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WordExplain:  God's Answers for Man's Questions





























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New Covenant. The new initiative of God whereby He formally committed to writing His laws on the hearts of certain people, enabling them to know Him and be His people and enabling Him to be their God (Jer. 31:31-34). The achievement of the New Covenant is God's unconditional commitment to convey true spirituality to the beneficiaries of the covenant through the power of the Holy Spirit. The beneficiaries of the New Covenant are first Israel, and then the Gentiles. The New Covenant was inaugurated by Jesus Christ through His death and resurrection, which actually paid for sinners' sins, something the Old Covenant could never achieve. The New Covenant is accessed through faith in Jesus Christ and His atoning sacrifice. Chronologically, all Jews and Gentiles who believe in Jesus in this age partake of the benefits of the New Covenant as part of the Church. At Christ's Second Coming to establish His Kingdom upon earth, the believing remnant of the nation of Israel will benefit from the promises of the New Covenant.  In New Jerusalem and on New Earth, all redeemed of mankind will benefit eternally from the New Covenant. See a more extensive treatment of the New Covenant.

New Earth. The future imperishable planet on which redeemed men will reside throughout eternity. New Earth will be situated in the New Universe, called "New Heaven." New Earth will be imperishable because no evil, and only righteousness will exist in the entire universe (2 Pet. 3:13). Most Christians think eternity will be spent in heaven, but that is because they have not carefully read Revelation 21-22. A careful reading reveals the Holy City, New Jerusalem, coming down out of heaven, the abode of God (Rev. 21:2). But God will not stay up in heaven for eternity. God will take up His eternal residence among men (Rev. 21:3). An angel carried the Apostle John to a huge and lofty mountain so he could best view New Jerusalem (Rev. 21:10). Why the need for the mountain view? For two reasons, I believe. First the city is enormous in size (Rev. 21:16). Second, the present tense used, "coming down out of heaven from God" (Rev. 21:2, 10), perfectly depicts the reality that the city never arrives - it is always in process. To me, that most likely means that New Jerusalem is a satellite city perpetually orbiting New Earth. While New Jerusalem is clearly the perpetual home of Israel and the Church, there are evidently masses of Gentiles who will inhabit New Earth, outside the confines of the orbiting city. "The nations," apparently living on New Earth, live by the light of the brilliant, satellite city. The kings of New Earth their "glory" and "honor" of all the nations on New Earth into the capital city, whose gates are never closed (Rev. 21:24-26). In the very beginning of recorded human history, God mandated man to rule over the earth and its animals in a benevolent, God-honoring fashion (Gen. 1:26-28). That has never been done. But under the rule of God and Christ from New Jerusalem, man will finally accomplish the mandate God has given the human race upon New Earth.  See a more extended discussion of New Earth.

New Heaven. The new universe which God will create. The present universe has been irreversibly contaminated with evil. The long term solution can only be a fiery destruction (2 Pet. 3:7-12). But God did not create the universe as a temporary entity. When it has been destroyed, and all evil people who contaminate it have been deposited in the Lake of Fire (Rev. 20:12-15), God will create a new universe in which dwells only righteousness (Isa. 65:17; 66:22; 2 Pet. 3:13; Rev. 21:1). In the view of WordExplain, it would make little sense for God to create a new, but empty universe. Of course New Earth, along with its orbiting, brilliantly luminous capital city, New Jerusalem (Rev. 21:10-22:5), will exist in the New Universe. But can you imagine an otherwise empty sky? I cannot. A careful reading of Rev. 21:23 and Rev. 22:5 reveals that there will be no need (emphasis mine) of sun or moon to shine on the city of New Jerusalem. It does not preclude that there will be no stars or planets or distant galaxies or even other phenomena unknown today. Whatever physical entities appear in New Heaven (what we would call Outer Space) will be so designed that there will be no decay or deterioration, because there will be no sin.  See a more extensive treatment of  New Heaven.

New Jerusalem. The eternal capital of New Earth, and the abode of God and His Son with redeemed and resurrected man throughout eternity (Rev. 21-22). A city of exquisite  beauty and prodigious size, measuring twelve thousand stadia (1380 miles) in length, width, and height, it appears to be a satellite city that will ultimately descend out of heaven from God and orbit around New Earth, bathing it in brilliant light reflecting the glory of God and of the Lamb (Rev. 21:1-25). New Jerusalem will evidently be the primary home of Israel and the Church (Rev. 21:12, 14). The redeemed from among the Gentiles ("Nations") down through the ages who are other-than-Church will evidently populate New Earth. All citizens of New Earth will have ready access to their satellite city, for its gates will be open around the clock, enabling them to partake of the fruit and medicinal leaves of the tree of life (Rev. 21:25; 22:2). The Kings and Nations of New Earth will transport their honor and glory into the city, and they will behold the glory of God and Christ (Isa. 60:5, 11, 16; 61:6; 62:2; 66:12, 18; Rev. 21:24-26). In this city will be found the tree of life, the river of life, and the throne of God and of Christ. And His servants will see his face, and His name will be on their foreheads, and they will reign forever (Rev. 22:1-5). Only those whose names have been written in the Lamb's Book of Life will be permitted to enter this city (Rev. 21:27). See a more extensive discussion of New Jerusalem.

Non-Literalism. A hermeneutical (interpretational) tactic used by some Bible scholars to avoid the plain intent of the original authors (both Divine and human) of a Biblical text. Non-literalism manifests itself in different scenarios. 

(1) Non-literalism is sometimes employed, for example, in texts in which the Bible record intersects earth science. For example, some Biblical scholars who have succumbed to the unverifiable assertions of evolutionary scientists as to the supposed great age of the earth employ non-literalism in Genesis 1:1-31. They do so in order to allow for an evolutionary time framework of 4.54 billions of years. Clearly Moses used the term yom, day, with reference to a normal solar day, bounded by an evening and a morning. That can be verified by his subsequent references to the sabbath day (Gen. 2:1-4; Exod. 20:8-11). Some non-literal Biblical scholars feel compelled to adjust the meaning of "day" from a 24-hour, solar day to vast periods of time in order to accommodate the dogma of evolutionary scientists (see Day-Age Theory; Framework Hypothesis; Intermittent Day Theory; Gap Theory; Chaos Theory of Origins).  The same thing happens in Genesis 7-8, where some non-literalists feel compelled to assert a local flood when the text clearly describes a global flood. This they do despite massive evidence all over the world of sedimentary deposits! Their dilemma is that science doesn't believe in miracles, so they apparently feel "unscientific" in asserting a global flood.

(2) This non-literalism also sometimes occurs in texts which intersect history. For example, some Biblical scholars, obviously influenced by evolutionary dogma, are reluctant to assign historical status to the historical account of the creation of Adam and Eve, our first parents (Gen. 1-2); to the historical account of the entrance of sin in Genesis 3; to the historical account of a global flood (Gen. 7-8); and to the historical account of the origin of multiple languages (Gen. 11:1-9) . So they assign mythical status to Genesis 1-11. Other scholars, also influenced, I believe, by the time framework associated with the dogma of evolution, feel compelled to assert that there are gaps in the geneologies of Genesis 5 and  Genesis 11:10-32. They do this even though the language employed rules out gaps! I believe they do so because, if the chronology is air tight, one can assign a recent date to the creation of Adam and even to the creation of the earth. If one believes in the uniformitarian time framework of evolutionary scientists, that would be unthinkable!

(3) A third area in which non-literalism manifests itself is in the interpretation of Biblical prophecy. Otherwise conservative Biblical scholars have followed in the footsteps of Augustine, the first theologian to expound amillennialism in a systematic way. These scholars have employed Augustine's non-literal hermeneutic, the foundation of Replacement Theology, which asserts that the Church has forever replaced Israel as the people of God. And so, faced with prophetic Scriptures that plain reading would interpret as a glorious future for the nation of Israel, these amillennial scholars simply assign to the texts a metaphorical interpretation. And so, for example, they do not read Ezekiel 40-48, which predicts a glorious temple never yet built, in a literal way. It is a metaphorical temple symbolizing the great eschatological fellowship of God with the saints of all ages. They read almost the whole of the book of Revelation and label it Apocalyptic literature, thus justifying their non-literal interpretation. Sadly, this metaphorical approach to prophecy leads to a denigration of God's glorious future for the nation of Israel. And the Christian is stripped of any certainty as to the nature of eternity because of these scholars' metaphorical interpretation of Revelation 21:1-22:5.















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Updated January 25, 2012
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