Peter’s words in 2 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 2 Peter 3 this way for many years. More recently those who advocate New Creation Theology (NCT) are also using Peter’s words in a similar way. Some brethren are even now beginning to use 2 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 being made 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 that are “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 1 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. Parallels and type/antitype comparisons are alleged by NCT advocates, but they are not actually supported by the text. Second, the comparison that Peter is making between the flood and the end of time is in reference to “the word of God” (verse 5, 7). Yes, we all recognize that Peter mentions three time periods: (1) creation and Noah’s day - “heavens from of old” (verse 5); (2) Peter’s day - “the heavens that now are” (verse 7); and, (3) a future day - “new heavens and a new earth” (verse 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 (verses 5-6) is “the same word” (verse 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 flood is not the “same” as the condition of the earth after the fire. What is the “same” between Noah’s world, today, and the end of time, is the power and promise of God’s word. 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 2 Peter 3:4: “Where is the promise of his coming?” Peter’s answer: God’s word (verse 7) of promise will be kept (verse 13)! Third, look at all the material in the Bible about the flood outside of 2 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; 1 Peter 3:20-21; 2 Peter 2:5; 3:4-14). Peter is not making the “parallels” or “type/antitype” comparisons that some NCT advocates think he is making. Peter, in keeping with the rest of the scripture, tells us about the flood and then the fire to make his point about “the day of judgment and destruction of ungodly men” (verse 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; 2 Peter 2:5). But (and note the “but” beginning verse 7), the purpose of the fire at the end of time is to dissolve (lutheesetai) the very heavens and “earth” (ge) themselves (verse 10, 12).

Argument #2: The destruction of sin is the main point of Peter, not the destruction of the earth. Verse 7 says that God will destroy ungodly men, not the earth.

Answer: It is true that Peter speaks of the “the day of judgment and destruction of ungodly men” (verse 7). The “day of the Lord” (verses 8-9) certainly involves the destruction of the ungodly men. Peter had already mentioned God’s judgment against ungodly men in 2 Peter 2:4-6, and 9. However, the question and argument of the mockers in the immediate context deals with their view of “the creation” (verse 4), not with the sin of man. 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 is going to change that. Peter responds by saying that the creation was made “by the word of God” (verse 5), God’s word caused it to be “overflowed with water” (verse 6), and God’s word will one day cause it to “pass away” with fire (verses 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 (verse 13). Jesus plainly said, “Heaven and earth shall pass away” (Mark 13:31; Luke 21:33).

Argument #3: The fire of 2 Peter 3:7, 10, 12 is the fire of testing and proving (just like in 1 Peter 1:7 and 4:12). This fire is like the fire of the smelting process. This fire will not destroy the earth; it will simply test it and prove it. This fire will bring about a “cosmic renewal” of the earth through testing and proving.

Answer: First, we all recognize that there are passages in both the OT (Malachi 3:2-4; 4:1) and NT that speak of God using fire to test his people. “Fire” can certainly be used figuratively in the context of testing people (1 Corinthians 3:13-14; 1 Peter 1:7; 4:12; etc). But, what words in the 2 Peter 3 context indicate that the fire here is being used for testing? There are no words in 2 Peter 3 mentioning “proving,” “testing,” or “trial” like in the other passages mentioned above. In fact, read all of 2 Peter and you will not find one reference to testing, proving, or trial like you do in 1 Peter. Second, fire for testing is figurative, but Peter has been speaking of literal water (verse 5-6) and now of literal fire in the dissolving of the earth (verse 7; see Hebrews 6:8). The words Peter actually uses in verses 10-12 are associated with literal fire, 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 makes it clear that a world conflagration is meant. The earth that God once “compacted” (verse 5), he will one day destroy by loosing it, releasing it and dissolving it (lutheesetai). Third, the fire of 2 Peter 3 is not for testing or proving, but for dissolving. The fire is for “the earth and the works that are therein” (verse 10) and for “the heavens” (verse 12). The fire (verse 7) is not for some alleged “cosmic renewal,” but is for the dissolving of our present heavens and earth (verses 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” (verse 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 the language of Peter, not the language of contemporary scholars.

Argument #4: The translation “will be found,” “discovered,” or “laid bare” in verse 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 “burned up”. They did so because of the presence of this word in some ancient manuscripts and the immediate context of verses 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 the purpose of 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 (verse 7, 10, 12). The earth and its works will have been discovered, laid bare and exposed to God fiery judgment when everything melts away and is dissolved. J.H. Thayer comments on this word: “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, 2 Peter 3:10” (A Greek-English Lexicon of the New Testament, 261). “Laid bare” for destruction better fits the immediate context of verses 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 28^th 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. There will be no earth or works therein found after God’s judgment of fire.)

Argument #5: The word “new” in verse 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 kainos in verse 13, and yes, it does mean “new in quality”. However, the word kainos also carries with it 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 2 Peter 3:13) were not old wineskins that were renovated. They were completely new wineskins which 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 NT. Who among us would argue that the “new” (kainos) man of 2 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 verse 13 introduces a contrast between two different dwelling places, our physical earth now with ungodly men (verse 7), and that of a future new dwelling place for the righteous only (verse 13-14). This “new” dwelling place for God’s people is in heaven (Matthew 5:12; 6:20; Philippians 3:20; Colossians 1:5; 1 Peter 1:4; Hebrews 11:16; 12:22-23; 2 Timothy 4:18), not on a renovated physical earth.

Argument #6: The phrase “new heavens and a new earth” in verse 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 and 66:22) and John (Revelation 21:1). Studying the use of this phrase by Isaiah and by 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; 2 Peter 3:10-12; Revelation 20:11; 21:1, 4) and a “new” order or realm awaits them (Isaiah 66:22; 2 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. (For more on this topic, see the article by Kyle Pope elsewhere in this special issue.)

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 actually teaching. Therefore, I would like to close with some practical admonitions concerning the coming judgment day of 2 Peter 3. Peter wanted his audience to be stirred up to remember some important truths concerning the Lord’s coming and final judgment (verses 1-2). They were to remember some things and not to be carried away by the error of the mockers (verses 3-4, see also verse 17). What did Peter want them to remember?

First, they were to remember that when God speaks concerning coming judgment, God keeps his promised word. God’s word is powerful and certain (verses 5-7). Second, they were to remember that a judgment day will indeed come and God is not slack (as the mockers suggested) concerning his promise of that day (verses 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 give an opportunity for all to come to repentance (verse 9, see also verse 15 and Romans 2:4). Fourth, they were to remember that the day of the Lord would come unannounced and unexpected, “as a thief” (verse 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 (verses 10-12). Sixth, they were to remember to maintain “holy living and godliness” while they are waiting for the Lord’s coming (verse 11). They must be “found in peace, without spot and blameless in his sight” (verse 14). Seventh, they were to remember, like Abraham (Hebrews 11:10, 16), to “look for” something “new” and heavenly (verses 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 (verse 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 of making Peter say the opposite of what he is really saying. They have the earth remaining in a renovated state 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 (verse 17). Instead, they must remember to grow in grace and knowledge (verse 18).

It is my 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.

From www.thegoodteacher.com