Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: But thou art the same, and thy years shall have no end.

A careful study of the above text shows strong evidence of the future destruction of the earth. Verse twenty-five of the above text establishes that God "laid the foundation of the earth." The heavens are the work of God's hand. The heavens in this verse have reference to the planetary heavens. The reader learns from this verse that God is the creator of everything one can see with the naked eye. However, the Psalmist declares that the earth and the heavens will perish. This declaration is in contrast to the thought that God will endure. From this standpoint alone the reader should receive the understanding that God and the earth will not have the same ending. God will endure but the heavens and the earth will perish.

God created the heavens and the earth that are to perish in this verse. For one to conclude that the earth mentioned in this verse has reference to a symbol is to take liberty with the scriptures. The heavens and the earth that are the work of God's hands will one day perish.

Because of usage, it is necessary to consider how the scripture uses the Hebrew word that translates to "perish." "Perish" translates from the Hebrew word "'abad." According to the Strong's Exhaustive Concordance, "'abad" conveys the thought "to wander away, i.e., lose oneself; by implication to perish." The Theological Wordbook of the New Testament defines "'abad" as "a common word for to die, or, in the case of things, reputation, etc., to pass away." The Old Testament uses "'abad" consistently to convey the thought of destruction. The word does not carry the thought of the object being destroyed as surviving the destruction. Deuteronomy 7:24 carries the thought that God will destroy the name of the heathen kings out from under the heavens. In Esther 3:9 Haman desires to wipe the Jews off the face of the earth. If Haman had carried out his evil designs, the Jewish people would not be around today. In the same manner, the heavens and the earth will not be around after they perish.

An examination of the word "change" also will confirm the above analysis. "Change" translates from the Hebrew word "chalaph." According to Strong's Exhaustive Concordance, "chalaph" means "to slide by, i.e., (by implication) to hasten away, pass on, spring up, pierce or change." One must find the meaning of "chalaph" through the context in which it is found. In Isaiah 2:18 "chalaph" translates to "abolish." In this verse "chalaph" conveys the thought of total destruction. In Isaiah 40:31 and 41:1 "chalaph" carries the thought of renewing. In Psalms 102:26 "chalaph" carries the thought of the destruction of the heavens and the earth. "Chalaph" does not contradict the use of the word "'abad." The heavens and the earth will grow old and decay like a garment. They will change and pass away but God remains the same. The Vine’s Expository Dictionary of Biblical Words confirms the way "change" is used in the scriptures. Consider the following article:

 to pass on, pass away, change, overstep, transgress. Common to both biblical and modern Hebrew, this term appears approximately 30 times in the Hebrew Old Testament. When used in the simple active form, chalap occurs only in poetry (except for 1 Sam. 10:3), and it has the meaning of to pass on, through. The word is typically used in narrative or prose with the meaning of to change. With this meaning chalap first occurs in the Old Testament in Gen. 31:7: . . . your father hath deceived me, and changed my wages ten times . . . (cf. Gen. 31:41). Chalap expresses the sweeping on of a flood, Isa. 8:8, of a whirlwind Isa. 21:1, and of God Himself Job 9:11. The word has the meaning of to pass away or to vanish, with reference to days Job 9:26, the rain Song of Sol. 2:11, and idols Isa. 2:18. Not only wages, but garments are changed Gen. 35:2; Ps. 102:26. To change is to renew strength Isa. 40:31; 41:1; a tree appears to be renewed when it sprouts again Job 14:7.

The following translations also support the idea that the heavens and the earth are slated for destruction.

 They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. (New International Version)

The word "old" is translated from the Hebrew word "balah." According to Strong's Exhaustive Concordance, "balah" means "to fail; by impl. to wear out, decay (caus. consume, spend)." "Balah carries the thought of wearing out. It is used in the scripture to describe the wearing out of clothing. The Psalmist uses this word to describe what will happen to the heavens and the earth. "Balah" when used with "'abad," and "chalaph" in the context found in Psalms 102:25-27 forces the Bible student to conclude that this passage of scripture teaches the literal destruction of the heavens and the earth. 

This verse also carries the thought that the heavens and the earth face a literal destruction. Isaiah uses the same type of language that is found in Psalms 102:25-27. However, in this verse, the writer shows how God's righteousness will not be abolished. However, the heavens and the earth will be destroyed. Because this idea appears at least twice in the Old Testament, it gives strength to the reality of the future destruction of the heavens and the earth. The similarity of the language forces the reader to realize that the previous mention of the destruction of the heavens and the earth is more than a coincident.

Isaiah invites his reader to look up at the heavens. This lets the reader know that Isaiah has reference to the literal heavens. Next he invites the reader to look upon the earth that is under the heavens. This forces the reader to conclude that Isaiah has reference to the literal earth. Terms like "vanish away like smoke" and "wax old like a garment" testifies to the extent of the expected destruction. Though the heavens and the earth will be destroyed, the righteousness of God will never be broken. However, the reader must note that not only will the earth be destroyed, but those that dwell on the earth will be destroyed with it. The message is plain. God does not want his people to get attached to this world. God's people are only pilgrims on this planet. One day this world and all in it will be destroyed. God's people must live so they may be counted worthy to escape this destruction. 

 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

From the above quote one can conclude that Jesus believes in the future destruction of the heavens and the earth. However, this destruction will not occur until after every prophesy of the law is fulfilled. Jesus shows us in this verse that the word of God is on a more sure foundation than the heavens and the earth. If anyone knows about the future of this present world and the heavens that surrounds it, Jesus does! 

 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

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. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the  heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?"

For many Bible students, this passage of scripture is proof enough that one day God will destroy the heavens and the earth. However, because there are those that teach otherwise, it is necessary to study the contents of this verse.

This verse is best understood in the context in which it is written. The Third Chapter of Peter is written to assure its readers of the surety of the second coming of Christ. The inspired Apostle connects the coming of the Lord with the destruction of the heavens and the earth. The reference made to the antediluvian world helps the reader obtain the understanding that Peter is not using the heavens and the earth to symbolize anything. Peter assures his readers that as the Old World perished in water, God will destroy the present heavens and earth with fire. Some have suggested that the word earth as it is used in this text of scripture is figurative language describing mankind and human society. However, this view ignores that not only is the earth to be burned up, but the heavens will be burned up also. Furthermore, Peter asserts that the earth and its works will be burned up. An examination of the Greek word that earth is translated from will reveal that Peter is referring to the literal earth.

The literal earth was saved from destruction in the days of Noah. God still had to fulfill the promise that he made to Adam and Eve. Until the fulfillment of this promise, God has to spare the earth from total destruction. Therefore, Peter makes it plain that when Christ makes his second return even the elements will melt with a fervent heat. Peter takes great pains to get the point over to his readers that God will destroy everything that can be seen with the naked eye. There are three things Peter states will be destroyed. They are the earth, heavens, and the elements. Peter uses words like "pass away," "shall melt with fervent heat," "burned up," and "dissolved" to show the extent of the destruction. Such language rules out the possibility that Peter is using symbolic language to symbolize something else. The language that the Apostle uses in this chapter does not leave the reader to draw any other conclusion but the one he seeks to establish. The truth of the matter is the mockers are wrong. All things will not continue the same since the fathers have fallen asleep. The heavens, the earth, and the elements will be destroyed. The believers are warned to resist being drawing into a spirit of complacency. God's patience with man will not prevent him from destroying the universe one-day. For this reason, Peter is exhorting his audience not to be like the mockers.

Consider the following translations of 2 Peter 3:10-12:

The following is a brief study of some of the Greek words that are found in the 2 Peter 3:10-12 text.

Heaven translates from the Greek word "ouranos." The following is the definition that is found in Strong's Exhaustive Concordance.

 ouranos (oo-ran-os); perhaps from the same as 3735 (through the idea of elevation); the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specifically, the Gospel (Christianity)

The following is a definition of "ouranos" as found in Vine's Expository Dictionary of Biblical Words.

 ouranos denotes the heaven. The RV always renders it heaven. The KJV translates it "air" in Matt. 8:20. In the phrase the fowls (or birds) of the heaven the KJV always has air; sky in Matt. 16:2-3; Luke 12:56; in all other instances heaven. The word is probably derived from a root meaning to cover or encompass.

"Pass away" is translated from the Greek word "parerchomai." The following is the definition that is found in Strong's Exhaustive Concordance.

parerchomai (par-er'-khom-ahee); from 3844 and 2064; to come near or aside, i.e. to approach (arrive), go by (or away), (figuratively) or perish neglect, (caus.) avert

"Element" is translated from the Greek word "stoicheion." The following definitions are from Strong's Exhaustive Concordance and Vine's Expository Dictionary of Biblical Words respectively.

stoicheion (stoy-khi'-on); neuter of a presumed derivative of the base of 4748; something orderly in arrangement, i.e. (by implication) a serial (basal, fundamental, initial) constituent (literally), proposition (figurative)

Stoicheion used in the plural, primarily signifies any first things from which others in a series, or a composite whole take their rise; the word denotes an element, first principle (from stoichos, a row, rank, series; cf. the verb stoicheo, to walk or march in rank; see WALK); it was used of the letters of the alphabet, as elements of speech. In the NT it is used of (a) the substance of the material world, <2 Pet. 3:10,12>; . . .

"Dissolve and Melt" translates from the Greek word "luo." The definitions below are taken from Strong's Exhaustive Concordance and Vine's Expository Dictionary of Biblical Words.

 luo (loo-o); a primary verb; to "loosen" (literally or figuratively)

"Earth" is translated from the Greek word "ge." Strong's Exhaustive Concordance and Vine's Expository Dictionary of Biblical Words are sources from which these definitions are found.

ge (ghay); contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe (including the occupants in each application)

"Burn up" is translated from the Greek word "katakaio." Below are the definitions taken from Strong's Exhaustive Concordance and Vine's Expository Dictionary of Biblical Words.

 katakaio (kat-ak-ah'-ee-o); from 2596 and 2545; to burn down (to the ground), i.e. consume wholly:

"Melt" is translated from the Greek word "teko." The definitions below are from Strong's Exhaustive Concordance and Vine's Expository Dictionary of Biblical Words.

teko (tay'-ko); apparently a primary verb; to liquefy

 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.

The Apostle Paul plainly teaches the people of God that the things that they can see with their natural eyes are temporal. Objects that people can see with their natural eyes include trees, stars, the sun, the moon, mountains, and the earth. These objects are all temporal. One day these objects will no longer exist. Therefore, the people of God are encouraged not to look at temporal things. Instead, the people of God are encouraged to look at things that cannot be seen. The things that cannot be seen include a heaven for the righteous after this world is destroyed. It is these invisible things, i.e., God's heaven, that the people of God are encouraged to look for.

The scriptures that have been studied so far prove that one day in the future the heavens and the earth will be destroyed. However, there are Bible teachers who believe they have scriptural proof otherwise. Some of these scriptures will be studied at this time in an attempt to find the truth of the matter.

 The righteous shall inherit the land, and dwell therein for ever.

It may appear to some that this verse contradicts the scriptures that have been studied already. However, a close examination of the scriptures will show otherwise. One can make the assumption that if the righteous dwell in the land for ever, that the earth will last for ever. This at the best is only circumstantial evidence that the earth will never be destroyed.

The scriptures studied up to this point leave the reader with nothing to assume. They state in a positive definite way that the heavens and the earth are going to be destroyed. The subject of the scriptures studied up to this point is the destruction of the heavens and the earth. The texts taken from the Psalms and Isaiah are plain in the language used to describe the passing away of the heavens and the earth. The subject of the verse under consideration now is that the righteous will survive the wicked in this world. The purpose of this verse is not to teach that the earth will last "for ever." The Psalmist is seeking to assure the righteous that they will be on the earth long after the wicked are destroyed from it. Therefore, the righteous are exhorted to be faithful and to trust God.

Those that believe that the earth will not be destroyed uses the words "for ever" found in this verse as proof to support their claim. However, a study of the words "for ever" will reveal that they cannot always substitute for the word "eternity." The following verses should show that the words "for ever" do not always mean time without end.

Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the doorpost; and his master shall bore his ear through with an aul; and he shall serve him for ever. (Exodus 21:6)

If one is to assume that "for ever" means time without end, then one is forced to believe that a man can bind himself to another man as a servant for eternity. This would imply that neither death, nor paradise could break the bond of the servant to his master once he refuses to leave him. However, this verse is not teaching anything like that. The words "for ever" in this verse simply binds the servant to his master all the days of his life. The intent of the words "for ever" as used in this verse is not meant to imply for eternity.

 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after. (Exodus 28:43)

Every serious student of the Bible knows that the law given in the above verse is no longer in force. Yet, the reader finds that this statute is to be "for ever." "For ever" as used in the above verse simply carries the thought of an indefinite period. This indefinite period would only last as long as the Mosaic Law is in force. Once the law of Moses has run it course, the statute concerning the Aaronic priesthood is no longer in force. The "for ever" has its fulfillment when the law of Moses is no longer valid. In this case "for ever" is until Jesus Christ replaces the Aaronic Priesthood with his own.

If "for ever" carries the thought for eternity, than the true believers are still responsible for keeping the seventh day Sabbath. The serious Bible Student knows that the New Testament frees the believer from the seventh day Sabbath. Therefore, in this verse "for ever" is until Christ fulfills the Sabbath day.

 For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.

The passage of scripture quoted above is a common theme in the Bible. This theme seeks to deal with the problem of the prosperity of the wicked. Though it may appear that the wicked are prospering in their wickedness and the righteous are having a difficult time in life, the Word of God seeks to comfort the righteous that the Wicked will receive their just reward in this world. The purpose of this verse and many like it is to encourage the righteous to continue in their righteousness. The purpose of this verse is not to give assurance that the earth will not be destroyed one day. The only thing this verse assures the reader is that the wicked will reap their reward at the hand of God and the righteous will benefit from the excess of the earth. 

There are some that understands this verse to teach that God created the earth for the habitation of man, therefore, he will not destroy it. That is like saying that a man will never destroy a house because it was built for people to live in. When a house serves its useful purpose and it is no longer useful or needed, man will demolish it. Likewise, when the earth has served its purpose, God will demolish it.

Renovation is an option for a house that is in a state of ruin or disrepair. One does not use words like "destroy" or "melt with fervent heat" or "dissolved" to describe the renovation process. Likewise, the same can be made concerning the earth. If God's purpose is to renew the earth for the habitation of the righteous, that is what God would have plainly stated in his word. Instead, the Word of God states that the heavens, the earth, and the elements will melt with a fervent heat and be dissolved. Therefore, this verse cannot be describing the perfect will of God when it states that the "earth was not created in vain, but [God] formed it to be inhabited." God formed the earth for the habitation of man until he destroys it because of the sinfulness of mankind. 

One cannot automatically assume because a man gives his son a private bedroom that the son will never live anywhere else. While the son stays in the same house as his father, he is allowed to have a bedroom to himself. Just because the father provides his son with a private room, that does not mean that the son does not have a right to make use of the rest of the home.  In this time world, earth belongs to man for a habitation. After God destroys the earth and the planetary heavens, the righteous will live for eternity in the heaven of God.

As shown in the verses above, not one scripture plainly states that the heavens and the earth are not due for destruction. Conclusions made from the above scriptures are contradictory to the plainly made statements in God's word concerning the eventual destruction of the heavens and the earth. It is not wise to make conclusions based on deductions when one has conclusions already plainly established in the Word of God.

 Notes on Revelation Chapter 21

 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. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. . . . And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven form God

For many Bible students, the twenty-first Chapter of Revelation is a continuation of the twentieth Chapter. However, a close examination of the text of the twenty-first Chapter will reveal there is a theme change between the two chapters. Those that believe that the two chapters are a discussion of a sequence of events believe that Chapter Twenty-one is describing the eternal home of the righteous. Without careful consideration of the text, it is only logical that one think that the Revelator is describing what will succeed the great white throne judgment. However, the language found in the twenty-first Chapter is very similar to the language that describes the New Testament Church. The twenty-first chapter is a continuation of a pattern where judgment is first pronounced (twentieth Chapter) and then hope is extended for the people of God.

The Twenty-first Chapter of Revelation opens with John describing a new heaven and new earth. Heaven is not the word for the abode of God every time it appears in the scripture. In the opening verses of the Bible, the inspired writer notes the creation of the celestial heavens and the earth. In the tenth chapter of Luke, Jesus likens the devil being cast out of people as Satan being cast from heaven. The human body is a heaven for devils. In Ephesians 2:6 Paul likens the true believers position in Christ as a heavenly place. The word "heaven" has several usages in the Bible. What is the usage of the word heaven in Revelation twenty-one? The answer may be found in Isaiah 2:2. Isaiah writes, "Hear, O heavens, and give ear, O earth; for the LORD hath spoken . . .." It is unreasonable to believe that Isaiah is addressing his message to the literal heavens and the literal earth. In the sixth chapter of the book, the reader learns that God sent Isaiah to the people of Judah. Therefore, one can conclude that the heavens and the earth are used in a figurative sense to describe different types of people. The heavens are a figure of the people in society that has rank and prestige. The earth as used in this verse is a figure of the people that are common and in a lowly state. This is the way people are described in the twenty-first chapter of Revelation. The people in Isaiah are described as a rebellious people that refuse to consider the Word of God. God lacks use for a rebellious people. Therefore, what John is describing is a new type of people. The people in John's vision are an obedient people. Therefore, John states that he saw a new heaven and a new earth. The Old Testament with its system of laws could not change the nature of people. However, the grace brought by Jesus Christ makes the true believer into a new creature. Therefore, John sees in his vision that the first heavens and earth "were passed away."

The seventeenth Chapter of Revelation reveals that the sea represents the mass of humanity. In the twenty-first chapter John writes, "there was no more sea." This is simply stating that in this vision John did not see the mass of humanity that produced the beast. The lack of the sea combined with the new heaven and earth simply gives a picture of a group of people who are undefiled in the sight of God.

The book of Galatians teaches that the New Jerusalem that is from above is the mother of the freeborn children of Abraham. The bride adorned for her husband is the same people who make up the new heaven and the new earth. The bribe is made up of the same people that inhabit the New Jerusalem that is the holy city. The language of these verses only confirm that the new heavens and the new earth that John mentions are not the replacement for the literal heavens and earth once they are destroyed.