By Brian R. Kenyon
As is our custom in the first or second issue of the Harvester following our lectureship, we like to review the lectureship book. Because of the increasing division in our brotherhood over the “renovated earth” theory of heaven, this review will consist of excerpts from two chapters in the lectureship book especially dealing with this erroneous theory of a “renovated earth.”
In Stephen Atnip’s chapter, “The World to Come: Is Heaven a Created Place?,” he deals, in part, with images from the Book of Hebrews that show the “world to come” cannot be a renovated anything!
In reference to the end of this created world in which the reader now lives, the Hebrews writer taught that unlike Christ who continues forever, this world is to be changed (Heb. 1:12). Now the word for “changed” (from allasso, ἀλλάσσω) may be variously translated: “change, alter, transform,” or “exchange, give in exchange” (Friberg). Some, such as the Jehovah’s Witnesses, see an alteration or transformation of the earth as being indicated here. Since the semantic range of the word for change (allasso) allows either meaning (change or exchange), the reader must consider the context in the evaluation of the term. Two similes with respect to the end of the world are given: a “garment” (from himation, ἱμάτιον), which is becoming old, and a “vesture,” or outer garment (from peribolaion, περιβόλαιον), which is “changed.” … Both similes referenced a known occurrence in the usage of garments, or clothes. In neither case was a transformation or renovation of clothing under consideration. Clothing gets old and is set aside, and then the wearer puts on a new garment. We change clothes. There is only an exchange that occurs. When a person changes his clothes, he does not renovate them. Rather, he exchanges one item of clothing for another. This simple simile usage demands an idea of an exchange of worlds, just like what happens when a person changes clothes, not a transformation or renovation of this world.
The whole purpose of this contrast also pointed to an exchange. The contrast was between Christ and the world He made. Christ goes on forever, but this world does not. If this present world goes on in a transformed form, then the contrast between the eternity of Christ and the present temporal world is negated. According to the contrast, this present world ceases to be, unlike Christ who has no end, and this world is then exchanged for another habitation. If we say this world is an eternal one without end, then Christ’s eternity is no different from such a world. We are compelled by this argument to understand this world does not go on eternally like Jesus does. Thus, at the end of this world, there is another one to come. …
Before we go further [in explaining the exhortation in Heb. 4:1-3], let it be fully understood that this an arrow—and then was used for the rushing movement itself or the accompanying crash or roar” (Rogers and Rogers, 589). Here, the noise described was the “roaring and crackling sounds of the sky as it burns down” (Arichea and Hatton, 154).
Second, the “elements will melt with fervent heat” (2 Pet. 3:10b). The term “elements [heavenly bodies, ESV]” (from stoicheia, στοιχεîα) basically refers to the elements of which something is made, which includes the basic principles behind certain philosophies (Gal. 4:3, 9; Col. 2:8, 20; Heb. 5:12). In First Peter 3:10 and 12, the term has been taken at least the following four ways: (1) the “rudiments of knowledge,” based upon the origin of the Greek word, which means” things arranged in a row” (cf. the letters of the alphabet); (2) the physical elements of earth, air, fire, and water, which was the common meaning in Greek philosophical circles; (3) the angelic, or spiritual beings; and (4) the heavenly bodies, such as the sun, moon, stars, and planets (Arichea and Hatton 154-155; Davids, 283-286). Given the context of Second Peter 3, “elements” must refer to the whole created order not designed to be eternal (such as human souls, angels, etc.).
The term “will melt [be dissolved, ASV; destroyed, NAS]” (2 Pet. 3:10b) is from a fairly common word (luo, λύω) that means to loose or destroy, but in the passive voice, as here, means to “fall apart,break up, dissolve” (Zerwick, 724). The word is here (and in 2 Pet. 3:12) coupled with “fervent [intense, NAS] heat” (from kausoomai, καυσόομαι), which basically means to burn with great heat. This word comes from a “Greek medical term for body temperature, particularly in connection with a high fever;” thus, the whole expression can be rendered literally as “destroyed in the heat,” which paints a picture of “heat … so intense that the heavenly bodies begin to melt and eventually are reduced to nothing” (Arichea and Hatton, 155).
Third, “the earth and the works that are in it will be burned up” (2 Pet. 3:10c). The “earth” is mentioned throughout the chapter (2 Pet. 3:5, 7, 10, 13). The “works” that are in the earth has reference to “all of man’s accomplishments upon the earth” (Kelcy). However, there is a textual variant in the ancient manuscripts at the end of Second Peter 3:10, which is why some translations read, “will be burned up” (KJV, ASV, NKJ, NAS), translated from katakaio (κατακαίω), which means to burn up, and other translations read “will be exposed” (ESV), from heurisko (εὑρίσκω), which means to expose or lay bare. Even if the latter were what Peter actually wrote, it does not change the meaning of the overall context. “Will be exposed” would have reference to the fact that earth will not offer any hiding place (because it will vanish)for the ungodly to escape judgment (cf. Heb. 4:13). Again, the overall context is complete destruction of the entire created order not already designed to be eternal (such as human souls, angels, etc.).
“New Heavens And A New Earth”
Despite the entire created order … being destroyed (2 Pet. 3:10-12), Peter wrote, “we, according to His promise, look for new heavens and a new earth in which righteousness dwells” (2 Pet. 3:13). … A correct interpretation of this verse will depend on a correct interpretation of the previous verses, especially Second Peter 3:10. Almost every denominational source consulted writes that the term “new heavens and a new earth” refers to a physical dwelling. However, the overall context, as well as the details within this verse, teaches otherwise.
The term “promise” (from epangelma, ἐπάγγελμα) may be reminiscent of Isaiah 65:17; 66:22. However, the only other verse where this word for “promise” is found is in Peter’s words about Christians being given “exceedingly great and precious promises, that through these you may be partakers of the divine nature” (2 Pet. 1:4). Thus, “according to the promise” focused the “new heavens and a new earth” as a specific fulfillment of the general promises that make Christians “partakers of the divine nature.”
The “newness” of these heavens and earth focuses a totally different realm than the old heavens and earth. The word “new” is from a word (kainos, καινός) that basically means new, or of new quality (2 Cor. 5:17; Eph. 2:15; Rev. 21:1-2). It is further defined as “what is new and distinctive … what is new in nature, different from the usual, impressive, better than the old, superior in value or attractiveness … the epitome of the wholly different and miraculous” (Behm, 447, 449). Unlike the other Greek word commonly translated “new,” this word is “retrospective and points to that which is fresh in contrast to that which is worn out” (Woods, 188). Thus, the “new heavens and a new earth” refers to a whole new order of habitation for God’s people (“in which righteousness dwells”). This eternal dwelling is far beyond comprehension but is anthropomorphically compared to something with which humans can identify, “heavens and earth.”
There are many great articles on various aspects of heaven in our 2025 lectureship book. These excerpts were signaled out because of their addressing the erroneous “renovated earth” doctrine. May we continually study our Bibles to ascertain the doctrine of Christ and follow it in everything we believe, teach, and practice!
