biblestudying.net

Printer Friendly Version

Particulars of Christianity:
303 Bible Cosmology

Heaven and Earth, Replaced or Restored:
Precedent Reveals Restoration (Part 2)

Cosmology: Introduction and Definitions
Part 1: The Old Testament - Buildings in Heaven
Bodies in Heaven: Angels and Spirit Bodies
Humans and Angels: How Similar are We?
Hell in the Old Testament
Part 2: From Christ's Death to His Return
Part 3: Christ's Return Through His Millennial Reign
Part 4: The Final Judgment and Eternity
Replaced or Restored: "Restarts" vs. the First Start
Replaced or Restored: Genesis 1 and Angels
Replaced or Restored: Precedent Reveals Restoration (Part 1)
Replaced or Restored: Precedent Reveals Restoration (Part 2)
Replaced or Restored: More on the Creation of Angels (Part 1)
Replaced or Restored: More on the Creation of Angels (Part 2)
Cosmology: Composite Chart
Cosmogony Illustrations

There is one other issue that might be raised concerning our interpretation that the rejuvenation of the heaven and earth in Revelation 20-21 is simply the last in a series of 3 rejuvenations after the initial creation of all things in Genesis 1. When Revelation 21 describes the coming of the new heaven and new earth, it uses the phrase "the first heaven and first earth had passed away."

Revelation 21:1 And I saw a new (2537) heaven and a new (2537) earth: for the first (4413) heaven and the first (4413) earth were passed away; and there was no more sea.

Thus, the phrases "first heaven" and "first earth" refer to the previous heaven and earth before this rejuvenation. The Greek word for "first" here is "protos" (Strong's No. 4413), which is defined below.

4413 protos
contracted superlative of 4253; TDNT-6:865,965; adj
AV-first 84, chief 9, first day 2, former 2, misc 7; 104
1) first in time or place
1a) in any succession of things or persons
2) first in rank
2a) influence, honour
2b) chief
2c) principal
3) first, at the first

Consequently, if Revelation 21 intends to regard the heaven and earth which passed away as the very first heaven and earth, then that would mean all of the previous "new heavens" and "new earth" were rejuvenations of that "first heaven" and "first earth." This part is not inconsistent with our interpretation. What would be inconsistent with our interpretation is that under this scenario, the rejuvenations of the first heavens and earth at the Flood and return of Christ Jesus would not constitute a "second heaven" or a "second earth" since they would be included in Revelation 21 as part of the "first heaven" and "first earth." Conversely, since the "new heaven" and "new earth" of Revelation 21 are not counted as part of the "first heaven" and "first earth" they could not be interpreted as mere rejuvenations. If they were mere rejuvenations, then there would be no need for Revelation 21 to categorize them as not a part of "the first heaven" and "first earth." Instead, since Revelation 21 does regard them as not a part of the "first heaven" and "first earth," they would have to be regarded as a "second earth" and a "second heaven," an entirely different planet and an entirely different set of heavens.

There are 2 possible outcomes if "protos" is interpreted to indicate that the heaven and earth, which pass away, were the first in an absolute sense.

First, Peter could be mistaken in his interpretation that the phrase "new heavens and earth" as promised in Isaiah refers to the type of passing away of the heaven and earth that occurred at the Flood. However, this possibility must be rejected immediately, unless we want to consider the scripture to be prone to error and therefore unreliable.

Second, while Peter might be correct in applying the Flood as a precedent for the meaning the "new heavens and new earth" that arrive at the return of Christ Jesus to start the Millennium, perhaps the "new heaven" and "new earth" in Revelation 21 constitute an entirely unique event that for some reason breaks from the precedent set by 2 Peter 3, Isaiah 65 and 66, and the Flood. In other words, perhaps the "new heaven" and "new earth" of Revelation 21 are the first time that this phrase "new heaven" and "new earth" actually refer the to coming of an actual different planet earth, a second earth, and a different set of heavens, or second heaven rather than just a rejuvenation.

But this conclusion isn't really necessary. As we will see, there is no reason to break with precedent here and, after having seen from 2 Peter 3, 2 times when the heavens and earth are rejuvenated rather than replaced, now conclude that they are actually replaced for the first time. First of all, even the language of Revelation 21 shows that what is taking place in that chapter is the same as what is described by Peter. When Peter describes the passing away of the current heavens and earth in the same manner that the heavens and earth before the Flood passed away, he uses the Greek word "parerchomai" (Strong's No. 3928).

2 Peter 3:5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: 6 Whereby the world that then was, being overflowed with water, perished: 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men…10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away (3928) with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up…13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

"Parerchomai" is the same word John uses in Revelation to describe that the "first earth" and "first heaven" have "passed away."

Revelation 21:1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away (3928); and there was no more sea.

The use of the same Greek word in both Revelation 21 and 2 Peter 3 strongly indicates that the same process is occurring in both places.

Now, we turn our attention back to the word "protos." While the Greek word "protos" does primarily denote "first in time or place," and can be used in an absolute sense to denote that something was the very first of its kind or in a series, there are times in the New Testament when "protos" is simply used referentially. When "protos" is used referentially, it is used to make a relative distinction between only the items discussed in the passage itself, without making any more absolute statements about where any of those items falls in a larger, more universal series.

One example when "protos" is used referentially to relatively distinguish between 2 items in a text can also be found in Matthew 12 and Luke 11.

Matthew 12:43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. 44 Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first (4413). Even so shall it be also unto this wicked generation.

Luke 11:24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first (4413).

Here in Matthew 12 and Luke 11, Jesus talks about a man being possessed. In the opening of this story the man is possessed by one evil spirit. That evil spirit is then cast out but later returns with 7 other evil spirits who are even worse. Since at the end of the story, the man is possessed by more spirits and by worse spirits, Jesus sums up with the phrase, "the last state of that man is worse than the first." (The English word "state" is considered implied by the translators and does not appear in the underlying Greek.) Jesus is clearly not stating or making any claims about whether or not the very first state this man was ever in was a state of possession by that one evil spirit. It would be erroneous, based upon Jesus' words here, to assume that this man's very first and earliest state in his whole life was one in which he was possessed even from conception or birth. Instead, Jesus is clearly using "protos" to comparatively distinguish only between the 2 states of the man mentioned in the context of the story. In the first state mentioned in the story, the man is possessed by one evil spirit. And in the last state, the man is worse off because he is possessed by 8 spirits.

Consequently, this passage is an example in which "protos" is clearly meant simply to distinguish the first state mentioned in the text from the other states mentioned later in the text, similar to our English use of the phrase "the former and the latter." "Protos" is not being used here to denote the very first state that this man ever experience or was in during the course of his life.

The reason that we mention this issue is not to establish that there have been multiple planet earths over the course of time or that this planet earth is not "the first" one ever. Not at all. We have already established that Genesis 1 is the actual starting point of all creation, not just on "restart" in a larger series. Consequently, the planet earth created in Genesis 1 is the first and only. In fact, rather than making this point to suggest the idea of multiple planet earths, we are actually making this point to establish there will only ever be one planet earth. We are making this point to establish that the "new heaven and new earth" of Revelation 21 refer to a renewal or rejuvenation or change to the same planet and heavens, rather than the notion of a different planet replacing this one along with a different set of heavens.

There are other examples in scripture where "protos" is used in this manner, as a designation relative only among the items mentioned in a given context and not as an absolute designation of "the first ever" of a particular category. The first example can be found in Matthew 27.

Matthew 27:62 Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first (4413).

In this passage, the chief priests and Pharisees don't qualify "errors" as "errors of Jesus." They simply use the term "error" without qualification. However, the chief priests and Pharisees clearly do not intend to indicate that the so-called first "erroneous teaching" of Jesus was the first "erroneous teaching" in the entire category of incorrect teachings ever. Surely, they believed that there was other false teaching before Jesus. Consequently, even though there is no qualification in the phrase itself, we can see that the Pharisees are clearly using "protos" only as a relative designation concerning the specific teachings mentioned in the context, the teachings of Jesus Christ. The "protos error" here is not the first error ever, but simply the first error out of those so-called errors delineated by the context. Likewise, the "protos heaven" and "protos earth" in Revelation 21 does not necessarily refer to the first heaven and the first earth ever, but simply the first heaven and earth among those mentioned in the context, without making any larger claims of where the items in the context fall in the entire category.

The second example can be found in John 19.

John 19:32 Then came the soldiers, and brake the legs of the first (4413), and of the other which was crucified with him.

Here "protos" is being used to distinguish simply between the two men in the context who had their legs broken. It is used relatively about only the items in the context of the passage, not to identify either man as the very first ever to have his legs broken by a Roman soldier during crucifixion. Likewise, the use of "protos" in Revelation 21 might be used only relatively to distinguish the heaven and earth, which passed away from those which were arriving, not to identify either as the very first heaven or earth ever.

The third example is Acts 20.

Acts 20:17 And from Miletus he sent to Ephesus, and called the elders of the church. 18 And when they were come to him, he said unto them, Ye know, from the first (4413) day that I came into Asia, after what manner I have been with you at all seasons,

Here "protos" is used to refer not to the very first day, but only to the first of the days that he came to Ephesus. It is being used relative to the days specified in the passage, not all days since the dawn of time. Likewise, in Revelation 21 "protos" might be used relatively concerning only the heavens and earth in the context, those before and after the Final Judgment, not all the heavens and earth since the creation.

The fourth example comes from Philippians.

Philippians 1:5 For your fellowship in the gospel from the first (4413) day until now.

Here in Philippians, "protos" is used to refer not to the first day ever, but to the first day specified in the context, which are the days that the Philippians have fellowshipped with Paul in the Gospel. Once again, this provides precedent that in Revelation 21, "protos" might be used relatively concerning only the heavens and earth in the context, not all the heavens and earth since the creation.

The fifth example is really a series of examples from Hebrews chapters 8-10.

Hebrews 8:7 For if that first (4413) covenant had been faultless, then should no place have been sought for the second.
Hebrews 8:13 In that he saith, A new covenant, he hath made the first (4413) old. Now that which decayeth and waxeth old is ready to vanish away.
Hebrews 9:1 Then verily the first (4413) covenant had also ordinances of divine service, and a worldly sanctuary.
Hebrews 9:15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first (4413) testament, they which are called might receive the promise of eternal inheritance.
Hebrews 9:18 Whereupon neither the first (4413) testament was dedicated without blood.
Hebrews 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first (4413), that he may establish the second.

In these passages, Hebrews repeatedly speaks of the Law of Moses as "the first covenant" or "the first testament." But God made covenants with Noah and Abraham before he made the covenant through Moses. In the context, "protos" is simply being used relatively to distinguish the covenants that are mentioned in the passage, namely the covenant of Moses and the covenant of Jesus Christ. Of these 2, Moses' covenant came first and before the other covenant mentioned in the passage. Yet, that does not mean that it was the first covenant ever made by God with man. Likewise, this also provides precedent that in Revelation 21, "protos" might be used only relatively concerning the heaven and earth mentioned in the passage.

Our sixth example is a group of example from the book of Revelation itself.

Revelation 2:4 Nevertheless I have somewhat against thee, because thou hast left thy first (4413) love.

Revelation 2:5 Remember therefore from whence thou art fallen, and repent, and do the first (4413) works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Here in Revelation, "protos" is being used to refer to "first love" and "first works." It is being used to distinguish only to the items in the context of the timeframe since they repented and received Jesus Christ. He was initially their love and their initial works after conversion were good works. Yet since then, they had become evil and their affections had turned to other things. Consequently, "protos" does not here refer to the first things that the audiences ever loved or the first works that they ever did. It is being used to distinguish only relatively between items indicated in the context.

Revelation 2:19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first (4413).

Here, very clearly in Revelation 2:19, "protos" is being used to refer only to the first of the items mentioned in the context, not to place any larger designation of that item as the first ever. In fact, just like in previous examples, here "protos" (or first) is being used in the sense of an item's position in the textual list or the order of mention in the text, not its larger place in a historic succession of existence or creation. It is being used as a literary device much like the English convention of using "the former" and "the latter" to quickly refer back to items mentioned earlier or later in a passage. Likewise, Revelation 21 could be using "protos" similarly as a literary device, like "former" and "latter," to refer to an items order of mention in a passage, not necessarily its larger place in a historic succession of existence or creation.

In fact, although "protos" is translated as "the first" in Revelation 21:1 concerning the heaven and earth, which had passed away, just 3 verses later in verse 4, "protos" is used again to refer to things which have passed away, but this time even it is translated in the English word "former" and not the word "first."

Revelation 21:1 And I saw a new heaven and a new earth: for the first (4413) heaven and the first (4413) earth were passed away; and there was no more sea…4 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 (4413) things are passed away.

Verse 4 clearly involves a list of things that existed prior to eternity but after the Millennium will not continue. The items mentioned in the list are "tears," "death," "sorrow," "crying," and "pain." All of these are listed as "the protos," yet none of them were the first things ever or even the initial condition. Crying and sorrow did not come first to man, neither were death or pain the initial state of things. All these items came after sin. Yet here they are listed as "the protos," which clearly indicates that in this very same chapter of Revelation, "protos" is being used, not to denote "the very first" of a category, but simply in the more general and relative sense of denoting something that merely came earlier than the present things. Likewise, the use of "protos" just 3 verses earlier to describe "the protos heaven" and "the protos earth" might just as easily be rendered as "former heaven" and "former earth" simply indicating that the heaven and earth during the Millennium were relatively earlier than the eternal heaven and earth, without making any absolute claims that they were the very first heaven and earth in the entire historic succession.

Our last example comes from Revelation 4.

Revelation 4:6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. 7 And the first (4413) beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

Four angelic beings are described here and the first one described is designated by the term "protos." This does not mean that this beast, which is "like a lion" came before or existed before the other 3 beasts, which are listed after it. Instead, here in Revelation 4, we again clearly see "protos" being used simply as a literary device, like the English designations "former" and "latter." It is being used to denote an item's position in the textual list or the order of mention in the text, not its larger place in a historic succession of existence or creation. Likewise, the use of "protos" in Revelation 21 doesn't necessarily make any claims about where the heaven and earth of the Millennium fall in the overall historic succession of "heavens" and "earths." It could simply be intended as a literary device quickly referring back to the "heaven" and "earth" mentioned earlier in the text, just 5 verses beforehand in Revelation 20:11, which describes a heaven and earth as "fleeing away."

Given these numerous examples in which "protos" is used either in a limited fashion concerning the relationship between only the specific items in the passage or as a literary device used to refer to an item's position in a textual list or the order of mention in a text, there is no reason to conclude that the application of "protos" to heaven and earth in Revelation 21 necessitates that they are the very first heaven and earth ever. Instead, it is accurate to interpret Revelation 21 as being perfectly consistent with the meaning of "new heavens and new earth" established on the model of the Flood in 2 Peter 3. It is quite accurate to understand "protos" in Revelation 21 does not designate that the heaven and earth of the Millennium were the very first heaven and earth ever, despite the rejuvenations during the Flood and at Jesus' return, and that the heaven and earth of eternity are literally a second set of heavens and earth rather than simply a rejuvenation.

In other words, there is no conflict between the use of "protos" here in Revelation 21 and Peter's more elaborate exposition of the historically repeated pattern of former heavens and earth, a destruction, and subsequent new heavens and earth in 2 Peter 3, which occurs once at the Flood, once again at the return of Christ Jesus, and once again after the millennium when the Father comes on his throne to judge.

As we stated earlier in this segment, the reason that we mention this issue of "protos" in Revelation 21 is not to establish that there have been multiple planet earths over the course of time or that this planet earth is not "the first" one ever. We have already established that Genesis 1 is the actual starting point of all creation, not just on "restart" in a larger series. Consequently, the planet earth created in Genesis 1 is the first and only. And our point is just that. There will only ever be 1 planet earth and 1 set of heavens. Neither the occurrence of the phrase "new heaven and new earth" in Revelation 21, nor its reference to a previous heaven and earth as "the first heaven and first earth," indicate that the heavens and earth will be replaced by an entirely different set. Instead, as we have seen, both the phrases "new heaven and new earth" and "first heaven and first earth" in Revelation 21 are perfectly consistent with the clear precedent from 2 Peter 3 and the Flood, that "new heavens and new earth" always and only refer to a rejuvenation or change to the same planet earth and the same heavens.

Earlier on in this study, we stated that there were 2 key questions that we need to answer about the phrase "new heaven and a new earth." When does it occur? And what does it refer to or include? We have just answered the first question. It happens 3 times. Once by water at the Flood, once by fire at the return of Jesus Christ, and once by the face of God the Father after the Millennium.

However, these precedents also allow us to answer the second question: what does the phrase "new heavens and earth" refer to or include? Is it a replacement of the heavens and earth with an entirely different planet with the same name and likewise an entirely different set of heavens? Or is it a rejuvenation of the ones that have existed since Genesis 1? The precedent of the Flood clearly shows that the "new heavens and new earth" of the Millennium will be rejuvenations of the existing heavens and earth, not replacements. And the combined precedent of both the Flood and the Millennium likewise demonstrates that the new heaven and new earth of Revelation 20-21 is also a rejuvenation or final transformation, of the existing heaven and earth, not a replacement.

So, at long last, we have identified not only that Genesis 1 describes the initial starting point, the actually beginning of all creation and history, not just a "restart," but we've also identified both the timing and the nature of the "restarts" described by the phrase "new heavens and new earth."

Furthermore, in addition to the plainness of the precedents as described in 2 Peter, there are other verses confirming that the planet earth will not be replaced but will continue forever after being restored and rejuvenated.

The Hebrew word for "earth" in Genesis 1 is "erets" (Strong's No. 0776), which means "land or earth" and can refer either to "country, territory, or piece of ground" or "whole earth as opposed to a part."

Genesis 1:1 In the beginning God created the heaven and the earth (0776).

In fact, this word is used 20 times in Genesis 1:1-30 (once in verses 1, 2, 10, 12, 15, 17, 20, 22, 25, and 29 and twice in verses 11, 24, 26, 28, and 30). This is the same Hebrew word translated as "land" in Genesis 13:15, when God promises to give the land to Abraham and his descendants "forever."

Genesis 13:15 For all the land (0776) which thou seest, to thee will I give it, and to thy seed for ever.

This promise is reiterated in Deuteronomy.

Deuteronomy 4:40 Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever.

What is unavoidably required by these promises is that, in order for Abraham and the Israelites to possess the land forever, that land and the earth, would have to exist forever. It could not cease to exist and get replaced with a new planet. In fact, Psalms and Ecclesiastes both attest to the notion that the earth will exist eternally and will not cease.

Psalms 78:69 And he built his sanctuary like high palaces, like the earth which he hath established for ever.

Psalms 104:5 Who laid the foundations of the earth, that it should not be removed for ever.

Ecclesiastes 1:4 One generation passeth away, and another generation cometh: but the earth abideth for ever.

Additionally, in Isaiah 45 God declares that his purpose in creating the earth is for it to be inhabited. The text specifically states that if the earth were not to be inhabited, that God's purpose in creating it would have been in vain. Conversely, in order for God's purpose in creating the earth not to be in vain, it would need to be inhabited, not left desolate and not destroyed. This implies that the earth will continue forever, which is also confirmed by the fact that verse 17 relates the inhabiting of the earth with "everlasting salvation" and "world without end," both of which convey the eternal nature of this state.

Isaiah 45:17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end. 18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else. 19 I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

And this is not only stated to be the case concerning the earth, but it is also stated to be the case concerning the heavens as well, which even Isaiah 45 implies by including "the heavens" in the statement. Psalm 102 describes both the heavens and the earth in a similar context.

Psalms 102:25 Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26 They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27 But thou art the same, and thy years shall have no end.

Psalms 102 states that although the heavens will "wax old" and "perish," just as Peter says that they did in the Flood in 2 Peter 3, God will change them. Psalms 102 even includes the earth in this. Since we know from Psalms 78 and 104 that the earth will abide forever, we know that Psalms 102 is only talking about the exterior of the earth being changed or renewed after it wears old or perishes. And since Psalm 102 includes the heavens in this description, we assume that the same is true for the heavens as well. They will remain forever but they will be renewed when they get old or perish.

In conclusion, we see once again that the phrase "new heavens" and "new earth" does not indicate that the planet earth will cease to exist and be replaced, nor does it indicate that the heavens will cease to exist and be replaced. The heavens and earth will abide forever after being renewed or transformed at different times in history.