cf. 2:21; 5:2-6). In fact, he along with the unbelieving Jews he represents (cf. Acts 15:1,5) is doomed to death, like a wild ass (Gen. 16:12), even apart from sin.

A third point can be made. Both the Romans and the Galatians passages stress freedom. Just as the law kept  those under it in bondage (Gal. 3:23, cf. Rom. 7:1-3,6), so does creation itself especially as flesh (Ps. 49: 12,20; Eccl. 3:18-21, cf. Gal. 6:8; Rom. 8:13), and just as we must escape from the law either by dying to it (Gal. 2:19; 5:1; Rom. 8:2, cf. 7:3) or by keeping it as Jesus did, so we must escape from the corruptible temporal creation by dying to it (Col. 3:1-5) and committing ourselves to Christ (Gal. 6:14, cf. 5:24; John 8:23; 1 John 2:15-17, contrast 2 Tim. 4:10). Failure to find this freedom means inevitable death as Adam was warned in Genesis 2:17. (7* See my Escape) Whereas Jesus escaped at his ascension transformation having in contrast with Adam kept the law, which promised life (Lev. 18:5), and achieved perfection, we, since we are incapable of keeping it (Gal. 2:16; 3:12), are forced to accept the salvation that he alone can offer (John 14:6; Acts 4:12; Gal. 3:13f., etc.). In support of this we have only to consider such passages as Matthew 3:7-10 and especially John 8:31-59 where the difference between being merely the fleshly children of Abraham (like Ishmael) and his spiritual children (like Isaac) is stressed. Refusal to believe inevitably means that that we cannot be saved, for we are all fleshly sinners who have failed to keep the law which promised life (cf. Rom. 11:32; Gal. 3:22). Not for nothing did Jesus say that it is a natural necessity (not imperative) for us to be born again to enter the kingdom of God. Why? Because flesh and blood, as opposed to spirit, are intrinsically incapable of inheriting the kingdom of heaven (1 Cor. 15:50). (8* When Jesus died on the cross he committed his spirit to his Father, Luke 23:46, cf. v.43; John 19:30, but left his body in the tomb. When he rose again his spirit returned to his lifeless body as the spirit of the ruler’s daughter had done to her body when Jesus earlier raised her from the dead, Luke 8:55. In view of the fact that many nowadays erroneously insist that Jesus was glorified at his resurrection, it should also be carefully noted that when the latter was raised, at Jesus’ direction she was given something to eat. As flesh, Luke 24:39, Jesus also ate when he was raised, John 21:9-14; Acts 10:41.) As human beings made in the image of God we have to feed not merely on material bread but on the word of God to live forever (Mt. 4:4). (9* See further my Biblical Dualism) By contrast, animals which are only flesh, and sinless because they do not know the law (cf. Rom. 4:15), are by nature confined to perishable food even though it too is provided by God (Ps. 104:21, etc.). Ishmael, a wild ass of a man, is like them and the Israelites who, though fed by manna (cf. v.31), died in the wilderness (John 6:49, cf. Isa. 31:3). As we saw above, sin is not part of the picture. (10* It has to be said with great regret that the churches even today hold a false view of the order of salvation. Assuming original sin and regeneration as its cure a la Augustine, they have put the new birth first and hence have “sinful” babies baptized in order to regenerate them! Needless to say in this scenario, development or evolution and the perfecting process from flesh to spirit are hidden, even abolished, 1 Cor. 15:46. See further my articles on the order of salvation referred to above.)

It should further be noticed that both Romans 8:18-25 and Galatians 4:21-31 indicate the nature of the freedom that is anticipated in the age to come. In the Romans passage freedom involves adoption and invisible glory (vv.21,24f.); in Galatians it involves birth according to the Spirit and a place in the invisible heavenly Jerusalem. Clearly the two are one and the same and they are both attained by faith and not by sight (cf. 2 Cor. 5:6-8). Creation (Rom. 8:18-25) and its corollary the flesh (Col. 3:1-5) spell bondage and both are necessarily excluded.

I conclude then that these two factors, sin on the one hand and natural physical corruption on the other, are, though closely related, separate categories of permanent relevance and validity (cf. Job). To confuse flesh and spirit (1 Cor. 15:35-55) with sin and grace (Rom. 5:12-21) as the church has constantly done for centuries is to court theological disaster. In Romans 8:18-25, as in Galatians 4:21-31 (cf. John 3:1-8; 1 Cor. 15:42-55 and 2 Cor. 4:7-5:9), sin is not on the horizon: the focus of Paul’s attention is natural physical corruption followed by spiritual adoption/regeneration (cf. 1 Cor. 15:48f.), and to drag sin into the picture is eisegesis not exegesis. In Matthew 6:19f., Mark 13:8, Luke 12:33, 13:1-5, 16:9 (cf. 21:23,35), and so forth, Jesus clearly makes the same distinction. In these verses he focuses on both sin and the corruption naturally inherent in all created things, and these obviously include man according to the flesh (Isa. 45:11f.; 51:6; Heb. 1:10-12). (11* Natural corruption is surely the unmistakable implication of the comparison between Romans 1:20 and Hebrews 12:27.)

(4) Hope

Paul says that as the product of the temporal creation the creature was subjected by God to futility not on account of sin (which obviously could not occur until the commandment (law) had been given) but in hope (Rom. 8:20). That hope turns out to be an invisible (cf. Heb. 11:1), that is, a spiritual and hence an immaterial, hope (Rom. 8:24f.). In light of Romans 1:20 and Hebrews 12:27 this hope must be the better (Heb. 7:19) or living hope (1 Pet. 1:3) of sharing the heavenly glory of God (Rom. 5:2; 8:30; 2 Cor. 4:17; Gal. 5:5; Col. 1:5,27) where bodily corruption (decay) does not figure (Luke 20:34-36; 1 Pet. 1:4). Little wonder that Paul in 1 Corinthians 15:44 talks of a “spiritual” as opposed to a natural or physical body (cf. Luke 20:34-38; Rom. 8:23)! Along with the rest of the material creation (Zeph. 1:18; Heb. 1:11, etc.), the latter is in fact destroyed (1 Cor. 6:13; 2 Cor. 5:1, cf. Phil. 3:19; Rom. 16:18) by death and corruption on account of sin (Rom. 8:10) as Adam’s was when he failed to meet the condition of life by keeping the commandment (Gen. 2:17, cf. Lev. 18:5).

(5) Corruption and Incorruption

Creation has both a beginning (Gen. 1:1) and, because it is temporal, a necessary end (1 John 2:17; Rev. 21:1). The eternal God has neither (Job 36:26; Ps. 90:2; 102:27; Isa. 41:4; 48:12; 57:15; 66:1, cf. Isa. 43:10b; Heb. 7:3). So while the material creation is inherently perishable (Ps. 102:26), its Creator is imperishable (12* Rom. 1:23, Gk. The Greek is important since practically all English translations fail to translate Rom. 1:23; 2:7 and 2 Tim. 1:10 accurately.) In other words, visible created things (Rom. 1:20) are not only temporary, as Paul asserts explicitly in 2 Corinthians 4:18, but as such they are by nature shakable and will be removed (Heb. 12:27, cf. 2 Pet. 1:13f., Gk). Since God is a consuming fire (Heb. 12:29) and Christ himself will return in fire (2 Thes. 1:7f.; 2:8; Rev. 20:9) both to rescue and destroy (cf. Amos 4:11; Jude 23), the material cosmos will be subject to combustion quite apart from sin (2 Pet. 3:7,10-12, and note also 1 Cor. 3:12-15; Heb. 6:7f., 12:27). Genesis 19:24,25 and 28 (cf. Luke 17:28-30) indicate that both  the inhabitants (cf.. Gen. 6:11-13 and “those who dwell on the earth” in the book of Revelation) and their habitat (cf. Heb. 6:7f.) were destroyed as in Revelation 6:14; 20:11; 21:1, etc.

In Luke 21:9,23 distress, which stems from earth’s natural corruption, is the necessary means by which God expresses his wrath against the people (cf. Hab. 3:8; Rev. 6:12-17; ch.16.). As the Jewish Book of Wisdom (5:17, JB) says, “He will arm creation to punish his enemies” (quoted by Wilcock, p.143). When the final storm comes those who have failed to build on the rock of the words of Christ (cf. Mt. 24:35) are doomed (Mt. 7:24-27).

In light of these arguments alone, I conclude that Romans 8:18-25, like 2 Corinthian 4:7-5:9 with which it corresponds (13* See my The Correspondence Between Romans 8:12-25 and 2 Corinthians 4:7-5:10), has nothing to do with sin. Creation is naturally subject to decay and destruction quite apart from sin (Heb. 1:11), and since the corruptible (perishable) cannot inherit the incorruptible (imperishable) (1 Cor. 15:50b), English translations referring to ‘creation’ as opposed to ‘creature’  like the NIV and ESV currently in use in 2010 are highly misleading. (14* It must be added here that the NIV consistently translates ‘flesh’ as ‘sinful nature’ even in Romans 8:13 and Galatians 6:8. With its Augustinian bias, it clearly misses the point.) Referring to the ‘creation’ instead of the ‘creature’, they are by implication suggesting the redemption/transformation of the material ‘creation’ as opposed to the spiritual ‘creature’ made in the image of God. To that extent, they are denying the plain teaching of Scripture. It is not the ‘creation’ which includes the flesh, but the ‘creature’ as the image of God who will be set free from (escape from) its bondage to decay and exchange it for the freedom of the glory of the children of God (Rom. 8:21, 23, cf. John 8:32,36; 11:25f.; 2 Cor. 4:16-18; Gal. 5:1; Phil. 3:21; 1 John 3:2). The contrary view suggesting that creation is subject to adoption is, all else apart, plainly absurd. Furthermore, it flies in the face of typology and the escape of the children of Israel from ‘ruined’ Egypt (Ex. 10:7) to which they were under strict orders never to return (15* Dt. 17:16; 28:68, cf. Acts 13:34 on which see my No Return To Corruption). The old KJV translation is clearly correct at this point. As Jesus implied in Matthew 6:19f., 24:35, etc., the transience of all material things which is even recognized from time to time in the somewhat materialistic OT (e.g. Isa. 51:6; 54:10), is basic to the NT. Bluntly, the perishable cannot inherit the imperishable (1 Cor. 15:50b). (16* See my Biblical Dualism)

There is a final point to make. The earth is obviously older (a significant word!) than man as both Genesis and modern scientific research plainly indicate (cf. Job 15:7, contrast Ps. 90:2; Prov. 8:25), and it was clearly subject to decay before corruptible man who emanated from it came on the scene. It had to produce perishable food for both man and animal in preparation for their arrival or they would have starved to death (Gen. l; John 6:31-58). Grass is a symbol of death throughout Scripture. If it is argued that vegetable death is different from animal death (nephesh), we have to reckon with the fact that Isaiah says all flesh is grass (40:6-8, cf. John 6:49). (17* In 1 Peter 1 in contrast with the word of the Lord, v.25, cf. vv.3f., reference is made to animal, vegetable and mineral death.) This being the case, sin was no more involved than when God fed the lions (Ps. 104:21, etc.). The Augustinian worldview is manifestly false and is clearly a perversion of biblical teaching. In fact, sin is alien to crucial passages like John 3:1-8, Romans 8:18-25, 1 Corinthians 15:35-55 and 2 Corinthians 4:7-5:10 whose ‘obvious’ meaning many under the spell of Augustine distort. (18* On these see along with my “Correspondence” articles my WorldviewThe Biblical WorldviewDeath Before Genesis 3A Double HelpingDid Jesus Rise Physically From The Grave?)

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Notes

1. It is worth noting with regard to the physical/material creation that reference is made not to its redemption, purification by fire or transformation (except in the sense of replacement, e.g. Heb. 1:12), which according to Paul is impossible (1 Cor. 15:50b), but to the revelation, the appearance and the parousia (presence or arrival) of Christ when creation flees away (Rev. 20:11, cf. Dan 2:34f.,44f.).  The inference I draw from this is that the kingdom of the world is destroyed and replaced by the kingdom of our Lord (Rev. 11:15, cf. 21:1-5).  Perfection (maturity, completeness) has always been the goal or telos of man, and perfection is found in God alone (Mt. 5:48) whose throne is heaven. By contrast, the earth, over which man is called to exercise dominion, is his footstool (Mt. 5:34f.). (19* Physical perfection or maturity is of course achieved in this world but it is followed by the inevitable but natural ageing, decline and death of all created things, Rom. 1:20; Heb. 1:11; 12:27. Sin is not directly involved though it can be a potent exacerbating factor.) Jesus was our pioneer to a ‘remaining’, hence pre-existing, eternal and ‘unshakable’, glory (Col. 1:27; Heb. 2:10; 12:28, cf. John 17:5,24). In this scenario humans are given a spiritual, heavenly or glorious body like that of Jesus himself (Phil. 3:21, cf. 1 Cor. 15:45-49). So continuity is bodily not fleshly. Dunn accurately and succinctly sums up the situation when he says that soma can cross the boundary of the ages, whereas sarx belongs firmly to this present age (20* James Dunn, WBC Romans, p. 391, Theology, pp.70ff. In note 92 on p.71 of his Theology, Dunn writes, “Possibly … Paul assumed the transmutation of Jesus’ dead body into a spiritual body” a view with which I respectfully beg to differ and which in any case appears to depend on his false assessment of Romans 8:18-25, p.488, cf. pp.100f., WBC Romans pp. 470ff. In fact, his interpretation of Romans 8:18-25 is plainly at loggerheads with his understanding of the status of the flesh which he implicitly admits shares creation’s natural futility, p.391. What is true of the one is true of the other. My contention, in contrast with Dunn’s, is that since man as flesh shares in creation’s natural corruptibility and futility, Rom. 1:23, his pursuit of worthless things, Jer. 2:5,13; Rom. 1:21-23; Dt. 4:15-19; Luke 12:33f.; 16:9; 1 Pet. 1:18, etc., renders him worthless. Otherwise expressed, for man who is spirit, there is no final future in either creation or the fleshly creature. See further my essays listed below.). So far as the new heavens and new earth are concerned (Isa. 65:17ff.; 66:22ff.), they are not a new edition of the first (cf. Morris, Revelation, p.243). Since they are parallel with the new or heavenly Jerusalem which already exists (Gal. 4:26; Heb. 12:22-24, etc.), this OT concept must be a periphrasis for heaven where righteousness permanently dwells (Mt. 6:10,33; 2 Pet. 3:13). And the hope of our righteousness (Gal. 5:5) through faith in Christ is heavenly glory.

2. One of the chief arguments for the redemption of creation popular today (2010) is the so-called resurrection transformation of Jesus. It can be briefly put as follows: If Jesus at his resurrection from the dead was glorified as earth-derived flesh, then it clearly follows that creation can likewise be glorified. The two ideas stand or fall together. Therefore, if the one proves false, so does the other. So, since the resurrected Jesus was physically visible, tangible and audible (1 John 1:1-3, cf. Heb. 12:18-21), we are compelled to conclude that he was not glorified (John 20:29; 2 Cor. 4:18). But once he was restored to his normal state as flesh (Luke 24:39, cf. John 10:17f.) thereby proving his physical resurrection, he was ready to be glorified at his ascension (John 20:17, cf. 1 Cor. 15:51f.).

What is written above demonstrates the falsity of the ‘resurrection’, transformation, rejuvenation, regeneration, salvation, redemption or repristination of creation as opposed to the spirit of man made in the image of God (John 3:1-8; 1 Pet. 1:9; 4:6; Heb. 12:23). Having said this, in these days of global warming, deforestation, loss of species and the like, we need to keep in mind the importance of healing and restoring creation in accordance with widespread OT teaching. After all, until we die we have to live here on earth and there is no reason why we should not do so as comfortably as is reasonably possible.

(I have sought to deny the resurrection/transformation/glorification of Jesus especially in my essays Re The Body of The Resurrected Jesus, Restoration and ResurrectionWhen Was Jesus Transformed?Did Jesus Rise Physically From The Grave?Romans 8:18-25).

Two Questions

1. Galatians 4:27 (Isa. 54:1) surely leads to the conclusion that despite her physical infecundity, the children of the free woman, whose spiritual offspring are through faith made up of both Gentiles and Jews, are greater in number than the natural children of the slave woman. If this is so, can we draw the conclusion that at the last judgement the number of the saved (Rev. 7:9) will be greater than the number of the lost? Since even a little faith like that of a mustard seed is enough to remove mountains (Mt. 17:20; Mark 4:30-32), I remain optimistic on this issue believing that ultimately grace will outweigh sin (cf. Rom. 5:20). (On the order of salvation see my essays referred to above. The attempt to put regeneration first on account of original sin, which does not exist, has disastrous consequences for our understanding of the plan of salvation.)

2. As I write in July 2010 there is yet more evidence of disturbance in nature, this time in China and Pakistan. Though now that I am getting old and my reading is limited, I have come across very little by way of Christian comment on this type of thing. Perhaps this is because it is now recognized that to attribute natural disaster including global warming exclusively to sin, as has been the habit in the past, is both offensive and incredible to many. But on the assumption that disturbances in the physical realm, though often man-made as crimes and wars are, reflect in the main natural corruption, we do well to take note and reread the teaching of Jesus on the issue (e.g. Mt. 24; Mark 13; Luke 17:22-37; ch.21). They really may be signs, distresses (Luke 21:23, 34f.), birth pangs if you like (Mt. 24:8; Rom. 8:22, cf. John 16:21f.; 1 Thes. 5:3), of the end of the physical world, no matter how far away that final end may be.

There is another point: the kingdom of God, as described, for example, in Matthew 13:32, would appear to replace the heathen kingdom of Nebuchadnezzar in Daniel 4:12,21. (For comment see France, p.527, Bock, p.1226.) If so, little wonder that John wrote Revelation 11:15 (cf. Phil. 2:9-11). Furthermore, we do well to remember that God so loved the world (John 3:16), even if many, if not most, appear to reject his Son (John 1:10-13).

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References

D.L.Bock, Luke, 9:51-24:53, Grand Rapids, 1996.

C.E.B.Cranfield, ICC Romans, Edinburgh. 1975.

J.D.G.Dunn, Romans 1-8, Dallas, 1988.

The Theology of Paul the Apostle, London/New York, 1998, 2003 ed.

R.T. France, The Gospel of Matthew, Grand Rapids, 2007.

L.L.Morris, The Gospel According to John, Grand Rapids, 1971.

Revelation, London, 1969.

N.R.Needham, The Triumph of Grace, London, 2000.

M.Wilcock, The Message of Revelation, Leicester/Downers Grove, 1975.

B.F.Westcott, The Gospel of St.John, repr. London, 1958.

Why and How We Must Be Born Again

The Fact
In John 3:1-8 Jesus maintains that the need to be born again is paramount. He insists that apart from the new birth it is impossible for anyone to enter the kingdom of God (= gain eternal life) which is the goal of man made in the image of God (Gen. 2:17, cf. John 3:3,5; Acts 14:22; Col. 1:13; 2 Pet. 1:11; 1 John 2:25). While all Christians who have reasonable understanding of the Bible realize that the way to gain eternal life is through faith in Jesus (John 3:16), prior to the preaching of the gospel Jesus himself made it plain that keeping the law to perfection was its indispensable precondition (Mt. 19:16, cf. Lev. 18:5, etc.). The issue requires clarification.
The Reason Why
Traditionally, under the prevailing influence of Augustine of Hippo it has been assumed in the churches that that the need for regeneration or eternal life arises because we are born sinful ‘in Adam’ and are hence doomed to eternal death under the wrath of God. (Romans 5:12 is traditionally held to teach this, but it has been long noted that the words ‘in Adam’ based on Augustine’s ‘in quo’ or ‘in whom’ are missing.) Thus the new birth conveyed even in infancy by baptism is regarded not simply as the antidote of the sins we personally commit but primarily of the original sin in which we are born. However, this poses a problem since in John 3:1-8 neither Jesus nor Nicodemus mentions sin which does not appear to be on their horizon. Rather, their emphasis falls exclusively on the flesh (though Augustine regarded even this as sinful) or on what man is physically by nature. Clearly the background of the new birth requires further exploration.
Christian Orthodoxy
According to Augustine by whom the church in the West has been so pervasively and deeply influenced, at the beginning God created a ‘good’ even perfect world (Gen. 1). Adam and Eve as those who were created in the image of God and called to exercise dominion over the rest of creation were assumed to be characterized by holiness, righteousness, perfection and even immortality by nature. Despite this, they mysteriously gave way to temptation, ‘fell’ into sin and thereby brought a curse on the very creation over which they were intended to exercise lordship. Against this backcloth it has been assumed that sin is the only problem to be overcome and hence the new birth has to all intents and purposes been  regarded as a moral imperative like repentance (Mark 1:15).
The Biblical Background
The Bible itself teaches something substantially different. For a start we must recognize that Augustine failed to appreciate that the meaning of the word ‘good’, even ‘very good’ (cf. Num. 14:7), in Genesis 1 was not ‘perfect’ but ‘serviceable’ or ‘useful’. (1* The material creation is said to be the work of God’s hands, Ps. 102:25, cf. Isa. 45:12; 48:13, etc. This in itself indicates its intrinsic imperfection, profanity or secularity, cf. Heb. 9:11,24.  See further my Manufactured or Not So at www.kenstothard.com /. ) In other words, he did not perceive that the visible creation was a temporary tool (cf. 2 Cor. 4:18, etc.) in the hands of God serving a purpose rather like Eve’s ‘apple’ which was good for food (Gen. 3:6, cf. 2:9,18). Since it had a beginning, it surely had to have an end (Genesis 1, Revelation 21f., cf. Heb. 1:10-12). This in itself constituted a problem for man who as dust or clay was clearly formed from the temporal earth and was by nature mortal and subject to corruption (cf. Job 10:8f., 2 Cor. 4:16-18, etc.). How could he who was himself naturally temporal and inherently imperfect like his material source gain eternal life and attain to glory (Gen. 1:26; Ps. 8:5)? Genesis 2:17, while significantly pointing up man’s mortality, supplies the answer. The condition he must meet is perfect obedience to the commandment which was the road to righteousness (cf. Rom. 2:13, etc.). Of course, a single commandment resembling a prohibition imposed by a parent on a child with diminished responsibility was all that was required to test the spiritually infantile Adam (cf. Dt. 8:2,16) who at the start knew neither good nor evil. However, as both physical and mental development took place so the greater became the requirements (cf. Luke 2:40-52; Mt. 3:15). In the end the entire law of Moses was to provide the test which man had to pass if he was to gain life (Lev. 18:5; Dt. 30:15-20, etc.). But as the OT itself makes abundantly plain, though the trans-generational condition of eternal life remained (Dt. 30:6; Jer. 31:33; 32:39-31, etc.) no one proved capable of meeting it (1 K. 8:46; Ps. 130:3; Eccl. 7:20, etc.). And it was precisely this situation which made necessary the coming of Christ, the second or last Adam. It was he who was to achieve what all the natural offspring of the first Adam failed to do (1 Pet. 2:22, cf. Rom. 5:12) and thus fulfil the promise.
Jesus
In becoming incarnate or flesh Jesus’ primary objective was to do his Father’s will and to keep his commandments (Heb. 10:7). But to what end? Initially, his purpose was to achieve personal righteousness (cf. Rom. 2:13; 1 John 3:7), the precondition that Adam failed to meet. Ultimately of course Jesus’ intention was to save his people by giving them eternal life (cf. John 17:2f.), but in order to do this he himself had to be qualified as a genuine member of the race to whom the promise had originally been made (Gen. 2:17; Heb. 2:17f.). So whereas the first Adam disqualified himself by breaking the commandment and was paid wages in death, Jesus the man, the second Adam, succeeded in keeping all the commandments, the entire law in fact, and thereby gained eternal life for himself. Thus having met his Father’s requirements, as man he became his spiritual Son at his baptism (Mt. 3:13-17). In his case, who he was (ontology) was matched by what he did (function). Truly did his reception of and sealing with the Spirit (cf. John 6:27) at his baptism testify to the fact that he had kept the law to perfection. He had proved himself to be righteous by meeting the indispensable precondition of eternal life or regeneration (Lev. 18:5). So, once he had attained to eternal life as a man he was in a position to grant it to all his fellows who believed in him (cf. Heb. 2:10-13, cf. 1 Cor. 15:45). He did this, first, by dying on their behalf to achieve the forgiveness of their sins, and, secondly, he sent the Spirit to sanctify them (John 14:16; 15:26; 16:7) just as his Father had done for him. So, the redemption he had accomplished on the cross was then applied to those who put their trust in him.
The author of Hebrews explains that Jesus as the Son of God came into the world not to offer ineffective sacrifices according to the law but to do God’s will (cf. John 4:34; 5:30; 6:38; 8:29), ultimately by making the supreme sacrifice of his body once for all (Heb. 10:9f., cf. Rom. 8:3; 1 Pet. 3:18). Why was this so important?  The answer is that he had to do for man what all men had previously proved incapable of doing for themselves (cf. Mark 10:45). The blunt truth was that all sinned by breaking the law in some sense and came short of the glory of God (Rom. 3:23; 5:12). Thus Jesus was crowned with glory and honour after suffering death on behalf of those who believed in him (Heb. 2:9). In further explanation and clarification our author maintains that it was fitting that God in bringing many sons to glory should make the founder of their salvation perfect through suffering (2:10) and thus make him a merciful high priest (2:17f.). Needless to say, this was a far cry from anything the first Adam achieved.
Jesus the Regenerate Son
The idea that Jesus himself had to attain to life and be born again in order to spearhead or pioneer salvation for the rest of mankind has not been exactly popular in the history of the church despite its clear implication in Hebrews 2. Obviously, if with Augustine we associate regeneration primarily with sin, the idea is anathema, for Jesus, as is acknowledged by all, was sinless (1 Pet. 2:22, cf. Mt. 3:14). But if he was truly incarnate and John 3:1-8 does not allow for exceptions, even though he was the physical Son of God as the virgin birth implied (cf. Luke 3:38; Heb. 10:5), Jesus must have been born again too.
So, assuming what I have suggested above is correct, we must expect it to be supported elsewhere in the New Testament.
Galatians 3
First, we need to recognize that Jesus’ own baptismal reception of the Spirit which was the consequence of his keeping the law is implied whenever the apostle discusses the salvation of all others. When he states categorically in Galatians 2:16 that no one (Gk flesh, cf. 1 Cor. 1:29) will be justified by works of the law, Paul implies not only that ordinary men and women are incapable of attaining to righteousness by obedience (cf. Rom. 3:19f.; Gal. 2:16; Tit. 3:5) but also that they need Jesus to supply for them what Luther called an ‘alien righteousness’. What is more, it is vital to appreciate that justification (getting right with God) precedes regeneration in the order of salvation. This truth becomes evident when he asks his readers specifically in Galatians 3:2 whether they received the Spirit, that is, eternal life by the works of the law as we noted above that Jesus had done or by hearing with faith (cf. Rom. 10:17). Again in 3:5 he implies that faith in Jesus (and hence justification), not the works of the law, occurs before the granting of the Spirit (cf. Lev. 18:5). Now, since it is accepted universally among Protestants that we are justified by faith, it follows that justification or righteousness precedes regeneration and is not its fruit. To re-iterate what was asserted above, righteousness is the indispensable prerequisite of life as Scripture plainly teaches (Gen. 2:17; Lev. 18:5, etc.). In any case, plain logic should teach us that to be born again, that is, granted the Spirit and eternal life before we are justified or accounted righteous would mean that we would be eternally characterized by sin (cf. Rev. 22:11). This idea is implicitly repudiated in Genesis 3:22-24.
Reformed and Evangelical Theology
Strangely this latter inference is denied especially in Reformed circles. The classic Calvinist view which is enshrined in the Westminster Confession of Faith, for example, is plainly Augustinian. Here original sin, despite its patently unbiblical nature (2* On this see my articles relating to original sin, including An Exact Parallel, Imputation, J.I.Packer on Original Sin, etc.), looms so large that the new birth is called in to overcome it even in infancy. (3* Catholics believe in regeneration by means of baptism and are unquestionably more consistent at this point than Protestants who baptize infants but usually deny their regeneration. Protestant failure to deal adequately with baptism at the Reformation continues to cause trouble in the Christian camp to this day. See further my articles Concerning Infant Salvation, Regarding The Baptism of Jesus, Baptism Revisited.) In this scheme of things it is little wonder that the doctrines of election and predestination play such an important role and logically undermine man’s responsibility. It has been traditionally held, for example, that elect infants can be saved apart from faith and justification, (see Westminster Confession of Faith, ch.10.3). However, according to Scripture, while both faith (Eph. 2:8) and repentance (conversion) leading to life (Acts 11:18; 2 Cor. 7:10) are said to be the gift of God, they are nonetheless gifts that man must exercise (cf. Phil. 2:12f.) on pain of death (Luke 13:5). Here divine sovereignty and human responsibility clearly harmonize even if we have difficulty in understanding exactly how. And it is important that they do since, while it is beyond dispute that regeneration (cf. physical birth) is exclusively the work of God, a clear example of divine monergism, salvation does not dispense with human accountability (synergism).
Why?
But why is the new birth so vitally necessary if sin is not the reason as John 3 surely implies? (4* It is important here it recognize that the new birth does indeed have an important role in overcoming sin. On the assumption that regeneration is the first step in sanctification, then along with the work of the Spirit in general it plays its part in combating the works of the flesh in the justified sinner. See, for example, Romans 8:11, Galatians 5:22-25, Titus 3:4-8, etc.) The answer to this question is given by Paul in 1 Corinthians 15 and is succinctly summarized in verse 50. Here the apostle maintains that the flesh (dust), as opposed to the spirit, by its very nature as created by God from the corruptible earth is quite incapable of inheriting eternal life. Once we see this we gain insight into the meaning of other texts, not least Romans 8:18-25 (5* On this passage see my article.) where Paul teaches that the temporal material creation as such, and hence the creature which derives from it, was subjected to the futility of corruption (decay) from the start. And the reason he gives for this is that God always had in mind something better than earthly life in the flesh for the creatures made in his image. His plan from the foundation of the world was to give them an invisible hope (Rom. 8:24f.), the hope of glory (Col. 1:27), in fact to make them his children and joint heirs with Christ (Rom. 8:14-17; Eph. 1:4f.; 1 John 3:1-3).
Jesus
In further support of this we have only to consider Jesus. It is clearly taught in Scripture that having died for the sins of his people he was physically raised from the dead, never to die again (Rom. 6:9, cf. Acts 2:23f.). Since by keeping the law he had gained immortality (6* As the acknowledged Son, Jesus was of course spiritually immortal (regenerate) after his baptism but he freely laid down his life (psyche) for his sheep, John 10; 1 Pet. 3:18, etc.), it is possible to infer that he should literally have rebuilt David’s tent (Acts 15:16) and established his eternal throne on earth (Dan. 2:44; 7:14; Luke 1:32f., etc.). In the event he did nothing of the sort. Rather he ascended into heaven and sat at the right hand of the throne of God (Heb. 1:13; Rev. 3:21, etc.). Why? The answer to this question is obviously that as corruptible (perishable) flesh himself operating in a temporal corruptible creation (Gen. 1:1, cf. Rom. 8:18-25) he had of necessity to return to the eternal world from which he had originally emanated and regain the glory he enjoyed prior to his incarnation (John 17:5,24). To do this he had to undergo the change that Paul says is universally necessary if man is to reign forever in the presence of God (1 Cor. 15:51ff.). (6* See further my Two ‘Natural’ Necessities.) Thus it is of the essence of Paul’s gospel that Jesus abolished death and brought life and incorruption (Gk) to light (2 Tim. 1:10).
On reflection Jesus had implied this himself not merely in John 3 but in John 11, for example, when he paradoxically told Mary that though we die yet shall we live. Jesus’ audience was every bit as aware as we ourselves are that when we die we undergo permanent physical decay, decomposition and disintegration (Acts 13:36, cf. John 11:39). Since physical rebirth (re-entering our mother’s wombs, cf. John 3:4) is impossible, the unavoidable conclusion we draw from this is that we are raised spiritually even as we are born again spiritually and given what the apostle calls spiritual (1 Cor. 15:43-53) or glorified bodies like that of Jesus (Phil. 3:21, cf. Rom. 8:23).
Conclusion
Without categorically denying that the new birth relates to sin to some degree (Eph. 2:1-10; Tit. 3:3-8), I conclude that its prime purpose is to prepare us for heaven and eternity as purified or perfected spirits (Heb. 12:23; 1 Pet.4:6; 2 Pet. 1:4; cf. 1 Pet. 1:3f.; 3:4). Thus regeneration is the pearl of great price. In the words of Peter, Christ suffered for sins once for all, the righteous for the unrighteous in order to bring us to God (1 Pet. 3:18, cf. Heb. 2:10). If access to God is possible for us by prayer in this world (Eph. 2:18; 3:12), how much more is it in the world to come (John 14:2f.; Rev. 22:1-5, etc.). But this access can only be achieved by meeting God’s condition, that is, perfect holiness and righteousness (Mt. 5:48; Heb. 6:1). Since this is beyond our personal capabilities, all human beings made in the image of God are compelled as sinners to rely on Christ (Heb. 9:14) who alone achieved perfection (Heb. 2:10; 5:9; 7:28) and pioneered our way into the divine presence (Acts 2:33; 5:31; Rom. 8:34; Heb. 7:19,25; 9:11f.,24; Rev. 3:21) in a body of glory (Phil. 3:21; 1 Cor. 15:42-49; Rev. 3:21). Truly may it be said that no one comes to the Father but by him (14:6).
(In case it is assumed that only specific faith in Christ will bring ultimate salvation, it must be remembered that faith in God and his promises was exercised long before Jesus came into the world. So while full salvation eluded all who preceded him, nonetheless, since his atonement covered all history, cf. 1 John 2:2, all who exercised faith before his coming, cf. Heb. 11, will nonetheless find a place in heaven. Along with Abraham, and even John the Baptist, cf. Mt. 3:14, who preceded Christ chronologically in this world, there will be many who exercised a faith like his, Mt. 8:11. While like him they fell short of perfection, they will nonetheless be ultimately perfected along with all the rest, Heb. 11:39f. The order of salvation, see my The Order of Salvation, etc., at www.kenstothard.com /, which begins with repentance and faith, not regeneration as has been traditionally held, is of prime importance at this point.)

The Fact

In John 3:1-8 Jesus maintains that the need to be born again is paramount. He insists that apart from the new birth it is impossible for anyone to enter the kingdom of God (= gain eternal life) which is the goal of man made in the image of God (Gen. 2:17, cf. John 3:3,5; Acts 14:22; Col. 1:13; 2 Pet. 1:11; 1 John 2:25). While all Christians who have reasonable understanding of the Bible realize that the way to gain eternal life is through faith in Jesus (John 3:16), prior to the preaching of the gospel Jesus himself made it plain that keeping the law to perfection was its indispensable precondition (Mt. 19:16, cf. Lev. 18:5, etc.). The issue requires clarification.

The Reason Why

Traditionally, under the prevailing influence of Augustine of Hippo it has been assumed in the churches that that the need for regeneration or eternal life arises because we are born sinful ‘in Adam’ and are hence doomed to eternal death under the wrath of God. (Romans 5:12 is traditionally held to teach this, but it has been long noted that the words ‘in Adam’ based on Augustine’s ‘in quo’ or ‘in whom’ are missing.) Thus the new birth conveyed even in infancy by baptism is regarded not simply as the antidote of the sins we personally commit but primarily of the original sin in which we are born. However, this poses a problem since in John 3:1-8 neither Jesus nor Nicodemus mentions sin which does not appear to be on their horizon. Rather, their emphasis falls exclusively on the flesh (though Augustine regarded even this as sinful) or on what man is physically by nature. Clearly the background of the new birth requires further exploration.

Christian Orthodoxy

According to Augustine by whom the church in the West has been so pervasively and deeply influenced, at the beginning God created a ‘good’ even perfect world (Gen. 1). Adam and Eve as those who were created in the image of God and called to exercise dominion over the rest of creation were assumed to be characterized by holiness, righteousness, perfection and even immortality by nature. Despite this, they mysteriously gave way to temptation, ‘fell’ into sin and thereby brought a curse on the very creation over which they were intended to exercise lordship. Against this backcloth it has been assumed that sin is the only problem to be overcome and hence the new birth has to all intents and purposes been  regarded as a moral imperative like repentance (Mark 1:15).

The Biblical Background

The Bible itself teaches something substantially different. For a start we must recognize that Augustine failed to appreciate that the meaning of the word ‘good’, even ‘very good’ (cf. Num. 14:7), in Genesis 1 was not ‘perfect’ but ‘serviceable’ or ‘useful’. (1* The material creation is said to be the work of God’s hands, Ps. 102:25, cf. Isa. 45:12; 48:13, etc. This in itself indicates its intrinsic imperfection, profanity or secularity, cf. Heb. 9:11,24.  See further my Manufactured Or Not So ) In other words, he did not perceive that the visible creation was a temporary tool (cf. 2 Cor. 4:18, etc.) in the hands of God serving a purpose rather like Eve’s ‘apple’ which was good for food (Gen. 3:6, cf. 2:9,18). Since it had a beginning, it surely had to have an end (Genesis 1, Revelation 21f., cf. Heb. 1:10-12). This in itself constituted a problem for man who as dust or clay was clearly formed from the temporal earth and was by nature mortal and subject to corruption (cf. Job 10:8f., 2 Cor. 4:16-18, etc.). How could he who was himself naturally temporal and inherently imperfect like his material source gain eternal life and attain to glory (Gen. 1:26; Ps. 8:5)? Genesis 2:17, while significantly pointing up man’s mortality, supplies the answer. The condition he must meet is perfect obedience to the commandment which was the road to righteousness (cf. Rom. 2:13, etc.). Of course, a single commandment resembling a prohibition imposed by a parent on a child with diminished responsibility was all that was required to test the spiritually infantile Adam (cf. Dt. 8:2,16) who at the start knew neither good nor evil. However, as both physical and mental development took place so the greater became the requirements (cf. Luke 2:40-52; Mt. 3:15). In the end the entire law of Moses was to provide the test which man had to pass if he was to gain life (Lev. 18:5; Dt. 30:15-20, etc.). But as the OT itself makes abundantly plain, though the trans-generational condition of eternal life remained (Dt. 30:6; Jer. 31:33; 32:39-31, etc.) no one proved capable of meeting it (1 K. 8:46; Ps. 130:3; Eccl. 7:20, etc.). And it was precisely this situation which made necessary the coming of Christ, the second or last Adam. It was he who was to achieve what all the natural offspring of the first Adam failed to do (1 Pet. 2:22, cf. Rom. 5:12) and thus fulfil the promise.

Jesus

In becoming incarnate or flesh Jesus’ primary objective was to do his Father’s will and to keep his commandments (Heb. 10:7). But to what end? Initially, his purpose was to achieve personal righteousness (cf. Rom. 2:13; 1 John 3:7), the precondition that Adam failed to meet. Ultimately of course Jesus’ intention was to save his people by giving them eternal life (cf. John 17:2f.), but in order to do this he himself had to be qualified as a genuine member of the race to whom the promise had originally been made (Gen. 2:17; Heb. 2:17f.). So whereas the first Adam disqualified himself by breaking the commandment and was paid wages in death, Jesus the man, the second Adam, succeeded in keeping all the commandments, the entire law in fact, and thereby gained eternal life for himself. Thus having met his Father’s requirements, as man he became his spiritual Son at his baptism (Mt. 3:13-17). In his case, who he was (ontology) was matched by what he did (function). Truly did his reception of and sealing with the Spirit (cf. John 6:27) at his baptism testify to the fact that he had kept the law to perfection. He had proved himself to be righteous by meeting the indispensable precondition of eternal life or regeneration (Lev. 18:5). So, once he had attained to eternal life as a man he was in a position to grant it to all his fellows who believed in him (cf. Heb. 2:10-13, cf. 1 Cor. 15:45). He did this, first, by dying on their behalf to achieve the forgiveness of their sins, and, secondly, he sent the Spirit to sanctify them (John 14:16; 15:26; 16:7) just as his Father had done for him. So, the redemption he had accomplished on the cross was then applied to those who put their trust in him.

The author of Hebrews explains that Jesus as the Son of God came into the world not to offer ineffective sacrifices according to the law but to do God’s will (cf. John 4:34; 5:30; 6:38; 8:29), ultimately by making the supreme sacrifice of his body once for all (Heb. 10:9f., cf. Rom. 8:3; 1 Pet. 3:18). Why was this so important?  The answer is that he had to do for man what all men had previously proved incapable of doing for themselves (cf. Mark 10:45). The blunt truth was that all sinned by breaking the law in some sense and came short of the glory of God (Rom. 3:23; 5:12). Thus Jesus was crowned with glory and honour after suffering death on behalf of those who believed in him (Heb. 2:9). In further explanation and clarification our author maintains that it was fitting that God in bringing many sons to glory should make the founder of their salvation perfect through suffering (2:10) and thus make him a merciful high priest (2:17f.). Needless to say, this was a far cry from anything the first Adam achieved.

Jesus the Regenerate Son

The idea that Jesus himself had to attain to life and be born again in order to spearhead or pioneer salvation for the rest of mankind has not been exactly popular in the history of the church despite its clear implication in Hebrews 2. Obviously, if with Augustine we associate regeneration primarily with sin, the idea is anathema, for Jesus, as is acknowledged by all, was sinless (1 Pet. 2:22, cf. Mt. 3:14). But if he was truly incarnate and John 3:1-8 does not allow for exceptions, even though he was the physical Son of God as the virgin birth implied (cf. Luke 3:38; Heb. 10:5), Jesus must have been born again too.

So, assuming what I have suggested above is correct, we must expect it to be supported elsewhere in the New Testament.

Galatians 3

First, we need to recognize that Jesus’ own baptismal reception of the Spirit which was the consequence of his keeping the law is implied whenever the apostle discusses the salvation of all others. When he states categorically in Galatians 2:16 that no one (Gk flesh, cf. 1 Cor. 1:29) will be justified by works of the law, Paul implies not only that ordinary men and women are incapable of attaining to righteousness by obedience (cf. Rom. 3:19f.; Gal. 2:16; Tit. 3:5) but also that they need Jesus to supply for them what Luther called an ‘alien righteousness’. What is more, it is vital to appreciate that justification (getting right with God) precedes regeneration in the order of salvation. This truth becomes evident when he asks his readers specifically in Galatians 3:2 whether they received the Spirit, that is, eternal life by the works of the law as we noted above that Jesus had done or by hearing with faith (cf. Rom. 10:17). Again in 3:5 he implies that faith in Jesus (and hence justification), not the works of the law, occurs before the granting of the Spirit (cf. Lev. 18:5). Now, since it is accepted universally among Protestants that we are justified by faith, it follows that justification or righteousness precedes regeneration and is not its fruit. To re-iterate what was asserted above, righteousness is the indispensable prerequisite of life as Scripture plainly teaches (Gen. 2:17; Lev. 18:5, etc.). In any case, plain logic should teach us that to be born again, that is, granted the Spirit and eternal life before we are justified or accounted righteous would mean that we would be eternally characterized by sin (cf. Rev. 22:11). This idea is implicitly repudiated in Genesis 3:22-24.

Reformed and Evangelical Theology

Strangely this latter inference is denied especially in Reformed circles. The classic Calvinist view which is enshrined in the Westminster Confession of Faith, for example, is plainly Augustinian. Here original sin, despite its patently unbiblical nature (2* On this see my articles relating to original sin, including An Exact Parallel?ImputationJ.I.Packer on Original Sin, etc.), looms so large that the new birth is called in to overcome it even in infancy. (3* Catholics believe in regeneration by means of baptism and are unquestionably more consistent at this point than Protestants who baptize infants but usually deny their regeneration. Protestant failure to deal adequately with baptism at the Reformation continues to cause trouble in the Christian camp to this day. See further my articles Concerning Infant SalvationRegarding the Baptism of JesusBaptism Revisited) In this scheme of things it is little wonder that the doctrines of election and predestination play such an important role and logically undermine man’s responsibility. It has been traditionally held, for example, that elect infants can be saved apart from faith and justification, (see Westminster Confession of Faith, ch.10.3). However, according to Scripture, while both faith (Eph. 2:8) and repentance (conversion) leading to life (Acts 11:18; 2 Cor. 7:10) are said to be the gift of God, they are nonetheless gifts that man must exercise (cf. Phil. 2:12f.) on pain of death (Luke 13:5). Here divine sovereignty and human responsibility clearly harmonize even if we have difficulty in understanding exactly how. And it is important that they do since, while it is beyond dispute that regeneration (cf. physical birth) is exclusively the work of God, a clear example of divine monergism, salvation does not dispense with human accountability (synergism).

Why?

But why is the new birth so vitally necessary if sin is not the reason as John 3 surely implies? (4* It is important here it recognize that the new birth does indeed have an important role in overcoming sin. On the assumption that regeneration is the first step in sanctification, then along with the work of the Spirit in general it plays its part in combating the works of the flesh in the justified sinner. See, for example, Romans 8:11, Galatians 5:22-25, Titus 3:4-8, etc.) The answer to this question is given by Paul in 1 Corinthians 15 and is succinctly summarized in verse 50. Here the apostle maintains that the flesh (dust), as opposed to the spirit, by its very nature as created by God from the corruptible earth is quite incapable of inheriting eternal life. Once we see this we gain insight into the meaning of other texts, not least Romans 8:18-25 (5* On this passage see my article Romans 8:18-25) where Paul teaches that the temporal material creation as such, and hence the creature which derives from it, was subjected to the futility of corruption (decay) from the start. And the reason he gives for this is that God always had in mind something better than earthly life in the flesh for the creatures made in his image. His plan from the foundation of the world was to give them an invisible hope (Rom. 8:24f.), the hope of glory (Col. 1:27), in fact to make them his children and joint heirs with Christ (Rom. 8:14-17; Eph. 1:4f.; 1 John 3:1-3).

Jesus

In further support of this we have only to consider Jesus. It is clearly taught in Scripture that having died for the sins of his people he was physically raised from the dead, never to die again (Rom. 6:9, cf. Acts 2:23f.). Since by keeping the law he had gained immortality (6* As the acknowledged Son, Jesus was of course spiritually immortal (regenerate) after his baptism but he freely laid down his life (psyche) for his sheep, John 10; 1 Pet. 3:18, etc.), it is possible to infer that he should literally have rebuilt David’s tent (Acts 15:16) and established his eternal throne on earth (Dan. 2:44; 7:14; Luke 1:32f., etc.). In the event he did nothing of the sort. Rather he ascended into heaven and sat at the right hand of the throne of God (Heb. 1:13; Rev. 3:21, etc.). Why? The answer to this question is obviously that as corruptible (perishable) flesh himself operating in a temporal corruptible creation (Gen. 1:1, cf. Rom. 8:18-25) he had of necessity to return to the eternal world from which he had originally emanated and regain the glory he enjoyed prior to his incarnation (John 17:5,24). To do this he had to undergo the change that Paul says is universally necessary if man is to reign forever in the presence of God (1 Cor. 15:51ff.). (7* See further my Two ‘Natural’ Necessities) Thus it is of the essence of Paul’s gospel that Jesus abolished death and brought life and incorruption (Gk) to light (2 Tim. 1:10).

On reflection Jesus had implied this himself not merely in John 3 but in John 11, for example, when he paradoxically told Mary that though we die yet shall we live. Jesus’ audience was every bit as aware as we ourselves are that when we die we undergo permanent physical decay, decomposition and disintegration (Acts 13:36, cf. John 11:39). Since physical rebirth (re-entering our mother’s wombs, cf. John 3:4) is impossible, the unavoidable conclusion we draw from this is that we are raised spiritually even as we are born again spiritually and given what the apostle calls spiritual (1 Cor. 15:43-53) or glorified bodies like that of Jesus (Phil. 3:21, cf. Rom. 8:23).

Conclusion

Without categorically denying that the new birth relates to sin to some degree (Eph. 2:1-10; Tit. 3:3-8), I conclude that its prime purpose is to prepare us for heaven and eternity as purified or perfected spirits (Heb. 12:23; 1 Pet.4:6; 2 Pet. 1:4; cf. 1 Pet. 1:3f.; 3:4). Thus regeneration is the pearl of great price. In the words of Peter, Christ suffered for sins once for all, the righteous for the unrighteous in order to bring us to God (1 Pet. 3:18, cf. Heb. 2:10). If access to God is possible for us by prayer in this world (Eph. 2:18; 3:12), how much more is it in the world to come (John 14:2f.; Rev. 22:1-5, etc.). But this access can only be achieved by meeting God’s condition, that is, perfect holiness and righteousness (Mt. 5:48; Heb. 6:1). Since this is beyond our personal capabilities, all human beings made in the image of God are compelled as sinners to rely on Christ (Heb. 9:14) who alone achieved perfection (Heb. 2:10; 5:9; 7:28) and pioneered our way into the divine presence (Acts 2:33; 5:31; Rom. 8:34; Heb. 7:19,25; 9:11f.,24; Rev. 3:21) in a body of glory (Phil. 3:21; 1 Cor. 15:42-49; Rev. 3:21). Truly may it be said that no one comes to the Father but by him (14:6).

(In case it is assumed that only specific faith in Christ will bring ultimate salvation, it must be remembered that faith in God and his promises was exercised long before Jesus came into the world. So while full salvation eluded all who preceded him, nonetheless, since his atonement covered all history, cf. 1 John 2:2, all who exercised faith before his coming, cf. Heb. 11, will nonetheless find a place in heaven. Along with Abraham, and even John the Baptist, cf. Mt. 3:14, who preceded Christ chronologically in this world, there will be many who exercised a faith like his, Mt. 8:11. While like him they fell short of perfection, they will nonetheless be ultimately perfected along with all the rest, Heb. 11:39f. The order of salvation, see my The Order of Salvation, which begins with repentance and faith, not regeneration as has been traditionally held, is of prime importance at this point.)

The Correspondence Between John 3:1-8 and 1 Corinthians 15:35-57

Frequently in Scripture things that are closely related and have similar implications appear elsewhere in different form. See, for example, my The Correspondence between Romans 8:12-25 and 2 Corinthians 4:7-5:10 and also The Correspondence between 2 Peter 3, Hebrews 12 & Curse at www.kenstothard.com /. There is yet a further correspondence which so far as I am aware has never been acknowledged. I refer to John 3:1-8 and 1 Corinthians 15:35-57. The reason for this omission or oversight is not far to seek since historically John 3 has been given an Augustinian interpretation by which sin, original sin in particular, is paramount. Consequently, the new birth has been considered not so much a ‘natural’ necessity as a moral imperative. In fact, however, sin is not mentioned in these verses and is quite irrelevant to them. The same is true of the Corinthian passage, at least until verse 54. (See further my Two ‘Natural’ Necessities.)

The Subject
Two subjects are at issue in both of these passages: the kingdom of God and the nature of the body. Admittedly, Paul deals with the latter in far more detail that does Jesus in John 3. However, it is abundantly clear that the implication of both passages is that the body in the age to come or the kingdom of God will not be fleshly (dust) but spiritual.


John 3:1-8                                                                         1 Corinthians 15:35ff.
The kingdom of God physically invisible                         Same implication
(3:3, cf. v.8)                                                    (15:50, cf. 2 Cor. 4:18)
Physical regeneration dismissed (3:4f.)                             Dust dismissed (vv.47,49)
Spiritual regeneration from above (3:7)                            Spiritual body heavenly (cf. vv.47f.)
Spiritual regeneration a necessity                                      Flesh and blood cannot inherit the
for entry into the kingdom (3:5).                                                kingdom of God (15:50)
The spiritual replaces the natural/physical                         The spiritual replaces the physical
vv.3,5                                                                         vv.44,46
John 3:6 clearly corresponds with                                      1 Corinthians 15:48
Conclusion
The physical body which is naturally subject to corruption (1 Cor. 15:50) and destruction (1 Cor. 6:13; 2 Cor. 5:1) must be replaced by a spiritual body (1 Cor. 15:44,46, cf. Phil. 3:21) either by redemption (Rom. 8:23) and/or transformation (1 Cor. 15:51ff.).

Frequently in Scripture things that are closely related and have similar implications appear elsewhere in different form. See, for example, my The Correspondence between Romans 8:12-25 and 2 Corinthians 4:7-5:10 and also The Correspondence between 2 Peter 3, Hebrews 12 & Curse at www.kenstothard.com /. There is yet a further correspondence which so far as I am aware has never been acknowledged. I refer to John 3:1-8 and 1 Corinthians 15:35-57. The reason for this omission or oversight is not far to seek since historically John 3 has been given an Augustinian interpretation by which sin, original sin in particular, is paramount. Consequently, the new birth has been considered not so much a ‘natural’ necessity as a moral imperative. In fact, however, sin is not mentioned in these verses and is quite irrelevant to them. The same is true of the Corinthian passage, at least until verse 54. (See further my Two ‘Natural’ Necessities.)


The Subject

Two subjects are at issue in both of these passages: the kingdom of God and the nature of the body. Admittedly, Paul deals with the latter in far more detail that does Jesus in John 3. However, it is abundantly clear that the implication of both passages is that the body in the age to come or the kingdom of God will not be fleshly (dust) but spiritual.

John 3:1-8 1 Corinthians 15:35ff
The kingdom of God physically invisible (3:3, cf. v.8) Same implication (15:50, cf. 2 Cor. 4:18)
Physical regeneration dismissed (3:4f.) Dust dismissed (vv.47,49)
Spiritual regeneration from above (3:7) Spiritual body heavenly (cf. vv.47f.)
Spiritual regeneration a necessity for entry into the kingdom (3:5) Flesh and blood cannot inherit the kingdom of God (15:50)
The spiritual replaces the natural/physical vv.3,5 The spiritual replaces the physical vv.44,46
John 3:6 clearly corresponds with 1 Corinthians 15:48


Conclusion

The physical body which is naturally subject to corruption (1 Cor. 15:50) and destruction (1 Cor. 6:13; 2 Cor. 5:1) must be replaced by a spiritual body (1 Cor. 15:44,46, cf. Phil. 3:21) either by redemption (Rom. 8:23) and/or transformation (1 Cor. 15:51ff.).

Covenant Theology in Brief

Towards the end of the ’60s I became convinced that received covenant theology in its various forms is false. After undertaking study of this issue in the Bible for myself I came to the following conclusions:

There is no covenant with creation or with Adam, man according to the flesh, who derived from the earth. On the assumption that a covenant necessarily involves at least minimal agreement, a unilateral covenant is a contradiction in terms. Thus the arrangement God made with Adam (Gen. 2:16f.) who knew neither good nor evil was an imposition totally devoid of reciprocation and hence non-covenantal. The inference I draw from this is that the temporal material creation of which man according to the flesh is a part is not intended for redemption (cf. John 3:1-8; 1 Cor. 15:50; 2 Cor. 4:18; Heb. 12:27, etc.). In contrast with its Creator, it has a beginning, undergoes development, achieves maturity, ages and dies naturally (Heb. 1:11). Sin exacerbates its corruptibility but does not cause it. Creation is by nature corruptible and ultimately futile (Rom. 8:18-25) like the flesh which derives from it (John 6:63; Rom. 7:18).

The first covenant God made was with Noah (Gen. 6:18, etc.). From the standpoint of the observer, the flood threatened the very existence of the material creation, but the covenant guaranteed its perpetuation until the plan and purpose of God to make his people his heavenly children (Eph. 1:4f.) was complete (Gen. 8:21f., cf. Isa. 54:9f.; Jer. 31:35-37; 33:19-26; Acts 17:8-17; 17; 17:22-31). Thus Noah as a man of faith undertook the propagation of the race (Gen. 9:1,7) and the exercise of dominion over creation as Adam had done before him (Gen. 1: 28) but with the confidence that his efforts would not be in vain (cf. Gen. 8:21f.).

God made a covenant of promise to Abraham that he would bless the world through him and his descendants (Gen. 12:1-3,7, cf. Rom. 4; Gal. 3, etc.).

Next, after the exodus with the agreement of the people (Ex. 19:8; 24:3,7) God made a covenant of law or works with his elect nation through Moses. Keeping it promised life (Lev. 18:5, cf. Gen. 2:17); breaking it threatened curse and death (Ex. 32:33; Dt. 11:26-28; 30:15-20; Ezek. 18:4). Since man who is mortal and corruptible flesh by nature (Rom. 1:23) proves incapable of meeting the condition of eternal life (cf. Mt. 19:17; Rom. 5:12), he needs a Saviour who can. Thus Jesus who alone kept the law and overcame the world (John 16:33; Heb. 2:9; Rev. 5:5) is universally indispensable (John 14:6; Acts 4:12, etc.).

The promissory covenant with David (2 Sam. 7; Ps. 89) is an extension of the covenant with Abraham. It provides the basis of the Messianic hope which is fulfilled in Christ.

The covenant inaugurated by Jesus (cf. Luke 22:20) is an eternal covenant (Heb. 13:20) which guarantees eternal redemption (Heb. 9:12) and an eternal inheritance (Heb. 9:15) for his people (cf. Rom. 8:31ff.).

There are therefore five divine covenants which apply to mankind in general. The covenants with Noah and Moses are clearly temporary and provisional (Gen. 8:22; Mt. 24:35; 2 Cor. 3; Heb. 8:13, etc.) and relate to life on earth alone (Mt. 5:18; Heb. 7:16; 9:10). The Abrahamic and Davidic covenants being promissory are fulfilled in Christ whose own covenant is eternal and finds its completion in heaven in the presence of God in accordance with his plan to save his people (cf. Heb. 2:9-13). It should also be noted that the covenants with Noah, Moses and Jesus are dispensational. Even though they overlap to some extent, they are not to be merged in such a way as to hide their distinctiveness and discontinuity. They are linked by faith (cf. Heb. 11).

There is one place in Scripture where all these five covenants are clearly implied: Romans 1:16-4:8. There we find the covenants with the Gentiles (Noah), the Jews (Moses) and Christians (Jesus) who constitute a third race (cf. e.g. 1 Cor. 10:32, etc.). In Romans 4:1-8 Paul refers to the covenants of promise with Abraham and David.

The word Adam (man) embraces both the individual and the race or community. This being so, it is hardly a surprise to find that the covenants with the race are miniaturized, embodied, telescoped, re-enacted or recapitulated within the individual man, supremely in Jesus, the Man or second Adam. This Paul makes plain in two places in particular: Galatians 4:1-7 and Romans 7-8. Elsewhere Paul says that Jesus summed up all mankind in himself (Eph. 1:10). In other words, just as the history of the race is covenantal so is that of the individual: once we become rational souls we all go through a Gentile, Jewish and Christian phase in the course of our lives (cf. John 1:9-13) even though Gentiles are never specifically under the law of Moses.  Jesus himself as the second Adam epitomized this progress when he recapitulated his forebears’ stay in Egypt as a slave (Mt. 2:15), became a son of the commandment as a circumcised Jew (Luke 2:40-52) and hence a servant (Lev. 25:39-46) and, having kept the law, pioneered life as a son, the Son, under the direction of the Spirit after his baptism. In covenantal terms we all experience spiritual childhood, adolescence and adulthood. At this point, the fact that Gentiles are never formally under the law like Jewish men if not women is relatively insignificant (cf. Gal. 3:23ff. and the suggestion of the KJV of the law as a ‘schoolmaster’).

Until he was eclipsed by Augustine of Hippo, Irenaeus the father of theology was perhaps most famous for his teaching on recapitulation. In effect he taught that ontology recapitulates phylogeny, Jesus being the prime example (Gal. 4:1-7, cf. Eph. 1:10). The idea is not exactly foreign to modern science and is implied by Genesis 1 where we are told that things are created and reproduced according to kind (cf. Mark 4:28).

Covenant theology then is of prime importance in understanding the teleological thrust of the Bible and the people, that is, all of us, to whom it relates. Since this is so, the Augustinian worldview which dominates the Western church and begins where the Bible ends with the  righteousness and perfection of man in his infancy is clearly false. Righteousness and holiness are inherent only in God himself and so far as man is concerned are attained only by keeping the law of which Adam like a baby even though he was physically adult was initially entirely ignorant (cf. Dt. 1:39, etc.). (Pro)creation is followed by development leading to perfection (maturity, completeness). One thing is clear: infant baptism, which is based on original sin and a fall from the maturity of supposed righteousness, has turned biblical teaching on its head. It has in effect reduced man to a flat uniformity devoid of development (evolution) and given rise to the idea of a fall from an initial ‘high estate’. This is ruled out of court by Jesus who became the Righteous One (Acts 3:14) or perfect(ed) man only by completing the work his Father gave him to do (John 17:4f.; Heb. 2:10, etc., cf. Phil. 3:12-14). Otherwise expressed, he had undergone normal human development by keeping (the) law (Luke 2:40-52) and having gained life (Lev. 18:5) reached maturity under the leading of the Spirit. Needless to say, believers follow his lead (Eph. 2:15; 4:12-16; Gal.3:28).

Even the wicked are not born evil (Dt. 1:39) but like us all they sin from their youth (Jer. 3:25, etc.). If they refuse to repent, they are ultimately perfected (achieve maturity) in their sin (James 1:15, cf. Gen. 15:16; Lev. 18:25-30; Rev. 20:11-15).

At the end both the good and the evil alike reap their respective rewards (Mt. 25:46).

See also my Covenant Theology,  Covenant Continuity and Discontinuity and Did God Make a Covenant with Creation? which examine the issue in more detail.

Question

If there are three dispensational covenants, why are there only two Testaments in the Bible? Early in my theological career I was somewhat puzzled by Professor John Murray’s dismissal in his commentary on Romans of the Gentile heathen and his apparent desire to lump Jew and Christian together as though they alone were saved or at least salvable. By contrast Paul in Romans 3 merges heathen and Jew as sinners together and separates both of them from redeemed Christians (Rom. 3:21-26). This surely points to the answer to my question. Both Gentile and Jew are natural or unregenerate by nature and hence sinners. To become Christians they must be born again through faith in Christ. See Galatians 4:21-31 and especially vv. 25 and 31.

But this prompts the question of how and why the Jews are differentiated from the Gentiles. The answer to this is that the Jews are the elect of God (Ex. 19:3-6; Dt. 7:6) and in contrast to the Gentiles have the law or the oracles of God (Rom. 3:2, cf. 9:4). So though distinguished at this point (Ex. 33:16; Lev. 20:24,26; Ps. 147:19f.), as sinners they are both in urgent need of salvation, arguably in light of Amos 3:2 the Jews even more so than the Gentiles who lacked the law. Here it is worth noting that Paul goes so far as to say that the present Jerusalem under law is in slavery like Hagar (Gal. 4:25).

Supplementary Note on C.J.H. Wright, The Mission of God, Nottingham, 2006.

In my view Wright makes a major mistake in allowing the possibility of an original covenant with creation and Adam (pp.326f.). This would surely suggest that creation (and its corollary the physical creature, 1 Cor. 15:50) is intended to be redeemed which Scripture clearly denies. He further maintains that though this world is cursed, it is also covenanted. But this is contradictory. The point of the temporary covenant with Noah was to forestall any future ‘cosmic’ curse before the end of the world (Gen. 8:21f.; Isa. 54:9f.) and the completion of the plan of salvation (cf. Luke 17:26-30). See further my A Brief Review of ‘The Mission of God’ by C.J.H.Wright.

Note

J. Stott, Authentic Christianity, pp. 334f. Stott rightly maintains that every man’s spiritual history becomes a microcosm of God’s dealings with the race.

Are We Frauds?

In the British monthly paper Evangelicals Now of March 2008 there appeared an article entitled Are We Fundamentalists? by Barry Seagren. It was a thoughtful and provocative piece of work aimed at contrasting biblical with Islamic fundamentalism in its various forms. I agreed with the author’s conclusion that there is “a world of difference between the life-giving fundamentalism of the Bible and the destructive fundamentalism that we see in some forms of Islam.”


Fundamentalism

However, the essay raises questions about the exact nature of so-called biblical fundamentalism which also has various forms. Apart from the fact that the epithet fundamentalism, which is nowadays usually associated with (dispensational) premillennialists who claim to take the Bible “literally”, is misleading when used of evangelicals in general, some of these forms appear to derive more from tradition than the Bible and to that extent seem to promote an ideology, even a politicised one on occasion, after the fashion of Islam. (1* Christian Zionism by S. Sizer, 2004, is well worth reading in this connection.) If this is true, it is incumbent on genuine evangelicals to take seriously their much-vaunted commitment to the Bible and bend all their efforts to understand exactly what the Bible is proclaiming. If they do not do this, they are in great danger of being classified as frauds. It is simply not good enough to qualify the authority of the Bible with the word Reformed or dispensationalist and/or premillennialist and so forth, since such qualifications which add to Scripture (Mark 7:7ff.; Rev. 22:18) may well be distortions of the truth.


The Two Sacraments

After some fifty years of devoting attention to the study of the Bible and mainly Evangelical theology, I am convinced that there is much that is seriously amiss with aspects of our doctrine. In light of this it is hardly surprising that evangelicals are radically divided among themselves. The historical root of the problem is the failure of the Reformers to carry through their reformation of Catholic doctrine to its logical conclusion. This inevitably led to their bearing diverse spiritual offspring. Perhaps the most obvious example of their failure relates to the sacraments. While the Reformers dismissed the mass as false and recovered in essence the truth regarding the Lord’s Supper, they failed abysmally to deal adequately with baptism. Behind this failure lies far more than meets the eye.


Justification by Faith

For a start, it may be argued that since all evangelicals claim that Scripture is their final court of appeal, they all agree that justification by faith is at the very heart of the biblical gospel. But this doctrine is frequently compromised and/or jeopardized by theology that leads in another direction seen at its most obvious in the divisions in Anglicanism, for example, which somehow comprehends both Anglo-Catholics and evangelicals. Even some Lutherans wonder how it came about that Luther who so strongly stressed justification by faith could retain the baptism of infants who are naturally incapable of exercising faith. How is it then that many if not most of the sons of the Reformation still baptize infants?


Original Sin

It is generally admitted that the Augustinian dogma of original sin has historically played the principal part. On the basis of this belief Augustine held that since infants as the children of Adam were born in sin, they faced inevitable damnation and in order to be saved they had to be baptised. In other words, Augustine believed that baptism applied by hand like circumcision was the antidote of original sin and conveyed regeneration. Two points need to be made here.

First, the dogma of original sin is not and, unless it is inconsistent with itself, cannot be taught in the Bible. The nearest suggestion of it appears in Psalm 51:5. Apart from the fact that this verse is sometimes mistranslated, it is open to more than one interpretation. At the very least it is hyperbolic. In light of pervasive teaching in Scripture which implicitly denies the sinfulness of babies (e.g. Dt. 1:39; Isa. 7:15f.) and the transference of sin from parent to child (Ex. 32:33; Dt. 24:16; Ezek. 18, etc.), we are forced to this conclusion.

Second, though the classical location of the dogma is said to be Romans 5:12, the teaching of the epistle as a whole militates against it. For example, Paul insists that where there is no law, as in the case of infants, there is no sin (4:15; 7:1-13), graphically depicts actual sin against the law (chs. 1-3) and claims that he himself was “alive”, that is, like Adam and Eve before they received the commandment, prior to the impact of the law on his developing mind (7:9f.). Bearing these and other matters in mind we can safely dismiss the traditional addition of  “in him”, that is, “in Adam”, from 5:12 and charge those who refuse to do so with eisegesis as opposed to exegesis.  (See further my Adding to Scripture In Romans.) It can be said without fear of rational rebuttal that original sin like its counterpart original righteousness, which also depends on law, is a myth. It belongs to ecclesiastical tradition not to the Bible. (For more extensive treatment of original sin, see various articles of mine referring to it including An Exact Parallel?.)


Circumcision

Another argument used to support infant baptism is the so-called parallel between circumcision and baptism. Proper exegesis of Colossians 2:11 which distinguishes between flesh and spirit clearly denies this. For all that, it is claimed that as the Jews circumcised infants, so Christians ought to baptize them. The argument is spurious.

First, apart from noting that only boys are circumcised, it ignores the difference between the covenants. To be baptized by law into Moses (Gen. 17:12; Lev. 12:3; cf. 1 Cor. 10:2) is a far cry from being baptized on confession of faith and repentance into Christ.

Second, despite the fact that John the Baptist served as the human agent, the baptism of Jesus himself is paradigmatic for all Christians who claim to follow him. He was baptized by the Spirit, that is, acknowledged as the Son of God which since he had achieved righteousness under the law equates with receiving eternal life (Mt. 3:13-17). (See further below regarding the order of salvation.)

Third, Christians are not Jews under law, that is, the physical children of Abraham. They are, however, by faith his spiritual children. This being so, they should be baptized as he was circumcised as a believer. Paul’s argument in Romans 4 ought to be decisive in this matter, all the more so when Galatians 3 which forges the link between Abraham, Jesus and believers is considered. What is at issue is fidelity to the plain teaching of Scripture.

To argue that circumcision is the sign of the covenant with Abraham and is therefore appropriately applied to babies is to miss the point. Abraham apart (though note Ex. 12:44,48), both Jesus (John 7:22) and Paul (Gal. 5:3, etc.) associate circumcision with law. Baptism reflects repentance, faith, righteousness and regeneration not the curse associated with circumcision (Gal. 3:10). Baptism applied to infants inexorably  jeopardizes the very essence of the gospel.


Covenant

Yet another argument widely used to bolster infant baptism, which implicitly denies justification by faith, is covenant theology. I have already suggested that the Mosaic covenant of law is intrinsically different from the covenant inaugurated by the death of Christ which requires repentance and faith for it to become effective. Reformed federal theology, which is based on the view of two different covenants with Adam on the one hand and Christ on the other, is false to Scripture. The same must be said of the so-called covenant of grace. A truly biblical covenant, theology which gives due weight to the difference between the covenants while recognizing their interrelatedness, undermines any attempt to substantiate infant baptism. The truth is that like Jesus (Gal. 4:4f.) if we attain to maturity we are all the beneficiaries of the covenants of nature, law (2* Gentiles of course are never under law in the same sense as Jews are.) and grace. If it was necessary for both Jews who had been under the law of Moses and Gentiles who had  enjoyed the benefits of the covenant with Noah (cf. Acts 14:17; 17:27-34) to be baptized on confession of faith, it follows as night follows day that the same must be true of us.

(See further my articles Covenant Theology and Did God Make a Covenant with Creation?)


The Order of Salvation

Linked with the above is the traditional teaching regarding the order of salvation (ordo salutis). In 2008, it is still being taught by professing evangelicals who claim to be faithful to the word of God that regeneration precedes faith. The need for this view is of course erroneous belief in original sin and misapplied stress on divine election. It is argued that since man is born in sin and therefore dead in sin, he is completely incapable of believing when the gospel is preached to him. Augustine taught that this impediment is overcome by election and regeneration. Though this seems logical enough, if the premises are wrong so is the conclusion. That regeneration precedes faith is certainly not the teaching of Scripture. What is the truth of the matter?

Briefly, like Adam we are all born innocent (Dt. 1:39, etc.). Since as babies we are naturally ignorant of (the) law which we are taught later (Dt. 4:9, etc.), we cannot break it. However, like Paul we transgress it when it dawns on our consciousness (Rom. 7:9f.) and thus forfeit its promise of eternal life on condition of keeping it (cf. Gen. 2:17). In light of this it comes as no surprise that one of the most pervasive teachings of the Bible is Leviticus 18:5 in its various forms. It insists that that we gain life when we attain to righteousness by keeping the commandments. Alternatively expressed, obedience or  righteousness is the precondition of life. Of course, Jesus was the only man ever to succeed and as a consequence was uniquely proclaimed as the (regenerate) Son of God at his baptism. Thus as the pioneer of our salvation he made us all dependent on him (John 14:6, etc.). As sinners all, we can only inherit life by being regarded as righteous through faith in him (Phil. 3:9, etc.).


The Flesh

This raises the question of why the rest of us fail. The traditional argument that we all sinned in Adam is clearly invalid and the imputation of sin is read into Romans 5:12-21 not derived from it. The many problems it encounters are insuperable. What is true is that as flesh, which is a law to itself and has its own passions and desires, like Adam and Eve we prove incapable of mastering it (cf. Gen. 4:7), all the more so since we are influenced and conditioned by their example (Rom. 5:12-21). The Bible makes it clear beyond dispute that no flesh (that is no man or woman who is flesh by nature) will be justified before God (Rom. 3:19f.; 7:7; 1 Cor. 1:29; Gal. 2:16, etc.) who from the start intended that he alone should be the Saviour of his people (Isa. 45:22f., cf. Phil 2:9-11). Paul sums up the situation in Romans 7:14 where he says that he is of the flesh and hence in slavery to sin (cf. Eph. 2:1-3, etc.). If this is true, then all else apart, original sin, which impugns the goodness and righteousness of God, is redundant and totally unnecessary.

What the advocates of original sin fail to realize is that though man is by nature a sinner (i.e. like Adam and Eve he determines his own moral nature by his sin, cf. Eph. 2:1-3, etc.) he is enabled by the grace of God to receive the gift of faith (Eph. 2:8, cf. Acts 18:27). Abraham was justified by faith even though he was ungodly and hence by definition not regenerate (Rom. 4:1-5). As the OT, where regeneration is always a promise (Dt. 29:4; 30:6; Jer. 31:31-34; 32:39, etc.), makes clear this gift comes short of regeneration which awaits the coming and work of Christ and the consequent out- pouring of the Spirit. It is not until he is glorified that the Spirit is given and the new birth experienced by sinners justified by faith in Christ (John 7:39; Acts 2). (For more on the order of salvation, see for example, my Cart-Before-the-Horse TheologyRedemption Applied (Order of Salvation) and The Order of Salvation in Romans.)

So, to sum up, in accordance with his plan of salvation God has legitimately consigned us all to (actual) sin so that he may have mercy on us in Christ (Rom. 3:19f.; 11:32; Gal. 3:22). To have imputed Adam’s sin to innocent children would have been to contravene his own canons of righteousness (see e.g. Gen. 20:6f.; Ex. 32:33; Dt. 7:10; 1 Sam. 14:27; 22:15; John 9:41; 15:22,24, etc.).


Premillennialism

I referred to premillennialism above. Like many others I remain at a loss to understand how anyone committed to the authority of the Bible can entertain it and many of the notions that are its concomitant. (See further my Preunderstandings of the Millennium?.) It is not merely based exclusively on one passage in the highly symbolic book of Revelation, it runs counter to the very essence of biblical teaching in many other respects. Most obviously, it reflects woeful misunderstanding of covenant theology on the one hand and denies the finished work of Christ on the other. Regarding the latter, it renders his return to earth to complete what the Bible says he accomplished in the first place a necessity (John 16:33; Heb. 2:9; 9:28, etc.). (See further my A Summary of Reasons Against the Return of Christ to EarthIs Jesus Coming Back to Earth?Thoughts on the Redemption of Creation, etc.) This makes premillennialists ill-equipped to criticize the Roman Catholic dogma of the mass which also involves repetition. To cut a long story short premillennialism is based on OT restorationism. It is furthermore the offspring of the absurd Augustinian worldview which has bedevilled our understanding of the Bible for so long (cf. my WorldviewThe Biblical Worldview. At this point some may claim that Augustine rejected Chiliasm. He did indeed but that has not prevented premillennialists from adopting his general outlook.)

It needs finally to be stressed that the Augustinian view that creation was perfect when it was first brought into being and that man was originally created immortal, holy and righteous is an appalling fallacy. The Bible frequently contrasts the perfect Creator with what has been made (Heb. 1:10-12; 12:27, etc.). (See further my Manufactured Or Not So.) Original sin and its consequence cosmic curse are part of our ecclesiastical tradition and should be dismissed as the distortions they are. The truth is that since we originally derived from the temporal earth, we were created mortal and innocent (Rom. 1:23) with a view to gaining eternal life by keeping the commandments (cf. 2:7,10; 1 Pet. 1:7) and by grace sharing the glory of our incorruptible God as his children (1 John 3:1-3).

What Scripture teaches in one of its best-known passages is that as mortal corruptible flesh we cannot enter the kingdom of God and need a second or spiritual birth in order to do so (John 3:1-8). Since this depends on righteousness achieved by keeping the law (Lev. 18:5; 1 John 3:7, etc.), we need Jesus who having alone met the condition himself died on our behalf.


Are We Frauds?

The question then remains: Are we frauds? To the extent that we deny the clear teaching of the Bible we profess to believe the answer is an unequivocal yes. Throughout the Bible tradition is primarily a bane. If Jeremiah became its prey, so did Jesus and Paul. My contention is that modern evangelicals have succumbed to it (see my Have We Inherited Lies?The Betrayal of the Reformation) and need as a matter of urgency to set their house in order. If they do not then they can only expect divine retribution like that wreaked on the Jews who refused to repent and to undergo reformation after the death of Christ. God himself will become our enemy.


The Way Forward

What I have written above prompts questions about me personally? Who am I to make these charges? Am I immune to mistakes? Not at all! It has long been of deep concern to me that though I have sought to debate basic issues with others and been ready if necessary to be corrected, yet no one has been willing to enter the fray. Though I have thrown down the gauntlet, no champion has entered the lists to do battle! Surely there is a Goliath somewhere capable of dealing with a mere David. Sadly, however, evangelicals, despite professing to be always reforming (semper reformanda), like the fanatical devotees of some of the world religions, seem to live in mortal fear of an open forum. (3* The book Always Reforming, ed. A.T.B.McGowan, 2006, makes a token gesture but is in substance rather disappointing.) They prefer assertion to substantiation. I myself do not wish to be told that I am wrong but to be shown that I am wrong. On the other hand, if ecclesiastical orthodoxy cannot justify itself, it testifies to the fact that something is seriously wrong that needs to put it right as a matter of urgency. There is little doubt in my mind that a false covenant theology and a ludicrous Augustinian worldview hang round our necks like millstones. (It is Augustinianism rather than the Bible that to a substantial degree instigates and fosters the struggle between science and theology.) So unless evangelicalism adopts an open forum approach, on the merely human level we are in serious danger of suffering permanent marginalisation, let alone dismissal as frauds.

The distinction between brandishing the banner of truth and flying the flag of fabrication should be obvious to all. To continue to teach as the word of God what is clearly contrary to it invites a curse (Gal. 1:8f.).

The Biblical Worldview

It is generally agreed that everyone has a worldview or, as some would maintain, a “religion” even if it is never properly articulated. A worldview is the way we understand reality. According to Raeper and Smith it has been defined as “a set of presuppositions (or assumptions) which we hold (consciously or unconsciously) about the basic makeup of the world” (pp.278,337f.,340,351) (1* Cf. Byl who says “Our worldview consists of our most basic faith commitments, through which we interpret the world we experience and by which we live. Our worldview is the pair of spectacles through which we view the world and make sense of it”, p.14. Regrettably Byl’s own useful presentation of the Christian worldview is tarnished by Augustine, ch.10). As Christians we hold to a particular worldview, but when it clashes with others, the so-called scientific worldview, for example, the question arises as to whether it is “Christian” or biblical.

The biblical worldview is theistic, uncompromisingly theocentric (2* Cf. e.g. Dunn, Theology, pp.28-50). More specifically, God is the sovereign Creator and Sustainer of the universe. For believers there are in fact two worlds, the visible natural world of creation and the invisible supernatural world or heaven of the God who inhabits eternity (Isa. 57:15; 66:1). This cosmological dualism is reflected in us who derive physically from the earth but are also made in the image of God. We are thus anthropologically dualistic. (3* Cf. my Biblical Dualism)  We further believe that God alone knows his creation exhaustively but, while we his creatures do not, we nonetheless claim to be able to pursue meaning and truth. We believe that the Christian worldview is uniquely true and as such it makes the world intelligible and purposeful (4* Cf. M.Payne in Hoffecker, p.356). Furthermore, it is the Creator God of biblical revelation, the only God who is the Saviour and Redeemer (Ps. 96:5f.; Isa. 45:20-25; Jer. 10:10-16, etc.) of man who is appointed once to die and after death face judgement (Heb. 9:27).

In the West, so-called “Christianity”, or what might more accurately be termed “Churchianity”, has been built largely on the foundation laid by Augustine of Hippo, d. 430 AD. When he became a Christian against his pagan background, education and experience, Augustine developed a worldview dominated fundamentally by sin. Misunderstanding the word ‘good’ in Genesis 1, he believed that the world God created was originally perfect and Adam and Eve along with it. His contention regarding the latter was their original moral righteousness, holiness and even immortality. This, however, was clearly a major mistake. According to Scripture, man as both individual and race was created imperfect, that is, immature like a baby without knowledge of both (the) law and hence of good and evil (Gen. 2:16, cf. 3:5,22; Dt. 1:39; Isa. 7:15f., etc.). When with his physical and mental development the commandment (law) eventually made its impact on his mind, Adam was in a position to respond either positively or negatively to its requirement (Gen. 2:17). In the event, he responded negatively and set a pattern of sin which all his progeny who are made in his image (cf. Gen. 5:1-3) have not unnaturally followed (Rom. 3:23) under his influence (Rom. 5:12ff.). (5* A prime example of the latter is Paul who, having begun life innocent, followed first Eve’s then Adam’s lead when the commandment dawned on his mind, Rom. 7:9f. In other words, like all of us Paul became a sinner, Eph. 2:1-3; Tit. 3:3, not by the transmission or imputation of Adam’s sin as tradition has it but by breaking (the) law by which sin is established and defined, Rom. 7:8; James 2:9-11; 1 John 3:4; 5:17, etc. See further my The Pattern of Sin.) Nonetheless, man’s original challenge was to obey the commandment with a view to attaining to righteousness and eternal life by keeping the law in all its fullness (Gen. 2:17; Lev. 18:5; Rom. 7:10; 1 John 3:7, etc.) as Jesus, the second Adam, did (Luke 2:40ff.; Mt. 3:13-17, cf. 19:17). According to Augustine, however, our first parent Adam mysteriously “fell” from his putative perfection into sin and, as the divinely appointed lord of creation, dragged it down with him. Thus even today, despite Paul’s contention that creation is still ‘good’ (1 Cor. 10:26,31; 1 Tim. 4:3f., etc.) many constantly refer to creation as “fallen” and argue that it labours under an Adamic curse from which it needs redemption (e.g. C.Wright, p.395). (6* The word ‘fall’ is rightly queried by Dunn, pp.93f., cf. Romans 1-8, p.178, and Routledge, pp.154-156).

While Protestants differ from Roman Catholics in various ways, the Western church as a whole has largely adopted the Augustinian worldview. If for the Reformers and their Puritan successors the universal dominance of sin was manifest even in creation itself, how much more was it for some of their millenarian offspring (cf. Sizer, p.255). In the words of Ladd, “Premillennialism is the doctrine stating that after the Second Coming of Christ, he will reign for a thousand years over the earth before the final consummation of God’s redemptive purposes in the new heavens and the new earth of the Age to come. This is the natural reading of Revelation 20:1-6” (p.17).  Thus, superficially at least, all seems to be based on a very questionable interpretation of the book of Revelation. At bottom, sin is the cause of the corruption (decay) evident in the entire creation which consequently needs redemption. (7* For expansion of Ladd’s views which have in recent years come to exercise a profound influence on the Protestant worldview, see his The Gospel of the Kingdom, Jesus and the Kingdom, etc.)

Against the background of their Augustinian worldview, fundamentalists believe not only that the seven days of Genesis are literal but also that death did not appear on the earth until Adam “fell” and earned it as wages (Rom. 5:12; 6:23). (8* See my Death Before Genesis 3, A Double Helping.) Assuming the truth of all this, the idea of paradise lost and regained is rampant though it is more readily conceded nowadays that the paradise of Revelation is enhanced. (See, for example, the note on Wolters below.) The problem here is that Scripture contains a great deal of evidence suggesting that the visible material creation including man as flesh is temporal (Gen. 1:1, cf. 2 Cor. 4:18), provisional like the Promised Land which is a type of heaven (cf. Heb. 3,4) and corruptible by creation or nature (Heb. 1:10-12, cf. Rom. 8:18-25) and will, once it has served its purpose and produced its harvest, be destroyed and not redeemed (Ps. 90:2; 102:25-27; Isa. 54:10; Zeph. 1:18; 3:8; Mt. 24:35; Heb. 6:7f.; 12:27; 2 Pet. 3:7,10-12, etc.). (9* See e.g. my The Correspondence between Romans 8:12-25 and 2 Corinthians 4:7-5:10, The Destruction of the Material Creation, The Harvest of the Earth.) Once the harvest which comprises man made in the image of God has been garnered, the field, which is the world (Mt. 13:38), ceases to be of value and becomes redundant (Mt. 13:30; Heb. 6:7f. 2 Pet. 3:7,10-12, cf. Mt. 7:19; Luke 13:6-9, etc.).

So we are compelled to ask whether the traditional Augustinian worldview is correct. Is it a true reflection of what the Bible teaches or is it an imposition that leads to a major distortion with unacceptable ramifications?


Creation Temporal Not Eternal

First, the very first verse of the Bible teaches us that creation has a beginning and by implication an end. Genesis 8:22 confirms this. In other words, in contrast with its Creator who is eternal, immortal and incorruptible and has neither beginning nor end (Ps. 102:25-28; Isa. 40:28; 57:15; Rom. 1:23, cf. Heb. 7:3), it is temporal, corruptible and destructible by creation. Like all its products both plant and animal it grows old (Heb. 1:11, cf. Mt. 6:19f.; Luke 12:33). In light of this it is scarcely surprising that Paul tells us that the visible material is temporary (2 Cor. 4:18) and that our hope in view of the corruptibility of creation is an invisible one (Rom. 8:20,24f.). (See further my Faith and Invisibility – Seeing the Invisible.)


Perishable Food

Thus it is clear from Genesis 1 that the vegetation that stems from the ground as a result of the creation mandate (Gen. 1:11f.) is a source of food (cf. Gen. 2:9; 3:6) which implies death. Later in the Bible we learn that all flesh, which includes man who is also made from the earth, is (dependent on) grass, which is transient by nature (Isa. 40:6-8; James 1:10f.). The Psalmist is very conscious of the fact that though God feeds them, animals die (104:27-29; 147:9, cf. Job 38:39-41). Indeed, it can hardly escape notice that lions kill their prey by divine design (Ps. 104:21). Jesus himself stressed the fact that all who eat perishable food are themselves perishable (John 6:22ff.) like the creation from which they derive (Mt. 6:19f.; Luke 12:33). So the inference must be that all flesh, both man and animal, is subject to corruption (physical decay) apart from sin, though sin in its various forms may be an exacerbating factor. If this is so, it is more than questionable whether we can read Genesis 3:17-19 back into Romans 8:18-25. Yet this is constantly and apparently universally done without warrant.


Bread of Heaven

In fact, Jesus went further and insisted that those who were to live eternally needed to feed on heavenly food, that is, the word of God (Mt. 4:4). In John 4:10 and 6:51 he emphasized the necessity of drinking living water and feeding on living bread or bread from heaven. The implication of this is that the animal creation, which lacks the image of God and is limited by nature to earthly food, is excluded. Since as flesh it can do no other than sow to the flesh, it is from the flesh that it reaps inevitable decay (Gal. 6:7f., cf. Rom. 8:13). Men who act likewise do the same (Rom. 8:5-8; 1 Cor. 6:9f.; Gal. 5:19-21; Eph. 5:5; 2 Pet. 2; Jude).


Reproduction

That death and corruption are natural and not necessarily the wages of sin would appear to be implied by the fact that reproduction is built into creation from the start, that is, before sin made its appearance (Gen. 1:11f., etc.). Clearly, the different species (and man according to the flesh is one of them, cf. Gen. 2:7) can only be perpetuated by reproducing themselves (cf. Gen. 7:2f.,9). Reproduction, however suggests repetition, and repetition, as the author of Hebrews strongly stresses, implies futility. And futility is a prominent feature of creation which though exacerbated by sin exists irrespective of it (Eccl.; Rom. 8:20, cf. 1 Cor. 15:14,17). It scarcely needs adding that neither death nor the reproduction which counters it features in the eternal age to come (Luke 20:34-36). This being so, we are forced to deny that this present corruptible creation, including the flesh, is subject to redemption (1 Cor. 15:50).


Sacrifice

Another point can be made. In the OT, animals were amenable to service as sacrifices foreshadowing the one true and perfect sacrifice of Christ. Though physically without blemish (cf. Lev. 3:1), they were flesh and not spirit (Isa. 31:3) and consequently their sacrifice had no permanent moral value as the author of Hebrews strongly insists. The lesson we learn then is that the flesh as such is ultimately expendable because it is spiritually and morally useless (cf. John 6:63; Rom 7:18; 8:8).


The Death, Resurrection and Transformation of Jesus

This brings us to the sinless Jesus who as flesh was both mortal (he died) and corruptible (he got older) in contrast with his heavenly Father (cf. Rom. 1:23; 1 Tim. 1:17; 6:16, etc.). This being so, his flesh, though not liable to death since he had kept the law which promised life, was expendable too and he freely gave it in death as a sacrifice for our sin (Col. 1:22; 1 Pet. 3:18, etc.). Many traditionalists would doubtless respond to this by pointing out that he rose physically from the dead suggesting that his flesh, which had not succumbed as the wages of sin, was permanently saved. Some even draw the conclusion from this that the fruit of his resurrection was the redemption of creation, though 1 Corinthians 15:20-23 which refer to people clearly fail to suggest this. Obviously, this is a serious mistake. The fact is that there is no connection between the physical resurrection of Jesus and creation (10* Pace e.g. Harris, G to G, pp. 245ff., Raised Immortal, pp.165ff.). The NT makes the reason why Jesus rose physically from the grave unequivocally clear: he died not on account of his own sin but of ours. Having personally kept the law and, in contrast with the first Adam, gained life (Gen. 2:16f.; Lev. 18:5), he did not earn death as the wages of sin (Rom. 6:23). Rather, his life was freely laid down as a sacrifice for his people whose own life was forfeit (cf. John 10). And since death had no hold over him personally, he rose again (Acts 2:22-24) notably without experiencing corruption (Acts 2:27-31; 13:34-37).

But another point must be made. If Jesus died and rose on our behalf, his death and resurrection were not essential to his personal earthly life. To express the issue alternatively, had he not died for us, he would have been glorified by transformation ascension apart from resurrection altogether as Adam would have been if he had not sinned. This being so, we are forced to conclude that there was no connection between Jesus’ resurrection and the redemption of creation.

The truth is that as a product of the earth and a son of Adam through his mother (Luke 3:38), Jesus was naturally temporal, mortal and corruptible. (11* Jesus was incarnate only for a little while, Heb. 2:7,9, and since he inevitably got older, Luke 2:40ff.; 3:23; John 8:57, he was subject to decay, 2 Cor. 4:16; Heb. 8:13.) In light of this, the fact that he did not undergo corruption after his resurrection, which receives significant emphasis by both Peter (Acts 2) and Paul (Acts 13), can only mean that he was still corruptible. He was in his own words still flesh and bones (Luke 24:39, cf. John 20:19-25, etc.). Since, however, flesh and blood cannot by nature inherit the kingdom of God (1 Cor. 15:50, cf. John 3:1-8), like all his believing brethren who do not die at the end of the age he had to be changed at his ascension to avoid inevitable corruption on the one hand (John 20:17; 1 Cor. 15:51ff., cf. Zech. 14:12,15,18) and to inherit the eternal throne of David, who saw corruption (Acts 2:29), on the other (Luke 1:32f.; Acts 13:34). (12* See further my When Was Jesus Transformed?)


The Need for Spiritual Regeneration

It is clearly on this account that Jesus taught that those who are born of the flesh, which is by nature liable to decay (corruption), need a second or spiritual birth from above (John 3:1-8). They need to be born of God who is spirit in order to enter his heavenly presence as his spiritual children (John 1:12f., cf. 1 Pet. 1:3f.). If flesh gives birth to flesh and Spirit gives birth to spirit (John 3:6), this is absolutely necessary. It is clearly a question of nature and has nothing to do with sin as the traditional Augustinian interpretation would have it. Morally speaking, the flesh as created is neither good nor bad. It is in fact amoral as in all animals. It is only ‘good’ to the extent that it is useful or suited to a purpose (Gen. 1; 1 Tim. 4:4). (13* The reader should note that I am not denying that the new birth has an impact on sin. Paul notes the connection in Titus 3:3-7, for example, where regeneration (cf. Eph. 2:5) relates to sanctification. Cf. 1 John 3:9, etc.)


Flesh and Spirit

In the Bible flesh and spirit/Spirit are antithetical (Rom. 7:14, cf. Isa. 31:3) and properly at war with each other as in the case of Jesus who successfully resisted all the temptations of the flesh (Mt. 4:1-11; Gal. 5:16f.; Heb. 4:15; James 4:1ff.; 1 Pet. 2:11, cf. Jer. 17:5;.). As part of the material creation the flesh is intended to be under the dominion of man’s spirit (cf. James 3:2f.) just as creation as a whole is ultimately under the sovereignty of God. During the tenure of man the earth is in certain respects meant to be under his lordship or stewardship. Thus it follows that the mind that is set on the flesh is hostile to God (Rom. 8:7). But man in his weakness has always given way to his fleshly desires even though he is specifically commanded not to (Gen. 2:16f.; 3:1-6; 4:7). Only Jesus, though flesh himself, overcame the temptations of the flesh and conquered (Mt. 4:1ff.; Heb. 4:15, cf. Rom. 8:3).


The World

But he did more. In conformity with man’s original challenge to Adam (Gen. 1:26,28), he also overcame the world (John 16:33, cf. 17:4f.; Heb. 2:9; Rev. 5:5,12). (14* I am assuming here that the ‘world’ is comprehensive and means not simply the world of sinful men but also the world as a whole, cf. 1 Cor. 7:31; 1 John 2:15-17.) On the other hand, in overcoming or exercising proper dominion over the physical creation Jesus clearly did not change its very constitution, that is, its temporal, provisional and corruptible nature. If it had gained these characteristics as a consequence of the curse stemming from the sin of Adam as traditionalists maintain, he would have had to do precisely this. He would simply have reversed it, but this Scripture noticeably denies (cf. Heb. 2:8; 1 Cor. 15:25.) Since he aspired to return to his heavenly throne with his believing fellows in tow (cf. John 6:38-40; Heb. 2:10; 1 Pet. 3:18), Jesus, like his Father the heavenly warrior, made it his footstool (Isa. 66:1; Mt. 5:34f.) to be finally destroyed like Joshua’s enemies (Jos. 10:16-28; Ps.110:1; 2 Pet. 3:7,10-12). His success thus paved the way for his sinful brethren to follow in his steps (Heb. 2:9f.; Rev. 3:21) and thus escape corruption (decay). (15* See further my Escape.) And even they as believers in union with Christ while still on earth are reminded that they have crucified both the flesh (Rom. 6:6; Gal. 5:24) and the world (Gal. 6:14) which clearly includes creation (Col. 3:1-6). Thus to give way to the blandishments of both the flesh and the world is to act contrary to their new nature in Christ (cf. Rom. 6:1-7; 12:1-2) which has a heavenly orientation (cf. Mt. 6:19f. etc.).


The Devil

In contrast with Adam and all the rest of his progeny, Jesus also defeated the devil (John 14:30, etc.). Despite Satan’s temptations, which included the offer of an earthly kingdom, Jesus overcame (Mt. 4:1-11, cf. Luke 9:25; John 18:36). He not only kept the law and inherited life and/or the kingdom of God/heaven but, having died on behalf of his people and risen again, he finally ascended into heaven as their pioneer. In view of universal failure apart from him, it was vital that he did so for salvation had to be gained by man in accordance with the original promise (Gen. 2:17; Heb. 2). Like our first forebears, the rest of us all in our turn give way to fleshly temptation, to the pressures of the world and the machinations of the devil (Rom. 5:12). As a consequence, like them we too are banished from access to the Father (cf. Gen. 3:23f.) except insofar as we are found in Christ who is our Elder Brother (John 14:6; Heb. 2:10-13, etc.).


The Big Picture

So what then in essence is the biblical worldview or big picture? First, the material creation exists solely by the will of God (Gen. 1:1; Rev. 4:11). Next, though ‘good’, that is, useful or serving a purpose, it is inherently temporal, intrinsically transient and in fundamental contrast with its Creator who alone is immortal (1 Tim. 6:16) and incorruptible (1 Tim. 1:17). It moves from a beginning to an inevitable end irrespective of sin. As the author of Hebrews states, it grows old (Heb. 1:10-12). As products of creation all created or visible things are temporary (2 Cor. 4:18, cf. Luke 12:33; 1 Cor. 9:25; 1 Pet. 1:18; 3:4, etc.) and are in contrast with the invisible God himself (Rom. 1:20). Since they are all subject to decay (corruption), they are slated for ultimate destruction (Heb. 12:27; 2 Pet. 3:7,10-12). Deriving as he does from a corruptible creation, man as flesh is also visible and subject to time. He grows old, and according to Genesis 6:3 his earthly life is limited to about 120 years. Later this age is scaled down to three score years and ten. Though as a law-breaker man earns his death (Rom. 5:12; 6:23; 1 Cor. 15:56), nonetheless contrary to church tradition death as such is intrinsically natural as is implied in Genesis 1. For even the sinless Jesus who as flesh was born of woman got older and was hence corruptible. Had he remained on the earth he would eventually have faded away and died (2 Cor. 4:16; Heb. 8:13). While he died for us in the flesh he inherited from Adam (Luke 3:38; 1 Cor. 15:22), nonetheless after his physical resurrection he was necessarily transformed and glorified at his ascension (John 20:17; 1 Cor. 15:51ff.). (16* The widespread and longstanding (it goes back at least to Origen) idea that he was transformed at his resurrection is a denial of Paul’s explicit assertion in 1 Cor. 15:50. What is more, Scripture stresses that he did not see corruption. In light of this he must have remained corruptible flesh until he experienced transformation at his ascension. See further my When Was Jesus Transformed?)


Why Creation?

Stephen Hawking the famous British scientist has suggested that the biggest question facing man is why there is anything at all and admits that science cannot give an answer. So what does the Bible say? It tells us that creation’s prime purpose is the manifestation of the glory of God (Ps. 19; Rom. 1:20). However, since it was meant to be inhabited (Gen. 1; Isa. 45:18) it also reveals the riches of his grace to man made in the divine image. In other words, its purpose was and is ultimately the glory of God displayed supremely in the salvation and adoption of man (Rom. 8:12-17; Eph. 1:3-14, etc.). Isaiah 45 in particular points in this direction (Isa. 45:22-25, cf. Rom. 8:12-17; Eph. 1:3-7; Phil. 2:5-11; Col. 1:15-20). In the short term, however, man as God’s image is called on to exercise dominion over creation and by implication make the entire earth God’s sanctuary like Eden (18* cf. Isa. 51:3.  On this, see e.g. Beale and Alexander. Regrettably both of these writers are somewhat equivocal in their understanding of the New Jerusalem. Misled by OT materialism and its limited revelation of heaven, e.g. Isa. 65:17-19; 66:22, they fail to recognize that it is spiritual, eternal and hence already exists, cf. Gal. 4:26; Heb. 12:22, like the world/age to come as such, Luke 20:34-36; Heb. 9:11f.,24, etc. See further my Will Creation Be Redeemed?) In Eden, the womb of mankind, God as his Creator walked with Adam. Only sporadically did he do so in the rest of the OT though that was always the intention (cf. 2 Cor. 6:16; Rev. 21:3). So on the physical level creation nurtures man and beast alike; on the spiritual level it is a place of probation and testing to determine what is in man (cf. Ex. 16:4; Dt. 8:2,16; James 1:12, etc.) in preparation for the grand finale or the Day of the Lord which involves eternal life for all believers in the presence of God (Rev. 7:9). Thus at the end we shall all be judged on the basis of our works, thoughts and intentions of our hearts (Rom. 2:6-11; 1 Cor. 4:5; Heb. 9:27) and allotted our final inheritance (cf. 2 Tim. 4:8,18) as the Israelites were at the end of their pilgrimage from Egypt.


Man’s Failure

In himself man is of course a failure. He comes a cropper at the first hurdle. Adam fails in his first test, and all his progeny who are made in his image (Gen. 5:1-3) repeat or rather recapitulate his sin, follow in his tread (Rom. 5:12; 6:23; 7:9f.) and transgress in their youth (Jer. 3:25, etc.) They disobey the ‘no’ of their parents or guardians who teach them the law (Dt. 4:9, etc.). Having failed to keep the commandment that promises eternal life (Gen. 2:16f.; Lev. 18:5; Dt. 30:15-20, etc.), they fail to exercise proper dominion, and the earth which they are meant to till and tend frequently fails to respond as it should (cf. e.g. Prov. 24:30ff.). So bad is the situation in man’s infancy that the uncovenanted creation is threatened with immediate annihilation (Gen. 6:11-13, cf. Sodom and Gomorrah and Heb. 6:7f.).


The Covenant with Noah

In the event, however, though creation suffers the curse of the flood as a consequence of general sinfulness,  God in his grace makes a temporary covenant with Noah (Gen. 8:22) in order to undergird and guarantee the completion of the plan of human salvation (cf. Jer. 31:35-37; 33:19-21; Isa. 54:9). When the mountains and the hills are eventually removed (Isa. 54:10, cf. 2 Pet. 3:7,10-12; Heb. 12:27), God’s steadfast love and covenant of peace instead of being removed will remain forever. This is the consistent message of the Bible as references like the following make clear: Psalm 102:25-28; 103:14-18; Isaiah 40:6-8; 45:17; 51:6,8; Mt. 24:35, etc. (18* See further my Did God Make a Covenant With Creation?)

The implication of this is that temporal creation will give way to the eternal heaven, the kingdom of God or the new heavens and new earth where righteousness already dwells (Jer. 50:7 ESV; Mt. 5:6,10,20; 6:10,33; 2 Pet. 3:13, cf. Rev. 21:1 commenting on which Morris rightly says that the John is not looking for a new edition of the same thing!). See further below.


The Mosaic Covenant

While the covenant with Abraham like that with David promises future blessing to all who believe, the Mosaic covenant under the terms of which the children of Abraham become a holy nation and a royal priesthood serves as a temporary guardian of the chosen people and a means of educating them in preparation for the coming of Christ. Like the covenant with Noah it is temporary and provisional until salvation comes (Gal. 3:23-29).  It is limited in that it relates to the flesh and cannot deal with the conscience (Mt. 5:18; Rom. 7:1; Heb. 7:16; 9:8-10), and, since it requires works beyond the capacity of ordinary men to accomplish, it cannot bring salvation (Gal. 3:21). Paul stresses its provisional and temporary nature as a covenant and hence its ineffectiveness (2 Cor. 3). But whereas Paul tends to underline man’s inability to keep the law that promises life, the author of Hebrews, who stresses the futility associated with repetition, takes a slightly different tack and emphasizes its intrinsic inadequacy (7:18f.; 8:7). The mere fact that it requires replacement by another covenant demonstrates for him its ultimate ineffectiveness even apart from sin. (19* See further my Covenant Continuity and Discontinuity.) In other words, it reflects the natural defectiveness of creation and the flesh that derives from it (cf. 1 Cor. 15:45-49). This being the case, only Christ can bring salvation which involves escape from both physical and moral corruption to eternal life and glory (20* See my Escape.)


The Eternal Covenant and the Glorification of Man

Redemption (rescue/escape) from Egypt was central to the old covenant people. The problem was, however, that fleshly redemption and the subsequent acquisition of the sanctuary of the Promised Land were by nature merely temporary (Heb. 3,4). Furthermore, even in Jerusalem and its temple sin remained a problem underlined by the nature of the worship or cultus itself. What were clearly needed were an eternal redemption (Heb. 9:12) and an eternal inheritance (Heb. 9:15), including a permanent temple/city/country (Heb. 11:8-16; 13:14) where righteousness dwells (2 Pet. 3:13). This was provided by the new or eternal covenant historically inaugurated by Christ (Heb. 13:20). It is he who as man paved the way into the presence of God in heaven which, after all, was the goal from the start (Heb. 2:10, cf. John 6:38-40; Eph. 1:20f.). The high calling of man made in the divine image was his spiritual perfection (Phil. 3:12-14, cf. Heb. 3:1) as the spiritual child of God (John 1:12f.; Rom. 8:14-17; Gal. 4:4-7; Eph. 1:4-7; 1 John 2:29-3:3) with a resurrected or redeemed spiritual body suited to his glorious heavenly environment (Rom. 8:23; 1 Cor. 15:42-49; 2 Cor. 5:1; Phil. 3:21).

So whereas under the old covenant with its earthly orientation the God of heaven always came down to man finally in the incarnation (John 1:14), (21* Cf. Gen. 11:5; Ex. 3:8; 19:20; Dt. 1:30f.; 1 K. 8, etc., though note Enoch and Elijah who were like straws in the wind presaging Christ’s ascension.) under the heavenly new covenant man ascends to God to the new Jerusalem or the celestial city (1 Cor. 15:51ff.). Corresponding with this, while restoration is a basic theme in the OT (e.g. Jer. 30:18), change and replacement are characteristic of the NT (1 Cor. 15:51ff.; 2 Cor. 5:1-10). (22* Contrast Wolters, who like C.Wright, e.g. p.395, sets out what he calls the reformational worldview equating salvation with restoration, pp.69ff. Apart from ignoring a whole dimension of biblical evidence, he clearly lacks an adequate covenant theology and appreciation of the plan of salvation.)


Ultimate Presentation

In light of this, it is little wonder that ultimate presentation is stressed (1 Cor. 11:2; 15:24; Eph. 1:4; Jude 24, etc.). Jesus himself tells his disciples that he will prepare a place for them in his Father’s house (John 14:2f., cf. Phil. 3:20) in the eternal kingdom of God (John 3:5f., cf. 2 Pet. 1:11), in the new heavens and earth where righteousness dwells (2 Pet. 3:13). Since it is impossible for flesh, or the corruptible in general, to inherit the kingdom of God (1 Cor. 15:50; John 3:1-10), it ought to go almost without saying that just as he himself had to shed his corruptible flesh at his ascension, so they will have to do the same (1 Cor. 15:42-55; Phil. 3:21). If they have died and experienced corruption, their bodies like David’s will require redemption (Rom. 8:23) at the general resurrection (cf. Acts 2:27-35 and 13:34-37). If they have not died, they will have to undergo transformation like Jesus at their ascension. This is the fruit of the Christ’s own resurrection which demonstrated his victory over the world, the flesh and the devil (1 Cor. 15:20-23). Ultimately, according to Paul even Christ himself is subjected to God who will be all in all (1 Cor. 15:24-28). When this occurs restoration to universal fellowship and harmony will be achieved (Acts 3:21; 1 Cor. 15:24-28; Eph. 1:10; Phil. 2:9-11; 3:21; Col. 1:20).

If what has been briefly set out above is a true depiction of what the Bible teaches, then the traditional Augustinian idea that creation is corruptible on account of sin is plainly false. Creation and creature alike were subjected to decay in the purpose of God so that man might not only seek him and find him (Acts 17:26f.) but also have an invisible hope (Rom. 8:20,24f.; 2 Cor. 4:16-18). Since God is spirit his spiritual children must not only worship him in spirit and in truth (John 4:24) but also partake of his spiritual nature (2 Pet. 1:4; 1 Pet. 1:3f.,23; 4:6; 1 John 3:9, etc.). As intimated above, God intended man to be his spiritual child from the start (Gen. 2:17). However, to prevent human boasting (1 Cor. 1:29, Eph. 2:9) his plan was for all men to come short of his glory by failing to keep the law so that he himself might become their Saviour (Rom. 3:19f.,23; 11:32; Gal. 3:22). As we have already seen, this is taught in the OT, especially in Isaiah 45:22-25, for example. The NT clarifies this by teaching that this salvation is achieved by Jesus before whom every knee will eventually bend and every tongue confess that Christ is Lord to the glory of God the Father (Phil. 2:9-11).


A Manufactured Creation

There is a final point to make. The Bible clearly teaches that what is ‘made by hand’ (Gk cheiropoietos), like idols (e.g. Isa. 2:8; Acts 19:26), is inherently defective even apart from sin. (23* See my Manufactured or Not So.) So since God himself made the temporal creation (Gen. 1:1) including man ‘by hand’ (Ps. 102:25-27; 119:73; Isa. 45:12; 48:13, etc.) and forbade its worship (Dt. 4:15-19), it must be regarded as inherently defective (not evil, though note Gal. 1:4), that is, naturally temporal and subject to decay (cf. Rom. 8:18-25; Heb. 1:10-12). (24* The word ‘good’ = useful in Genesis 1 was seriously misunderstood by Augustine. Cf. 1 Tim. 4:4.). Just as the temporary ‘hand-made’ material creation has no guarantee apart from the temporary covenant made with Noah (Gen. 8:22, cf. Isa. 54:10), so the flesh has no guarantee apart from the temporal and provisional ‘hand-written’ covenant made with Moses which relates to it (Rom. 7:1, cf. Mt. 5:18; Heb. 9:8-10, etc.). (It might be added here by way of clarification that those who are under law are still unregenerate. The new birth, which is never more than a promise under the old covenant, comes only through faith specifically in Christ, John 3:16; 1 John 5:11f., who alone achieved the righteousness which was its condition, Gen. 2:17; Lev. 18:5, cf. Gal. 3:2,5, etc.) What the ‘manufactured’ creation points to, like the ‘manufactured’ temple (Mark 14:58), is heaven itself which is “not made by hand” (Heb. 9:11,24) and therefore remains forever unshakable (Heb. 12:27) like God himself (Heb. 1:12b; Rev. 4:10f., cf. 2 Chr. 32:19).

So, to sum up, it may be said that the Biblical worldview presents the ‘good’ creation as a temporary instrument (Ps. 102:25-27, etc.) ideally suited to serve the eternal purpose of God which is the manifestation of his glory and wisdom in human salvation (cf. Eph. 3:11f.). Thus man who alone is created in the divine image moves from ground to glory, or as David Seccombe has it from dust to destiny, to become the child of God through faith (John 1:12f., Rom. 8:12-17; 1 John 3:1-3, cf. Rom. 1:16f.). In no other conceivable way could God’s glory be more wonderfully displayed than in the death of Christ as Revelation 4:9-11 and 5:11-14 indicate (cf. Rom. 11:33-36; 16:25-27; 1 Cor. 8:6; Heb. 2:10-13; 13:20f.).


Final Word

I began this brief essay with a reference to worldviews including that of modern science. On the assumption that what has been written above is a true reflection of biblical teaching, it would appear that the difference in outlook even antipathy between so-called Christianity and science, naturalism apart, stems primarily from the creation/fall/redemption schema of Augustine. The Bible, especially its covenant theology, far from presenting the reader with a flat uniformity from the beginning followed by a fall from alleged perfection in Adam and redemption restoration in Christ points to divinely dictated development or evolution (cf. the idea now almost universal of the corresponding progress of revelation). In other words, even Jesus himself the antitype or true paradigm of mankind having begun his earthly life in the flesh in innocent immaturity (cf. Dt. 1:39; Isa. 7:15f., etc.) had to be perfected both physically and spiritually (Luke 2:52; Heb. 2:10; 5:9; 7:28) as he recapitulated the history of the race (Adam) in the flesh and pioneered or ‘precapitulated’ the regenerate life after his baptism as he was led by the Spirit (cf. Mt. 2:15; Eph. 1:10, etc.). (25* Before his eclipse by Augustine, Irenaeus, the father of theology, had taught Jesus’ recapitulation of the race or by implication that ontogeny recapitulates phylogeny. Apart from this the world (of man) could not be saved, cf. 1 John 2:2 and the notion expressed by Gregory of Nazianzus that what is not assumed cannot be healed, cf. Heb. 2. To the extent that he was a product of the material creation and was physically creation in miniature Jesus also recapitulated or followed the pattern of creation. He too had a physical beginning and an end.) So, what Christians should be opposed to is not evolution as such which implies physical maturation to perfection on both the individual and community levels but naturalism. Intrinsic to the development of the plan of salvation for man made in the image of God is diminished responsibility highlighted by covenant theology which applies as much to the individual as to the race (cf. Gal. 4:1-7; Rom. 7-8). Thus men and women and boys and girls as rational souls from every tribe and tongue and nation will stand before the throne of God and the Lamb and give praise (Rev. 7:9f.). That is why faith which is relative comes first in the order of salvation (pace Augustinians). For the immature and even the ungodly like Abraham can exercise faith of a limited kind as they are inspired by the Spirit (cf. Rom. 4:5; Eph. 2:8; Heb. 11). But if regeneration comes first, then faith, repentance and righteousness are superfluous on the one hand and mechanical election is central on the other as in Islam. (26* See my The Order of Salvation, The Order of Salvation in Romans, Cart-Before-the-Horse Theology, etc.)  This inevitably means that the number of the saved is severely curtailed and, according to Augustine, the unbaptised heathen who are damned en masse  constitute a massa damnata or massa perditionis since they are outside the church (extra ecclesiam non salus).

So, to sum up, the Bible is about the ascent of man from ground to glory, from earth to heaven, from flesh to spirit (1 Cor. 15:46), from death to life, from corruptibility to incorruptibility, from creature to new creature/creation (Gal. 6:15, cf. 5:6; 1 Cor. 7:19). (27* See further my The Ascent of Man.) Jesus, who epitomized the race as the perfect(ed) man (cf. Eph. 1:10; 2:15; 4:13), became, as Irenaeus expressed it, what we are so that we might become what he is  and thus share his glory as the children of God (cf. John 6:38-40; Rom. 5:2; 8:29; 1 Pet. 1:2; Eph. 1:5,11; Phil. 3:21; Heb. 2:10-13). Since God loved the world (John 3:16), we can be sure that the number of the saved will outweigh the number of the damned – a view that even Calvin, Augustinian though he was, held on the basis of Romans 5:12-21.

Additional Note: An Inherent Contradiction

Even restorationists writing on Hebrews recognize that the ministry of the Levitical priests related to a copy and shadow of the heavenly sanctuary not to the eternal reality itself. P.E.Hughes, for example, in comment on Hebrews 8:5 argues that the antitype or  heavenly original was also the archetype. He thus correctly perceives that the reality both precedes and follows the copy (cf. John 17:5,24). In other words, the shadow cast by the eternal original also foreshadowed its future fulfillment But on the assumption that all earthly things not merely the tabernacle/temple are but temporary shadows of the real world, to posit the restoration of the material creation is to posit the restoration of the shadow or copy which is by nature impermanent and soon to be replaced by the permanent. This is clearly contradictory (cf. 1 Cor. 15:50; 2 Cor. 4:18).  It must be concluded then that Hughes’ argument regarding the destructible manufactured tabernacle/temple (cf. Heb. 9:11,24) undermines his claim that the equally hand-made creation (Heb. 1:10) can be restored, regenerated or redeemed. The inconsistency in his thinking is patent. Since it does not arise from the text (of Hebrews in particular), it clearly stems from his false Augustinian worldview in which sin ruined an originally perfect creation.

In further support and clarification of this conclusion we have only to consider Jesus himself. According to Paul in Romans 5:14 Adam was a type of the one who was to come and hence not the reality (cf. Col. 2:17). So when Jesus temporarily entered this created world as the incarnate second Adam, a son of the first (Luke 3:38), he himself was but a shadow or copy of what he was to be. (It is surely significant that the NT contains no description of the physical Jesus at all.) Thus, he was incarnate only for a little while (Heb. 2:7,9). But since he met the condition of life in the flesh (Rom. 8:3) and eventually attained to heavenly glory (cf. Acts 1:9f.; 3:13; John 7:39; Phil. 3:21; 1 Tim. 3:16, etc.), he became a life-giving spirit (1 Cor. 15:45, cf. John 5:21,26; 6:33,50; 11:25). In his case, however, the glory that he received was that which he had with the Father before the foundation of the world (John 17:5) that is, in heaven itself. As the real or true he had descended so that he might ascend to where he was before (John 3:13; Eph. 4:9f. and note especially John 6:62f.) with his people in tow (Heb. 2:10; 1 Pet. 3:18). So again we must say in light of this that to posit the restoration (regeneration, redemption, etc.) of the impermanent shakable creation including the flesh from which Jesus had led the escape is manifestly absurd. It is contrary to the essence of the biblical worldview in which those who believe in Christ have eternal life (John 3:16) in the presence of their Saviour (John 17:24) with whom they will dwell forever (John 12:26; 1 Thes. 4:17).

Note on Wolters’ “Creation Regained”

I had virtually completed the above when Wolters’work came to hand. Like Gaffin’s in “The Forgotten Christ”, ed. S.Clark  (on which see my Did Jesus Rise Physically from the Dead?), it is such a strong statement of the Reformed worldview that it requires brief comment.

While there is much that is valuable in Wolters’ stance especially with regard to the living of the Christian life with which he deals mainly in the second part of the book, his emphasis on redemption as the “restoration of an original good creation” (p.12, cf. pp.69ff.) which he equates with physical re-creation is open to question. It smacks of  old covenant thinking like that of Nicodemus (John 3:4)

First, Wolters stresses the importance of Scripture (p.1) (though later he omits a great deal of scriptural teaching clearly opposing his thesis). He then defines worldview as “the comprehensive framework of one’s basic beliefs about things” (p.2),

Next, following the creation/fall/redemption schema of Augustine Wolters fails to differentiate between the physical creation and man made in the spiritual image of God. In other words, like many others he cannot tolerate the notion of dualism (e.g. pp.12,35) which is usually dismissed as Greek dualism and/or Gnosticism (pp.49,61,65) though this is more than debatable (see my Biblical Dualism). In true Augustinian fashion he stresses the “goodness” (= perfection) of the entire creation (pp.48ff.) and assumes that it was wholly corrupted by the sin of Adam. This in itself begs a huge question. He comments that God does not make junk (p.48) and so draws the conclusion that God does not destroy junk (p.49). This is said despite the fact that in Scripture the work of God’s hands (p.70) stands in sharp contrast with what is “not made by hand” (acheiropoietos on which see my Manufactured or Not So.) Thus 2 Peter 3:10 is made to refer not to annihilation but to purification (pp.47f., cf. my The Destruction of the Material Creation.) Nowhere does Wolters seem to recognize the natural limitations of both temporal creation (cf. e.g. Heb. 1:10-12) and the temporal law that relates to it (Mt. 5:18; Rom. 7:1; Heb. 7:16; 9:8-10, etc., contrast Mt. 24:35). Predictably his dubious handling of Romans 8:18-25 (pp.56f.) begs fundamental questions (see my Romans 8 Revisited). For him subjection to frustration, vanity, futility and corruption all stem from the sin of Adam (p.56) even though most commentators, even Reformed ones (e.g. Murray, p.303, Moo, p.516), acknowledge that God himself is the author of the subjection in question. In other words, the notion of corruptibility by creation about which the Bible has a good deal to say (Gen. 1; Mt. 6:19f.; Luke 12:33; 13:4, etc.) apparently fails to cross his mind. Rather he repeatedly emphasizes that sin is the sole basis of all our earthly problems. So just as Adam’s “fall” affected the whole creation so the redemption wrought by Christ will redeem it (pp.120f., cf. 56f.).

It is somewhat odd, however, that Wolters has a better appreciation than most of the development or evolution of creation (pp.41ff.) and, while implicitly rejecting literal 24-hour days in Genesis 1, he opts for restoration rather than repristination (e.g. pp.77f.).

I humbly suggest that with a better understanding of the plan of salvation, of covenant theology and recognition that the Bible is pervasively dualistic not least with regard to  flesh and spirit (cf. pp. 82f. where the former is wrongly ethicized),  Wolters would come to different conclusions.  The biblical worldview is a good deal more complicated than he allows and the inadequacies of earthly life cannot simply be attributed to the “fall”. (See further my The Corruptibility of Creation, Concerning Futility,  etc.).

____________________________________________________

References:

T.D.Alexander, From Eden to the New Jerusalem, Nottingham, 2008.

G.K.Beale, The Temple and the Church’s Mission, Leicester/Downers Grove, 2004.

John Byl, The Divine Challenge, Edinburgh/Carlisle, 2004.

S.Clark ed., The Forgotten Christ, Nottingham, 2007.

J.D.G.Dunn, The Theology of Paul the Apostle, London/NewYork, 1998.

Romans 1-8, Dallas, 1988.

W.A.Hoffecker, Revolutions in Worldview, Phillipsburg, 2007.

G.E.Ladd in The Meaning of the Millennium, ed. R.G.Clouse, Downers Grove, 1977.

D.J.Moo, The Epistle to the Romans, Grand Rapids, 1996.

Leon Morris, Revelation, London, 1969.

J.Murray, The Epistle to the Romans, London, 1967.

W.Raeper and L.Smith, A Brief Guide to Ideas, Oxford, 1991.

R.Routledge, Old Testament Theology, Nottingham, 2008.

S.Sizer, Christian Zionism, Leicester, 2004.

A.Wolters, Creation Regained, Grand Rapids/Cambridge, 2nd ed. 2005.

C.J.H.Wright, The Mission of God, Nottingham, 2006.

Did Jesus Rise Physically From The Grave?

The doctrine of the resurrection of Jesus is absolutely indispensable to the Christian faith (1 Cor. 15:12-19) and failure to understand its character is fraught with potential disaster. While the vast majority of professing Christians would concede this, there are nonetheless subtle ways in which the Jesus’ physical resurrection can be undermined apart from express denial of it. One of these ways would appear to be the notion rampant in early twenty-first century that Jesus’ was transformed when he rose from the grave. It is vital for us to examine the issue, if only relatively briefly.

First, the Psalmist claimed that the Messiah would not see corruption (Ps. 16:10, cf. Acts 13:34-37). The unavoidable inference from this in light of later teaching is that in contrast with God (Rom. 1:23) he was to be by nature both mortal and corruptible, yet, as one who would keep the law and gain life (Lev. 18:5), he would escape permanent death (the wages of sin) and corruption (the normal result of death) (cf. Acts 2:22-24).

Second, Jesus taught that regeneration was the indispensable prelude of entry into the kingdom of God (cf. Gen. 2:17; Rom. 7:9f.). In other words, in order to serve as man’s pioneer to glory (Heb. 2:10-13; 6:20; 12:2), he himself, as one who was born of woman was flesh (Gal. 4:4), had to be born again (John 3:5f., cf. 1 Cor. 15:50).

Third, since he had gained (eternal) life (Mt. 3:13-17), Jesus was able to predict his physical resurrection but not (in as many words) his transformation (John 2:19f.; 10:17f., cf. Mark 9:31, etc.). However, he implies the latter by strongly emphasizing his return to the Father (e.g. John 7:33; 13:1,3; 17:5,24; 20:17). We conclude then that just as he had  undergone an incarnation transformation when he came into the world, so he had to undergo an ascension transformation when he left it (1 Cor. 15:51ff.).

Fourth, the suggestion that Jesus was transformed at his resurrection would seem to be a contradiction in terms. It smacks of evasion, not victory over death. A transformed Jesus is by definition not a physically resurrected Jesus. Bluntly, transformation would appear to eliminate or make redundant physical or fleshly resurrection. This inference is supported by the fact that those who experience decay like David (Acts 2:29) undergo bodily but not fleshly (1 Cor. 15:50) redemption or resurrection transformation (Rom. 8:23, cf. Luke 20:37f.; 1 Cor. 15:42-49; 2 Cor. 5:1) at the general resurrection.

Fifth, the NT proves the physicality of Jesus’ resurrection by asserting that he was seen, heard, touched (e.g. John 20:14-29; 1 John 1:1-3). Otherwise expressed, he was accessible to the physical senses of human beings (contrast 2 Cor. 4:18; Rom. 8:24f.). This being so, we are compelled to conclude that he had not been transformed and glorified (cf. 2 Cor. 5:6-8, pace Bruce, pp.36,228, Stott, p.191).

Sixth, Jesus himself said that he was flesh and bone (Luke 24:39). According to Marshall (p.902), bones are essential to resurrection (cf. Lazarus et al.).

If Jesus had been transformed:

1. He would not have asserted that he was still flesh (Luke 24:39).

2. Paul would not have insisted in 1 Corinthians 15:50 that it is impossible for flesh to enter heaven or the corruptible to inherit the incorruptible. In view of this, we must conclude that the inherently temporary cannot be eternalized or glorified (cf. John 3:5f.; 2 Cor. 4:18).

3. He would not have been visible (2 Cor. 4:18, cf. 5:6-8). Apart from the disciples who are exclusively eyewitnesses prepared beforehand (cf. Acts 10:40f.), Jesus tells Doubting Thomas that those who have not physically seen him are blessed (John 20:29). This clearly implies that they will see him only by faith (cf. Heb. 11:27) in order to be justified and thus gain life in conformity with the gospel (cf. Rom. 1:16f.).

4. In light of his teaching in John 6:25-69, where like the Psalmist (104:14,21) and Job (38:39-41) he underlines the implication of Genesis 1 which is that perishable food is eaten only by the perishable, Jesus would not have eaten with his disciples (John 21:9-14; Luke 24:42f.; Acts 10:41) unless he was intent on deceiving rather than enlightening them.

5. If he had already undergone transformation glorification as many claim, he would not have promised the outpouring of the Spirit after his glorification which clearly took place after his ascension (John 7:39; 16:7). (It would appear that John 20:19-23 is proleptic, anticipatory of Acts 2.)

6. He would not have prayed that his disciples should see his heavenly glory (John 17:5,24).

From this we infer that if he had been transformed, his glory (majesty and splendour) would have been manifest to his disciples here on earth. In the event, they either failed to believe or to recognize him or even mistook him for the gardener. Some glory!

7. He would not have told Mary not to hang on to him because he had not yet ascended to the Father (John 20:17).

8. He would not have appeared in one (physical) form to the early apostles before his ascension and in another (glorified) form to Paul after it (Acts 9,22,26). When Paul claims to have seen the Lord (1 Cor. 9:1), there is no indication that he ever saw him physically as the earlier apostles had seen him.

9. He would not have appeared different in heaven to John (Rev. 1:12-18; 2:18; 19:11-16). (Stephen’s vision at the point of his death in Acts 7:56 reflects Daniel 7:13.)

Corruption or Decay

In the NT there is a movement from the corruptible creation to the incorruptible heaven, from the natural to the spiritual (John 3:1-8; 1 Cor. 15:46; 1 Pet. 1:3f., cf. 2 Tim. 1:10), from the old covenant to the new covenant, from the temporary and provisional to the eternal and permanent, from the ‘hand-made’ to the ‘not hand-made’ and from the shakable to the unshakable (see espec. Hebrews). That creation is naturally corruptible apart from sin is implied or affirmed by numerous texts like Genesis 1:1; 8:22; Psalm 90:2; 102:25-27; Isaiah 34:4; 51:6; 54:9f.; Matthew 6:19f.; 24:35; 1 Corinthians 7:31; Hebrews 1:10-12; 1 Peter 1:4,7,18,23-25; 1 John 2:17 and so on. (1* It is worth noting that the perishable things of 1 Peter 1:18 are to be equated with the created things of Hebrews 12:27.) So the idea that Adam, who stemmed from the earth (Gen. 2:7), became mortal and corruptible only after he had sinned is an egregious error. Surely what is true is that in contrast with his Maker (Rom. 1:23) he was naturally mortal and corruptible by creation.  If it is replied to this that death is the wages of sin, one cannot but agree (Rom. 6:23; 1 Cor. 15:56). The point is, however, that though he was naturally corruptible flesh like the sinless perishable animals which are fed on perishable food, he was also made in the image of God and as such able to seek incorruption, honour and glory (Rom. 2:7,10; 1 Pet. 1:7). More specifically, Adam was promised eternal life IF he attained to righteousness by keeping the commandment (Gen. 2:16f.; Lev. 18:5, etc.). He failed and all his progeny like him in their turn (Rom. 5:12). But there was one exception, that is, Jesus who alone did not sin (Heb. 4:15; 1 Pet. 2:22, etc.). (2* The traditional order of salvation or ordo salutis, based as it is on the unbiblical notion of original and birth sin, gives priority to regeneration. It is clearly false. See my The Order of SalvationRedemption Applied (Order of Salvation)The Order of Salvation in RomansCart-Before-The-Horse Theology.)

Non-corruption

If Jesus was transformed and glorified at his resurrection from the dead, it must be asked why his non-corruption is stressed (Acts 2:27,31; 13:34-37)? Surely, if his flesh did not succumb to decay as flesh normally does after death, we are forced to infer that when he rose, he remained what he was before, that is, corruptible flesh (cf. Rom. 8:13; Gal. 6:8) and certainly not transformed or glorified (cf. Luke 8:55). Clearly the reason why he had to ascend is to be found precisely here (John 20:17). Though he had conquered death and was no longer subject to it (Rom. 6:9), as flesh (Luke 24:39) he was still liable to corruption. This being so, it was indispensably necessary for the transformation he had undergone at his incarnation to be counteracted or reversed by re-transformation at his ascension (1 Cor. 15:50ff.). If as man he was to share again the eternal glory of God (John 17:5,24), his corruptible flesh (like the corruptible creation from which it derived, Heb. 1:10-12), had to be subdued and ultimately dispensed with. Only in this way could he lead his fellows into the presence of God (Heb. 2:10-13; 1 Pet. 3:18).

We need also to consider the fact that Paul presents God the Father, in stark contrast with man his hand-made or manufactured creature (Job 10:8; Ps. 119:73), as both incorruptible, that is, not subject to decay (Rom. 1:23; 1 Tim. 1:17), and immortal (1 Tim. 6:16). Regrettably most modern translations erode this distinction and virtually make immortality and incorruptibility synonymous. (3* See e.g. Guthrie, p.130, Mounce, p.61, contrast Vine, pp.131,320). For the sake of clarification, it needs to be added here that the incarnate Jesus gained eternal life by uniquely keeping the law, whereas we, his disciples, gain it by being justified by faith in him. Keeping the commandment or law was the (pre)condition of life made to Adam (Gen. 2:17), and to others like the rich young man (Mt. 19:17), and Paul (Rom. 7:9f.). As one who had kept the commandments and had therefore gained life (Lev. 18:5; Mt. 3:13-17, etc.), Jesus was not liable to death, that is, the wages of sin (Rom. 6:23). So, once he had freely laid down his life for his sheep, death no longer had any hold over him (Acts 2:23f., cf. Rom. 6:9f.; Rev. 1:18). But since he could not live forever and inherit the eternal blessings of David on this temporal corruptible earth (Acts 13:34, cf. Luke 1:32f.; John 18:36), he had of necessity to ascend transformed to heaven to rule at his Father’s side as the paradigm of the saints at the end of history who neither die nor experience physical resurrection (Rev. 3:21, etc.). In case my point is missed, I would stress that Jesus’ death and resurrection occurred on our account not his. Thus, if we ignore his vicarious death, his sinless life was one of ‘natural’ or unhindered, though punctuated, progress to perfection (Mt. 5:48; Heb. 2:10; 5:9; 6:1; 7:28, cf. Phil. 3:14.)

The deduction we necessarily make from this is that the transformation of the incarnate and hence corruptible Jesus on earth is excluded.  If not, his physical resurrection is logically eliminated and rendered redundant and his ascension reduced to mere drama. To express the issue alternatively, since glorified flesh (sarx), as opposed to body (soma, cf. John 17:5,24; Phil. 3:21), is a contradiction in terms (1 Cor. 15:50, cf. John 3:1-8), Jesus’ resurrection transformation made him a ‘ghost’ (Luke 24:39) and not a physical body. In light of the evidence we are compelled to conclude that he was no more transformed at his resurrection than he was when he walked on the sea (Mt. 14:26; Mark 6:49). (It is pertinent to add here that ‘miracles’ like his appearance behind closed doors, John 20:26, were no more significant than were those that occurred to his disciples, Acts 5:19; 12:7-10, etc. They prove nothing except perhaps the fact that Jesus was kept hidden from the world, John 14:22; Acts 10:41. They are minor matters compared with walking on the sea or stilling the storm where transformation is clearly not at issue. On this see e.g. Geisler, pp.215f.)

Jesus and David

Furthermore, we must ask why the resurrection of Jesus is contrasted with that of David in Acts 2 and 13? The answer surely lies in the fact that whereas David underwent corruption, Jesus did not. For the decomposed David, whose death was the wages of sin (Rom. 6:23) like that of the rest of us (Rom. 8:10), a redemption transformation (cf. Rom. 8:23) lay ahead of him at the general resurrection, the fruit of Jesus’ own resurrection (1 Cor. 15:20,23). But for Jesus himself whose defeat of death (1 Cor. 15:54-57; Heb. 2:14f.) was evidenced by his rising uncorrupted (and hence still corruptible flesh) from the grave, transformation, which according to Paul is a universal necessity, had to occur at his ascension like that of the saints at the end of history (1 Cor. 15:51ff., cf. also Enoch and Elijah). It perhaps needs to be added here that various writers note that the term resurrection while used specifically of Jesus’ resurrection from the dead especially in the gospels is frequently used comprehensively to cover resurrection, ascension, exaltation and heavenly session. (4* See e.g. Gaffin in “The Forgotten Christ”, p.213; Harris, Raised Immortal, p.93.)

The Return of Jesus

While many (e.g. premillennialists who apparently hold a la Augustine that sin is the only problem with this world and that he was not transformed even at his ascension) think that Jesus will return to this corruptible earth in the flesh in spite of Acts 13:34, Hebrews 4:14 and 7:26, the NT clearly teaches that, though genuinely human, he will return in the glory of God (Luke 9:26, etc.) or as man glorified. They ignore the fact that from the beginning God intended the development, maturation, perfection or even evolution (cf. e.g. Beale, p.396 n.2) of man made in his image both as individual and community to full maturity (cf. Eph. 4:13), to his own moral and generic likeness (Gen. 3:5; Rom. 8:29; 2 Pet. 1:4, etc.). This intention was uniquely realized in Jesus, the second Adam and representative man. He alone attained to eternal life and achieved the perfection and glory of God (Mt. 5:48; Rom. 2:7,10; 3:23). Having done so, he now sits on the throne of God (Mt. 28:18; Rev. 3:21) as man embodied and glorified in the image and likeness of God (Heb. 1:3, etc.).  But definitely not in corruptible flesh (Rom. 1:23; 1 Cor. 15:50)!

ADDITIONAL NOTE on “The Forgotten Christ” ed. S.Clark, Nottingham, 2007

At the time of writing (Oct. 2008) it seems to be taken so much for granted that Jesus was transformed at his resurrection that scholarly writers do not even attempt to justify the assertion. However, assertion requires substantiation, and this brings me to works like the “The Forgotten Christ” ed. S.Clark, where the authors simply assume what clamours for proof.

It needs to be recognized first that the theology of this work is based on the traditional Augustinian worldview briefly set out by McGowan (p.46, cf. pp.201ff.): creation was originally not merely ‘good’, that is, useful, but perfect like God (cf. p.206); Adam was the covenant head and representative of all his progeny (e.g. pp.195,197); he disobeyed the commandment; universal death and curse ensued (cf. pp.46,51) altering the very constitution of creation including Adam (cf. pp.201ff.), so now on account of sin physical redemption is a necessity. In this scenario, though truly a son of Adam (Luke 3:38) and like his fellows in every respect (Heb. 2:17), Jesus mysteriously avoided the imputation of sin (cf. p.192), and became our Saviour. (5* To refrain from sinning is one thing, cf. John 8:46; 1 Pet. 2:22, but to avoid its imputation is wholly different. The fact that he was God is beside the point. Failure to impute sin to him as a man who was born of a sinful woman, cf. Ps. 51:5, makes him different from, not like, his fellows and hence docetic. See further my essays on original and/or imputed sin.) It is against this basic background that the essayists write, and, not surprisingly, though without adequate evidence, they discover that by postulating without apology the physical transformation of Jesus at his resurrection they can also postulate the redemption of the whole material creation (e.g. pp.158,202,226,230, etc.) to which the NT is clearly opposed (6* See e.g. John 3:1-8; 1 Cor. 15:50; 2 Cor. 4:18; Heb. 1:10-12; 6:7f.; 12:27; 2 Pet. 3:7,10-12 and, I would argue, especially Rom. 8:18-25 on which see my Romans 8:18-25).

To my knowledge the Bible nowhere links the resurrection of Jesus with the redemption of creation (pace e.g. Harris, G to G, pp.245ff.). Rather, man as flesh and spirit reflects cosmological dualism (cf. espec. 1 Cor. 15:47 and my Biblical Dualism). By nature, earth (from which flesh derives) and heaven (from which spirit derives) are even more fundamentally different than proverbial chalk and cheese. The former is God’s footstool and is intended to be man’s (Gen.1:28, cf. John 16:33; Heb. 2:6ff.). It belongs to the temporary present age and, since it has a beginning (Gen.1:1), it is doomed to pass away at its end (Mt. 24:35; Luke 20:34-36, etc.).  The latter is God’s throne and belongs to the eternal age which by definition already exists. For us, however, it is still to come and we still have to enter it (John 3:3,5f.; 1 Cor. 15:50).

It would seem to follow from this that in order to conquer death Jesus had to rise physically from the grave. Since his flesh did not experience the complete corruption (decay) that is the normal and universal consequence of death, it must have remained corruptible. But if so, he then had to be changed at his ascension like all his end-time fellows who neither die nor see corruption (1 Cor. 15:51ff.). Of course, what the writers in “The Forgotten Christ” (e.g. Gaffin, pp.199f.) are saying is that all death and corruptibility stem from sin (Gen. 3:17-19) despite the obvious fact that according to Genesis 1 before the advent of sin God made perishable food for perishable animals (Num. 22:4; Dt. 11:15; 104:14,21; 106:20), which do not sin (cf. John 6:25-69). (7* See further my Death Before Genesis 3.)

The apostle Paul makes it clear beyond reasonable dispute that where there is no law, there is no sin (Rom. 4:15; 5:13; 7:1-25). If this is the case, then death is the wages of sin (Rom. 6:23; 1 Cor. 15:56) only for those, that is, human beings, who are capable of understanding the law (cf. John 9:41; 15:22,24), which ipso facto excludes little children (Dt. 1:39, etc.) and animals. However, since we know that the latter die, we are forced to infer that death is a natural feature of this temporal creation which was never designed to last forever (Heb. 1:10-12, cf. Rom. 8:18-25, etc.) least of all to be redeemed. It follows from this that Adam did not experience a fall from the perfection, holiness and righteousness that characterize God alone; rather, being a naturally mortal and corruptible creature (cf. Rom. 1:23) made in the image of God, he was promised escape (to eternal life) if he kept the commandment or law (Gen. 2:16f.; Dt. 30:15-20, etc. See further my Escape.). He did not, but Jesus as the second Adam did! And having died for his people, he was raised from the dead in what was identically the same physical body, significantly referred to as a (removable) tent (John 1:14, cf. 2 Pet. 1:13f.), in which he had lived and died hitherto. If this was not the case, then his resurrection was phantasmagoric (Luke 24:39, cf. Mt. 14:26). It never really occurred, at least within human experience as we know it. In light of the fact that all resurrections on earth known to us (e.g. Lazarus) are physical, the same must surely hold true with regard to Jesus. (8* To argue as some do that after his resurrection Jesus was no longer subject to death, Rom. 6:9, fails to appreciate the fact that he was not personally subject to death BEFORE he died. The point of the gospel is that in contrast with Adam he first gained life for himself by keeping the law, cf. Mt. 3:13-17, then freely gave it for his people. Once he had done this and had risen from the dead, death no longer had any claim on him. He had no more reason to die.) On the other hand, the apostle makes it plain that transformation only occurs beyond history, and surely this is true of Jesus who, had he not given his life for his people, would not have died at all. If the saints at the end of history do not die and therefore do not rise but are nonetheless changed at their rapture ascension, surely the same must be true of Jesus.

But there is another point. In the above book, Gaffin, following his mentor Murray whose exegetical contortionism was noteworthy not least in his  “The Imputation of Adam’s Sin”, insists in his detailed analysis of 1 Corinthians 15:42-49 (which ideally requires much longer treatment) that “the biblical doctrines of creation, including man as God’s image, of the fall and sin, Christology, soteriology and eschatology are all addressed decisively by these verses” (p.193) and proceeds to maintain, rightly in a sense, that Paul goes back to creation before the putative ‘fall’. However, Gaffin is so conditioned by and imbued with the Augustinian worldview that in the course of his exposition he indulges in extensive eisegesis, special pleading and even what he himself calls “overly subtle exegesis” (p.200). His intention is to establish that Adam (and creation for that matter) before the so-called ‘fall’ was constitutionally different from what he was after it. (9* Gaffin’s Augustinian view of the ‘goodness’ of creation referred to in Genesis 1 is clearly astray. He fails to recognize that the ‘very good’ creation of Genesis 1:31 was no more perfect than the ‘exceedingly good’ land of Numbers 14:7, which the Bible itself clearly regards as provisional, Heb.3,4, cf. 11:9. On p.206, contrary to the evidence, he denies the basic inadequacy of the material creation despite the fact that it is ‘made by hand’, Ps. 102:25; Isa, 45:12, etc., and therefore neither perfect nor eternal. See further my Manufactured Or Not So. The word ‘good’ certainly does not mean ‘perfect’ as suggested by McGowan above, p.46, contrast p.203. Paul sees creation as still ‘good’ in NT times, cf. 1 Tim. 4:3f.) It is for this reason that he is anxious to progress from what he terms protology to eschatology (pp.198,203). Since for him the relationship between fall, sin, curse, corruption and the rest are fundamental to the biblical worldview, this is necessary. But it fails to reckon with the fact that sin and curse might not be in Paul’s purview. The comparison of the apostle, who is intent on answering the questions “How are the dead raised? With what kind of body do they come?” (15:35), is not between pre-fall Adam’s and Jesus’ resurrection body but the contrast between Adam’s earth(l)y body of dust as such whether sinful or not sinful and Christ’s resurrection body. What, we may ask, has corruptible dust to do with sin (or with good for that matter, cf. Rom. 7:18)? In other words, Paul is contrasting the earthly body of dust with the heavenly body of spirit irrespective of sin, and subtle distinctions like that between vv. 44a and 44b do not lead to any other view. (On the latter, see e.g. Thiselton, p.1279.)

On page 197 Gaffin infers from what he terms the ‘theological logic’ of Romans 5 and 1 Corinthians 15 a covenant parallel between Adam and Christ as heads and representatives (though he admits it is not explicitly mentioned, p.196f.). He claims (p.197) that his view, though resisted in some quarters, is of the first order or magnitude of importance and he virtually challenges his readers to contradict it. So, having the temerity to take up the gauntlet I unhesitatingly reply, first, that there is no evidence at all in Scripture that Adam was our covenant head and representative. (10* See further my Covenant TheologyDid God Make a Covenant with Creation?An Exact Parallel?) He was simply archetypal and hence representative man according to the flesh, and it is only as flesh that we can be said to be ‘in him’ as even Jesus was as his son (Luke 3:38). To put the issue bluntly, the imputation of Adam’s sin apart from faith is a fundamental fallacy or, more to the point, an appalling heresy, which, if it were true, would embrace Jesus himself. (See further below.) Second, Gaffin’s position is plainly contradicted by reference to Jesus himself as the second Adam. For he who was, as are all agreed, without sin despite his sinful ancestry including the prostitute Rahab, nonetheless had a perishable body simply because he was born of a woman whose original progenitor was dusty Adam. (Job’s question of 15:14, cf. 14:1, is a good one!) It is therefore to go completely beyond the evidence to argue that the pre-resurrection body of 44a, which is marked by perishability, dishonour and weakness in verses 42f., belongs not to creation but to the fall and its consequent curse (p.199). The plain truth is that Jesus as first Adamic flesh was clearly mortal (he died), corruptible (he got older), weak (2 Cor. 13:4), prone to temptation, sweat, fatigue and endowed with a lowly body (Phil. 3:21) like his brethren (Heb. 2:17) apart from sin and consequently required change like the rest of us (1 Cor. 15:51ff.).  So appeal to Romans 5:12ff and 1 Corinthians 15:21f., which he quite wrongly regards as covenantal, does nothing to help Gaffin’s case since these texts are  irrelevant to it. Indeed, it may be added that the gospel is founded on the fact that our salvation or resurrection, as Hebrews 2 insists, was achieved by a fellow human being who came to us in the likeness of our own flesh prone to sin though it is (Rom. 8:3, cf. 7:14). No wonder that Gaffin is not happy with the expression “created corruptible” (p.201 n.11) and the idea that the “original creation is inherently defective” (p.206). Yet this is surely the biblical position as Hebrews 1:10-12, many other texts and sheer ‘theological logic’ indicate. In 1 Corinthians 15:35ff. sin is not on the horizon, or, as Gaffin would say, not in Paul’s purview, until verse 56. Paul is dealing with corruptible nature (protology, if you like) irrespective of sin.

Gaffin fails to realize it but his position has catastrophic consequences for his (Reformed or Augustinian) theology. Why and how? it may be asked.

First, we must note that while Gaffin insists on the antithetic parallelism involved in these verses, he fails to see that it relates to man’s generic nature as flesh not to sin (contrast Rom. 5:12-21) which he himself has excluded in his (protological) premises. For if Adam was perfect (equal with or like God from the start?), we must ask, on the one hand, why he was put on probation and promised eternal life if he kept the commandment (11* See on this espec. A.A.Hodge, pp.122f.), and, on the other, how and why he fell. After all, Jesus himself, who is presented to us as inherently imperfect at his fleshly birth and knowing neither good nor evil like Adam before he received the commandment (cf. Isa. 7:15f.; Luke 2:40-52), had to be perfected in order to achieve the glory and perfection of God. (12* Writers on theological themes seem to miss the fact that man is by creation imperfect both generically and morally. It is only as he achieves moral perfection that he can achieve the generic perfection of the glory of God as God’s son.) Apart from stress on perfection, in Hebrews things that need replacement like the law, which relates to the flesh (cf. Heb. 7:16; 9:10), and the temple (cf. Mark 14:58), though ‘good’, that is, useful or serving an earthly purpose, are also intrinsically faulty or inadequate (Heb. 7:18f.; 8:2,7,13, cf. Gal. 3:21). But, second, on the basis of his assumptions Gaffin is able to present us with an incorruptible Jesus only by ignoring, first, Jesus’ highly dubious human pedigree, for Jesus was not only a son of Adam the man of dust (Luke 3:38, cf. John 3:6) but of his progeny who were made in his image (Gen. 5:1-3; Mt. 1:1-16). In other words, Gaffin’s attempt to present us with a Jesus who is a de novo second Adam like the pre-fall first is impossible. It ignores, even expunges, (the recapitulation of) history (cf. Mt. 2:15, etc.). Jesus himself as the second Adam and hence a son of the first (Luke 3:38) had to be corruptible flesh in order to overcome the world (cf. John 16:33; Heb. 2:9, etc.), the flesh (Heb. 2:17, cf. Rom. 8:3) and the devil (John 14:30) by his obedience. The fact is that the biblical worldview that Gaffin attributes to Paul (p.199) is his own or rather Augustine’s.

Second, the author of Hebrews teaches us that Jesus was as one who was born of woman (Gal. 4:4) like all his (physically normal and not abnormal, p.199) brethren in every respect (Heb. 2:17). This obviously means that he replicated their physical or fleshly if not their moral nature. Moreover, unlike his heavenly Father, since he was incarnate he was like them subject to temptation (Mt. 4:1-11; James 1:12-16) and had to endure along with the rest of us the (natural) war between flesh and spirit (Gal. 5:16-26; James 4:1-4; 1 Pet. 2:11) but without sinning (Heb. 4:15, pace Art. 9 of the C of E). Third, as Paul indicates in Romans 1:23, man, even the incarnate Jesus (!), is both mortal and corruptible by nature, that is, as flesh in obvious contrast with God who is spirit. Fourth, Jesus was naturally subject to corruption (decay) for the simple reason that he got older (cf. Luke 2:40-52; 3:23; John 8:57) like the creation from which he emanated through Adam whose son he was (Heb. 1:11, cf. 8:13; 2 Cor. 4:16). It is very disturbing therefore to find that various writers attribute aging to sin! Perhaps this is why Philip Eveson (p.66) posits the creation of Adam fully grown! A man who does not undergo development is an oxymoron and not a man, certainly not representative man according to the flesh. In fact, Eveson’s contention is scuttled by Jesus himself, for he, the second Adam, came into the world as a baby and underwent normal, if flawless, physical maturation. (13* See further my Twenty-Four Hours? – Reasons why I believe the Genesis days are undefined periods of time) In other words, (a) though human physical nature is acquired by birth apart from sin, (John 3:6, pace Augustine and carnal concupiscence), our moral nature is personally and individually acquired by our either breaking or keeping the law (Rom. 4:15; Eph. 2:3; 1 John 3:7, etc.), and therefore (b) though sin (or righteousness for that matter) cannot be transferred to offspring except by imputation which requires faith (as in the case of Jesus when he was made sin, 2 Cor. 5:21), its effects including suffering can (Num. 14:3,29-33, contrast Dt. 24:16, etc.). So while Adam had a deleterious but unspecified effect (pace Pelagius) on his progeny (Rom. 5:12ff.), that effect was clearly not sin transmitted or imputed. Where there is no sin, its imputation is regarded throughout Scripture as evil (e.g. 1 K. 21:10; Luke 23:10, etc.). However, if Adam’s sin is imputed apart from faith to innocent children, then Jesus was necessarily implicated and God implicitly charged with evil. (See further my ImputationStraightforward Arguments against the Imputation of Adam’s Sin to his Posterity, etc.)

Conclusion

The plain truth is that fall, original, imputed or birth sin and cosmic curse stemming from the sin of Adam are figments of Augustinian fancy which distort biblical teaching in general. (14* On Augustine see my Augustine: Asset or Liability?.) Creation, including man, is subject to the bondage of corruption (decay) by divine decree, that is, by nature (Rom. 8:18-25; Heb. 1:10-12). God clearly intended it to be that way since he always had something better in mind for the creatures he had made in his image (cf. 2 Cor. 5:5) as opposed to those that were not, that is, their elevation to sonship. But since they all sin and come short of his glory (Rom. 3:23; 5:12), in accordance with his plan of salvation he sent Jesus into the world as one of them in the likeness of sinful flesh to overcome sin (Rom. 8:3) and serve as their pioneer to glory (Heb. 6:20; 12:2). Thus he did what we all in our fleshly weakness fail to do (Rom. 7:14), that is, keep the law, gain life and confirm his Sonship. (15* Reformed theology, following Augustine, places the blame for man’s putative ‘fall’ from perfection (!) almost exclusively on the devil. In the Bible it is the weakness of the flesh, vulnerable as it is to temptation, which receives far more emphasis as Gen. 3:6, Rom. 3:19f., 7:14, 1 Cor. 1:29 and Gal. 2:16, for example, indicate. That is why the flesh, Rom. 13:14, Gal. 5:16, or what is earthly in us is meant to be put to death or overcome, Col. 3:5. From the beginning man was meant to exercise dominion over all created things including his own flesh. Only Jesus succeeded, John 16:33; Heb. 2:9, etc.) He did more, however. He freely gave his flesh (Col. 1:22; 1 Pet. 3:18), which was not liable to death because he had faithfully kept the law, for us and thus brought life and incorruption (Gk) to light (2 Tim. 1:10) to enable us to become generically like God in whose image we were made from the start (cf. Rom. 8:29; 2 Cor. 3:18).

So, finally, we need to note that transformed or glorified flesh (pp.167,182) and redeemed creation (pp.202,212,226) are but two sides of the same coin. (16* In his note on pp.202 Gaffin rightly sees the connection between the flesh and creation in general. This raises two important questions, however. First, how can Gaffin who identifies man’s ‘outer self’ of 2 Cor. 4:16, p.227, with the ‘flesh’ p.230, proceed to posit the redemption of creation on the basis of Romans 8:18-25, to which he refers at least four times, when Paul, following Jesus in John 3, clearly denies the redemption of the flesh in 1 Corinthians 15:50? If the flesh cannot be redeemed, then neither can the creation from which it stems. They both suffer from old age or corruption by nature, cf. Luke 3:23 and Heb. 1:11. Next, in the second section of his essay, having denied on p.218 the immaterial composition of the resurrection body, Gaffin then stresses that Jesus ‘became’ after his resurrection and ascension what he was not before, p.219, and that he was a ‘changed man’, p.220. In the event this ‘changed man’ turns out to be a life-giving Spirit with a capital ‘S’ in contrast with Adam who was a living soul. Is Gaffin, who comes close to equating or identifying Christ with the Spirit, p.221, suggesting then that the Spirit has flesh or materiality? He is in danger of being hoist on his own petard. The biblical antithesis or dualism between flesh and spirit relates primarily to nature, not sin. It reflects the difference between heaven and earth, respectively God’s throne and footstool.) They are both contradictions in terms. On the one hand, Jesus insists on the absolute necessity of a second, that is, a spiritual, birth or birth from above (John 3:1-8) which implies that flesh as opposed to spirit cannot enter the kingdom of God. This implication is substantiated and endorsed by Paul who says specifically that flesh and blood cannot inherit that kingdom (1 Cor. 15:50a). On the other hand, Paul insists without reference to sin that all that is inherently corruptible cannot inherit the incorruptible (1 Cor. 15:50b) and that all that is physically visible is inherently temporary (2 Cor. 4:18). In case we have any questions about what is corruptible, texts like Matthew 6:19f., Luke 12:33, 16:9,  Hebrews 1:10-12, 10:34, 12:27 and 1 Pet. 1:3f.,7,18,23 leave us in no doubt that all manufactured or created things which are visible and temporary by nature (2 Cor. 4:16-18) are involved (cf. Gen. 1:1; Mt. 24:35; 2 Pet. 3:7,10-12). In other words, the idea that the material creation including the flesh, which is extraneous to God, will be redeemed is ruled out of court. It is man having shed his tent of earthly flesh (clay, cf. 2 Cor. 4:7; 2 Cor. 5:1; 2 Pet. 1:13f.) who finds his place in heaven endowed with an appropriate spiritual or heavenly body (2 Cor. 5:1) like the one Jesus gained at his ascension exaltation (Phil. 3:21, cf. John 17:5,24). What 1 Corinthians 15:42ff. demonstrate beyond reasonable dispute is that while our resurrection may be corporeal (soma) ensuring continued personal identity, it will not be physical/natural (sarx). Dust, not to mention sin, cannot go to heaven, as even Job, not to mention Paul (1 Cor. 15:50), seemed to recognize (10:9; 15:15; 25:5). Like the transient, corruptible, destructible creation itself it is destined to pass away (Mt. 24:35).

See further my Romans 8:18-25The Destruction of the Material CreationRestoration and ReplacementWill Creation Be Redeemed?The Essence of the Case Against the Redemption of CreationWhen Was Jesus Transformed?From Here to EternityWith What Kind Of A Body Do They Come?

______________________________________________________________

References:

G.K.Beale, The Temple and the Church’s Mission, Leicester/Downers Grove, 2004.

F.F.Bruce, The Book of Acts, Grand Rapids/London, 1954.

S.Clark, ed., The Forgotten Christ, Nottingham, 2007.

N.L.Geisler, The Battle for the Resurrection, Nashville, 1992.

D.Guthrie, The Pastoral Epistles, London, 1957.

M.J.Harris, From Grave to Glory, Grand Rapids, 1990.

M.J.Harris,  Raised Immortal, Basingstoke, 1983.

A.A.Hodge, The Confession of Faith, London, repr. 1958.

I.H.Marshall, The Gospel of Luke, Exeter, 1978.

W.D.Mounce, Pastoral Epistles, Nashville, 2000.

J.R.W.Stott, The Message of Acts, Leicester, 1990.

A.C.Thiselton, The First Epistle to the Corinthians, Grand Rapids/Carlisle, 2000.

Vine’s Complete Expository Dictionary of Old and New Testament Words, Nashville, 1985.

Covenant Continuity and Discontinuity

 

I have argued in my article Covenant Theology and elsewhere that there are five clearly distinguishable divine covenants with men, but in formulating a theology of covenant I have tended to skate somewhat superficially over the question of their continuity and discontinuity.

 

Earlier generations of theologians solved the problem by merging them, forcing them into the mould or straight-jacket into what was tantamount to an undifferentiated or monolithic covenant of grace. Thus they talked of one covenant in two dispensations and/or emphasized the organic unity of the covenants. This, I would argue, failed to observe clear distinctions and to deal adequately with the biblical material at our disposal. All else apart, it transformed the Mosaic covenant of law from a gift of grace (cf. Rom. 3:1f.; 9:4) into a covenant of grace. Little wonder that some forty years ago I could not understand how John Murray, for example, arrived at the idea that there was a single, monolithic “covenant of grace”, an undifferentiated unity bridging two dispensations differently administered.

 

Later I learnt more about federal theology. This scheme involved the assertion that God first made a covenant of works with Adam (WCF, 7:2; 19:1) which on proving a failure was then counteracted by a covenant of grace with Christ (WCF, 7:3). The latter, it is claimed, was differently administered under the law (WCF, 7:5). Whatever merits this view may have, it also involves a false presentation of the biblical material. It appears to derive to a large extent from the idea of an intra-trinitarian covenant of redemption or pactum salutis which may be valid in itself but tends to distort our understanding of covenant theology as it is presented in the Bible. In other words, it confuses God’s eternal purpose and grace with its historical revelation in Christ (cf. 2 Tim.1:9f.; Tit. 1:2f.) and thus tends to merge manifestly differentiated covenants into a single whole with a cavalier disregard of history, salvation history in particular. Its reduction of the latter to a flat uniformity has devastating consequences for our understanding of the salvation of mankind; and its own logic inevitably transforms the law of Moses into a covenant of grace in clear violation of the teaching of Scripture. It is of the essence of the message of the apostles that the Jews were under law and not under grace (cf. Gal. 3:19ff., etc.). In other words, if federal theology achieves continuity, it does so at the expense of the discontinuity to which Scripture refers. So the question unavoidably arises: How can the continuity and the discontinuity of covenant theology be reconciled? 

 

First, it must be firmly laid down that there is no biblical reference to a covenant with Adam, and the attempt to read one into Romans 5:12ff. must be pronounced abortive. The so-called parallel between Adam and Christ is a figment of the (Augustinian) imagination. First, it fails to recognize that the arrangement with Adam was a unilateral divine imposition (Gen. 2:16) in direct contrast with the covenant with Christ which was activated by faith. For the parallel to hold, the imputation of Christ’s righteousness which is by faith requires that the imputation of Adam’s sin is also by faith. Since the latter is universally denied, all attempts to posit a parallel between the two lead unavoidably to failure. (See further my An Exact Parallel?) In Romans 5:12-21 Paul points up an analogy which involves the contrast between the unspecified debit to the race stemming from the sin of Adam and the credit to believers accruing from the righteousness of Christ. Since the vital words ‘in Adam’ and ‘in Christ’ are missing at this point, it is safe to say that covenant theology is not in Paul’s mind. Unless we give undue weight to Hosea 6:7 the interpretation of which is disputed, nowhere in Scripture is there the remotest suggestion that we are born in covenant with, as opposed to the image of (Gen. 5:1-3), Adam any more than we are born in covenant with Christ. (See further my Did God Make a Covenant with Creation?) Our relationship with Adam is basically physical (cf. Gen. 5:1-3; 1 Cor. 15:45-49); our relationship with Christ is not on the immediate horizon though it is made clear that we belong to God by creation. And since we are his image, we are clearly meant to attain to his likeness. As revelation progresses, it becomes apparent that we achieve the fullness of the divine image through faith in Christ our covenant head and representative (Rom. 8:29; 2 Cor. 3:18) who is himself the image of God (Heb. 1:3).

 

So, on the assumption that a unilateral covenant (agreement) is a contradiction in terms and having denied that there is any mention of a covenant with Adam in the Bible, we can claim that the divine agreements with man are five: those with Noah, Abraham, Moses, David and with Christ. On the surface these are distinctly separate covenants, yet the Bible leads us to believe that in some way they are all related, if not organically. The question is: How?

 

Paul implicitly refers to all five in Romans 1:18-4:8.  To take Romans 4:1-8 and the covenants with Abraham and David first, it is fairly easy to see that they are covenants of promise (cf. Eph. 2:12) which were not properly fulfilled in the OT. Both refer ultimately to Christ and it is in him that they find their complete fulfillment. Christ is as clearly the seed of Abraham (Gal. 3:16) through whom the world is blessed just as he is the Son of David who rules as King (Luke 1:32; Rom. 1:3, etc.). 

 

The covenant with Noah, however, is in a different category. The flood threatened the very existence of creation, and the ensuing covenant is clearly designed to enable Noah and his successors to trust its reliability until the divine plan of salvation is accomplished (cf. Gen. 8:22). The Noahic covenant is clearly dispensational, even transdispensational for without it man cannot exist (cf. Jer. 31:35f.; 33:19-21), least of all have faith in God’s ultimate purpose for mankind. Even the heathen are its beneficiaries (cf. Acts 14:17; 17:25) and are expected to respond to the element of revelation that it involves (Acts 17:27; Rom. 1:19f.; 2:14-16).

 

Since man in general failed to react as he should have done (cf. Rom. 1:18-32; John 1:10), the covenant with Noah, is shown to require supplementation, but except in the case of Abraham and his posterity, no other covenant is forthcoming – at least in the immediate future. The Abrahamic covenant, however, though limited in scope at first promises great things for the rest of mankind in the far distance (cf. John 8:56). Abraham himself is eventually to be a blessing to all the families of the earth. After a lapse of some 400 years, the children of Abraham are redeemed from the house of bondage and receive the law of Moses which itself is limited to the children of Abraham alone (Dt. 4:32-40; Ps. 147:19f.). It should be noticed, however, that the entire exodus saga is specifically linked with the covenant with Abraham (Ex. 2:24; 3:6). While clearly distinguishing between the Abrahamic and Mosaic covenants especially in Galatians 3 and 4, Paul nonetheless shows their connection, and in Romans 15:8f. he briefly outlines the link between the Christ, the circumcised Jews, the patriarchs and the Gentiles who lived under the covenant with Noah. Here, only the covenant with David fails to receive a mention. It was of course implied in the reference to Christ who was the Son of David.  

 

What is evident from all this is that though the distinctions between the covenants cannot be blurred without distorting our understanding of Scripture, they do nonetheless serve a common purpose and they are all linked by faith (cf. Heb. 11). It should be noticed that supplementation, even supersession, does not lead to obliteration. When the covenant with Abraham is announced, that with Noah remains. Again, when the covenant with Moses dominates the stage, those with Abraham and Noah are not nullified (Gal. 3:15,17). Paul also points out that faith far from overthrowing the law in fact upholds it (Rom. 3:31). Even when the new or Christian covenant supersedes the old (see espec. 2 Cor. 3 and Hebrews), vital elements of the law are radicalized and fulfilled (cf. Jer. 31:31-34; Heb. 8:13). For example, it is frequently pointed out that nine of the ten commandments are specifically mentioned as being relevant to believers in Christ. So while it may be true that we are no longer under law but under the law of Christ, it is not without reason that Jesus himself said that he came to fulfil the law and not to destroy it (Mt. 5:17f.).

 

The New Covenant in the Old 

Looking at the issue from a different perspective, it might well be pointed out that covenant continuity is established when the new covenant is adumbrated in the old. The best example is of course Jeremiah 31:31-34, but Ezekiel 11:19, 36:26f. and 37:14 also anticipate a better covenant. The mere fact that the two covenants are differentiated at this very point shows that they are also in a real sense discontinuous (cf. Heb. 10:9). The nature of this discontinuity becomes clear in the NT which differentiates between the law written on the heart and the law written on stone, the ministry of death and life, the glory of the old and the greater glory of the new and the obsolescence of the old and the permanence of the new (2 Cor. 3). The latter in particular is brought out in the gospels. For example, Matthew 5:18 contrasts with Matthew 24:35, and John 1:17 (cf. Luke 16:16) implies the difference between the works of the law and the grace of the new covenant. Needless to say, this difference is greatly elaborated in the epistles of Paul where the flesh and the works of the law stand in strong contrast with the leading of the Spirit and grace (note espec. Romans and Galatians, cf. John 6:63). In Galatians 3:23-4:7 Paul implies that the obsolescence of the law (cf. Heb. 8:13) arises from the fact that it relates to the spiritually adolescent. The mature children of God are freed from the shackles of the law through faith in Christ (Gal. 4:5-7; 5:1) and achieve thereby individual and corporate perfection (Gal. 3:28; Eph. 2:13-15; 4:13). 

 

These continuities and discontinuities are treated somewhat differently but at impressive length in the letter to the Hebrews. There the old covenant priesthood and temple especially are contrasted with the new and true. 

 

Just as God is the author of all the covenants, so is man their recipient. The truth of this is demonstrated supremely in Christ. As a true Son of Adam, indeed the second or last Adam he embodied all the covenants. As one born of woman (Gal. 4:4), that is, a child of nature, he was respectively, a slave and a beneficiary of the covenant with Noah, a faithful son of both Abraham (Gal. 3:16) and David (Rom. 1:3), a servant of the commandment of Moses (Gal. 4:4) and as the regenerate Son of God inaugurated the new covenant. In other words, as the only fully mature (perfect) man who ever lived he was successively a slave, a servant and a son, the Son of God (Gal. 4:1-7). It was he who brought the covenants to their predestined climactic end in the knowledge and presence of God (John 17:3; 21:3; 22:3-5). And it is with him who having brought many sons to glory (Heb. 2:10) that we shall rule at God’s right hand (Rev. 3:21, etc.).    

 

The covenant with Christ then is in a different category from its predecessors. It alone was truly an eternal covenant of grace. Not only did it involve fulfilment of the promises made to Abraham and David, it also fulfilled the law (cf. Mt. 5:17) – something beyond the capacity of those who were under it (cf. Gal. 4:5). In a nutshell it fulfilled the purpose of creation. Otherwise expressed, the beneficiaries of all the earlier covenants, even Gentiles who have previously only enjoyed the benefits of the covenant with Noah (cf. Acts 14:17), achieve knowledge of the triune God through faith in Christ who himself epitomized the fullness of covenant revelation (Gal. 4:4, cf. John 17:3).

 

It is of vital importance to stress the fact that prior to Christ’s coming and inaugurating his covenant both Jews and Gentiles lacked the grace he brought. Traditional dogmatic theology under the influence of Augustine in particular has largely concluded that the heathen  (and even unbaptised children according to Augustine himself) have been damned en masse (cf. WCF, qu. 60, etc.). This has been the natural consequence of a false or inadequate covenant theology, a lack of a historical perspective and a failure to recognize the presence of diminished responsibility which is adequately catered for in the triadic view I propound. One has only to mention names like Noah and David to realize that though they might have been regarded as blameless in their own generation, they fell well below Christian standards. In contrast, it has been almost universally, if erroneously, believed that since man is born a sinner his cure lay in the new birth! The result of this idea has been the imposition of regeneration by baptism on babies who are quite incapable of faith which, being the indispensable precondition of righteousness, leads to the life (Lev. 18:5) signified by baptism. But regeneration is something that even believing Israelites never experienced as even Moses made clear (Dt. 29:4; 30:6, cf. 4:30f.) not to mention Jeremiah (31:31-34, cf. 9:25f.) and Ezekiel (11:19f.; 36: 26; 37:24-28). How could they when all to the very last man and woman broke the law? How then, we must ask again were the different covenants of earlier times linked? Clearly the answer is by faith. Paul makes it plain that even while the law exercised its ministry of death to all who failed to keep it, people could still believe the promises made to Abraham. God’s covenant with him, which promised blessing to the nations, was not nullified (Gal. 3; Hebrews 11). As the apostle insists in Romans 3:31 faith and law are meant to function in tandem, and this is conspicuously the case in the NT where those who love Christ keep his commandments (John 14:15; 15:10, etc.). It goes without saying that even Adam whose only moral quality made specific was his sin was saved if he believed the shadowy promise of Genesis 3:15. But born again, or a member of the new covenant, he certainly was not. (It may be argued along with Augustine, Calvin and others that the new birth is indispensable for salvation. This of course has led to infant baptism. However, the thinking involved is flawed because it is based on an erroneous covenant theology and ordo salutis or order of salvation. Throughout the Bible it is faith that is indispensable. Why? Because it leads to justification which in turn leads to regeneration. The fact that ungodly Abraham was not born again is, so to speak, an accident of history. Had he lived after rather than before Christ as a man of faith he would have been born again when the Holy Spirit was poured out, cf. John 7:39.)

 

Though the covenants are clearly differentiated and are to that extent discontinuous, they are linked in Scripture by what might be termed a typological hermeneutic. This is perhaps best illustrated by the exodus and the pilgrimage through the wilderness to the Promised Land. Leaving aside the so-called second exodus from Babylon after the exile under the old covenant, the NT likens the spiritual pilgrimage of Christians under the new covenant from its beginnings in calling and conversion to consummation in glory to the journey from bondage in Egypt to rest in the Promised Land. Thus it also likens the Lord’s supper to the Passover, and Christ in the new covenant becomes our paschal Lamb. In other words, Scripture clearly subscribes to the idea of diminished responsibility and historical relativity; a member of the old covenant is by definition under law, and though he can exercise faith in God like Abraham, he cannot rise above the limited revelation that he has been given. Thus the author of Hebrews differentiates between accountability under Moses and under Christ (Heb. 10:28-31).

 

In order to reduce our study to reasonable proportions it is worth considering what might be termed purple passages in the NT which highlight comparisons and contrasts between the old and new covenants. While it is arguable that we should begin by comparing the ten commandments with the law of Christ or the Sermon on the Mount, it is better to concentrate on doctrinal matters rather than ethics (though note Mt. 5:20). 

 

In 1 Corinthians 15:42-50 Paul portrays the basic discontinuity between the body of the natural man under the old covenant and the regenerate man under the new. It should be carefully noted that nothing is said nor implied about sin in this passage (contrast Rom. 8:10; 2 Cor. 5:1; Heb. 10:9b).

 

ADAM
LAST ADAM 
Perishable (corruptible) Raised imperishable
Sown in dishonour and weakness Raised in power
Sown a natural or physical body Raised a spiritual body
A living being A life-giving spirit
From the earth (dust) From heaven

 

Since perishable flesh and blood cannot inherit the imperishable kingdom of God, continuity of body is maintained by transformation and succession: first dust (flesh), then spirit; first the image of Adam, then the image of the man of heaven. Paul stresses that before they can enter the kingdom of God (cf. John 3:1-8) both the dead and the living alike must be transformed (15:51-54).

 

In Romans 5:12-21 Paul draws up an analogy between first Adamic man under law as sinner and new Adamic man as righteous:

 

 

ADAM the type JESUS the antitype
All sin and all die Free gift of grace
Sin leads to condemnation Free gift leads to justification
Sin leads to dominion of death Righteousness leads to dominion in life
Law led to increase in sin Grace abounded

 

So whereas old covenant sin like that of Adam exercised dominion in death, new covenant grace in Christ exercises dominion through justification leading to eternal life.    

 

In 2 Corinthians 3 Paul spells out the contrast as follows:

 

OLD COVENANT NEW COVENANT
Written with ink Written with the Spirit
On stone On human hearts
Kills Gives life
Ministry of death Ministry of the Spirit
Ministry of condemnation  Ministry of justification
Lost glory                Great glory
Transient glory  Permanent glory
Blindness  Vision
(Bondage) Freedom
Veiled glory   Unhindered vision/clear reflection
(Shadow of the true) Ever-increasing glory

 

Hagar and Sarah: Galatians 4:21-31

Here Paul posits two covenants in the form of an allegory (v.24). (In reality, Genesis 17:21 denies that there was a covenant with Hagar and Ishmael, but Paul daringly suggests that God’s dealings with Hagar/Ishmael and Sarah/Isaac reflect or are types of the old and new covenants.)

Fung tabulates the covenants as follows (p.213):

 

SLAVERY FREEDOM
Hagar – a slave woman Sarah – a free woman
Ishmael – born according to the flesh Isaac – born through God’s promise
The Sinaitic covenant of law The covenant of promise (based on faith)
The present Jerusalem      

(= Judaism)

The Jerusalem above      

(= the church)

The children of the present Jerusalem      

(= legalists)

The children of the Jerusalem above      

(= Christians)

Righteousness by Law Righteousness by Faith

 

 

M.Silva expands Paul’s covenantal contrasts in Galatians 3-5 (Elwell, p. 282).

 

Flesh Spirit 
Works of the law  Faith, promise
Curse  Blessing, inheritance
Slavery freedom, sonship
Sin and death   justification and life
Hagar the slave woman    (Sarah) the free woman
Sinai and present Jerusalem Jerusalem from above
Ishmael       Isaac
Persecutor   persecuted 
Cast away heir 
Being under law being led by the Spirit
Works of the flesh   fruit of the Spirit 

 

 

Colossians 2:11

In comment on Colossians 2:11f. and circumcision Hendriksen conveniently sets out the difference between the physical and a spiritual as follows:

THE NEW 
THE OLD
(1) the work of the Holy Spirit     

(“made without hands”)

(1) the manual operation     

(minor surgery!) 

(2) inward, of the heart (see Rom 2:28,29, cf. Phil. 3:2,3) (2) outward
(3) the putting off and casting away of the entire evil nature (“the body of the flesh”), in its sanctifying aspect to be progressively realized (3) removal of excess foreskin
(4) Christian (“the circumcision of Christ” that is, the circumcision which is yours because of your vital union with Christ) (4) Abrahamic and Mosaic

 

 

The letter to the Hebrews goes into more detail in differentiating the old covenant from the new. I begin with Hebrews 3:1-6:

 

MOSES   JESUS
Faithful in God’s house Faithful to the one who appointed him
Glory More glory
House The builder of the house
Servant Son

 

Christians are holy partners in a heavenly calling (v.1) if we hold firm the confidence and the pride that belong to hope (v.6).

 

In commentary on Hebrews 8:2 and the true temple Hughes presents the contrasts and correspondences schematically as follows:

 

THE MOSAIC TABERNACLE THE HEAVENLY REALITY
On earth (8:4f.)    

An earthly sanctuary (9:1)

In heaven (8:1)
Set up by man (8:2) Set up by the Lord (8:2)
Made with hands Not made with hands
Of this creation (9:11) That is, not of this creation (9:11)
A sanctuary made with hands (9:24) Not a sanctuary made with hands (9:24)
A copy and shadow (8:5) The true tent (8:2)   

The true sanctuary (9:24)

The greater and more perfect tent (9:11)

Heaven itself (9:24)

 

While the continuity of temple between the old and new covenants is obvious there is fundamental difference in kind. In excellent comment on this difference Beasley-Murray writes (pp.326f.) on Revelation 21:22 as follows:

“No element in John’s vision of the future more strikingly differentiates him from contemporary Jewish writers than his statement  “I saw no temple in the city”. ‘For the old Synagogue the future Jerusalem without a temple was an inconceivable,’ commented Billerbeck. ‘The building of the sanctuary was the most self-evident element of the old Jewish hope of the future.’ (Strack-Billerbeck, iii, p.852). In this respect John has faithfully developed a feature of the teaching of Jesus, who in prophetic fashion announced both the ruin of the Jerusalem temple (Mk 13:2) and its replacement by a different order of worship (Mk 14:58). No word of Jesus seems to have infuriated the Jewish religious leaders more than the latter saying, hence the attempt made at his trial to incriminate him through it. The Fourth Evangelist has followed up the Marcan phrase in Mark 14:58, ‘not made with hands,’ relating to the new temple, by observing that the temple is really the body of the risen Lord (John 2:21). He thereby suggests that the risen Christ will be the ‘place’ wherein God meets man in grace and man offers acceptable worship to God. Whether consciously or not, John the prophet is in the direct line of the symbolism when he represents that the temple of the new Jerusalem is the Lord God Almighty and the Lamb. Everything for which the temple stood is transferred to the life of the city. All is sacred, the Shekinah glory fills the entire city (cf. Ezek. chs. 10-11 and 43:1-7), and God is every where accessible to the priestly race.”

 

In comment on Hebrews12:22-24 Hughes (p.545) contrasts the two mountains:

 

MOUNT SINAI MOUNT ZION
What may be touched The city of the living God, the heavenly Jerusalem
A blazing fire Innumerable angels in festal gathering
Darkness The assembly of the first-born
Gloom A judge who is God of all
A tempest The spirits of just men made perfect
The sound of a trumpet Jesus, the mediator of a new covenant
A voice… The sprinkled blood …

 

THE BETTERS

The letter to the Hebrews is significant for its “betters”. These comparisons/contrasts admirably pinpoint both the continuity and discontinuity between the old and new covenants. They are listed as follows:

  • Better things (6:9)
  • A better hope (7:19)
  • A better covenant (7:22; 8:6)
  • A better ministry (8:6)
  • Better promises (8:6)
  • Better sacrifices (9:23)
  • Better and more lasting possession (10:34)
  • Better country (11:16)
  • A better resurrection (11:35)
  • Something better (11:40)
  • A better word (12:24).

To the above might be added texts like 9:11,24 and 10:1, cf. 8:2.

 

Not Manufactured

Creation

One of the most fundamental of all the contrasts (apparently missed by most writers) in the NT is that between what is “made by hand” and what is “not made by hand”.  See further my Manufactured or Not So. In essence it points to the intrinsic difference between the uncreated Creator and what he has created. Thus in the OT the word for “not made by hand” (acheiropoietos) does not appear since the material creation is “made by hand” (Ps. 102:25; Isa. 45:12; 48:13, etc.). It follows from this that since man, insofar as he is flesh, stems from the earth, he too is “manufactured”. While this may be inferred from Genesis 2:7 (cf. Ps. 139:13-16), it is explicitly stated in Job 10:8 and Psalms 119:73 and 138:8, for example.

 

New Creation

In the NT, however, an explicit distinction is made between what is “made by hand” and what is “not made by hand”. Thus in Hebrews 9:11 and 24 it is made clear that the sanctuary which Jesus entered as our high priest was not an impermanent earthly but a permanent heavenly one (Acts 7:48; 17:24; Heb. 1:11, cf. Lohse TDNT 9, Grand Rapids, 1973, p.436). Again in 2 Corinthians 5:1 Paul distinguishes between an earthly tent created by God and “a house not made with hands” eternal in the heavens (cf. Col. 2:11). The conclusion that must necessarily be drawn from texts like these is that what is “manufactured” even by God himself is defective in the sense that it is temporal like the hand-written law (cf. Mt. 5:18; Rom. 7:1) and not eternal (cf. Mt. 24:35). This manifestly conforms with what is taught throughout Scripture that the eternal God is not on any account to be confused with his hand-made creation (cf. Ps. 102: 25-27; Isa. 40:6-8; 51:6; Mt. 24:35, Rom. 1:23, etc.). 

 

In light of this it can be inferred that those who teach the redemption instead of the replacement of the “hand-made” creation (in 2008 a current fad) including its corollary the flesh are deeply mistaken. The temporal material creation, which has both a beginning (Gen. 1:1) and an end (Heb. 12:27), relates with the old covenant which is passing away (1 Cor. 7:31; 2 Cor. 3:11; 5:17; Heb. 8:7,13; 1 John 2:8,17; Rev. 21:1, etc.) never to be restored; the spiritual new creation/Jerusalem/city/country or kingdom of God/heaven to which we are called (Phil. 3:14; Heb. 3:1, cf. 6:1) and already exists (Mt. 5:10,20; 6:10,33; 2 Pet. 3:13) relates exclusively with the new or eternal covenant never to be displaced. In this instance God’s dwelling with man is forever in heaven, in his own house (John 14:2, cf. Acts 7:48-50) and definitely not on the corruptible earth which, like the decaying body which derives from it (2 Cor. 4:16; 5:1), is in the throes of becoming obsolete (Heb. 1:10f., cf. 8:13) leading to eventual dissolution (Rev. 21:1-5; 6:12; 16:18; 20:11; Heb. 12:27-29; 2 Pet.3:7,10-12).

 

Conclusion

So in light even of the (limited) evidence presented above we may conclude that while there is undeniable continuity of concept in the Bible, there is frequently difference in content or kind. Examples of this are temple, sacrifice, circumcision, Jerusalem, prophet, priest, king, worship, body, creation and so forth. So far as the concept of covenant is concerned both OT (Jer. 31:31-34) and NT (2 Cor. 3; Heb. 8.) impress on our minds the discontinuity between the old and the new (Heb. 8:7,13; 2 Cor. 3:11; 5:17, etc.). At bottom, the old is temporal and provisional (Mt. 5:18) and relates to this world, the new is eternal (Mt. 24:35) and relates to the world to come. Our problems in understanding the difference usually arise from the presence of the future, or the overlap of the ages which are themselves ultimately discontinuous (cf. Heb. 9:11; Luke 20:34-36; Eph. 1:20f., etc.). (It is frequently asserted that the law though set aside as a means to salvation is still to be upheld as a guide to conduct. True though this is in a way not least because nine of the original ten commandments are referred to in the NT as retaining permanent relevance, Christians frequently forget that the law has been replaced by the law of Christ. The Sermon on the Mount radicalizes the law or enhances its spirituality. So while there is clear continuity between the law of Moses and the law of Christ, there is also discontinuity. The righteousness of the Christian is intended to exceed that of the scribes and Pharisees. As the author of Hebrews says, the law is not without fault (Heb. 8:7). It was inaugurated and maintained by repeated animal sacrifices, whereas the new was permanently established by the shedding of the blood of Christ once for all. Since the law made nothing perfect and ceased to operate at death (Rom. 7:1f., cf. Mt. 5:18, for Christians at death in Christ), it required replacement with a better hope in our approach to God (Heb. 7:18f.).

 

So in view of the evidence presented above stress must be placed on the discontinuity between the old and new covenants. I have nowhere come across a statement emphasizing this comparable to that of Ben Witherington who writes: “Hebrews 10:9 is very important and emphatic and reinforces the ideas of Hebrews 7:12-19 and Hebrews 8:7,13…. Here we have a definite theology of discontinuity and replacement – the one replaces the other. Our author could not have said it more emphatically” (p.279).   

 

_____________________________________________________________________

References:

G.R.Beasley-Murray, The Book of Revelation, London, 1974.

R.Y.K.Fung, The Epistle to the Galatians, Grand Rapids, 1988.

Hendriksen, Colossians, London, 1971.

P.E.Hughes, Hebrews, Grand Rapids, 1977.

M.Silva in The Evangelical Dictionary of Biblical Theology, ed. W.A.Elwell, Grand Rapids, 1996.

Ben Witherington III, Letters and Homilies for Jewish Christians, A Socio-Rhetorical Commentary on Hebrews, James and Jude, Downers Grove/Nottingham, 2007.

 

A Brief Review of ‘The Mission of God’ by C.J.H.Wright

The ordinary reader should not be put off this daunting 500-page book, for it has much to teach us. Like all the author’s works that I have read, it is well written and makes readily accessible valuable material (on man’s progress in the knowledge of God, for example).

Wright’s laudable concern is to underline the fact that God himself is the author of a mission relating to the creation he has brought into being. He rightly indicates, referring to Exodus 19:5 in particular, that election is not simply to privilege but to responsibility. Though the Israelites as the people of God were unique, they were intended from the start to bring blessing to the nations (cf. Gen. 12:1-3) and be a light to them (Isa. 42:6; 49:6). In other words, God’s mission has always been the salvation of the world (John 3:16).

However, Wright is not merely concerned with man but with the material creation. He strongly stresses mankind’s stewardship, and underlines his own concern for ecology in these days of global warming.

It is here, however, that his work reveals the inadequacy of his theology, his covenant theology in particular. His assumption is that the whole of the material creation is under a curse (see index under ‘curse’). For example, on page 395 he writes: “… humanity is at odds with the earth; and the earth is subject to God’s curse and to the frustration of not being able to glorify God as it ought until humanity is redeemed. Such are the grim realities of our fallen human condition that Paul expounds in Romans. We live as fallen humanity in a cursed earth…. All that God did in, for and through Israel … had as its ultimate goal the blessing of all nations of humanity and the final redemption of all creation….”.  Here Wright’s argument and understanding are deeply suspect.

First, it is strange to draw the conclusion that because the earth is to be redeemed, we should lavish special care on it. Surely our consumer society teaches the opposite, that is, that the old should be abandoned and the new brought in!

Next, the problem with Wright’s approach, apart from his faulty appreciation of covenant theology, is that it is Augustinian, not Pauline. He fails to see that the very first verse of the Bible tells us that the material creation is temporal, serves only a temporary purpose and was never designed for permanence (cf. 2 Cor. 4:18). By contrast, he thinks that since creation is under a curse, it needs redemption. My Bible tells me something different, that is, that the material creation, though certainly affected by sin, is, like the flesh that derives from it, temporal and corruptible by nature. God made it that way (cf. Rom. 8:18-25; Heb. 1:10-12). And even before sin became a reality, mortal man (Adam) was charged with exercising dominion over it in hope of glory and eternal life (Gen. 1:26-28, cf. Ps. 8:5f.; Gen. 2:17).  Far from being redeemed, once its mission is accomplished creation will be dispensed with (cf. 2 Pet. 3:7,10-12), and hence replaced by something better, that is, the eternal world, the regeneration or the age to come that already exists. This was the divine intention from the start. Intimations of heaven occur even within the limited perspective of the somewhat earth-centred OT. Isaiah, like the apostle John, looks forward to the time when the former things will not be remembered (65:17-19, cf. Rev. 21:4; 66:22, cf. Heb. 1:11; 12:27). And we shall dwell with God in the heavenly Jerusalem (Heb. 12:22, cf. Phil. 3:20), which, since we are born from above (John 3:3), is our mother (Gal. 4:26).

Wright is of course an OT scholar who has failed to appreciate the difference between the old and new covenants. His view seems to be based on the OT theme of restoration. (1* See, for example, his “Knowing the Holy Spirit through the Old Testament”, 2006, pp. 148ff.) In the NT, restoration (cf. 2 Chr. 24:13; 36:19-23), repetition (cf. Heb. 10:11) and reproduction (cf. Luke 20:34-36) give way to removal and replacement (2 Cor. 3:11; 4:18; Heb. 12:27). A restored earth like a restored temple now that Christ has come and risen is to say the least superfluous (cf. John 2:19-22; 14:2f.). Just as flesh gives way to spirit (1 Cor. 15:46), so earth gives way to heaven (cf. 2 Cor. 5:1). We move from ground to glory (Rom. 8:18; 2 Cor. 4:17).

Sadly Wright has taken his cue from Nicodemus. He fails to realize that the corollary of the redemption of creation is the redemption of the flesh which both Jesus and Paul (1 Cor. 15:50, etc.) clearly deny.

In some ways, “The Mission of God” reminds me of Terrance L. Tiessen’s “Who Can Be Saved?” (Downer’s Grove and Leicester, 2004). It is a forlorn attempt to overcome the evident restrictions and to broaden the scope of Augustinianism. What both Wright and Tiessen fail to realize is that it is impossible to equate Augustinian (or Calvinist or Reformed) theology with what the Bible teaches. The Augustinian worldview is simply flawed. It should be abandoned. We need a new outlook – a biblical one!

My advice to the potential reader is: read this book but don’t be misled by its inadequacies. It begs a lot of questions. (2* I have sought to address many of them in a halting sort of way in other articles on this site. See especially my Cosmic Curse?, Supplement to ‘Cosmic Curse?’, Concerning Futility, The Destruction of the Material Creation, The Harvest of the Earth, The Biblical Worldview, Augustine: Asset or Liability?  etc.)

 

Additional Note

Arguably, Wright is at odds with himself. While dealing with idolatry, he underlines the futility of worshipping earthly things and gods which are subject to decay and death (p.162). But surely this applies to the earth itself (Rom. 8:20; Heb. 1:10-12) which man is forbidden to worship (Dt. 4:19; 17:3, cf. 1 John 2:17) as Wright himself concedes (p.165) precisely because it is created and therefore inherently transitory (2 Cor. 4:18). So, if Romans 1:25 refers to ‘created things’ (NIV) in general rather than to the ‘creature’ (e.g. NRSV), to posit the redemption or restoration of creation which is by nature transitory (Gen. 1:1; 1 Cor. 15:50b) implies idolatry (cf. Rom. 1:20 and Heb. 11:3; 12:27).  The source of Wright’s inconsistency would appear to be the radically false idea, lacking any real semblance of biblical support embraced by Stott and others, that when Jesus was raised from the dead, he was physically transformed despite explicit denial of this (Luke 24:39; John 20:27f., cf. 1 Cor. 15:50, etc.). (3* See p.416 and my John Stott on the Putative Resurrection Transformation of Jesus, Geisler on the Redemption of Creation.) While man made in the image of God must (Gk dei) undergo corporeal (1 Cor. 15:50-53) as well as spiritual transformation (John 3:7) as was his God-ordained destiny from the start, not so creation, including the flesh, which having served its temporal purpose is finally removed and replaced (Heb. 12:27; 2 Pet. 3:7,10-12).

Dealing with the Noahic covenant Wright’s assertion that we live on a cursed earth which is also covenanted (pp.326f.) is a manifest contradiction in terms. Covenant and curse are mutually exclusive. Indeed, the biblical contrast is between an uncovenanted creation under Adam and one that is temporarily and universally covenanted under Noah (Gen. 8:22, cf. Acts 14:17, etc.). This indicates that apart from local curses (e.g. Proverbs 24:30-34; Lev. 26; Dt. 28 and the exile) the earth will remain productive till the plan of salvation is complete (cf. Jer. 31:35ff.; 33:19ff., and note especially Luke 17:26ff.).

When Wright adds that God is covenantally committed to creation’s redemption, he seems to forget that the covenant with Noah is a temporal not an eternal one! Contrary to what he says final judgement will indeed mean the end of the earth as God’s creation for the simple reason that all visible created things are by nature impermanent (2 Cor. 4:18, cf. Rom. 1:20 and Heb. 12:27; 2 Pet. 3:7,10-12, etc.).

Note: redemption and restoration on account of the Fall, p.323. An eternal restoration, p.409. Surely this is another contradiction in terms.

______________________________________________________________

Reference:

C.J.H.Wright, The Mission of God, Nottingham 2006

Biblical Dualism

Monism

Some religions, philosophies and ideologies are essentially monistic in their outlook denying the duality of mind and matter. Materialists, for instance, maintain that there is only one “substance” and that even thought, consciousness and will are ultimately chemical. For them, the functioning of the mind can be attributed simply to the working of the brain. Further, the mind cannot exist apart from the (physical) body. Needless to say, if this is the case, disembodied minds are impossible and God who is spirit (John 4:24) cannot exist. (How the material came into existence is another matter. For the believer Romans 1:20 points the way.)

So far as monistic or pantheistic religions are concerned, everything is God and he is identified with natural objects and the forces of nature. In light of this it is hardly surprising that various religions like that of the Canaanites in the OT or the Aztecs in Mexico were concerned to appease or pacify their angry gods by brutal acts of (child) sacrifice when things were going badly. In a pantheistic religion like Hinduism, all gods are tolerated in worship. New Age belief, which was inspired by Eastern religions, famously led one of its devotees, the film star Shirley MacClaine, to run along a beach shouting “I am God”. Christianity, of course, cannot tolerate such ideas as these.

Greek Dualism

While Christianity, like Judaism and Islam, theoretically rejects monism in its worldview, it has been powerfully affected by Greek dualism which has played a significant part in its history. (On dualism in its various manifestations, see e.g. Scaling the Secular City, J.P.Moreland, pp.78ff.; M.H.Cressey in NBD, pp.283f., H.B.Kuhn in EDT, p.334, G.E.Ladd, Jesus and the Kingdom, pp.83ff., A Theology of the New Testament, ch.17. P.E Hughes, 2 Corinthians, espec. 153ff.) One of the basic reasons for this is that Greek language and culture spread by the military triumphs of Alexander the Great made a powerful impact first on the Jews and later on Christians. The OT was translated into Greek (LXX) for the benefit of Jews of the Dispersion and some of the latter, like Philo, were heavily influenced in their interpretation of Scripture by Greek thinking. But whereas for the Jews the body as part of God’s “good” creation was respected, for the Greeks, Plato in particular, it was regarded as the prison house of the immortal soul from which it was necessary to escape. (1* See e.g. Harris, pp.284f.; Kelly, pp.303f. See also my essay The End of the World) Needless to say, modern Christians almost pathologically afraid of Greek dualism when dealing with the body hasten to dissociate themselves from Plato. Regrettably, however, labouring under influences alien to the Bible (2* Prompted by a comment by Barth, Naugle asks: “To what extent are Christian worldviews truly biblical? … For indeed, many have been deceived by failing to recognize how the purity of the faith and the Scriptures can be polluted by an alien worldview”, p.336. It will become clear to the reader that I believe that Naugle himself, who believes in the redemption of creation, has wrongly absorbed alien Augustinian views which pervert true Christianity. See below my note on Naugle.), they usually fail to appreciate the difference between Greek and biblical dualism and draw the false conclusion that both the body of flesh and its corollary, the material world, will be redeemed despite pervasive biblical testimony against it (see e.g. C.J.H. Wright, Spirit, pp.32f., etc., cf. The Mission of God, p.279,286,404, etc.).

Biblical Dualism

The Bible makes it clear from its very first verse that God the Creator is separate from his creation. Monistic pantheism is ruled out of bounds from the start. As revelation progresses it becomes increasingly clear that the pervasive sin of the heathen, idolatry or the worship of nature in some form, is to be avoided. The first and second of the ten commandments give God himself exclusive priority of place and forbid devotion to what is “made by hand” (cheiropoietos) in any form (Isa. 2:8,18,20, etc.). It is here, however, that the church has usually erred: it has failed to recognize that creation itself including man (Job 10:8; Ps. 119:73), though the work of God, is also “made by hand” (Ps. 102:25; Isa. 45:12; 48:13; 66:2, etc.) and is not to be idolized in any way. In view of this it is to be expected that Moses should have strongly condemned the worship not only of the work of men’s hands but that of God as well (Dt. 4:15-19, cf. Rom. 1:23). (See further my essay Manufactured Or Not So)

Christian Tradition

It may be asked why this is so? The answer lies in the fact that God alone is eternal, perfect, complete and lacking nothing (Ps. 50:10-12, cf. Rom. 11:34-36; James 1:4) and his creation by the very fact of its being his creation is temporal, imperfect and needs to be providentially sustained (Job 34:14f., Ps. 65:5-13, etc.). While God has neither beginning nor end (Ps. 102:27, cf. Heb. 7:3), creation has both (Gen. 1:1; Ps. 102:25f., Heb. 1:11). Once we see this, it becomes apparent that the widespread notion that creation was originally perfect is fundamentally false. When Genesis 1 refers to the goodness of creation it means that it is useful, suited like a tool (cf. Ps. 119:91; Prov. 16:4; Eccl. 3:11, see e.g. Walton, pp.91,95, etc.) to its temporal purpose as, on reflection, references like Genesis 2:9,18 and 3:6 make quite clear. If this is so, why was it hidden from our forebears? The answer is plain. Western theology in particular has been governed by the thinking of Augustine. Against his background in Manicheism and Neoplatonism he taught that creation was perfect as God made it but that it was cursed when Adam, the designated Lord of creation, fell from his own perfect righteousness and holiness. (See further my essay Cosmic Curse?) This view of the matter is, however, impossible to sustain and, as can easily be demonstrated, is the antithesis of the truth.

The Biblical View

The Bible tells us that man cannot be good or evil apart from keeping (Dt. 6:25; Rom. 2:13; 1 John 3:7) or breaking (Rom. 4:15; James 2:8-10; 1 John 3:4; 5:17) the law. When he was created, Adam, though potentially in the image of God like all his posterity (Gen. 5:1-3; Dt. 1:39), lacked knowledge of the law, or commandment. Consequently, like the animal kingdom he was morally neither good nor evil. It was not until he had broken the commandment that he was adjudged evil and cast out of the Garden of God (Gen. 3:22-24). Unfortunately, Augustine went further and taught that when Adam “fell” from perfection, all his posterity “fell” too. The consequence of this sort of thinking was that all babies are born sinful (!) despite Paul’s insistence that where there is no law there is no sin (or violation, Rom. 4:15; 5:13; 7:1-13; 1 Cor. 15:56; Gal. 5:23, cf. John 9:41; 15:22,24). (See further my essays relating to original sin.) One of the most obvious problems with this is that Jesus was one of Adam’s posterity (Luke 3:38), so logically he was born sinful too. To overcome this, Augustine theorized that Jesus avoided the taint of original sin by being born of a virgin, implying that sin is transmitted by what he called “carnal concupiscence”. In plain words, as an unredeemed Manichee he believed that the flesh and sex were sinful. (3* On this see Rist, pp.321ff.)

It is at this point, however, that an appreciation of true or biblical dualism comes to our rescue. So far as nature is concerned, even the somewhat earth-centred OT distinguishes between flesh and spirit (e.g. Ps. 106:20; 147:10f.; Isa. 31:3; 40:6-8; Mal. 2:15) as opposed to sin and grace. In plain terms, it avoids the Augustinian confusion between nature (physicality) and morals (spirituality). (4* It is interesting to note how writers apparently unaware that Romans 5 and 1 Corinthians 15 are dealing with different subjects frequently transfer ideas from the one to the other and thus create confusion.)

Anthropological Dualism

According to the Bible, man as flesh was created like the animals from the dust (clay) of the earth. He differed, however, because he was also uniquely made in the image of God. As both John (1:13) and Paul (1 Cor. 15:46) imply, man is first mortal and corruptible flesh but has the capacity or potentiality, in contrast with the rest of the animal creation, to become immortal and incorruptible like God who is spirit (Rom. 2:7,10; 1 Pet. 1:7). Indeed, this is what Adam was promised at the beginning on condition of exercising dominion (Gen.1:26-28) and of obeying the commandment or law (Gen. 2:17). To clarify the issue further, man though initially flesh is destined in the course of his development to become both morally and generically like God (cf. Rom. 5:2; 8:29; 2 Cor. 3:18, etc.). And thus his ultimate goal is to become the blameless child of God (Eph. 1:4f.) whose nature, since like begets like (John 3:6), he will obviously share (1 Pet. 4:6; 2 Pet. 1:4, cf. Heb. 12:23). It is thus that Paul in particular stresses man’s dualistic nature (cf. e.g. Guthrie, pp. 173ff.). In doing this he was of course following in the steps of his Master who strongly differentiated between man as flesh and man as spirit (John 3:1-8). It is a matter of regret that this has been largely hidden in the history of the church which has followed and continues to follow the pattern of thought developed by Augustine who taught that the prime purpose of the new birth was to counteract original sin. But what Jesus was clearly telling Nicodemus without even mentioning sin was that it is absolutely necessary (not imperative) for man who is flesh by nature to experience a second or spiritual birth so that he can enter the kingdom of God which involves a different (heavenly) order of existence (cf. 1 Cor. 2:9; 7:31; 1 John 2:17, etc.). Paul implies the same in 1 Corinthians 15:35-57 as do the other apostolic writers though perhaps in less dramatic terms.

Two Adams

Anthropological dualism appears very prominently in 1 Corinthians 15 where Paul distinguishes between the two Adams. In contrast with Romans 5 where he deals with sin and grace, Paul tells his readers here that there are two Adams or two representative men.
In verse 21 and 22, again without any allusion to sin, he implies that as the fleshly children of the first Adam, we all die like the animal kingdom in general (even Jesus as a son of the first was mortal, Luke 3:38), but in our relationship with the second Adam we are made alive. The ‘natural’ difference between the two Adams quite apart from sin is absolutely fundamental. Paul brings this out in verses 45-49 where again his subject is nature not morals. The natural or physical, which is composed of dust (cf. Gen. 2:7; Ps. 78:39; 103:14), is naturally corruptible; by contrast the spiritual, though mortal in the sense that God can destroy it in judgement, is naturally incorruptible (1 Cor. 15:42,50).

Old and New Man

In Ephesians 4:22 and Colossians 3:9f. Paul also distinguishes between the old man and the new man where his prime concern is morals or way of life. Like Peter and the other apostles (1 Pet. 4:2) he is fully aware that the natural or first Adamic man was ruled, contrary to the will of God (Gen. 1:26-26; 2:27), by his flesh or natural passions (Rom. 1:18-32; Eph. 2:1-3). What the flesh dictated, he did, and his character was fashioned accordingly (cf. Romans 7 and my essay on its interpretation). The new man or second Adamic man stands in contrast to the former. He is spiritual and as such is renewed in his mind (Rom. 12:2), led by the Spirit (Gal. 5:16f.) and, no longer conformed to the fleshly passions and the standards of this world (1 Pet. 1:14), he takes on the image and likeness of God in anticipation of redemption (1 Pet 1:15-18; Rom. 6:15-19; 2 Cor. 3:18, cf. Mt. 5:48).

Corporeal or Somatic Dualism

In light of this Paul would appear to be only following logic when he tells us that there are two bodies – a fleshly and a spiritual one (1 Cor. 15:44,46). They are different in kind not least because the first cannot endure in such a way as to share in the (eternal) kingdom of God (1 Cor. 15:50). (See my essay The Heavenly Body.) In 2 Corinthians 5:1 (cf. 1 Cor. 6:13) the apostle makes his point plain when he tells us that our earthly tent will be destroyed and give way to a building from God, a house not made with hands, eternal in the heavens. There is a problem here, however, but one that the apostle had in essence dealt with in 1 Corinthians 15:51ff. After his death once for all on the cross, Jesus, who had personally fulfilled the law and gained life, was never to die again (Rom. 6:9) and his body did not see corruption. If we are not careful we may well draw the conclusion that he ascended into heaven in the flesh (cf. Acts 1:1-11). But this conclusion would be radically wrong and completely contrary to the drift of biblical thought. Paul makes it plain that the saints at the end of history will avoid both death and corruption but in order to do so they will have to undergo transformation, re-embodiment or corporeal replacement (cf. Rom. 8:23). They will in other words, exchange their fleshly or natural bodies for spiritual ones. (5* Dunn hits the nail on the head when he maintains that soma but not sarx can cross the boundary of the ages, Romans, p.391.) This is clearly what Jesus, their forerunner, did. His glory in heaven may be corporeal or somatic (Phil. 3:21) but it is certainly not fleshly (cf. Heb. 5:7), since the flesh is mortal by nature (cf. 2 Cor. 4:11). It is the same sort of glory that he had before the foundation of the world (John 17:5,24) prior to his incarnation. And when he comes again to rescue his people (Heb. 9:28) he will be in his glory and that of his Father (Luke 9:26; Tit. 2:13). So much for his return in the flesh to rule in Jerusalem for a thousand years! Thus an appropriate comment on which to finish this paragraph is that of Dunn’s: “A recovery of Paul’s distinction between human bodiness to be affirmed and rejoiced in, and human fleshiness, always to be guarded about and against, could be a major contribution to ongoing theological reflection in such areas” (Theology, p. 73.)

Christological Dualism

The perceptive reader of the NT can hardly be unaware that Jesus is presented to us as mortal (he died for us in the flesh) and corruptible (he got older, Cor. 4:16; Heb. 8:13, cf. 1:11) on the one hand and immortal and incorruptible on the other (2 Tim. 1:10; Heb. 7:3,16,24f.,28). How do we make sense of this paradox? The answer is that there is an inherent dualism in the person of Jesus: he was both God and man. (At his incarnation he did not cease to be God in person, only in nature, Phil. 2:5-11.) In other words, we infer that Jesus himself as the second Adam, or antitype (cf. Rom. 5:14), epitomized anthropological dualism. Though he was God (John 1:1), as a son of the first Adam by incarnation (Luke 3:38) he was truly flesh, truly human. As such, he was the only one to keep the law in the flesh (Rom. 8:3) and gain the (eternal) life (regeneration) originally promised to the first Adam (Gen. 2:17, cf. Lev. 18:5, etc.). In other words, as man he proved his divine pedigree and achieved the perfection of God. (See further my essay Perfection.) He became in fact our elder brother (cf. Rom. 8:29) who paved the way for all his sinful but believing fellows to enter the presence of God. As our representative he calls us brethren and we enter the kingdom of God (or heaven) in him (cf. Heb. 2:10-13).

In case my point has been missed, it is of paramount importance to stress that he who descended from heaven with the express intention of returning there (John 8:14; 13:3; 16:28, etc.) did so as man glorified, as he had been regenerated, in spirit (John 17:5,24; Heb. 1:3). He thus remains forever both God and man (but certainly not in the flesh). The upshot of this is that in the words of Irenaeus he became what we are so that we might become what he is.

Cosmological Dualism

But Paul makes another crucial comment. For in 1 Corinthians 15:42-49 he also indicates that the first or fleshly Adam is earthly while the spiritual second Adam, a life-giving spirit, is heavenly. In other words, he is making a radical distinction between earth and heaven (cf. Gen. 2:7 and John 1:1f.) (It is important here to differentiate between the created heaven(s) which along with the earth will pass away, Mt. 24:35, and heaven which is the throne of eternal God himself, Isa. 57:15; 66:1. See also Heb. 1:10f. and 9:11,24. Witherington commenting on Hebrews says: “Our author’s dualism has more to do with the traditional Jewish idea of ‘this world’ and ‘the world to come’ than it has to do with Platonic dualism”, p.167. On Platonism, see further deSilva, pp. 283,400, 408, etc. Ladd distinguishes between the physical and metaphysical and cosmological dualism which involves two ultimate principles of good and evil, or light and darkness, in the universe at war with each other, p.83.). In doing so, he is underlining the fact that there are two worlds and/or two ages: while the one is temporary and in the process of passing away (1 Cor. 7:31; Heb. 1:10-12; 1 John 2:17) the other is eternal and as such already exists (cf. 1 John 2:8; Heb. 1:6; 2:5; 6:5, etc.). During this present or temporal age which is rapidly coming to an end (Mt. 13:49; 28:20), man exercises relative dominion under the sovereignty of God (Gen. 1:26-28; Ps. 8:5f.), in the eternal world or kingdom to come as redeemed man (cf. Heb. 2:9) he will rule forever under the sovereignty of and in (spiritual) union with Christ (1 Cor. 15:50; Rev. 3:21; Heb. 1:6; 2:5-9). While the naturally mortal children of this age or world are forced to procreate on account of universal death (cf. Heb. 7:23), (6* Those who are convinced on the basis of a desperately dubious interpretation of Romans 5:12 that all death is due to sin need to read Genesis 1 with more care. Apart from the fact that all plants and animals are created to propagate, Gen. 1:11f., Isaiah says that all flesh, like the ephemeral creation from which it emanates, Ps. 90:1-6, is grass, 40:6-8, the very symbol of death in the Bible. In the Bible two things are said to be “the way of all the earth”: death, Jos. 23:14; 1 K. 2:2, and sex or procreation, Gen 19:31. See further the paragraph on two foods below and also my essay A Double Helping, Death Before Genesis 3) the children of the resurrection are equal to the angels (who are ministering spirits, Heb. 1:7) and cannot die anymore (Luke 20:34-36).

Two Creations

The Bible begins with reference to the material creation (of which man is in physical essence a miniaturization) but its main concern is with the new or spiritual creation which is likened in certain respects to the first (2 Cor. 4:6). Paul especially dwells on the difference between the two and certainly regards the second creation as central (cf. 1 Cor. 7:19; Gal. 5:6; 6:15). In 2 Corinthians 5:17 he tells his readers that those who are in Christ are a new creation (or new creatures) fashioned not by the flesh and the world (Eph. 4:22, cf. 1 Pet. 1:14; 4:2) but by the Spirit of Christ (cf. Eph. 2:10; 4:23f.). Clearly it is as new creatures morally and generically that we enter the kingdom of God.

Escape

If all this is true, then escape or rescue from the bondage of this age/world is vital for eternal life (pace e.g. C.J.H.Wright, Holy Spirit, pp.32f.). If Jesus escaped by keeping the law which promised life (Rev. 12:5, cf. 11:12), we follow in his steps by faith. Paul deals with this in what I believe to be one of the most misunderstood passages in Scripture, that is, Romans 8:18-25 (cf. Heb. 1:10-12; 12:25-29). Here, again without mentioning sin, the apostle contrasts the sufferings of this present impermanent age with the glory of the eternal age to come (cf. 2 Cor. 4:16-5:5). The latter, of course, already exists and Jesus who came from it returned to it as man glorified (cf. John 14:2f.; Eph. 4:10), but for us who like Adam derive from the earth it is still to come. On the assumption that ktisis means creature rather than creation, in verse 21 (KJV, cf. Heb. 12:27) Paul is implying exactly what he implied in Galatians 1:4 (cf. Heb. 2:3; 12:25) except for the fact that in the latter he mentions the added and exacerbating factor of evil. (See further my essays Escape and The End of the World.)

Two Births

I have already touched on John 3 and the new birth but since there is so much confusion about it I do so again. What Augustinian theology so abjectly obscures is the principal reason why the spiritual birth is so indispensably necessary. First, we need to note again that sin is neither mentioned nor implied. Next, Jesus, having implicitly dismissed Nicodemus’ idea of another physical birth, indicates that our second birth is spiritual. He insists that flesh gives birth to flesh and Spirit to spirit (cf. John 1:13). What he is implying is that physical birth in the flesh, which derives from the earth and hence is mortal and corruptible by nature, does not equip us for eternal life in heaven, our ultimate goal or destination. The obvious implication of this is that the body of flesh and its corollary, the temporal earth that produces it, are doomed to inevitable destruction (Zeph. 1:18; 3:8; 1 Cor. 6:13; 2 Pet. 3:7,10-12). (See further my essays on The End of the World, The Destruction of the Material Creation.) Once their mission is accomplished they have no further use and are dispensed with (2 Cor. 5:1; Heb. 6:7f.; 2 Pet. 3:7). They yield to a spiritual body in a spiritual world. The first is abolished so that the second may be established (Heb. 10:9, cf. Rev. 21:1). We need to be regenerate (born from above) to enter the regeneration (Mt. 19:28) or what Jesus elsewhere calls the resurrection (Luke 20:36). And just as our regeneration is spiritual so is our resurrection, as Paul makes plain in 1 Corinthians 15. (7* Serious theological problems arise once the normal post-mortem and post-corruption resurrection of believers is inappropriately compared with Jesus’ physical resurrection from the grave. See further below on two resurrections, the note on Licona below and my essays Restoration and Resurrection and Thoughts on the Redemption of Creation)

Two Fathers

So, while on the one hand we have an earthly father of flesh whose desire gives us physical birth, on the other hand we have a heavenly Father who by his grace gives us spiritual birth (John 1:13; 3:1-6; Heb. 12:9).

Had it not been hi-jacked by Augustine, John 3 ought to have laid to rest long ago the widespread notion that the physical (John 3:1-8; 6:63), the created (Heb. 12:27), the temporal (Gen. 1; Ps. 102:25-27), the corruptible (1 Cor. 15:50), the visible (2 Cor. 4:18) in any shape or form can be redeemed. What is manufactured (“made by hand” cheiropoietos) is essentially different from what is not manufactured (“not made by hand”, acheiropoietos). (See further my essay on Manufactured Or Not So)

Other Dualisms

Two Israels

Paul is at pains to distinguish between two Israels – in Romans 9, for example. His point is that the one is fleshly, the other spiritual. The first, Israel according to the flesh, consisted merely of the physical children of Abraham and they were not thereby, as even the old covenant prophet John the Baptist realized, the children of God (cf. Mt. 3:9); the second Israel, like Isaac with whom the covenant was made (cf. Gen. 17:19f.), were in fact the true children (cf. Rom. 4). Paul sketches the same scenario when he refers in Romans 9:10-13 to the difference between Esau and Jacob. While the portion or inheritance of the former was in this world of transience and impermanence (Ps. 17:14; Heb. 12:16), the latter’s was ultimately in the eternal heaven. Clearly it was Jesus who laid the foundation of apostolic thinking. When dealing with the Jews in John 8:31ff., he rejected the notion that those who refuse to exercise faith like Abraham are truly his (spiritual) children. In fact he goes so far as to say that they are the spiritual children of the devil (8:44) who is a murderer every time he convinces men and women to invest in this fleeting world. They inevitably die along with it (Gal. 6:8)!

Two Seeds

Given a fleshly and a spiritual Israel and two births, it is not at all surprising that the NT alludes to two different seeds (cf. Gal. 3:16). In his first letter when referring to the new birth which is the result of the abiding word of God, Peter (1:23) distinguishes between perishable and imperishable seed (cf. 1 Cor. 15:42). James does the same in 1:18,21. And John makes the distinction even more explicit in 1 John 3:9 (cf. John 1:13; 3:1-8). Yet again the hiatus between the fleshly (physical or natural) and the spiritual can hardly be missed, and the inherent transience of the flesh (cf. Mt. 10:28), which is frequently compared with grass (James 1:10f.; 1 Pet. 1:23-25), is affirmed. (See further my essay Two Seeds)

Two Jerusalems

If there are two Israels we might well expect that there will be two Jerusalems, and our expectation is amply justified. Paul in Galatians 4:25f., John in Revelation 3:12; 21:2,10, and the author of Hebrews in 12:22 (cf. 11:10; 13:14) distinguish and dramatically differentiate between the earthly and the heavenly Jerusalems. Paul’s allusion is especially graphic for he calls attention to Abraham’s two sons, Ishmael and Isaac. The former was born according to the flesh, the latter as a child of promise was born according to the Spirit. To make his point clear the apostle takes the apparently extreme step of linking the bondage of the present Jerusalem not merely with Sinai and the Mosaic covenant of law but with Hagar and Ishmael who were Gentile slaves. Like Jesus (John 8:35) he insists that the children of those who are fleshly slaves (or the slaves of the flesh) cannot receive the inheritance (Gal. 4:30, cf. 5:21; 1 Cor. 6:9; Eph. 5:5).

Two Temples

Once we see that heaven and earth and this world and the next are essentially different and cannot be amalgamated or merged (1 Cor. 15:50), we become aware of yet other dualisms in Scripture. For example, it is sometimes said that the earth is God’s sanctuary or temple epitomized in the Promised Land and the Jerusalem temple which was the center of Jewish worship and sacrifice. But, the earthly or material temple, whether that of Solomon, Zerubbabel or Herod which was built “by hand”, is replaced in the new covenant by one that is “not built by hand” (John 2:19-21, cf. Mark 14:58 and its striking affinity with 2 Cor. 5:1). Thus on the completion of his work Jesus entered the greater and more perfect tent (Heb. 9:11, cf. 8:2), in fact into heaven itself to appear in the presence of God on our behalf (Heb. 9:24).

This leads ultimately in the book of Revelation to the “disappearance” of the temple altogether: it is replaced by the Lord God Almighty and the Lamb (21:22), reminding us of Jesus’ comments in John 2:19-21, 4:21,23 and Luke 20:38, which suggests that our true heritage is based in the being of God (cf. Bruce, p.299).

Two Priesthoods

On earth Jesus had no priestly aspirations. As a Judean and a non-Levite he could not serve in the earthly temple: he was disqualified on genealogical grounds (Heb. 8:1-4). In heaven, however, he belonged to a different order of priesthood, not that of Levi but that of Melchisedek (Heb. 7:3). The difference between the two is intrinsic, as the author of Hebrews in particular makes plain. Perhaps the greatest contrast relating to repeated and hence inadequate sacrifices is that Jesus, despite his vicarious death in the flesh (1 Pet. 3:18), had the power of indestructible life (7:16,24f.) whereas all the Levitical priests died (7:23).

Two Kingships

Though David was an earthly king, Jesus his greater Son never became one (except on the cross, Mt. 27:37). Jesus’ kingship is heavenly (John 18:36) and he sits on David’s throne in heaven (Luke 1:32f.; Acts 2:30).

Two Foods

Strong emphasis is placed in the Bible on the difference in food and drink. In the wilderness the children of Israel fed on manna or bread from heaven (John 6:31). However, as Jesus makes clear especially in John 6, it was still perishable material bread and it did not prevent physical death any more than the God-given food prevented the death of animals (Ps. 104:21; Mt. 6:26). By contrast the food (and drink for that matter, cf. Isa. 55:1; John 4:13; 6:53-56; 1 Cor. 10:4) that Jesus provides is the (spiritual, John 6:63) word of God (Mt. 4:4; 24:35; 1 Pet. 1:25), which enables the one who feeds on it to live forever (John 6:58).

Two Treasures

Jesus himself draws attention to these in Matthew 6:19-21 (cf. 19:21; Heb. 10:34). He contrasts terrestrial with celestial treasure. The former is vulnerable to wear and tear or the natural corruption of age (cf. Luke 12:32-35) as well as to evil. The latter is immune to both. Basically the same contrast re-appears in Luke 16:9. Peter in particular is aware of the difference, as the first chapter of his first letter especially makes clear. In 2 Corinthians 4:7 Paul also notes that while we live in this present world/age, our heavenly treasure is housed in clay which certainly does not go to heaven (cf. Job 15:15; 25:5)! He perhaps had in mind allusions in the book of Job, that is, in 4:19-21 and 10:8f.

Two Deaths

The Bible clearly teaches that death will be followed by judgement (Acts 17:31; Heb. 9:27). The result of this judgement, which is suspended on works done in the body, will be either resurrection to life or second death (Mt. 25:31-46; Rev. 21:8, etc.).

Two Corruptions

In the Bible there is both material and moral corruption. According to Genesis 1 and 2 Adam was promised escape or freedom from the death and corruption that characterized the temporal material creation on condition of keeping the commandment. He failed and, having become morally corrupt, lost the hope of glory and immortality/incorruptibility. As a consequence, in the words of Cardinal Newman a second Adam to the rescue came. It was he who, though flesh himself (Rom. 8:3), kept the commandment, the whole law in fact, and brought to light the immortality and incorruption that characterize God (2 Tim. 1:10). Believers achieve both through faith in him (1 Cor. 15:53-55, 57, cf. Rom. 2:7,10; 1 Pet. 1:7). (Like 2 Tim. 1:10, Rom. 2:7 should refer to ‘incorruption’ not ‘immortality’.)

Two Circumcisions

Since Abraham’s circumcision occurred after he was justified, it sealed his faith. However, when circumcision was subsumed under the law (Lev. 12:3) and applied to eight-day-old boys, it was unrelated to faith. On the other hand, it evidently looked forward to a spiritual circumcision. The prophets regularly appealed to their hearers to circumcise their hearts in repentance (Dt. 10:16; Jer. 4:4). It is not, however, until the new covenant has been inaugurated that circumcision is truly spiritualised. Paul makes much of this in Romans 2:25-29 (cf. Phil. 3:3-11). In Colossians he goes so far as to suggest that believers who have been crucified with Christ have experienced his non-manual or spiritual circumcision and have put off the claims of their flesh in order to nurture the spirit (2:11, cf. 3:5).

Two Rests and Two Lands

The author of Hebrews is at pains to indicate that the earthly Promised Land was (and is) inadequate (Heb. 3,4). Its basic deficiency arose from the fact that like the temple it was but a type or shadow of the reality to come (cf. 11:16). It was temporary and provisional like the old covenant itself and as such could not possibly be the final resting place of the people of God. True rest was only to be found in the very presence of God and this was gained through faith in Christ (John 14:2f.,6; Eph. 2:18; 3:12; Heb. 4:10; 10:19-23; Rev. 14:13).

Two Resurrections

I have already referred to resurrection in the paragraph on two births above. While on the one hand Scripture alludes to the resurrection of the just and the unjust (Acts 24:15, cf. John 5:29, morals), it also deals with the resurrection of the body. There is a problem, however. Since, as I indicated above, there are two bodies, which body is raised? (Some writers appear to opt for an amalgam of both!) Paul deals extensively with the issue in 1 Corinthians 15 but seems to have been extensively misunderstood. Having dealt, like Jesus (Mt. 22:29-32), with the reality of resurrection, he maintains that Jesus is the first fruits of the resurrection (vv.20,23). This seems to have prompted many to assume that our resurrection will resemble his specific physical resurrection from the grave. Since both Peter and Paul differentiate between Jesus who did not see corruption and those who like David did (Acts 2 and 13), this, in view of what the apostle says, is impossible. There is another problem. Paul, and apparently Jesus who refers to the age to come, the resurrection and the sons of the resurrection (Luke 20:35f.), sometimes uses the term resurrection comprehensively to include resurrection, transformation, exaltation, glorification and heavenly session, in other words to the gaining of eternal life and the full adoption or redemption of the body (Rom. 8:23) in the world to come. So to cut a long story short, since those who have seen corruption cannot return to their mothers’ wombs (which have also suffered corruption), their resurrection, though corporeal, is spiritual and not physical (cf. 1 Cor. 15:50). As the apostle so clearly maintains, change or replacement is absolutely and universally necessary – even in the case of Jesus who did not experience corruption. This he implies when he refers to the saints at the end of the world (vv.50ff.). They like Jesus remain physical and uncorrupted (though still like all flesh corruptible) to the moment of their ascension or rapture, but necessarily have to be changed to enter heaven and the presence of God (cf. John 20:17). So Jesus’ specifically physical resurrection from the grave, like that of Lazarus, provides the wrong model. (Since he had not earned death by his own sins, his resurrection was in any case a restoration to his previous physical, Luke 24:39, etc., life or psyche, John 10:17f., cf. 2:19-21. See further my Restoration and Resurrection.) And it is not by accident that the author of Hebrews distinguishes between an earthly resurrection or restoration and a better resurrection to eternal life in heaven (11:35).

It is important at this point to challenge the widespread notion that Jesus’ resurrection from the grave constituted his glorification. If it did, then it was not a physical resurrection at all but a transformation! If as Paul avers our permanent or glorified form is invisible (2 Cor. 4:18, cf. Rom. 8:24f.) and hence, though somatic, non-physical, then Jesus was not glorified until he ascended, entered the cloud (the usual symbol of God), disappeared or became invisible (Acts 1:9) and was exalted to God’s right hand (Acts 3:13; 5:30f.; Eph. 1:20-23; Phil. 2:9; Heb. 4:14; 7:26; 1 Pet. 1:21; 3:21f.). The essential difference between the visible post-resurrection Jesus that the disciples saw, and the blinding light that Paul saw on the Damascus road after the ascension and glorification of Jesus ought to be plain to all.

Two Inheritances and/or Two Prizes

Paul makes it as clear as does experience that the only inheritance we can gain from the flesh and the world is corruption (Rom. 8:13; Gal. 6:8, cf. Ps. 49). All die and all material things are subject to age, wear, decay and corruption. Esau despised his spiritual birthright and lost all (Heb. 12:16, cf. Mark 8:36). Ishmael, the fleshly slave, inherited nothing (Gal. 4:30, cf. John 8:35). Failure to exercise control over the flesh and the world and to indulge them is ultimately to leave oneself without an inheritance (Gal. 5:19-21). In this situation, our best, though forlorn (cf. Heb. 9:27), hope is to breathe our last (Job 11:20). On the other hand, to serve the spirit/Spirit is to inherit the crown of life or glory (2 Tim. 4:8; James 1:12; 1 Pet. 5:10; Rev. 2:10). This is further brought out by what Paul says in 1 Corinthians 9:24f. Worldly wreaths are perishable, spiritual ones endure for eternity (Phil. 3:14; Heb. 12:1f.).

Two Covenants

Apart from the early chapters of Genesis, biblical theology is covenant theology. Various covenants appear in the course of revelation. (See further my articles Covenant Theology, Did God Make a Covenant with Creation?) However, it is important to recognize as was noted above that just as there is continuity of body, temple and so forth, but difference in kind, so there is continuity of covenant but discontinuity of essence. To ignore this distinction and claim that the covenants form an organic unity leads to the erosion of their differences and hence to serious misunderstanding like the redemption of creation (cf. C.J.H.Wright, Mission, p.279). The first covenant with Noah relates primarily to nature and forms the basis or background of the others. It is explicitly said to last only while the earth remains (Gen. 8:22, cf. Jer. 31:35f.; 33:19-26), that is, until God’s purpose of salvation is complete. That purpose is etched in the old and new covenants which are strongly contrasted in both testaments (e.g. Jer. 31:31-34; Ezek. 36:26f.; 2 Cor. 3; Heb. 8). In brief, the old covenant relates to this present material world (cf. Heb. 7:16; 9:10) and like it, it is provisional and temporal. Once its purpose is fulfilled it is dispensed with (Mt. 5:18; 2 Cor. 3:11; Heb. 8:13, cf. Rom. 7:3). In contrast, the new covenant relates to the world to come and both it and the world to come are eternal (Mt. 24:35). The plain fact is that whereas the old covenant could not give (eternal) life (Gal. 3:21) but enshrined a ministry of death (2 Cor. 3:7), the new covenant was a covenant of life through faith in Christ (John 3:16; 2 Cor. 3:17f.).

Parallel Paradoxes and Contrasting Finales

In John 12:25 (cf. Mt. 10:39; Luke 14:26; Phil. 3:3-11) Jesus tells us that whoever loves his (earthly) life loses it while he who hates his life in this world keeps it for eternal life. This being so, though nowadays most of us balk at the issue, Scripture graphically presents us with two contrasting finales. At the last judgement the good and the evil, the righteous and the wicked arrive at different destinations. Jesus himself insists that while the good or those who respond appropriately to the revelation given them are welcomed into his presence in heaven, the wicked are cast into outer darkness in hell. Matthew 25:31-46 etches these contrasting ends with disturbing clarity. While those who have acted with compassion towards their fellows inherit the kingdom prepared from the foundation of the world and eternal life, those who have selfishly exploited or ignored them will be banished into eternal punishment (cf. Mt. 8:11f.; Luke 16:28). The same result relating to immoral conduct is painted with different strokes of the brush elsewhere (e.g. Rev. 21:8; 22:15).

Other Dualisms

There are of course other dualisms to be culled from Scripture. Among them can be specified light and darkness (John 1:5), good and evil, wheat and chaff (Mt. 3:12), weeds and wheat (Mt. 13:30), good and bad trees (Mt. 7:15-20) and fish (Mt. 13:48, cf. figs, Jer. 24:2), material and spiritual and earthly and heavenly things in general, the harvest and the winepress (Rev. 14:14ff.), God and worldly wealth (Mt. 6:24), God and Satan, and so forth. It can hardly escape notice that all that is either spiritually unproductive and/or evil is ultimately dispensed with (Luke 13:9-12; Heb. 6:7f., cf. Rev. 2:11; 20:6,14; 21:8). Thus just as the earth was threatened with destruction when on account of evil men it proved unproductive before the flood (Gen. 6:11-13), so both man and his habitat will finally be destroyed like Sodom and Gomorrah when man succumbs to evil (cf. 2 Tim. 3:1-5) and the earth proves largely unproductive at the end (Luke 17:26-30). As John says, both the darkness (1 John 2:8) and the world will pass away (1 John 2:17, cf. Mt. 24:35; 1 Cor. 7:31; Rev. 21:1). (See further my essay The Harvest of the Earth.)

Conclusions

On the basis of the evidence sketched above it has to be said that the created world implies intrinsic dualism (Gen. 1:1, cf. Heb. 11:3). Creation is not the result of spontaneous generation as atheistic or evolutionistic naturalists claim: it is the handiwork of the eternal self-existent God. It is “good” (Gen. 1:31; 1 Tim. 4:3f.), that is, useful or purposeful, like a tool and instrumental in bearing fruit. It is not a question of matter being evil as the Greeks thought but of its being naturally temporal (Heb. 1:10-12) and corruptible (Rom. 8:18-25). It was subjected to futility in hope (Rom. 8:20). As a study of the terms created “by hand” (cheiropoietos) and “not by hand” (acheiropoietos) makes clear, the difference between the material, which is inherently imperfect, and the spiritual is fundamental. And man, who is initially both to the extent that his spirit is housed in an earthly tent (2 Cor. 4:7; 5:1), is depicted as being perfected on his pilgrimage from the one to the other (1 Cor. 15:46; Heb. 11:10,16; 13:14, etc.). Since all sinned (Rom. 5:12) and continue to do so (Rom. 3:23), the Word who dwelt eternally with God and was God (John 1:1) came down from heaven to earth as man in order to rescue his fellows who fail to meet the condition of life through disobedience. Otherwise expressed, he came to liberate all who failed the test of pain and pleasure in this present (evil) age which was the unavoidable prelude of entry into the glory of the age to come (Rom. 8:18; 2 Cor. 4:17; Gal. 1:4). As their Leader and Elder Brother he pioneered their way to heaven (John 14:6; Heb. 2:10; 6:19f.; 10:19f.; 12:1f.). Salvation therefore involves the liberation and transformation of the sons of God, already justified from sin, from bondage to the corruption of the created world (Rom. 8:21) which will eventually be removed (Heb. 12:27; 1 Cor. 7:31; 1 John 2:17; Rev. 21:1) and their transfer (rapture) to the heavenly presence of the Father himself (cf. John 14:3,6; Eph. 2:18; 1 Pet. 3:18) whose glory (Rom. 5:2; Eph. 1:18) and generic nature (Rom. 8:29; 2 Pet. 1:4) they, as the adopted children of God, will share (cf. 1 Pet. 1:21; 5:10).

Ultimate Monism?

All the dualisms referred to above rest on the basic dualism constituted by Creator and creation, heaven and earth. Yet central to the Jewish faith was the affirmation of the unity of God: “The Lord our God, the Lord is one” (Dt. 6:4), a view confirmed by Jesus himself (Mark 12:29). How do we explain this? It would appear that all that was created by God was regarded as being extraneous to him yet depended totally for its very existence on his will (cf. Heb. 1:1-4).

Most Christians, governed by Augustine, appear to base their worldview on creation, fall and redemption (see e.g. Naugle pp.284ff.). Having assumed the initial perfection of creation, they put it on a par with God and in effect obliterate the distinction between them. The logical outcome of this is pantheistic idolatry, though this conclusion is usually if inconsistently avoided. As prey to Augustinian hamartiology, especially belief in “the catastrophe of the fall” and its consequent curse, they hotly oppose dualism (see again Naugle, pp.342f.,351f.,355). In order to validate this opposition, they are forced to seek to overcome the unassailable biblical evidence for it by positing a total, comprehensive or universal redemption which includes the visible material creation. In this way, since premises determine conclusions, they again virtually destroy the distinction between the Creator and the creation, the perfect and the imperfect and the sacred and the secular assumed at the beginning and in principle become idolaters. Otherwise expressed, they collapse evident dualism into unbiblical monism. However, if what has been argued above is true and the ultimate end of the entire material universe after it has served its purpose is total destruction or annihilation (Rom. 8:24f.; 2 Cor. 4:18; Heb. 1:10-12; 12:26f.; 2 Pet. 3:7,10-13; 1 John 2:17; Rev. 21:1-5), the question arises as to the nature of ultimate reality. Will it be monistic or dualistic?

Two basic points must be made. First, though Scripture clearly points to the divine nature of the children of God (cf. John 10:34f.), that is, their moral and generic likeness to God in Christ (2 Pet. 1:4, cf. Heb. 1:3; Rev. 3:21), in contrast with pantheism it never identifies God and man: they remain forever Father and child, Creator and creature, husband and wife (cf. Eph. 5:25-32) in spiritual unity (cf. 1 Cor. 6:17) even in heaven. For man there is no Nirvana-like absorption. As embodied individuals we permanently retain our personal identity. Indeed, Paul goes so far as to suggest in 1 Corinthians 15:24-28 the subordination of the (human) Son even though he shares the throne of God. Needless to say, I have long believed that Jesus’ true humanity is necessarily subordinate to his deity. After all, his humanity was not original but assumed.

Second, apparently in support of his belief that the glory of God and man’s enjoyment of it (cf. Ps. 16:11; 17:15; 23:6; 36:7f.; John 14:1-3; Rom.11:32-36) is the ultimate objective of creation (cf. The Shorter Catechism, Qu. 1), in the same passage in 1 Corinthians Paul is emphatic that God will finally be all in all (v.28, cf. Acts 3:21; Eph. 1:10; Phil. 2:9-11; Col. 1:20). God and man will be as close in their unity as Jesus and his Father (John 10:30; 17:11,22). Such dualism is almost monistic in character like the Trinity. But while distinction of persons remains, unity, harmony and reconciliation will be total and universal (cf. Acts 3:21; Eph. 1:9f.; Phil. 2:9-11; Col. 1:20). This would seem to accord with the mystery of marriage alluded to by Paul (Eph. 5:32, cf. 2 Cor. 11:2) and the vision of John in the book of Revelation (19:6-9), and two excerpts from it provide an appropriate end to this essay:

“And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elder fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, ‘Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created’ ” (4:11).

“To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” (5:13, ESV).

Why is dualism so important? Because creation including the flesh is perishable and we as human beings made in the image of God seek the imperishable.

Gloria Soli Deo.

Additional Notes

(1) Note on Naugle

Professor Naugle is obviously a fine scholar and one not to be lightly trifled with. However, a learned and potentially influential book such as his requires comment. On pp. xx, the author describes his paradigm shift from dispensational premillennialism to covenant, reformed theology. Well and good! For all that, I am persuaded that he needs to make yet another shift. Over 35 years ago in a book (unpublished) based on covenant theology as I had come to understand it, I had cause to mention that just as there are three dispensational covenants highlighted in the progressive revelation of Scripture as a whole, so they are recapitulated, first, within the experience of the individual (Gal. 4:4f.) and, secondly, within the history of Christianity which is also in the process of development (cf. Cardinal Newman’s “The Development of Christian Doctrine”, 1845). I contended that the church was first Hellenised, then Judaised, but needs finally to be properly Christianised. Speaking in very general terms and making allowances for overlaps, reversals and inconsistencies, it would seem that premillennialism or chiliasm with its obsession with the physical/material prevailed in the early church (cf. Egypt in the OT), Christian Judaism after Augustine to whom the Roman church and I regret to say Reformed theology (still only half-reformed, truly a via media) owe so much (cf. earthly Promised Land and Jerusalem), and we hope under the influence of the Spirit full-fledged Christianity in the future terminating in the heavenly Jerusalem (Gal. 4:26; Heb. 12:22).

Naugle’s commitment to the creation/fall/redemption schema is, as I have indicated, based not on the Bible but on Augustine’s highly suspect interpretation of it. Our emancipation from it is long overdue. (See further my essay on Augustine: Asset or Liability, etc.)

There are also other distressing features in Naugle’s theology. He not only believes in the redemption of the material creation (dust in heaven despite 1 Cor. 15:50, etc.?) but also that “The salvaging of a sin-wrecked creation is what the Bible is all about” (p.284). I was under the impression that the salvation of man made in the image of God was what the Bible was all about (John 3:16; Rom. 1:16; 2 Cor. 5:17, etc.). (Alternatively, the establishment of the kingdom of God and/or heaven.) Furthermore, he believes that Jesus “will return to earth in apocalyptic power and glory to consummate his redemptive work…”(p.285). On the contrary, I am persuaded that his work on earth was in essence finished on the cross (John 19:30, cf. 17:4) and that he made his final exodus at his ascension never to return (Acts 13:34). Having representatively overcome the world (John 16:33; John 17:4; Rom. 8:31-39; Heb. 2:9; Rev. 5:5, etc.) he has no need to repeat what he has already completed. As one who has passed through the heavens (Heb. 4:14) and is permanently separate(d) from sinners (Heb. 7:26), all that remains for him to do is to return (descend from heaven) in the glory of God (Luke 9:26; Tit. 2:13) to rescue his people who will rise to meet him in the air (1 Thes. 4:16, cf. Heb. 9:28). When that occurs, both the wicked and their habitat will be destroyed (2 Thes. 1:7f.; 2:8) as at Sodom and Gomorrah (Luke 17:28-30). Far from returning to earth, the earth itself will flee away from his presence (Rev. 6:14; 16:20; 20:11; 21:1-5).

Christian dualism answers many questions, though its study needs to be greatly extended beyond what is outlined above.

(2) Light on Licona

Since writing the above I have read with much profit and enjoyment Lee Strobel’s “The Case for the Real Jesus”. In the midst of two impressive chapters presenting the views of Michael Licona, on pages 138-141 the question of whether Jesus’ resurrection was physical or spiritual is dealt with. (On this see especially N.L.Geisler: The Battle for the Resurrection and M.J.Harris: From Grave to Glory.) Licona’s conclusions left me with big questions in my mind as they did in his book “The Case for the Resurrection of Jesus” co-authored with G.Habermas (see my essay Restoration and Resurrection). It seems to me that on the flimsiest of foundations Licona arrives at the conclusion that Jesus rose from the grave with a transformed physical body, which, unless he was a non-human hybrid, is a blatant contradiction in terms. First he interprets the term “flesh and blood” (1 Cor. 15:50, cf. Heb. 2:14) as “mortal being”. This would appear to be not so much wrong as inadequate, for it leaves Paul stating the obvious. He then claims that Luke’s expression “flesh and bones”(24:39, cf. 2 Sam. 5:1; 1 Chron. 11:1) cannot be equated with it. No evidence presented! Next like N.T. Wright on whom he seems to be relying to no small extent he refuses to equate the word ‘natural’ with ‘physical’ (cf. NRSV, etc.). (Wright’s views as expressed on pages 141-145 of his “The Challenge of Jesus” beg their own quota of questions. It would appear that for him the body is to be equated with physicality. In other words, in fear of Greek dualism he fails to distinguish between soma and sarx. Despite his clear recognition of the difference between biblical and Greek dualism, Ladd, pp.83f., does the same. For him physical redemption is a fact, p.179, but then he was an avowed premillennialist.) Though again I recognize a difference in nuance especially in 1 Corinthians 2:14f., (on which see again my essay Restoration and Resurrection) given the context, the natural clearly includes the physical. By referring to earth and dust in verses 47ff. Paul puts this beyond reasonable dispute. Thus Licona’s attempt to deny the distinction between the physical and the spiritual or the material and the immaterial falls flat on its face. Furthermore, his denial that we shall have immaterial or spiritual bodies in heaven is not merely to quarrel with Paul but with the entire Bible as I have sought to demonstrate above. It is a sad fact that many modern writers who stress the physical do so at the expense of the spiritual which is airily dismissed as ethereal or unreal. The emphasis in the Bible is just the opposite (see e.g. Rom. 1:20; 1 Tim. 6:19; Heb. 11:3). It is the spiritual that is real and eternal while the physical or natural is temporal (Heb. 1:10-12, etc.). The difference is that between the eternal Creator and the temporal creation.

Next, on page 140, he tells us it is clear that Paul “regards Jesus’ resurrection as a model for our future resurrection”. (In his “Knowing the Holy Spirit”, p.33, C.J.H.Wright tells us that Jesus’ resurrection body is the prototype for the redemption of our bodies. Using Philippians 3:21 for support, he fails to appreciate that verse’s reference to glory which the disciples obviously did not see on earth but Jesus prayed that they would see in heaven, John 17:5,24! Immediately after his resurrection, Jesus’ physical appearance was such that he was mistaken for a gardener, John 20:15, or went unrecognized, Luke 24:16. Some glory!) This apparently ignores Paul’s strong stress on transformation in 1 Corinthians 15:51ff. In Acts 2 and 13 both Peter and Paul distinguish sharply between those who like David have seen corruption and those who like Jesus have not! (See further my essay No Return to Corruption.) Licona then appeals to Romans 8:11 which refers to our bodies (cf. v.23) not to our flesh (cf. 2 Cor. 4:11). In other words, Paul makes a distinction between body (soma) and flesh (sarx). And it is beyond question that the apostle never dreamt that either the flesh or its corollary the earth could be immortalized (cf. Rom. 1:23,25 and 2:7,10). The plain fact is that for Paul as for the rest of the apostles the flesh in contrast with the body is always pejorative (John 6:63, cf. 2 Cor. 3:10f.) and, like the creation from which it emanates, it is temporal (Gen. 1:1; Heb. 1:10-12), corruptible (Rom. 8:18-25; James 1:10f.) and doomed by divine decree to pass away (Isa. 51:6,8; Mt. 24:35, etc.) once it has served its purpose. So I conclude that the distinction between the eternal Creator and his temporal creation, between heaven and earth, etc., is basic to Scripture. In light of this it is a fundamental fallacy for Licona and others to posit a material spiritual body inheriting the kingdom of heaven. Paul makes it indisputably clear that the corruptible cannot inherit the incorruptible (1 Cor. 15:50).

To say this, however, raises the question of the nature of Jesus’ resurrection body. (See further my essay Re The Body of the Resurrected Jesus.) A true understanding of the theology involved makes it clear, first, that Jesus was truly incarnate, that is, mortal flesh; second, that he gained the (eternal) life promised to Adam by keeping the law; third, that he gave his flesh in death for others (Col. 1:21f.; 1 Pet. 3:18); and fourth, that his physical resurrection as one who had committed no sin was a divine necessity based on the promise (Acts 2:23f.). If Jesus rose from the dead it must have been in the flesh as he had himself predicted (John 2:19-21; 10:17f.) or the promise was not fulfilled. But to suggest that he rose in a glorified fleshly body (glorified dust?) not only denies his physical restoration but also reflects massive misunderstanding regarding the nature of the transformation glorification of Jesus as our God and Saviour (Phil. 3:21, cf. Luke 9:26; John 17:5,24; 2 Cor. 3:18; Tit. 2:13, etc.), and nothing Licona or others like him have said persuades me otherwise. On the other hand, had he not risen from the dead in the flesh (cf. Luke 24:39), the implication would have been that he earned the wages of sin which was death and inevitable corruption (Gen. 3:19).

I have maintained in the previous paragraph that Jesus in contrast with Adam gained (eternal) life by keeping the law (Mt. 3:13-17, cf. Gen. 2:17; Lev. 18:5). It therefore follows from this that after his death and resurrection in the flesh on behalf of his fellows, he still had life and was no longer liable to death (Rom. 6:9, cf. Heb. 9:28, etc.). He was not, however, incorruptible. How do we know? The answer lies in the necessity of his ascension. In order to avoid growing old like the physical creation from which he was taken through his mother and succumbing to the decay that comes with age (2 Cor. 4:16; Heb. 8:13), Jesus had to ascend and be transformed at the time set by his Father. This is clearly what is implied in John 20:17 and supported by what happens to the saints who ascend without dying and seeing corruption at the end of the world (1 Cor. 15:51ff.).

It should be noted therefore that there are two basic natural, as opposed to moral (cf. Rom. 8:30), necessities involved in the glorification process: first, regeneration signifying eternal life, and, second, ascension signifying transformation (John 20:17; Eph. 1:21; 4:10; Heb. 4:14; 7:26). (In Jesus’ case, since he had gained life while he was in the flesh, Rom. 8:3, physical resurrection after his vicarious death was a moral necessity based on the promise, Acts 2:23f.) Apart from these even Jesus as man could not enter the kingdom of heaven and regain his former glory and splendour (cf. John 17:24; Phil. 3:21; Heb. 1:3). And it is highly significant that Paul claims that it is Jesus precisely who brought life (regeneration) and incorruption (ascension transformation) to light (2 Tim. 1:10. It is to be regretted that most versions of the Bible reflecting theological myopia fail to translate this verse, and others like Rom. 2:7, correctly and turn it into a tautology.)

On the assumption that my understanding of the teaching of Scripture at this point is correct, why is it that Licona et al. have got it wrong? A brief answer is fivefold as is implied in the essay above. First, they accept the Augustinian worldview which is patently false to the Bible; second, they lack an adequate covenant theology; third, they suffer from Greek dualism phobia on the one hand and fail to appreciate true biblical dualism on the other; fourth, they are prone to docetism (cf. Strobel, pp.61f.), and, fifth, their acceptance of sin-soaked Augustinianism makes their theology cyclopean or one-eyed. In explanation of the latter point I would assert that while Augustinians think exclusively in terms of sin, the Bible emphatically includes natural physical corruption as well as sin (Mt. 6:19f.; Luke 13:1-5; Rom. 8:18-25; Heb. 1:10-12, etc.). Salvation therefore implies rescue, primarily from the mortality and corruptibility of nature necessitated by failure to keep the commandments which was the condition of life in Genesis (cf. Mt. 19:17). Otherwise expressed, sin prevents escape from the death and natural corruption that engulfed the first Adam and all his posterity who sin like him (Rom. 3:23; 5:12). In this situation only Jesus, the second Adam who kept the commandment(s) and thereby gained life and incorruption (2 Tim. 1:10), can meet our need (1 Cor. 15:53-55,57). In Christ, God is Saviour indeed (Isa. 45:22f.; Phil. 2:9-11).

For further reading see my Spiritualisation.

Note on P.E.Hughes, 2 Corinthians, pp153ff.

On p.155 he quotes Augustine who states that “both the inward and the outward part, has become old by sin and liable to the punishment of death … the outward man too shall attain the dignity of a celestial character; so that all that has been created may be created anew, and all that has been made be remade by the Creator and Maker Himself .” This is a distortion of the biblical evidence which becomes evident once we recognize that even the sinless Jesus according to the flesh grew old and was hence physically corruptible like the creation from which he emanated! On p. 163 in comment on 5:1 Hughes in mortal fear of Greek dualism somewhat oddly claims that “a house not made with hands” does not imply that our present “dwelling” (or body of flesh) is made with hands. The Bible unmistakably states that it is. It is made by hand of God, hence the frequently used potter metaphor (Gen. 2:7; Job 10:8f.; Ps. 119:73; 2 Cor. 4:7, etc.! Hughes seems to contradict his own comments on 2 Cor. 4:7, p.136. The reason for this would appear to be that he tends to understand “made with hands” as meaning “made by man” (cf. NIV.) and as an Augustinian regards man as originally perfect but fallen, rather than mortal and corruptible (prone to decay) by creation.

Notes.

On dualism see Ladd in Jesus and the Kingdom, espec. 83f., 110ff., index.

On the two ages see Ladd, The Gospel and the Kingdom, pp.26ff., 41f.

Jesus and the Kingdom, pp.110ff., etc., index..

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References

F.F.Bruce, The Epistle to the Hebrews, London, 1964.

J.D.G.Dunn, WBC Romans, Dallas, 1988.

J.D.G.Dunn, The Theology of Paul the Apostle, London/New York, 2003, ed.

N.L.Geisler, The Challenge of the Resurrection, Nashville, 1992.

D.Guthrie, New Testament Theology, Leicester, 1981.

M.J.Harris, From Grave to Glory, Grand Rapids, 1990.

P.E.Hughes, Paul’s Second Epistle to the Corinthians, London, 1962.

J.N.D.Kelly, A Commentary on the Epistles of Peter and Jude, repr. Grand Rapids, 1981.

G.E.Ladd, Jesus and the Kingdom, London, 1966.

G.E.Ladd, A Theology of the New Testament, Grand Rapids, 1974 repr. 1987.

J.P.Moreland, Scaling the Secular City, Grand Rapids, 1987.

D.K.Naugle, Worldview, Grand Rapids/Cambridge, 2002.

John Rist, Augustine, Cambridge, 1994.

D.A.deSilva, Perseverance in Gratitude, Grand Rapids, 2000.

L.Strobel, The Case for the Real Jesus, Grand Rapids, 2007.

J.H.Walton, Genesis, Grand Rapids, 2001.

Ben Witherington 111, Letters and Homilies for Jewish Christians, Downers Grove/Nottingham, 2007.

C.J.H.Wright, Knowing the Holy Spirit through the Old Testament, Oxford, 2006.

C.J.H.Wright, The Mission of God, Nottingham, 2006.

N.T.Wright, The Challenge of Jesus, Downers Grove, 1999.

NBD (New Bible Dictionary, 3rd. ed.), Leicester, 1996.

EDT (Evangelical Dictionary of Theology) ed. W.A.Elwell, Grand Rapids, 1984.

Preunderstandings of the Millennium?

In “Three Views on the Millennium and Beyond” edited by Darrell L.Bock, Grand Rapids, 1999, it seems to be generally agreed that the reason why writers who claim to accept in common the authority of Scripture arrive at different conclusions regarding the millennium is that they have different presuppositions or preunderstandings (pp.214,264,267,285ff., etc.). There is little doubt in my mind that this is true. So, in rejecting outright a literal millennium, it is necessary for me to make my own preunderstandings clear.
Interpretation
First, I believe that the teaching of Christ and the apostles in the earlier part of the NT forms the foundation of our faith (Eph. 2:20, cf. 1 Cor. 3:11) and that the book of Revelation repeats it in symbolic and apocalyptic form. Therefore, it seems to me, despite the fact that a literal interpretation of Revelation 20:2-7 is exegetically possible, that (a) the burden of proof lies heavily on those who claim that new truth about a literal thousand-year millennium is being taught, and that (b) on its assumption a general consensus about what it involves must, in principle, be attainable. To my knowledge both proof and consensus have hitherto eluded us. Consequently, I am convinced that any attempt to read the book of Revelation literally without the confirmation of the rest of the NT is not only fraught with danger but also incapable of substantiation. Other considerations apart, the notion of a literal millennium must ever remain deeply suspect.
The Finished Work of Christ
Next, I believe that the notion of a literal millennium undermines the finished work of Christ. According to the book of Genesis, in order to achieve glory and honour man’s vocation was to exercise dominion over the temporal earth (1:26,28; Ps. 8:5f.), to keep the commandment (2:16f.) and to resist the devil (3:1-6). He failed. By contrast, the second Adam, as Hebrews 2:9, Matthew 3:17 and John 14:30f., for example, demonstrate, accomplished all three. Jesus’ resurrection, ascension, exaltation and heavenly session (Acts 2:24,33-36) put this beyond reasonable doubt. But more to the point, as Hebrews 2:9f. in particular indicate, Jesus’ victory was representative His achievement embraced all those who believed in him (cf. John 12:26;17:24; 2 Cor. 4:14) on whose behalf he came in the first place (Mark 10:45, etc.). According to the author of Hebrews he is the pioneer and perfecter of our faith, and according to Paul we are already more than conquerors in him (Rom. 8:31ff.).
If this is true, then a return to earth on the part of Christ and his fellow believers is redundant. (See further my A Summary of Reasons Against the Return of Christ to Earth, Is Jesus Coming Back to earth? at www.kenstothard.com /)  Since he has already overcome the world (John 16:33; 17:4f.; Heb. 2:9; Rev. 5:5,12f.), it is totally unnecessary. To posit its repetition is like going back to Egypt in denial of the exodus (Dt. 17:16; Acts 7:39). It detracts from his finished work and brings into question the entire plan of salvation. Any hint of repetition suggests imperfection, as the author of Hebrews is at pains to indicate (Heb. 7:27; 9:25-28, etc.). I therefore conclude that a literal millennium is an addition to and hence in effect a subtraction from the gospel that was originally received (Gal. 1:9). It is in its logical outworking another gospel (Gal. 1:7) and hence to be rigorously rejected. It is propagated only on pain of anathema (Gal. 1:9, cf. Rev. 22:18).
The Work of the Holy Spirit
On the face of it, it would seem that a literal millennium also undermines the effectiveness of the work of the Holy Spirit. As I understand it, Christ sent his Spirit into the world to apply his finished work or accomplished redemption to all subsequent believers “till the work on earth is done” (1* This is part of the refrain of the gospel song “There is a Redeemer” by Melody Green.) and the number of the elect is complete (Rev. 6:11, cf. Rom. 11:25f.). As Paul asserts in 1 Corinthians 15:24-28 (cf. Eph. 1:20-22; 1 Pet. 3:22) our Saviour rules from his heavenly throne putting everything in subjection beneath his feet (cf. Mt. 28:18). There is no suggestion that the work of the Spirit requires supplementation by means of a literal millennium. Again I conclude that addition means inevitable subtraction.
Transformation
Fourth, the NT makes it clear that the incarnation involved the transformation of the Word of God from previous glory (John 1:1f.,14; Phil. 2:6; 1 Tim. 3:16). In order to achieve as man for man the purpose of God, Jesus, the second Adam, had to be born of woman, that is, made flesh (Mt. 1; Luke 2; Gal. 4:4) as a true son of the first Adam (Luke 3:38), but only for a little while (Heb. 2:7,9). In the words of Paul, he had to empty and humble himself in order to take on the likeness of men (Phil. 2:7f.). But once he had accomplished his mission and proved victorious in the flesh (cf. Rom. 8:3, etc.), it was necessary for him as flesh to undergo transformation once more (cf. John 20:17; 1 Cor. 15:51ff.) – back to the divine glory and perfection he had enjoyed before (John 17:5,24). For flesh and blood can no more inherit the kingdom of God than the impermanent (corruptible) can inherit the permanent (incorruptible, 1 Cor. 15:50). Thus, at his ascension, he was transformed and passed through the heavens (Heb. 4:14) permanently separate(d) from sinners (Heb. 7:26) and made perfect forever (7:28; Eph. 4:10). Like his heavenly Father, on whose throne he sat (Heb. 1:3; Rev. 3:21), he ruled in the world to come (Eph. 1:20-22; Heb. 1:6; 2:5). It is at this point that Jesus’ full humanity and divinity coincided (cf. John 10:30); the divine had permanently assumed the human. In heaven the throne is that of the God and the Lamb (Rev. 5:13; 6:16; 7:10,17).
Retransformation Excluded
From this we are forced to draw certain conclusions. First, Jesus will never be flesh again. To be so he would have to enter his mother’s womb again (Luke 1:35, cf. John 3:4). But this, even if it were necessary or possible, would mean that his mother who, like David, experienced corruption (Acts 2:29) would also have to re-enter the womb of her mother who has also been subject to corruption. Thus we are involved in a process of regression which cannot logically terminate till the earth itself has been re-created. But where does a literal millennium fit into this scenario? The question hardly requires an answer.
Second, if Jesus has now regained the glory of God he shared before the foundation of the world, he cannot dwell on the earth (1 K. 8:27; Acts 7:49f.). In view of this it is not at all strange that Paul denies his return to earthly corruption in any form (Acts 13:34). (2* See further my No Return to Corruption, No Going Back. This belies Ladd’s assertion, p.236, that the consummation means nothing less than the descent of the heavenly Jerusalem to earth, a contradiction in terms if ever there was one. He refers to Revelation 21:2 which fails to mention earth at all – not surprisingly, since it has already passed away as 20:11 and 21:1 indicate. Ladd then informs us that God will finally visit men to transform a fallen order and dwell among men on a redeemed earth. This is a clear indication that his thinking is governed by the worldview of Augustine, on which see my The Biblical Worldview, Worldview. He seems to have forgotten that God visited the earth briefly, Heb. 2:7,9, in Christ not to redeem it but men from it, cf. my Escape! Earth by its very nature is visible, temporary and corruptible. It is therefore paramount for us to be rescued from it as the Israelites were from Egypt.)  When he returns (3* I become increasingly convinced that the term ‘return of Christ’ is overworked and misleading. While acknowledging that Jesus himself says he will come again (palin erchomai, John 14:3, cf. Acts 1:11; Tit.2:13, etc.), the word parousia strictly means presence and, according to Dunn, is never used in the NT in the sense of return, p.296 n.11. In light of the fact that Jesus tells his disciples that he will be with them to the end of the age, Mt. 28:20, the other two words used in this connection with the second advent, epiphaneia or appearing and apocalypsis or revealing, suggest that his present invisibility will give way to visibility, cf. Michaels in comment on 1:7 in WBC 1 Peter, 1988, p.32, at which time creation will flee away, Rev. 20:11; 21:1, cf. 6:14; 16:20. Clearly, more needs to be said in this connection.) it will be in the glory of the Father (Mt. 16:27; 25:31; 26:64; Luke 9:26) not to deal with sin again (repetition) but to rescue his people (Mt. 13:27; Heb. 9:28; 1 Cor. 15:51f.). He will thus bring them transformed in his moral and generic likeness (1 Pet. 4:6; 2 Pet. 1:4) into the heavenly presence of God as his children (2 Cor. 4:14; Heb. 2:10; 1 Pet. 3:18).
Third, Scripture makes it abundantly clear that so far as man is concerned there is a progressive movement from flesh to spirit (1 Cor. 15:46) or from ground to glory. This movement is epitomized in Jesus’ earthly career which ended with his ascension to heaven. Thus, the idea that this process should be reversed when Jesus returns to this earth in the flesh is contrary to the gospel, as Paul makes clear in Galatians 3:3, for example. In any case, Paul banishes the notion in Acts 13:34 where he tells us that Christ’s resurrection (4* I take it that Paul is using the word resurrection in this passage to include ascension, exaltation and heavenly session, as the second part of the verse implies.) precludes any possibility of a return to earthly corruption.
Our Heavenly Call
The initial call of mortal man in Genesis 2:16f. (cf. 3:1-6), which is also implied in Genesis 1:26-28 (cf. Ps. 8:5f.; Rom. 2:7,10; Heb. 2:9; 1 Pet. 1:7), is to gain eternal life and incorruption. This call is strongly underscored in the NT by references such as John 3:16,36, 20:21, 1 John 2:25 and 5:11-13.  Paul (Phil. 3:14; 1 Thes. 2:12), Peter (1 Pet. 5:10) and the author of Hebrews (3:1) also stress that our call is a heavenly call to glory. It is almost superfluous to add in the light of this evidence that Christ is the hope of glory (Col. 1:27) which we shall share with God (Rom. 5:2; 2 Cor. 4:17). And just in case we have any illusions that this hope is earthly both Paul (Col. 1:5, cf. Rom. 8:20,24f.) and Peter insist that it is heavenly (1 Pet. 1:3f.). We are thus forced to conclude that an earthly millennium is not on the horizon, and, not surprisingly, believers who have trimmed their lamps go directly to the marriage feast (Mt. 25:10, cf. Luke 20:34-36). (It might profitably be added here that once we are married to Christ, there will be no divorce!)
Sin the Only Problem?
The hidden assumption of premillenialism, like so much of Western theology, is that all our problems stem from sin. Thus, it is almost universally held that the sin of Adam brought death not merely to himself but to the entire universe! The sin-obsessed Augustine, whose erroneous thinking still governs us even in the 21st century, failed to recognize that, as Genesis 1:1 implies, a temporal creation is necessarily subject to corruption (cf. Ps. 89:47). God made it that way in hope (cf. Rom. 8:18-25). The truth of this is underlined by the paradox of Jesus himself who on the one hand as a man of dust, a true son of Adam (Luke 3:38), had a beginning, grew older (Luke 2:41ff.; John 8:57) and hence was ready to vanish away (2 Cor. 4:16; Heb. 8:13), but on the other hand possessed indestructible life (Heb. 7:3,16). In other words, as flesh, a product of the corruptible earth, he was necessarily mortal even apart from sin; it was only as spirit that he was immortal and incorruptible. So while he died in the flesh, he continued to live in the spirit (1 Pet. 3:18) which he committed to his Father even as he died on the cross (Luke 23:46). To object here that Jesus did not see corruption after his death but rose again in the flesh is beside the point. In dying for others he was not earning wages on his own account. His resurrection, which demonstrated the efficacy and validity of his death on our behalf (Rom. 4:25) and clearly underscored the return of his spirit to his lifeless body (cf. Luke 8:55; James 2:26), did not obviate the necessity of his ascension, transformation and glorification (John 20:17). For how else could he inherit the eternal blessings promised to David (Acts 13:34, cf. Luke 1:32f.).
The premillennial assumption seems to be that Christ must return to earth to demonstrate man’s dominion subverted by Adam’s (imputed) sin and a universal curse on the earth. But as has already been made clear, the victory of Jesus as the second Adam over a sinful world and a recalcitrant creation was representative and does not require repetition. A literal millennium achieves nothing that has not already been achieved. Christ’s work was both a finished and victorious work (John 16:33; 17:4f.; Heb. 2:9; Rev. 5:5,12f.).
The Kingdom of God
Fifth, Jesus told Pilate that his kingdom was not of this world (John 18:36). In light of this he did not pose a political threat to the rule of Rome. Pilate seemed to be convinced by this, though many of Jesus’ followers were not (cf. John 6:15; Acts 1:6). In any case, the kingdom of God to which Jesus frequently refers is in Matthew’s gospel usually designated the kingdom of heaven wherein righteousness dwells (Mt. 5:6,20; 6:10,33, cf. Rom. 14:17; 2 Pet. 3:13).
When reflecting on the kingdom, it is vital for us not to forget that Jesus was a Son of David who was promised eternal rule (2 Sam. 7; Ps. 89). Luke tells us that the Lord God will give  Jesus the throne of his ancestor David and that his kingdom will be endless (1:32f.). Apart from other teaching along the same lines (e.g. Acts 2:34-36; 13:34; 15:16f.), it is hard indeed to see how Jesus can (cf. Acts 7:49f.) and why he should return to reign on a temporal earth.
The author of Hebrews also lays stress on Jesus’ heavenly rule (1:6; 2:5) and priesthood (5:6; 7:17). In both cases their everlasting or eternal nature is underscored, as it had been long before in 2 Samuel 7:13 and Psalm 89:27-29,36f. (cf. Luke 1:32f., etc.). Since this is so, a temporal earthly rule of a mere thousand years is not on the horizon.
This Age or the Age to Come
This raises the question of the age to which the millennium belongs. As we have just seen, it cannot occur in the eternal age to come. And since dormant sin re-appears at the end of the thousand years when the devil is released, it must belong to the present age. This of course should be evident from the fact that the saints are in the flesh which derives from a temporal earth. Again, however, we are confronted with a re-incarnated Jesus. Just how he can be flesh again after ascending transformed to his Father in heaven without, as suggested above, re-entering his mother’s womb is more than a little difficult to explain. (It might be remembered at this point that some premillennialists argue that 1 Corinthians 15:50 refers only to sinful flesh. Behind such thinking seems to lie the Augustinian idea of an originally perfect and hence immortal Adam!)
But this by no means brings our difficulties to an end. For if Jesus and the saints who like David have already seen corruption are going to return to earth in the flesh, then they are also going to be subject to aging and corruption once again. One premillennialist writer whose book is on my shelves avers without batting an eyelid (on video) that Jesus is going to return in the flesh just as he was when he ascended, and still 33 years old! While he apparently recognizes that in heaven Jesus’ aging process was suspended despite his still being in corruptible flesh (!), he fails to realize that once he comes back to earth his biological clock will begin to tick again. Since this is so, at the end of the millennium Jesus will be 1033 years old, putting Methuselah, who was only 969, in the shade. Even if, however, we reject the notion that individuals such as Adam, who is clearly both individual and community, achieved such stupendous ages, there will inevitably be marriage and birth during the millennium (contrast Luke 20:34 and cf. Heb. 7:23). I humbly suggest this is a highly unlikely scenario. As I shall insist further below, apart from the fact that an intermediate earthly kingdom is unknown to Scripture, the very idea is based on a fundamental misconception. But in any case, we are yet again faced with the problem of repetition. If the literal millennium is all it is said to be, then Jesus’ victory in the flesh (John 16:33; Rom. 8:3; Heb. 2:9, etc.) prior to his death and resurrection is an illusion. On this assumption, Paul should never have written Romans 8:31ff. (cf. Rev. 3:21, etc.).
Perfection
As intimated above, it is Augustinian theology that forms the background of premillennial thinking. Augustine fostered the notion that God originally created the world and its inhabitants Adam and Eve perfect and as a result had to posit a calamitous fall and a consequent cosmic curse. But the idea that creation was originally perfect is belied by the very first verse of the Bible. Only God is perfect and he has neither beginning nor end (Isa. 57:15, cf. Heb. 7:3). While heaven is his throne, earth is his footstool (Isa. 66:1; Mt. 5:34f.). In light of this it comes as no surprise that the Creator and his creation are distinguished throughout Scripture (Ps. 90:2; 102:25-27; 103: 15-17; Isa. 40:6-8; 51:6,8; Heb. 1:10-12, etc.). The one is to be worshipped but the other not (Dt. 4:19; Rom. 1:25, etc.). Perfection (maturity, completion, Jas. 1:4) is the goal of man made in the image of God (Lev. 11:44f.; Mt. 5:48); he alone of all flesh has both the vocation and the concomitant capacity to attain to the divine likeness and be perfected as Jesus himself was (Heb. 2:10; 5:9; 7:28). The material creation, like the flesh, is a law to itself and achieves its own fleeting perfection before its ultimate demise.
The Perfection of the Creature
So far as man’s flesh is concerned, it achieves perfection (maturity, completeness) in this world. As the lamb becomes a sheep, so a baby becomes a man or woman. Then in accordance with the law of its creation (Rom. 8:20) it declines in subjection to its natural  corruptibility and entropy (2 Cor. 4:16, cf. Mt. 6:19f., etc.). On the other hand, what is spiritually perfected (Heb. 2:10; 5:9) remains perfect forever (Heb. 7:28), while the imperfect passes away (cf. 1 Cor. 13:10). Acts 13:34 apart, I conclude that Jesus’ return to a corruptible earth is out of the question. Perfection once achieved does not return to imperfection. Retrogression in Scripture is a sin (Dt. 24:16; Jer. 7:24, etc.), while progression to spiritual maturity seen in terms of both destiny and destination is of the essence of the gospel (Eph. 4:8-16; Col. 1:28; 4:12; Jas. 1:4). As intimated above, Paul makes this especially clear in Galatians. While in 1 Corinthians 15:46 the apostle indicates that man moves from flesh to spirit (and from law to Spirit, Rom. 7-8), in Galatians 3:3 he remonstrates with those who seem intent on reversing the process. After being born again by the Spirit, ending in the flesh is inherently contradictory. Again in 4:9 and in Colossians 2:20 he is implicitly saying the same thing. Going back results inevitably in curse and death as it did in the wilderness (Jer. 7:24; 1 Cor. 10:5; Heb. 3:17, etc.); going forward leads to blessing and life (Jer. 32:39-41; 1 Pet. 2:11f., etc.). Spiritual and corporeal (somatic) perfection are attained in heaven not on earth.
Augustinian Theology
It is one of the ironies of history that premillennialists who are so hotly critical of Augustine’s opposition to chiliasm are nonetheless so profoundly governed by his worldview. (See further my Worldview, The Biblical Worldview.) They readily accept the traditional but radically unscriptural dogmas of original perfection, Fall, original sin and a universal curse on creation, yet it is precisely these that give rise to what they see as the need for a millennium. Once these are excised, as they should be, from our thinking, no amount of exegetical ingenuity and hermeneutical expertise will elicit a literal thousand-year millennium on this earth. The entire Bible is opposed to it. Or is it?
Covenant Theology
This brings us to covenant theology. As I have described elsewhere, many years ago I ran into trouble trying to understand traditional covenant theologies and eventually concluded that both the Reformed and the Dispensational varieties were flawed. It is impossible to go into detail here, but one of my main conclusions was that while old and new covenants are to some degree ethically continuous, they are nonetheless essentially different or discontinuous (cf. my Covenant Continuity and Discontinuity).  The old covenant is oriented to this material world and not unnaturally emphasizes the rule of law which, being transient and provisional (2 Cor. 3:11, etc.), operates only so long as the world exists (Mt. 5:18, cf. Rom. 7:1). The new covenant relates essentially to heaven (cf. Mt. 6:10) or the world to come and remains forever (Mt. 24:35). It existed here on earth only as a promise (Jer. 31:31-34) until it was inaugurated, like the kingdom of God, by Jesus (cf. 2 Tim. 1:10). It is essentially spiritual and is dictated by the Spirit (cf. 2 Cor. 3).
If this is so, it is almost inevitable that premillennialists, especially those of the dispensational variety, who are governed by a literal interpretation of the OT entertain the largely materialistic hopes of the OT. Even a scholar of the calibre of G.E.Ladd, a classical premillennialist who rejected dispensationalism, was earth-centred in his eschatology. Like so many others, he was conditioned by the Augustinian worldview. He failed to recognize that this material world, of which man in the flesh is a part, was created temporal (Gen. 1:1) and naturally corruptible but in (invisible) hope (Rom. 8:18-25). Thus the plan of salvation involves our escape from it (Gen. 2:17, cf. Rom. 8:20,23). This present (temporal) age must give way to the (eternal) age to come. And since we, the children of dusty Adam (Ps. 103:14, etc.), are incapable of meeting the condition of our escape, that is, a sinless life in the flesh (Gen. 2:17; Lev. 18:5; Dt. 32:46f. Ezek. 33:15, etc.), it has been achieved for us by Christ (Rom. 8:3). Our own undeniable sins (Rom. 3:23; 5:12; 6:23) have been covered by his death and we are saved by his life (Rom. 5:10).
The plain truth is that the old covenant is spiritualized in the new covenant. An obvious example of this is the non-literal inheritance of Abraham in Hebrews 11. (Strictly speaking, it is literal as opposed to allegorical, spiritual as opposed to material. Like the temple, it is real or true as opposed to shadowy.) The city or land he looked for was invisible and therefore  heavenly (Heb. 11:8-16; 12:22; 13:14, cf. Phil. 3:20). Like Jesus’ kingship (John 18:36), it was not of this creation (Heb. 9:11). The tragedy of premillennialism is that it attempts to pour new wine into old wineskins with the result that the significance of the true gospel is largely lost (Mark 2:21f.).
Biblical covenant theology points to another matter of basic importance. I have argued at some length in my Covenant Theology, Covenant Theology in Brief (cf. Did God Make a Covenant With Creation? Covenant Continuity and Discontinuity, that proper study of the Bible evinces three dispensational covenants affecting the race – one each respectively with Noah, Moses and Christ (cf. Rom. 1-3). While the first two continue to operate in this world, they are inherently provisional pending the end of history and of the material creation (cf. Mt. 5:18; Rom. 7:1). Only the Christian covenant is permanent (Mt. 24:35, cf. the promissory Abrahamic and Davidic covenants). But it needs to be recognized that since the individual recapitulates the history of the race, these covenants are miniaturized and epitomized in the individual, not least in the second Adam who is thereby fitted to become universally representative (cf. 1 John 2:2). This is made especially plain in Galatians 4:1-7 where Jesus is shown to be first a child or slave of nature (Gentile), second, a son of the commandment (Jew), and, third, the beloved Son of his heavenly Father and archetypal Christian (Mark 9:7; Luke 9:35). (So far as Paul himself was concerned, see Romans 7-8.) If this is true, on premillennial presuppositions we ought to expect a mini-millennium in the life of Jesus himself. But we do not. What we do see is increasing opposition and hostility culminating in his death. And we see precisely the same in the eschatological experience of his people as a whole, as non-millenarians (amillennialists) have frequently testified. All of us go through (the) tribulation in one form or another (Acts 14:22, cf. Gal. 5:16f.; 1 Pet. 2:11). But those who are alive at the end of the present dispensation can expect not a golden age but persecution of a particularly vicious kind when evil achieves its own maturity or perfection (Gen. 15:16; 1 Thes. 2:16; Rev. 13). And with the rejection of the gospel in the West and intense opposition to it elsewhere, one cannot help but wonder if that end is drawing close (Rom. 13:11—14). One thing is clear: nature itself is beginning to manifest more obvious birthpangs than usual (Mt. 24:8). (Not to mention recent earthquakes and tsunamis, I write this on a day when Victoria in Australia in the grip of drought is ablaze.)
Conclusion
On the basis of my preunderstandings of the Bible, a literal thousand-year millennium under the rule of Christ in the flesh and on the earth is out of the question. It reflects a basically unbiblical worldview and anthropology. Furthermore, it is an addition to Scripture which Scripture itself severely condemns (Rev. 22:18). It should be rejected out of hand and its devotees called on to repent on pain of divine judgement (cf. Gal. 1:6-9).
ADDITIONAL NOTE on Historic Premillennialism
Since writing the above I have read with immense interest and profit A Case for Historic Premillennialism, ed. Blomberg and Chung. Short of writing an extended separate critique along the lines of the above, I here append some comments on Gnostic dualism.
On page 129 Donald Fairbairn in a fine essay on Contemporary Millennial/Tribulational Debates tells us that at the heart of Gnosticism lies a profound dualism which he apparently regards as false, though see my Biblical Dualism.  He maintains that it surfaces in four crucial areas.
First, he says it leads to the idea that the material world is evil and unredeemable. This however, from a biblical point of view is false logic, since from Genesis 1:1 the Bible depicts the material creation not as evil but as intrinsically temporal and corruptible (Ps. 102:25-27; Isa. 51:6; Mt. 6:19f.). Furthermore, to infer from this that salvation applies only to the soul and not to the body is again to err. Scripture clearly teaches the redemption of the body (Rom. 8:23; 1 Cor. 15:45-49) but certainly not of the flesh which derives from the naturally corruptible (Rom. 8:18-25), visible and temporary (2 Cor. 4:18) material creation which is destined for destruction (cf. 1 Cor. 15:50; Heb. 12:27, etc.).
Second, Fairbairn says that Gnosticism denigrates history. Perhaps it does, but to draw the conclusion from the destruction of the material creation which is clearly taught in the Bible that the panorama of history played out in the physical world is of little consequence is quite misguided. After all we are judged by the deeds we do in the body! The world is the testing ground in which we as those who are created in the image of God are called to exercise dominion (Gen. 1:26-28, etc.) with a view to our ultimately becoming children of the resurrection. Jesus as the second Adam achieved his victory on earth and in so doing ensured our own triumph (Heb. 2:6-13).
Third, Fairbairn contends that Gnosticism leads to a distinction between two competing gods – the lesser, material god of the OT and the higher, spiritual God of the NT. In the Bible, however, God is the God of both testaments. For all that, there is no denying that the old covenant in contrast with the new relates primarily to this material earth and to the flesh (Mt. 5:18; Heb. 7:16; 9:8-10 contrast Mt. 24:35, etc.). As scholars regularly point out the OT people were more earthly than heavenly oriented (e.g. Bruce, pp.298f.,339; Ladd,). Both Paul and the author of Hebrews insist on the limitations and defective nature of the law which, like the creation itself, is temporary and provisional (see e.g. 2 Cor. 3:11; Heb. 7:18f.).
Fourth, while it may be true that Gnosticism implicitly harbours a docetic view of Christ, this is not true of the Bible which clearly emphasizes the reality of the incarnation. If Jesus did not conquer in the flesh as the second Adam (Rom. 8:3), then he did not conquer at all (Heb. 2, etc.). But it must be promptly added that his victory in the flesh led not merely to his physical resurrection from the dead but to his transformation ascension and return to former glory (John 17:5,24). As Irenaeus, despite his premillennialism, once said, he became what we are so that we might become what he is, and that is certainly not corruptible flesh, which would make nonsense of  Paul’s argument in 1 Corinthians 15:35-58.
As intimated above, the problem with premillennialism of whatever hue is, first, its Augustinian worldview and, second, its lack of an adequate covenant theology.
(See further my essays on the redemption of creation and original sin including A Brief Critique of ‘Surprised by Hope by Tom Wright, A Brief Review of ‘The Mission of God’ by  C.J.H. Wright. Note also Romans 8, Covenant Theology, Manufactured or Not So, The Corruptibility of Creation, Spiritualization, The Biblical Worldview, Worldview, Did Jesus Rise Physically from the Grave?, Thoughts on the Redemption of Creation, etc.  at www.kenstothard.com / )
Note:
Christians are a kingdom of priests and a holy nation (1 Pet. 2:9) who rule on the earth (Rev. 1:6; 5:10). They also rule in heaven with Jesus (Rev. 3:21; 20:4,6, cf. 1 Cor. 6:2f.). The thousand years of Revelation 20 is clearly the Christian dispensation and there is no evidence whatsoever of an intermediate kingdom which in any case serves no discernible purpose. Christ has already conquered (John 16:33; Heb. 2:9; Rev. 5:5, etc.). Already in the process of putting his enemies under his feet, he is heading for the grand finale or consummation.
REFERENCES
Craig L. Blomberg and Sung Wook Chung, eds., A Case for Historic Premillennialism, Grand Rapids, 2009.
F.F.Bruce, The Epistle to the Hebrews, Grand Rapids/London, 1964.
J.D.G.Dunn, The Theology of Paul the Apostle, London/New York, 2003 ed.
G.E.Ladd, A Theology of the New Testament, Grand Rapids, 1974.
J.R.Michaels, WBC 1 Peter, 1988.

In “Three Views on the Millennium and Beyond” edited by Darrell L.Bock, Grand Rapids, 1999, it seems to be generally agreed that the reason why writers who claim to accept in common the authority of Scripture arrive at different conclusions regarding the millennium is that they have different presuppositions or preunderstandings (pp.214,264,267,285ff., etc.). There is little doubt in my mind that this is true. So, in rejecting outright a literal millennium, it is necessary for me to make my own preunderstandings clear.


Interpretation

First, I believe that the teaching of Christ and the apostles in the earlier part of the NT forms the foundation of our faith (Eph. 2:20, cf. 1 Cor. 3:11) and that the book of Revelation repeats it in symbolic and apocalyptic form. Therefore, it seems to me, despite the fact that a literal interpretation of Revelation 20:2-7 is exegetically possible, that

(a) the burden of proof lies heavily on those who claim that new truth about a literal thousand-year millennium is being taught, and that

(b) on its assumption a general consensus about what it involves must, in principle, be attainable. To my knowledge both proof and consensus have hitherto eluded us. Consequently, I am convinced that any attempt to read the book of Revelation literally without the confirmation of the rest of the NT is not only fraught with danger but also incapable of substantiation. Other considerations apart, the notion of a literal millennium must ever remain deeply suspect.


The Finished Work of Christ

Next, I believe that the notion of a literal millennium undermines the finished work of Christ. According to the book of Genesis, in order to achieve glory and honour man’s vocation was to exercise dominion over the temporal earth (1:26,28; Ps. 8:5f.), to keep the commandment (2:16f.) and to resist the devil (3:1-6). He failed. By contrast, the second Adam, as Hebrews 2:9, Matthew 3:17 and John 14:30f., for example, demonstrate, accomplished all three. Jesus’ resurrection, ascension, exaltation and heavenly session (Acts 2:24,33-36) put this beyond reasonable doubt. But more to the point, as Hebrews 2:9f. in particular indicate, Jesus’ victory was representative His achievement embraced all those who believed in him (cf. John 12:26;17:24; 2 Cor. 4:14) on whose behalf he came in the first place (Mark 10:45, etc.). According to the author of Hebrews he is the pioneer and perfecter of our faith, and according to Paul we are already more than conquerors in him (Rom. 8:31ff.).

If this is true, then a return to earth on the part of Christ and his fellow believers is redundant. (See further my A Summary of Reasons Against the Return of Christ to Earth, Is Jesus Coming Back to earth? at www.kenstothard.com /)  Since he has already overcome the world (John 16:33; 17:4f.; Heb. 2:9; Rev. 5:5,12f.), it is totally unnecessary. To posit its repetition is like going back to Egypt in denial of the exodus (Dt. 17:16; Acts 7:39). It detracts from his finished work and brings into question the entire plan of salvation. Any hint of repetition suggests imperfection, as the author of Hebrews is at pains to indicate (Heb. 7:27; 9:25-28, etc.). I therefore conclude that a literal millennium is an addition to and hence in effect a subtraction from the gospel that was originally received (Gal. 1:9). It is in its logical outworking another gospel (Gal. 1:7) and hence to be rigorously rejected. It is propagated only on pain of anathema (Gal. 1:9, cf. Rev. 22:18).


The Work of the Holy Spirit

On the face of it, it would seem that a literal millennium also undermines the effectiveness of the work of the Holy Spirit. As I understand it, Christ sent his Spirit into the world to apply his finished work or accomplished redemption to all subsequent believers “till the work on earth is done” (1* This is part of the refrain of the gospel song “There is a Redeemer” by Melody Green.) and the number of the elect is complete (Rev. 6:11, cf. Rom. 11:25f.). As Paul asserts in 1 Corinthians 15:24-28 (cf. Eph. 1:20-22; 1 Pet. 3:22) our Saviour rules from his heavenly throne putting everything in subjection beneath his feet (cf. Mt. 28:18). There is no suggestion that the work of the Spirit requires supplementation by means of a literal millennium. Again I conclude that addition means inevitable subtraction.


Transformation

Fourth, the NT makes it clear that the incarnation involved the transformation of the Word of God from previous glory (John 1:1f.,14; Phil. 2:6; 1 Tim. 3:16). In order to achieve as man for man the purpose of God, Jesus, the second Adam, had to be born of woman, that is, made flesh (Mt. 1; Luke 2; Gal. 4:4) as a true son of the first Adam (Luke 3:38), but only for a little while (Heb. 2:7,9). In the words of Paul, he had to empty and humble himself in order to take on the likeness of men (Phil. 2:7f.). But once he had accomplished his mission and proved victorious in the flesh (cf. Rom. 8:3, etc.), it was necessary for him as flesh to undergo transformation once more (cf. John 20:17; 1 Cor. 15:51ff.) – back to the divine glory and perfection he had enjoyed before (John 17:5,24). For flesh and blood can no more inherit the kingdom of God than the impermanent (corruptible) can inherit the permanent (incorruptible, 1 Cor. 15:50). Thus, at his ascension, he was transformed and passed through the heavens (Heb. 4:14) permanently separate(d) from sinners (Heb. 7:26) and made perfect forever (7:28; Eph. 4:10). Like his heavenly Father, on whose throne he sat (Heb. 1:3; Rev. 3:21), he ruled in the world to come (Eph. 1:20-22; Heb. 1:6; 2:5). It is at this point that Jesus’ full humanity and divinity coincided (cf. John 10:30); the divine had permanently assumed the human. In heaven the throne is that of the God and the Lamb (Rev. 5:13; 6:16; 7:10,17).


Retransformation Excluded

From this we are forced to draw certain conclusions. First, Jesus will never be flesh again. To be so he would have to enter his mother’s womb again (Luke 1:35, cf. John 3:4). But this, even if it were necessary or possible, would mean that his mother who, like David, experienced corruption (Acts 2:29) would also have to re-enter the womb of her mother who has also been subject to corruption. Thus we are involved in a process of regression which cannot logically terminate till the earth itself has been re-created. But where does a literal millennium fit into this scenario? The question hardly requires an answer.

Second, if Jesus has now regained the glory of God he shared before the foundation of the world, he cannot dwell on the earth (1 K. 8:27; Acts 7:49f.). In view of this it is not at all strange that Paul denies his return to earthly corruption in any form (Acts 13:34). (2* See further my No Return To CorruptionNo Going Back. This belies Ladd’s assertion, p.236, that the consummation means nothing less than the descent of the heavenly Jerusalem to earth, a contradiction in terms if ever there was one. He refers to Revelation 21:2 which fails to mention earth at all – not surprisingly, since it has already passed away as 20:11 and 21:1 indicate. Ladd then informs us that God will finally visit men to transform a fallen order and dwell among men on a redeemed earth. This is a clear indication that his thinking is governed by the worldview of Augustine, on which see my The Biblical Worldview, Worldview. He seems to have forgotten that God visited the earth briefly, Heb. 2:7,9, in Christ not to redeem it but men from it, cf. my Escape! Earth by its very nature is visible, temporary and corruptible. It is therefore paramount for us to be rescued from it as the Israelites were from Egypt.)  When he returns (3* I become increasingly convinced that the term ‘return of Christ’ is overworked and misleading. While acknowledging that Jesus himself says he will come again (palin erchomai, John 14:3, cf. Acts 1:11; Tit.2:13, etc.), the word parousia strictly means presence and, according to Dunn, is never used in the NT in the sense of return, p.296 n.11. In light of the fact that Jesus tells his disciples that he will be with them to the end of the age, Mt. 28:20, the other two words used in this connection with the second advent, epiphaneia or appearing and apocalypsis or revealing, suggest that his present invisibility will give way to visibility, cf. Michaels in comment on 1:7 in WBC 1 Peter, 1988, p.32, at which time creation will flee away, Rev. 20:11; 21:1, cf. 6:14; 16:20. Clearly, more needs to be said in this connection.) it will be in the glory of the Father (Mt. 16:27; 25:31; 26:64; Luke 9:26) not to deal with sin again (repetition) but to rescue his people (Mt. 13:27; Heb. 9:28; 1 Cor. 15:51f.). He will thus bring them transformed in his moral and generic likeness (1 Pet. 4:6; 2 Pet. 1:4) into the heavenly presence of God as his children (2 Cor. 4:14; Heb. 2:10; 1 Pet. 3:18).

Third, Scripture makes it abundantly clear that so far as man is concerned there is a progressive movement from flesh to spirit (1 Cor. 15:46) or from ground to glory. This movement is epitomized in Jesus’ earthly career which ended with his ascension to heaven. Thus, the idea that this process should be reversed when Jesus returns to this earth in the flesh is contrary to the gospel, as Paul makes clear in Galatians 3:3, for example. In any case, Paul banishes the notion in Acts 13:34 where he tells us that Christ’s resurrection (4* I take it that Paul is using the word resurrection in this passage to include ascension, exaltation and heavenly session, as the second part of the verse implies.) precludes any possibility of a return to earthly corruption.


Our Heavenly Call

The initial call of mortal man in Genesis 2:16f. (cf. 3:1-6), which is also implied in Genesis 1:26-28 (cf. Ps. 8:5f.; Rom. 2:7,10; Heb. 2:9; 1 Pet. 1:7), is to gain eternal life and incorruption. This call is strongly underscored in the NT by references such as John 3:16,36, 20:21, 1 John 2:25 and 5:11-13.  Paul (Phil. 3:14; 1 Thes. 2:12), Peter (1 Pet. 5:10) and the author of Hebrews (3:1) also stress that our call is a heavenly call to glory. It is almost superfluous to add in the light of this evidence that Christ is the hope of glory (Col. 1:27) which we shall share with God (Rom. 5:2; 2 Cor. 4:17). And just in case we have any illusions that this hope is earthly both Paul (Col. 1:5, cf. Rom. 8:20,24f.) and Peter insist that it is heavenly (1 Pet. 1:3f.). We are thus forced to conclude that an earthly millennium is not on the horizon, and, not surprisingly, believers who have trimmed their lamps go directly to the marriage feast (Mt. 25:10, cf. Luke 20:34-36). (It might profitably be added here that once we are married to Christ, there will be no divorce!)


Sin the Only Problem?

The hidden assumption of premillenialism, like so much of Western theology, is that all our problems stem from sin. Thus, it is almost universally held that the sin of Adam brought death not merely to himself but to the entire universe! The sin-obsessed Augustine, whose erroneous thinking still governs us even in the 21st century, failed to recognize that, as Genesis 1:1 implies, a temporal creation is necessarily subject to corruption (cf. Ps. 89:47). God made it that way in hope (cf. Rom. 8:18-25). The truth of this is underlined by the paradox of Jesus himself who on the one hand as a man of dust, a true son of Adam (Luke 3:38), had a beginning, grew older (Luke 2:41ff.; John 8:57) and hence was ready to vanish away (2 Cor. 4:16; Heb. 8:13), but on the other hand possessed indestructible life (Heb. 7:3,16). In other words, as flesh, a product of the corruptible earth, he was necessarily mortal even apart from sin; it was only as spirit that he was immortal and incorruptible. So while he died in the flesh, he continued to live in the spirit (1 Pet. 3:18) which he committed to his Father even as he died on the cross (Luke 23:46). To object here that Jesus did not see corruption after his death but rose again in the flesh is beside the point. In dying for others he was not earning wages on his own account. His resurrection, which demonstrated the efficacy and validity of his death on our behalf (Rom. 4:25) and clearly underscored the return of his spirit to his lifeless body (cf. Luke 8:55; James 2:26), did not obviate the necessity of his ascension, transformation and glorification (John 20:17). For how else could he inherit the eternal blessings promised to David (Acts 13:34, cf. Luke 1:32f.).

The premillennial assumption seems to be that Christ must return to earth to demonstrate man’s dominion subverted by Adam’s (imputed) sin and a universal curse on the earth. But as has already been made clear, the victory of Jesus as the second Adam over a sinful world and a recalcitrant creation was representative and does not require repetition. A literal millennium achieves nothing that has not already been achieved. Christ’s work was both a finished and victorious work (John 16:33; 17:4f.; Heb. 2:9; Rev. 5:5,12f.).


The Kingdom of God

Fifth, Jesus told Pilate that his kingdom was not of this world (John 18:36). In light of this he did not pose a political threat to the rule of Rome. Pilate seemed to be convinced by this, though many of Jesus’ followers were not (cf. John 6:15; Acts 1:6). In any case, the kingdom of God to which Jesus frequently refers is in Matthew’s gospel usually designated the kingdom of heaven wherein righteousness dwells (Mt. 5:6,20; 6:10,33, cf. Rom. 14:17; 2 Pet. 3:13).

When reflecting on the kingdom, it is vital for us not to forget that Jesus was a Son of David who was promised eternal rule (2 Sam. 7; Ps. 89). Luke tells us that the Lord God will give  Jesus the throne of his ancestor David and that his kingdom will be endless (1:32f.). Apart from other teaching along the same lines (e.g. Acts 2:34-36; 13:34; 15:16f.), it is hard indeed to see how Jesus can (cf. Acts 7:49f.) and why he should return to reign on a temporal earth.

The author of Hebrews also lays stress on Jesus’ heavenly rule (1:6; 2:5) and priesthood (5:6; 7:17). In both cases their everlasting or eternal nature is underscored, as it had been long before in 2 Samuel 7:13 and Psalm 89:27-29,36f. (cf. Luke 1:32f., etc.). Since this is so, a temporal earthly rule of a mere thousand years is not on the horizon.


This Age or the Age to Come

This raises the question of the age to which the millennium belongs. As we have just seen, it cannot occur in the eternal age to come. And since dormant sin re-appears at the end of the thousand years when the devil is released, it must belong to the present age. This of course should be evident from the fact that the saints are in the flesh which derives from a temporal earth. Again, however, we are confronted with a re-incarnated Jesus. Just how he can be flesh again after ascending transformed to his Father in heaven without, as suggested above, re-entering his mother’s womb is more than a little difficult to explain. (It might be remembered at this point that some premillennialists argue that 1 Corinthians 15:50 refers only to sinful flesh. Behind such thinking seems to lie the Augustinian idea of an originally perfect and hence immortal Adam!)

But this by no means brings our difficulties to an end. For if Jesus and the saints who like David have already seen corruption are going to return to earth in the flesh, then they are also going to be subject to aging and corruption once again. One premillennialist writer whose book is on my shelves avers without batting an eyelid (on video) that Jesus is going to return in the flesh just as he was when he ascended, and still 33 years old! While he apparently recognizes that in heaven Jesus’ aging process was suspended despite his still being in corruptible flesh (!), he fails to realize that once he comes back to earth his biological clock will begin to tick again. Since this is so, at the end of the millennium Jesus will be 1033 years old, putting Methuselah, who was only 969, in the shade. Even if, however, we reject the notion that individuals such as Adam, who is clearly both individual and community, achieved such stupendous ages, there will inevitably be marriage and birth during the millennium (contrast Luke 20:34 and cf. Heb. 7:23). I humbly suggest this is a highly unlikely scenario. As I shall insist further below, apart from the fact that an intermediate earthly kingdom is unknown to Scripture, the very idea is based on a fundamental misconception. But in any case, we are yet again faced with the problem of repetition. If the literal millennium is all it is said to be, then Jesus’ victory in the flesh (John 16:33; Rom. 8:3; Heb. 2:9, etc.) prior to his death and resurrection is an illusion. On this assumption, Paul should never have written Romans 8:31ff. (cf. Rev. 3:21, etc.).


Perfection

As intimated above, it is Augustinian theology that forms the background of premillennial thinking. Augustine fostered the notion that God originally created the world and its inhabitants Adam and Eve perfect and as a result had to posit a calamitous fall and a consequent cosmic curse. But the idea that creation was originally perfect is belied by the very first verse of the Bible. Only God is perfect and he has neither beginning nor end (Isa. 57:15, cf. Heb. 7:3). While heaven is his throne, earth is his footstool (Isa. 66:1; Mt. 5:34f.). In light of this it comes as no surprise that the Creator and his creation are distinguished throughout Scripture (Ps. 90:2; 102:25-27; 103: 15-17; Isa. 40:6-8; 51:6,8; Heb. 1:10-12, etc.). The one is to be worshipped but the other not (Dt. 4:19; Rom. 1:25, etc.). Perfection (maturity, completion, Jas. 1:4) is the goal of man made in the image of God (Lev. 11:44f.; Mt. 5:48); he alone of all flesh has both the vocation and the concomitant capacity to attain to the divine likeness and be perfected as Jesus himself was (Heb. 2:10; 5:9; 7:28). The material creation, like the flesh, is a law to itself and achieves its own fleeting perfection before its ultimate demise.


The Perfection of the Creature

So far as man’s flesh is concerned, it achieves perfection (maturity, completeness) in this world. As the lamb becomes a sheep, so a baby becomes a man or woman. Then in accordance with the law of its creation (Rom. 8:20) it declines in subjection to its natural  corruptibility and entropy (2 Cor. 4:16, cf. Mt. 6:19f., etc.). On the other hand, what is spiritually perfected (Heb. 2:10; 5:9) remains perfect forever (Heb. 7:28), while the imperfect passes away (cf. 1 Cor. 13:10). Acts 13:34 apart, I conclude that Jesus’ return to a corruptible earth is out of the question. Perfection once achieved does not return to imperfection. Retrogression in Scripture is a sin (Dt. 24:16; Jer. 7:24, etc.), while progression to spiritual maturity seen in terms of both destiny and destination is of the essence of the gospel (Eph. 4:8-16; Col. 1:28; 4:12; Jas. 1:4). As intimated above, Paul makes this especially clear in Galatians. While in 1 Corinthians 15:46 the apostle indicates that man moves from flesh to spirit (and from law to Spirit, Rom. 7-8), in Galatians 3:3 he remonstrates with those who seem intent on reversing the process. After being born again by the Spirit, ending in the flesh is inherently contradictory. Again in 4:9 and in Colossians 2:20 he is implicitly saying the same thing. Going back results inevitably in curse and death as it did in the wilderness (Jer. 7:24; 1 Cor. 10:5; Heb. 3:17, etc.); going forward leads to blessing and life (Jer. 32:39-41; 1 Pet. 2:11f., etc.). Spiritual and corporeal (somatic) perfection are attained in heaven not on earth.


Augustinian Theology

It is one of the ironies of history that premillennialists who are so hotly critical of Augustine’s opposition to chiliasm are nonetheless so profoundly governed by his worldview. (See further my WorldviewThe Biblical Worldview.) They readily accept the traditional but radically unscriptural dogmas of original perfection, Fall, original sin and a universal curse on creation, yet it is precisely these that give rise to what they see as the need for a millennium. Once these are excised, as they should be, from our thinking, no amount of exegetical ingenuity and hermeneutical expertise will elicit a literal thousand-year millennium on this earth. The entire Bible is opposed to it. Or is it?


Covenant Theology

This brings us to covenant theology. As I have described elsewhere, many years ago I ran into trouble trying to understand traditional covenant theologies and eventually concluded that both the Reformed and the Dispensational varieties were flawed. It is impossible to go into detail here, but one of my main conclusions was that while old and new covenants are to some degree ethically continuous, they are nonetheless essentially different or discontinuous (cf. my Covenant Continuity and Discontinuity).  The old covenant is oriented to this material world and not unnaturally emphasizes the rule of law which, being transient and provisional (2 Cor. 3:11, etc.), operates only so long as the world exists (Mt. 5:18, cf. Rom. 7:1). The new covenant relates essentially to heaven (cf. Mt. 6:10) or the world to come and remains forever (Mt. 24:35). It existed here on earth only as a promise (Jer. 31:31-34) until it was inaugurated, like the kingdom of God, by Jesus (cf. 2 Tim. 1:10). It is essentially spiritual and is dictated by the Spirit (cf. 2 Cor. 3).

If this is so, it is almost inevitable that premillennialists, especially those of the dispensational variety, who are governed by a literal interpretation of the OT entertain the largely materialistic hopes of the OT. Even a scholar of the calibre of G.E.Ladd, a classical premillennialist who rejected dispensationalism, was earth-centred in his eschatology. Like so many others, he was conditioned by the Augustinian worldview. He failed to recognize that this material world, of which man in the flesh is a part, was created temporal (Gen. 1:1) and naturally corruptible but in (invisible) hope (Rom. 8:18-25). Thus the plan of salvation involves our escape from it (Gen. 2:17, cf. Rom. 8:20,23). This present (temporal) age must give way to the (eternal) age to come. And since we, the children of dusty Adam (Ps. 103:14, etc.), are incapable of meeting the condition of our escape, that is, a sinless life in the flesh (Gen. 2:17; Lev. 18:5; Dt. 32:46f. Ezek. 33:15, etc.), it has been achieved for us by Christ (Rom. 8:3). Our own undeniable sins (Rom. 3:23; 5:12; 6:23) have been covered by his death and we are saved by his life (Rom. 5:10).

The plain truth is that the old covenant is spiritualized in the new covenant. An obvious example of this is the non-literal inheritance of Abraham in Hebrews 11. (Strictly speaking, it is literal as opposed to allegorical, spiritual as opposed to material. Like the temple, it is real or true as opposed to shadowy.) The city or land he looked for was invisible and therefore  heavenly (Heb. 11:8-16; 12:22; 13:14, cf. Phil. 3:20). Like Jesus’ kingship (John 18:36), it was not of this creation (Heb. 9:11). The tragedy of premillennialism is that it attempts to pour new wine into old wineskins with the result that the significance of the true gospel is largely lost (Mark 2:21f.).

Biblical covenant theology points to another matter of basic importance. I have argued at some length in my Covenant TheologyCovenant Theology in Brief (cf. Did God Make a Covenant with Creation? Covenant Continuity and Discontinuity, that proper study of the Bible evinces three dispensational covenants affecting the race – one each respectively with Noah, Moses and Christ (cf. Rom. 1-3). While the first two continue to operate in this world, they are inherently provisional pending the end of history and of the material creation (cf. Mt. 5:18; Rom. 7:1). Only the Christian covenant is permanent (Mt. 24:35, cf. the promissory Abrahamic and Davidic covenants). But it needs to be recognized that since the individual recapitulates the history of the race, these covenants are miniaturized and epitomized in the individual, not least in the second Adam who is thereby fitted to become universally representative (cf. 1 John 2:2). This is made especially plain in Galatians 4:1-7 where Jesus is shown to be first a child or slave of nature (Gentile), second, a son of the commandment (Jew), and, third, the beloved Son of his heavenly Father and archetypal Christian (Mark 9:7; Luke 9:35). (So far as Paul himself was concerned, see Romans 7-8.) If this is true, on premillennial presuppositions we ought to expect a mini-millennium in the life of Jesus himself. But we do not. What we do see is increasing opposition and hostility culminating in his death. And we see precisely the same in the eschatological experience of his people as a whole, as non-millenarians (amillennialists) have frequently testified. All of us go through (the) tribulation in one form or another (Acts 14:22, cf. Gal. 5:16f.; 1 Pet. 2:11). But those who are alive at the end of the present dispensation can expect not a golden age but persecution of a particularly vicious kind when evil achieves its own maturity or perfection (Gen. 15:16; 1 Thes. 2:16; Rev. 13). And with the rejection of the gospel in the West and intense opposition to it elsewhere, one cannot help but wonder if that end is drawing close (Rom. 13:11—14). One thing is clear: nature itself is beginning to manifest more obvious birthpangs than usual (Mt. 24:8). (Not to mention recent earthquakes and tsunamis, I write this on a day when Victoria in Australia in the grip of drought is ablaze.)


Conclusion

On the basis of my preunderstandings of the Bible, a literal thousand-year millennium under the rule of Christ in the flesh and on the earth is out of the question. It reflects a basically unbiblical worldview and anthropology. Furthermore, it is an addition to Scripture which Scripture itself severely condemns (Rev. 22:18). It should be rejected out of hand and its devotees called on to repent on pain of divine judgement (cf. Gal. 1:6-9).

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ADDITIONAL NOTE on Historic Premillennialism

Since writing the above I have read with immense interest and profit A Case for Historic Premillennialism, ed. Blomberg and Chung. Short of writing an extended separate critique along the lines of the above, I here append some comments on Gnostic dualism.

On page 129 Donald Fairbairn in a fine essay on Contemporary Millennial/Tribulational Debates tells us that at the heart of Gnosticism lies a profound dualism which he apparently regards as false, though see my Biblical Dualism.  He maintains that it surfaces in four crucial areas.

First, he says it leads to the idea that the material world is evil and unredeemable. This however, from a biblical point of view is false logic, since from Genesis 1:1 the Bible depicts the material creation not as evil but as intrinsically temporal and corruptible (Ps. 102:25-27; Isa. 51:6; Mt. 6:19f.). Furthermore, to infer from this that salvation applies only to the soul and not to the body is again to err. Scripture clearly teaches the redemption of the body (Rom. 8:23; 1 Cor. 15:45-49) but certainly not of the flesh which derives from the naturally corruptible (Rom. 8:18-25), visible and temporary (2 Cor. 4:18) material creation which is destined for destruction (cf. 1 Cor. 15:50; Heb. 12:27, etc.).

Second, Fairbairn says that Gnosticism denigrates history. Perhaps it does, but to draw the conclusion from the destruction of the material creation which is clearly taught in the Bible that the panorama of history played out in the physical world is of little consequence is quite misguided. After all we are judged by the deeds we do in the body! The world is the testing ground in which we as those who are created in the image of God are called to exercise dominion (Gen. 1:26-28, etc.) with a view to our ultimately becoming children of the resurrection. Jesus as the second Adam achieved his victory on earth and in so doing ensured our own triumph (Heb. 2:6-13).

Third, Fairbairn contends that Gnosticism leads to a distinction between two competing gods – the lesser, material god of the OT and the higher, spiritual God of the NT. In the Bible, however, God is the God of both testaments. For all that, there is no denying that the old covenant in contrast with the new relates primarily to this material earth and to the flesh (Mt. 5:18; Heb. 7:16; 9:8-10 contrast Mt. 24:35, etc.). As scholars regularly point out the OT people were more earthly than heavenly oriented (e.g. Bruce, pp.298f.,339; Ladd,). Both Paul and the author of Hebrews insist on the limitations and defective nature of the law which, like the creation itself, is temporary and provisional (see e.g. 2 Cor. 3:11; Heb. 7:18f.).

Fourth, while it may be true that Gnosticism implicitly harbours a docetic view of Christ, this is not true of the Bible which clearly emphasizes the reality of the incarnation. If Jesus did not conquer in the flesh as the second Adam (Rom. 8:3), then he did not conquer at all (Heb. 2, etc.). But it must be promptly added that his victory in the flesh led not merely to his physical resurrection from the dead but to his transformation ascension and return to former glory (John 17:5,24). As Irenaeus, despite his premillennialism, once said, he became what we are so that we might become what he is, and that is certainly not corruptible flesh, which would make nonsense of  Paul’s argument in 1 Corinthians 15:35-58.

As intimated above, the problem with premillennialism of whatever hue is, first, its Augustinian worldview and, second, its lack of an adequate covenant theology.

(See further my essays on the redemption of creation and original sin including A Brief Critique of ‘Surprised by Hope’ by Tom WrightA Brief Review of ‘The Mission of God’ by C.J.H.Wright. Note also Romans 8:18-25Covenant TheologyManufactured Or Not SoThe Corruptibility Of CreationSpiritualisationThe Biblical WorldviewWorldviewDid Jesus Rise Physically From The Grave?Thoughts on the Redemption of Creation, etc. )


Note:

Christians are a kingdom of priests and a holy nation (1 Pet. 2:9) who rule on the earth (Rev. 1:6; 5:10). They also rule in heaven with Jesus (Rev. 3:21; 20:4,6, cf. 1 Cor. 6:2f.). The thousand years of Revelation 20 is clearly the Christian dispensation and there is no evidence whatsoever of an intermediate kingdom which in any case serves no discernible purpose. Christ has already conquered (John 16:33; Heb. 2:9; Rev. 5:5, etc.). Already in the process of putting his enemies under his feet, he is heading for the grand finale or consummation.

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References:

Craig L. Blomberg and Sung Wook Chung, eds., A Case for Historic Premillennialism, Grand Rapids, 2009.

F.F.Bruce, The Epistle to the Hebrews, Grand Rapids/London, 1964.

J.D.G.Dunn, The Theology of Paul the Apostle, London/New York, 2003 ed.

G.E.Ladd, A Theology of the New Testament, Grand Rapids, 1974.

J.R.Michaels, WBC 1 Peter, 1988.