end of the world – La Vista Church of Christ

We Look for New Heavens and a New Earth

Jeffrey Hamilton — Thu, 04 Sep 2025 23:51:29 +0000

by Dan King

The natural longing that exists within each one of us to “better our situation” and improve upon our lifestyle grows out of a deeper instinct within the human soul. Our parents wanted us to “have it better” than they did, and we want our children to “do better” than we have. One gets the impression that we human beings are either impossible to please, or else there is an instinct that resides within us which points us toward another and incomparably better future than anything we are ever able to enjoy here in this world. I am convinced that the latter is the case. Like the patriarchs of the book of Genesis, “We have not here an abiding city, but we seek after the city which is to come” (Hebrews 13:14). So, no matter how good we have it now, we are never satisfied, nor shall we ever be, this side of heaven.

Peter speaks of the consummation of this present world, with its very elements dissolved, yet concludes upon a clear note of hope:

"But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness" (II Peter 3:10-13).

The prospect of being stripped of what we have by the “death knell” of this present universe should give us no joy. After all, there are some very good and pleasant aspects of our beautiful planet which we would hesitate to sacrifice to fiery destruction. Yet, if we could be assured, with absolute certainty, that this is merely a trade-off, and we will come out the better for it, then we could “look for and earnestly desire the coming of the day of God.” That is the idea. It is not what we lose that is important. It is what we gain in the transaction. This is what really counts.

Peter points out four things we ought to appreciate to keep this terrible and wonderful future time in proper perspective:

These things are all to be dissolved. All earthly things, material possessions, earthly power and prestige, worldly accomplishments and ambitions, will be no more. As Christ said, “For what shall it profit a man, if he shall gain the whole world, and lose his own soul?” (Mark 8:36). Some things really matter, while others actually do not. We must keep our perspective: “If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, not on the things that are upon the earth” (Colossians 3:1-2).
What manner of persons ought we to be? Realizing that this world and its possessions and attainments have no long-term future, no permanency, places the emphasis where it belongs: upon developing Christian character: “holy living and godliness.” What will abide is what we send on ahead of us into eternity (Matthew 6:19-20), and the qualities we allow God to develop in us. At the same time, here, which make us fit citizens of the heavenly kingdom: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law. And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof” (Galatians 5:22-24).
We ought to look for and earnestly desire the coming of the day of God. As the writer of the Hebrew epistle said: “They that say such things make it manifest that they are seeking after a country of their own… they desire a better country” for they are truly “strangers and pilgrims on the earth” (Hebrews 11:13-16). As the old hymn says, “This world is not my home, I’m just a-passing through; my treasures are laid up somewhere beyond the blue.” We must have the outlook of John, who, when robbed of all earthly moorings and sent to the prison-isle of Patmos, wrote, “He who testifieth these things saith, ‘Yea: I come quickly.’ Amen: come, Lord Jesus” (Revelation 22:20).
According to his promise, we look for new heavens and a new earth. The Christian keeps his anchor tied securely to the promises of God. No earthly loss, discouragement, or frustration can break the chain. We see beyond this world, its treasures and achievements. There is ahead a destination where we truly can say, “The first things are passed away,” and where God will say, “Behold, I make all things new” (Revelation 21:4-5). When we consider the terrible evils we will put behind us, “we who are spiritual” can appreciate with great anticipation “new heavens and a new earth wherein dwelleth righteousness.” How can we? Because God promised! As a popular expression has simply but majestically articulated it: “God said it. I believe it. That settles it.”

The Second Coming of Christ

Jeffrey Hamilton — Sun, 27 Jul 2025 19:10:08 +0000

by Terry Wane Benton

The first time He came was personal. He came to offer Himself "to bear the sins of many" (Hebrews 9:28). To those who eagerly wait for Him, He will appear a second time for salvation.

The first time was to save us from sin and condemnation. So, what does it mean that He will appear the second time "for salvation?" I John 3:2 says that when He is revealed, "we shall be like Him, for we shall see Him as He is." Thus, we will be saved from this mortal body through which we are tempted and tested. We will be saved from a world of sin and temptation.

The first coming aided us in washing away sins as we got dirty from time to time, but the second coming will save us from the environment of sin and contamination. There is salvation from past sin and condemnation provided for by His benefits in the first coming, and there is "eternal salvation" (Hebrews 5:9) awaiting those who love and obey Him.

Now, the second coming will be personal and real. He came representatively in a judgment on Jerusalem in AD 70. That was not the "second coming." It was a coming of a different kind for a limited reason. When He comes a second time, it will be direct, real, personal, visible, and audible to all, and "all will be changed" (I Corinthians 15:51; John 5:28-29). All Christians will be changed to the immortal body prepared to live in heaven with God forever. We will be changed to immortality! We will be saved from the wrath coming on the disobedient. We will be saved from an environment of sin.

Even so, come Lord Jesus!

The Last Days (Boatwright)

Jeffrey Hamilton — Sat, 26 Jul 2025 15:49:28 +0000

by Ron Boatwright

The apostle Peter says in Acts 2:16-17, "But this is what was spoken by the prophet Joel: ‘ And it shall come to pass in the last days, says God, That I will pour out of My Spirit on all flesh; Your sons and your daughters shall prophesy, Your young men shall see visions, Your old men shall dream dreams." What was happening in Acts chapter 2 was the beginning of the last days. Then we read in Hebrews 1:1-2, "God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds." We are living in the last days or the last dispensation of time.

The first dispensation was the "Patriarchal" dispensation, which was from Adam to Moses and lasted about 3500 years. The second dispensation of time was the "Mosaical" dispensation, which was from Moses until the death of Christ and lasted about 1500 years. We are now living in the last dispensation (the last days) or the "Christian" dispensation, which started from the death of Christ to the end of time. The "Christian" dispensation has lasted about 2,000 years. There will be no more dispensations or days after this dispensation. No one knows how long the "Christian" dispensation will last. It could end today or it could last for 10,000 years.

Man does not know; only God knows when the end of time will come. Jesus says in Mark 13:31-32, "Heaven and earth will pass away, but My words will by no means pass away. But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father." When this dispensation does end, II Thessalonians 1:7-9 says, "And to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power." At the end of the last days, the Judgment will occur when Christ appears. "I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing" (II Timothy 4:1).

No one knows when the Lord will come back. "But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up. Therefore, since all these things will be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat?" (II Peter 3:10-12). At the end of the last days, which is the end of this dispensation, the earth will be burned up.

The Last Days (Benton)

Jeffrey Hamilton — Fri, 30 May 2025 15:30:31 +0000

by Terry Wane Benton

Did you know that the "last days" can mean the last phase of earth-life that can itself involve "ages" of time? Peter said that what happened on Pentecost was part of the "last days" predicted by Joel (Acts 2:16,17), and then Paul said Jesus had spoken in "these last days" (Hebrews 1:1f). So, we could think of earth-time as divided into several periods—preparation time and then the last phase. There is no indication as to how long "the last days" might last.

The preparation time leading up to Jesus' coming in the flesh to present us with His great spiritual riches and blessings, arming us in the battle against sin and condemnation, spanned approximately 4,000 years. The "last days" we entered since His coming in the flesh have been almost 2,000 years. These "last days" were to involve "ages to come" (Ephesians 2:7). The book of Revelation used a figure of a long time when speaking of Jesus reigning 1000 years (Revelation 20). That too would be part of the "last days" that included "ages to come."
Since the 1000 years was a figure of speech, not a literal number, a figure used for a long time, we have been in the last days at least from Pentecost, as mentioned in Acts 2, until now. These last days will end when He comes again to take us home (I Thessalonians 4:13-18; II Peter 3:8-13).

These last days will end with the earth passing away in fervent heat, and our mortal bodies will be changed into immortal bodies (I Corinthians 15:22ff). So, we are in the last days, and we have been in the last days for nearly 2000 years. It could end at any time, or it could last for a long time yet to come.

Many alarmists deceive themselves into thinking that we are just now entering the last days, and they would have us believe that there are prophecies that describe a countdown to the Lord's coming. They are deceived and deceiving others. The Lord could return now, but it won't be because He gave us some signs to look for. He gave signs that led to the coming wrath on Jerusalem (Matthew 24:1-34), but he gave no signs to help us calculate His final coming (Matthew 24:35ff). It will come as a thief in the night! Be ready all the time, because you know not when the Lord may come! This is the last phase (last days) of Earth and mortal life, but it involves a long period (ages to come). We don't know how much earth-time is left! Be wise, always be ready for death or the final coming to end this mortal age.

Hastening the Day of the Lord (Benton)

Jeffrey Hamilton — Sat, 25 Jan 2025 13:56:09 +0000

by Terry Wane Benton

"Looking for and hastening the coming of the day of God, because of which the heavens will be dissolved, being on fire, and the elements will melt with fervent heat?" (II Peter 3:12)

What manner of person should you be in godliness, as you are “looking for and hastening the coming of the day of God?” Obviously, the reader would need to be ready and sincere, dedicated, and give his life a lot of introspection. If we know Jesus and hold Him as more valuable to us than anything else in this world (Philippians 3:7-9), then we are certainly looking for that day to come, and we hope it will hurry up (hasten). You can “hasten” it in your desire and readiness only, just as the Jews had over 1500 years to “hasten” the first coming of the Messiah. Moses wrote about vengeance “hastening” upon the Israelites if they set themselves up for the curses instead of the blessings. He wrote 1500 years before the AD 70 day of vengeance:

"Vengeance is Mine, and recompense;
Their foot shall slip in due time;
For the day of their calamity is at hand,
And the things to come hasten upon them" (Deuteronomy 32:35 NKJV).

Notice that it was “at hand” (coming in different stages and finalizing in AD 70), and these things could “hasten” upon them, the first readers. But that was over 1300 years in the making. Similarly, we can contemplate our reward of eternal life and immortality as always “at hand,” and in attitude and desire, we can “hasten” it by being closer to it in the heart.

Isaiah 60:22 speaks of a glorious day, the Messianic age when He makes from children a "strong nation," and the Lord adds, "I will hasten it in its time." But Isaiah started this prophetic book about 750 BC. Thus, almost 800 years before the "strong nation" (the church - I Peter 2:5-8) came to the realization. So, we can "hasten" the day of immortality without it coming in our lifetime. It can be near "at hand" without it being under the earth's clock of timing. Remember, time means nothing to God. The hastening is in our spirit of eagerness.

Peter adds a little more to what he has already said about that day. “The heavens will be dissolved.” The atmosphere above where the birds fly is described as “the heavens” in Genesis 1, and the realm of the stars and planets were also described as the heavens. These were made by God’s word at the beginning and dedicated to the use of man for times and seasons. Before this, there was no mortality, and time was not kept for God, who is not time-limited. Time, days, months, and seasons are for the temporal benefit of temporal creatures. The world was made for mortal man. When the day of God comes, all the righteous of the ages will be restored to God as immortals with God. That will be the “day of God.” The objective is that this program of mortality ends with this accomplished goal: “that God may be all in all” (I Corinthians 15:23-28).

We should be looking for and hastening that day of God. That day of God, being all in all, will forever disconnect our dependence on the heavenly bodies for times and seasons and our mortal connection to temporal things. It will end in an intimate connection to God and immortality. In one final moment, in the twinkling of an eye, we will be changed from mortal to immortal (I Corinthians 15:50-53). When that moment arrives, the present visible universe will be destroyed by fire that melts every element of it. God promised never to destroy it again with a flood and has “preserved” it from such a disaster, but He “reserved” it for fire.

It is true that in some contexts, the dissolving of the heavens is speaking metaphorically or figuratively of dissolving the universe that a particular nation knows (Isaiah 34), so their world comes to an end. Babylon and Edom are such nations whose world came to an end. It should be realized that the metaphor of falling stars of political powers is a foretaste of the reality God had in mind for this temporal universe that had a beginning and an end. Metaphorical usage of the fall of nations as if they are the universe and that nations’ universe was melting away is figurative for that nation but often foreshadows the eventual and literal ending of the literal universe. God did not make the earth and the heavenly bodies for an eternal purpose. When compared to Jesus, “they will perish, but you remain” (Hebrews 1:10). This was quoted from Psalm 102, and the Hebrew writer showed the difference between the physical creation and the eternal nature of Jesus. God did not make the earth and heavens above it to be eternal. Paul said that the things that are visible to us are temporary (II Corinthians 4:18). Thus, there has always been a plan of God to bring many sons to glory (Hebrews 2:10) with a plan to end this mortal phase of man and his corruptible environment (Romans 8:19-24). The whole creation was “subjected to futility” (Romans 8:20) and has in itself “bondage to corruption” (Romans 8:21), which makes it and all people in it “groan” and long (“eagerly wait”) for deliverance from this mortal and corrupt existence into the glorious and immortal adoption and redemption of the body (Romans 8:23).

This change will happen all at once at the end, in the twinkling of an eye (I Corinthians 15:23,44f). Peter is speaking of the same literal world that flooded being dissolved by fervent heat because that is the perishing of the corruptible and mortal and the day we have been hoping for, the day of immortality, a new world where all the things that made us groan here are dissolved. So, while some verses have used metaphors or figures of dissolving heavens, this passage does not use that expression figuratively but just as literally as what happened in the real flood of Noah’s day. As we groan in this mortal tent, we eagerly await that immortal tent from above (II Corinthians 5:1-5). We hasten that day and hope for it with eagerness.

Are you eagerly preparing?

II Peter 3 and New Creation Theology

Jeffrey Hamilton — Wed, 01 Jan 2025 19:49:53 +0000

by Chris Reeves
via Unmasking Sophistry, Vol. 5, No. 1, January-March 2025

Peter's words in II Peter 3 are being used today to teach that the righteous will come back after the judgment day and live on a renovated earth for all eternity. Jehovah's Witnesses have used II Peter 3 this way for many years. More recently, those who advocate New Creation Theology (NCT) have also used Peter's words similarly. Some brethren are even now beginning to use II Peter 3 this way. Simply put, will the earth one day be renovated, or will it be annihilated? Let us turn our attention to some of the arguments in favor of renovation with a biblical refutation of each one.

Argument # 1:

God's destruction of the world with water in the past is "parallel" to his destruction of the world with fire in the future. The water of the flood in Noah's day is a "type/antitype" of the fire God will use at the end of time. Just as the water that God used in the flood did not completely annihilate the earth, so the fire will not completely annihilate the earth at the end of time.

Answer:

First, we should not speak of things "parallel" to the flood without Peter telling us that they are parallel. We should not say, for example, that the flood is a "type/antitype" of the fire unless Peter uses that language (see I Peter 3:21). Anyone can come up with "types" and things that are "parallel" between the flood and the end of time and then insert them into the text, but this is eisegesis (reading into the text), not exegesis. NCT advocates allege parallels and type/antitype comparisons, but the text does not support them. Second, Peter compares the flood and the end of time in reference to "the word of God" (II Peter 3:5, 7). Yes, we all recognize that Peter mentions three time periods:

creation and Noah's day - "heavens from of old" ( II Peter 3:5);
Peter's day - "the heavens that now are" (II Peter 3:7); and
a future day- "new heavens and a new earth" (II Peter 3:13).

But, the point of comparison between these three time periods is not what NCT advocates make of it. The comparison that Peter makes concerns God's promised word that brings judgment. God's word that created the world and brought about the judgment in the flood of Noah's day (II Peter 3:5-6) is "the same word" (II Peter 3:7) that will bring about the judgment of fire and destruction at the end of time. This comparison concerning God's word and none other can rightly be established from the text. The purpose and effects of the flood are not the same as the purpose and effects of the fire. The condition of the earth after the food is not the same as the condition of the earth after the fire. The power and promise of God's word are the same between Noah's world today and the end of time. God's word is powerful, and God keeps His promised word. Peter makes this point about God's word in answer to the mockers' question in II Peter 3.4: "Where is the promise of his coming?" Peter's answer: God's word (II Peter 3:7) of promise will be kept (II Peter 3:13)!

Third, look at all the material in the Bible about the flood outside of II Peter 3. What do you find? We are told about the flood in each scripture to teach us a lesson about how God judges ungodly men and saves the righteous (see Genesis 6-7; Matthew 24:37-39; Luke 17:26-27; Hebrews 11:7; I Peter 3:20-21; II Peter 2:5; 3:4-14). Peter is not making "parallels" or "type/anti-type" comparisons that some NCT advocates think he is making. In keeping with the rest of the scripture, Peter tells us about the flood and then the fire to make his point about "the day of judgment and destruction of ungodly men" (II Peter 3:7; see also Jude 14-23). Fourth, the purpose of God in using water in connection with the "world" (kosmos) of Noah's day was entirely different from His purpose in using fire in connection with the "earth" (ge) at the end-time. These two distinct purposes are not parallel. The purpose of the flood was to "perish" (apoleto) the "world" (kosmos) - every living thing except Noah and his family and the animals in the ark ( Genesis 6:7; 7:4, 21-23; II Peter 2:5). But (and note the "but" beginning II Peter 3:7), the purpose of the fire at the end of time is to dissolve (lutheesetai) the very heavens and "earth" (ge) themselves (II Peter 3:10,12).

Argument #2:

The destruction of sin is Peter's main point, not the destruction of the earth. II Peter 3:7 says that God will destroy ungodly men, not the earth.

Answer:

It is true that Peter speaks of "the day of judgment and destruction of ungodly men" (II Peter 3:7). The "day of the Lord" (II Peter 3:8-9) certainly involves the destruction of the ungodly men. Peter had already mentioned God's judgment against ungodly men in II Peter 2:4-6, 9. However, the question and argument of the mockers in the immediate context deals with their view of "the creation" (II Peter 3:4), not with man's sin. The mockers had ignored the agency of God's powerful word and His divine intervention. They claimed that "the creation" has always continued, and nothing will change. Peter responds by saying that the creation was made "by the word of God" (II Peter 3:5), God's word caused it to be "overflowed with water" (II Peter 3:6), and God's word will one day cause it to "pass away" with fire (II Peter 3:7, 10-12). The "day of the Lord" is not just about punishing sinners. It is also about removing all together our present heavens and earth to make way for the new heavens and earth (II Peter 3:13). Jesus plainly said, "Heaven and earth shall pass away" (Mark 13:31; Luke 21:33).

Argument #3:

The fire of II Peter 3:7, 10, and 12 is the fire of testing and proving (just like in I Peter 1:7; 4:12). It is like the fire of the smelting process. This fire will not destroy the earth; it will simply test and prove it. Through testing and proving, this fire will bring about a "cosmic renewal" of the earth.

Answer:

First, we all recognize that passages in both the Old Testament (Malachi 3:2-4; 4:1) and New Testament speak of God using fire to test his people. "Fire" can certainly be used figuratively in the context of testing people (I Corinthians 3:13-14; I Peter 1:7; 4:12, etc.). But what words in the II Peter 3 context indicate that the fire here is being used for testing? There are no words in II Peter 3 mentioning "proving," "testing, or "trial," like in the other passages mentioned above. Read all of II Peter, and you will not find one reference to testing, proving, or trial like you do in I Peter.

Second, fire for testing is figurative, but Peter has been speaking of literal water (II Peter 3:5-6), and now of literal fire in the dissolving of the earth (II Peter 3:7; see Hebrews 6:8). The words Peter uses in II Peter 3:10-12 are associated with literal fire, a fire that burns ( the Greek word pyri used here is also found in Revelation 21: 8 for the fire of hell). Here are Peter's words: “great noise,” “dissolved” (3x), “fervent heat” (2x), "burned up," "being on fire," and "melt." Peter's graphic and intense description clarifies that a world conflagration is meant. The earth that God once "compacted" (II Peter 3:5), He will one day destroy by loosing it, releasing it, and dissolving it (lutheesetai).

Third, the fire of II Peter 3 is not for testing or proving but for dissolving. The fire is for "the earth and the works that are therein" (II Peter 3:10) and for "the heavens" (II Peter 3:12). The fire (II Peter 3:7) is not for some alleged "cosmic renewal," but is for the dissolving of our present heavens and earth ( II Peter 3:10-12). The fire will cause the heavens to "pass away" (see also Matthew 24:35; Revelation 20:11; and Revelation 21:1) and the elements (stoicheia, i.e., the elemental particles or components of the universe) to be "dissolved with fervent heat" (II Peter 3:10). God's fire is for the dissolving of the physical heavens and the earth (annihilation), not for their testing, proving, or renovation as some allege. We must be content to use Peter's language, not contemporary scholars.

Argument #4:

The translation "will be found," "discovered, or "laid bare" in II Peter 3:10 is better than "burned up." The ancient manuscript evidence is better for εὑρεθήσεται ("found," "discovered", NWT; "laid bare," NIV, NET) than for κατακαήσεται ("burned up" KJV, NKJV, ASV, NASV, RSV, etc.). Thus, the earth and its works will be "discovered" or "laid bare" for renovation. The earth will not be "burned up" or annihilated, it will be renovated.

Answer:

Limited space here does not permit me to deal with all the issues involved in the textual criticism of this verse. However, a few brief comments can be made. First, the translators of several important versions (see above) retained the word κατακαήσεται and translated it as "burned up." They did so because of the presence of this word in some ancient manuscripts and the immediate context of II Peter 3:10-12, which uses language associated with literal fire and burning (see above). Second, even if the manuscript evidence is better for εὑρεθήσεται ("found, "discovered," or "laid bare"), it is not a necessary conclusion that our present earth will be "laid bare" for renovation. If Peter, in fact, used εὑρεθήσεται, then his point in this context would be that the earth and works will be discovered and exposed to God's judgment of fire (II Peter 3:7, 10, 12). The earth and its works will have been discovered, laid bare, and exposed to God's fiery judgment when everything melts away and is dissolved. J.H. Thayer comments on this phrase: "γῆ καί τά ἐν αὐτῇ ἔργα εὑρεθήσεται: shall be found namely, for destruction, i.e., will be unable to hide themselves from the doom decreed them by God, II Peter 3:10" (A Greek-English Lexicon of the New Testament, 261). "Laid bare" for destruction better fits the immediate context of II Peter 3:7, 10-12 than "laid bare" for renovation. (Note: For those wanting to study this issue further, you will want to take note that the latest 28th edition of the Nestle-Aland's Novum Testamentum Graece reads: οὐκ εὑρεθήσεται, "will not be found." If this is the original reading, then the matter is closed. No earth or works will be found after God's judgment of fire.)

Argument #5:

The word "new" in II Peter 3:13 is from the Greek word kainos, meaning "new in quality." This is not the Greek word neos, meaning "new in time." The "new heavens and a new earth" will be the old heavens and earth renovated and given a new quality of existence.

Answer:

First, Peter indeed uses the word kairos in II Peter 3:13, and yes, it does mean "new in quality." However, the word kainos also carries the idea of something brand new (new in time). New in quality does not necessarily eliminate the idea of new in time or new in substance. For example, the "new" (kainous) wineskins in Matthew 9:17 ( same word and form as II Peter 3: 13) were not old wineskins that were renovated. They were completely new wineskins that had replaced the old ones. The old wineskins were discarded, and "new" (kainos) wineskins were made and used.

Second, to argue that kainos means that something old is renovated does not hold up elsewhere in the New Testament. Who among us would argue that the "new" (kainos) man of II Corinthians 5:17 is simply the old man renovated, the "new" (kainos) covenant of Hebrews 8:8, 13 is simply the Old Covenant renovated, or the "new" (kainos) Jerusalem of Revelation 21:2 is simply the old, literal Jerusalem renovated?

Third, the word "But," which begins in II Peter 3:13, introduces a contrast between two different dwelling places, our physical earth now with ungodly men (II Peter 3:7) and that of a future new dwelling place for the righteous only (II Peter 3:13-14). This "new" dwelling place for God's people is in heaven (Matthew 5:12; 6:20; Philippians 3:20; Colossians 1:5; I Peter 1:4; Hebrews 11:16; 12:22-23; II Timothy 4:18), not on a renovated physical earth.

Argument #6:

The phrase "new heavens and a new earth" in II Peter 3:13 is used literally, not symbolically.

Answer:

Peter uses the phrase "new heavens and a new earth" in a fashion consistent with Isaiah 65:17, Isaiah 66:22, and John in Revelation 21:1. Studying the use of this phrase by Isaiah and John helps us to understand that Peter is using this phrase figuratively. When you study the context of this phrase used by Isaiah, Peter, and John, you will find that all three use this phrase to mean a new order, realm, or environment for God's people that does not involve a literal earth. What God's people have experienced in the past is now gone (Isaiah 65:17-25; II Peter 3:10-12; Revelation 20:11; 21:1, 4), and a "new" order or realm awaits them (Isaiah 66:22; II Peter 3:13; Revelation 21:1-3, 5). Isaiah, Peter, and John do not use this phrase to mean a literal, renovated heaven and earth for God's people.

Things to Remember

It is certainly good to answer error and false teaching with God's word, as I have hoped to do here, but we must also remember the importance of learning what Peter is teaching. Therefore, I would like to close with some practical admonitions concerning the coming judgment day of II Peter 3. Peter wanted his audience to be stirred up to remember some important truths concerning the Lord's coming and final judgment (II Peter 3:1-2). They were to remember some things and not to be carried away by the error of the mockers (II Peter 3:3-4, see also II Peter 3:17). What did Peter want them to remember?

First, they were to remember that when God speaks concerning coming judgment, He keeps His promise. God's word is powerful and certain (II Peter 3:5-7).
Second, they were to remember that a judgment day will come and God is not slack ( as the mockers suggested) concerning His promise of that day (II Peter 3:8-9).
Third, they were to remember that God's delay is not a sign of weakness but, in fact, one of strength. God is good and longsuffering, and He delays His coming to allow all to come to repentance (II Peter 3:9; see also II Peter 3:15 and Romans 2:4).
Fourth, they were to remember that the day of the Lord would come unannounced and unexpectedly "as a thief" (II Peter 3:10). They must be ready.
Fifth, they were to remember that the heavens and the earth they presently know would one day "pass away" and "be dissolved;" it would all be gone (II Peter 3:10-12).
Sixth, they were to remember to maintain "holy living and godliness" while they were waiting for the Lord's coming (II Peter 3:11). They must be "found in peace, without spot and blameless in his sight" (II Peter 3:14).
Seventh, they were to remember, like Abraham (Hebrews 11:10, 16), to "look for" something "new" and heavenly (II Peter 3:12-14).
Finally, they were to remember that some who were "ignorant and unsteadfast" would twist the Scriptures to their own destruction before the Lord comes (II Peter 3:16).

Note: This very chapter is being twisted by NCT advocates and others who come to the text with their preconceived idea of a renovated earth. They start with a theology of a renovated earth, twist these verses to make their theology fit, and then end by making Peter say the opposite of what he is really saying. They have the earth remaining renovated when Peter said it would pass away! They were not to be carried away with the error of the wicked or fall from their own steadfastness (II Peter 3:17). Instead, they must remember to grow in grace and knowledge (II Peter 3:18).

I desire that we all today be reminded of these same things so that we can be prepared to meet the Lord when He comes in judgment.

New Heavens and a New Earth

Jeffrey Hamilton — Sun, 06 Jan 2019 20:32:00 +0000

https://www.lavistachurchofchrist.org/cms/wp-content/uploads/2019/01/NewHeavensAndANewEarth.mp3

by Jeffrey W. Hamilton

Text: Isaiah 65:17-25

I. A frequent mistake made in reading the Scriptures is to recognize the meaning of a phrase in one area of the Bible and then assume that the phrase has the same meaning everywhere it is used.

A. An example of this is found in Isaiah 65:17.

1. Some contend that Isaiah’s prophecy has not yet been fulfilled. We still have the same earth and the same heavens as back then.

2. The Jehovah’s Witnesses cite this passage and the verses following to claim there is still a promise of a paradise on earth to be fulfilled.

B. When dealing with prophecy, we must remember that much is not literal, but figurative in nature - Hosea 12:10

1. Jesus used figures of speech in his teachings - Matthew 13:34

2. When Jesus called himself a door in John 10:19

a. Is he made of wood?

b. Does he have hinges

c. Or do we realize that he is figuratively saying that he is the way - John 14:6

II. What did Isaiah mean by “new heavens and a new earth?”

A. Paul quotes Isaiah 65:1-2 and applies it to the present age - Romans 10:18-21

B. The chapter ends with a reference to God’s holy mountain - Isaiah 65:25 (also Isaiah 65:11

1. God’s holy mountain is mentioned in Isaiah 11:9

a. But it referring to the time of Christ - Isaiah 11:1-2, 10

b. Isaiah 61:1-2 talks about the same ideas as Isaiah 11:2

c. Christ read Isaiah 61:1-2 and said it was fulfilled - Luke 4:16-21

2. God’s mountain is his kingdom, the church - Isaiah 2:1-4

a. Hebrews 12:22-28

3. God’s kingdom is spiritual - John 18:36

C. Isaiah 65 cannot be referring to the second coming

1. Christ’s coming brings an end of death - Revelation 21:4

2. Yet in Isaiah 65:20 death is still present. The emphasis is on a long life, but not eternal life.

3. Too, notice that some might be thought accursed or sinful, yet with Christ’s coming there is no more sin - Revelation 21:27

D. Isaiah 66:22 also speaks of the new heavens and new earth

1. Notice the mention of the travail of labor, something also mentioned in Micah 5:2-3

a. But this is a reference to the Messiah’s coming

2. The same symbol was used in Revelation 12:1-11

a. It talks about the coming of Christ into the world, his death and the birth of his kingdom

E. Both Isaiah 65 and 66 talk about peaceful things - Isaiah 65:19-25; 66:10-14

1. Christ came to bring peace - Ephesians 4:14-18

F. The phrase “new heavens and new earth is to say there is goin to be a complete change. In this case the change is in the kingdom from physical Israel to the spiritual one

1. The old Israel sinned - Isaiah 65:1-7

2. It was removed - Isaiah 65:12

3. It was replaced by something completely new

III. That same concept of a complete change is destined once again

A. Instead of figuratively, this world will be completely destroyed - II Peter 3:10-14

1. It is different from the old because here sin reigns, but there righteousness dwells.

2. Here there is death, there is eternal life - I Corinthians 15:42-55

B. John also saw this in a vision - Revelation 21:1

1. No sea – no separation from God - Revelation 21:2-4

2. And the explanation - all things are made new - Revelation 21:5

IV. Really the failure is not in finding a consistent meaning to a phrase, but establishing a meaning that seems to fit one passage instead of looking for one that fits all passages.

A. But if we get fixated on one understanding, we can neglect to look at the context and see what is really being said.

Based on an article by Keith Sharp

What passage says the end of the world would happen after everyone has heard the Gospel?

Jeffrey Hamilton — Wed, 04 Oct 2017 23:54:00 +0000

Question:

Where would I find the Scripture that refers to the end of the world happening after everyone has heard the Word of God?

Answer:

It is a misquoted verse. Jesus is talking about the end of Jerusalem when he said, "And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come" (Matthew 24:14).

That did happen during the first century.

"Because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth" (Colossians 1:5-6).

"If indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister" (Colossians 1:23).

And Jerusalem fell in A.D. 70 after Colossians was written.

Are we approaching the end times?

Jeffrey Hamilton — Mon, 30 Apr 2012 01:23:00 +0000

Question:

II Tim 3:1-4; Matthew 24:12; I Corinthians 7:26-27. Are we approaching the end times? Between now and then, can we expect things to get worse and not better? e.g. sins like greed, immorality, suffering, etc. Is it better and safer to be unmarried and childless in current times if things are going to be worse in the future?

Answer:

"But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power. And from such people turn away! For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres resisted Moses, so do these also resist the truth: men of corrupt minds, disapproved concerning the faith; but they will progress no further, for their folly will be manifest to all, as theirs also was" (II Timothy 3:1-9).

The phrase "last days" does not mean the last few days before the end of the world, but the last set of days or the last age of the earth. There was the time when God spoke to the heads of households, as recorded in Genesis and Job. This was the Patriarchal Age. It was followed by the period of time when God selected one special nation, Israel, originally led by Moses; thus, the Mosaical Age. Now God deals with mankind through Christ (Hebrews 1:1-2), calling all nations into one kingdom. That is the age we now live in. But after this age, there will be no more days. "But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up" (II Peter 3:10). Therefore, the Christian Age is "the last days."

In a prophecy concerning the coming Messiah, the church, and God's new covenant, we find it being called "latter days."

"Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah -- not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the LORD" (Jeremiah 31:31-32).

"Now it shall come to pass in the latter days That the mountain of the LORD'S house Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it. Many people shall come and say, "Come, and let us go up to the mountain of the LORD, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths." For out of Zion shall go forth the law, And the word of the LORD from Jerusalem" (Isaiah 2:1-2; Micah 4:1-2).

Thus, the time of the Gospel was a different, latter, set of days from the time of the Law of Moses.

"He indeed was foreordained before the foundation of the world, but was manifest in these last times for you" (I Peter 1:20).

"God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds" (Hebrews 1:1-2).

Jesus came in the last times or last days. If the days of the Gospel were the last times, then we are still in them.

"Little children, it is the last hour; and as you have heard that the Antichrist is coming, even now many antichrists have come, by which we know that it is the last hour" (I John 2:18).

John said we are in the last hour, even though he wrote this during the first century.

"Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth" (II Timothy 4:1-3).

"Knowing this first: that scoffers will come in the last days, walking according to their own lusts, and saying, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation"" (II Peter 3:3-4).

"But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts" (Jude 17-18).

These prophecies did take place and have been repeated several times.

Paul is telling Christians of the first century that during the Christian age there will be periods of perilous times. We are to avoid the people who promote such peril as much as possible, but also note that Paul stated that these periods would not last in II Timothy 3:9. This cannot be describing the final few days of the earth because the idea of coming and going would not apply. II Timothy 3 is not a prophecy about the end of the world but about how this last age would play out.

"And because lawlessness will abound, the love of many will grow cold" (Matthew 24:12).

This is from Jesus' discussion about the destruction of Jerusalem. See: The Fall of Jerusalem and compare it to The Second Coming of the Lord.

"I suppose therefore that this is good because of the present distress--that it is good for a man to remain as he is: Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife" (I Corinthians 7:26-27).

Notice that Paul said "present distress" and not "future distress." He was talking about the persecution that was shortly to take place. His recommendation of avoiding marriage was a temporary suggestion for that time period. See: Because of the Present Distress.

Yes, each day takes us closer to the end of the world. Today is closer than yesterday. But that does not mean we know when the end will come. "But of that day and hour no one knows, not even the angels of heaven, but My Father only" (Matthew 24:36). The world has always gone through cycles of good and bad times. Christians have always been told to expect persecution and distress. "Blessed are those who are persecuted for righteousness' sake, For theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you" (Matthew 5:10-12).

There may be times of extreme persecution, such as was faced by Christians at the end of the first century when delaying marriage might be the smart thing to do. Yet, the problems we face in today's society have not come close to rising to the level of hardships seen before.

Rather than panicking when we see society cycling downward yet again, we should keep in mind the words of the writer of Hebrews:

"You have not yet resisted to bloodshed, striving against sin. And you have forgotten the exhortation which speaks to you as to sons: "My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him; For whom the LORD loves He chastens, And scourges every son whom He receives." If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it. Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed" (Hebrews 12:4-13).

The End of the World

Jeffrey Hamilton — Thu, 24 Nov 2011 23:11:00 +0000

by Irvin Himmel
via Truth Magazine, XV: 38, pp. 8-10, August 5, 1971

Among many religionists, there is an expectation that Christ will come again and reign on earth. Some believe that the eternal abode of the righteous will be on the same globe which we now inhabit, following a remodeling, renovating, and purifying. Many are anxiously awaiting a utopian world of tomorrow -- a perfected terrestrial dwelling.

All I know about the future is what is plainly revealed in the Bible. I invite you to consider a passage that describes what is in store for the material world when Jesus makes his second appearance: II Peter 3:10.

The Day of the Lord

The expression "day of the Lord" may be found in various passages, and it does not always refer to the same event. The Old Testament prophets spoke of a time of Jehovah's pouring out divine wrath as the "day of the Lord" (Isaiah 2:12; Jeremiah 46:10; Joel 2:1; 2:31; Malachi 4:5). The reference might be to an invasion from a foreign power, a time of captivity, or any execution of judgment.

When Peter writes, "But the day of the Lord will come as a thief in the night," he is looking ahead to the time of Christ's coming. This statement is included in Peter's reply to the scoffers who say, "Where is the promise of his coming?" (II Peter 3:4) He shows that the same divine power that made the earth a suitable dwelling place for men (II Peter 3:5) and that brought the flood (verse 6), keeps the heavens and earth in store, "reserved unto fire against the day of judgment and perdition of ungodly men" (II Peter 3:7). Then he shows that God does not consider time in the same way that men think of it, so time does not cancel the divine promise (II Peter 3:8-9).

Christ will come suddenly and abruptly. As men in Noah's time were not expecting the flood, "so shall also the coming of the Son of man be." Warning that he would come unexpectedly, Jesus said, "Watch therefore: for ye know not what hour your Lord doth come." He compared his coming to the unexpected approach of a thief, again warning, "Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh" (Matthew 24:36-44). Peter advances the same thought in our text, saying the day of the Lord will come "as a thief in the night."

The Heavens Shall Pass Away

On that great and notable day, "the heavens shall pass away with a great noise." The Bible speaks of "heavens" in different senses: (1) the celestial realm where God dwells, Christ reigns, angels live, and the righteous shall inherit eternal life (I Kings 8:27; Matthew 6:9; Psalm 2:4; 103:19; Hebrews 8:1; II Corinthians 5:1); (2) what we call outer space, the region where the sun, moon, and stars are located (Psalm 8:3; 19:1); (3) the firmament or atmosphere just above the earth (Genesis 1:6-8). Peter's statement obviously does not apply to the eternal heavens but only to the heavens that may be considered a part of the material world.

The Greek word translated "pass away" (parerchomai) means to "disappear, vanish, perish" (Analytical Greek Lexicon). Jesus said, "Heaven and earth shall pass away, but my words shall not pass away." This presents a contrast between what is destined to disappear and what is destined to remain (Matthew 24:35). When Jesus comes on that final day, the heavens which belong to the temporal universe will vanish.

The Elements Shall Melt

In addition to the passing away of the heavens with a thunderous roar, "the elements shall melt with fervent heat." By "elements" it is meant the primary materials out of which something is composed or formed. Thayer defines stoicheia ("elements") as "any first thing, from which the others belonging to some series or composite whole take their rise... 1. the letters of the alphabet as the elements of speech ... 2. the elements from which all things have come, the material causes of the universe . . ." (Greek-English Lexicon). All of this means that the basic ingredients that are the constituent parts of the temporal universe shall melt.

The word for "melt" in verse 10 is a form of luo, translated as "dissolved" in verses 11 and 12. The word for "melt" in verse 12 is from tekomia. The first word means "to loose," "to break up, demolish, destroy," or "to dissolve something coherent into parts, to destroy" (Thayer). The second word means "to become liquid, to melt; to perish or be destroyed by melting" (Thayer). So Peter is saying the elements are going to be broken up, demolished, or destroyed by melting.

The Earth and Works Shall Be Burned Up

"Burned up" translates as a form of katakaio, meaning "consume by fire" (Thayer). This is the word used in Acts 19:19 where it is reported that the people of Ephesus brought their books of magic and "burned" them. The books were not purged or renewed by fire; they were consumed. (Two or three ancient manuscripts use a word in II Peter 3:10 meaning "discovered" or "laid bare," instead of "burned up." Thayer says this reading is "strange but improbable" (p. 261). "Burned up" is well supported by ancient manuscripts and fits the text better.)

Note what is going to be burned up: the earth and the works that are therein. This includes all the works of nature -- the towering peaks, rolling hills, winding streams, extended plains, forests, mighty oceans, peaceful valleys, underground mineral deposits, springs and lakes, rocks, and caves. It includes all the works of man -- expensive homes, sprawling cities, lovely parks, fertile farms, beautiful gardens, enormous skyscrapers, dams and highways, art and books, machines and merchandise, stocks and bonds, money and jewels, weapons and tools. The earth and all the works that are in the earth shall be consumed.

The passing away of the heavens that are a part of the material universe, the melting of the elements, and the burning of the earth will take place on that great day. This will be the end of the temporal world. The termination of the physical order of things is inevitable.

Peter promised a new dwelling place for the righteous, described as "new heavens and new earth" (II Peter 3:13). This new home is not the old remodeled and made over. The righteous will dwell in spiritual bodies (I Corinthians 15:44), not flesh and blood bodies, in that new habitation. John says, "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." The temporal world is for the physical man; the new habitation will be for the glorified man (Revelation 21:1).