THE NEW CREATION by Uriah Smith

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 1, 1862

THE NEW CREATION.

By Uriah Smith

[Under this head lately appeared the following article in the Northern Christian Advocate. It is in itself a good exposition of that beautiful and glorious doctrine of the word of God, that the earth healed of the curse under which it now labors, and restored to more than its Eden perfection, is to be the future inheritance of the people of God; but the source from which it comes gives it especial significance. That such an article should appear in a leading organ of the M. E. Church, is an omen of good. It shows that the old Protestant idea is still alive in some minds, that the Bible must be allowed to speak for itself, and must be taken just as it speaks. We are glad that there is occasionally

found one to open the shutters and let in a ray of the pure light of heaven into theological temples, which have too long been darkened by mysticism and tradition. The article will not only be interesting to those whose minds are already enlightened on this subject, but will, we trust, be a benefit to many who have not hitherto been taught to read and understand the word of God in its purity and simplicity. U. S.]

"Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness."—2 Peter iii, 13.

We may not, under any pretense, presume to be wise above what is written; at the same time, we should by every proper means attempt to be wise up to what is written. It is the duty and privilege of Protestants at least, to search the word of God for themselves. It argues distrust in both God and ourselves to pass our judgment and conscience over to the safe keeping of others. The Bereans would not trust even an inspired apostle, but "searched the Scriptures daily, whether these things were so." For so doing they were said to be more noble than others. Had the Christian Church universally followed their example, the world had now been comparatively free from its errors.

It appears from the language of Peter, that his object in both of his epistles was to "stir up" the minds of the brethren, that they might "be mindful of the words which were spoken before by the holy prophets." We are therefore to understand him as speaking in the most literal and common sense terms in the following passage, "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." The first inquiry is, who are they that thus look for such things? Certainly, they to whom it is promised as their future inheritance. Who these are, the Scriptures make very clear. We read, "as many as are led by the Spirit of God, they are the sons of God." From this relation to God it follows, "And if children, then heirs; heirs of God, and joint heirs with Christ."—Rom. viii, 17. We read again, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."—Gal. iii, 29. Thus has it ever been, and so is it still, that those who believe "are no more strangers and foreigners, but fellow citizens with the saints and of the household of God." Every one who is thus gathered is from the world, and becomes thus related as heirs, is a gospel triumph; these triumphs have been and will continue to be multiplied and added to the "household of God," and, "through faith and patience inherit the promises." How say some then, standing high in the Church, that the Gospel must be a failure, unless all, or the world, is finally converted? Why thus strengthen the hands of infidels by furnishing them with arguments? "O consistency, thou art a jewel."

Having ascertained who are heirs, and therefore inherit the promises, having a right to look for what God has promised, it would be well to put all possible stress on the concise rule, ever and always to guide us in our looking. "We look according to his promise." It is reasonably safe and orthodox to look for what God has promised. Thousands deceive themselves and others by not minding this simple though vastly important rule. However human philosophy may modify, or Church literature may inculcate, we have no right to look, only "according to his promise." However much speculation may assume, whatever fancy may infer, or human tradition make popular, still it is worse than useless to pray, hope or look in another direction than that of God's precious promises. When we undertake, on our own responsibility, and labor outside of the circle of these promises, verily we have our reward, even though all is done in the name of Christ.

Faith proper is blind to all that might divert the eye from the immutable promises as they are. Peter could walk on the water as well as on solid marble while his faith was unwavering, but when reason subverted his faith he turned philosopher and began to sink, and quite too many are following his bad example. There are multitudes of would-be-orthodox persons who seem to overlook the fact that God in his benignity designed his precious word as a revelation to mankind as they are, and therefore they should read and understand it as it is. Alas for them, they think it too simple for the grasp of thought, and too common for their literary taste. The preconceived opinions of many become such stubborn fixtures, and their theology such an idol, that truth cannot enter; no marvel that such should be "ever learning and never able to come to the knowledge of the truth." These facts have their development in the truth here involved. Instead of looking for the promised inheritance, when Christ in his glory shall be revealed, the modern dogma teaches that in order to find "that rest that remaineth for the people of God" after death and the resurrection, the redeemed must be disinherited from this world, and exiled or transported to some far off, unknown region of God's great empire, called heaven. Thus has it come to pass that the true object of the believer's hope, as presented in the exceeding great and precious promises of God, is nearly lost sight of in our day. It may be regarded as one of the most startling facts of our peculiar times that some strange, subtle influence has stolen over the Church, by which the saints' future inheritance is so obscured and mystified that its character is shrouded in ambiguity. It is regarded as an indefinite future happiness, somehow, somewhere, a certain indefinable something, so ethereal, immaterial, and mystical in its nature that thought does not attempt to survey or grasp it. These views may at first seem to be very harmless, but not so. In the very nature of things they work moral ruin, as they necessarily throw a mist of indefiniteness around the object of the believer's hope, so veiling that object that it has but little or no attraction, and therefore by the laws of mind cannot act upon the heart as a living, invigorating hope, both sure and steadfast. All this from one mistake, not looking according to God's promise for just what he has promised. The primitive Church were satisfied and exceedingly comforted with what God had promised, and for this they steadily looked, as all the epistles from the apostles to the several Churches clearly show.

To the honest inquirer after truth, it is always pleasant and profitable to look at and estimate the promises as God has revealed them for our comfort and encouragement. The promises are richly clustered through the entire Scriptures, and present that variety of good which shall make the future and final bliss of the ransomed of the Lord complete. The new heavens and earth of which the apostle speaks, must be the future abode of the redeemed from among men, or the righteous would have no right to look for it according to his promise first spoken by the prophet Isaiah lxv, 17, and lxvi, 22. This new creation is doubtless the same as "the restitution of all things which God hath spoken by the mouth of all his holy prophets since the world began."—Acts iii, 21. All those prophetic promises which look to the glory that is to follow and be revealed in the future economy of God, converge in the new creation and final restitution of all things. Hence they have been the one great theme of the prophets.

In the bright future to be ushered in at the appearing of our Lord and Saviour, we have the true hope of the Israel of God. This has been the burden of prophetic song from Enoch, the seventh from Adam, to the seer of Patmos. It is true that many of the learned and good now teach that these prophetic promises are to have their fulfillment in this finite state of sin and misery while under the bondage of corruption, and that there is to be even a temporal millennium and reign of Christ in his personal absence! But so did not the apostles understand, quote and explain the prophets. The prophecies prove too much for this theory, and therefore prove nothing in its favor. Wesley, the founder of Methodism, was a firm believer in the literal new heavens and earth, as the future and final abode of the righteous. Those who claim to be orthodox, according to the Wesleyan standard, would do well to read his sermon on the new creation from those words, "And he that sat upon the throne said, Behold I make all things new."—Rev. xxi, 5. This precious truth is well expressed in many of their hymns, still in our standard hymn book. To remove all doubt as it regards the faith of the Wesleys on this subject, a verse or two is here submitted:

"So be it; let this system end; This ruined earth and skies; The New Jerusalem descend,— The new creation rise."

We have the same in another form, thus:

"According to his word, His oath to sinners given, We look to see restored The ruin'd earth and heaven; In a new world his truth to prove, A world of righteousness and love."

Such sentiments, from such a source, are truly refreshing, and serve to rebuke a certain kind of modern refined skepticism quite too prevalent.

That future glory awaiting the Israel of God in the new creation, is constantly represented in the sacred Scriptures as a state of fixed and permanent blessedness, not liable to change or loss. The language of God, as spoken by the prophet from whom the apostle quotes, has decidedly this teaching. It is as follows: "For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, as shall your seed and your name remain."—Isa. lxvi, 22. Here we learn that this new creation and the seed and name of Israel "shall remain" before God. We have the same sentiment in the words of the apostle "wherein dwelleth righteousness," it is to abide or remain. The Abrahamic covenant clearly embraces the same truth in reference to an unending state of blessedness. The Lord promised Abraham thus, "And I will give it unto thee and thy seed after thee, for an everlasting possession."—Gen. xvii, 8. The apostle Paul defines the nature of this covenant more clearly, if possible, thus, "For the promise that he should be the heir of the world was not made to Abraham, or to his seed, through the law, but through the righteousness of faith."—Rom. iv, 13. It clearly appears from these and similar Scriptures, that those who are Christ's by faith, and hence Abraham's seed, are heirs of the world. Of course not this revolted world, nigh unto burning, but as it is said of the ancient worthies, "But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God; for he hath prepared for them a city."—Heb. xi, 16. This must be the new earth, that is to remain before God. This must be the land of which it is said, "The righteous shall [not do] inherit the land and dwell therein forever."—Ps. xxxvii, 29. Again, "Blessed are the meek, for they shall inherit the earth."—Matt. v, 5. The covenant made with David, that his seed should sit upon his throne forever, looks directly to the same unending state of blessedness implied in the Abrahamic covenant. The Lord says of the reign of Christ by the mouth of the prophet thus, "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it; and to establish it with judgment and with justice from henceforth even forever. The zeal of the Lord of hosts will perform this."—Isa. ix, 7. To believe that this prophecy, with its parallels, can have their fulfillment in this world which "is now reserved unto fire against the day of judgment and perdition of ungodly men," is a stretch of credulity truly marvelous. If we refer this class of prophecies to the new creation, all is harmony through the sacred pages. The prophets speak of a perfect state of righteousness in the future, which in the very nature of things must have its fulfillment in that "new earth wherein dwelleth righteousness." We read, "And they shall teach no more every man his neighbor, and every man his brother, saying, know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord."—Jer. xxxi, 34. Here is a knowledge of God so perfect and universal that it wholly excludes the necessity of teaching! We may not meddle with this standard, but leave it where God has placed it. He has made no mistake. Hear from another prophet, "They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."—Isa. xi, 9. Now read again that inimitable prayer of our Lord, "Thy kingdom come, thy will be done on earth as it is done in heaven." See what beauty and harmony there is in God's word as it is. God's will is done in heaven universally and perfectly, as it never will be done in this present sin-cursed world, but it shall thus be done in the new creation.

In objection to this future perfect order of things which God will usher in, it is said that this new earth will be too gross and material for the future and final abode of the redeemed. Not necessarily so. Indeed, it will be such an abode as glorified beings with resurrected bodies will need. God is just as able to restore and refit this world for the final abode of the blest and holy, as to prepare some other part of his vast domain. There is a peculiar beauty and fitness in the fact revealed, that what the righteous had lost by the first Adam, should be restored to them by Christ, the second Adam. Though the new creation is to be a material world, it need not be the less a state of absolute perfection. When God had surveyed his works in the first creation, he pronounced it "very good." Why should we, through our unbelief, limit the Most High? What God has already done he can do again, and infinitely more, if he chooses so to do. What he has promised he will most certainly perform in its time and place. We know from the past, the solid, material earth may be in every respect a most suitable abode for sinless beings in closest, sweetest intimacy and union with God himself. Why then should our faith stagger at the clearly expressed promises of God? In the future new economy of God, this shall be so again, of which we have the privilege of foreseeing. The revelator lifts the veil, and we look into the new creation, and "Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people; and God himself shall be with them and be their God, and God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away."—Rev. xxi, 4, 5.