Imatges de pàgina
PDF
EPUB

ART. V.-INQUIRY INTO THE MEANING OF II. PETER ш, 13.

Καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ.

"Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness."

THIS passage has been very generally supposed to refer to the same thing as Rev. xxi, 1: “ And I saw a new heaven and a new earth.”* Indeed, we do not remember an author who does not make the two places parallel. Where so many agree, it may seem presumptuous to propose any other interpretation. Yet such is the object of this

article.

The new heavens and the new earth in our text are according to promise; and the Apostle seems to speak of the promise as well known. But where is it? In Rev. xxi, 1, it cannot be, as the Apocalypse was, without doubt, written after the Epistles of Peter. The state of the churches referred to in Revelation, especially in the second and third chapters, so different from that in the epistles of Paul, forbids that we should suppose that John was banished to Patmos earlier than that persecution by Nero which took Peter to heaven. Where, then, is it? In the sacred Scriptures, certainly; for vain is the supposition for which some have contended, that, as Peter had a revelation from Christ that He would create new heavens and a new earth, he might justly call that His promise. That he had such a revelation is a mere assumption. But had this been so, it would have been, not "according to promise," but "according to revelation." But what scripture is it? Among the passages cited in answer to this question are, Gen. i, 26; Gen. xvii, 7, 8; Luke xxii, 29; and Heb. xi, 10-16. The reader need only refer to these passages to see their obvious inapplicability. Indeed, can a passage be found in all the Old Testament in which God promises a new heavens and a new earth, in the sense in which many understand 2 Peter iii, 13; that is, a new literal, physical world, in which the righteous are to dwell after the destruction of this earth by fire?

* So Rosenmüller, Koppe, Whitby, Thomas Adams, Ainsworth, Scott, Doddridge, Benson, Clarke, Barnes, and Macknight; also Tertullian, Augustin, Calvin, and others, as quoted by Koppe; Stuart, Wesley, Hammond, (with whom Le Clerc seems to agree, Com. on Rev. xxi, 1.) See also Robinson, N. T. Lex., sub voce Ovpavós; Knapp's Theol., p. 479; Storr and Flatt, Bib. Theol., pp. 369, 370, and 375, 376; Dwight's Theol., vol. iv, pp. 477, 478; Limborch's Theol. Christ., lib. vi, cap. xii, p. 31; Leighton, Com. on 1 Peter ii, 21; Vitringa, Alexander, and Lowth, Com. on Isa. lxv, 17; Lightfoot, vol. iii, p. 442. This list might be extended to almost any length.

Yet in the Old Testament, without doubt, is our promise recorded. After some search, we have not been able to find in the whole Bible the expression, nor anything equivalent to the expression before us, "new heavens and new earth," except in the Apocalypse and in Isaiah. The Apocalypse we have already laid aside, because not then written. But the passage in Isaiah (lxv, 17) answers in all respects to the requirements of our text: "Behold I create new heavens and a new earth." Is not this the promise to which Peter refers ?* There is no force in the objection, that Peter cannot mean to quote Isaiah, because he does not use the phrase, "It is written," or, "The Scripture saith," or some expression of the kind. The Apostles did not bind themselves to any such formulas; nor can such an expression be found in 2 Timothy, Titus, Philemon, 1, 2, 3 John, Jude, Revelation, nor in Hebrews, except once, "The Holy Ghost saith," iii, 7. The writers of the New Testament often quote the Old without any reference whatever.† In the second chapter of the very Epistle before us, Peter quotes Prov. xxvi, 11, in a manner strikingly similar to that in which we suppose he here refers to Isaiah: "It has happened unto them according to the true proverb," &c. Verse 22. Nor is it any objection to this, that he adds, by way of illustration, another proverb not found in the sacred Scriptures. So the author of the book of Hebrews (xii, 26) quotes Haggai ii, 6, with "He hath promised;" and Paul (Rom. ix, 9) quotes Gen. xviii, 14, with "For this is the word of promise:" almost the same phrase which is used in our text. We are driven, therefore, to the supposition that Peter intended to quote Isaiah lxv, 17. For why should we resort to passages like those referred to above, from Genesis, Luke, and Hebrews, which at best are vague and indefinite, when we have, in Isaiah, language definite, precise, and in every way apposite to the purpose of the Apostle? Only, as it seems to us, because, by giving a wrong interpretation to Peter, men have, as by an unholy divorce, put asunder what God had joined together.

So Koppe, Whitby, Ainsworth, Thomas Adams, Macknight, Alexander, Lówth, and Hammond, Com. on 2 Peter iii, 13. See also Vitringa, Observationes, lib. iv, cap. xvi, and citations there. So, too, we understand Stuart, Dwight, Barnes, and Wesley. Vitringa, Clarke, Benson, Scott, and others, are more than half inclined to admit that Peter referred to Isaiah; but, as they had adopted two different interpretations for the two passages, they could not consistently make them parallel. So it always is: one error must always, for consistency's sake, be balanced by another.

† See Rom. ix, 7, 9, 12, 13; x, 6-9, 18; xii, 20; xiii, 9; 1 Cor. xv, 32, from the Sept.; Isa. xxii, 13; Gal. iii, 11; Eph. v, 31, from Gen. ii, 24, Sept.; Eph. vi, 2. What is more to the point, the author of this epistle quotes Scripture thus. See 1 Peter iii, 10-12; Acts iv, 11; compare Psa. cxviii, 22: in the Sept. cxvii, 22. + From the Septuagint.

Grant, it may be said, that Peter quotes Isaiah, yet do not the prophet and the Apocalypse refer to the same new heavens and new earth? We answer, most unhesitatingly, No. John points to a new heaven and a new earth, after the "first heaven and the first earth were passed away," before the brightness of the glory of the descending Judge. (Rev. xxi, 1: cf. xx, 11.) At the period to which he refers, already had the dead, small and great, stood before God, and been judged, every man according to his works. Already had death and hell been cast into a lake of fire, with all whose names were not found written in the book of life, (xx, 11-15.) Whatever the new heaven and new earth of the Revelator may mean, we cannot feel justified in placing them before the final judgment. When we say we can see no proof that the account in chapter xx, 11-15, is given by anticipation, we only repeat what has been said, directly or indirectly, by nearly all the interpreters who have written upon the passage.

Far different are the times to which Isaiah refers. Then men still "build houses, and inhabit them; plant vineyards, and eat the fruit of them," ver. 21: there are still births and deaths, (ver. 20.) And although in this new earth dwelleth righteousness,—for “they are the seed of the blessed of the Lord, and their offspring with them, (verse 23,)-yet "sinners" are found therein. Verse 20. True, there is an intimation of a vast difference between these times and the times of the prophet: "As the days of a tree (for instance, the oak or the terebinth) are the days of my people;" while the sinner who lives "a hundred years" without becoming a child of God, “shall be accursed," and, dying at that age, shall be considered as having died in childhood. Verses 22, 20.

Such a description cannot apply to our earth after the judgment. Is it not a highly figurative and beautiful description of the Gospel dispensation, especially of its latter days,-the millennium, using that word in its more sober sense, when "the earth shall be full of the knowledge of the Lord, as the waters cover the sea,” xi, 9.* In this manner, substantially, have the great body of commentators understood this passage.†

This, then, is the promise to which Peter has reference. The fulfilment must accord with the promise. If Isaiah speaks of a new

* For parallel descriptions in Isaiah, see chapters xi, xxxv, lx, and li, 16. The last is to be especially noted, as conveying almost the same thought with chapter lxv, 17. There can be no doubt that it refers to the times of the Messiah.

f Inter peritos verbi prophetici disputandi materia his circumscribatur terminis. An propheta hic intelligendus sit de immutatione veteris œconomia legalis in novam; num patius de instauratione ecclesiæ in meliorem formam et statum in fine temporum.-Vitringa in Jesaiam, tom. ii, 912.

heavens and a new earth as a figurative designation of the millennium, so must Peter. The course of thought in the context accords with this interpretation. The Apostle speaks of scoffers who should come, "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." Verse 4. As if they had said, "This world will never be destroyed; Christ will never come to judgment." To this the Apostle replies, "The day of the Lord will come as a thief in the night: in the which the heavens shall pass away 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." There will be a judgment also; for that day of the Lord is "the day of judgment and perdition of ungodly men." Verses 10, 7. "Nevertheless," he says, (ver. 13,) "we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness." As if he had said, "Christ will come to judgment, and this earth and all it contains will be burned up; but we, according to the promise made by God through his servant Isaiah, look, before the coming of that day, for a general spreading of the knowledge of the Lord throughout the world. We look to see 'the kingdom and dominion, and the greatness of the kingdom under the whole heaven, given to the people of the saints of the Most High.' Dan. vii, 27. We look to see the God of heaven set up a kingdom, which shall never be destroyed: a kingdom which shall not be left to other people, but shall break in pieces and consume all these kingdoms, and shall stand forever.' ii, 44. We look to see 'the heathen given to the Son of God for an inheritance, and the uttermost parts of the earth for a possession.' Psa. ii, 8. We look to. see, from the rising of the sun unto the going down of the same, the name of God great among the Gentiles, and in every place incense offered to his name, and a pure offering.' Mal. i, 11. In fine, we look to see the leaven of the gospel, which has been hid in the earth, leaven the whole lump.

[ocr errors]

6

How broad the foundation thus laid for the exhortation in the next verse: "Wherefore, beloved, seeing that ye look to see this world wrapped in flame; seeing that ye look for a judgment where every sin will be punished, and every good deed wrought in faith rewarded; and seeing that since God has promised it, we confidently look, ere the coming of that great day, to behold this world brought home to God, and brought home to God through the instrumentality of the Church, be diligent, that ye may be found of Him in peace. How shall we expect to be justified, if others are lost through our neglect? Moreover, your own sanctification, and the faith which brings sancti

fication, depend much, under God, on your Christian activity. Be diligent, that you may be found of Him in peace, without spot and blameless."

Vitringa* and others object to this interpretation, that the Apostle, in verses 5, 7, 10, and 12, speaks of the heavens and earth in a literal sense, and that the sense cannot be thus forcibly changed, in verse 13, to a figurative one. This is, doubtless, the strongest objection that can be brought against our exposition. It is always suspicious for an interpreter to require his author to change, in the same connexion, from literal to figurative, or from figurative to literal. But in this case we believe no violence is done either to the context or to any rule of exegesis. The Apostle, after asserting that this earth shall be burned up, points us to a promise of a new earth. But in the promise the prophet speaks of a figurative earth. Of necessity the Apostle, in referring to that promise, must refer to a figurative earth also.

2. It is objected, that the "heavens and earth which now are," (verse 7,) stand opposed to the "heaven and earth" which shall be hereafter. Nay. The "heavens and earth which are now," were, unquestionably, by Peter opposed to "the world that then was," (verse 6,) and to the ovρavoi eкяаλai, kai yй (verse 5.)

It is nothing new to understand this thirteenth verse of the third chapter of the Second of Peter in a figurative sense. So have Lightfoot, vol. iii, p. 441, 442; vi, p. 290-301; xii, p. 435; Hammond, Com. on 2 Peter iii; Whitby, Com. on 2 Peter iii. (See also his treatise on the millennium, chap. ii, sec. iii, 2.)

Such is the exposition which we feel compelled to give of this text. It contains nothing contrary to the scope of the passage; nothing contrary to "the words which were spoken before by the holy prophets," verse 2; nothing contrary to the teachings of the Apostle Paul,-"in all his epistles speaking in them of these things," (verse 16.) We doubt if this can be said of the common interpretation.

If this exposition be correct, the passage affords no ground for the opinion, true or false, that this earth is to be the abode of the righteous after the judgment.

* Observatt., tom. ii, 1125.

« AnteriorContinua »