Revealing Eschatology.

When we study the passages of 2 Peter 3-10-13, Rev. 20-11 and 21-1, it shows us that the present heaven and earth will not pass out of existence, that is be totally annihilated. The passages of 2 Peter 3-10-13 state that fire is the means to be used by God at the end of the age. But fire does not annihilate something completely out of existence. Fire does not cause anything to cease to exist. Fire merely changes something from one condition to another. Biblically speaking it renovates and cleanses as the case may be. Peter shows us that there will be a "renovation" of the earth by fire and that the renovation will not blot out the earth any more than did the destruction of the world by water in the beginning. This is seen by a study of different words found in 2 Peter 3-10-13.

We read there, "In which (on the day of the Lord) the heavens shall pass away." The Greek word for "pass away" is "parerchomai" and means to go by or away from, in the sense of "from one condition to another." It never means a ceasing of existence. It is used as follows: "for the passing of time" in Matt. 7-28;9-10;11-1;13-53;19-1,etc. It is used of "events coming to pass" in Matt. 24-6; Luke 21-7 and John 14-29. It is used of the "infallibility of God's word," showing that it would be easier for heaven and earth to be changed then for the word of God to fail (Matt. 5-18;24-34-35; Mark 13-31; Luke 16-17 and 21-32-33). Thus we see from the various uses that it never conveys the idea of passing out of existence. As used in 2 Peter 3-10, it means the heavens passing from one condition to another, as is clearly expressed in Heb. 1-12;12-27-28. This change is to take place with "a great noise."

"And the elements shall melt with fervent heat" (2 Peter 3-10,12). The Greek word for "elements" in these two verses is "stoicheion," meaning something orderly in arrangement, element, and principle or rudiment foundation. It is used in Gal. 4-3,9; Col. 2-8,20; 2 Peter 2-10,12 in reference to the principle of sin and of the present world system, such as the sinful nature, disease, germs, and spirits that cause men to corrupt themselves. The meaning also includes the things which man has made that must be destroyed before the earth can be purified and loosed from its present state of bondage and corruption (Romans 8-18-25). The Greek word for "melt" is "luo", meaning to loose, put off, unbind, untie or set free, and is so translated in Matt. 21-2; Luke 19-30,33; John 1-27;11-44 and Acts 7-33. It is translated "dissolve" in 2 Peter 3-11-12. These passages show that all that is to happen to the atmospheric heavens and the earth in this renovation is the loosing of them from the present bondage into a new state, as in Romans 8-21-23; and this loosing will be done by "fervent heat." This word "dissolve" expresses the idea of a "change" in the heavens and the earth into a new and better state wherein everything is good and worthy of the presence of God among men forever.

"The earth (land) also and the works that are therein shall be burned up" (2 Peter 3-10). The Greek word for "works" is "ergon", meaning work, toil, deed, labor, and the acts of men. It is used of religious works as well as of other kinds of works. The Greek word for "burned up" is "katakaio," meaning to burn down to the ground and wholly consume by fire. It has reference to the things of man on the earth which he has made, that will not be permitted in the new earth and eternal state. It is these things that shall be burned up therein, and not the earth itself as a planet. These things will be burned up or destroyed by fire. This is made clear in the next verses: "Seeing then that all these things shall be dissolved (loosed)---the heavens being on fire shall be dissolved (loosed), and the elements (all sinful things of the world system) shall melt (here Greek, "teko," meaning to liquify or melt) with fervent heat" (2 Peter 3-12). As noted, the Greek word for "melt" here in 2 Peter 3-12 "teko" is not the same Greek word translated "melt" in 2 Peter 3-10 where it means "to loose." The passage of 2 Peter 3-10-13 means that it records the act of loosing the heavens and the earth from all effects of the curse and corruption and making everything clean and pure for man forever by fire. The result of all this will be the fulfillment of the promise to man of a new heaven and a new earth, wherein dwelleth righteousness (2 Peter 3-13; Isa. 65-17; 66-22-24; Rev. 21-22).

Rev. 20-11 is often misunderstood to mean that the earth and the heavens will cease to exist, but this passage does not teach that. The meaning of the Greek word "pheugo" translated "fled" means to flee away, to shun or to vanish. It is used both in a figurative and a literal way. Its usage here is figurative as is of the "shaking of the heavens and the earth" at the time of God's wrath. This passage in Rev. 20-11 pictures the same renovation of the earth as 2 Peter 3-10-13. The actual heavens and the earth are pictured "as if" they had passed away and no place was found for them. But the language being figurative merely pictures the renovation of them and the taking away of the things which God is to destroy in them before they can be made new in character. Also the correct meaning of Rev. 21-1 is important to the understanding of what is being discussed. The word "new" used here is the Greek word "kainos" meaning renewal, or new as in freshness and character, but never new in "existence." It is in direct contrast to the Greek "neos" which means new in existence. A contrast between the two words is found in Matt. 9-16, "men put new wine* (neos, newly made wine) into new bottles* (kainos, freshened or renewed wineskins), and both are preserved."

This same contrast can be seen wherever the two words are used. Compare Matt. 13-52;26-28-29;27-60; Mark 1-27;14-25;16-17; 2 Cor. 3-6;5-17; Gal. 6-15; Ephe. 2-15; 2 Peter 3-13; Rev. 2-17; etc.; where "kainos" renew or new is used with 1 Cor. 5-7; Col. 3-10; Heb. 12-24 where "neos" new in age is used. Thus the expression "new heavens and new earth" in 2 Peter 3-3 and Rev. 21-1 has reference to the present heavens and the earth being made new in character, renewed and loosed from the old curse. The Old Testament word "khawdawsh" used in Isa. 65-17 and 66-22 is of the same new heaven and earth, and means the same as the Greek "kainos". Here we see the meaning of Peter's doctrine of "renovation" of the heavens and the earth.

The renovation will simply "change" and "remove" certain things and leave other things to remain as is clear from the following scriptures: "The creature ( creation) itself shall be delivered (not annihilated) from the bondage of corruption into the glorious liberty of the children of God" (Romans 8-21). "Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the work of thy hands---. And as a vesture shall thou fold them up, and they shall be changed (Heb. 1-10-12). "Yet once more I shake not the earth only, but also heaven. And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made (world systems), that those things which cannot be shaken may remain. Whereof we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear; for our God is a consuming fire" (Heb. 12-25-28).

The new heaven and the new earth are the result of the renovation by fire of 2 Peter 3-10-13. The destruction of the old sinful order on earth will end and the renovation by fire will be the last time in all eternity that any part of the universe will be marred by sin and rebellion of the creatures therein. In Rev. 21-2, John in his vision of the new heaven and earth sees the holy city, New Jerusalem coming down from God out of heaven to a site on the new earth. It is called "new", Greek "kainos," new in freshness and character, not "neos" to mean "new in age," for it is kept new and fresh by the presence of God. It has been the location of God's throne ever since heaven was created (ps. 103-19; Isa. 61-1;66-1; Rev. 4-2-10;5-1-13;22-1-3). It was in existence when man was created, for all saints from the time of Abel have looked for it (Heb. 11-8-16;13-14).

In Rev. 21-5, "Behold, I make all things new." Here again, the word "new" in this passage is the Greek word "kainos" which means "renewed," and not new in existence as would be seen if the Greek word "neos" had been used. For the word "neos" means new in "creation." Therefore, the final restitution of all things simply means that God will redeem and "restore" the whole creation as it was before the fall. It means that God's original program will be finally realized with all free moral agents who will conform to his will and that all creatures and the earth itself will be made perfect again as before the present curse. So shall it be.

Because of the text given in Gen. 9-11, many today believe that the world will never be destroyed again, but go on and on and on. Also most misunderstand when we speak of the destruction of the earth. They take it to mean its total destruction as "a planet", and this is incorrect. The earth itself will not be destroyed as a planet, but only that within which is corrupted by the curse.

Let's look closely to the covenant promise God gave us in Gen. 9-11. "And I will establish my covenant with you; neither shall all flesh be cut off anymore by the waters of a flood; neither shall there anymore be a flood to destroy the earth." Here we have two promises, one made to "man," and two, the "earth." The first is never shall "all flesh" be cut off (destroyed) by waters of "a flood" (universal flood). So here we have a promise that "mankind" would never again be destroyed by "a (universal) flood." He makes the same promise concerning "the earth." Never shall there anymore be "a (universal) flood" to destroy "the earth." So God makes very clear here that this covenant promise concerning the destruction of "mankind and the earth" would not come by "a flood." The covenant promise here says "nothing about promising never to destroy mankind and the earth again." Only that he would never destroy man and the earth again by that means; and 2 Peter 3-10-13 confirms the meaning of the covenant given in Gen. 9-11.

 

            The New Jerusalem.

The New Testament book of Hebrews states that the goal of the godly, who by faith follow God and trust him to take them to his promised final destination, is a heavenly city (Heb. 13-14). This hope goes all the way back to Israel's beginning in Abraham: "By faith Abraham---was looking for the city which has foundations, whose architect and builder is God" (Heb. 11-8,10). Hebrews tell us that God was telling Abraham that through him, the coming prophets, and His Son Christ, would be built by him through these means to fulfill his will. God will create a "New (restored and perfect) Jerusalem" after his word, will, and salvation plan be fulfilled, this city that would continue forever. This is what is implied in these passages in Isaiah where the prophecies of a "restored Jerusalem" is joined to those of a new heaven and a new earth. "Behold, I create new heavens and a new earth; and the former things shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem---." (Isa. 65-17). "My holy mountain Jerusalem---. I will also take some of them for priests and Levites, says the Lord. For just as the new heavens and the new earth which I make will endure before me, declares the Lord, so your offspring and your name will endure" (Isa. 66-20-22).

The "concept" of the New Jerusalem appears in several New Testament texts. In Gal. 4-26 the apostle Paul speaks of "the Jerusalem above" in contrast to the present Jerusalem (v.25), used for the sake of comparison. The author of Hebrews also writes of the heavenly Jerusalem (the place of grace) in contrast to the earthly Mount Sinai (the place of law). "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of righteous men made perfect, and to Jesus, the mediator of a new covenant---." (Heb. 12-22-24). In this passage we read that the inhabitants of this "heavenly Jerusalem" are God the Father (judge), Jesus the Son (mediator), the angels, Old Testament believers (righteous men made perfect) and the church. This agrees with the scriptural descriptions of both the heavenly court of God and the New Jerusalem seen in the book of Revelation.

The most complete description of the New Jerusalem is in chapters 21-22 of Revelation. John calls it "the bride the wife of the Lamb" (Rev. 21-9). This description in every sense is a physical reality with measurable structures, planned design, materials, and human inhabitants. The gates are described having the names of the 12 tribes of Israel, and the foundation stones of its wall with the names of the 12 apostles (Rev. 21-12-14). Even though these are all Jewish, they represent Israel and the church. The Old and New Testament saints, as in Heb. 12-23. Jesus announced to his Jewish disciples that he was going away to "prepare a place" (this city) for them as his bride (John 14-2).

The New Jerusalem is described as "coming out of heaven from God" (Rev. 3-12; see also 21-2,10, beginning and created in heaven by God). The present tense indicates that John saw the city as being in the process of descent, a descending from heaven kind of city. And coming "out of" indicates its origin, from heaven, and "from" indicates its originator, God who created it. These words indicate that the New Jerusalem comes out of heaven from God who creates it. Then at its "completion", it comes down from heaven beginning the eternal state on the new earth. All has been made "new" or restored as was before man's fall.

John is shown the city from afar in Rev. 21-2 and then taken to a closer viewing point in Rev. 21-9. Rev. 21-1 starts the section by mentioning the new heavens and new earth, so the vision of the New Jerusalem is seen being limited to the time or coming of the eternal state. In Rev. 21-24-26, these verses show nations and kings of the earth walking by the light of the city and bringing the "glory and the honor of the nations into it." But who are these "nations" and "kings"? If we consider the Old Testament prophecies that parallel these verses (Ps. 72-11; Isa. 60-3,10-12;66-12), it makes sense to see these "nations" and "kings" as remnants of the world kingdom nations that were once opposed to God and his people, became believers and will bring "glory and honor" due God into the earthly New Jerusalem.

Before continuing with chapters 20-22, the New Jerusalem, we first go to Rev. 16-16-19. Here we see the 7th vial being poured out on the nation of Babylon, and the cities of the nations (peoples) in her. Here we see she is partly destroyed by a great earthquake, and chapters 17-18 tell us of the causes, manner and consequences of her judgment. Rev. 16-20-21 speaks of the judgment that will later come upon all the nations of the world at large. Where "every Island fled away," indicating every Island nation kingdom would be judged and fall. This is seen under the 6th seal in Rev. 6-14-15,19-17-20 and 20-8-9.

After telling us the reasons for Babylon's judgement ending in Rev. 18-24, we read in Rev. 19-1-5 that heaven and earth shall "praise the Lord." Because the "salvation, and the glory, and the power of our God are come" (V.1). "For the Lord our God, the omnipotent reigneth." Here this anticipates his beginning reign, the eternal reign with the saints. This is seen in the following verses. "Let us rejoice and be exceeding glad, and give the glory unto him. For the marriage of the Lamb is come. And his wife hath made herself ready" (Rev. 19-6-7). Here we see, after the judgment on Babylon has been executed, the "time" of the marriage to the Lamb has come. And at that time it was given her, the wife to be, "that she should be arrayed in fine linen rainment, bright and pure; for the fine linen rainment is (represents) the righteous (acts or rewards) of the saints" (V.8). The context suggests his coming is not "immediate", but certainly in a very short time after these events occur. This is seen in Rev. 20-8-10, "and they shall be tormented day and night." Where then in verses 11-15 we see the coming judgment occurring in heaven when all would be fulfilled. For at this time we see that "the earth and the heaven (the earth and heaven under the curse) fled away; and no place was found for them" (V. 11).

Now returning to chapters 21-22 concerning the now restored "New Jerusalem" coming down from heaven is where we return now. Beginning from Rev. 21-3 to 22-21, we see John is never shown the marriage itself of the Lamb to the bride, nor does he see the New Jerusalem settling down upon the earth itself. He hears the voice out of the throne saying, "Behold, the tabernacle (dwelling place) of God is with men (present tense),, and he will dwell with them, (future tense)*and they shall be* his people, and God himself shall be* with them and be their God" (Rev. 21-3). Verse 4 speaks in the same future tense, "Shall wipe away every tear,---death shall be no more,---neither shall there be anymore pain;;---." Where then the following words of the verse expresses that time of its complete fulfillment, to the renewal of all things and time. "---because the former things are* (present tense) passed away." ( the curse).

Here we see the renewal promises of the Lord are now to be brought in. This is seen in verse 5, "Behold, I make* (present tense) all things new" (restored). Verse 6 tells us why he promises this, for it is at that time "they are accomplished." That is his will, his salvation plan and all prophecy concerning mankind. This is seen in the following words, "I am the Alpha and the Omega, the beginning and the end." This can be said here for "all is accomplished." Where now the complete renewal of all things is at hand to begin the eternal state. "Behold, I make all things new." But until that time comes, he sends out a promise and a blessing to those who would receive it. "I will give unto him that thirsteth of the fountain of the water of life, freely. He that overcometh shall  inherit these things; and I will be his God, and he shall be my son" (verses 6-7). But when that time comes for the "fearful" the "unbelieving," the "abominable," the "murderers" and etc., shall have their part in the lake which burneth with fire and brimstone; which is the second death" (V.8).

In Rev. 21-2, John saw the New Jerusalem coming down out of heaven "prepared" as a bride adorned or dressed for her husband to be. For here the marriage is yet to be consummated. But in Rev. 21-9, we see the marriage has taken place and has been consummated. For the angel says, "Come hither, I will show thee the bride, the Lambs wife." So it is clear here that the "prepared bride" has now become the Lamb's wife, and he is about to abide with her. And here we see that "better country," and "the city" for which the Old Testament saints belong; to that heavenly calling in which they looked for. Here in Revelation 21 we have the new heaven and the new earth, the 12 tribes of Israel and the 12 apostles of the Lamb. The church is part of Christ, the Bridegroom, though in a sense one, are yet distinct. The members of Christ's body are part of the Bridegroom himself. Whereas the elect Old Testament saints form the bride. So that the bride is not Israel but is "of Israel." The bride, the New Jerusalem is made up of and forms the "whole house of Israel," Israel and the "grafted in Israel," the Gentiles.

Rev. 21-10-22 gives us the description of the New Jerusalem descending out of heaven from God. Verses 22-23 tell us, "I saw no temple therein; for the Lord God the Almighty and the Lamb, are the temple of it. And the city hath no need of the sun, neither of the moon, that they should shine on her; for the glory of God illumined her, and the Lamb is her light." Verses 24-27 gives us further details of what shall be when the New Jerusalem has settled upon the new earth. Then "the nations (people of the nation kingdoms) shall walk by means of her light; and the kings of the earth (of former kingdoms) do bring* (present tense) their glory into her" (V.24). "And there shall never enter into her anything unclean, or whosoever worketh abomination, and a lie; but only those who are written in the Lamb's book of life" (v. 27).

Rev. 22-1-5 completes the description and details given of the New Jerusalem that John saw descending out of heaven from the throne of God. "And he showed me a river of living water (his word which brings life), clear as crystal (pure) going forth out of the throne of God and of the Lamb (from the throne of God from creation, John 1-1). In the midst of the street of it (the throne of God and the Lamb) and of the river (that brings life), on this side and on that side was there the tree of life (God, the Lamb, the access to eternal life) producing 12 kinds of fruit, yielding its fruit according to each month; and the leaves of the tree were for* (past tense) the healing of the nations" (verses 1-2).We see from these sources that they come from the throne of God and of the Lamb. Thus from these sources does it produce fruits of various kinds in order for the "healing of the nations", in order to receive eternal life when the eternal state would come in. Verse 2 indicates that this healing comes "before" the eternal state can come in, for "time" still exists at this point. As the text shows, before the eternal state, "time", that is "months" still exist. And in this existing time before the eternal state comes in, the "leaves of the tree" were for "the healing of the nations." The fruit and the leaves of the tree of life represent that part of the tree given by God from his throne to man, for their salvation and healing in order to receive the tree of life (eternal life) completely. And live for eternity with God, as it was before the fall of Adam and Eve.

When the eternal state would about to come in, verses 3-5 tell us; "And there shall be no longer any curse; and the throne of God and of the Lamb shall be in her and his servants shall serve him; and they shall see his face; and his name shall be on their foreheads. And there shall be no longer any night; and they have no need (present tense) of a lamp or light of the sun; because the Lord God will give them light; and they shall reign forever and ever."

We read in Rev. 22-14, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Here this verse like the other verses of 6-13 is given in the present tense, to indicate and make clear that which is being said is "for the here and now" in order to obtain this coming promise given of the eternal state. This is seen in the following words of verse 15 indicating this cursed age: "Without are dogs, and sorcerers, and whoremongers, and murderers, and idolators, and whosoever loveth and practiseth a lie." Rev. 22-16-21 closes the book of the Lord's prophecy concerning the end times.

Jesus himself in verse 16 testifies that at the prophecy's fulfillment of what he would do. "I Jesus sent mine angel to testify unto you these things in the assemblies." All assemblies in the body of Christ that would exist throughout the church age. In Rev. 22-20 Jesus testifies to the truth and fulfillment of his word. "He who testifieth these things saith, "Surely I come quickly." Amen. Come Lord Jesus.

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