Of the many stories this summer on the environment, one that has continued to draw attention is the story of the University of East Anglia’s Climatic Research Unit. The interaction and hiding of findings of the unit became known as climategate. The Oxburgh Inquiry was supposed to review the scientific work of the research unit. The Inquiry examined a short list of papers chosen by the university itself, it held no hearings, only interviewed CRU scientists, took no evidence from critics, kept no notes of interviews, released a five-page report after only three weeks of work, then destroyed all its records. When it later emerged that CRU scientists admitted that their work was far more uncertain than was previously acknowledged, Ronald Oxburgh was asked why he did not report this. He replied that "the science was not the subject of our study."
This morning I like to talk about the environment and global warming. Instead of commissions, or scientific speculation, I would like to present the report from the once who is controlling the events, and that is God.
God has entered the universe, and he most definitely does interact with it. In 2 Peter 3, Peter reminds his readers of the enormous impact of God’s creative word in the beginning. Some Scientists today theorize about the “big bang,” a huge, undirected and unshaped random explosion in space billions of years ago, some fragments of which became our solar system and human life. Peter reminds us that the universe came into existence in an ordered way, flowing in six incredible days out of the Word of God. God was there! (Jeske, M. A. (2002). James, Peter, John, Jude. The People’s Bible (188–189). Milwaukee, Wis.: Northwestern Pub. House.)
In 2 Peter 3, we see:
1) The Past signs of Divine Judgment (2 Peter 3:5-7), 2) The Present signs of Divine Judgment (2 Peter 3:10), 3) The Future signs of Divine Judgment (2 Peter 3:12-13)
1) The Past signs of Divine Judgment (2 Peter 3:5-7)
2 Peter 3:5-7 [5]For they deliberately overlook this fact, that the heavens existed long ago, and the earth was formed out of water and through water by the word of God, [6]and that by means of these the world that then existed was deluged with water and perished. [7]But by the same word the heavens and earth that now exist are stored up for fire, being kept until the day of judgment and destruction of the ungodly. (ESV)
When the false teachers maintained their uniformitarian view of history they ignored historical facts. Peter takes their last argument first. Their premise (that this is a stable, unchanging world) is false; hence their conclusion (that it will remain so, and there will be no parousia) is false also. They willfully neglected the flood, when God did intervene in judgment. The lesson taught by the flood was that this is a moral universe, that sin will not for ever go unpunished; and Jesus himself used the flood to point this moral (Matt. 24:37–39). But these (false teachers) chose to neglect it. They were determined to lose sight of the fact that there were heavens in existence long ago, and an earth which was created by the divine fiat out of water, and sustained by water (Green, M. (1987). Vol. 18: 2 Peter and Jude: An introduction and commentary. Tyndale New Testament Commentaries (152). Downers Grove, IL: InterVarsity Press.)
The word translated escapes their notice (lanthanō) actually carries a more negative connotation, expressed better by the King James rendering, “willingly are ignorant of.” The facts did not merely elude such mockers. Rather, those individuals had purposefully shut their eyes to the truth. They willfully ignored the historical evidence, choosing to disregard the biblical accounts of divine retribution. Because they loved their sin, wanting to live as they pleased (cf. Job 20:12–13; Pss. 36:1–4; 73:5–12; Prov. 13:19; 14:9; 16:30; 26:11; John 3:20; Rom. 1:21–32; Eph. 4:17–19; 2 Tim. 3:2–4), they made conscious decisions not to consider the final consequences (cf. Num. 15:31; Deut. 7:9–10; Job 36:12, 17; Pss. 34:16; 78:49–50; Matt. 10:28; 13:41–42, 49–50; Rom. 1:18; 1 Cor. 6:9–10; Gal. 6:8; 2 Thess. 2:8–10; Rev. 21:8, 27).
Please turn to Genesis 1
As a result of their self-induced blindness, the false teachers discounted two monumental events in history that disprove their uniformitarian views. The first is the creation when, by the word of God, the Lord instantly brought the universe, or heavens, into being (Gen. 1:1).
Genesis 1:1 [1:1]In the beginning, God created the heavens and the earth. (ESV)
"KEEP YOUR PLACE IN GENESIS"
Creation by the word of God is a common idea (Gen 1:3–30; Ps 33:6; 148:5; Ezra 6:38, 43; Heb 11:3). Our author is anxious to stress that the world existed only because God commanded that it should; by the same word he destroyed it (v 6) and will do so again (v 7) (Bauckham, R. J. (2002). Vol. 50: Word Biblical Commentary : 2 Peter, Jude. Word Biblical Commentary (298). Dallas: Word, Incorporated.).
In Creation, God needed no preexisting materials (Gen. 1:1–2:1; cf. Isa. 40:28; 45:8, 12, 18; 48:13; Acts 17:24) and no long periods of time. Although God has always existed (Pss. 90:2; 102:25–27; Rom. 1:20; Rev. 16:5), creation marked the beginning of the universe in time and space. Scripture, most notably Genesis 1–2, supports a relatively recent creation and a young earth—one specially created out of nothing in six consecutive, twenty-four-hour days. The phrase existed long ago does not imply a creation billions of years old. Several thousand years would certainly have been sufficient for Peter’s use of that phrase. Moreover, a young-earth view (in which the universe is not more than ten thousand years old) is clearly supported by the larger context of Genesis (see, for example, the genealogies in chaps. 5, 10–11).
As God created the heavens, the earth was divinely formed out of water and by water. God shaped the earth between two areas of watery mass (Gen. 1:6–9; cf. Prov. 8:27–29). The statement that heaven and earth were formed “out of water and by water” is somewhat perplexing. Probably its meaning is that God formed the heavens and the earth out of “the deep” (Gen 1:2) and that he made them by water when he separated and gathered the waters. Separating the waters above from the waters below formed the sky (heavens), and gathering together the waters below created dry ground (Gen 1:6–10) (Bauckham, 2 Peter, p. 297.).
Genesis 1:6-9 [6]And God said, "Let there be an expanse in the midst of the waters, and let it separate the waters from the waters." [7]And God made the expanse and separated the waters that were under the expanse from the waters that were above the expanse. And it was so. [8]And God called the expanse Heaven. And there was evening and there was morning, the second day. [9]And God said, "Let the waters under the heavens be gathered together into one place, and let the dry land appear." And it was so. (ESV)
• On the second day of creation, He collected the upper waters into something like a vapor canopy around the entire earth, and the lower waters into underground reservoirs, rivers, lakes, and seas.
Genesis 1:10 [10]God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. (ESV)
• Then, on the third day, He separated the land from the water, allowing dry earth to appear (Gen. 1:10). (see John MacArthur, The Battle for the Beginning [Nashville: W Publishing, 2001].)
As Adam and Eve lived on that pre-Flood world, underneath the vapor canopy that God had created, they were shielded from the sun’s harmful radiation. As a result, they lived much longer than human beings do today (cf. Gen. 5:5). Yet, despite the ideal environment they enjoyed, the spiritual climate of the pre-Flood world quickly worsened. In fact, the wickedness of their descendants grew so great that God decided to judge the world and drown all but eight of its inhabitants (Gen. 6:5–7, 11–13).
Everything in God’s original creation was good. It is humanities sin that has turned a good creation into a groaning creation (Rom. 8:18–22). God could not permit sinful humanity to live in a perfect environment, so He had to curse the ground because of human sin (Gen. 3:14–19). Since that time, humanity has been busy polluting and destroying God’s creation. For years, it appeared that this exploitation would not cause too much trouble, but now we are changing our minds. The balance of nature has been upset; valuable resources have been wasted; the supply of energy is running down; and civilization is facing a crisis. The prophets of doom today are not only preachers and evangelists, but also sociologists, ecologists, and atomic scientists (Wiersbe, W. W. (1996). The Bible exposition commentary (2 Pe 3:5). Wheaton, Ill.: Victor Books.).
Therefore, as it says in verse 6, the world that then existed was deluged/flooded with water and perished. Peter’s reference to world is not primarily to the physical earth, because the planet itself was not obliterated, but rather to the sinful world order (1 John 2:15–17; cf. 1 Cor. 1:20–21; 2 Cor. 4:4; Gal. 4:3; Col. 2:8, 20; 1 Tim. 6:17; Heb. 11:7; Rev. 11:15; 18:2–20). The Flood was a cataclysmic event; in fact, the Greek word translated deluged/flooded (katakluzō) gives us our English word cataclysm, implying complete, destructive overflow.
The people living on earth had probably never seen a rainstorm or the fountains of the deep broken up, but these events happened just the same. Their “scientists” could have argued as the scoffers argued, “Everything goes on as it did from the beginning. Life is uniform so nothing unusual can happen.” But it happened! (Wiersbe, W. W. (1996). The Bible exposition commentary (2 Pe 3:5). Wheaton, Ill.: Victor Books.)
The idea of the destruction of the antediluvian/prehistoric world need not be taken to mean total annihilation. Rather, just as it was created by being brought out of the primeval ocean, so it perished/was destroyed when it was once again submerged in the primeval ocean. The ordered world (κόσμος) reverted to chaos. The author of 2 Peter (no doubt following his Jewish apocalyptic source) seems to envisage world history in three great periods, divided by two great cataclysms: the world before the Flood, the present world which will end in the eschatological (inferno) (v 7), and the new world to come (v 13) (Bauckham, R. J. (2002). Vol. 50: Word Biblical Commentary : 2 Peter, Jude. Word Biblical Commentary (299). Dallas: Word, Incorporated.).
Contrary to the objections of certain skeptics, there would have been more than enough water to cover the entire earth. In addition to the water already on the earth’s surface (which even in today’s post-Flood world covers nearly three-fourths of the planet), two other vast sources of water existed: subterranean reservoirs (the “fountains of the great deep” [Gen. 7:11; cf. 8:2]), and the canopy created on day two (the “waters which were above the expanse” [Gen. 1:7]). Together, those two sources provided enough water to encompass the entire globe with rain for forty days and nights (Gen. 7:12). The language of Genesis 7, where the Flood is described in detail, can be explained only if a global Flood is in view. (For additional commentary on the Flood, see notes on Genesis 7:11–8:4 in John MacArthur, ed., The MacArthur Study Bible [Nashville: Word, 1997], 25–27.)
Even if the precise meaning of the discussion of “water” here is difficult, the reason for it is clear enough. God once destroyed the world with water, but he will destroy it with fire the next time. And it too will be by the power of his word. Perhaps the false teachers doubted God’s ability to bring about catastrophic change in the world. Peter assures his readers that God need only speak the word (Black, A., & Black, M. C. (1998). 1 & 2 Peter. The College Press NIV commentary (2 Pe 3:5). Joplin, Mo.: College Press Pub.).
Please turn to Genesis 9
The false teachers of Peter’s time refused to view world history properly. Due to their self-centered hedonism, they provide a classic example of willful ignorance. Like today’s revisionist historians, the false teachers deliberately denied both the creation story and the Flood—the two catastrophic events that easily disprove their uniformitarian views.
God has made a promise to all the inhabitants of creation:
Genesis 9:11 [11]I establish my covenant with you, that never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth." (ESV)
Genesis 9:15 [15]I will remember my covenant that is between me and you and every living creature of all flesh. And the waters shall never again become a flood to destroy all flesh. (ESV)
Please turn to Matthew 13
In Genesis 9:11, 15, God promised to never again destroy the earth by means of a universal flood. But that does not mean that He will never again enact global judgment. On the contrary, as it says in verse 7, by His word the present heavens and earth are being reserved for fire. While the pre-Flood world system was drowned by water, the present world system will be consumed by flames (Job 21:30; Pss. 9:7; 96:13; Matt. 13:40–42; 25:32; Rom. 2:5; Heb. 9:27; 10:27).
Matthew 13:40-42 [40]Just as the weeds are gathered and burned with fire, so will it be at the close of the age. [41]The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, [42]and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth. (ESV)
That future judgment, as with the Flood, will come by the power and authority of His word.
Scripture often associates fire with the final judgment (2 Thes. 1:6-8).
Just as the abundant presence of water facilitated the Flood, so the pervasiveness of fire makes a future inferno credible. For example, the galaxies consist of billions of burning stars. Even the earth’s core contains a huge volume of molten rock that may be as hot as 12,400 degrees Fahrenheit. Only a ten-mile-thick crust separates humanity from earth’s blazing interior. More significantly, the entire creation, because of its basic atomic structure, is a potential nuclear bomb. The devastating power of nuclear weapons demonstrates the destructive force God has placed within the atom. When He is ready, God will use that kind of nuclear energy in an atomic holocaust that will disintegrate the universe (see commentary on 3:10 later in this chapter and on 3:12 in the next chapter of this volume).
Peter’s warning, then, is clear: God has kept the universe for the day of judgment and destruction of ungodly men. Just as in Noah’s time, that final day of judgment will be for ungodly men and not for believers (cf. Matt. 25:41; Luke 3:17; John 5:29). The Lord will deliver His own out of the world before He unleashes His final wrath (cf. Mal. 3:16–18).
Illustration: Charles Haddon Spurgeon, the great Victorian preacher, said in a sermon entitled ‘Secret sins’ preached in 1857: "When Christ comes a second time, there will be a marvellous change in the way men talk. Me thinks I see him; there he sits upon his throne. Now, Caiaphas, come and condemn him now! Judas! Come and kiss him now! What do you stick at man? Are you afraid of him? Now, Barabbas, go! See whether they prefer you to Christ now. Swearer, now is your time; you have been a bold man; curse him to his face now. Drunkard, stagger up to him now! Infidel, tell him to his face that there is no Christ now that the world is lit with lightning and the earth is shaken with thunder. Tell God there is no God now; now laugh at the Bible, now scoff at the minister. Why, men, what is the matter with you? Why can’t you do it? Ah! There you are: you have fled to the hills and to the rocks. ‘Rocks hide us! Mountains fall on us! Hide us from the face of him that sits on the throne.’ ‘Ah! Where are now your boasts, your vaunting, and your glories? Alas! Alas! For you in that dread day of wonders!’(C. H. Spurgeon, The New Park Street Pulpit 1857, Pilgrim Publishers, 1975, p. 80).
We have seen:
1) The Past signs of Divine Judgment (2 Peter 3:5-7), and now:
2) The Present signs of Divine Judgment (2 Peter 3:10)
2 Peter 3:10 [10]But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed. (ESV)
Based on his preceding arguments, Peter confidently asserts that the day of the Lord will come. No matter what the false teachers may claim, the evidence against them is overwhelming.
In Scripture the day of the Lord signifies the extraordinary, miraculous interventions of God in human history for the purpose of judgment, culminating in His final judgment of the wicked on earth and the destruction of the present universe. The Old Testament prophets viewed the final day of the Lord as a day of unparalleled judgment, darkness, and damnation, a day in which the Lord would completely destroy His enemies, vindicate His name, reveal His glory, and establish His kingdom (Isa. 2:10–21; 13:6–22; Joel 1–2; Amos 5; Obad. 15; Zeph. 1:7–18; Zech. 14; Mal. 4). The New Testament writers also foresaw that day as an awesome and fearful event (2 Thess. 2:2; cf. Matt. 24:29–31).
Peter described the day of the Lord as arriving like a thief (1 Thessalonians 5:2), meaning that it will be unexpected, without warning, and disastrous for the unprepared. The day of the Lord, however, will arrive suddenly, and so no definite signs of its coming can be trumpeted. The signs that precede it, apparently, are ambiguous enough to lead to other conclusions (Schreiner, T. R. (2007). Vol. 37: 1, 2 Peter, Jude (electronic ed.). Logos Library System; The New American Commentary (383). Nashville: Broadman & Holman Publishers.).
For believing Christians, however, that day will come not like a thief, dreadful and shocking. It will be like a beloved father who finally comes home from a lengthy business trip, bursting suddenly through the door, arms wide open to hug his children, pockets bulging with treats. His children’s hearts will be filled not with terror but delight. “Father! You’re finally here!” (Jeske, M. A. (2002). James, Peter, John, Jude. The People’s Bible (191). Milwaukee, Wis.: Northwestern Pub. House.)
With the culmination of the final phase of the day of the Lord, the heavens will pass away with a roar. While Jesus said that the law would remain until heaven and earth “disappear” or “pass away” (Matt 5:18 par. Luke 16:17), he also said that “heaven and earth will pass away, but my words will never pass away” (Mark 13:31 par. Matt 24:35 par. Luke 21:33) (Davids, P. H. (2006). The letters of 2 Peter and Jude. The Pillar New Testament commentary (283). Grand Rapids, Mich.: William B. Eerdmans Pub. Co.).
Please turn to Revelation 8
Heavens refers to the visible, physical universe of interstellar and intergalactic space.
Like Christ, Peter foresaw the disintegration of the entire universe in an instant “uncreation,” not by any naturalistic scenario, but solely by God’s omnipotent intervention.
Revelation 8:7-11 [7]The first angel blew his trumpet, and there followed hail and fire, mixed with blood, and these were thrown upon the earth. And a third of the earth was burned up, and a third of the trees were burned up, and all green grass was burned up. [8]The second angel blew his trumpet, and something like a great mountain, burning with fire, was thrown into the sea, and a third of the sea became blood. [9]A third of the living creatures in the sea died, and a third of the ships were destroyed. [10]The third angel blew his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water. [11]The name of the star is Wormwood. A third of the waters became wormwood, and many people died from the water, because it had been made bitter. (ESV) (cf. Mark 13:24–26; Rev. Revelation 16:17-21; 18:8-10)
The term roar (rhoizēdon) is an onomatopoeia—a word that sounds like what it means. It speaks of “a rushing sound,” or “a loud noise,” and also connotes the whizzing, crackling sounds that objects emit as fire consumes them. On that future day, the noise from the disintegrating atoms of the universe will be deafening, unlike anything mortals have ever heard before.
As Peter continues, he expands his earlier statement from verse 7: the elements will be destroyed with intense heat, and the earth and its works will be burned up. “The elements doesn’t refer to the elements of the periodic table, which of course was unknown in the 60s A.D., but rather to the ordered structure of the universe (Jeske, M. A. (2002). James, Peter, John, Jude. The People’s Bible (191). Milwaukee, Wis.: Northwestern Pub. House.).
• The word elements (stoicheia) literally means “ones in a row,” as in letters of the alphabet or numbers. When used in reference to the physical world, it describes the basic atomic components that make up the universe.“The elements” (στοιχει̂α, stoicheia) are best understood to refer to the heavenly bodies, such as the sun, moon, and stars. The fact that they will “melt” (v. 12) seems to support this understanding. It also seems to recall Isaiah 34:4 with its dissolved stars.
After describing both areas above the earth (sky and space), Peter speaks of what will happen to the earth itself. Oddly, he writes that “the earth and its works/everything in it will be burned up/laid bare.” The focus of things being laid bare has a link with the garden of Eden. In Genesis 3:7 we read of the effects of sin in the Garden of Eden: ‘Then the eyes of both of them were opened, and they realized that they were naked.’ Sin undresses, lays bare, reveals all, and as a result of sin, judgement will expose this earth. Nothing will be left to cover it (Anderson, C. (2007). Opening up 2 Peter (102). Leominster: Day One Publications.).
The intense heat will be so powerful that the earth and its works will be burned up.
The word burned up/melt in 2 Peter 3:10 means “to disintegrate, to be dissolved.” It carries the idea of something being broken down into its basic elements, and that is what happens when atomic energy is released. “Heaven and earth shall pass away,” said our Lord (Matt. 24:35), and it appears that this may happen by the release of the atomic power stored in the elements that make up the world. The heavens and earth are “stored with fire” (2 Peter 3:7, WUEST), and only God can release it (Wiersbe, W. W. (1996). The Bible exposition commentary (2 Pe 3:8). Wheaton, Ill.: Victor Books.).
God’s power will consume everything in the material realm—the entire physical earth—with its civilizations, ecosystems, and natural resources—and the surrounding celestial universe. Yet even in the midst of that mind-boggling destruction, the Lord will protect His sheep. Assuming that the image of a fiery destruction is still in Peter’s mind, it is probable that he is writing about refinement, or purification by fire (see 1 Pet 1:7). The fire will determine what is pure and what is not. (Paul uses similar imagery in 1 Corinthians 3:13.) (Black, A., & Black, M. C. (1998). 1 & 2 Peter. The College Press NIV commentary (2 Pe 3:10). Joplin, Mo.: College Press Pub.)
• Realizing that the earth is going to be burned up, we should put our confidence in what is lasting and eternal and not be bound to earth and its treasures or pursuits. We should not be overly dependent on this material world or use it as our standard for thought and behavior. Do you spend more of your time piling up possessions, or striving to develop Christlike character? (Barton, B. B. (1995). 1 Peter, 2 Peter, Jude. Life application Bible commentary (216). Wheaton, Ill.: Tyndale House Pub.)
Illustration: 2866 “Judgment Day” Sooner Than Thought
A Scottish lawyer was a wicked man. Once he hired a horse and, either through accident or ill-usage, killed the animal. Naturally the owner insisted on being paid its value, together with some compensation for the loss of its use. The man of law acknowledged his liability, and said he was perfectly willing to pay, but at the moment he was a little straightened for ready cash. Would the hirer of the animal accept a promissory note? “Certainly,” he said.
Whereupon the lawyer further said that he must be allowed a long date. “You can fix your own time,” said the creditor. The wicked man then drew the note, making it payable at the Day of Judgment. Eventually the creditor took the matter to court, and there, in defense, the lawyer asked the judge to look at the note. He did so, and then replied: “The promissory note is perfectly good sir and as this is day of judgment, I decree that you pay tomorrow.” (Tan, P. L. (1996). Encyclopedia of 7700 illustrations : A treasury of illustrations, anecdotes, facts and quotations for pastors, teachers and Christian workers. Garland TX: Bible Communications.)
We have seen:
1) The Past signs of Divine Judgment (2 Peter 3:5-7), 2) The Present signs of Divine Judgment (2 Peter 3:10), and finally:
3) The Future signs of Divine Judgment (2 Peter 3:12-13)
2 Peter 3:12-13 [12]waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn! [13]But according to his promise we are waiting for new heavens and a new earth in which righteousness dwells. (ESV)
Godly lives are related to and grounded in eschatology. Those who disregard the future cosmos will not live well in the present one. Hence, believers live in a way that pleases God as they are waiting for/look forward to (prosdokōntos) and “hasten/speed” (speudontos) the coming of God’s day. The term “waiting for/look forward to” (prosdokaō) occurs three times in the space of three verses (3:12–14), designating the eager expectation believers should have for the coming of Christ and the fulfillment of God’s future promises. An eschatological hope is signified by the term elsewhere (Matt 11:3; Luke 7:29–30; cf. 2 Mac 7:14; 12:44) Divine sovereignty is not threatened, for God himself foreknows what his people will do. Indeed, he even foreordains what we will do (e.g., Prov 16:33; Isa 46:9–11; Lam 3:37–38; Eph 1:11).
Nevertheless, such teaching must never cancel out the call to live godly lives and the teaching that our prayers and godliness can speed his coming. We must not fall prey to rationalism that either squeezes out divine sovereignty or ignores human responsibility. Both of these must be held in tension, and here the accent falls on what human beings can do to hasten the day of God ((Schreiner, T. R. (2007). Vol. 37: 1, 2 Peter, Jude (electronic ed.). Logos Library System; The New American Commentary (389–390). Nashville: Broadman & Holman Publishers.).
If believers are waiting/looking for and hastening the coming of the day of God, such eager anticipation precludes being worried about it or afraid of it. Waiting/Looking for expresses an attitude of expectancy, an outlook on life that watchfully waits for the Lord’s arrival. Peter’s use of hastening only strengthens that concept. Rather than fearing the world’s impending demise, Christians long for it, knowing they have everything to hope for and nothing to fear from the Father who loves them (1 John 4:18). Thus, like Paul, they can readily say maranatha, “Lord, come!” (1 Cor. 16:22; cf. 1 John 2:28; Rev. 22:20).
Evangelism is one way in which we can be said to hasten the coming of the Lord (cf. Mark 13:10), but we cannot confine our preparations to evangelism. We cannot exclude the prayer, ‘Your kingdom come’ (cf. Rev. 8:4); nor Christian behaviour (verse 11, and see 1 Pet. 2:12); nor repentance and obedience (Acts 3:19–21). All these contribute towards the ultimate goal. The Rabbis had two apt sayings: ‘It is the sins of the people which prevent the coming of the Messiah. If Jews would genuinely repent for one day, the Messiah would come’, and ‘If Israel would perfectly keep the Torah for one day, the Messiah would come.’ It is Christian listlessness, disobedience and lovelessness which delay the coming of the day of God (Green, M. (1987). Vol. 18: 2 Peter and Jude: An introduction and commentary. Tyndale New Testament Commentaries (164–165). Downers Grove, IL: InterVarsity Press.)
The coming translates the familiar term parousia, which literally means “the presence.” In the New Testament it does not primarily describe a place or event. Instead, the term emphasizes the personal, bodily arrival of Jesus Christ.
Some commentators equate the day of God with the “day of the Lord,” but they are not synonymous expressions. The day of God refers to the eternal state when God will have permanently subdued all of His enemies (cf. Ps. 110:1; Acts 2:33–35; 1 Cor. 15:28; Phil. 2:10–11; 3:21; Heb. 10:13). However, the “day of the Lord,” refers to the final, tumultuous events accompanying the last judgment of unbelievers. While Christians are certainly eager for the day of God, their attitude toward the turmoil that precedes it is more sober. The apostle John’s vision experience, in which he ate the little book and found it sweet to taste but bitter to swallow (Rev. 10:9–10), dramatically illustrates those dual feelings. The little book represents the coming judgment—sweet to believers because of the day of God, but bitter because of the “day of the Lord.”
Because of which, referring to the day of God, indicates that certain other events must first take place in order for it to occur. In preparation for that day, Peter reiterated that God will destroy the present, sin-cursed universe: the heavens will be destroyed by burning, and the elements will melt with intense heat! This time Peter uses a different Greek word for “melt” than he used in verse 10. It is tēkomai, a word that means actually “wasting away, the wasting away of nature.” This could possibly suggest the effects of radioactivity when an atomic bomb goes off (McGee, J. V. (1997). Thru the Bible commentary (electronic ed.) (2 Pe 3:12). Nashville: Thomas Nelson.).
Believers will witness these sights from the safe arms of God’s holy angels, who will lift us from the earth as the judge returns (1 Thessalonians 4:13–18). Furthermore, God is coming not just to take things away from us. After the dismantling of the universe is complete, he will utter his creative word once again and as we see in verse 13, a new heaven and earth will spring into being. This will not be an entirely other sort of existence, strange and alien, but our own universe, dismantled and rebuilt, transformed and renewed (Jeske, M. A. (2002). James, Peter, John, Jude. The People’s Bible (193–194). Milwaukee, Wis.: Northwestern Pub. House.)
Following the final destruction of the universe, the day of God will arrive, and this corrupted world system will be forever abolished (Rom. 8:18–23; 1 John 2:16). According to His promise, that new day will showcase a new heavens and a new earth, meaning that God will create an entirely new universe (cf. Ps. 102:25–26; Isa. 65:17; 66:22).
Finally please turn to Revelation 21
The word rendered new (kainos) means “new in quality,” “different,” or “unlike anything previously known.” Thus the new heavens and earth will be far more than merely new in time or chronology; they will also be new in character—a realm in which righteousness dwells. Dwells (katoikeō) means “to settle down and be at home,” or “to take up permanent, comfortable residence.” In God’s new order, righteousness will enjoy a permanent, perfect existence. The apostle John further described the wonder of that new universe:
Revelation 21:1-4 [21:1]Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. [2]And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. [3]And I heard a loud voice from the throne saying, "Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. [4]He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away." (ESV)
Revelation 21:22-27 [22]And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. [23]And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. [24]By its light will the nations walk, and the kings of the earth will bring their glory into it, [25]and its gates will never be shut by day--and there will be no night there. [26]They will bring into it the glory and the honor of the nations. [27]But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life. (ESV)
On the basis of all that God has in store for them, believers ought to live in constant expectation—always looking for Christ’s return and continually viewing everything in this life in light of their eternal destiny.
(Format Note: Some base commentary from MacArthur, J. (2005). 2 Peter and Jude (109–125). Chicago: Moody Publishers.)
