Promise to the Fathers

BUT the change spoken of in our last, which occurs in connection with Christ's coming, is not the final change which the earth is to undergo. During this time of its utter desolation, while it is empty and void, without an inhabitant, the saints are in the "mansions" of the "Father's house" which Jesus ascended on high to prepare for them; John 14:1-3; to which they are taken when "caught up into the clouds, to meet the Lord in the air." 1 These. 4:17. There they sit on thrones of judgment, the decisions of which are executed at the end of the thousand years. Rev. 20. Of this day of Judgment, Peter speaks and gives most decisive testimony in regard to the future of the earth. He says:—

"There shall come in the last days scoffers, walking after their own lusts, And 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. 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: Whereby the world that then was, being overflowed with water, perished: 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." 2 Pet. 3:3-7

The apostle here denies the cavil of the scoffers, that all things continue as they were from the beginning of the creation. Great changes have already taken place, of which they are "willingly ignorant," if ignorant at all. The word of God gives an account of the flood, and the earth itself gives evidence of the fact. As "the fountains of the great deep were broken up," and the highest mountains submerged, the face of the whole earth was changed by the violence of the storm, and the action of the waters. So complete was the change wrought in all nature, that in describing it, inspiration says, "The world that then was, being overflowed with water, perished." To the eye of the beholder after the flood only new scenes were presented. The multitudes of men who but a short time before peopled the earth, were all gone. The beasts were destroyed, and the fields were deserted. So terrible was the destruction when "the windows of heaven were opened," that even the fowls of the air perished. No sound of living thing was there to greet the rising sun. The fruitful field was a desolation, and all the workmanship of man was in ruins. Had Noah and his family been transported by the ark to some distant planet, the scene would not, probably, have been so new and strange, nor the contrast with their former home so great, as that which now greeted their sight. Truly, they looked out upon another world. The elements—the materials—were the same. In every other respect all was strange and new.

But another change, as great as any in the past, remains to be effected; not by water, but by fire. Literally it will be melted "with fervent heat." And to this it is reserved "against the day of judgment and perdition of ungodly men." We have read in Prov. 11:31, that the wicked and the sinner will also "be recompensed in the earth." And the Revelation says that after the thousand years of judgment, "the rest of the dead"—the wicked—will be raised from the dead, and in the midst of their fruitless efforts to wage war against the camp of the saints, "fire came down from God out of Heaven, and devoured them." Rev. 20:9. This chapter also says they receive their portion in a lake of fire, which will literally be fulfilled when the earth is melted by the fire which devours them.

Many efforts have been made to give Peter's words a figurative application; but all such efforts do violence to the text. It does not refer merely to the change of dispensation, as theorists have asserted; nor is the fire a figure, and the heavens and earth used by metonymy to represent the people. But both the earth and its inhabitants are introduced; and not only "the perdition of ungodly men" is spoken of, but also the melting of the earth and the elements. As the apostle speaks of a literal creation, and a literal flood which changed the face of that creation, so does he speak of a literal conflagration of that literal earth; for figurative fire would not melt the elements of literal earth.

Many scriptures besides those quoted speak of the great "burning day." To one only will we refer. As Revelation, the last book of the New Testament, in its closing scenes consigns the wicked to a fire which devours them, so does the closing book of the Old Testament leave the wicked under the action of this devouring element:—

"For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch." Mal 4:1

Thus at once shall the curse, and the accursed, be removed from the earth. Beyond this, another scene is introduced:—

"Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet. 3:13

The scriptures cited, as well as analogy, show that the new earth will bear the same relation to the earth which now is, that the present earth bears to that which was before the flood. It will be composed of the same material, but in every sense renewed. The Lord said by Jeremiah, as quoted, that the earth shall be turned again to chaos—without form and void—yet he will not make a full end. That earth which was given to Adam at first; which Noah beheld under two dispensations; upon which Abraham dwelt as the land of promise; upon which the wicked will receive their recompense in the great day, will be given to the saints of the Most High, when sin and sinners shall be entirely removed from it.

The description of the new earth, in the Bible, is very brief. Whether it were brief or extended, we could never realize its glory. Having always associated with a different state of things; having always had crosses and trials to bear, sorrows and disappointments to suffer, our minds cannot grasp the realities of a world of glory, and of unalloyed bliss. In vision it was shown to John, who says:—

"And 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. 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

Whiting's translation of verse 1 says: "And the sea was no more." Not as though there were no sea at all in that heavenly state, but that the old sea was no more, even as the former heaven and earth were no more. All was new. Dr. Clarke says:—

"The sea no more appeared than did the first heaven and earth. All was made new; and probably the new sea occupied a different position and was differently distributed, from that of the old sea."—Com. on Rev. 21: 1.

On this new earth is located the New Jerusalem, which descends out of Heaven from God. It is the capital of the universal kingdom of Christ, who, as the seed of Abraham, is the heir of the world. It is that "city which hath foundations," which the Lord himself built, for which Abraham looked.

As Abraham offered up Isaac, the son of the promise, so was Christ, the seed of Abraham, the true heir, offered as a sacrifice. Abraham, in the offering of Isaac, was taught the death and resurrection of his seed before they could inherit the promises. So "Christ must needs suffer" before he entered into his glory. And so all the saints must suffer, and await the morning of the resurrection to fit them to inherit a holy and eternal inheritance. Paul says, "Corruption cannot inherit incorruption." 1 Cor. 16:50. But when the Son of man comes, seated upon the throne of his glory, he will raise the saints immortal, that they may "inherit the kingdom prepared from the foundation of the world." Matt. 25:34. Micah says:—

"And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion." Micah 4:8

To what this refers, we cannot imagine if not to the dominion which was granted to Adam at the first—dominion over the whole earth. That the expectation of the saints takes hold on this promise is shown in their song of anticipated triumph, and of glory to the Lamb:—

"For thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth." Rev. 5:9,10.

From this there can be no appeal. Abraham's promise, Paul's hope, Christ's heirship, the saints' expected triumph, the peaceful inheritance of the meek, all look to the earth made new, redeemed from the curse.

"I long to be there! and the thought that 'tis near

Makes me almost impatient for Christ to appear,

And fit up that dwelling of glories so rare,

The earth robed in beauty,—I long to be there!"

The particular points of glory and of beauty, as set forth by Isaiah, John, and other inspired writers, I leave with the reader to examine, only adding the view in Revelation of the final song of triumph, when the wicked are destroyed, the curse removed, and all is made new. All the inhabitants of the wide creation of God join in this song:—

"And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." Rev. 5:13.