Another paper adapted from an essay written for my MA – I’ve tried to make this less academic in language and more readable. Originally titled “Christ as Typology for Creation: a Christological Reading of the New Heaven and New Earth in the Book of Revelation”.
There are several verses in the Book of Revelation which are often used to argue that this world is not going to exist in eternity. The most often quoted is,
Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more.
Revelation 21:1
(but also include, “Then I saw a great white throne and the one who sat on it; the earth and the heaven fled from his presence, and no place was found for them” Rev 20:11; “And the one who was seated on the throne said, ‘See, I am making all things new…” Rev 21:5).
At first glance one could be forgiven for taking these to mean that the earth will not exist, it will be replaced with something new, but I believe it’s actually simpler than that – heaven and earth, just as Christ and the martyrs, are persecuted and suffer; and far from being doomed to destruction, or replaced by a new urban garden[1], their ‘passing away’ is actually a step to a resurrected creation. Revelation begins by telling the reader it is a “revelation of Jesus Christ”, and we must therefore read it through this lens, asking of creation too: what is the revelation of Christ?
Symbolism and Metaphor
The Book of Revelation is full of symbolism, imagery, and metaphor, this is not widely disputed. It includes elements of numerology, cyclical time, Old Testament parallels and allusions to Babylon as the Roman Empire. In the same way I believe we should consider references to a “new heaven and earth” as metaphorical, not denoting a destruction of the heaven and earth, but more form a parallel with Christ’s resurrection.
There are many mentions of creation throughout Revelation, including its part in the outworking of judgement and the destruction caused to it. For example: when the fourth seal is opened authority is given over a quarter of the earth to kill in various ways, this includes ‘by the wild animals of the earth’ (6:8); we see the sun and moon change; an earthquake and stars falling from the sky at the opening of the sixth scroll (6:12-13); and various other references to natural events. The earth is also subject to destruction, for example: the censer thrown to earth (8:5); one third of the earth, trees, grass and burned up (8:7), one third of the see became blood, and one third of sea creatures died (8:9).
To add to this there are discontinuities in the passages, for example in descriptions of the stars falling from the sky – the tail of the dragon swipes one third of the stars from the sky in 12:4, but in 6:13 the stars have already fallen to earth. Likewise in 6:16 those hiding in caves call out to the mountains and rocks saying, “fall on us and hide us from the face of the one seated on the throne and from the wrath of the lamb”, but it is unlikely people were actually asking inanimate objects to fall, which would probably kill them. Further in chapter 8 an angel censes the golden altar, with the prayers of the saints seemingly acting as incense. This is then hurled to earth where thunder and lightning abound, apparently symbolic of a direct response to the prayers of the saints. In line with John’s use of metaphor and symbolism elsewhere I suggest we should also read these creation references metaphorically, John making a wider point, rather than as the ultimate destruction of earth itself [2].
The key verses
As noted, the main themes around the destruction of creation centre on three key verses, 20:11, 21:1 and 21:5. Various arguments are offered with the main question being: is heaven and earth to be destroyed and replaced with a new creation?; or is it to be renewed – “radical transformation rather than annihilation”? [3] or as I argue, resurrected.
Apocalyptic literature of this era, distinguishes between the current age (old age) and the age to come (new age), the new age being about transformation into perfection [4]. This points to New Testament writers when speaking on “the form of this world passing away” (1 Cor 7:31 and 1 John 2:17) were talking of this new age which would involve the human relationship to creation being altered so that it better reflects God. [5] Therefore a “new heaven and earth” points to a new era where God will dwell with the people, perhaps even reflecting God’s intention from Genesis. [6] God is bringing creation to its ultimate fulfilment and saving activity. [7] Therefore the “fleeing” of the earth in 20:11 is more likely symbolic, pointing to the finality of God’s judgement being played out and where no place can be found [8], much as they might try, as we read in 6:16. Or perhaps the heaven and earth attempting to flee (20:11) is symbolic of their own destruction as there is nowhere to hide? [9]
There are possible parallel here with other scriptures. For example, Isaiah 65:17, “For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind” [10]; or Jesus’ own words “heaven and earth shall pass away” in Mark 13:31, Math 5:18, Luke 16:17 [11]. Gale argues that the language used in 21:1 for “passed away” points to being “out of sight” or “gone away” rather than destruction, and that God is instead making all things as new. [12]
Furthermore, a literal destruction of creation based on these few verses from Rev 20-21, does not fit within the overall theme of the canon of Scripture. Firstly, throughout the Bible there is a theme of all creation praising God (eg: Psalm 91:1; Nehemiah 9:6; Job 12:7-9), which is echoed in Revelation 5:13, “Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, ‘To the one seated on the throne and to the Lamb be blessing and honour and glory and might for ever and ever!’” It seems unlikely then that this heaven and earth, created by God, and honouring God, would therefore flee from the one it is worshipping; likewise that “no place was found for them”. So then who or what is fleeing from God’s throne?
There is a widely accepted view that Revelation is in large part a critique of the Roman Empire and its practices, in this sense then we might view the earth as the domain of Rome Therefore ‘the earth fleeing’ represents the fleeing of the Roman Empire in the presence and revelation of Jesus (with echoes of Isaiah 24:4-5). Likewise the following verses in chapter 21 are referring to a liberated world, free from the tyranny and idolatry of the Roman Empire. Earth has not passed away in the sense that it has been killed off once and for all, but instead will be resurrected just as Christ was, liberated and free. This sense of liberation seems to have more continuity with the rest of Revelation and indeed scripture, than the idea of earth either fleeing or being destroyed.
Resurrection for the martyrs and for creation
Heaven and earth then, are not to be destroyed but are to be renewed; resurrected. Resurrection is a key theme throughout the New Testament and particularly here in Revelation in relation to the slain lamb, it is a key concept to understanding the new creation of Revelation and perhaps the most important bit of symbolism/ metaphor throughout Revelation and perhaps the most important bit of symbolism/ metaphor throughout Revelation. [13]
Throughout the Bible Christ is shown with human and divine characteristics, so why is John using imagery of Jesus as a slain lamb? Quite simply it is a reminder of Christ’s death and resurrection. The lamb is both slaughtered and stands as if alive, a clear parallel to Christ’s resurrection; but is also shown with horns and eyes (5:6) unlike an actual lamb, symbols that are there to represent power, even though it is a young animal. [14] It would also link the readers mind to Old Testament sacrifice, cultic practice and Passover. [15]
The various references to the lamb point us to different aspects of Christ and his actions. The blood of the lamb brings about freedom for the saints, they will become priests and part of the kingdom of God as a result of his actions (5:10). The lamb is worshipped by all creation and the elders (5:13). The lamb is the only one worthy to open the scroll, because he is faithful and has suffered unto death.
He is, therefore a “proto martyr”[16], this makes him both worthy of praise and the example to those currently facing persecution. God seeks faithful witness from believers so that non-violence even to death, is the way to conquer. The testimony of Christ as slain lamb but also alive, points to resurrection, therefore imitating the lamb unto death offers the martyrs a resurrected place with him in the new heaven and earth. [17] A parallel can also be seen also in the writing of Paul in 1 Corinthians 15 on the resurrection of the dead, who clearly believes that through Christ’s resurrection from the dead, the faithful will be resurrected in the same way:
For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ… after he has destroyed every ruler and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For ‘God has put all things in subjection under his feet.
1 Cor 15:21-26. [18]
Just as Christ’s death led to a resurrected body (a new creation in itself), and no longer subject to suffering, so too the ‘passing away of the first heaven and earth leads to a ‘new heaven and earth’ which is no longer subject to death or pain’. [19]
As Christ stands as typology (an example) for those facing persecution, those who are potentially to become martyrs, so too he offers a typology for a resurrected heaven and earth. As with the martyrs, creation too faces persecution with many references in Revelation to earth suffering great tribulation. The slain lamb bears obvious wounds as a result of the damage done by humanity, just as the risen Christ’s wounds were visible (John 20:27), likewise the earth too bears the marks of damage done by or as a result of humanity’s actions. We read of: one quarter of the earth being killed by the sword, famine & pestilence (6:8); the sun becomes black, the moon like blood, stars fall from the sky (6:12); hail and fire are thrown down to earth and one third of trees and grass destroyed (8:7); one third of the sea becomes like blood and one third of sea creatures die as a result (8:9); one third of the light of the sun and moon is taken; and the seven bowls of God’s wrath are poured out on it leading to the death of every living thing in the sea (chapter 16). Although this is apparently part of God’s plan it is nonetheless God’s creation that suffers too.
Rome’s Impact
We know that John is writing in relation to the impact of the Roman Empire and the Imperial cult of the day.Just as the martyrs experience the persecution of this, so does creation. The impact of the Roman Empire on the earth was vast, huge Roman mining operations having a negative impact on the landscape; the destruction of forests for fire wood for smelting metal; and animals killed in their thousands for war or sport in the Roman arenas like the Coliseum. [20] It is quite clear that God’s creation was experiencing persecution of a kind, with great suffering inflicted on it. This parallels neatly with the suffering Christ and the suffering of the martyrs, and fits well with John’s overall symbolism. In the removal of earth, suggested at 20:11 and 21:1, Rome’s resources that enable the power and might of the empire to triumph and rule, are removed.
Christ’s role in creation
Throughout the New Testament Christ is shown as having a role in creation, perhaps even as creator, and within creation (John 1: 1-3, Hebrews 1:1-3, Colossians 1:15-16). In this respect a further question arises – could it be that John wants the reader to see the suffering that Christ endures echoed within creation itself? Or indeed that the suffering of creation as echoed by Christ in his body? If we see creation echoing Christ’s suffering then it follows that his resurrection would also be echoed by creation.
Summary
In line with John’s use of metaphor and symbolism, creation’s purpose in Revelation must be viewed in the same way. In doing so we can review the three key verses within the light of Rome/humanity’s impact on the earth and as the object of God’s desired destruction, rather than earth itself. It also allows us to look wider at the role of creation throughout Revelation, that gives glory, honour and worship to its creator; that plays a vital role in tribulation and judgement, effecting its own destruction and damage; that undergoes great suffering; and eventually a passing away that leads to a transformed, resurrected earth.
In this way we see clear parallels to Christ’s own experiences within tribulation, facing his own suffering and ultimate death and resurrection, and likewise to his typology for the martyrs. This leads us then to the parallels between creation’s experience and Christ’s, “the Revelation of Jesus Christ” (1:1) pointing not just to Christ as proto martyr, slain lamb and resurrected king, but as intimately involved with creation. Just as he is the fulfilment of the law and prophets so creation echoes this fulfilment in its own death and resurrection, from the beginning of time to the end. Christ’s (with his intimate role in creation) and creation’s experiences are intricately and inevitably linked.
The final new heaven and earth is a resurrected creation that continues to glory, honour and worship the creator as it has throughout the Hebrew scriptures (eg: Psalm 19:1; Psalm 148:1-14; Nehemiah 9:6; Isaiah 55:12) and here in Revelation (5:13; 19:4; 21:26). Home of the resurrected lamb (Rev 22:3) and those who have washed their robes in his blood (Rev 7:14; 12:11; 22:14).
Bibliography
Unless otherwise cited Bible translations are from the NRSV
Blount, B. (2009) Revelation: a Commentary Louisville: WJK
Gale, H. Z. (1997) ‘What is New about the New Heaven and the New Earth? A Theology of creation from Revelation 21 and 2 Peter 3’ JETS 40/1, March 1997 (37-56).
Jackson, J. A. & Redmon, A. H. (2006) ‘ “And They Sang a New Song”: Reading John’s Revelation from the Position of the Lamb’ Journal of Violence, Mimesis, and Culture, Vol. 12/13 (99-114) Michigan: Michigan State University Press
Kiel, M. D. (2017) Apocalyptic Ecology: The Book of Revelation, The Earth and The Future Kindle Edition Collegeville: Liturgical Press
Kiel, M.D. (2022) ‘Revelation’ in Marlowe, H. & Harris, M. (Ed) (2022) The Oxford Handbook of the Bible and Ecology Oxford: Oxford University Press (257-266).
McDonough, S. (2000 ) ’Of Beasts and Bees: The View of the Natural World in Virgil’s Georgics and John’s Apocalypse’ in New Testament Studies, 46, 2, April 2000 (227 -244), Cambridge: Cambridge University Press
Middleton, P. (2018) The Violence of the Lamb : Martyrs as Agents of Divine Judgement in the Book of Revelation London: Bloomsbury Publishing
Middleton, P. (2020). ‘Revelation’ in Tucker, J. B. & Kuecker, A. (Eds.), T&T Clark Social Identity Commentary on the New Testament. London: Bloomsbury Publishing (585-620)
Moo, D. (2006) ‘Nature in the New Creation: New Testament Eschatology and the Environment’ in JETS 49/3, Sept 2006, 449-88
Paul, I. (2018) Revelation: an Introduction and Commentary London: IVP
Rowland, C. (2022) ‘Ecology and Eschatology in the Second Temple Period’ in Marlowe, H. & Harris, M. (Ed) The Oxford Handbook of the Bible and Ecology Oxford: Oxford University Press (300-309)
Stephens, M. B. (2020) ‘Creation and New Creation in the Book of Revelation’ in Koester, C. (Ed) The Oxford Handbook of the Book of Revelation Oxford: Oxford University Press (257-273).
Stevenson, G. (2013) ‘The Theology of Creation in the Book of Revelation’ in Leaven: Vol 21, Issue 3, Article 6.
Footnotes
[1] Stephens, 2020, 268
[2] Middleton, 2020, 589
[3] Moo, 2006, 465
[4] Rowland, 2022, 299-300
[5] Rowland, 2022, 300-301
[6] Gale, 1997, 42
[7] McDonough, 2000, 231; Rowland, 2022, 304
[8] Gale, 1997, 42
[9] Blount, 2009, 373
[10]eg: Stephens, 2020, 258; Moo, 2006, 464
[11] Gale, 1997, 43
[12] Gale, 1997, 43-44
[13] Stevenson , 2013, 141
[14] Blount, 2009, 112
[15] See Middleton, 2018, chapter 2, specifically 72-80
[16] Middleton, 2018, 112
[17] Jackson and Redmon, 2006, 101-03
[18] Blount, 2009, 376
[19] Stevenson, 2013, 141
[20] See Kiel, 2017, Ch’s 2-3
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