The Case for Christendom (pt. 6)

"for the young man shall die a hundred years old..."

In case you missed the fifth thesis in the Case for Christendom you can find it right here.

Thesis 6 - The new creation has already arrived

Scripture plainly states that the new creation is already present. Unfortunately, many believers struggle to fully comprehend the reality of the present new creation due to its unexpected nature. Although the new creation is not fully manifested, it is undeniably present.

Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.

2 Corinthians 5:17

However, some may wonder if the new creation is merely a spiritual reality. We acknowledge that our old fleshly self still exists. So, what does “new creation” truly mean?

Isaiah introduces the concept of new creation. Pay special attention to the bold text:

“For behold, I create new heavens
    and a new earth,
and the former things shall not be remembered
    or come into mind.
But be glad and rejoice forever
    in that which I create;
for behold, I create Jerusalem to be a joy,
    and her people to be a gladness.
I will rejoice in Jerusalem
    and be glad in my people;
no more shall be heard in it the sound of weeping
    and the cry of distress.
No more shall there be in it
    an infant who lives but a few days,
    or an old man who does not fill out his days,
for the young man shall die a hundred years old,
    and the sinner a hundred years old shall be accursed.
They shall build houses and inhabit them;
    they shall plant vineyards and eat their fruit.
They shall not build and another inhabit;
    they shall not plant and another eat;
for like the days of a tree shall the days of my people be,
    and my chosen shall long enjoy the work of their hands.
They shall not labor in vain
    or bear children for calamity,
for they shall be the offspring of the blessed of the Lord,
    and their descendants with them.
Before they call I will answer;
    while they are yet speaking I will hear.
The wolf and the lamb shall graze together;
    the lion shall eat straw like the ox,
    and dust shall be the serpent's food.
They shall not hurt or destroy
    in all my holy mountain,”
says the Lord.

Isaiah 65:17-25

In the past, when reading Isaiah's prophecy, I assumed he was referring to life after the resurrection on the last day—the eternal state, what Christians often refer to as the “new heavens and new earth.” I thought he included the idea of people dying in the new creation simply because his audience couldn’t fathom the idea of people living forever. I would appeal to “progressive revelation” (a trick I learned in bible college) to explain the apparent presence of death in the new creation. For surely there could be no death once God has created the new heavens and earth, right? Right?!

Not exactly.

In retrospect, the idea that Isaiah had to accommodate his audience’s limited imagination is implausible. After all, the idea of eternal life occurs—in some form or fashion—in virtually all world religions, including those of antiquity.

Isaiah did not need to modify the nature of the new heavens and new earth to suit his audience; rather, it was my understanding that required adjustment to align with divine revelation.

Isaiah describes the new creation in terms of ultimate human flourishing and prosperity and peace on earth, alongside the presence of death. Notice, however, that the average life span is greatly extended from what we presently experience. Apparently the new creation results in a drastic improvement in life expectancy, though not immediately. Remember, the establishment of the kingdom is gradual, not sudden.

Nevertheless, as God continues to reconcile the world to himself and the leaven of the gospel works its way into every nation, culture, and society, the result will be increased wisdom, knowledge, and understanding of both God and his creation. Applying such wisdom to the world leads to progress in fields such as medicine, technology, agriculture, and beyond. Considering the notable increase in life expectancy over the last century, it is plausible to envision a future where passing away at the age of 100 is deemed premature.

In Isaiah's vision of the new creation, he includes both the existence of death and childbirth. Apparently the covenant people of God will have descendants who come after them and, like their forebears, live in faithful covenant with God. While Jesus made clear that there is no marriage—and thus no childbearing—in the resurrection, in the eternal state (Luke 20:34-36), nowhere does he state that there will be no marriage in the new heavens and new earth.

Firstfruits

It is important to note that Paul did not say the new creation in its entirety has arrived. To the contrary, he himself calls Christ’s rising from the dead a kind of firstfruits (1 Cor. 15:20), guaranteeing a future resurrection of all believers. Yet the concept of firstfruits extends beyond the physical resurrection of the dead.

But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.

2 Thessalonians 2:13

And again:

Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

James 1:18

Once again, by designating these early believers as the firstfruits, the principle of gradualism is emphasized. The new creation does not emerge all at once, but descends from heaven as God’s people, generation after generation, pray “Thy kingdom come.”

As we contemplate the incarnation, death, and resurrection of the Son of God throughout history, can we genuinely expect the existing heavens and earth to remain unchanged? It is reasonable, rather, to embrace the notion that a profound and essential transformation has occurred. The old earth, plagued by the decay of sin, is now undergoing renewal through the resurrection life of Christ. This power, infused into His people through the indwelling of His Spirit, has the capacity to transform everything and every place tainted by the old Adam. It replaces corruption with the vitality and blessing of the new Adam.

As the new heavens and earth slowly yet surely transform the old, the kingdom of Christ will emerge on earth, just as it is in heaven.

What will emerge is Christendom.

To be continued…

The Case for Christendom (pt. 7)