| Highlights of Dawn | May 1965 |
Our Glorious Hope
“Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat, Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” —II Peter 3:12,13
IN A forecast concerning our day which the Lord made through the Prophet Daniel, he said that there would be “a time of trouble, such as never was since there was a nation.” (Dan. 12:1) How aptly this describes the situation which now exists throughout the earth! No matter where we look there is trouble—serious trouble—which threatens to erupt into global conflagration at any time.
Prior to the First World War, little consideration was given to the people and the conditions in South America, in Africa, and in Asia. The active “world” was made up largely of North America and Europe. True, millions of people lived on the other continents. Large portions of them, especially in Africa, consisted of colonies of one or another of the European nations, but the general public gave little thought to them, and what happened in them seldom made headlines in our daily papers. But now it is different—vastly different. We have become aware of the suffering people on all the continents, and daily we hear of their struggles to emerge from their ignorance and poverty, and to break the shackles of bondage which through the centuries kept them enslaved. The Congo, Viet Nam, Korea, and others, are but a few of the names which have now become familiar to us, which at one time were unheard of by the general public.
And the reason we are learning so much about these far-flung places of the earth is because in each of them there is deadly strife which at almost any time could escalate into World War Three. It is a frightening situation when viewed apart from the reassuring promises of the Word of God. However, those who know the promises and the prophecies of the Bible see in this situation a sure token that soon the kingdom of Christ will manifest itself in the earth in power and great glory, extending its blessings of peace, health, and life to all mankind.
The Day of God
In our text the period of time in which the kingdom of Christ is established and extends its blessings to the people is described as “the day of God.” This “day” includes the period of trouble which sets aside Satan’s world, and thus prepares the way for the messianic kingdom, and the blessings it will dispense to the people. It is in this “day of God” that the symbolic heavens, being on fire, shall be dissolved, “and the elements shall melt with fervent heat.”
The prophecies reveal that this destruction of Satan’s world is brought about by the return of our Lord and his second presence. Peter explains that in the “last days” there would come “scoffers, … saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.”—ch. 3:3,4
The Greek word here translated “coming” in the question, “Where is the promise of his coming?” really means “presence.” The whole question would be better translated, “Where is the evidence of his presence?” The reason given by the scoffers for asking this question is that “since the fathers fell asleep all things continue as they were from the beginning of the creation.”
This is very revealing. The “fathers” of Israel are the ones here referred to by the scoffers; and it was Peter who preached that wonderful sermon pertaining to the purpose of our Lord’s return which, he said, would be the “restitution of all things” which God had spoken by “all his holy prophets since the world began.” (Acts 3:19-21) The scoffers claim that there is no evidence of restitution blessings; that since the fathers fell asleep to whom the promises were made, all things continue as they were, therefore there is no reason to believe that our Lord has returned.
Peter’s reply to this objection is most meaningful. He says that those who raise it “willingly are ignorant” of the fact that a world came to an end in “the days of Noah. Here Peter is building on the information supplied by Jesus; that as it was in the days of Noah, so it would be at the time of his return and second presence. (Matt. 24:37; Luke 17:26,27) The people were not blessed in the days of Noah; instead, the world of that day was destroyed.
Just as Noah was present in the days of Noah, so Christ is present in “the day of the Lord.” And as Peter explains, just as a world came to an end at that time, so now again one of the first evidences of our Lord’s presence would be the ending of a world, symbolically described as “the heavens and the earth, which are now.” (vs. 7) In our text this destruction of a world is described as the “heavens being on fire” and being “dissolved,” and the “elements” melting with fervent heat.
Literal Earth Not Destroyed
This is highly symbolic language, and does not at all imply the destruction of the planet Earth. The symbolic heavens and earth which existed before the Flood were destroyed by the waters of the Flood, but the literal earth remained. And so it is in connection with the destruction of the symbolic heavens and earth at the present time—the literal earth remains, and it will be during the thousand years of Christ’s reign that the restoration of the human race to live on the earth will be accomplished.
In modern language the expression, “social order,” describes what the prophecies refer to as “the heavens and the earth which are now.” Our social order is made up of many “elements,” as mentioned by Peter. Some are religious—symbolized particularly by the “heavens” of the prophecies; others are civil and material—some, even, antireligious. Today, all the various elements which make up our social order are in a state of flux. A disintegration is taking place, and there is chaos and fear everywhere. Efforts toward peaceful settlements of the world’s disputes are made under threats of destruction by hydrogen bombs and intercontinental ballistic missiles.
Jesus said concerning the time of his second presence that “the powers of heaven” would be shaken. (Luke 21:25,26) This refers to a weakening of religious influences in the world, which in turn allows for a more rapid “melting” of the other elements of the dying social order. Never has religious authority and influence been at such a low ebb as it is today. The world is rapidly becoming more and more materialistic and atheistic. The pronouncements of the great religious organizations of earth have little or no effect on the governments.
The financial element of society is also melting. The most powerful financial nation in the world—the United States—has been forced to withdraw its guarantee of a twenty-five percent gold backing for its paper money. Every element of the social order is shaky and uncertain. The more we examine the evidence the more we are convinced that. we are indeed living in “the day of the Lord.” Our text calls it “the day of God.” It is through Christ that God is thus intervening in world affairs to prepare the way for the long-promised messianic kingdom.
“Nevertheless”
After Peter explains that Christ’s return marks the time for the destruction of man’s selfish and sinful social order, he continues with the meaningful word, “Nevertheless,” and explains, “we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” (vs. 13) It is true, as Peter proclaimed in his sermon, that “times of restitution” will mark prominently the time of Christ’s second presence; but, as he explains, before this glorious work of restoring mankind to life begins, the present symbolic “heavens” and the “earth” must be destroyed. “Nevertheless,” we do realize that the main purpose of our Lord’s return is the establishment of “new heavens and a new earth, wherein dwelleth righteousness.”
According to Promise
Peter explains that our looking for “new heavens and a new earth” is because of God’s promises. An outstanding promise in which this symbolic language is used is found in Isaiah 65:17-25. Verse 17 reads, “for, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” To this the Lord adds, “But be ye glad and rejoice forever in that which I create: for, behold, 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.”—vss. 18,19
The Apostle John, on the Isle of Patmos, was given a vision of the fulfillment of this promise to create new heavens and a new earth. And, as in Isaiah’s prophecy, the New Jerusalem symbol is also associated with the promise of a new heaven and a new earth. John wrote, “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. [Diaglott renders “first” as “former” as in verse 4.] And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.”—Rev. 21:1-5
The new heaven and the new earth are the spiritual and earthly phases of the kingdom of Christ. Christ, and those who live and reign with him—his faithful followers of the present age—constitute the spiritual, or invisible phase of the kingdom, and the resurrected. Ancient Worthies will constitute the visible ruling phase. The “holy city” is simply another symbol of that wonderful government. It is a comprehensive symbol in that it embraces the subjects which eventually become a part of the earthly phase of the kingdom. See verses 24-27.
John’s statement that this holy city comes down from God out of heaven simply emphasizes that it is the kingdom promised and prepared by the God of heaven. The Prophet Daniel foretold that “in the days of these kings”; that is, the church-state kings who existed prior to 1914, “shall the God of heaven set up a kingdom which shall never be destroyed.” (Dan. 2:44) This is the government of the Messiah which will extend its rulership of peace, security, and life world-wide. (Isa. 9:6,7) Isaiah foretold that in this new government, the “new heavens and … new earth,” and the “new Jerusalem,” there “shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.”—Isa. 65:20; Rev. 21:2
The language in this translation is somewhat ambiguous, but the thought is that the only ones who will need to die, once the new heavens and new earth are established, are those who continue to be willful sinners, and that even these will live for a hundred years and, dying at that age, they will be mere infants compared to the length of time they could have lived had they obeyed the laws of the new government. Indeed, in John’s vision of this new government, the holy city, this thought of increased length of life is expanded to assure us that eventually there shall be no death At all. In this vision which the Lord gave to John he said, “Behold, I make all things new.” A world without sickness, pain, and death will indeed be new. What a glorious prospect!
In Isaiah’s prophecy of conditions in the new heavens and new earth, he indicates some of the other changes in human experience this will mean. He wrote, “They shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall make them continue to long enjoy the work of their hands.”—vss. 21,22, margin
Isaiah notes another change. We quote, “The wolf and the lamb shall. feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord.” (vs. 25) This is a beautiful symbolic description of a world filled with peace and good will; a world in which nothing will be permitted in any way to injure those who are obedient to the laws of that glorious kingdom of peace.
A Righteous World
Peter speaks of the promised new heavens and new earth as a social order “wherein dwelleth righteousness.” This is in contrast with the present world, or social order—“the heavens and the earth, which are now”—which is basically evil, and opposed to righteousness. True, there is much good in the world today, but evil predominates, and, in many instances, flourishes. But it will be vastly different in the new world of Christ’s kingdom!
Then Satan, the great instigator of sin and rebellion against God, will be bound, A world-wide program of education will bring enlightenment to the people concerning the true God and his laws of righteousness. Until the work of reformation is completed at the end of the reign of Christ, some evil will exist, but it will not predominate. Those who transgress God’s laws will be summarily punished. Those who obey and co-operate will be rewarded. It will be the world’s judgment day, and we are informed that when the judgments of the Lord are abroad in the earth, “the inhabitants of the world will learn righteousness.”—Isa. 26:9; Acts 17:31
He Comes in Glory
Jesus gave a parable of the judgment day which is very revealing. The two opening verses read “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. And before him shall be gathered all nations: and he shall separate them one from another; as a shepherd divideth his sheep from the goats.” (Matt. 25:31,32) This parable is the closing portion of Jesus’ answer to the disciples’ question concerning the signs of his second presence.—Matt. 24:3
In this reply much emphasis is placed on the fact that his return would be marked by “tribulation.” (Matt. 24:21,22) Jesus also explained that when he returned he would serve his household with “meat in due season.” (Luke 12:37; Matt. 24:44,45) Jesus also indicates that he would then direct a great harvest work among his people. (Matt. 24:31) He was also to reckon with his servants. (Matt. 25:14-30; Luke 19:12-27) But in the Parable of the Sheep and the Goats we have presented to us a more advanced aspect of the work to be accomplished during his second presence “when the Son of man shall come in his glory.”
Here the thought is not to serve truth to his people, nor to direct the “harvest” which is “the end of the age,” nor to reckon with his servants, but to begin the work of judging the world in righteousness. Then he sits upon the throne of his glory, and his “holy angels”; that is, his glorified followers, will be with him to participate in the work of judgment. It will be then that the people of all nations will be gathered before Christ for judgment, and when he will separate them as a shepherd divideth his sheep from the goats.
Those who, according to this parable, qualify to be classed among the “sheep” do so by showing concern for those in need and doing what they can about it. It is to these that the statement is made, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” (vs. 34) These also receive everlasting life. (vs. 46) The “goat” class, on the other hand, will be destroyed by the symbolic “fire” mentioned in the parable.—vs. 41
The reward given to the sheep of this parable is the kingdom, or dominion, of earth that was originally given to our first parents. (Gen. 1:28) They forfeited this kingdom through their disobedience. It was redeemed by the precious blood of Christ, and will be restored to the willing and obedient of mankind at the close of the thousand-year judgment day. This parable, therefore, presents a picture of the completed work of restitution which, as Peter declared, was spoken by the mouth of all God’s holy prophets since the world began. It is the final evidence of the second presence of Christ; that presence which is to continue until all enemies will be destroyed, including death, and until the knowledge of the Lord fills the earth as the waters cover the sea. It is a glorious prospect!
And this is our hope for the distressed world of mankind. As the “time of trouble” continues to develop we will know that the Lord is at the helm, and that all the experiences through which the people pass will ultimately work for their good. When we hear of the loss of life, we will know that life will be restored. When we hear the boastings of those who deny the existence of God, we will know that eventually their eyes will be opened to behold his glory.
Yes, this is our hope for the people, and what a glorious hope it is! Our own hope is that if we are faithful even unto death we will live and reign with Christ a thousand years, co-operating in the work of showering these kingdom blessings upon the people of all nations. May this prospect stimulate us to self-sacrificing faithfulness in doing the will of our Heavenly Father, working out our own salvation, and declaring the glorious Gospel of the kingdom!