Exegetical and Hermeneutical Commentary of 2 Peter 3:13

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

13. we, according to his promise, look for new heavens and a new earth ] The promise of which the Apostle speaks is that of Isa 65:17; Isa 66:22, where we have the very words, “new heavens and a new earth,” the context there connecting it with the restoration of Israel to their own land and the renewed glory of Jerusalem. The same hope shews itself in the visions of the Apocalypse (Rev 21:1) as connected with the “new Jerusalem” coming down from God, and appears in a fuller and more expanded form in the Apocryphal Book of Enoch. “The former heaven shall pass away and a new heaven shall shew itself” (chap. xcii. 17). “The earth shall be cleansed from all corruption, from every crime, from all punishment” (c. x. 2 7).

wherein dwelleth righteousness ] This again reproduces the thought of Isaiah (Isa 65:25) that “they shall not hurt (LXX. “act unrighteously”) nor destroy in all my holy mountain,” and St John’s account of the new Jerusalem that “there shall in no wise enter into it anything that defileth” (Rev 21:27). It is implied in St Paul’s belief that “the creature itself also shall be delivered from the bondage of corruption” (Rom 8:21). Earth itself, purified and redeemed, is to be the scene of the blessedness of the saved, as it has been, through the long ons of its existence, of sin and wretchedness.

Fuente: The Cambridge Bible for Schools and Colleges

Nevertheless we, according to his promise – The allusion here seems to be, beyond a doubt, to two passages in Isaiah, in which a promise of this kind is found. Isa 65:17; for, behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. Isa 66:22; for as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, etc. Compare Rev 21:1, where John says he had a vision of the new heaven and the new earth which was promised: 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. See the notes at Isa 65:17.

Look for new heavens and a new earth – It may not be easy to answer many of the questions which might be asked respecting the new heaven and earth here mentioned. One of those which are most naturally asked is, whether the apostle meant to say that this earth, after being purified by fire, would be suited again for the home of the redeemed; but this question it is impossible to answer with certainty. The following remarks may perhaps embrace all that is known, or that can be shown to be probable, on the meaning of the passage before us.

I. The new heavens and the new earth referred to will be such as will exist after the world shall have been destroyed by fire; that is, after the general judgment. There is not a word expressed, and not a hint given, of any new heaven and earth previous to this, in which the Saviour will reign personally over his saints, in such a renovated world, through a long millennial period. The order of events, as stated by Peter, is:

(a)That the heavens and earth which are now, are kept in store, reserved unto fire against the day of judgment, and perdition of ungodly men, 2Pe 3:7;

(b)That the day of the Lord will come suddenly and unexpectedly, 2Pe 3:10; that then the heavens and earth will pass away with a great noise, the elements will melt, and the earth with all its works be burned up, 2Pe 3:10; and,

(c)That after this 2Pe 3:13 we are to expect the new heavens and new earth.

Nothing is said of a personal reign of Christ; nothing of the resurrection of the saints to dwell with him on the earth; nothing of the worlds being fitted up for their home previous to the final judgment. If Peter had any knowledge of such events, and believed that they would occur, it is remarkable that he did not even allude to them here. The passage before us is one of the very few places in the New Testament where allusion is made to the manner in which the affairs of the world will be closed; and it cannot be explained why, if he looked for such a glorious personal reign of the Saviour, the subject should have been passed over in total silence.

II. The word new, applied to the heavens and the earth that are to succeed the present, might express one of the following three things – that is, either of these things would correspond with all that is fairly implied in that word:

(a) If a new world was literally created out of nothing after this world is destroyed; for that would be in the strictest sense new. That such an event is possible no one can doubt, though it is not revealed.

(b) If an inhabitant of the earth should dwell after death In any other of the worlds now existing, it would be to him a new abode, and everything would appear new. Let him, for instance, be removed to the planet Saturn, with its wonderful ring, and its seven moons, and the whole aspect of the heavens, and of the world on which he would then dwell, would be new to him. The same thing would occur if he were to dwell on any other of the heavenly bodies, or if he were to pass from world to world. See this illustrated at length in the works of Thomas Dick, LL. D. – Celestial Scenery, etc. Compare the notes at 1Pe 1:12.

(c) If the earth should be renovated, and suited for the home of man after the universal conflagration, it would then be a new abode.

III. This world, thus renovated, may be, from time to time, the temporary abode of the redeemed, after the final judgment. No one can prove that this may not be, though there is no evidence that it will be their permanent and eternal home or that even all the redeemed will at any one time find a home on this globe, for no one can suppose that the earth is spacious enough to furnish a dwelling-place for all the unnumbered millions that are to be saved. But that the earth may again be revisited from time to time by the redeemed; that in a purified and renovated form it may be one of the many mansions which are to be fitted up for them Joh 14:2, may not appear wholly improbable from the following suggestions:

(1) It seems to have been a law of the earth that in its progress it should be prepared at one period for the dwelling-place of a higher order of beings at another period. Thus, according to the disclosures of geology, it existed perhaps for countless ages before it was fitted to be an abode for man; and that it was occupied by the monsters of an inferior order of existence, who have now passed away to make room for a nobler race. Who can tell but the present order of thing may pass away to make place for the manifestations of a more exalted mode of being?

(2) There is no certain evidence that any world has been annihilated, though some have disappeared from human view. Indeed, as observed above, (see the notes at 2Pe 3:10) there is no proof that a single particle of matter ever has been annihilated, or ever will be. It may change its form, but it may still exist.

(3) It seems also to accord most with probability, that, though the earth may undergo important changes by flood or fire, it will not be annihilated. It seems difficult to suppose that, as a world, it will be wholly displaced from the system of which it is now a part, or that the system itself will disappear. The earth, as one of the worlds of God, has occupied too important a position in the history of the universe to make it to be easily believed that the place where the Son of God became incarnate and died, shall be utterly swept away It would, certainly, accord more with all the feelings which we can have on such a subject, to suppose that a world once so beautiful when it came from the hand of its Maker. should be restored to primitive loveliness; that a world which seems to have been made primarily (see the notes at 1Pe 1:12) with a view to illustrate the glory of God in redemption, should be preserved in some appropriate form to be the theater of the exhibition of the developement of that plan in far distant ages to come.

(4) To the redeemed, it would be most interesting again to visit the spot where the great work of their redemption was accomplished; where the Son of God became incarnate and made atonement for sin; and where there would be so many interesting recollections and associations, even after the purification by fire, connected with the infancy of their existence, and their preparation for eternity. Piety would at least wish that the world where Gethsemane and Calvary are should never be blotted out from the universe.

(5) However, if, after their resurrection and reception into heaven, the redeemed shall ever revisit a world so full of interesting recollections and associations, where they began their being, where their Redeemer lived and died, where they were renewed and sanctified, and where their bodies once rested in the grave, there is no reason to suppose that this will be their permanent and unchanging home. It may be mere speculation, but it seems to accord best with the goodness of God, and with the manner in which the universe is made, to suppose that every portion of it may be visited, and become successively the home of the redeemed; that they may pass from world to world, and survey the wonders and the works of God as they are displayed in different worlds. The universe, so vast, seems to have been suited for such a purpose, and nothing else that we can conceive of will be so adapted to give employment without weariness to the minds that God has made, in the interminable duration before them.

IV. The new heavens and earth will be holy. They will be the home of righteousness forever.

(a) This fact is clearly revealed in the verse before us; wherein dwelleth righteousness. It is also the correct statement of the Scriptures, Rev 21:27; 1Co 6:9-10; Heb 12:14.

(b) This will be in strong contrast with what has occurred on earth, The history of this world has been almost entirely a history of sin – of its nature, developements, results. There have been no perfectly holy beings on the earth, except the Saviour, and the angels who have occasionally visited it. There has been no perfectly holy place – city, village, hamlet; no perfectly holy community. But the future world, in strong contrast with this, will be perfectly pure, and will be a fair illustration of what religion in its perfect form will do.

(c) It is for this that the Christian desires to dwell in that world, and waits for the coming of his Saviour. It is not primarily that he may be happy, desirable as that is, but that he may be in a world where he himself will be perfectly pure, and where all around him will be pure; where every being that he meets shall be holy as God is holy, and every place on which his eye rests, or his foot treads, shall be uncontaminated by sin. To the eye of faith and hope, how blessed is the prospect of such a world!

Fuente: Albert Barnes’ Notes on the Bible

2Pe 3:13-14

Look for new heavens and a new earth.

New heavens and new earth

A question here arises whether the new heavens and new earth will be created out of the-ruins of the old. The idea of the annihilation of so many immense and glorious bodies, organised with inimitable skill, is gloomy and forbidding. It ought not to be believed without the most decisive proof. On the other hand, it is a most animated thought that this visible creation which sin has marred will be restored by our Jesus.

1. The words which are employed to express the destruction of the world do net necessarily imply annihilation. The figures taken from the wearing out of a garment and from the vanishing of smoke do neither of them import the destruction of substance. For the substance of a garment when it moulders away, and of smoke when it vanishes, is not annihilated; only the form is changed. Is it said that the world shall perish? The same word is used to express the ancient destruction of the world by the flood. Is it said that the world shall have an end and be no more? This may be understood only of the present organisation of the visible system. The natural power of fire is not to annihilate, but only to dissolve the composition and change the form of substances.

2. Our text and several similar passages compel me to believe that new material heavens and a new material earth will be raised up to supply the place of those which the conflagration shall have destroyed. This being allowed, it seems more natural to suppose that the old materials will be employed than that they will be annihilated and new ones created in their stead. We know that the glorified bodies of the saints will be formed of materials which now exist on the earth, and that even the glorious body of Christ is formed of no other.

3. The new heavens and new earth seem eminently represented as a part of the vast plan of restoration which Christ undertook to accomplish. But it is not the part of Christ in this work to create out of nothing, but only to renew.

4. The time of Christs advent to judgment is called the times of restitution of all things.

5. But the passage on which the advocates for renovation chiefly rely remains yet to be produced (Rom 8:1-39.). If, then, by the creature is meant every creature or the whole creation, how is the whole creation to be delivered, in the resurrection, from the bondage of corruption into the glorious liberty of the children of God? Not by annihilation, but by a glorious renovation. But why, if the heavenly bodies are to be continued in existence, should they be dissolved by fire, since they are not, as far as we know, defiled, as our earth is, by sin? One end of their dissolution may be that by a different composition of their materials they may be rendered more pure and glorious. Another end may be to make a memorable display of Gods abhorrence of everything which has had the most distant connection with sin. They have ministered to apostate man and lighted him in his course of rebellion. Lift up your heads, ye people of God, and sing, for your redemption draweth nigh. What though you are poor in this world, the new heavens and new earth will be all your own. Ye who must now walk on the earth lame and halt, while the world rattle by you in their splendid equipages, shall shortly make easy excursions from star to star, and from world to world. (E. Griffins, D. D.)

The new creation

I. Reflect on the great creation and the purpose of God in making the infinity of worlds. That there is no adequate purpose it would be absurd, indeed almost blasphemous, to suppose. The tornado may work blindly as it tears down the forest trees in its fury; but how unworthy would be such blind, aimless work on the part of the Infinite God! A giant may put forth his portentous strength in mere vain display; but could God exert such stupendous energy in order that some fraction of its wonder might dazzle the few beholders in one world? Surely a devout faith, as well as a reasoning intelligence, must conclude that the purpose which alone explains the creation and arrangement of our earth is that it should be the home of life, and of beings able to apprehend Gods will, is the actuating purpose of all the rest of the creation.

II. But in this world, at least, there has been failure. In mans inmost nature there has been a collapse. High faith and loyalty, integrity and pureness, persistent endeavour for the right–all this has broken down, and mans moral and spiritual nature is in ruins. But into the midst of the ruin of human hope there has come the all-renewing power of a great redemption.

III. How boundless is the prospect opened out to man by this new hope! What infinite possibility and promise of the development and application of human faculty! what a future for the researches of science and the plastic skill of art! and what sacred joy in the perfected and permanent relationships of human society!

IV. Our attention is directed to the regnant principle of the new universe. Where vice reigns all is hell; where vice and virtue are in conflict life is mingled joy and pain; but where triumphant righteousness makes its abiding home there must be health without any lurking incipiency of sickness, joy without threat of grief, love without peril of parting, and life without possibility of death. Wherein dwelleth righteousness–as the very coherence of the texture of the new world, and the pervasive and penetrating energy of the new life. And for this ultimate triumph of righteousness God is our guarantee. (T. F. Lockyer, B. A.)

A new heaven and a new earth

I. The events looked for.

1. First, the destruction of the world that now is. Not only the heavens, but the elements. Light, heat, air, moisture–all these are to come under the action of the final fire. Then the earth, where God planted Eden of old, and whose virgin soil was trodden by sinless humanity; earth, where are Bethlehem, Gethsemane, and Calvary, with all their holy memories of suffering and of rejoicing and of triumph. Then not only earth, but the things that are on the earth; all that human art and human labour and human skill may have added to the earth or reconstructed out of material things. Then the means–fire. Fire is the mightiest force with which we are acquainted in the material world. Science has taught us that no material has been found as yet which fire cannot melt. And fire is not only the mightiest force, but it is the most universally diffused. We find it everywhere–in the vegetable, in the animal, and in the mineral. There is fire in the tree which grows, and hence the savage will take two sticks, and, rubbing them briskly together, he produces a spark and flame. Though there is much of moisture in the wood, nevertheless he can produce fire from it. There is fire in the very stone on which you tread. Hence the sparks that you see struck forth beneath the prancing steed, or sometimes occasioned by your own sharp footsteps. There is fire in the water. If there were not it would all be frozen. Fire enters into the constitution of our own body. There is heat in the skin and in the flesh, in the blood and in the bone, and in the sinew; and it causes life to kindle from the sole of the foot to the very crown of the head. This earth of ours was once a sea of molten lava. It is now cooled at the surface, and this constitutes the crust of the globe; but if you were only to dig down seven miles through that crust, you would still come upon the ocean of liquid lava. And God has only to let loose this treasure of fire from its secret place, and then it will rush with destructive fury from world to world and from system to system. No wall can be constructed as a barrier to check its progress. Then you will observe another thing–the manner. Pass away with a great noise. The manifestations of God to man are sometimes calm and peaceful and assuring. At other times His manifestations are accompanied with things that awaken terror or create alarm. So it was in connection with Sinai. Then this great crisis is designated the day of the Lord–the day of the Lord Jesus. Why is it designated the day of Christ?

(1) It will be the day of the Lord Jesus, because the transactions of the day will be all based upon the mediatorial work of Christ.

(2) Because it will be the day for the vindication of Christ against all the falsehoods and the prejudices and the wrong judgments which men have entertained concerning Christ.

(3) Then it is the day of the Lord as distinguished from mans day. It is your day now; and I say to young men it is your day now to do as you please–to rebel against God. But it will be the Lords day when the heavens, being on fire, shall be dissolved.

2. Next, the reconstruction of a new earth out of the material of the old. The renewal of the earth and the heaven will be a something that will take place after the destruction of the old earth and the old heaven. Now we must bear in mind that in the material world nothing is annihilated. He will want all the gold to pave the highways of the New Jerusalem. He will want the diamonds and the precious stones to gem the battlements of the city of the saints. He will put them all into one seething cauldron and melt and purify and purge them, and make them fit material for the erection of the future home of the saints. We look for new heavens and a new earth wherein dwelleth righteousness. The wealth of the sinner is laid up for the just. They shall inherit the earth, and the wicked shall not have a part in it at all. But is this old earth to be cursed for ever? No. Jesus Christs work as Redeemer would not be complete. After He has saved man, He will have to effect the restitution of things as well as of men. He will have to extract the curse from the heart of the earth, and so silence the cry of a groaning creation. And let me say that this new heaven and new earth, in its purified form, will be far superior to our old home. What do we find here? Beasts of prey are prowling the deserts. In the new heavens and the new earth no lion shall be there, nor any ravenous beast shall go up thereon. In the old earth venomous vipers and poisonous reptiles are crawling, and sometimes they inflict pain, and even death, upon our fellow-men. But in the new heavens and the new earth nothing that hurts and destroys shall ever be seen in all Gods holy mountain. In this old earth what do I find? The air is laden with pestilence and desolation and death. But in the new heavens and the new earth the atmosphere shall be purged of all deleterious influences, and the inhabitants shall never say I am sick. Here time lays its destroying hand upon the mightiest monuments that man has ever reared. But in the new heavens and new earth neither moth nor rust doth corrupt, and thieves do not break through and steal. Immortality is possessed by everything there. The inheritance is incorruptible and undefiled, and it fadeth not away. In the new heavens and in the new earth there shall be no more sea, no element of destruction there. And then I look at the heavens above me, so magnificent on a bright starry night; but I cannot help being reminded of the alternations of heat and cold, of the insufferable heat of summer and the greater heat endured in other portions of the world than ours, and of the insufferable cold of winter. But in the new heavens and the new earth there will be no such alternations. There is no need of the sun or of the moon, but the Lord God Almighty and the Lamb are the light thereof. In this old earth the hearts of righteous ones are wounded and pierced to the very quick by the wickedness of those around them. But in the new heavens and in the new earth there dwelleth righteousness. There will be no sorrow or suffering through the wickedness of men rebelling against the Lord most high.

II. What should be our attitude with these things before us? Be diligent–that is, Do your best, that ye may be found of Him in peace. Oh! is it possible to be at peace when the world is in a blaze? Yes, thank God, it is possible to be at peace then. But how are we to be at peace under such conditions? Found of Him without spot and blame less–without spot inwardly; blameless outwardly. A pure heart and a pure life. There will be nothing to fear then. Suppose two men standing side by side at that day gazing upon the upheaving of all things. The one man has been a millionaire commanding his broad acres and his ample revenue, but has died without Christ. The other man has died in the poor-house, and gone to heaven by faith from his humble abode. The two stand side by side. Ah, which of the two would you prefer to be, then? The one loses all. The fire burns all he ever possessed. The other loses nothing. The flames cannot touch his possessions. He has a pure heart, a clear conscience, a spirit delivered from sin; and the fires cannot touch them. (Richard Roberts.)

The final heaven

There was but one word between chaos and creation–there need be but one between the sustentation and the dissolution of the universal frame. And we are looking for these things! To this promise we hope to come! It is the goal of consummated bliss!

I. Let us endeavour from this description to suggest to our minds the true nature of that perfect felicity and satisfaction which are reserved for the people of God.

1. The scene we occupy was evidently intended for a great system of life. There is scarcely spot or element in which it may not be found. It is a great contrivance for all the forms and kinds of existence. It would be unmeaning, running to waste, but for this intention. Air, land, water are crowded with their several tribes. The happiness of every one is consulted, function and habitude agree most perfectly with the province and support provided for them, and none who survey and reason out the final causes of things can doubt the will of the great Master and Lord of all. Still he who was made the last of all earthly creatures is the greatest: to him they are all tributary and ministering, and God has given him dominion over them. Then, assuredly, when there shall be new heavens and a new earth, man, the capital figure of the present system, shall still be more prominently raised. He shall there need for help no inferior creatures. Their spirit has gone downward to that earth which is no more. But he is not alone. The ministering spirits which ministered to the heirs of salvation during this life shall be his companions amidst these fairer fields.

2. The world in which we dwell, with all its proper appendages of circumambient air and supernal light, is a material fabric. If, therefore, new heavens and a new earth shall be constituted, they must be material and related to space, or the figure does not hold. And everything concerning that abode would seem to confirm it. It has its entrances, its dimensions, its boundaries, that which can be seen, that which may be heard. The flesh of the risen saints is seen in those borders. The glorious body of the Eternal Son is the centre of all the beatific attractions and influences.

3. The visible works of God are the means by which intelligent creatures rise in their thoughts to Him and judge of Him. These are the monu ments of His existence and natural perfections. Heaven and earth but vary and multiply the perfect demonstration of a First Cause, His skill, His might, and His bounty. When we read, consequently, of the new heavens and the new earth, we cannot fail to infer that they shall be impressed with the same designations. How shall the depths of those heavens, how shall the ever-spreading horizons of that earth, be sought out and interpreted for the praises of Him whose glorious majesty shines forth from their incomparable frame l

4. The community of the saints is now a most pleasing fact: they are one. A new heaven and a new earth shall now embrace their whole multitude. God hath prepared a habitation for them. They are all brought home.

5. While the present state of our sojourn abounds in multitudinous life, while it is chiefly administrative to the life of man, we cannot but be amazed at the contrivance and the fulness of those provisions which give general life, and peculiarly that of man, its greatest possible happiness and freest possible exercise. We, however, boast a life of higher functions and aims. To be spiritually-minded is life and peace. The spirit of life breathes it into our soul. Though the sky and earth cannot affect this new mode of being, this life of faith, yet the passions and concernments of the present do war perpetually with it. But the new heavens and the new earth shall as much favour the inward life, the life of the spirit, as these mundane conveniences and laws now sustain our inferior life.

6. If the future condition of happiness and glory which shall be prepared for the redeemed may be thus expressed, we may expect that, notwithstanding the difference between it and this visible, diurnal sphere, there shall be certain points of resemblance. What are now the marks of our dwelling? Heavens–earth. How is our eternal abode described? New heavens–new earth. Is not there in the former an analogue to the latter? Is not the second the reflex of the first? Was there not a shadowing out of ideas which shall seem familiar to the saints in that glory? That which is inferior in appetite and instinct is done away. But is there no beauty in form and colour which the eye may behold? Are there no ravishing harmonies for the ear? Everything here may be but rudiment and cypher to be evolved and interpreted in far distant seats of the universe. By a graduated scale we may now rise through an ascending series of progressive changes until we reach the climax of all.

7. But this supposed parallelism, however unequal, between these different scenes of existence, comprehends an exercise of distinct and perfect memory. The terrible crystal of the new heavens, the fair paradise of the new earth, must recall the old.

8. The manner in which the present heavens and earth are supplanted by the new declares that a measure of happiness is ensured by the exchange which perfectly corresponds to the solemn revolution. Joy is the invariable fruit of a rightly appreciated Christianity.

9. Nothing more distinctly marks the evil of sin than the variance which is often supposed in Scripture between man and the scenes of his habitation. These are bid to rise up and declare against him. He is represented as alone coming short of the glory of God. They are true to their purpose, while he has turned aside from the end for which he was created and endowed. Hence those awful apostrophes with which inanimate objects are invoked, as if even they could but condemn him. They are summoned, like so many witnesses and justices, to denounce his crimes. But the new heavens and earth shall environ nothing which can offend. They shall correspond with whatever they embrace. Their pure elements shall only encompass the pure.

10. Since heaven and earth combine all our ideas of the fair and grand, since these complete our present sphere of life and action, the continuance of such machinery in a future state must intimate to us the diversity of its good. Herein is every constituent of our pleasure, whether sensual or intellectual. From above or beneath we derive all our gratifications. There is endless variety.

11. We have no such images of permanence as those works of God concerning which we speak. For ever, O Lord, Thy word is settled in heaven. They shall fear Thee as long as the sun and moon endure. The earth abideth for ever. God suspends the proof of his faithfulness upon these ordinances, upon the covenant of day and night. Yet are we forewarned of their wreck. If, then, these monuments of whatever is durable are themselves to be destroyed, if the azure fade and the globe decay, how certainly may we regard in the new heavens and earth the voucher of a proper immortality! Their sun shall no more go down. Their refulgent tissues shall not decay. They are the perfect signals of a duration which admits no intervals and wants no monitors–which cannot be broken into ages nor counted out by stars!

12. The power of God to protect and bless is not infrequently rested upon His creative achievements. My help cometh from the Lord, which made heaven and earth. The Lord that made heaven and earth, bless thee out of Zion. Happy is he that hath the God of Jacob for his help, which made heaven and earth. The mourner, the oppressed, the persecuted have sought unto Him who had done all these things–His aid and benediction they could not henceforth distrust nor slight. The meek of the earth were safe beneath the care of Him who made it. The new heavens and earth are fashioned by the same omnipotent artificer, the God of truth and of salvation, and in the same manner does He design that they should support the quietness and assurance of His people for ever! He who reared them shall be their God so long as they endure. They are the standard evidence and voucher of what He can and will work on their behalf.

II. Let us examine the evidence on which this firm expectation rests. To Abraham a covenant was given in which were contained many promises of a more than earthly kind. He had the seal of righteousness by faith. From him was to descend a spiritual seed. We believe in the Lord, and He counteth it to us for righteousness! We take this ancient warrant, which no time can impair nor cancel–a warrant distinct, successive, cumulative–and according to His promise we look for new heavens and a new earth in which dwelleth righteousness. Christianity, which brings life and incorruption to light, which is the promise of eternal life, exhibits the true and alone hope of this surpassing condition. We have everlasting consolation and good hope through grace. We depend upon the hope of eternal life, which God, who cannot lie, promised before the world began. Promise is a form of Scriptural revelation and encouragement with which we are familiar. It is an infinite condescension in God thus to bind Himself, and to speak to His servants, for a great while to come. (R. W. Hamilton, D. D.)

New heavens and new earth

1. We know historically that earth, that a solid, material earth, may form the dwelling of sinless creatures in full converse and friendship with the Being who made them. Man, at the first, had for his place this world, and at the same time, for his privilege, an unclouded fellowship with God, and for his prospect an immortality which death was neither to intercept nor put an end to. He was terrestrial in respect of condition, and yet celestial in respect both of character and enjoyment. This may serve to rectify an imagination, of which we think that all must be conscious–as if the grossness of materialism was only for those who had degenerated into the grossness of sin. Were our place of everlasting blessedness so purely spiritual as it is commonly imagined, then the soul of man, after, at death, having quitted his body, would quit it conclusively. That mass of materialism with which it is associated upon earth, and which many regard as an incumbrance, would have leave to putrefy in the grave, without being revisited by supernatural power, or raised again out of the inanimate dust into which it had resolved. There will, it is true, be a change of personal constitution between a good man before his death and a good man after his resurrection–not, however, that he will be set free from his body, but that he will be set free from the corrupt principle which is in his body–not that the materialism by which he is now surrounded will be done away, but that the taint of evil by which this materialism is now pervaded will be done away. And this will be his heaven, that he will serve God without a struggle and in a full gale of spiritual delight–because with the full concurrence of all the feelings and all the faculties of his regenerated nature. The great constitutional plague of his nature will no longer trouble him; and there will be the charm of a general affinity between the purity of his heart and the purity of the element he breathes in. But the highest homage that we know of to materialism is that which God manifest in the flesh has rendered to it. That He, the Divinity, should have wrapt His unfathomable essence in one of its coverings; that He should now be throned in universal supremacy, that substantial and embodied humanity should be thus exalted, does this look like the abolition of materialism, after the present system of it is destroyed; or does it not rather prove that, transplanted into another system, it will be preferred to celestial honours, and prolonged in immortality throughout all ages?

2. But though a paradise of sense, it will not be a paradise of sensuality. There will both be heavens and earth, it would appear, in the next great administration–and with this specialty to mark it from the present one, that it will be a heavens and an earth wherein dwelleth righteousness. Were it the great characteristic of that spirituality which is to obtain in a future heaven, that it was a spirituality of essence then occupying and pervading the place from which materialism had been swept away, we could not, by any possible method, approximate the condition we are in at present to the condition we are to hold everlastingly. But when we are told that materialism is to be kept up, and that the spirituality of our future state lies not in the kind of substance which is to compose its framework, but in the character of those who people it–this puts, if not the fulness of heaven, at least a foretaste of heaven, within our reach. We have not to strain at a thing so impracticable as that of diluting the material economy which is without us–we have only to reform the moral economy that is within us. This will make plain to you how it is that it Could be said in the New Testament that the kingdom of heaven was at hand–and how, in that book, its place is marked out, not by locally pointing to any quarter, and saying, Lo here, or lo there, but by the simple affirmation that the kingdom of heaven is within you. And hence one great purpose of the incarnation of our Saviour. He came down amongst us in the full perfection of heavens character, and has made us see that it is a character which may be embodied. We learn from Christ that the heavenly graces are all of them compatible with the wear of an earthly body and the circumstances of an earthly habitation. And had we only the character of heaven, we should not be long of feeling what that is which essentially makes the comfort of heaven. Let us but love the righteousness which He loves, and hate the iniquity which He hateth, and this, of itself, would so soften and attune the mechanism of our moral nature, that in all the movements of it there should be joy. Let the will of God be done here as it is done there, and not only will character and conduct be the same here as there, but they will also resemble each other in the style though not in the degree of their blessedness. And here we may remark that the only possible conveyance for this new principle into the heart is the gospel of Jesus Christ. (T. Chalmers, D. D.)

Mans external universe as assuming a real form

I. That the new heavens and the new earth will emerge from the ruins of the present. This is far the most probable for the following reasons–

1. Our planet has already undergone changes somewhat analogous. Geology would give us to understand that this globe has passed through numerous changes.

2. The apparent indestructibility of matter.

3. The moral events that have transpired on this earth.

4. The context makes it evident. Lest the reader should fancy that the fire should entirely destroy this beautiful world, it was natural for St. Peter to intimate that a new heaven and a new earth would grow out of it.

II. The new heavens and the new earth will be the abode of righteousness. Wherein dwelleth righteousness, This is its moral glory, this it is that marks it off in glorious contrast from its present character. This world at present is like the house of the old leper, every part defiled. But righteousness will dwell in its future state.

1. It will dwell universally.

2. It will dwell supremely. Now, wherever found, it is in a servile state. Right is under the foot of might.

3. It will dwell exclusively. There will be nothing of an opposite character.

4. It will dwell permanently. Its regions will never be invaded, its authority will never be shaken, its glory will never be overshadowed by evil. This indwelling righteousness is its glory. The most bright and majestic objects of nature looked at through a corrupt heart are uninteresting. No one can see Gods beauty in the external world who has not moral beauty within; no one can catch the sweet harmonies without who has not the moral harmonies within. The soul is the measure and mirror of mans universe.

III. That the new heavens and earth are objects of prospective interests to the good. We, according to His promise, look for new heavens and a new earth. This looking implies two things–

1. Sufficient evidence to believe that these new heavens and earth will appear. Looking means expecting–expecting implies reason.

2. A conviction that some advantages will accrue from the appearance. Looking implies desire–desire implies the desirable. (D. Thomas, D. D.)

The qualities of the new earth

I. This earth is perishing. All the productions of nature, all the works of art, all the arrangements of policy that regard it, perish; man, its lord and master, is short-lived and perishing.

II. The nature of the earth which is to succeed the present.

1. The earth beyond the grave is new; by which we are to understand that it is as perfect in its structure and as attractive in its appearance as if it had just come from the hands of its Creator. No inundations have deluged it; no torrents have disfigured it. No lapse of years impairs its beauty, or introduces among its objects anything like ruin.

2. In the earth beyond the grave dwelleth righteousness; by which we may understand that it is the habitation of the righteous, and the place where their work of righteousness is rewarded. Conclusion:

1. The illustration of the text shows the value of righteousness. Revolutions shake the thrones of princes; but righteousness is raised on everlasting foundations, and they who have taken their seat there cannot be moved.

2. The doctrine of the text enforces heavenly mindedness. Set thy affections on that world which is lasting as thyself, and which only is capable of yielding thee perfect bliss.

3. The doctrine of the text enforces trust in God. He whose word made and will unmake the world is the only stay for you.

4. The doctrine of the text should awaken devout gratitude to Christ. (W. Thorburn.)

Seeing that ye look for such things, be diligent.

Wonders in mans future history

I. That the wonders in mans future are transcendently great. Such things.

II. That these wonders are anticipated by some. Ye look for such things.

1. They are expected for very good reasons.

(1) They are certain.

(2) We have an interest in them. These are good reasons.

2. They are expected with very different feelings. By some with indifference, by some with dread, by some with rapturous joy.

III. That these wonders demand personal preparedness. How shall I become prepared to meet them? The text suggests two things as an answer.

1. Reconciliation with God. Found of him in peace.

2. Sanctification. Without spot and blameless.

IV. That these wonders demand Christian earnestness. Be diligent.

1. Think of the greatness of your work.

2. The brevity of your probationary period. (F. F. Thomas.)

Christian diligence, with its motives and end

I. Persons addressed. Wherefore, beloved, etc.

1. Beloved of God. That the people of God are beloved by Him, we infer from the titles by which He distinguishes them (Deu 33:12; Neh 13:26; Dan 9:23; Mal 3:17; Rom 9:25).

2. Beloved of each other.

II. Events anticipated. Ye look for such things.

III. A charge given. Be diligent. Diligence is opposed to idleness, slothfulness, or inattention. (Sketches of Four Hundred Sermons.)

Be diligent

I. The clear hope which should fill our future. Seeing that ye look for such things. What things? Peter has been drawing a very vivid picture of the end, in two parts, one destructive, the other constructive. Opticians make glasses with three ranges, and write upon a little bar which shifts their eye-pieces, Theatre, Field, Marine. Which of the three is your glass set to? The turn of a button determines its range. You can either look at the things close at hand, or, if you set the eye-piece right, and use the strongest, you can see the stars. Which is it to be? The shorter range shows you possibilities; the longer will show you certainties. The shorter range shows you trifles; the longer, all that you can desire. How many hopes we have outgrown, whether they were fulfilled or disappointed. But we may have one which will ever move before us, and ever draw our desires. The greater vision, if we were only wise enough to bring our lives habitually under its influence, would at once dim and ennoble all the near future.

II. The definite aim which this clear hope should impress upon life, If you knew that you were going to emigrate soon, and spend all your life on the other side of the world, in circumstances the outlines of which you knew, you would be a fool if you did not set yourself to get ready for them. The more clearly we see, and the more deeply we feel, that future hope, which is disclosed for us in the words of my text, the more it will prescribe a dominant purpose which will give unity, strength, buoyancy, and blessedness to any life. Seeing that ye look for such things, be diligent. For what? That ye maybe found of Him in peace, without spot, and blameless. Every word is weighty here.

1. That ye may be found. That implies, ii not search, at least investigation. It suggests the idea of the discovery of the true condition, character, or standing of a man which may have been hidden or partially obscured before–and now, at last, is brought out clearly.

2. Then, note, Found in Him, or, in His sight. Then Christ is the Investigator, and it is before those pure eyes and perfect judgment that they have to pass, who shall be admitted into the new heavens and the new earth, wherein dwelleth righteousness.

3. Then mark what is the character which, discovered on investigation by Jesus Christ, admits there: without spot and blameless. There must be the entire absence of every blemish, stain, or speck of impurity. Blameless is the consequence of spotless. That which in itself is pure attracts no censure, whether from the Judge or from the assessors and onlookers in His court. In Peters other letter Christ Himself is described as a Lamb without blemish and without spot. And thus the character that qualifies for the new heavens is the copy in us of Jesus Christ. Still further, only those who thus have attained to the condition of absolute, speckless purity and conformity to Jesus Christ, will meet His searching eye in calm tranquillity and be found of Him in peace. The steward brings his books to his master. If he knows that there has been trickery with the figures, and embezzlement, how the wretch shakes in his shoes, though he may stand apparently calm, as the masters keen eye goes down the columns! If he knows that it is all right, how calmly he waits the masters signature at the end, to pass the account! If we are to meet Jesus Christ with quiet hearts, and we certainly shall meet Him, we must meet Him without spot and blameless.

III. The earnest diligence with which that aim should be pursued, in the light of that hope. Peter is fond of using the word which is here translated be diligent. Hard work, honest effort, continuous and persevering, is his simple recipe for all nobleness. The word includes in its meaning earnestness, and it very frequently includes that which is the ordinary consequence of earnestness–viz., haste and economy of time.

1. Be in earnest in cultivating a Christian character.

2. Make it your business to cultivate a character like that of Jesus Christ.

3. Make haste about cultivating a Christlike character. The harvest is great, the toil is heavy, the sun is drawing to the west, the reckoning is at hand. There is no time to lose; set about it as you have never done before, and say, This one thing I do. (A. Maclaren, D. D.)

Christian diligence

I. The stupendous events which are expected.

II. The important duty which is required.

1. The opposite of that moral stupidity which prevails among men.

2. The reverse of that indolence of soul, with which so many engage in the affairs of salvation.

3. The opposite of a worldly spirit.

III. The happy end to be accomplished.

1. That ye may be found of Him in peace–not in affluence, honour, ease or indulgence; but in peace–

(1) With all mankind;

(2) With your own heart;

(3) With God, your reconciled Father.

2. Without spot (1Jn 1:7). Let us plunge with confidence into this fountain opened for sin and uncleanness. Let us also be diligent, not only that we may be made, but also that we maybe preserved pure.

3. Blameless; your holy love so manifest, your justification and acceptance so clear, that bad men and devils dare not, good men and angels cannot, and God will not, lay anything to your charge. (James Bromley.)

That ye may be found of Him in peace.—

Peace with God

1. Observe, that whatever be our state or character, we shall all be found of God. If we are sinners, and die such, our sins will find us out.

2. As all will be found of God at last, so there are some who will be found of Him in peace. Such as have had the enmity of their hearts slain by Divine grace. This it is that heightens every other blessing, alleviates every affliction, and supports in the agonies of death.

3. In order to be found in peace at last, it is needful that we seek it here with diligence. Let us carefully examine into the state of our souls. Occupy till He come, and then His coming will be neither a terror nor surprise.

4. Let us now inquire who they are that will be found of God in peace.

(1) Those only whom God finds in this world, and brings into a state of grace.

(2) Those shall be found of God in peace who here have found Him. Some seek and find Him in the closet, some in the public assembly, and some on a sick and dying bed. Some in their youth, and others in more advanced years. If we do not find Him as a friend and a father, He will find us as a judge and avenger.

(3) Those only will be found of God in peace who are found in Christ. This is what Paul so earnestly desired: That I may win Christ, and be found in Him.

(4) Those only will be found of Him in peace in whom some good thing is found towards the Lord God of Israel. Our nature must be renewed.

(5) Those only will be found of God in peace whom He finds walking in the paths of peace. Religion does not so much consist in talking of God as in acting for Him; not in theory but in practice. Improvement:

1. The subject administers reproof to the careless, who content themselves with some sluggish attempts, but who are never in earnest about salvation.

2. We may hence learn that it is possible for persons to be satisfied about themselves, and to have a kind of peace in their own minds, and yet not be found of God in peace.

3. We see the suitableness and importance of the advice given us in the text: Be diligent, that ye may be found of Him in peace. (B. Beddome, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 13. We, according to his promise, look for new heavens] The promise to which it is supposed the apostle alludes, is found Isa 65:17: Behold, I create new heavens and a new earth; and the former shall not be remembered, nor come into mind; and Isa 66:22: For as the new heavens and the new earth which I will make shall remain before me, saith the Lord, so shall your seed, c. Now, although these may be interpreted of the glory of the Gospel dispensation, yet, if St. Peter refer to them, they must have a more extended meaning.

It does appear, from these promises, that the apostle says here, and what is said Rev 21:27; Rev 22:14-15, that the present earth, though destined to be burned up, will not be destroyed, but be renewed and refined, purged from all moral and natural imperfection, and made the endless abode of blessed spirits. But this state is certainly to be expected after the day of judgment; for on this the apostle is very express, who says the conflagration and renovation are to take place at the judgment of the great day; see 2Pet 3:7-8; 2Pet 3:10; 2Pet 3:12. That such an event may take place is very possible; and, from the terms used by St. Peter, is very probable. And, indeed, it is more reasonable and philosophical to conclude that the earth shall be refined and restored, than finally destroyed. But this has nothing to do with what some call the millennium state; as this shall take place when time, with the present state and order of things, shall be no more.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Nevertheless we, according to his promise: see Isa 65:17; Isa 66:22; Rev 21:1,27, to which this text seems to refer, speak of a new state of the church here in the world, yet by way of allusion to the renovation of the world, which is ultimately there promised, and the perpetuity of the gospel church till then is thereby assured.

Look for new heavens and a new earth; instead of the present world, which is to be consumed by fire, 2Pe 3:10,12, or the first heaven and earth, which pass away, Rev 21:1. These will be new heavens and a new earth, either as to their substance, or as to their qualities, refined and purified from all defilement, and free from all that vanity to which the creature was made subject by the sin of man, Rom 8:20,21.

Wherein dwelleth; i.e. perpetually abideth, and not only for a time, Rom 8:11; 2Co 6:16; 2Ti 1:14.

Righteousness; either this may be understood of righteousness in the abstract, that together with the destruction of the world the kingdom of sin shall be destroyed, and Gods elect, the inhabitants of the new world, shall be filled with righteousness, whereas before sin had dwelt in them: or else the abstract may be put for the concrete, and by righteousness may be meant righteous persons, who only shall be the inhabitants of the new world, the wicked being turned into hell, Rev 21:27; and by this way of expressing it may be implied the perfection of the righteousness of such. Not only the new heaven is mentioned, but the new earth, because the whole world will then be the possession and kingdom of the saints, who follow Christ wherever he goes.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. Nevertheless“But”:in contrast to the destructive effects of the day of God stand itsconstructive effects. As the flood was the baptism of the earth,eventuating in a renovated earth, partially delivered from “thecurse,” so the baptism with fire shall purify the earth so as tobe the renovated abode of regenerated man, wholly freed from thecurse.

his promise (Isa 65:17;Isa 66:22). The “we” isnot emphatical as in English Version.

new heavensnewatmospheric heavens surrounding the renovated earth.

righteousnessdwellethin that coming world as its essential feature, all pollutions havingbeen removed.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Nevertheless we, according to his promise,…. Or promises, as the Alexandrian copy, and the Vulgate Latin version; namely those in Isa 65:17;

look for new heavens and a new earth; not figuratively, the world to come in distinction from the Jewish world or state; a new church state, the Gospel dispensation, with new ordinances, as baptism and the Lord’s supper, all legal ceremonies and ordinances being gone, and everything new; for these things had taken place already, and were not looked for as future: but these phrases are to be understood literally, as the heavens and the earth are in every passage in the context, 2Pe 3:5; and designs not new heavens and earth for substance, but for qualities; the heavens and elements being melted and dissolved, and so purged and purified by fire, and the earth and its works being burnt up with it, and so cleared of everything noxious, needless, and disagreeable, new heavens and a new earth will appear, refined and purged from everything which the curse brought thereon for man’s sin: and such heavens and earth the saints look for by faith and hope, and earnest expectation, and with desire and pleasure; and therefore are not distressed, as they have no reason to be, with the burning of the present heavens and earth, as awful as these things will be; and they expect them not upon their own fancies and imaginations, or the vain conjectures and cunningly devised fables of men, but according to the promises of God recorded in the above passages, and in which they may be confirmed by the words of Christ, and by the vision of John, Re 20:1. The Alexandrian copy reads, “and his promises”; as if it respected other promises the saints looked for besides the new heavens and earth; namely, the resurrection of the dead, eternal life, the in corruptible inheritance, the ultimate glory and happiness:

wherein dwelleth righteousness; meaning not the heavenly felicity, called sometimes the crown of righteousness, and the hope of righteousness, to which righteousness gives a right, and where it will be perfect, for the apostle is not speaking of the ultimate glory of the saints; nor the righteousness of Christ, as dwelling in the saints, as if the sense was this, we in whom righteousness dwells, look for new heavens and a new earth; for though the righteousness of Christ is unto and upon them that believe, yet it is not in them; it is in Christ, and dwells in him, and not in them; it is not inherent in them, but imputed to them: by “righteousness” is meant righteous men; such as are so not in and of themselves, or by the deeds of the law, or by works of righteousness done by them, but who are made righteous by the obedience of Christ, and are righteousness itself in him; see Jer 33:16; now these, and these only, will be the inhabitants of the new heavens and the new earth; there will be no unrighteous persons there, as in the present world, which lies in wickedness, and is full of wicked men; and they will be stocked with inhabitants after this manner; all the elect will now be gathered in, and Christ, when he comes, will bring all his saints with him from heaven, and will raise their bodies, and reunite them to their souls; and those that are alive will be caught up to meet the Lord in the air, and will make up together the general assembly and church of the firstborn, whose names are written in heaven; and whereas, upon the coming of Christ, the present heavens and earth will be burnt or purified by fire, and so made new and fit for the spirits of just men made perfect, who being again embodied, will fill the face of them, and shall inherit the earth, and reign with Christ on it for a thousand years, during which time there will not be a wicked man in them; for the wicked that will be alive at Christ’s coming will be burnt with the earth, and the wicked dead shall not rise till the thousand years are ended, and who being raised, will, together with the devils, make the Gog and Magog army; wherefore none but righteous persons can look for these new heavens and earth, for to these only are they promised, and such only shall dwell in them; so the Targum on

Jer 23:23 paraphrases the words,

“I God have created the world from the beginning, saith the Lord, I God will “renew the world for the righteous”:”

and this will be, the Jews say, for the space of a thousand years;

“it is a tradition (they say l) of the house of Elias, that the righteous, whom the holy blessed God will raise from the dead shall not return to their dust, as is said, Isa 4:3, and it shall come to pass, c. as the Holy One continues for ever, so they shall continue for ever and if you should say those years (some editions read, “those thousand years”, and so the gloss upon the place) in which the holy blessed God “renews the world”: as it is said Isa 2:11, and the Lord alone; c. what shall they do? the holy blessed God will make them wings as eagles, and they shall fly upon the face of the waters:”

and this renovation of the heavens and the earth, they say, will be in the seventh millennium

“in the seventh thousand year (they assert m) there will be found new heavens and a new earth;”

which agree with these words of Peter.

l T. Bab. Sanhedrin, fol. 92. 1, 2. Ed. Coch. p. 317. m Zohar in Gen. fol. 35. 3.

Fuente: John Gill’s Exposition of the Entire Bible

Promise (). As in 1:4. The reference is to Isa 65:17; Isa 66:22. See also Re 21:1. For (new) see on Mt 26:29. For the expectant attitude in (we look for) repeated from verse 12 and again in verse 14, see (we eagerly look for) in Php 3:20.

Wherein ( ). The new heavens and earth.

Dwelleth (). Has its home (). Certainly “righteousness” () is not at home in this present world either in individuals, families, or nations.

Fuente: Robertson’s Word Pictures in the New Testament

We look for. The same verb as in ver. 12. It occurs three times in 12 – 14.

New [] . See on Mt 26:29.

Fuente: Vincent’s Word Studies in the New Testament

1) “Nevertheless we, according to his promise.” (de Kata to epangelma) “indeed according to the promise (of Him), Joh 14:3; Mat 24:35.

2) “Look for new heavens and a new earth.” (Greek prosdokomen) “we await.” (Kainous ouranous Kai gen kainen) “new heavens and earth anew.” Rev 21:1.

3) “Wherein dwelleth righteousness.” (Greek en ois dikaiosune katoikei) In which righteousness dwells, Rev 21:27; 1Jn 3:7.

Fuente: Garner-Howes Baptist Commentary

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

Expanded Translation

But (though this world shall surely be destroyed as I have described), in accordance with his promise to grant us such, we look with anticipation and expectation for new, fresh, unused heavens and a new, fresh, unused earth.

_______________________

But, according to his promise,

We are again reminded of our promises, as in 2Pe. 1:4. See also 2Pe. 3:9. The promise of a heavenly home for the righteous is repeated several times in Scripture: Joh. 14:1-3, Luk. 20:34-36 (that world), etc. But see especially Isa. 65:17; Isa. 65:22; Rev. 21:1, where the new heavens and new earth are promised. Note our discussion of the eternal kingdom of our Lord and Saviour Jesus Christ (2Pe. 1:11). In that new world, righteousness and justice shall dwell, that is, shall prevail and be practiced everywhere. And there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they that are written in the Lambs book of life (Rev. 21:27).

we look for new heavens and a new earth,

But precisely what is meant by new heavens and a new earth? The word kainos, according to the lexicons, is used with respect to form or quality, and means fresh, unused, novel. W. E. Vine tells us that it does not necessarily mean new in time, but new as to form or quality, of a different nature from what is contrasted as old. The new (kainos) tomb in which Joseph of Arimathea laid the body of the Lord (Mat. 27:60, Joh. 19:41), was not a tomb recently hewn from the rock, but one that had never yet been used or occupied, in which no dead person had lain (which would have made it ceremonially unclean). It might have been hewn out a hundred years before, but in view of the fact that it had not been used, it is termed kainon (from kainos). So heaven may be ready and waiting for us now, and perhaps will wait for another thousand years, but it will still be kainos as long as it is unused and unoccupied.

Had Peter wanted to say that the new heavens and earth were only the old remade or cleansed, he would probably have chosen another Greek wordneos, which also means new. Thayer says neos denotes the new primarily in reference to time, the young, recent; kainos denotes the new primarily in reference to quality, the fresh, unworn. This distinction is confirmed by Vine, for in speaking of neos he says it may be a reproduction of the old in quality and character . . . but no such statement is made of kainos, used here.[81]

[81] The careful Greek student will want to read Trench, Synonyms of the New Testament, pp. 219225, where neos and kainos are distinguished.

Because of the above distinction, along with what is said elsewhere in Scripture, it is difficult to believe that our eternal home will be on this globe, for it is very used, yea, worn out! Jesus said, I go to prepare a place for you (Joh. 14:2). Did Christ go to some place on earth?[82]

[82] The Jehovahs Witnesses have made hamburger out of this verse! They affirm that the world to be destroyed is only Satans system of human society. The earthly globe, they say, will remain forever and will never be burned up or desolated. (Make Sure of All Things, 1053 ed., p. 108). Others have made all kinds of speculations concerning this changed earth and how it shall be used after cleansing. See Barnes Notes on this verse. Also, The International Standard Bible Encyclopedia, Vol. IV, pp. 23372358.

John saw a new heaven and new earth [kainos in both instances]: for the first heaven and the first earth are passed away; and the sea is no more (Rev. 21:1 ). No, the heavens and earth that shall then be are not the heavens and earth we have at present. It shall not be a renovated earth, but brand new!

Fuente: College Press Bible Study Textbook Series

(13) Nevertheless we, according to his promise.Nevertheless is too strong, and the emphasis is on new, not on we. But new heavens and a new earth, wherein dwelleth righteousness, we look for, according to His promise. (Comp. Rev. 21:1.) On the repetition of look for, three times in three verses, see above on 2Pe. 2:7. The promise of the new heavens and new earth is given in Isa. 65:17; Isa. 66:22. There are two words for new in Greek; one looks forward, young as opposed to aged; the other looks back, fresh as opposed to worn out. It is the latter word that is used. here and in Rev. 21:1-2. Both are used in Mat. 9:17, but the distinction is not marked in our versionThey put new wine into fresh wine-skins.

Wherein dwelleth righteousness.Comp. Isa. 65:25; Rev. 21:27. Righteousness has its home there; is not a wanderer and changeful guest, as on earth, therefore by righteousness must ye make yourselves worthy of entering therein.

With this whole verse compare 1 Peter 1, where (2Pe. 3:4) a similar thought is expressed with equal beauty, and where (2Pe. 3:13) a similar conclusion is drawn from it. (See next verse.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

13. Nevertheless Our hopes do not, like the scoffers’, go down with the old earth; our faith looks for the new.

According to his promise God’s one great promise of eternal life and glory for the elect in Christ. All the prophecies of the Old Testament presuppose it; and the New Testament is one great expression of it. The phraseology, only, of Isa 65:17, is used here to describe a greater renewal than Isaiah was enabled explicitly to express.

New heavens and a new earth Compare notes on Rev 21:1. The language of St. John would seem to imply that the new is not to be made out of the substance of the old, but that it is to be wholly a new sphere. And the phraseology of Peter might naturally be construed in the same way. We might then suppose (according to our note on 1Th 4:17) that the new heavens and earth were the sphere formed of a portion of the departed energies of the old universe crystallized into a new and glorious world. And the second advent may take place when the renewed sphere corresponding to our earth is, by such final crystallization, completed. Yet, on the other hand, the old traditions generally held that the new would be simply a transformation of the old, and such might seem the natural, but not necessary, impression derived from Paul’s language, Rom 8:18-23, where see note. A renovation of the same substance may be indicated by Peter’s analogy of the flood, (2Pe 3:6,) but that seems rather adduced only as instance of a supernatural break of the ordinary course of events, and is applicable to either view.

On these points astronomy neither aids nor impedes us much. If we suppose a new sphere made from the old energies, such an event need not be supposed ever yet, in the physical history of the universe, to have been completed, at least within reach of the astronomer’s glass. New stars have been supposed to be observed to come into existence, but that supposition was probably the result of inaccurate observation. Stars have been seen apparently in conflagration; so that a burning world is no unsupposable thing. Stars have been seen for a while in apparent conflagration, and then resuming a natural appearance; so that a burned and renewed world is not, astronomically, unthinkable. To the eye of the astronomer the conflagration of a star may look accidental, like the burning of a house. But to the Omniscient eye there is no accident. Every particle of the most confused masses is not only ruled by law, but taken into the divine plan. Pope has well said,

“All nature is but art unknown to thee,

All chance, direction which thou canst not see.”

If human art can by divine provision overlay the potter’s clay with a most beautiful enamel, surely divine art can enamel the earth, which has passed through the divine furnace, with a sublime perfection, fitting it for the dwelling-place of righteousness.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness.’

They are to look for the new heavens and the new earth. For that is God’s promise, the formation of a new heaven and a new earth in which dwells righteousness, that is the righteousness that is the result of fulfilling all God’s requirements in the Scriptures. All that is false or unrighteous will be done away. For the concept of a new heaven and a new earth compare Isa 65:17-25; Isa 66:6-24; Revelation 21-22. These are symbolic pictures of a far greater glory.

In this new heavens and new earth will be fulfilled all God’s promises to Abraham, (it was this that Abraham and his seed were looking for – Heb 11:10-16), all the promises of the prophets, and all the final promises of the New Testament, all summed up in the word ‘promise’. Both the heavens and the earth will have been totally renewed. It is vain to speculate on the question of how the new relates to the old. It is, however, interesting to recapitulate Peter’s references to heaven and earth.

‘There were heavens from of old, and an earth having been brought together out of water and amidst water, by the word of God (2Pe 3:5) – CREATION.

‘By which means the world that then was, being overflowed with water, perished’ (2Pe 3:6) – THE FLOOD.

‘But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men — but the day of the Lord will come as a thief, in the which the heavens will pass away with a great noise, and the elements will be dissolved with fervent heat, and the earth and the works that are in it will be burned up (or ‘will be laid bare’) — looking for and earnestly desiring the coming of the Day of God’ (2Pe 3:7; 2Pe 3:10-11) – THE COMING CONFLAGRATION.

‘But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness’ (2Pe 3:13) – THE NEW CREATION.

The is Peter’s reply to the suggestion that ‘all things continue as they were from the beginning of creation’ (2Pe 3:4). But it is noteworthy that that the emphasis is on God acting in judgment and renewal. He himself makes no reference to Christ’s second coming. His emphasis is on ‘the Day of the Lord’ and the ‘coming (parousia) of the Day of God’. But that it inclused His coming we can have no doubt in view of the question in 2Pe 3:4.

The Parousia of the Lord.

This brings us face to face with the question at to what the question ‘where is now the promise of His coming (parousia)?’ (2Pe 3:3) was asking. And especially so as the only other mention of His parousia has been in 2Pe 1:16, where it undoubtedly indicated the revealing of His glory at His first coming (parousia). There Peter was saying, ‘We know He has come because we have seen His power and His parousia (presence)’.

It would appear from this that the doubts expressed by the false teachers were doubts not so much about the second coming, but as to whether the Christ had actually come in the flesh at all, and indeed as to whether God did ever interfere in His creation sufficiently to bring judgment upon it. And Peter’s assurance to the believers is therefore that THE CHRIST HAS come and has been seen by eyewitnesses of His glory (2Pe 1:16-17), and that the manifestation of that coming will be made known in the events he has described (2Pe 3:3-13), events which, having already once been demonstrated in the Flood, will be demonstrated further, indicating that God does ‘interfere’ with His creation and is active with regard to it.

We are not of course suggesting for one moment that Peter did not believe in the second coming (for which see 1 Peter), only that it is not on its own his prime emphasis here. His prime emphasis here is on the total fact that the Christ (as ‘the Lord Jesus Christ’) has come in the flesh in the last days, and that that coming in its entirety, as seen in both the first and second coming, will finally issue in the God’s final judgment and the new creation.

Note on ‘Where Is The Promise Of His Coming?

It is always difficult to work out the details of false teaching when all we have are the defences against that false teaching put, not to the false teachers, but to the people who were in danger of being deceived.

The main doctrinal clues are that they ‘denied the Master Who bought them’ (2Pe 2:1) and that they asked,’ Where is the promise of His coming’? (2Pe 3:4), not in the light of His first coming but in the light of creation (2Pe 3:4). The main ethical clues are that they engaged in lascivious living.

The whole basis of their teaching appears thus to have been that God does not interfere in this material world, and never has done, with the consequence that we can behave as we like without any fear of repercussions. But in view of the fact that they clearly made some profession to be teaching ‘Christ’ we must assume that it was as a heavenly figure Who did not interfere in this world, the benefits from Whom were obtained by ecstatic rites, bringing ‘releases of their spirits’ while they themselves were indulging in their revelry (compare Rev 2:20). It would appear that they saw Him as in conflict with other heavenly figures, whom they themselves felt safe to abuse (2Pe 2:10-12). Such a mixing of Christian teaching with hellenistic ideas was inevitable once the Gospel became of interest to people steeped in hellenistic ideas. The recognition that God had truly become man was not easy for them to grasp, and was contrary to their ideas.

Peter’s reply is that the Christ has come in the flesh as ‘our Lord Jesus Christ’, as is evidenced by the fact that he with others had seen His power and His glory manifested on earth and testified to by God (2Pe 1:16-18) as was promised by the prophets (2Pe 1:19). And that God does step in to ‘interfere with’ and judge His creation as is evidenced by the fact that He did once judge the world at the Flood.

And in both cases what God has done will unravel into what He will do when the coming (parousia) of Christ is manifested in the parousia of the Day of God, in the Day when His final judgment on the world will come about. These will issue in the new heavens and the new earth, when all that opposes God both in heaven and on earth will have been done away.

End of Note.

Note the threefold reference to ‘promise’ in 2Pe 3:4; 2Pe 3:9 and now here. ‘Where is the promise of His Presence?’ (2Pe 3:4). ‘The Lord is not slack concerning His promise’ (2Pe 3:9). ‘According to that promise we look for new heavens and a new earth’. This is the ultimate fulfilment of what Christ has and will come to do.

And it is because we have been brought to God through the Righteous One (1Pe 3:18), and have been sanctified by the Spirit into the obedience of Jesus Christ (1Pe 1:2), so that we have become the righteous (2Pe 2:5; 2Pe 2:7;2Pe 2:21; 1Pe 4:18), that we will be fitted for the righteous new heavens and new earth.

So ‘in the beginning God created the heavens and the earth’ (2Pe 3:4-5; Gen 1:1), after the Flood God brought forth ‘the heavens that now are, and the earth’ (2Pe 3:7), and after the destruction by fire He will bring forth ‘the new heavens and the new earth’ (2Pe 3:13). So will His work be brought to completion.

Fuente: Commentary Series on the Bible by Peter Pett

2Pe 3:13. Nevertheless, we, according to his promise, look, &c. That is, “Though the present frame of things shall be dissolved by fire, yet we look for another, a more durable and perfect state; new heavens, and a new earthnew and everlasting abodes, which the divine mercy will then open to our enraptured view, into which it will conduct us, and in which, perfect righteousness, holiness, and felicity shall dwell for ever.” Rev 21:27; Rev 22:14-15. As St. Peter had a revelation from Christ, that he would create new heavens and a new earth, he might justly call that his promise; but the patriarchs and believing elders were not without the expectation of such felicity. See Gen 17:7. Dan 12:2; Dan 12:13. Mat 22:31-32. Act 3:21. Heb 11:10 –

Fuente: Commentary on the Holy Bible by Thomas Coke

2Pe 3:13 . ] This verse, which does not depend on (Dietlein), but is joined in an independent manner to what goes before, forms the antithesis to the thought last expressed, and serves to strengthen the exhortation contained in 2Pe 3:11-12 .

By the heaven and the earth of the future are distinguished as to their character from those of the present, and prominence is given to their glorified condition; cf. 2Co 5:17 .

The same idea of a new heaven and a new earth is expressed in Rev 21:1 .

] cf. Isa 65:17 ; Isa 66:22 .

] i.e. ; the O. T. promise, principally at least, is meant. , which looks back to , 2Pe 3:12 , significantly designates the new heaven and the new earth as the aim of the certain hope of believers.

] A similar thought is contained in Isa 65:25 ; cf. also Rev 21:3-27 . Erasmus incorrectly refers to the subject contained in ; it plainly goes back to . . . , not equivalent to gloria et felicitas coelestis, utpote verae justitiae praemium (Vorstius), but the vera justitia itself, i.e. the holy conduct, completely in harmony with the divine will, of those who belong to the new heaven and the new earth. [103] Hofmann widens the idea too much, when he says that “ is to be understood not as applying only to the right conduct of men, but in the sense of integrity of nature generally.”

[103] In the Book of Enoch also, similar conceptions are to be found; chap. Psa 90:17 : “and the former heavens, they shall pass away and be dissolved, and new heavens will appear;” chap. Psa 54:4-5 : “In that day will I cause mine elect to dwell in their midst, and I will change the heavens,” etc.; “I will also change the earth,” etc.; 1. 5: “the earth shall rejoice, the righteous shall dwell therein, and the elect shall go and walk therein;” x. 17: “The earth shall be purified from all corruption, from all crime, from all punishment, and from all suffering.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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

Ver. 13. According to his promise ] Which is good sure hold. For he pays not his promises with fair words, as Sertorius did, but with real performances.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13 .] The positive result of that day, as regards the church . But (contrast to the destructive effects of the day lately dwelt on: not “ nevertheless ” as E. V., which looks as if the two effects were in antagonism, and the earth were to be annihilated , of which idea there is no trace. The flood did not annihilate the earth, but changed it; and as the new earth was the consequence of the flood, so the final new heavens and earth shall be of the fire) according to His (God’s) promise (viz., that written in ref. Isa.) we (no stress, as is almost unavoidable in the E. V. “ Nevertheless we, according to his promise :” there is no , nor is the distinction drawn between us and any other class of persons) expect new heavens and a new earth, in which (heavens and earth, plur.) righteousness dwelleth (ref. Isa., cf. also , , , of Isa 65:25 ).

Fuente: Henry Alford’s Greek Testament

2Pe 3:13 . . Cf. Isa 65:17 . . Enoch xci. 16. See note on 2Pe 3:7 .

might appropriately be translated “sky”. ; “wherein righteousness dwells,” or “has its home”. In the word there is both the sense of permanence and of persuasive influence. Both in the hearts of men, and the new environment, there will be nothing that militates against righteousness. The Parousia is both judgment on the wicked and triumph for the kingdom. Cf. 2Pe 3:7 .

Fuente: The Expositors Greek Testament by Robertson

according to. App-104.

promise. See 2Pe 1:4. Isa 65:17; Isa 66:22.

new. Greek. kainos. See Mat 9:17.

wherein = in (App-104.) which.

dwelleth. See Act 2:5.

Fuente: Companion Bible Notes, Appendices and Graphics

13.] The positive result of that day, as regards the church. But (contrast to the destructive effects of the day lately dwelt on: not nevertheless as E. V., which looks as if the two effects were in antagonism, and the earth were to be annihilated, of which idea there is no trace. The flood did not annihilate the earth, but changed it; and as the new earth was the consequence of the flood, so the final new heavens and earth shall be of the fire) according to His (Gods) promise (viz., that written in ref. Isa.) we (no stress, as is almost unavoidable in the E. V. Nevertheless we, according to his promise: there is no , nor is the distinction drawn between us and any other class of persons) expect new heavens and a new earth, in which (heavens and earth, plur.) righteousness dwelleth (ref. Isa., cf. also , , , of Isa 65:25).

Fuente: The Greek Testament

2Pe 3:13. , new) A great mystery, new heavens and a new earth. It is something external to God and external to man.[24]-, promise) 2Pe 3:4.- , in which dwelleth righteousness) Therefore they shall not grow old. There will be a complete separation between good and evil, Mat 3:12; Mat 13:30. The inhabitants who ought to be righteous, 2Pe 3:11, compared with 6 and 7. In the new world, which comprises the heaven and the earth, dwelleth righteousness. The new world is one whole: in it (the whole) dwelleth righteousness. That part, which had been polluted by unrighteousness, shall be freed from pollution.

[24] The promise is not merely of some new manifestation of God, or of some change in man, but of something external; not of that which is subjective, but objective.-T.

Fuente: Gnomon of the New Testament

righteousness

(See Scofield “1Jn 3:7”).

Fuente: Scofield Reference Bible Notes

according: Isa 65:17, Isa 66:22, Rev 21:1, Rev 21:27

Reciprocal: Psa 5:4 – evil Psa 25:13 – inherit Psa 37:29 – General Psa 119:89 – For ever Isa 26:2 – righteous Isa 35:8 – the unclean Isa 51:16 – plant Isa 54:14 – righteousness Isa 60:17 – brass Isa 60:21 – people Mat 19:28 – in the regeneration Mat 25:1 – went Rom 8:21 – Because Rom 13:11 – for now Gal 3:22 – that 1Th 4:17 – and so Heb 2:5 – the world Heb 13:14 – General

Fuente: The Treasury of Scripture Knowledge

CHRISTIANITY AND THE FUTURE

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

2Pe 3:13 (R.V.)

The Apostles deal very much with the future life. They use the Christian revelation concerning it as an incentive to holy, watchful living. So much as this is clear. But the form in which they conceived the future was peculiar.

I. Christianity is the religion of the future.It throws the light of what is to be on what is. The sphere of Judaism was exclusively the present, and in other religions we can seldom find any trace of the use of the future as incentive to goodness.

II. It reveals the future.Yet a full and detailed description of the future cannot be given us. Why not? Because of the imperfectness and changeableness of human language, connotations, and associations. Such figures as pearly gates, golden streets suggest, they do not describe. They do, however, carry most true suggestions for us. All the figures of the new heavens and new earth are intended to present this as the essential feature of the futureRighteousness.

III. And the future influences the present.

(a) We look for, implies a promise: therefore the future cultures faith.

(b) We look for, implies a place wherein is righteousness: therefore the future helps to purify us.

(c) We have not, but we believe the promise. Faith is the substance, or present enjoyment of things hoped for; so that we who believe have heaven now.

Illustration

As the vision rises before us we cry again, bowed down by past failures, Who is sufficient for these things? There can be but one answerhe who wholly forgets himself in God Who called him; he who lays down at the footstool of God his successes and his failures, his hopes and his fears, his knowledge and his ignorance, his weakness and his strength, his misgivings and his confidenceall that he is and all that he might becontent to take up thence just that which God shall give him.

Fuente: Church Pulpit Commentary

2Pe 3:13. The promise referred to is in Mat 5:5 where the meek are promised to inherit the earth. The future state of the saved will be spiritual, hence the only way man can be given a foresight of it is by likening it to what he understands and enjoys while living in a material home. The present abode is on the earth with its two heavens, the atmosphere and starry region. Gen 1:14-16 says the planets were made to give light upon the earth, hence it is proper to mention those heavens in connection with the earth when referring to the home of mankind. But while the form of language is based upon man’s present abode, in reality his eternal home will be spiritual and one wherein shall dwell righteousness.

Fuente: Combined Bible Commentary

2Pe 3:13. But, according to his promise, we look for new heavens and a new earth. The rendering of the R. V. is decidedly superior here to that of the A. V. The latter throws an emphasis upon the we, where the original throws it upon the new. The look for is expressed by the same term as in 2Pe 3:12. The promise referred to (the word is the same as in chap. 2Pe 1:4) is the promise of God in the O. T. The passages particularly in the writers mind may be those in Isaiah (Isa 30:26; Isa 65:17; Isa 66:22). The same hope, couched in the form of vision, meets us in John (Rev 21:1). The newness of the future heavens and earth is expressed by a term which denotes what is fresh as contrasted with what is exhausted, and deals with the condition rather than with the age of an object.

wherein dwelleth righteousness. The righteousness is to be understood in the broad, ethical sense of conformity with the Divine will; and this is to dwell (cf. Eph 3:17), to have its home there, and not to be as on earth a wanderer and changeful guest (Mason). Compare again the prophetic visions in Isa 65:17-25, Rev 21:3-27, and also the Pauline doctrine of the participation of nature in the restoration of man as well as in his fall (Rom 8:20-22).

Fuente: A Popular Commentary on the New Testament

Observe here, 1. What is the subject matter of the Christian’s expectation, he looks for new heavens, and a new earth in which dwelleth righteousness, that is, only righteous persons, and perfectly righteous persons, where sin shall no more prevail.

Observe, 2. What is the ground and foundation of this hope in the Christian, it is the promise of God, we (according to his promise) look for new heavens and a new earth. To hope for any thing that God has not promised, is presumption. Hope is the expectation of some future good which God has promised and faith believed.

Observe, 3. How Christians should qualify and fit, make ready and prepare themselves for this joyful hour, this desirable place and state. Be diligent, that ye may be found of him in peace, without spot and blameless. Give all diligence that ye may be found at that day in a state of peace and reconciliation with God by justification, and without spot, and blameless, without any allowed spot or blame, by pressing now after the highest measures of sanctification, that so an entrance may both joyfully and abundantly be administered to you into that kingdom wherein dwelleth righteousnes.

Fuente: Expository Notes with Practical Observations on the New Testament

The Promise of New Heavens and A New Earth

The new heavens and new earth promise is evidently from Isa 65:17 ; Isa 66:22 . Christians should know that when the old earth is destroyed there will be a fresh world in which to live ( Rev 21:1-27 ). Since they looked forward to the Lord coming again and a new dwelling place, Peter said they should give their best and fullest effort to be at peace with men and God, without sin laid to their charge and able to stand before God free of condemnation ( 2Pe 3:13-14 ).

Instead of scoffing at God’s promise of the Lord’s return, Peter said Christians should be grateful the Lord waited and count it as an opportunity for more to be saved. It should be remembered that Paul withstood Peter to the face on one occasion ( Gal 2:11 ). Yet, Peter called him”beloved brother.” All Christians should learn from the spirit displayed by this apostle and learn to stand up for truth without hating the sinner and, more importantly, how to receive criticism intended to help us without letting our pride get in the way. Peter recognized Paul’s writing as inspired, thus he said “according to the wisdom given to him” ( 2Pe 3:15 ; 1Co 2:12-13 ; Gal 2:9 ).

It is impossible to know which of Paul’s references to longsuffering Peter had in mind, but any of them could be used by Christians to help them keep on keeping on. Evidently Paul’s letters enjoyed a wide circulation in the early church. Paul had certainly written about judgment, the suddenness of the Lord’s coming, God’s longsuffering and the eternal abode of the soul. Some, but not all, things in Paul’s writings were hard to understand. This can be because of false ideas held by the reader as well as the depth of the subject matter. Peter was an apostle, yet could admit difficulty in understanding some of the things Paul presented. No one should be ashamed to admit such problems. Instead, all should be prepared to give intensive study to a matter before reaching a conclusion ( Act 8:31 ; 2Ti 2:15 ). Peter said the untaught and those without firm convictions would take a hard to be understood scripture out of its context and destroy its true meaning. Notice Peter counted Paul’s writing as scripture ( 2Pe 3:16 ).

Since they had been warned of false teachings and the twisting of scripture in advance, Peter believed Christians would be better prepared to avoid being carried away into false doctrine. If Christians cannot fall, why would Peter warn them against it? Instead of falling from their stable position, Peter would have them to grow up in God’s favor and in a fuller understanding of Christ’s teachings. Peter closed by ascribing Christ glory until the “day of eternity,” as Woods translates. Woods goes on to say it is appropriate to call eternity a day “because it is indeed an everlasting one, without a yesterday to precede it, or a tomorrow to follow it” ( 2Pe 3:17-18 ).

Fuente: Gary Hampton Commentary on Selected Books

2Pe 3:13. Nevertheless we, according to his promise, &c. That is, Though the present frame of things shall be dissolved by fire, yet we look for another, a more durable and perfect state; new heavens and a new earth New and everlasting abodes, which the divine mercy will then open to our enraptured view, into which it will conduct us, and in which perfect righteousness, holiness, and felicity, shall dwell for ever; Rev 21:1-7; Rev 22:1-5. Some expositors suppose that these lower heavens and this earth, having been melted down by a general conflagration, shall thereby be refined, and that God will form them into new heavens and a new earth for the habitation of the righteous; a supposition which seems to be favoured by St. Peter, Act 3:21, where he speaks of the restitution of all things, which God hath promised by the mouth of all his holy prophets; by St. Paul, Rom 8:21, where he says, The creation itself shall be delivered from the bondage of destruction; and also by the Lord Jesus himself, whose words (Rev 21:5) are, Behold, I make all things new. As St. Peter had a revelation from Christ that he would create new heavens and a new earth, he might justly call that his promise; but the patriarchs and believing ancients were not without the expectation of such an inheritance. See Gen 17:7; Dan 12:2; Heb 11:10-16.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 13

New heavens and a new earth; an entire new constitution of things. The phrase heavens and earth, comprising, as it does, the whole visible creation, is often used as a general expression to denote all things. A “new heavens and a new earth” means therefore, simply, all things new. Some have understood this and other similar passages to imply that this earth, after undergoing a great change in its constitution, so as to be purified of its corruption, and divested of its elements of frailty and decay, and also of its means and sources of danger and suffering will be made the abode of the redeemed, after they have risen from the dead, and have been clothed in bodies which shall have undergone a similar transformation. There has been much other reasoning and speculation in regard to the future world, but the word of God has not revealed to us any details respecting its conditions and circumstances, and of course, on such a subject, what divine revelation has withheld, it is vain for human speculations to attempt to supply.

Fuente: Abbott’s Illustrated New Testament

3:13 Nevertheless we, according to his promise, look for new heavens and a new earth, {f} wherein dwelleth righteousness.

(f) In which heavens.

Fuente: Geneva Bible Notes

We look forward to the new heavens and earth, not the destruction of the present heavens and earth. The reason is that the new heavens and earth will be where righteousness dwells. Unrighteousness characterizes the present world (cf. Jer 23:5-7; Jer 33:16; Dan 9:24; Rev 21:1; Rev 21:8; Rev 21:27). "His promise" of new heavens and earth is in Isa 65:17; Isa 66:22; et al.

"Christians need to remember the ultimate, ’bottom-line,’ purpose of biblical eschatology: to make us better Christians here and now." [Note: Moo, p. 202.]

"The purpose of prophetic truth is not speculation but motivation . . ." [Note: Wiersbe, 2:466.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)