Resurrection Light: Living the New Creation Now

Last week, we explored Jesus’ resurrection. The awesome light of Easter and Christ’s victory—“never to die again” (Romans 6:9)—mark a radical shift: God’s righteousness is now revealed in grace, not reserved for a final judgment at the end of time. This is the new covenant—the life of resurrection not simply for God alone, but for all who share in him.

Most religious traditions are fundamentally apocalyptic, envisioning God’s justice unleashed only at the world’s end. Christianity, by contrast, is proleptic—it anticipates and embodies that future reality here and now. At the cross, the final judgment has already been enacted and the kingdom of heaven started, which, as we talked about, is the radical and scandalous concept of grace.

Because of this, the entire New Testament must be read “in the light of the resurrection.” The early church was forged and energized by Easter joy, a joy that reshapes how we interpret even Revelation. We can no longer read John’s visions the same way we read Daniel’s apocalyptic dreams in the Old Testament.

With this in mind, let’s take a second look at Revelation. The passage that speaks of the new Jerusalem has a magnificent light that is reminiscent of the light of the resurrection. 

Then I saw a new heaven and a new earth. The first heaven and the first earth had disappeared, and there was no sea anymore. And I saw the holy city, the new Jerusalem, coming down out of heaven from God. It was prepared like a bride dressed for her husband. And I heard a loud voice from the throne, saying, “Now God’s presence is with people, and he will live with them, and they will be his people. God himself will be with them and will be their God. He will wipe away every tear from their eyes, and there will be no more death, sadness, crying, or pain, because all the old ways are gone.”

The One who was sitting on the throne said, “Look! I am making everything new!” Then he said, “Write this, because these words are true and can be trusted.”

The One on the throne said to me, “It is finished. I am the Alpha and the Omega, the Beginning and the End. I will give free water from the spring of the water of life to anyone who is thirsty. Those who win the victory will receive this, and I will be their God, and they will be my children. But cowards, those who refuse to believe, who do evil things, who kill, who sin sexually, who do evil magic, who worship idols, and who tell lies—all these will have a place in the lake of burning sulfur. This is the second death.”

Then one of the seven angels who had the seven bowls full of the seven last troubles came to me, saying, “Come with me, and I will show you the bride, the wife of the Lamb.” And the angel carried me away by the Spirit to a very large and high mountain. He showed me the holy city, Jerusalem, coming down out of heaven from God. It was shining with the glory of God and was bright like a very expensive jewel, like a jasper, clear as crystal. The city had a great high wall with twelve gates with twelve angels at the gates, and on each gate was written the name of one of the twelve tribes of Israel. There were three gates on the east, three on the north, three on the south, and three on the west. The walls of the city were built on twelve foundation stones, and on the stones were written the names of the twelve apostles of the Lamb.

The angel who talked with me had a measuring rod made of gold to measure the city, its gates, and its wall. The city was built in a square, and its length was equal to its width. The angel measured the city with the rod. The city was 1,500 miles long, 1,500 miles wide, and 1,500 miles high. The angel also measured the wall. It was 216 feet high, by human measurements, which the angel was using. The wall was made of jasper, and the city was made of pure gold, as pure as glass. The foundation stones of the city walls were decorated with every kind of jewel. The first foundation was jasper, the second was sapphire, the third was chalcedony, the fourth was emerald, the fifth was onyx, the sixth was carnelian, the seventh was chrysolite, the eighth was beryl, the ninth was topaz, the tenth was chrysoprase, the eleventh was jacinth, and the twelfth was amethyst. The twelve gates were twelve pearls, each gate having been made from a single pearl. And the street of the city was made of pure gold as clear as glass.

I did not see a temple in the city, because the Lord God Almighty and the Lamb are the city’s temple. The city does not need the sun or the moon to shine on it, because the glory of God is its light, and the Lamb is the city’s lamp. By its light the people of the world will walk, and the kings of the earth will bring their glory into it. The city’s gates will never be shut on any day, because there is no night there. The glory and the honor of the nations will be brought into it. Nothing unclean and no one who does shameful things or tells lies will ever go into it. Only those whose names are written in the Lamb’s book of life will enter the city.

Then the angel showed me the river of the water of life. It was shining like crystal and was flowing from the throne of God and of the Lamb down the middle of the street of the city. The tree of life was on each side of the river. It produces fruit twelve times a year, once each month. The leaves of the tree are for the healing of all the nations. Nothing that God judges guilty will be in that city. The throne of God and of the Lamb will be there, and God’s servants will worship him. They will see his face, and his name will be written on their foreheads. There will never be night again. They will not need the light of a lamp or the light of the sun, because the Lord God will give them light. And they will rule as kings forever and ever.

The angel said to me, “These words can be trusted and are true.” The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must happen soon.

“Listen! I am coming soon! Blessed is the one who obeys the words of prophecy in this book.”

I, John, am the one who heard and saw these things. When I heard and saw them, I bowed down to worship at the feet of the angel who showed these things to me. But the angel said to me, “Do not worship me! I am a servant like you, your brothers the prophets, and all those who obey the words in this book. Worship God!”

Then the angel told me, “Do not keep secret the words of prophecy in this book, because the time is near for all this to happen. Let whoever is doing evil continue to do evil. Let whoever is unclean continue to be unclean. Let whoever is doing right continue to do right. Let whoever is holy continue to be holy.”

“Listen! I am coming soon! I will bring my reward with me, and I will repay each one of you for what you have done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

“Blessed are those who wash their robes so that they will receive the right to eat the fruit from the tree of life and may go through the gates into the city. Outside the city are the evil people, those who do evil magic, who sin sexually, who murder, who worship idols, and who love lies and tell lies.

“I, Jesus, have sent my angel to tell you these things for the churches. I am the descendant from the family of David, and I am the bright morning star.”

The Spirit and the bride say, “Come!” Let the one who hears this say, “Come!” Let whoever is thirsty come; whoever wishes may have the water of life as a free gift.

I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to these words, God will add to that person the disasters written about in this book. And if anyone takes away from the words of this book of prophecy, God will take away that one’s share of the tree of life and of the holy city, which are written about in this book.

Jesus, the One who says these things are true, says, “Yes, I am coming soon.”

Amen. Come, Lord Jesus!

The grace of the Lord Jesus be with all. Amen. (Revelation 21 and 22; New Century Version)

What we see here is a new creation, a new earth, a new heaven. In the new creation, there is no night, no darkness even, only light. In the new creation, there is no tree of knowledge of good and evil, only the tree of life is there, and it has extensive roots and branches so you can reach it from anywhere in the city. 

Is this a distant image or the current reality? I think the resurrection brings this image much closer to our reality than we realize. But is this a physical reality or a spiritual one?

Seeing this new creation now requires faith. Faith, then, becomes our way of living in the tension between “here now” and “not yet.” It allows us to join God’s proclamation—“It is finished” (Revelation 21:6)—and to echo Paul’s victory cry: “O death, where is your sting? O Hades, where is your victory?” (1 Corinthians 15:55). In these words, we confront the grim realities of our world and yet declare them defeated because Christ has opened the way to life beyond death.

Ultimately, faith does more than acknowledge what Christ has done; it invites us to participate in the unfolding of the new creation. Each act of mercy, every instance of hope, every choice to bear another’s sorrow becomes an act of cosmic significance—joining our small “yes” to God’s triumphant “Yes” in Christ’s rising. Thus, to live by faith is to step into resurrection light today, it is to love deeply, embodying the grace that has already begun to renew heaven and earth.

After his resurrection, Jesus appeared to his disciples in Galilee, meeting them on the mountain he had appointed (Matthew 28:16–17). When they saw him, they worshiped, even as some still wrestled with doubt. In that moment, Jesus entrusted them with the “Great Proclamation.” He declared,

“All authority in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.”

If the resurrection has already broken the boundary of death and begun the work of new creation, then our vocation is to embody that reality. Jesus did not merely announce a distant hope, throughout his life and teachings he demonstrated a kingdom of mercy, reconciliation, and life. To be his disciples now means: to proclaim the good newsin word and deed—bringing healing where there is hurt, forgiveness where there is guilt, and joy where there is despair. It also means baptizing in Grace, not as a ritual to check off but as the living truth of our standing before our Father as beloved children who cannot be separated from this love. It also means teaching obedience to Jesus’ way, not by imposing burdensome rules of dos and don’ts, but by inviting others into the freedom and fullness of life filled with grace. A life full of love for God and neighbor.  

This is a sacred mission, and the end result is God’s recreation of heaven and earth.

How does the idea of Christianity as “proleptic” (anticipating the kingdom as it were already present) reshape your understanding of passages like Revelation 21–22? In light of John’s vision of the New Jerusalem, how should the promise of “no more death, mourning, or pain” shape Christian hope in suffering? Do you have doubts about all of this? What is the role of doubt in the post-resurrection encounters (Matthew 28:17), and how can healthy questioning coexist with Easter faith?

David: You really shouldn’t let me speak first—I’m always too controversial. Michael, your questions are good ones, but your talk prompted an even bigger question: Why didn’t God create the new heaven and earth from the beginning? Why place the tree of the knowledge of good and evil in the original creation when it clearly led to trouble? I’ve always struggled with the apocalyptic view of Revelation. I’m beginning to think there’s something more spiritual beneath its vivid imagery. While the literary power of Revelation is undeniable, it may obscure the underlying spiritual truths, making them harder to discern. I’m confused by it, honestly.

Anonymous: Perhaps God allowed everything to unfold gradually to build our faith. Leading us step by step allowed us to grow in our relationship with Jesus and God. Maybe that was the purpose of the tree of knowledge. As for your talk, Michael, I found myself thinking along similar lines. What if all of Revelation is symbolic, not literal? Whether the events described will happen physically or symbolically, both interpretations can be meaningful. Faith doesn’t require full understanding—it means accepting things because God said them. So I don’t need to know whether the streets of gold or the tree of life bearing fruit monthly are literal. Maybe we’ll only understand fully when we get there. What matters is that faith is not just theoretical—it’s about how we live. It shapes our lives.

C-J: The root of “Revelation” is “to reveal.” Whether through meditation or the use of natural substances—like in some sacred rituals—people have sought to expand their consciousness and connect with the divine. Often, we miss God’s presence in daily life. But when we develop a deeper relationship with God, many of us begin to see His hand in everything. Is it hallucination? No—it’s trust, practice, and faith. I let sacred texts have authority in my life. I question myself, not God. At one point in my life, I saw auras during meditation. I asked God for that gift, then asked Him to take it away when it became a distraction. God reveals what we need when we need it. The disciples, after the resurrection, were shown the spiritual realm so they could carry out their ministry. Revelation is not unique to Christianity. When God is present, it cannot be denied. It’s not about seeing physically, but about recognizing God’s presence. God reveals Himself.

Don: I’m struck by the connection between the kingdom of heaven and the new heaven and new earth. I’ve never linked them quite like you did today. When you read Revelation, you see symbols that echo Jesus’ teachings: the river of life, the gates of pearl, the Tree of Life. These elements connect Jesus’ parables—like the pearl of great price and the water of life—to the imagery of Revelation. Jesus seemed to be teaching that the kingdom is here and now, not just a distant future. The imagery of the new heaven and new earth may be symbolic representations of grace that is present now.

Michael: That’s fascinating—I hadn’t noticed those parallels until now. The treasure hidden in the field, the tree of life, the jewel-filled city—all these symbols tie Jesus’ parables to the visions in Revelation.

Donald: I want to return to David’s question. Why was the tree of the knowledge of good and evil included at all? Why didn’t we just begin with the world described in Revelation? Are we unique in being given the option to fall? Perhaps other worlds exist without this test. If they all had the same choice and saw what happened here, maybe they would choose differently. That suggests we are part of a cosmic example.

Carolyn: Doesn’t it have to do with Satan being cast to this earth, along with his angels? He wasn’t sent to other planets, as far as I understand.

C-J: I don’t think it’s about Satan’s exile to Earth. It’s about human nature—we have free will and are corruptible.

Donald: So were other planets given that same choice? Or were they created perfect and stayed that way? Maybe faith requires the option to choose. At some point, we just have to believe. Revelation is in the Bible for a reason, but I don’t think it’s central to salvation. That’s why I don’t spend much time in it. Still, if it reflects grace, that might be worth deeper consideration.

David: Dr. Weaver has reminded us that the Bible is a book of questions, meant to make us think. No book does that more for me than Revelation. There’s something deeply profound there. Michael, your reading this morning emphasized the phrase “I am the Alpha and the Omega”—the beginning and the end. That brings to mind process theology, which suggests God is both a being and a becoming. In His becoming aspect, there is no Alpha or Omega. That idea helps me see more clearly, even if only through a glass darkly. There’s something in Revelation that invites deeper thought, even if it’s difficult to grasp.

C-J: John was isolated on Patmos when he wrote Revelation. We know from psychology that sensory deprivation can affect the mind. Still, I believe John truly received a revelation. Faith and revelation are gifts from God. As we grow, God reveals more to us personally—not just corporately. I don’t want to limit God by thinking I’ve figured everything out. Our relationship with God should be ongoing, full of trust and discovery.

Donald: As a class, we should consider what Kiran shared with us about how the Seventh-day Adventist Church has structured its understanding of Revelation and its timeline. That framework is foundational for us. If I say Revelation isn’t central to me, some might see that as inconsistent with our beliefs.

Kiran: I’ve been reflecting on resurrection and grace. I believe we are new creations now, already living in grace and being transformed. Judgment—both for sin and righteousness—happened at the cross and resurrection. Still, both Paul and Jesus speak of a future fulfillment. Jesus said, “I go to prepare a place for you,” and Paul wrote that we now see in part but will one day see fully. Romans 8 speaks of creation groaning and of our longing for release from sin and suffering. We have the Spirit as a foretaste, but we still wait for the full adoption and transformation. I believe we live in the new reality now, but there is still more to come. Michael, do you believe there is more to hope for, or has the final event already happened?

Michael: That’s a great question. Personally, I think this is it—right now. But as theologian Jürgen Moltmann says, the new creation has broken into the present without excluding a future culmination. My emphasis is on the fact that this reality is already unfolding. How does that change our relationship with God? How does it call us to live? This is a proleptic religion—one that lives now in anticipation. Grace and joy aren’t merely future hopes; they’re present realities. That’s how the new creation is brought forth—through us.

Kiran: So we who have received grace have a responsibility to spread it and help others live in this new reality—so the entire world becomes new creation. But if that’s the case, why haven’t we succeeded in 2,000 years? Is this a failure of humanity or of the method?

Michael: That’s a fair question. I wonder the same, especially when we talk about the “New Jerusalem” and compare it to present-day Jerusalem. It’s far from new. Maybe we need to interpret some of these things spiritually, not physically.

Kiran: Yet even though we live in grace, we still struggle. Paul said he wanted to be released from this body of sin. There’s still a battle between our minds and our bodies. Do you acknowledge that?

Michael: Yes. Paul says, “Wretched man that I am,” and in that recognition comes the revelation of grace. That moment of despair is what propels us toward grace—because we realize only God can save us. I believe we go through recurring cycles of struggle and grace throughout our lives.

Kiran: That’s exactly where my fear lies. Some Seventh-day Adventists teach that once we have grace, we should have complete victory over sin. But I don’t believe that’s realistic. We’re still on a journey. We no longer live in fear of judgment, but we do still struggle. That’s why I reject the idea that grace automatically leads to perfect obedience. The journey continues.

Michael: I agree. I also don’t want to minimize grace. Receiving grace is transformative, even if it doesn’t eliminate sin completely.

Carolyn: Then what is the “robe of righteousness” we are supposed to put on? What is our role in putting it on?

Don: Our role is to allow Jesus to clothe us in that robe.

Carolyn: So does that happen when we receive Jesus, or when we receive grace?

Don: It’s the same thing.

Carolyn: But if that’s true, what is our ongoing role? Is it a daily request for grace? Once we have it, do we always have it?

Don: We have it for as long as we need it—which is forever.

Reinhard: This discussion is fascinating. First, I believe the kingdom of God is present in our lives now. When Jesus declared that the kingdom was among the people, He meant that God’s power, authority, and sovereignty were already active. Accepting Jesus means participating in this kingdom. Yet the kingdom is not yet complete. God foresaw the fall of humanity and prepared a master plan for redemption—the new heaven and new earth. Sin was not created by God, but He knew it would arise. His plan demonstrates not authoritarianism but love. As part of His plan, we are given grace, faith, and righteousness. These are tools we must actively use. God predestines who will be saved, but He does not override our free will. He knows who will choose rightly. We now live in an incomplete kingdom, but one day we will fully enter the eternal kingdom.

Don: The tree of the knowledge of good and evil represents the fundamental difference between creatures and the Creator. It’s not just that we cannot do the right thing—we don’t even know what it is. Lucifer wanted to judge good and evil, to be like God. After humans ate the fruit, God said, “Now man has become like Us, knowing good and evil.” In the new creation, perhaps our experience will allow us to be more like God—eternal beings who can truly discern good from evil. It’s a compelling idea, but it needs more reflection.

David: I want to focus on one word: “we.” We constantly talk about how “we” receive grace, how “we” act. But maybe Revelation is not about “we”—maybe it’s about “me.” Perhaps it isn’t a global prophecy but a deeply personal one. I’d like to explore this further and maybe give a talk on the idea that Revelation addresses each of us individually.

Don: We’ve often said that the genius of Revelation is that everyone can find themselves in the story.

David: But we still tend to discuss it collectively, as if we are all experiencing it together.

Don: True, but that’s the beauty of it—Revelation speaks to everyone, regardless of time, place, or situation. In the end, it tells the story of God’s triumph. I’d love to hear what you discover if you explore this idea further.

Michael: Thank you all for the incredible discussion. It means a great deal to have such engagement—it really supports the one who is teaching. So thank you.

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