NEW and OLD
HEAVEN, EARTH, and JERUSALEM
by Elder Wayne Crocker
(Posted here with permission)
What is the
Scriptural name or names for eternal glory and the abode of God? It is called
heaven. Jesus said, “I came down from heaven” (John 6:38). Jesus called it, “my
Father’s house” (John 14:2). It is called “paradise” in Luke 23:43 and 2
Corinthians 12:4. It is also called “Abraham’s bosom” (Luke 16:22). Perhaps
there are other names given in Scripture. Many believe it is or will be called
the new heaven, the new earth and/or new Jerusalem. I would like to consider
whether or not these names are referring to eternal heaven. What does the
Scriptures teach?
Let’s begin with the
use of the terms in Isaiah 65. It appears the New Testament usages draws upon
Isa. 65:17-19: “For, behold, I create new heavens and a new earth: and the
former shall not be remembered, nor come into mind. But be ye glad and rejoice
forever in that which I create Jerusalem a rejoicing, and her people a joy. And
I will rejoice in Jerusalem, and joy in my people; and the voice of weeping
shall be no more heard in her, nor the voice of crying.”
We need to consider
the context of these verses in order to know whether or not this is dealing
with a new condition upon planet earth, or with the eternal, after this life,
state. In Romans 10:20, Paul refers to Isaiah 65 to show the Gentiles were
being brought into the blessings of the gospel and how Israel was rejecting
Christ and His gospel: “But Esaias is very bold, and saith, I was found of them
that sought me not; I was made manifest unto them that asked not after me. But
to Israel he saith, All the day long I have stretched forth my hands unto a
disobedient and gainsaying people.” Isaiah 65: 2-15 deals with God’s judgment
and wrath upon rebellious Israel, but is also showing how the Lord would bless
those who repented and obeyed the gospel of Christ. (No doubt these prophecies
had an application to the idolatrous rebellion of Israel in the days of Isaiah
and the time following when the Babylonians brought destruction upon them,
carried them into captivity for 70 years, and how God restored them to their
homeland. But, as Paul made clear, these prophecies are most surely dealing
with New Testament times also.)
Isaiah 65:17-25, in
somewhat figurative language, describes the blessed condition that would exist
in the gospel kingdom of heaven, or the new heavens and new earth, after God’s
judgment is poured out upon the old heavens and the old earth. It should be
clear that eternal glory is not under consideration in these verses. Although a
very blessed estate is portrayed, every aspect of it cannot be taken literally
whether you apply this to eternal glory or to the gospel age on earth. But this
new state is so superior to the old law service and the suffering that occurred
under it, that the former state is no longer remembered or desired. No one who
has experienced the blessings of the grace era would want to return to the old
order. In that sense, the old is no longer remembered! The contrast between the
old and the new can be seen in the life of Paul. The wolf, Saul of Tarsus, was
changed so that he became Paul, and then ate with the lamb he once would have
devoured (Isa. 65:25).
To me, it appears
that many assumptions and stretching of the text are required to equate Isaiah
65:17-25 with the blessed eternal state. The same case applies to many portions
of Rev. 21 and 22. In the eternal state, will God’s children thirst? (Rev.
21:6). Would the eternal abode have the names of the twelve tribes of Israel
written on the twelve gates and the names of the twelve apostles on the twelve
foundations literally or figuratively? (verses 12,14). The only One that would
receive special recognition in eternal glory would be Christ. How can the kings
of the earth bring their honor and glory into the eternal city? (verses 24-26).
Why would the nations in eternal glory need to partake of the leaves of the
tree of life continually for their healing? (Rev. 22:2). The right to enter
into whatever city is under consideration is conditional! It cannot be eternal
glory: “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” (Rev.
22:14). This is not the same lesson being taught in John 5: 29 and Mat.
25:35-40, which gives the characteristics of God’s sheep rather than conditions
for them to become sheep. The term “that they may have right” is clearly based
upon them “doing his commandments” (Rev. 22:14). How about verses 17 and 18?
The command or invitation from the Spirit and the bride most surely has
reference to the gospel and the Lord’s church on earth –not to eternal glory!
Why would the Spirit and the bride say come and take of the water of life to
those already enjoying all the glories of eternal heaven?
It is true, that we
may find it difficult to reconcile the glorious conditions that are said to
exist in the new Jerusalem with the faults in individual congregations of the
Lord’s church and with the fact that people get sick, suffer pain, sadness and
disappointments, and die. But when we realize the lesson being presented is to show
the great contrast in what exists in the gospel kingdom and that which existed
in the old law dispensation, the difficulty is removed for the most part. Not
only was there a continual killing of animals for sacrifices sometimes in the
thousands, but under the strict enforcement of the law given to Moses, people
were killed for violating the Sabbath and many other sins. Now in the new
Jerusalem or grace dispensation, we find no more death being carried out within
the Lord’s church kingdom. The execution of the death sentence is left to the
civil authorities for the most serious crimes. “For the law was given by Moses,
but grace and truth came by Jesus Christ” (John 1:17).
When the Lord’s
church is operating in the manner it should, it is a most glorious institution
providing many benefits to the obedient children of God. It is designed to
provide a taste of heaven while we live in this present world, looking forward
to that future, blessed eternal state when we are raised in the likeness of our
Lord and Savior, Jesus Christ. Perhaps, one reason it is hard to accept the
idea that the blessed conditions ascribed to new Jerusalem could be within the
Lord’s church on earth, is that we are not seeing the Lord’s bride in the
beauty we should. It is hard to overstate how much better the new covenant is
than was the old: “But now hath he obtained a more excellent ministry, by how
much also he is the mediator of a better covenant, which was established upon
better promises” (Heb. 8:6).
There are a number
of objections to the interpretation that 2 Peter 3 could be referring to
anything other than the physical passing away of the heavens and the burning up
of planet earth (verses7 & 10). It is understandable that since the
destruction of the world by water in the days of Noah was a physical
destruction that one would think that “the heavens and the earth, which are
now, by the same word are kept in store, reserved unto fire against the day of
judgment…” is referring to a physical universal destruction. If it were not for
the teachings on the same subject contained in Isaiah 65, Mat. 24, and the book
of Revelation, I would come to the same conclusion. But, since so much of those
Scriptures are dealing with the literal destruction of Jerusalem with its
physical and figurative implications regarding the complete removal of the
things pertaining to the old law service and its replacement by the new
covenant signified by the glorious new Jerusalem, the imagery of the complete
dissolution of the material creation was in order to teach the profoundness of
the event at hand.
In order to
appreciate the extent of the catastrophe that took place, one needs to read at
least a portion of Josephus’ description of the six month seize of Jerusalem in
70 AD. Or, if we do not want to read about the terrible details, we can just
read and believe what Jesus said as He prophesied regarding this catastrophic
event. As He warned of the necessity of believers to flee from Jerusalem, He
stated: “But pray ye that your flight be not in the winter, neither on the
Sabbath day: For then shall be great tribulation, such as was not since the
beginning of the world to this time, no, nor ever shall be” (Mat. 24:20,21).
The imagery of the heavens passing away with a great noise, the elements
melting with fervent heat and the earth and its works being burned up (2 Peter
3:10) is fitting to figuratively describe the greatest catastrophe that has
ever occurred or will ever occur on this earth!
A close reading of
Matthew 24 in light of the other Scriptures regarding the judgment passed upon
Jerusalem in 70 AD, clears up some misconceptions I have had and most good
Bible students still have. The entire chapter pertains to only a portion of the
questions asked by the disciples: “Tell us, when shall these things be? And
what shall be the sign of thy coming, and of the end of the world?” Jesus does
not get to the end of this time world until Matthew 25:31: “When the Son of man
shall come in his glory, and all the holy angels with him, then shall he sit
upon the throne of his glory….” It is clearly stated in Mat. 24:34,35 that all
the things mentioned would come to pass quite soon: “Verily I say unto you,
This generation shall not pass, till all these things be fulfilled. Heaven and
earth shall pass away, but my words shall not pass away.” That heaven and earth
passed away figuratively and Biblically speaking just as described in 2 Peter
3:10.
What would be the
purpose of the grave warnings regarding the coming of the Son of man as a thief
in the night, if it is referring to His bodily coming at the end of time to
raise the dead and execute the final judgment? Our looking for Him and
straightening up our lives would have no bearing on the outcome of that
glorious event. Certainly, we should live godly and righteously that we might
honor Him for His love and grace, and enjoy a foretaste of heaven until He
comes to call us home. But there is nothing anyone can do to escape the
consequences of His final coming. It will be most glorious to the sheep (elect)
of God. It will be most dreadful for the goats (the unregenerate wicked). But
the warning of His coming as a thief in the night had a profound bearing on the
well-being of those of His children who took heed to the coming in judgment in
70 AD. We are not looking for another coming in the likeness of 70 AD, but we
would do well to take heed to His commandments that we might save ourselves
from the untoward generation in our day.
A final note
regarding 2 Peter 3 is the matter of repentance. “The Lord is not slack
concerning his promise, as some men count slackness; but is longsuffering to
us-ward, not willing that any should perish, but that all should come to
repentance” (2 Peter 3: 9). The perishing under consideration is not in an
eternal sense, but a perishing of the Lord’s children in time. It is likely
that some of the scoffers were misinformed children of God and might repent.
That being as it may, we know that, Peter is talking about “us”, children of
God who would perish in the soon-coming destruction unless they should repent.
I find nowhere in Scripture where repentance is something we receive in the new
birth. Rather, it is something we are commanded and led to do once we have been
born again. If what I am saying is true in regard to repentance, I believe the
whole idea that 2 Peter 3 is dealing with the end of time and the destruction
of our material universe is refuted.
I have no illusion
that I will convince many, if any, who hold another view regarding this
subject. But I do hope that my good brethren can see and acknowledge that the
view of those of my persuasion have plenty of Scriptural reasons for coming to
the view we hold. As Paul said, consider what I say and the Lord give thee
understanding. I appreciate all who have taken part in this discussion. At the outset,
I questioned whether or not the position I have held was right or wrong. After
reading your views and the views posted from Brother David Pyles, and taking
time to study and meditate upon the matter, I have become much more convinced
that the position held by us 70 ADers is the correct Biblical view. But I love
and appreciate those of you who have a different opinion as much as I do those
who share my views. Our beliefs on this matter are not to be considered
essential for fellowship and the overall unity of our faith.
There are plenty of
Scriptures that plainly teach the second or final coming of our Lord Jesus
Christ and the resurrection of the just and unjust. Some are the last portion
of Matthew 25, I Corinthians 15, and I Thessalonians 4:13-18.
Brother Sing,
Thanks. Permission granted.
Wayne
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Brother Sing,
Thanks. Permission granted.
Wayne
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