Wherever heaven is, I want to be there. As Christians we look forward to a new habitation of righteousness that will come after this life, but will it be on earth? In a sense, the location of heaven is not an issue of utmost importance. If one believes heaven is spiritual, then asking “where?” or discussing its “location”—terms that are used of physical places in relation to others—is devoid of meaning. However, advocates of a renovated earth aver that the phrase “new heavens and a new earth” means this physical universe will be remodeled and that heaven will be on earth. Before diving into an explanation of this phrase, it must be noted that these discussions tend to become heated and have ruptured fellowship in some places. Let us keep issues in perspective. The most important aim is to avoid hell and enjoy heaven wherever it may be.
With that said, how one manages figurative language in the Bible can drastically change one’s application and outlook. It is not necessary to take the expression “new heavens and a new earth” as referring to a literal, physical universe. The phrase “new heavens and a new earth” is a figure of speech used four times in the Bible to connote the idea of a new spiritual state of joy in which the former sorrow is forgotten (Isa. 65:17; 66:22; 2 Pet. 3:13; Rev. 21:1). The book of Revelation signifies spiritual realities in physical terms used as figures; the book is not to be interpreted literally lest we go into wild, confusing doctrine (Rev. 1:1). To those suffering persecution, the message of the church glorified and reigning with the victorious Lord Jesus was the encouragement they needed. In “a new heaven and a new earth,” God is dwelling with His people and the former sorrows have passed away (Rev. 21:4).
The prophet Isaiah spoke about “new heavens and a new earth” in forecasting the return from captivity and the glorious spiritual order that would come when Jesus, the Messiah, would —in the fullness of time — set up the kingdom of heaven on earth (Isa. 65:17-25; 66:22-24; cf. Eph. 1:10). Isaiah 65 identifies the figure as a reversal of the weeping that accompanied the captivity, “I create Jerusalem as a rejoicing” (v. 18). The former world that shall not be remembered (v. 17) is the same as, “The voice of weeping shall no longer be heard in her, or the voice of crying” (v. 19). God would bring a brighter day that would be like a whole new world for His remnant who survived captivity. The last two chapters of Isaiah are a response to the prayer that God would punish the wicked of the nation but not cut them off altogether (Isa. 63:15-64:12). God would punish those who projected holiness to others by practicing external rituals but inwardly were unclean. He would preserve those who genuinely sought Him and would include the Gentiles among the number of His true people (Isa. 65:1; 66:21).
Likewise, 2 Peter 3:13 is not referring to another order in the physical world, but to a spiritual change. The sorrow of this world will be forgotten in the spiritual habitation of heaven where the righteous will live forever. Isaiah 51:13 uses God’s creation of the physical order as a basis for His ability to bring His people back from captivity, figuratively described thus: “that I may plant the heavens, lay the foundations of the earth, and say to Zion, ‘You are My people’” (Isa. 51:16). Likewise, 2 Peter 3 describes God’s termination of the physical order first (2 Pet. 3:10-12) and then figuratively describes our eternal, spiritual abode with Him as “new heavens and a new earth” (2 Pet. 3:13). The point is God is powerful enough to keep His promises; His people must hold on for the joy that will overwhelm their present sorrows.
2 Peter 3 begins with a literal, straightforward message about how the physical universe will come to an end. Just as the physical world was inundated with water in the judgment of Noah’s day (2 Pet. 3:6), the physical world now awaits the day when it will be burned up, “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men” (2 Pet. 3:7). “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up” (2 Pet. 3:10). When the Lord returns, “the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat” (2 Pet. 3:12). The language here is of obliteration not renovation.
If this all refers to the destruction of the physical world, then how can verse 13 be figurative? Just as Isaiah 51 can refer to God’s power in relation to the physical world in verse 13 and then use “heaven” and “earth” in a figurative sense in verse 16, so also 2 Peter 3 refers to the physical “heavens” and “earth” (vv. 5, 7, 10, 12) being destroyed and then uses the figure of speech “new heavens and a new earth” in verse 13 to refer to the spiritual realm of righteousness that awaits Christians.
Since all the physical things of this world will be “dissolved,” we should place our affections on the spiritual realities of heaven, not on this earth (2 Pet. 3:11). Colossians 3:2 says, “Set your affection on things above, not on things on the earth.” Jesus draws a contrast between laying up treasures on earth and laying up treasures in heaven (Mt. 6:19-21). The physical world which is seen is temporary, while the unseen spiritual realm is eternal (2 Cor. 4:18). John says those who love this world, the order which is against God, will perish just as this physical world will pass away: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever” (1 Jn. 2:15-17). Jesus mentioned the passing away of heaven and earth (Mt. 24:35). Hebrews 1:10-12 quotes Psalm 102:25-27 to make the point that the heavens and the earth will perish but God remains forever.
Romans 8:21 refers to the creation being delivered from the bondage of corruption, but what is the creation in this passage? Christians are the ones who are suffering with Christ (Rom. 8:17), but they will also be glorified with Him (Rom. 8:18). This is the revealing of the sons of God (Rom. 8:19). We eagerly wait for this with perseverance (Rom. 8:25). This creation is a spiritual creation, not a physical creation. Galatians 6:15 uses the same word when it says, “For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” Jesus abolished the law which separated Jew and Gentile to “create in Himself one new man” (Eph. 2:15). The church is God’s new creation. Each individual in Christ is created new, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Cor. 5:17).
The new heavens and new earth will not be a realm in which we have physical bodies. Flesh and blood cannot inherit the kingdom of God (1 Cor. 15:50). When Christ comes and raises all from the dead, we will be raised with spiritual bodies, glorious bodies like Christ’s (Jn. 5:28-29; 1 Cor. 15:44; Phil. 3:20-21; 1 Jn. 3:2). Our Father is in heaven (Mt. 6:9). After His resurrection, Jesus left this world and ascended back to the Father (Jn. 17:13; 20:17). Jesus will come again to bring us there to be with Him in heaven (Jn. 17:24). Let us long for that day!
— Mark Day