The Placement of 2 Peter 3 - The Day of the Lord
By Steve Jaunay sjfamily@igrin.co.nz
“…in which the heavens shall pass away with a great noise, the elements will melt with a fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all those things shall be dissolved … …looking for and hasting unto the coming day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with a fervent heat… Nevertheless we look for a new heavens and a new earth wherein dwells righteousness.” (v10 - 13)
1. The time is established in v3; “in the last days”. Peter identifies this time period as on that day of Pentecost by repeating the prophecy of Joel, “I will pour out my spirit on all flesh…” Acts 2:17. Any other extension to this specified time is speculation or presumption. Applying a double meaning or calling this time an “embryo” of future events opens all scripture interpretation up to ambiguity. Nowhere else does the scripture so plainly identify this time.
2. The events of Matthew 24, as a result of the disciples’ three questions (when will be the destruction of the temple, sign of His coming, end of the age) are also given a plain timeframe (v34); “This generation shall not pass till all these things are fulfilled.” Once again, the meaning of the word genea must be interpreted without ambiguity. This passage also connects some events that are also described in Peter’s reiteration of Joel’s words - signs in heaven, sun darkened etc.
3. The book of Hebrews also identifies the period of the last days as when God spoke - through Jesus. “God… has in these last days spoken unto us by His Son … (1:2) The time-frame of the “last days” is established in particular by Peter quoting Joel. This is confirmed by the introduction in Hebrews. There are also events common both to Peter’s address in Acts 2 and in His epistle and in Jesus Olivet discourse. It is speculation indeed to allow this to mean a period of time 2000 years later if we are to just believe the Scriptures.
4. The idea of coming catastrophic physical destruction is often associated with the passage in Peter and Matthew. One word which is often mistakenly taken literally in Peter is the word stoichion for “elements”. This word is used in Galations: we were in bondage under these “elements”, Paul questions why we might turn to them again. (4:3,9) Also the Hebrews seemed to need to be taught these first “principles” again. Colossians 2:8,20 says that we shouldn’t be deceived by these “rudiments” of the world, and that we are in Christ dead to them.
5. Finally, it is necessary to deal with the aspect of the terms “the heavens and the earth”. This is covered in detail below, but the conclusion is that these terms are prophetic language speaking of realms of authority and the placement of a people. Note that this prophetic language of “heavenly” events is mentioned in Matthew 24, in Peter’s address on the day of Pentecost, and in his epistle. All three passages themselves identify the time period - we don’t need to invent a calendar, it’s there. Unless certain words are given dual or wrong meanings then we have to accept that scripture describes a coming “day of God” as occurring within a generation (about 40 years) of Christ’s life. Jesus describes the events preceding His coming, the culmination of judgement against Jerusalem and the closing of the aeon or age. With regard to this word “age” translated “world in the KJV, there still prevails the mindset of an imminent destruction of this planet. Refer to the last notes on God’s promises concerning this earth.
6. The Heavens and the Earth
There are many references to this in the Old and New Testaments. In order to remain consistent we must look at the context of each use. Also we may see the seed principle of the use of picture words by looking at their first occurrence - often called the Law of first Mention. When the heavens and the earth were made they were given for “signs, seasons, days and years.” (Gen1:14) The sun and moon were set to “rule” the day and the night and to give “light” (v16,17). If these items are going to be used symbolically as God speaks to His people they will clearly mean a spiritual authority and spiritual light. We can look at some Old Testament prophetic occurrences of these terms to see if that is what they truly mean. The first one which is so plainly explained is in Isaiah 65:17,18. “I create a new heavens and a new earth… behold I create Jerusalem.” At this time the physical Jerusalem already existed. The chapter is speaking about God bringing a seed out of Jacob, an inheritor out of Jacob, an elect people (v9) and a call to the Gentiles to be that people (v1). [i.e. an establishing of spiritual authority and a spiritual people.]
This prophetic language is also seen in Is.51:16. “And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou [art] my people.” This is clearly speaking about an establishing of spiritual authority and relationship.
Some other uses: When Edom’s fall is prophesied the “the host of heaven shall be dissolved, ….heavens are rolled up a s scroll.” (Is.34:4) This coming judgement may be read as to “all nations” (v2) and therefore construed to mean a future apocalyptic event. Nevertheless at this stage we are merely establishing the prophetic meaning of the terms “heavens” and “earth”. But the issue is God’ vengeance and the “controversy of Zion” (v8).
Against Babylon, Isaiah prophesies (ch13) using much prophetic language; stars of heaven, sun darkened, moon not to shine, the heavens shaken, the earth removed (v9-13). In the middle of this we have a prophetic word of the coming Christ (v12), and then in verse 17, God specifies the Medes as the people He will use to execute His judgement. History was written by God before it happened. We may also allow this passage to speak figuratively of the destruction of the religious systems of Babylon as in Revelations, but then we should also allow the “heavens and the earth” to speak figuratively. In all such passages we must apply the hermeneutical principle of considering the prime purpose, intention and audience of the writer. We may extract principle but not let contemporary news items develop an eclipsing meaning. In this case it is primarily written to God’s people then about Babylon with a main topic “the day of the Lord” (v9). A deeper secondary figurative meaning may be the destruction of false spiritual authority, the heavens are “shaken”. This and the term “day of the Lord may point towards the “Day” that Jesus speaks about, and which Peter and Joel describe.
In Isaiah 24:3-6, 19-20, the earth “mourns”, it is broken, split open, shaken. It “reels to and fro”. Whenever these terms are read, often a future literal application is taken. This is very difficult if God pleads “hear O heavens and give ear O earth” (Is.1:1-2)
Against Ninevah Nahum prophesies that the mountains will quake and the earth will heave (ch1). In Leviticus, to those who are disobedient, God will make “your heaven as iron and your earth as brass”. This is obviously figurative.
Having read these passages is it any wonder that the New Testament is also full of these terms? Yet they are usually taken to mean a literal future cataclysmic event. A literal heavens and earth are presumed. Is it any wonder that in the context of the transfer from the Old to the New Covenant in Hebrews, the transfer of authority from Israel to the Gentiles as God’s holy nation, that the writer says that the “heavens” and the “earth” will be shaken (Heb.12:26). This is a continuation of the Old Testament language that the believers were used to. This transfer of authority is clearly explained as referring to the coming New Covenant kingdom (v28), kingdom speaking of authority. Is it any wonder, in the context of the coming destruction of the temple and coming judgement on His people that Jesus uses the same prophetic language? Joel and Peter also, for the Day of Pentecost, use the same terms speaking of coming judgement, loss of authority and spiritual light to some on the one hand and the gaining of the same to another people.
So when we come to read Peter’s epistle, we should acknowledge simultaneously the proper use of the prophetic language, and the correct placement in time. In this way we are using scripture to interpret scripture and maintaining integrity in the principles of interpretation, especially in the areas of specific word meaning and context. To accept the commonly held point of view that God is foretelling a future literal fulfillment also misses the point of verses 5 to 7. Here Peter says that the “same word” which created the physical heavens and earth can be relied on to bring in judgement against ungodliness. The issue is that it is not the same literal heavens and earth which are reserved unto fire, but that it is the same word that keeps these in store. We must continue to understand the scriptural prophetic language as it has been used elsewhere in scripture. Indeed the idea of the heavens and the earth passing away should point us to a figurative understanding. To read these as a literal passing away of the heavens and earth departs from the pattern already set by Scripture. We are fortunate that God interprets for us: “Behold I create Jerusalem” (Is.65:18), and it is a heavenly one - the Church (Heb.12:22) Furthermore we should be inclined to accept that the heavens and the earth were not destroyed by the Flood but the world (2Pet.3:6) - the system of things and men. The same physical heavens that existed before the Flood existed after the Flood.
To drive home the point, it is interesting to note the results of the “new heavens and new earth” in Isaiah chapter .65 and 66. Before these are created, He pours out His wrath on Jerusalem (65:1-7, 11-17,66:3-6,15-18). Afterwards there is still physical death (65:20, 66:24), homes are built and farming continue (65:21-22). God still hears prayers (65:24), and there is evangelism. These therefore cannot refer to an eternal state - a concept most often understood when reading these terms.
On top of these arguments against taking Peter’s words as indicating a physical destruction, we have God’s promises concerning the physical creation. Gen.8:21 And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart [is] evil from his youth; neither will I again smite any more every thing living, as I have done.
Psalm 148:4-6 Praise him, ye heavens of heavens, and ye waters that [be] above the heavens. Let them praise the name of the LORD: for he commanded, and they were created. He hath also stablished them for ever and ever: he hath made a decree which shall not pass.
Psa 78:69 And he built his sanctuary like high palaces, like the earth which he hath established for ever.
Psa 119:90 Thy faithfulness is unto all generations: thou hast established the earth, and it abideth.
Psa 104:5 Who laid the foundations of the earth, that it should not be removed for ever.