New Earth (Christianity)
The New Earth is an expression used in the Book of Isaiah (Is 65:17 & 66:22), 2 Peter (2 Peter 3:13), and the Book of Revelation (Rev 21:1) in the Bible to describe the final state of redeemed humanity. It is one of the central doctrines of Christian eschatology and is referred to in the Nicene Creed as the world to come.
Biblical references
The twenty-first chapter of the Book of Revelation introduces the final state of perfection where, according to one commentator, "cosmic time has been turned into eternity."[1] In symbolic and visual language, God allows John to see the glory and beauty of the inheritance of His people. The first thing the reader notices about this vision is that it includes a "new heavens and a new earth" (21:1). To understand what the Bible teaches about eternity, the reader of the Apocalypse must understand the New Testament doctrine of the "New Heavens and the New Earth."[2]
The basic difference with the promises of the Old Testament is that in Revelation they also have an ontological value (Rev. 21:1;4: "Then I saw 'a new heaven and a new earth,' for the first heaven and the first earth had passed away, and there was no longer any sea...'He will wipe every tear from their eyes. There will be no more death' or mourning or crying or pain, for the old order of things has passed away") and no longer just gnosiological (Isaiah 65:17: "See, I will create/new heavens and a new earth./The former things will not be remembered,/nor will they come to mind").[3][4]
But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home (2 Peter 3:13).
Prophecies about Restoration (Pre-Millenial View)
The question addressed in this section is whether the Bible portrays the New Earth as something totally different from this current earth or more like a renovation of this current earth. The biblical data seems to support the latter idea.
In Koine Greek, there were two words that are translated as "new" in the English Bible; neos and kainos. One Greek resource states:
As distinct from néos, "new in time," kainós means "new in nature" (with an implication of "better"). Both words suggest "unfamiliar," "unexpected," "wonderful," and the distinction fades with time.[5]
That kainos should not be taken as something totally new can be seen in a passage like the following:
If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! (2 Corinthians 5:17)
Here the Apostle Paul uses kainos in the expression "new creation." Paul did not intend to convey the idea that this is a completely different individual. There is continuity between the old person and the new person to such an extent that it remains the same person, but renovated. The person is the same, but the quality of that person has been transformed.
In the same way, the biblical concept of the New Earth is one of renovation and restoration. This conclusion is supported by Peter's words in his public speech in the temple at Jerusalem.
Repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; and that he may send Jesus, the Christ appointed for you, whom heaven must receive until the period of the restoration of all things about which God spoke by the mouth of His holy prophets from ancient time.[6]
This earth, however, will be cleansed by fire for the purpose of restoration as expressed in the following passage:
But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed. Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? (2 Peter 3:10-12)
Heavenly View
This view is based on history that Henokh, Elijah, Jesus Christ depart from earth with body, and not only soul or spirit. So they must be departed into certain locations which unreachable with human technology. It differs with "current temporary paradise" which good human souls are not yet revived with glorified body.
"Do not let your hearts be distressed. You believe in God; believe also in me. There are many dwelling places in my Father’s house. Otherwise, I would have told you. I am going away to make ready a place for you. And if I go and make ready a place for you, I will come again and take you to be with me, so that where I am you may be too." (John 14:1-3)
So, based on this text, new heaven and new earth will be somewhere "ultra far" from current earth which is habitable but still be prepared to accommodate large amount of people.
In first century, when Christian peoples are suffer because of Jews and Roman Empire, Paul wrote that their citizenship is in heaven (Phil. 3:20). The apostle also said that we have one hope, and that our hope is in heaven (Eph. 4:4; Col. 1:5).
Near the end of earth age, all redeemed and good people (both revived from die and live) are changed into glorified body. They will departing to meet The Lord on sky (1 Thessalonians 4:15-17), and then go to eternal heaven (new heaven & new earth). After that, first earth and its sea will gone into lake of fire - limne tou puros (Rev 20:14)
In Revelation John wrote, “And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more” (Rev. 21:1). The fire will be so powerfull that destoys earth, it's element (2 Peter 3:10) and even destroys sea (Rev 20:14). This will be eternal hell and eternal memento of sin.
New Jerusalem will come down from God and landing on new earth. The New Jerusalem will act as new earth capital city; it will have tall wall and 12 pearl gates. The Lord's throne will be stand in this city.
They shall bring the glory and honour of the nations into it. (Rev 21:26)
Just like ancient kingdom, nations around it will bring tribute to this capital city.
See also
References
- ^ Simon J. Kistemaker, Exposition of the Book of Revelation (New Testament Commentary; Grand Rapids: Baker Book House, 2001), 554.
- ^ Jack Cottrell, The Faith Once for All: Bible Doctrine for Today (Joplin, Mo.: College Press Pub., 2002), 564–572; David Martyn Lloyd-Jones, The Church and the Last Things (Wheaton, Ill.: Crossway Books, 1998), 246–248; G. C. Berkouwer, The Return of Christ (Grand Rapids: Eerdmans, 1972), 210-234.
- ^ Dictionary of Scripture and Ethics. Ada Township, Michigan: Baker Books. 2011. p. 190. ISBN 1-44123998-7. ISBN 978-1-441-23998-3.
This goodness theme is advanced most definitively through the promise of a renewal of all creation, a hope present in OT prophetic literature (Isa. 65:17–25) but portrayed most strikingly through Revelation's vision of a "new heaven and a new earth" (Rev. 21:1). There the divine king of creation promises to renew all of reality: "See, I am making all things new" (Rev. 21:5).
{{cite book}}: Unknown parameter|editors=ignored (|editor=suggested) (help) - ^ Isaiah in the New Testament. The New Testament and the Scriptures of Israel. London: Bloomsbury Publishing. 2005. p. 201. ISBN 0-56761166-3. ISBN 978-0-567-61166-6.
By alluding to the new Creation prophecy of Isaiah John emphasizes the qualitatively new state of affairs that will exist at God's new creative act. In addition to the passing of the former heaven and earth, John also asserts that the sea was no more in 21:1c.
{{cite book}}: Unknown parameter|editors=ignored (|editor=suggested) (help) - ^ G. Kittel, G. Friedrich, G. W. Bromiley (1995, c1985). Theological Dictionary of the New Testament. Translation of: Theologisches Wörterbuch zum Neuen Testament (Grand Rapids, Mich.: W. B. Eerdmans), 388.
- ^ Acts 3:19-21
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