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