Welcoming the Thief Part VI: An Anxious Longing

Having explored Peter's use of "luo", we must now turn our attention to the definition of the verb. In the overwhelming majority of appearances of “luo”, it carries the meaning of “to loose, untie bonds, set free, release” (Arndt, 483-4). Returning briefly to the discussion of “kataka-ay-setai” and “heur-is-ko”, we see that either of these words would accommodate this most common use of “luo”. Further, it now becomes immediately apparent that Peter’s use of “kainos” both fully supports, and is fully supported by this glossing of the verb. If, as has been determined by examining Peter’s use of “apollumi”, destruction is reserved for sinful men who are judged, and no one can hide from this judgment, then the created heavens and earth are indeed “set free”, “luo”. This results in its renewal, its redemption; it results in a “kainos” new heaven and a “kainos” new earth.

This idea is fully supported not only by an examination of the language, but by the plain content of Peter’s letter as well. Consider some of the concluding words of this section. “Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, and regard the patience of our Lord to be salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things,” (2 Peter 3:14-16a, NAS). We see here that Peter makes explicit reference to the writings of Paul on these matters, and so we, just as Peter’s original audience, must turn to the words of the great apostle for insight.

For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God. For the creation was subjected to futility, not of its own will, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. (Romans 8:18-22)

Is there any doubt that Paul too speaks of creation, the heavens and the earth, experiencing not a day of destruction, but a day of redemption? A day when it is “set free from its slavery to corruption,” and delivered into “the freedom of the glory of the children of God,” the freedom of those who survive God’s fiery judgment, those who do not perish as sinful men? And so it is clear that what Peter is saying here in his second general epistle about our confidence in God and the end of the world is not necessarily what we have been reading. Taking into account all that we have seen in studying this text, perhaps we can say it this way:

This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, that you should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by your apostles. Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, “Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation.” For when they maintain this, it escapes their notice that by the word of God the created heavens existed long ago and the created earth was formed out of water and by water, through which the sinful men of that time were destroyed, being flooded with water. But the present created heavens and created earth by His word are being reserved for refining fire, kept for the day of judgment and destruction of ungodly men. But do not let this one fact escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any of you to be destroyed but that you all come to repentance. But the day of the Lord will come like a thief, in which the created heavens will pass by with a roar and the elements will be set free with intense heat, and the created earth and its works will be discovered. Since all these things are to be set free in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be set free by burning, and the elements will melt with the intense heat of judgment! But according to His promise we are looking for a redeemed heavens and a redeemed earth, in which righteousness dwells. (2 Pet 3:1-14, emendations added)

As scared about the end of the world as I remember being as a youth, I also remember thinking that something about what I was being taught wasn’t quite right. And now, as an adult, I look at these words of Peter and see that there was something to my childhood suspicions. Peter is telling his readers, telling us, that there is a great peace and a promise of hope in the end of the world, for it is no end at all. Our salvation is not an escape from terror, but an inclusion into joy. We are not waiting for deliverance from a cataclysmic and gruesome end, but are presently enjoying the promise and the hope of a creation in which righteousness lives at the victory of Jesus Christ. It is the day of Jesus himself that arrives like a thief in the night, a day of restoration, a day of redemption, and this is not something I want to escape, not something to be afraid of. Indeed, I want to leave my doors unlocked and welcome the thief with open arms.


Fin

Welcoming the Thief Part V: Burn, Baby, Burn...(?)

We must now return to Peter’s use of the verb “luo”. As mentioned before, Peter only uses this verb when the “the heavens and earth” are the object. Just as with the verb/object pairing of “apollumi”, it is crucial that we understand the meaning of both parts of the “luo” equation. Having already discerned the meaning of the object of “luo”: the heavens and the earth, “hoti uranoi [and] hay gay”, as opposed to sinful man, “kosmos”, we must turn our attentions to the meaning of the verb itself. When this passage from 2 Peter is translated into the English, “luo” is commonly assigned the meaning "to destroy". While this is a legitimate meaning carried by the verb, it is by far the definition most infrequently used in the Scriptures. Zodhiates says of this meaning that it is, “by implication,” and even marks its use in 2 Peter as “figurative” (Zodhiates, 932). A brief look at the appearance of the word in John’s gospel reveals that it is used by Jesus when he says, “Destroy [luo]this temple, and in three days I will raise it up.” However, the text also tells us that he was not speaking of the temple in Jerusalem, as his Jewish audience supposed, but rather was speaking of his body (John 2:19-21, NAS). Bearing this in mind, we see that even one of John’s uses of “luo” which carries the meaning “destroy” was not a permanent destruction, for certainly none of us would say that Christ’s resurrection was a result of a “re-creation”, or that he was not wholly the same being he was prior to his death. As we can see, assigning the definition of “destroy” to “luo” in 2 Peter is not strong based on other Scriptural uses, and so we must look to the writings of Peter himself, as well as consider the alternate, more frequent meanings that appear in the Scriptures.

In regards to the text of 2 Peter, we have already discussed what the apostle identifies as the result of this “luo”-ing of “the heavens and the earth”: a “kainos”, a renewed, heavens and “kainos”, a renewed, earth. This idea alone speaks loudly against assigning “luo” the definition of “destroyed.” Another verbal clue as to how to translate the verb is found in verse 10. “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up” (2 Pet 3:10). In order to see what Peter intended to say with this verse, as well as what it tells us about his use of the verb "luo", we must consider it carefully as there is some question over what word Peter actually intended to appear at the end of his sentence. We find that some ancient manuscripts contain the verb “kataka-ay-setai”, “burn up,” while others show the verb “heur-is-ko”, “to be found”, or to “discover” (Aland, 811). Though the two words seem to bear very different meanings, there must be some common ground upon which they stand that can account for their appearances in this place on different manuscripts. The verbs are visually dissimilar which seems to discount an error in copying texts, so perhaps there is something to their meaning that a scribe thought would better be reflected by one of the words over the other. “Burn up” is certainly supported by the picture painted by Peter of the present heavens and earth being “stored up for fire” in 3:7, however his use of “fire” must also be considered. The overwhelming use of “fire” in the New Testament is to symbolize judgment, and indeed Peter seems to be echoing this imagery by saying that the creation is being “stored up for fire, being kept for the day of judgment” (2 Pet 3:7, NAS). With this in mind, we must also note that the text goes on to say that this day of judgment is also the day of the destruction of the ungodly, just as the previous day of judgment in the time of Noah, which, as we have already concluded, saw the destruction of sinful men and not the creation. Considering this evidence we can be open to the idea that the “burning up”, the “kataka-ay-setai”, of the earth Peter speaks of in 3:10 is not a literal consuming by fire, but rather the intense judgment of a refining fire; a judgment so intense, that nothing can hide from it. And once all ungodly men and their works are destroyed and burned away like dross, the very created earth and its works will be revealed, or, or “heur-is-ko”, “discovered”. Considering the text in this way shows that these verbs which at first glance have no apparent connection,, “kataka-ay-setai” and “heur-is-ko”, and their respective manuscripts, certainly seem to be speaking of the same thing, and it is not the destruction, the “apollumi”, of the heavens and earth.

To be Concluded...

Welcoming the Thief Part IV: Different Worlds

We can begin to discern the answer to this question by first looking at the text as it has been translated in English. Upon reading the passage, it is important to recognize a shift in Peter’s language that may go unnoticed at first glance. Beginning in verse 5, we see that Peter employs the use of a word-pair that he uses consistently throughout the passage. “For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water,” (3:5, emphasis added). Beginning in the text of 3:5, where he speaks of God’s act of creation, through the text of 3:13, the promise of the renewal of creation, every time Peter mentions the “heavens”, “hoti uranoi”, he also mentions the “earth”, “hay gay”. There is one exception, however, in 3:12: “Looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat!” This derivation from Peter’s use of his word-pair, may be accounted for by his use of the word for “elements”. “Stoichaion”, as used here sometimes carries a meaning that supports the understanding of elements being “elemental substances, the basic elements from which everything in the natural world is made, and of which it is composed” (Arndt, 769). Considering this definition, along with the fact that Peter uses the word in conjunction with the “heavens and earth” in verse 10, “...the elements will be destroyed with intense heat, and the earth and its works will be burned up,” it appears that he continues this pairing here in 3:12 with “elements” instead of “earth”.

Recognizing Peter’s use of this word-pair is important to us not only in taking note of where he does use it, but also of where he does not. Verses 5 and 6 are of particular concern in this regard. “For when [the mockers] maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, through which the world at that time was destroyed, being flooded with water” (2 Pet 3:5-6, NAS). While we see clearly that Peter uses the pairing in verse 5, we must also notice that he does not use it in verse 6. Though he tells his readers that it is “the world” that was destroyed by the flood, he intentionally delineates from his word-pair and instead uses the word ko,smos, “kosmos”. Although this change occurs after only one use of “heaven and earth”, he quickly returns to it in verse 7 and, as was already demonstrated, establishes the pattern of its usage through to the end of the text. And so we must acknowledge the shift, the delineation in verse 6, to be intentional. Peter’s reasoning in using “kosmos” instead of “gay” , or even “stoichayon”, can be elucidated by considering the surrounding text and his aforementioned use of “apolaya” and “apollumi”. As we read in verse 7: “...kept for the day of judgment and destruction [apolaya] of ungodly men.” (3:7, emphasis added), we similarly see in verse 9: “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish [apollumi] but for all to come to repentance.” (3:9, emphasis added). When reading these verses, we must note that the object of the verb is human in both cases; the thing experiencing destruction is mankind. In contrast, whenever the object of the verb is Peter’s heaven and earth word-pair, the verb he uses is lu,w, “luo”. We will return to the meaning of this verb and its connotations momentarily, but for now, it is important to simply make note of the difference in the use of the two verbs, and that the usage is linked to specific objects. So we see that there are two factors that we must take into consideration while seeking to determine what Peter is really saying: First, that Peter intentionally shifts away from using his word-pair in verse 6 and uses “kosmos” in its place, and, second, that in conjunction with “kosmos” he uses “apollumi” , which he uses elsewhere only in conjunction with a human object. These two factors seem to force us to the conclusion that when Peter uses the word “kosmos”, he is not using it to refer to the heavens and the earth, “hoti uranoi [and] hay gay”, that which God created from the waters, but rather to that which was judged by and perished in the waters: sinful man. The Greek completely allows for and supports the understanding of “kosmos” as “sinful man”, as the word carries an enormous range of meaning and is often used to speak of “the world as mankind,” and “the world as the scene of earthly joys, possessions, cares, sufferings.” (Arndt, 446). While it is true that “kosmos” can also be used to talk about the creation and its order (446), the two factors mentioned above, at very least, strongly push us to conclude Peter is employing the former use. Having reached this conclusion, let us reconsider the meaning of the text of 2 Peter 3:5-6. “For when [the mockers] maintain this, it escapes their notice that by the word of God the created heavens existed long ago and the created earth was formed out of water and by water, through which the sinful men of that time [were] destroyed, being flooded with water.” (emendations added).

To be Continued...

Welcoming the Thief Part III: It's All Greek to Me

In order to truly understand what Peter is saying, and to alleviate the apparent contradictions with the whole counsel of Scripture, we must look at his writing and take into account the language he actually wrote in. Of first consideration, we must look at the reason Peter says why it is so important to know that the mockers and false teachers are wrong: the hope of the promise that he assured his readers God would keep. This hope is found in verse 13. “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.” The promise of the new heavens and new earth, a place that is free from the corruption of sin and in which righteousness dwells unhindered. This promise can only be rightly understood if we first look at what Peter actually wrote, not necessarily what we read.

The Greek here tells us what this is. In the original language there are a few words that can be translated as "new", but the word Peter writes here in verse 13 for both "new heaven” and “new earth," is “kainos”. “Kainos” carries the primary meaning that denotes quality; it defines that something is qualitatively new. Spiros Zodhiates also attaches to it the meaning of “novel or strange” (Zodhiates, 1007). This word is directly contrasted with the word "neos" which denotes the aspect of being temporally new, new in time. To solidify the difference, it can be said that while “neos” denotes that the word or idea that it attends to is something that never existed before but now exists in time, that it is newly existing, or newly created, “kainos” tells us that its referent is something that has already been existing, but is now experiencing a new, better quality than it ever had in all its previous existence. As used in other Scriptural texts, the differences between the words can be seen. Consider Mark 2:21 as explained in Spiros Zodhiates' New Testament edition of The Complete Word Study Dictionary:

In Mark 2:21, the word "new" occurs twice, but is two different words in Greek, the first being agnophos, one that has not been washed and properly shrunk. The second "new" is kainos, in the neuter, to kainon, which means another patch but derived from cloth that has been washed and shrunk. Therefore it will not shrink when used as a patch and thus tear the garment.... A new patch is needed, but that patch must be of shrunken cloth. Thus it is qualitatively different from just any new (neos) piece of cloth that has not been shrunk. (804)

“Neos” on the other hand, as mentioned before, refers to temporal newness. Again, according to Zodhiates, "New, recent. New in relation to time, that which has recently come into existence or become present. New in the aspect of quality is kaino´s," and is used in passages such as Matt 9:17, Mark 2:22, and Luke 5:37-39 to speak of newly made, fermenting wine (1007). “Neos” refers to something newly made, newly created. “Kainos” refers to something new or better in quality, something of superior quality, not of new existence, but like new .

From this understanding, it is clear that the "new heaven and new earth," Peter declares to be the promise of God in Christ are not a newly created heaven and earth, but a new in quality heaven and earth. To say it another way, the promise of God in Christ is not that the earth will be destroyed but that it will be renewed; the hope of salvation through Messiah is a renewed heaven and earth, a redeemed heaven and earth. When we start here, with the hope that Peter aims his argument at, it presents obvious, yet undeniable contradictions with our reading of the rest of the text, and tells us that our we must look at the argument as a whole more carefully as well.

Having examined the end of Peter’s argument, let us now turn to the beginning. Peter starts his argument, as was outlined above, by bringing his readers through an abbreviated history of the world, both past and future. In this history, he mentions the creation, the destruction of the past judgment of the flood, and the destruction of the judgment by fire that is to come. In his writing of verse 6, Peter employs the aorist, indicative form of the verb “apollumi”, which carries the meaning to ruin or destroy, to lose (Arndt, 95), to denote the past result of God’s judgment by water: that which was judged was utterly destroyed. “the world at that time was destroyed, being flooded with water” (2 Pet 3:6, NAS). We are assured by the original language here that the result of the judgment of the flood was a real destruction, the ceasing to be of that which was judged, and that the common reading of the text is appropriate. Similarly, in verse 7 when Peter speaks of the judgment by fire that is to come, he uses a cognate noun “apolaya” to describe that which those being judged will experience (Rogers, 588). “But the present heavens and earth by His word are being reserved for fire, kept for the day of judgment and destruction of ungodly men” (2 Pet 3:7, NAS). This meaning is further supported by Peter’s second use of “apollumi” in 3:9 when he speaks of God not wanting any of his people to “perish”. Again, we find that the use of the original language supports our common understanding that the text tells us that the thing that is judged experiences real destruction. In further examination of the text, we must ask the question that seems to naturally flow out our new discoveries: If destruction surely comes to that which is judged, both past and future, what does the text, what does Peter himself, tells us has and will be judged?

To be Continued...

Welcoming the Thief Part II: The End is Nigh!

It is at this point in the text that the topic of the end of the world, and the concept of destruction are first introduced. In answering the mockers, and reassuring his audience of what they have been taught by himself and other apostles, Peter evokes the image of creation itself and uses it to paint a picture of events promised, but yet to happen. “For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, through which the world at that time was destroyed, being flooded with water. But the present heavens and earth by His word are being reserved for fire, kept for the day of judgment and destruction of ungodly men.” (2 Pet 3:5-7, NAS). Here, Peter takes his audience through a crash-course of three major events taught by the patriarchs and the Old Testament Scriptures. First, as previously mentioned, he brings them to creation, evoking the language of Genesis 1:1-10 when God Himself moved above the waters, and separated and gathered the waters in His creating the earth. From creation, Peter uses the image of water to transition to the event of the flood of Noah, of God’s judgment upon the wickedness of mankind. Finally, Peter continues his literary technique and transitions off of the judgment of the flood to speak of the third, and final event of history yet to occur: the final judgment of mankind which is executed in the future by fire, rather than water as in Noah’s day. By taking his audience on this journey through history, past and future, Peter effectively destroys the base assumption of the mockers and their accusations that, “all continues just as it was from the beginning of creation.” (3:4b). Moo summarizes Peter’s argument well:

On the contrary, Peter notes, God has intervened spectacularly in the course of human history: having created the world through water and the word (v. 5), God by that same water and word also destroyed that world in the flood of Noah’s day (v. 6). And God will do the same again (v. 7), only this time he will use fire. Clearly, then, the false teacher’s assumption about an unbroken continuity in history, without significant divine intervention, is erroneous. (Moo, 168)

After handily winning this “debate”, Peter goes on to comfort his audience with the fact that the assurance of the teachings of their faith not only rests in the action of God in history, but also in the very character of God himself.

The following verses, verses 8 and 9, remind the reader that God is not bound by time. “But do not let this one fact escape your notice, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day” (2 Pet 3:8, NAS). Although he has already shown the accusations of the mockers and false teachers to be illegitimate and baseless, Peter here continues to make reference to their complaint of the passing of time -“ever since the fathers fells asleep (3:4) - and reminds his readers that God is eternal; what may seem to them, and to the mockers, to have been almost over 2400 years since God first judged the world with water, was a mere tick of the clock to God. The amount of time passed is no reason, says Peter, to doubt God’s promises. As he continues in the following verse, “The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.” (3:9). Peter even points out that it is for his readers’ own benefit, the fullness of the Church, that God has tarried even until now. Further, Peter assures his readers that God will keep his promise, and will do so in his timing, without the knowledge or consent of man; just as a thief enters into the house of an unsuspecting family, so too will Jesus Christ return, just as God promised. Equally important to how Christ will return, is what he will do once he arrives, and in speaking about this, Peter uses, for the second time in this passage, the language of destruction. “But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.” (3:10).

Finally, in the last section of the text, verses 11 through 18, Peter urges his readers to proper behavior and assurance because of the knowledge and certainly that God will indeed keep his promise, that Christ Jesus will undoubtedly return.

Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, and regard the patience of our Lord to be salvation; (3:11-15a)

In the words that follow, verses 15b through 18, Peter appeals to the writings of Paul to further encourage his readers to be assured of this promise, though it may be hard to understand, and to continue to be on guard against false teachers and mockers, being steadfast in their faith. It is important to note that in the text quoted above, Peter again draws the picture of an intense destruction of the earth upon the day Jesus returns, in which, “the heavens will be destroyed by burning, and the elements will melt with intense heat!” (3:12), and the hope of a new heaven and earth.

In summary, it appears that Peter is say essentially this: “Don’t listen to these mockers that are saying Jesus won’t return because God doesn’t care. We know from history that God does care, and will keep his promise, that Christ will return and judge the world, bringing an end to all this sin and corruption by destroying the earth. But, don’t worry, he will make for us a new heaven and new earth. Take heart.” After reading the text in this way, which indeed is the way it appears to us in our English texts, we are left with the impression that that idea that struck such fear in my heart as a child is indeed what God, through Jesus, has in store for his people and his creation. The promise of a new heaven and earth may offer some hope, but what of all that God, through the Patriarchs, through his prophets, through history, and through Jesus himself, has told us about stewardship, the goodness of creation, and even of redemption? What does this plan of destruction say about the consistency of God, his faithfulness throughout history and into the future that Peter spoke so loudly about in refuting the false teachers in this very passage? A closer look at the text will show us that we are missing something; something that must not be missed.

To be Continued...