Original Creation and Human Responsibility

God’s command to care for the earth began in the Garden of Eden, before sin, and deeply impacts our theology and anthropology. If we understand ourselves to be made in God’s image, and ruling the earth as God would if he were here, then caring for the earth becomes a necessity to supporting God’s ultimate reign on earth.

Humans are to be caretakers of the earth. We are made in God’s image, but our purpose is not to exalt ourselves or exploit the environmental resources under our dominion. Instead, humans are to act as God’s representatives on the earth, ruling it as he would if in our place. The Hebrew verbs in Genesis 1:26-28 do not give license to abuse, but demand a just and wise rule over God’s creation, acting as his vicegerents.¹ Genesis 2:15 reiterates this principle of environmental stewardship by using the Hebrew verbs “serve” and “keep” (מרשׁ and עבד) for humanity’s care of the garden that together are normally associated with the priestly care of the temple (e.g., Num 3:7,8), implying the same level of respect and care should be shown to the earth. We are to serve the earth, not vice versa.

The earth and everything on it actually belongs to God. Among other passages, Ps 24:1-2 and Lev 25:23 give further insight into humanity’s rulership over the earth in Gen 1. We do not actually own the earth, but are its caretakers (cf. Gen 2:15; 1 Chron 29:14). In addition, God’s ownership of the earth is reiterated in Exod 20:8-11, where the reason given for Sabbath observance is a memorial to God’s creation of the earth. We are never to forget the real owner of this earth, and that we are responsible for its care. Thus, in recognizing and celebrating the biblical account of creation and Sabbath, Seventh-day Adventists stand on a firm foundation for a biblical theology of conservation.

The Sabbath also implies a reduction in consumerism and materialism, as we have the privilege of resting and not working one day each week. Stewardship does not only concern money, but also references the environment, possessions, time, and opportunities, all related to the most crucial principle of God’s ownership of the world and everything in it. Most importantly of all, God delights in his creation. In Gen 1:31, he calls everything he makes “very good” (מאד טוב). Thus, from the beginning, humans were to treat all of the earth as created and loved by God and belonging ultimately to him as its Maker.

Human Responsibility to Care for the Earth after Sin

The importance of human responsibility to care for animals and all of God’s creation in Gen 1-3 does not diminish after sin, but remains a prominent theme through the rest of the Bible. The creation narratives set the foundational mandate for creation care, and many Old Testament texts imply or allude to this care, while others clearly depict God’s love and concern for his creation and Israel’s continued responsibilities to care for the earth and all its creatures. After sin, human responsibility is even greater in some ways, as human sin leads to deterioration of the earth, and humans bring more destruction than restoration. In light of this, God makes even more clear His ownership and delight in the earth, as well as continued human responsibility.

God still owns the earth, stating clearly that “the land is mine” (Lev 25:23), including the heavens, the earth, and everything in it (Deut 10:14). Moses describes the land of Canaan as “a land which the Lord your God cares for” (Deut 11:12), implying love and delight in his creation, even though tainted by sin. God cares for the earth even where there are no human settlements, bringing rain on land where no people live (cf. Job 38:26).

Additionally, in passages like Jonah 4:11 and the flood story (Genesis 6–9), it is obvious that humans are not the only creatures for whom God shows compassion. No other flood stories in the ancient Near East depict humans or gods caring about and saving the animal world.² Interestingly, certain biblical passages treat/consider animals in ways equal to humans. For instance, in Exod 19:13 (and Exod 34:3), the animals were also not to touch Mt. Sinai or they would be killed. In Num 8:17, God seems to consider animals as part of the children of Israel. Psalm 36:6 states that God saves (עשׁי) both humans and animals, using a word normally reserved for humans and salvation. In Jonah 3:7–8, animals are to fast along with humans and cry out to God for salvation from the destruction of Nineveh. Job 12:7– 10 implies that animals know that God is in charge and directing events of the world, even the lives of every living thing.³ This does not mean that animals are more important or equal to humans, but that they are important to God, and should also be important to humans.

Because of God’s love for the earth, and the potential of humans bringing destruction to the earth, the commands to care for the earth intensify after sin. Humans are held responsible for the state of the earth and all the creatures that live on it (Rom 8:19-22; Rev 11:18). The following passages focus on a few examples, including animals in Sabbath commandments and care for the land as well as the creatures on it.

Although not mentioned in every passage regarding the Sabbath, the clearest commands involve animals in Sabbath rest and the sabbatical year after sin. All types of animals are cared for by the Pentateuchal laws concerning Sabbath rest.⁴ In addition to the connection with creation in Exod 20, the Sabbath commandment in Deut 5:11-14 reminds us that one of the main reasons for Sabbath keeping is in response to God’s gracious redemption of his people (cf. Lev 25:17, 38). When humans bless creation by conserving the earth, we are also responding in gratitude to God for his redemption of us.⁵ In the purpose clause used in Exod 23 to describe the reason for the Sabbath (“in order that your ox and your donkey may rest”), the focus is shifted from the human head of the household to those who would likely be oppressed. The apparent prioritization of animals reflects the focus on care for the downtrodden in Exodus 20-33.

When animals are in need, Jesus instructs humans to care for them, even when doing so on the Sabbath requires what would normally be considered work. In Luke 13:15, Jesus mentions the well-being of oxen on the Sabbath who need water to drink, and therefore promotes the healing of humans on the Sabbath as well. By mentioning the loosing of oxen from their stalls in order to give them a drink, this passage seems to assume that the oxen were not working on the Sabbath, but remained in their stalls resting from their labors.⁶

Humans are also responsible for caring for those creatures that are not domesticated. Upon examining Lev 25:2-7 more closely, the chiastic structure found there highlights the care for the earth and its non-human inhabitants by placing them in the center of the passage in v. 4a.⁷ Indeed, the reason given for this time of rest for the land is that the poor and wild animals may eat. The inclusion of the wild animals, and the resulting care for animals further removed from contact with humans, makes it clear how much God cares for all of His creatures.⁸

Thus, this high priority of animal life in the Bible commands a caring responsibility from humans towards animals and all creation, and certainly implies humane treatment on every day of the week. In addition to the Sabbath and sabbatical year commands, restitution is extra if animals are stolen (Exod 21:33; see also Lev 24:18); baby animals are to remain with their mother for a time (Exod 22:30); kindness to neighbors involves kindness to their animals (Exod 23:4); burdens of animals should be reasonable (Exod 23:5), etc.⁹

God also shows immense love and care and concern for the land, especially as the people often abuse it and do not follow the laws that He set forth regarding it. For instance, even during war, the people were to leave at least some trees, especially fruit trees, rather than cutting them all down to use in the war effort (Deut 20:19-20), although there is no biblical evidence that this ever happened. When the land needed a rest, God sent Israel into exile in order to give it rest (2 Chron 36:21). Even when people do not care for the earth, God does and brings restoration to it.

The sabbatical and jubilee years are also good examples of God’s care for, as well as of human responsibility for, both land and animals. Leviticus 25 and Exod 23 contain foundational principles of conservation based on Gen 1-3, and applicable to all those concerned with the environment. The passages give special reasons for earth care and conservation that other Christians may find harder to substantiate when the reasons given for seventh-day Sabbath observance are regarded as no longer valid.¹⁰

The year of Jubilee was a special type of sabbatical year, when slaves were freed and land was returned to its original owner. Even more than during the typical sabbatical year, however, anyone who lived off the land would likely be worried about how they were to survive this lengthy period with no agricultural activity (Lev 25:20). Thus, God reminds the Israelites that he has promised blessing and provision to those who are faithful to follow his law and let the land rest (Lev 25:21). Just as on the Sabbath, trusting God involves relinquishing even one’s time and opportunities for advancement in order to care for the earth (necessitated by the three year break from agriculture, along with return of any acquired land).¹¹ Unfortunately, this rarely happened, as people easily forgot their dependence on God and care for the land.

In Exodus 23:10-12 and Lev 25:2-7, phrases and wording correspond to the fourth commandment of the Decalogue, and parallels are drawn between the resting of the land itself on the seventh year and the command to rest on the seventh day. The focus of Lev 25 is the special Sabbath rest for the land, so the Sabbath (and sabbatical year) rest and care for creation extends to all that God has made, not just people and animals. The use of land here implies the whole ecosystem, not just the soil.¹² Indeed, in 2 Chron 36:21, the land was finally able to enjoy the Sabbaths that had been denied it by disobedient Israel.¹³

Leviticus 26:31–44 also includes the concept of sabbath rest for the land, but animals are not specifically mentioned in relation to the Sabbath in this passage. It is important to note that the Hebrew verb in Lev 26:34, 43 is רצה (“to restore/make amends”), not נוח, שׁנפ, or בתשׁ (the verbs used for human, animal and divine Sabbath rest in Exod 20 and Deut 5). This implies that the land is not actively participating in repose and rejuvenation, but is being restored from human abuse and overuse. In light of this, it seems significant that Lev 25 also has different terminology for the land’s rest (בתוןשׁ בתשׁ), and describes the sabbatical year as benefiting humans and animals, not so much the land itself (the verb בתשׁ is used for the land in Lev 26:35, but in a more passive sense). Thus, it seems that God cares for all of his creation, but that living creatures take priority over plants and land masses.

Seventh-day Adventists have a headstart in conservation by strongly encouraging a vegetarian diet. A plant-based diet is one of the very best things humans can do for animals—one vegan saves the lives of at least 95 animals per year.¹⁴ In addition, such a diet is also one of the best things humans can do for the environment as a whole—recent research shows that meat and dairy production is a major contributor to global warming, worldwide famine, deforestation, and habitat loss.¹⁵

Concern for the earth and all animals is a clearly identifiable theme after sin. We cannot dismiss care for creation on biblical grounds by reasoning that the earth will eventually burn anyway. Even if viewed selfishly, humans need ecosystems to be functional. However, other living creatures are co-inhabitants of the world with humans, and as they also depend heavily on its ecosystems for survival, the Bible holds all humankind responsible for the preservation of the earth and the care of all living creatures.¹⁶ Seventh-day Adventists believe that humans are to help others who are oppressed, even though it seems that we may lack as a result. Since any advantages in this world are only temporary, conservation in the light of the Sabbath and creation teaches us to trust in our heavenly riches and practice conservation with an eye towards eschatology (Lev 25:20-21).

Human Responsibility and Eschatological Renewal and Restoration

Eschatological passages in the Old Testament include a picture of the earth restored and rejuvenated, not necessarily recreated from nothing (e.g. Isa 65; Zech 14; Ezek 40-48). In Revelation, John still sees the lake of fire and all those who have died (21:7-8), implying the cleansing of this earth, not the presence of a different earth. Human responsibility continues to include care for the earth after sin is no longer present. A brief discussion of passages that seem to imply total destruction are also considered here, as they appear at first glance to be contra the Old Testament passages of a renewed earth (e.g., Isa 65-66; Zech 14; Ezek 40-48).

Various passages make clear that God cares for creation so much that He saves it along with humans. Revelation 11:18 states that God will destroy those who “destroy the earth.” In addition, Romans 8:19-23 lays a foundation for understanding the continuity of creation in the earth made new, in that God is going to restore and redeem the present earth. This passage highlights God’s response to the creation itself crying out for deliverance from suffering.¹⁷ Paul discusses creation in only one other place in Romans, indicting all humanity based on what they should have known from the creation of the world (Rom 1:18-23). Several crucial terminological connections establish the interrelationship between Romans 1:18–23 and Romans 8:19–23.¹⁸ The word κτίσις is one of the major keys to understanding both passages (separately as well as linked together), connecting creation past with the eschatological picture of creation.¹⁹

Humans have “exchanged the truth of God for the lie, and worshipped and served the creature rather than the Creator” (Rom 1:25), and this condemnation extends to creation as well (Rom 8:20, 21).²⁰ The words used for the suffering that creation is experiencing in Rom 8 suggest intense suffering that is experienced across the board; none is exempt from the anguish caused by human sin.²¹ The Greek word for groaning in Rom 8:22 (συστενάζω) includes the notion of severe discomfort from pain, and is often used for the labor of birth pangs. Although involving some of the most intense physical hurt experienced on earth, the birthing process also brings hope for a new life.²² This term seems to allude to the hope of Rom 8:20, where the creation was subjected in hope, implying that something good could arise from the bad, not that it would be obliterated.²³ The futility was not for eternity, but only for a time, until the horrible consequences of sin were made clear.²⁴ The central point in this passage is hope for all creation in redemption from the bondage of corruption. The cause of creation’s groaning is primarily the actions of humanity, but creation will also be liberated by God’s redemption of humanity, rather than being destroyed.

The central message of this passage is hope in deliverance both for humans and all of creation.²⁵ The same keywords are used for creation and humanity; they are paralleled in waiting for redemption, groaning, and hope in the future. Although Paul does not speak directly about ecological concerns, Rom 8:21 shows his underlying assumptions about God’s care for the creation he has made, as well as the responsibility that humans have but did not follow. All the works of God’s hands will be restored from the ravages of sin, not eradicated and annihilated to begin again. Among many others, F. F. Bruce concurs that the present creation will not be destroyed but undergo a “transformation . . . so that it will fulfill the purpose for which God created it.”²⁶ This interpretation implies a need for action on the part of humankind. If God thinks so highly of the animals and plants in this world that he would rescue them from the curse of sin, how much more is humanity obligated to act as faithful stewards of the ecosystems entrusted to them by God!

God promises to restore all and bring his creatures into full liberty when the earth is made new.²⁷ Romans 8:22 escalates the tension between the present groaning and the eagerly anticipated redemption, since Paul seems assured of the closeness of fulfilled hope despite the current struggles.²⁸ The Greek verb used for the liberation of creation (ἐλευθερω) implies that unlike the subjection to futility, where the consequences to creation were a secondary result of humanity’s fallen condition, the release into freedom involves anticipation on the part of creation as well.²⁹

The earth and all God’s creatures are not just freed from bondage, but actually enter into the glorious freedom that otherwise only belongs to the children of God. In this verse, creation again seems to be put in a similar category with humanity as God’s creatures.³⁰ The word used for the anticipation (ἀπεκδεχόμενοι) of the creation involves watching “eagerly with outstretched head, like geese flying toward a warmer climate.”³¹ The same root (ἀποκαραδοκία ) is used in v. 19 for the eager anticipation of the creation for the revealing of the sons of God, confirming that creation is also waiting for redemption and will be delivered along with humanity. Creation and humanity share their expectations and hope in the future liberation, as well as groanings for deliverance. Creation is not going to be annihilated, in order for God to start over with a different earth. Creatures and all of creation are also awaiting Jesus’ second coming, when they also will have no more pain and suffering, but will live on the earth made new and restored (cf. Isa 11; 65).

But What about the End-Time Fire? Passages Related to Apparent Total Destruction

Despite the clear injunctions above to care for the earth (past/present/future), one of the main reasons given for not doing so is the notion that it will all burn up, so it does not matter what humans do. In addition, even though caring for the earth also benefits humans, many act as though humans are the only ones that matter. However, even the biblical images of fire burning at the end of time, do not imply that the earth will be totally consumed, or that we should not care for it in the meantime.

Fire is cleansing for the righteous (e.g., Zech 13:9; Mal 3:2); and does not burn them when God is with them (cf. Isa 43:2; Mal 4:2). Fire can be used for purification (e.g., Num 31:23; 2 Chron 7:1; Mal 3:2), as well as for light and protection (e.g., the pillar in the wilderness; Ps 105:39; Zech 2:5). God Himself is a consuming fire (cf. Gen 15:17-18; Deut 4:24; Ezek 1:27-29; Dan 7:9-10; Rev 1:12-16), and yet is also represented as the source of the fire of the love between husband and wife (Song 8:6). Fire is in God’s house before sin (Ezek 28:14), but it only consumes Lucifer after his sin (Ezek 28:18). The latter scenario is the main time when fire is all-consuming: when it is destroying the wicked (e.g. Gen 19; Mal 4:1). But the earth and all other creatures are not wicked, just humans, so sin and sinners and the results of sin are what will be consumed at the end of time, not the whole earth (cf. Mal 4:1).

Much more could be said, but many of those who argue that the earth will be completely annihilated by fire reference 2 Pet 3:7-12, so it bears a few comments here. There are several interpretations of each of the words involved, and most English translations do not always capture all the nuances. For instance, when Peter says that the “heavens will pass away with a roar” (v. 10) this phrase in Greek could just as easily refer to loud noise or fire moving past in the sky (perhaps when God is coming in judgment?). The word “pass away” (παρερχομαι) in Scripture usually refers to events that have passed, and not total and complete eradication.³² God plans to redeem the world, as seen in Rom 8 and elsewhere, not utterly destroy it and start over again. The idea of annihilation is not biblical, but actually originates with Gnostic eschatology, which states that the spiritual is good, and the physical will be burned up to make way for that.³³ This is directly opposed to a Seventh-day Adventist understanding of the world as good and created by God to be redeemed and restored.

Peter is also using language of the day of the Lord from the Old Testament, which describes the destruction of the wicked and everything related to sin, but not all the earth.³⁴ In addition, the word “elements” (στοιχεια) in v. 10 does not refer to elements on the periodic table, but usually to heavenly bodies, in that the coming day of the Lord’s judgment will pass to the earth from heaven, through the heavenly bodies. Also in v. 10, the verb referring to the elements being “burned up” (καυσοω) is juxtaposed with the word best translated as “loosened/released” (λυω), which together seem to refer to the result of the fire of cleansing judgment. This fire lets nature return back to God’s ideal for it, rather than continue to be burdened by the current presence of sin. The earth and the works done in it are able to be “exposed/found/made clear” (ευρισκω) and this is perhaps best understood as to be refined, in that the wicked are done away with to reveal the refined result in 2 Peter 3:13.³⁵

Peter then quotes Isa 65:17 and Isa 66:22, where it is clear that this is a renewed earth, not a new earth after it was totally burned up (Isa 24 describes the earth before the fire of judgment).³⁶ Isaiah 66:24 confirms this, by describing the earth after the cleansing fire is done (cf. Isa 66:15-16), indicating that the evil to be burned up is sin and sinners. The people are the ones that die, while the earth is still there (cf. Mal 4:1; Ps 11:5-7). Similarly, Rev 20-21 describes a lake of fire, not an earth full of fire. This is hinted at in 2 Pet 3:7 as well, in that the fire is reserved for the judgment of ungodly humans.³⁷

In 2 Pet 3:5-6, Peter also makes the comparison between the judgment by fire at the Second Coming and the worldwide flood in Gen 6-9. Some have used this as an additional argument that all will be destroyed to start over. But the flood did not utterly destroy the earth, only cleansed it of sin. In fact, the fish all lived through the flood, as did plants and seeds, evidenced by the raven returning a green leaf to Noah and no mention of fish on the ark. Thus, this was a refining destruction, just as it seems clear that the final one will be also. The point was to remove sin and sinners, so that righteousness can dwell (2 Pet 3:13).³⁸ In addition, on the renewed earth, humans will still have the responsibility of caring for the earth and animals. Isaiah 65:17-25 details actions in the new earth that include planting vineyards, and a total lack of pain or destruction (cf. Rev 21-22).

In actuality, rather than indicating that we should not take care of the earth because it will all burn up, 2 Pet 3:7-12 urges us to take better care of the earth than we are doing now! “What manner of persons ought you to be, in holy conduct and godliness?” (2 Pet 3:11). The earth belongs to God, God cares for the earth, God will redeem the earth, and God is expecting us to care for it too until he returns. Not only that, we will continue to care for the earth throughout eternity. Eschatology does not negate earth-care, but instead presupposes and urges it.

Conclusions

Creation, Sabbath laws, the pictures of the new earth, and many other biblical passages examined briefly above, provide key rationales for the continued necessity of earth care. In our theology of conservation, we cannot dismiss caring for the earth by reasoning that the earth will eventually burn. The Bible holds all humankind responsible for the preservation of the earth and the care of all living creatures, continuing our responsibility from before sin into the present, and looking towards our responsibility on the renewed earth.

Thus, eschatology provides a definitive motivation for ecology. Humans are to care for the earth now, especially in light of the biblical account of God’s creation of the world, and the future continuity with the earth made new. Although many care for the earth even though they are not Sabbath-keepers or Christians, Adventists have a special duty to be involved with conservation efforts because of the links between original creation and re-creation in the New Earth. In light of these connections, Seventh-day Adventists believe that conservation is not only necessary, but also a God-given responsibility for humankind. Earth care was humanity’s responsibility before sin, after sin, and will continue to be on the earth made new. Seventh-day Adventists should be at the forefront of care for those less fortunate than we are, including animals and all life on earth, not as a chore, but as an offering of thankfulness for our redemption by God, looking forward to the redemption of the whole world.

The earth continues to be our home through eternity, and the Seventh-day Adventist understanding of the new earth is that we will not be floating on clouds as spirits. The physical world is good, very good, and what God intended from the beginning. Our physical bodies will be present on the physical earth after sin is destroyed. Heaven and the New Earth are not places for spirits, but are physical places for us to live (cf. John 14:1-3; Rev 21).

Our care for the earth will also continue on the New Earth, which is simply the renewed earth. God will bring his home to become our home once again. Indeed, God will destroy those who destroy the earth (Rev 11:18), indicating that care for the earth is intimately tied to being a follower of God. Thus, I argue that an accurate eschatology actually presupposes and necessitates care for the earth now, rather than opposing it.