In an earlier essay, I presented the argument that Heaven is a restoration of this earth.[1] That is, the New Heaven and New Earth will not be a replacement for this world. Many Christians, however, simply have a hard time believing that God will restore this world. Most tend to point to a number of passages in the Bible that seem to teach that God will destroy the world. The destruction will be so complete that he will have to create a replacement for the current cosmos.

Popular prophecy teacher John Walvoord says it plainly, “The new heaven and new earth presented here [referring to Revelation 21] are evidently not simply the old heaven and earth renovated, but an act of new creation.”[2]

Another prophecy teacher, Mark Hitchcock, says, “Before the new heaven and new earth can be created, the present heaven and earth must be destroyed. The old heaven and the old earth will disappear. The Bible mentions this event several times (Psalm 102:25-26; Isaiah 34:4; 51:6; Matthew 24:35; 2 Peter 3:10, 12; Revelation 21:1).”[3] He continues, “the Bible describes what we might call ‘uncreation.’”[4]

Here is a list of the common passages brought up to prove a destruction of the current creation:[5]

1. “The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare…Since everything will be destroyed in this way…That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat” (2 Peter 3:10-12).
2. There will be a new heaven and new earth (2 Peter 3:13; Revelation 21:1). This is generally viewed to a be a brand-new heaven and earth that replaces this world.
3. Heaven and Earth will be shaken and removed (Hebrews 12:26-28).
4. Heaven and Earth will perish and will wear out like a garment (Psalm 102:25-26; Isaiah 51:6).
5. The stars will be dissolved (Isaiah 34:4).
6. The heavens will vanish like smoke (Isaiah 34:4).
7. Heaven and Earth will pass away (Matthew 24:35; Mark 13:31; Luke 21:33 (also 16:17); Revelation 21:1).
8. Heaven and earth will flee away from God’s presence, and no place will be found for them (Rev. 20:11).
9. The stars fell from heaven to the earth (Isaiah 34:4; Matt. 24:29-30; Mark 13:24-26; Luke 21:25-27; Rev. 6 12-14).
10. The sky will be roll up like a scroll (Isaiah 34:4; Rev. 6:14).
11. The mountains and islands will be removed from their places (Rev. 6:14).
12. The sun and moon will be darkened (Matthew 24:29; Mark 13:24; Luke 21:25). The sun became black, and the moon became like blood (Revelation 6:12-14).

In the table below I have provided more quotes for you from Walvoord concerning the destruction of the world (these kinds of quotes are plentiful among popular prophecy teachers). My intentions in the second part of this essay are to provide an argument against the idea that the natural way to interpret the previous passages is that of destruction.

2 Peter 3 and the “New” Earth

I will not spend a lot of time on 2 Peter 3 and the word “new” in 2 Peter 3:13 and Revelation 21:1. But to briefly summarize, the probability is high that these verses refer, not to a brand new creation (as a replacement), but a renovated one. The fire of 2 Peter 3 is not one of destruction, but of purification (like when fire purifies metal).

The Greek for “new” in 2 Peter 3 and Revelation 21 does not indicate something brand new as a replacement but instead carries the meaning of something being “new” again. It is consistent with a renewed creation.

Hebrews 12

Hebrews 12:26-29 says, “At that time his voice shook the earth, but now he has promised, ‘Once more I will shake not only the earth but also the heavens’ [this is quoting Haggai 2:6]. The words ‘once more’ indicate the removing of what can be shaken – that is, created things – so that what cannot be shaken may remain. Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our ‘God is a consuming fire.’”

This passage is a contrast between God shaking the earth at Mount Sinai during the time of Moses and the future judgment. Many think that verse 27 teaches that the created order will be removed (i.e., destroyed). However, the Greek word that is translated as “removing” in this verse “is metathesis, a noun that can certainly mean ‘removal’ but also can mean ‘change’ or ‘transformation.’”[8] Although this passage can be interpreted to mean destruction, it can also be interpreted to have the meaning of a transformation which is consistent with the renewal that so many other passages in Scripture teach about.

There is also an interesting parallel in this verse with 1 Corinthians 15. Hebrews 12:27 speaks about removing things that can be shaken and things that cannot. “In 1 Corinthians 15, Paul speaks about “the relationship of the present corruptible, perishable, mortal human body (a body that can be ‘shaken,’ to use the terminology of Hebrews) to the future resurrection body, which will be incorruptible, imperishable, and immortal (one which is ‘unshakable’).”[9]

Although not exactly the same, the parallel between the verses is there. Interestingly, the resurrection body in 1 Corinthians 15 will not be a brand-new body that will replace the one we have now. Instead, the resurrection body will be a restoration/transformation of our current bodies. This makes the interpretation of Hebrews 12 teaching about transformation and not destruction a real possibility.

The Passing and Fleeing Away of Creation in Revelation 20-21 and the Olivet Discourse

• Revelation 20:11 says, “Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them.”
• Revelation 21:1 says, “Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.”
• Jesus teaches in Matthew 24:35 (also see Mark 13:31; Luke 21:33) that “Heaven and earth will pass away, but my words will never pass away.”
• Jesus says in Luke 16:17 that “It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law.”

It is common to interpret these verses as teaching that the current cosmos will vanish in the future.[10] Hitchcock even mentions that Revelation 21:4 uses the same word to describe the disappearing of tears, death, sorrow, crying, and pain. He says, “To be consistent we should give the same meaning to this word where it appears in Revelation 21:1.”[11]

However, this view is not as solid as it may seem.[12] Concerning Revelation 20:11 we need to remember what comes directly after it: The sea is mentioned as giving up its dead. Would this not indicate that the sea is still in existence after the creation flees from God? Middleton summarizes Revelation 20:11 by saying, “In the judgment scene of Revelation 20, we are therefore justified in taking the fleeing of heaven and earth as a vivid representation of the cosmic shaking that accompanies God’s righteous presence. Not even the physical Cosmos can bear the awesome presence of the Holy One, who has come to judge the world.”[13]

A closer look at Revelation 21 and the teachings of Jesus teach us the opposite of a destroyed world. In Revelation 21:1, we have the Greek word aperchomai and in the Olivet Discourse, we have parerchomai (these words translate into “pass away”). The prefixes for these words do not indicate any major difference in meaning.[14] Both of these Greek words denote a disappearance or a ceasing to exist.

However, in the Gospels, the meaning can easily refer to the passing away of the heavens and the earth in their present form only, which is a fallen, sinful state. In Revelation, the meaning indicates that the current heavens and earth had disappeared from John’s sight in his vision.[15] It is also worth pointing out that parerchomai is used in 2 Peter 3:10 where a purified creation is taught, not one that will be obliterated. These passages do not necessarily indicate that the heavens and the earth will be completely destroyed. It is also worth noting that Jesus compares this world with the eternal God (and His Word) just like Isaiah 34:4; 51:6; and Psalm 102 do (we will talk more about these verses later).

Now we come to Paul’s conversation on the new creation and 2 Corinthians 5:17: “Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!” In this verse, Paul uses parerchomai just like Jesus and Peter. He uses it to describe the passing away of the old person. Middleton says:

“Are we to believe that Paul thinks that the passing away of the old life is equivalent to the obliteration of the person, who is then replaced by a doppelgänger? All the Pauline writings, not to mention common sense, suggest that no matter how radical the shift required for the conversion to Christ, this describes the transformation rather than obliteration of the person.”[16]

He continues:

“By analogy, then, the passing away of the present heaven and earth to make way for the new creation is also transformative and not a matter of destruction followed by replacement. This understanding of passing away as transformation and not as simple obliteration and replacement is supported by the pattern of Scripture, which assumes a parallel between the redemption of persons (including the body) and the redemption of the nonhuman world.”[17]

Hitchcock, as mentioned before, challenges this kind of interpretation. He believes that Revelation 21:1 indicates that this creation “will go out of existence.” He says, “Revelation 21:4 uses the same Greek word when it says, ‘He will wipe every tear from their eyes, and there will be no more death or sorrow or crying or pain. All these things are gone forever’ (italics added). It is clear that these things – the tears, death, sorrow, crying, and pain – have disappeared. They are not simply renovated or made new. To be consistent we should give the same meaning to this word where it appears in Revelation 21:1. Therefore, the notion of destruction and re-creation seems to be the simplest, most straightforward reading of the relevant texts of Scripture.”[18]

Hitchcock’s point is understandable, but there is a problem. The passing away of the heavens and earth in Revelation 21:1 fits better with a renovated creation which is taught in a number of passages throughout Scripture. Just because the same word is used a few verses later does not mean that it has to have the exact same meaning in both usages. The meaning of restoration in 21:1 is consistent with a common theme of restoration that is presented throughout Scripture.

Stars Falling from Heaven in the Olivet Discourse and Revelation 6

Jesus and the book of Revelation teach that the stars will fall from the sky. Naturally, stars falling in this manner sounds like the universe is being dismantled and destroyed.[19] Revelation 6:13 says, “and the stars fell to earth, as late figs drop from a fig tree when shaken by a strong wind.” Matthew 24:29 (along with Mark 13:24-25) lists the falling of the stars with the sun being darkened, the moon losing its light, and the heavenly bodies being shaken. Luke 21:25-27 says that “there will be signs in the sun, moon, and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. Men will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken.”

Are falling stars a clear indication that the creation will be destroyed or is there another possible interpretation? First, it is possible, and likely, that the image of stars falling from the sky is based on the Septuagint (the Greek translation of the Old Testament) text of Isaiah 34:4. This text interprets the Hebrew of this verse as “all their host shall wither” with the Greek “all the stars shall fall.” The NIV translates Isaiah 34:4 as “All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree.” Scholar J. Richard Middleton notes:

“That the Septuagint of Isaiah 34 is in the background of Revelation 6 seems clear not only from the reference to stars falling, but also from the analogy of the fig tree in both texts (falling leaves in Isa. 34:4, falling fruit in Rev. 6:13), and from the mention of kings (basileis) and great ones (megidtanes) being judged in Revelation 6:15 and Isaiah 34:12 (in each case Rev. 6 specifically matches the Septuagint of Isa. 34 rather than the Hebrew).”[20]

This is where things get really interesting. If this is correct, then the use of “stars” in apocalyptic literature may be teaching that the stars are corrupt heavenly beings (i.e., fallen angels), who are being judged at the coming of God (for example, Isaiah 24:21 describes God punishing the host of heaven).[21] Is there biblical evidence for this? The answer is a resounding yes!

This star imagery is found in many different passages. One of the best known is Isaiah 14:2-21. This is where we get the word Lucifer.[22] Verse 12 says, “How you have fallen from heaven, O morning star, son of the dawn!” (Lucifer is the Latin for “morning star”). Given this background, it makes sense when Jesus says, “I watched Satan fall from heaven like a flash of lightning” (Luke 10:18).

In Job 38:4-7 the morning stars sing when God creates the earth. The context of this passage (alongside Genesis 1) strongly implies that the stars are angels. Stars represent heavenly powers in Judges 5:20, Daniel 8:10, and Isaiah 24:21.[23]

Stars represent angels in Revelation 9:1. The star is identified as an angel in Revelation 20:1. Revelation 12:4 says that the tail of the red dragon swept down a third of the stars from heaven to earth. Satan and his angels are thrown down to earth only a few verses later (12:7-10). Revelation 1:20 symbolized angels as stars, and Daniel 8:10 and Jude 13 do the same.[24] Middleton says:

“It is thus likely that the image of stars falling from heaven in the New Testament refers to the eschatological judgment of corrupt heavenly powers, associated with the coming of God’s kingdom, rather than to the literal annihilation of part of the cosmos.”[25]

This allows us to best understand Matthew 24:29 (Mark 13:24 and Luke 21:25) which says, “the powers of heaven will be shaken” as fallen angels. “Although in the Olivet discourse the reference to powers in heaven comes just after the falling of stars, the order is reversed in the Septuagint of Isaiah 34:4, which renders the Hebrew for ‘The host of heaven shall rot away’ with the Greek for ‘the powers of the heavens will melt.’ This convergence of terms suggests that the Olivet discourse, like Revelation 6, has the Septuagint of Isaiah 34 in the background, which further supports taking the shaking of the powers in heaven as judgment on fallen angels.”[26]

In conclusion, although stars can be symbolic of both good and bad angels, the stars falling from heaven in Revelation 6 and the Olivet Discourse are fallen angels being judged by God. It has nothing to do with the destruction of the cosmos.[27]

The vanishing sky and removed mountains and islands in Revelation 6

Revelation 6:14 says, “The sky receded like a scroll, rolling up, and every mountain and island was removed from its place.”[28] The removal of the mountains and islands does not have to represent destruction. This removal is consistent with the general Old Testament picture of God shaking the earth as found in Isaiah 54:10.

Mountains are used as a symbol for either good or evil nations in other parts of Scripture (Jeremiah 51:25; Daniel 2:44; Zechariah 4:7; Revelation 16:20; 17:9-10). The translators of the Septuagint used “islands” to represent Gentile nations and kings (Psalm 71[72]:10; 96[97]:1; Isaiah 41:1; 45:16; 49:1, 22; 51:5; 60:9; Jeremiah 38[31], MT]:10; Ezekiel 26:18; Zechariah 2:11). Even 1 Maccabees 8:11 and 1 Enoch (18:13; 21:3; 52:2, 6) do the same (showing that Jews would use “mountains” or “islands” as symbols for nations in literature besides the Bible).[29]

The imagery of the sky disappearing brings us back to Isaiah 34:4. The rolling back of the sky like a scroll is also similar to Isaiah 64:1 where the sky is ripped open so God will come down and the mountains tremble before God.[30] Middleton notes:

“The point is not a literal annihilation of a part of the cosmos, but rather a vivid picture of God peeling back the sky (analogous with rolling up a scroll), so that after the corrupt heavenly powers have been judged [the stars], the earth has been exposed for judgment. This is particularly clear from the Isaiah 34 background text, where the sequence is first judgment in heaven (v. 4), then judgment on earth (v. 5).”[31]

“[A]n interesting parallel to this vivid picture is found in the account of Jesus’s baptism, when the heavens were opened so the Spirit might descend.” Mark 1:10 uses the same Greek word that is used for the splitting apart of the heavens for the tearing of the temple curtain at Jesus’s death (Matthew 27:51; Mark 15:38; Luke 23:45). Minimally, the splitting of the curtain symbolizes “the undoing of the barrier between heaven and earth, so that God’s presence has now come near.” It is also interesting to note that Matthew’s account of the tearing of the temple curtain includes cosmic effects that are typical of a theophany[32] (“The earth shook, and the rocks were split”). It would make sense then to take the splitting of the heavens in Revelation 6:14 and Mark 1:10 as a symbolic, “presaging God’s coming in judgment and salvation, rather than as a prediction of the annihilation of the sky.”[33]

Neither the rolling back of the sky or the removal of the mountains and islands indicate a destruction of the cosmos. When interpreted against all the evidence that has been presented it seems clear that they are symbolic and not literal.[34]

The sun and moon in the Olivet Discourse and Revelation 6

“I watched as he opened the sixth seal…The sun turned black like sackcloth made of goat hair, the whole moon turned blood red…” (Revelation 6:12)

What about the darkening of the sun and the moon turning blood red? This is seen by some as being consistent with the cosmos being disrupted and destroyed.[35] However, there is another possible interpretation that should be considered that is consistent with a redeemed world. I’ll let Middleton do the talking:

“None of the multiple Old Testament precedence for the shaking of the earth or the darkening of sun and moon imply the eradication of the cosmos; rather, these celestial signs indicate the momentous nature of the events they portend. This is also the case in the Olivet discourse and in Revelation 6. Indeed, in the latter text the sun turning to sackcloth suggests cosmic mourning (likely alluding to God clothing the heavens with sackcloth in Isa. 50:3), while the moon turning to blood seems to draw specifically on Joel 2:31, where the color of the moon reflects bloody destruction occurring on earth. It thus makes perfect sense for the New Testament to use this celestial imagery for the world-shaking significance of the judgment the proceeds eschatological salvation.”[36]

There is also a possible connection between Revelation 6:12 and Isaiah 34:3-6. In Isaiah 34:3-4 “blood” is linked with the stars of heaven as they dissolve, and in verses 5-6 God’s sword is “drunk” with blood “in heaven.”[37]

It is also worth pointing out that some of the OT passages that provide the background for the darkened sun and blood moon refer to the collapse of ancient nations because of divine judgment.[38] These nations include Babylon in Isaiah 13:10-13, Edom in Isaiah 34:4, Egypt in Ezekiel 32:6-8, Israel’s enemies in Habakkuk 3:6-11, and Israel herself in Joel 2:10, 30-31. Other examples of figurative cosmic disruption language can be found in 2 Samuel 22:8-16 and Psalm 18:7-15 referring to David’s victory over his enemies.[39]

Thus, it is safe to say that the darkened sun and blood moon are not evidence for a destroyed world. They are figurative language used to describe God’s judgment on people.[40]

Perishing, wearing out, dissolved, vanish like smoke

• Isaiah 51:6 says that “the heavens will vanish like smoke, the earth will wear out like a garment and its inhabitants die like flies. But my salvation will last forever, my righteousness will never fail.”
• Isaiah 34:4 says, “all the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree.”
• Psalm 102:25-27 says, “In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. But you remain the same, and your years will never end.”

Do these verses teach the literal destruction of the universe? Maybe, maybe not. Many of the debates about the meaning of passages in the Bible revolve around when we should or shouldn’t take them literally. A casual reading of the verses above may prove to some that the current universe will be destroyed. However, I want to show the reader that this may not be the case.

Let me briefly explain an alternate interpretation of these verses. Isaiah 51:6 and Psalm 102:25-27 contain contrasting parallelism. Parallelism is one of the dominant characteristics in Old Testament (OT) poetry. In OT poetry, lines are grouped in units of two or three. These two or three lines will together express one thought. The parallelism of the two or more lines can be developmental, illustrative, contrastive, and more.[41]

Instead of teaching destruction, these verses are only comparing God with his creation. God’s deliverance and vindication are pitted against the temporary nature of our present world. The “perishing” and “wearing out” of creation stands in contrast to God who is by nature eternal.[42] Notice how in Isaiah 51:6 the vanishing and wearing out of the heavens and earth are contrasted with God’s salvation that lasts forever.

Concerning Isaiah 34:4, the “dissolving” indicates that even the unchanging stars, which seem to guarantee the permanence of creation, are in the hands of the God of Jerusalem.[43] Like the other verses, Isaiah 34:4 is teaching that only God is eternal. The universe is not eternal by nature but only exists because the eternal God allows it to.

Some people may not agree with that interpretation, but there is a reason why I believe it is may be true. As briefly mentioned before, these verses appear in poetic sections of the Bible. About one-third of the Old Testament is written in poetry. This makes the poetic sections of the Old Testament the second most common literary feature in the entire Bible.[44]

The Bible is written in many different literary genres. The word genre is a French word meaning “form” or “kind.” The Bible was written in many different types of literature including historical narrative, poetry, law, prophecy, wisdom, epistle (letter), biography (the gospels), and apocalyptic. There are also many different forms of subgenres (parables, riddles, sermons, etc.).[45] Each of these genres has its own rules of interpretation and these rules must be followed. That is, they must be read and interpreted in context.

The genre of Psalms and a large portion of Isaiah is Hebrew poetry. Poetry has a different set of interpretive rules from epistles (letters) or biography (the gospels). Scholars J. Scott Duvall and J. Daniel Hays, in their book Grasping God’s Word, compare Paul’s letters and OT poetry by saying:

“Moving from New Testament letters to Old Testament poetry is like crossing the mall from the Air and Space Museum and entering the National Gallery of Art. Much of the New Testament, especially the letters, is presented rationally and logically, appealing to our Western minds like the exhibits in the jet propulsion room of the Air and Space Museum.”

“The genre of New Testament letters tends to focus on propositional truth. Paul, for example, argues point by point in the book of Romans. He builds his theme logically and propositionally, supporting his main points with subpoints and supporting examples. He appeals primarily to logic and rational thought.”[46]

Continuing with OT poetry they say:

“The Old Testament poets, however, write much differently from Paul. Like the paintings in the National Gallery of Art, they appeal primarily to our emotions. Furthermore, they do not build complex grammatical arguments, but rather use images (like paintings) to convey their meanings. They paint colorful pictures with words to convey messages loaded with emotional impact. This doesn’t mean that they ignore logic or write illogically. It simply means that they focus on emotional aspects more than on logical aspects. True, Paul is not devoid of emotion in his letters, bus his focus is on reasoning.”[47]

Many Christians tend to have a problem when they encounter OT poetry because they attempt to interpret these texts the same way they read New Testament letters.[48] In fact, many “interpreters of the Bible are often unaware of the special hermeneutical demands of poetry.”[49] You don’t read newspapers, telephone directories, restaurant menus, love letters, poems, or maps, in the same way, do you? If you read a love letter the same as a restaurant menu you are going to badly misinterpret the meaning of the letter.

As one group of scholars puts it, “…the intended meaning of any passage is the meaning that is consistent with the sense of the literary context in which it occurs.”[50] We must let the author’s choice of genre determine the rules we use to understand the words he wrote as taking a passage out of context will violate the flow-of-thought of the writer.[51]  The single most important principle of interpretation is understanding a verse’s natural meaning is the literary context because this “is at the heart of all language communication.”[52]

This is where things tie in with our topic. OT poetry is chock full of figures of speech as this is the most common way the poets communicate with their readers.[53] They employ figures of speech as common as we do. Think about how many times we say things like “I’m going kill him,” “my parents are going to kill me,” “I bombed the hardest test ever,” “I studied forever,” “that was the best meal that I ever had,” “breaking through the glass ceiling,” etc.

Did you really drop a literal bomb on a test? Did you literally study forever? Did a woman break through a literal glass ceiling? No, of course not. This language is not to be taken literally. I know people who say after every meal that it was the best they have ever had.

This is not to say that figurative language cannot be found in the Gospels, Paul’s letters, or other nonpoetic parts of the Bible. Jesus and Paul do employ figures of speech and at least some figurative language can be found in every book in the Bible (especially the prophets).[54] It also does not mean that the OT poets never use literal language. However, more often than not the poets convey to us a literal truth, but in figurative language.[55]

Many of the passages I have used to argue for a restored world in this essay are found in sections that are more straightforward than figurative. This includes Matthew 19, Acts 3, Romans 8, 2 Peter 3, Ephesians 1, Colossians 1, etc. These passages conflict with a literal reading of the Psalms and Isaiah passages mentioned earlier. When we encounter a conflict like this should we take the poetic passage over the nonpoetic or vice versa?

When you take a look at all the passages that I have covered, we see a consistent view that creation will not be destroyed but restored. The passages that are commonly used to argue for a destroyed creation have logical alternative interpretations that do not contradict the main idea of this essay. This is important to note because “the correct meaning of every portion of Scripture will be consistent with the rest of the teaching of the Bible on [a particular] subject.”[56] Thus, we should be careful with the three passages in Psalms and Isaiah. Their literary context does not demand a literal interpretation, and there are good alternative interpretations.

These verses are not necessarily saying that creation will be annihilated, but are simply comparing the creation to its Creator, who by his very nature is eternal and sustains his creation which is not eternal on its own. I believe that this is the major theme of these verses.

Does God have to Destroy the World because of Satan and Sin?

Let us look at one more argument that has been made. Walvoord argues that “it would be most natural that the present earth and heaven, the scene of the struggle with Satan and sin, should be displaced by an entirely new order suited for eternity.”[57] He continues:

“The whole structure of the universe is operating on the principle of a clock that is running down…the natural world [will] eventually come to a state of total inactivity if the physical laws of the universe as now understood should remain unchanged. What could be simpler than for God to create a new heaven and a new earth by divine fiat in keeping with His purposes for eternity to come?”[58]

The second quote makes no sense because it would be just as simple for an all-powerful God to redeem the world by putting a stop to the “principle of a clock that is running down.” Walvoord himself even says that the inactivity of the universe would only happen if the laws “should remain unchanged.” Scripture is clear that God will intervene and remove the curse that was placed on it when man rebelled. This would change the laws of nature as we now it.

Concerning the first quote, could it not be argued that it would make God look even more powerful if, instead of throwing out creation because of Satan and sin, he instead rescues it? Would God having to destroy the world not be saying that Satan spoiled the creation so badly that God had to get rid of it? Essentially, God was not powerful enough to remove Satan’s stain on the creation. Instead, God will take back his creation and reverse the effects of Satan and sin. God will redeem the very earth where Satan deceived mankind and tried to rule as God himself.[59]

Conclusion for Part 2

There have been many passages used by well-meaning Christians to argue that God will destroy this world and create a brand-new heaven and earth. However, as I have presented in this essay and the previous one, God will not destroy the world, but redeem it. When studied closely, the passages of so-called destruction teach not an obliterated universe, but one where sin and corruption will be destroyed and everything else will be restored to a “very good” creation.

Final Thoughts

In these two essays, I have presented an argument that Heaven is a physical world, not a place in the sky where Christian float around singing songs in a never-ending church service. In Scripture, it is known as the New Heavens and New Earth. I have also argued that the New Earth is the world that we currently live on. This world will not be annihilated as so many people think.

This topic is a great exercise in how we interpret Scripture and how each of us can cling onto traditions passed down over the centuries. Many people, whether believers or not, falsely interpret Scripture more often than they realize. We take passages out of context to support a belief that we already have. Sometimes upon closer inspection those common, cherished beliefs break down.

Looking at Scripture from beginning to end, we see a common theme of sin and redemption. Mankind sins and God redeems. It should be no surprise then that God will ultimately redeem everything (except fallen angels and unrepentant people). As a result of sin, the parents of mankind were banished from paradise and the earth was cursed. It only makes sense that man will regain that paradise and the curse will be removed.[60] A restored world fits this worldview better than spiritual heaven or destruction.

The total work of Christ is nothing less than to redeem all of creation from sin. That purpose, however, will not be accomplished until the New Earth. Having a clear understanding of the New Earth, therefore, allows us to have a clear understanding of God’s redemptive program in cosmic dimensions. “We need to realize that God will not be satisfied until the entire universe has been purged of all the results of man’s fall.”[61]

The realization that our eternal home is a physical world where we will have physical bodies is something to look forward to. Life does not just end nor are we doomed to float around singing songs forever. We will live lives in a sinless, physical world like we were intended before sin entered the world. No longer will we suffer and die.

To add to this God will redeem the current physical order meaning that the animal kingdom will continue to exist after the Second Coming of Christ. I do not know about you, but that is enough to make me look forward to the end of the world as we know it and welcome the next age with open arms. I believe that Edward Thurneysen summarizes the idea of a redeemed creation better than most when he says:

“The world into which we shall enter in the Parousia of Jesus Christ is therefore not another world; it is this world, this heaven, this earth; both, however, passed away and renewed. It is these forests, these fields, these cities, these streets, these people, that will be the scene of redemption. At present they are battlefields, full of the strife and sorrow of the not yet accomplished consummation; then they will be fields of victory, fields of harvest, where out of seed that was sown with tears the everlasting sheaves will be reaped and brought home.”[62]

I’ll end with the opening verse found in the first essay. “Blessed are the meek, for they will inherit the earth” (Matthew 5:5). How can the meek inherit the earth if it is to be destroyed?

[1] This is an updated edition of this essay published on July 2, 2020.

[2] John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody Press, 1966). 311.

[3] Mark Hitchcock, The End (Carol Stream, IL: Tyndale House Publishers, 2012), 449.

[4] Hitchcock, 450.

[5] See for example: Hitchcock, 449-450. Tim Lahaye, Revelation Revealed (Grand Rapids: Zondervan, 1999), 355-356. Walvoord, 305-307. An interesting note to make is that Lahaye believes that God will destroy the earth and the atmospheric heavens around it, and not necessarily the stellar heavens (356). Craig Blomberg, Matthew (Nashville, TN: Broadman Press, 1992), 364. Blomberg believes that Matthew 24:35 teaches Jesus’ “words will endure even longer than the universe itself, which will be destroyed and re-created.”

[6] Walvoord, 305. See Hitchcock, 450 for a similar quote.

[7] Walvoord, 305-307.

[8] J. Richard Middleton, A New Heaven and a New Earth (Grand Rapids: Baker House, 2014), 202.

[9] Ibid.

[10] Lahaye, 355-356. Walvoord, 305-306, 311. Concerning this verse Blomberg teaches that Jesus’ “words will endure even longer than the universe itself, which will be destroyed and re-created” (Blomberg, 364). D.A. Carson and Keener do not say much about this verse. All Carson says is “The authority and eternal validity of Jesus’ words are nothing less than the authority and eternal validity of God’s words” (“Matthew” in The Expositor’s Bible Commentary. Vol. 8. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1984, 507). Craig S. Keener only says “In declaring that the whole cosmic order would ultimately vanish but his own words would not pass away” (The Gospel of Matthew: A Social-Rhetorical Commentary. Grand Rapids: Wm. B. Eerdmans Publishing Co., 590).

Robert H. Mounce (The Book of Revelation. Revised Ed. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 380-381) isn’t clear if we should take this literally or not. He says, “This action may be only poetic imagery expressing the fear of the corruptible in the presence of God, although it may be understood more literally as the dissolution of the universe as we know it in preparation for the new heaven and new earth that will shortly appear (21:1)” (p. 375).

Grant R. Osbourne (Revelation. Grand Rapids: Baker Academic, 2002, 720-721) believes that this indicates “total destruction.” He (p. 730) believes that these verses, along with 2 Peter 3:13, teach complete destruction and replacement of the old heavens and earth.

[11] Hitchcock, 450. Osbourne (p. 735-736) also ties the passing away of death, mourning, crying, and pain with the passing away of the old earth.

[12] William Hendriksen (More Than Conquerors. Grand Rapids: Baker Books, 1967, 196) believes this is not an indicator of destruction but of renovation. He quotes 2 Peter 3, Acts 3:21, and Romans 8 as passages looking towards restoration and not destruction like I do.

[13] Middleton, 204-205.

[14] Middleton (p. 205) notes, however, that although the verbs are different it is only slight (the prefixes par- and ap-) so the meanings are not completely different.

[15] Andrew Kulikovsky, Creation, Fall, Restoration (Geanies House: Christian Focus Publications Ltd., 2009.), 272.

[16] Middleton, 206.

[17] Ibid.

[18] Hitchcock, 450.

[19] Walvoord, 136-137. Lahaye thinks this will be meteors falling to earth (p. 147). Carson believes that Jesus’ words here “are probably to be taken literally, because of the climatic nature of the Son of Man’s final self-disclosure. Yet, this is not certain, since in some political contexts similar expressions are used metaphorically (see on 24:1-13)” (Carson, 505).

Mounce (p. 151) believes that we do not need to take these verses 12-14 as completely literal, but they do represent something real enough where people flee to in terror to the mountains and plead for death. Osbourne (p. 292) believes this refers to a meteor shower. He mentions that it is an image for judgment but is not clear if it is literal or not.

[20] Middleton, 184. See also G.K. Beale, The Book of Revelation: A Commentary on the Greek Text. The New International Greek Testament Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1999), 399.

[21] Middleton, 184-185.

[22] Ibid., 185-186.

[23] Beale, 399.

[24] Ibid.

[25] Middleton, 187.

[26] Ibid.

[27] Hendriksen (p. 108) believes that the stars falling from the sky are a picture of the terror of judgment day.

[28] Walvoord (136-137) and Lahaye (p. 147) believe this is a literal catastrophe.

Mounce (p. 151) believes that we do not need to take these verses 12-14 as completely literal, but they do represent something real enough where people flee to in terror to the mountains and plead for death.

Osbourne (p. 293) believes that heaven split apart like a scroll is an “image for the end of the world as we know it.” He mentions this is similar to the heavens being “split apart” at Jesus’ baptism (Mark 1:10) and is “an apocalyptic symbol for the end of the age.” The image of removed mountains is powerful because mountains important to the religious life of many ancient peoples (think Mount Olympus as the “home of the gods”). Osbourne seems to believe that the removal of the mountains and islands will be literal (see p. 293 and footnote 32).

[30] Middleton, 188-189.

[31] Ibid., 188.

[32] A theophany is “an appearance or manifestation of God” (Middleton, 109).

[33] Middleton, 189.

[34] Hendriksen (p. 108) believes this is a symbolic picture of the terror of judgment day.

[35] Walvoord, 136-137. Lahaye may view this as volcanic ash making the moon look red and blotting out the sun (p. 146).

Carson (p. 505) believes that Jesus’ words here “are probably to be taken literally, because of the climatic nature of the Son of Man’s final self-disclosure. Yet, this is not certain, since in some political contexts similar expressions are used metaphorically (see on 24:1-13).”

Mounce (p. 151) believes that we do not need to take these verses 12-14 as completely literal, but they do represent something real enough where people flee to in terror to the mountains and plead for death.

Osbourne (p. 292) mentions that the darkening of the sun points towards mourning. The blood moon is an image of terrible judgment. Both of these together point to a “terrible judgment…about to fall on the earth-dwellers.” He is not clear if they should be taken literally or not.

[36] Middleton, 184.

[37] Beale, 397.

[38] Ibid.

[39] Ibid. (fn. 79).

[40] Blomberg agrees with this assessment when commentating on this verse: “Jesus portrays his return with the typical apocalyptic imagery of cosmic upheaval. He does not intend his language to be taken as a literal, scientific description of events but as a vivid metaphor, much as we speak of earth-shaking developments. From this moment on, the universe can no longer continue as it has been. Jesus’ imagery may well also point to the overthrow of the cosmic and demonic powers often associated in paganism with the sun, moon, and stars” (Blomberg, 362).

Keener doesn’t say much concerning whether or not we should take these passages literally. He mentions that Greek, Roman, and Jewish writers “recognized heavenly signs as portents of major changes.” Since Jewish texts spoke of other historical events in cosmic terms it is then “possible that Jesus here merely paints Jerusalem’s catastrophe in cosmic terms.” Keener also notes that biblical and other Jewish texts (along with most of Jesus’ contemporaries) saw heavenly signs as pointing to the end of the age (Keener, 584).

Hendriksen (p. 107) believes that Revelation 6:12 is symbolic of the terror of judgment day.

[41] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word. 2^nd Edition (Grand Rapids, MI: Zondervan, 2005), 349-351. William W. Klein, Craig L. Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation. Revised Edition (Nashville, TN: Thomas Nelson, 2004), 284-285. Walter C Kaiser Jr. and Moises Silva, Introduction to Biblical Hermeneutics. Revised Edition (Grand Rapids, MI: Zondervan, 2007), 140-142.

[42] Kulikovsky, 272.

[43] Ibid.

[44] Kaiser and Silva, 139. Klein, Blomberg, and Hubbard, 273.

[45] Duvall and Hays, 120.

[46] Ibid., 348.

[47] Duvall and Hays, 348. Also see Klein, Blomberg, and Hubbard, 304.

[48] Duvall and Hays, 348.

[49] Kaiser and Silva, 140.

[50] Klein, Blomberg, and Hubbard, 214.

[51] Duvall and Hays, 121.

[52] Klein, Blomberg, and Hubbard, 215, 217-218. “Any interpretation of a text that violates the point of its overall context is not likely to be the true one.” (p. 215)

[53] Kaiser and Silva, 143; Duvall and Hays, 352.

[54] Klein, Blomberg, and Hubbard, 273. Kaiser and Silva, 143-144. For example, Roman 8:19-25 uses personification in its description of the curse in creation and its restoration at the return of Christ. Personification is when human characteristics are given to something non-human.

[55] Duvall and Hays, 353-354.

[56] Klein, Blomberg, and Hubbard, 226.

[57] Walvoord, 306.

[58] Ibid.

[59] Anthony A. Hoekema, The Bible and the Future (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979), 281. Hoekema even goes as far to say that God having to destroy the world because of Satan would be a victory for Satan.

[60] Hoekema, 277.

[61] Ibid., 275.

[62] Thurneysen, quoted in Hoekema, 281.