"That day will bring about the destruction of the heavens by fire,
and the elements will melt in the heat."
(II Peter 3: 12 niv)
There is to be both new heavens and a new earth when Christ returns to inaugurate the Millennial age under the monarchy of the Son of God, as well as in the endless ages that follow. In those infinite ages to come, some things will change, while some things will become immutable and never change.
In the preceding chapters we have first focused mainly on the drastic changes to the earth, to the land, as a result of the end time day of destruction, and then next on the changes to the environment when Christ appears and puts forth omnipotent power in re-creating the earth, into making it a Garden of Eden, a paradise. But, we have not focused much on the creation of new heavens. What does that mean? A new outer space? A new sky and atmosphere? A new dwelling place for the Deity?
Heaven or Heavens?
In earlier chapters, when studying the intermediate state, we wrote at length upon how the word "heaven" (singular) and "heavens" (plural) were used, along with what we observed about Hebrew or Biblical cosmology. We spoke of the three heavens that the apostle Paul spoke about in his second epistle to the Corinthian church (chapter thirteen) and showed agreement with nearly all bible students that by first heaven is intended the lower atmosphere, the place where birds fly (thus the expression "fowl flying in the midst of heaven"), and by the second heaven is intended outer space (thus the expression"stars of heaven"), and by third heaven intended the place where God specially dwells and manifest himself.
In the texts which speak of the perishing of the heavens and earth, it seems that "heavens" is nearly always in the plural. However, Jesus used the singular "heaven" when he spoke of heaven and earth passing away. (See Matt. 24: 35) It seems that the difference is similar to saying "up in the sky" versus "up in the skies." Most word scholars think that the singular "heaven" may be used to denote strictly the place where God specially dwells, or may be used to denote the heavens (plural). The same is true with the word "sea," which is also sometimes singular and sometimes plural (seas). Even "earth" may be plural as when it is translated from Hebrew (eres) or Greek as "lands" in the bible.
The third heaven will never pass away, and be re-created. I know of no bible verse that affirms it. I take it to be the truth that the third heaven cannot be brought to an end, for how can perfection be destroyed? Heaven can therefore not pass away, any more than Almighty God can pass away. Yes, heaven will be expanded, coming down to the lower heavens and earth so that heaven is on earth, but this is not a passing away of heaven or a re-creation of it. The first and second heavens will pass away (Rev. 21: 1), but not the third heaven.
The Greek word which is often translated as heaven is ouranos. It sometimes refers to the third heaven.
But more often it refers to the place where the birds fly. It is sometimes translated as sky, as air, and as heaven. What is meant is the atmosphere around the earth. (See Matt 6:26; 8:20; 13:32; Mark 4:4, 32; Luke 13:19; Acts 10:12; 11:6)
"Firmament" vs "Heavens"
"Firmament" is strictly a translation of the Old Testament Hebrew word "rāqîa" and means "an expanse, i.e. the firmament or (apparently) visible arch of the sky" (Strong). Here is where we first read of God's creation of the firmament:
"Then God said, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." Thus God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God called the firmament Heaven..." (Genesis 1: 6-8 NKJV).
Another Hebrew scholar wrote (emphasis mine):
"Rāqīaʿ derives from the root rqʿ (רָקַע), meaning "stamp, spread out, stretch." "The basic concept in raqa is stamping, as with the foot, and what results, i.e. a spreading out or stretching forth." (Citing "Theological Wordbook of the Old Testament," Harris, Archer,Jr., Waltke, Moody, 1980 - See here)
Said another writer (See here):
"The term "firmament" and its identity has been one of the greatest puzzles concerning the Creation account, mostly because of its Hebrew definition."
The same writer said that the word means -
"properly, an expanse, i.e. the firmament or (apparently) visible arch of the sky:—firmament.
רָקַע raqa` raw-kah'
a primitive root; to pound the earth (as a sign of passion); by analogy to expand (by hammering); by implication, to overlay (with thin sheets of metal):—beat, make broad, spread abroad (forth, over, out, into plates), stamp, stretch."
This brings to mind the words of the prophet:
"It is he who sits above the circle of the earth, and its inhabitants are like grasshoppers; who stretches out the heavens like a curtain, and spreads them like a tent to dwell in." (Isa. 40: 22 ESV)
He also wrote:
"Most people interpret this to mean just the expanse of the sky (the atmosphere) or outer space, or both (which it is), but the full meaning goes well beyond that simplistic interpretation. The creation of the firmament is associated with the placement of a defined heavenly structure. Many modern scholars consign the term "firmament" as a relic of a pre-scientific culture and translate the Hebrew word raqia as a "dome" or "vault" in some modern Bibles, but it is rendered as "firmament" in the KJV for good reason. The problem that puzzles people is the implication in the Hebrew language of the firmament being a firm, fixed structure (FIRMament)."
A firmament is an expanse, a middle space, yet a space that is being constantly stretched as a curtain or blanket, covering, etc. As seen in the picture at the heading of this chapter, the firmament encloses the first and second heavens, and separates them from what is above the firmament. It is often viewed as a circular or vaulted ceiling like you would see in an planetarium.
The prophet Daniel spoke of the righteous shining "as the brightness of the firmament" (Dan. 12: 3).
So, in conclusion, if there is a new heavens and earth, then there will be a new firmament. Further, it may be stretched even further in the ages to come. What a great God who can stretch out the fabric of the universe! Further, there will be no new third heaven.
Purging of the Heavens
Cleansing involves separation and riddance. Dirt, and all that is filthy, is removed from the object being washed. The regeneration of the whole creation will be a cleansing, a purging. This cleansing or purging will be the result of heavens and earth being cleansed by fire and by being shaken by the Lord.
So, what about the cleansing of "the heavens"? Of the renewal of the skies, firmament, atmospheres, of the air? Is it simply the removing of toxins and pollution from the air?
“What is man, that he could be pure?
And he who is born of a woman, that he could be righteous?
15 If God puts no trust in His saints,
And the heavens are not pure in His sight,
16 How much less man, who is abominable and filthy,
Who drinks iniquity like water!" (Job 15: 14-16 nkjv)
Though this was stated by Eliphaz and not by Job, yet it does give an ancient understanding regarding the defilement of the cosmos.
This purging of the heavens will rid the heavens of Satan and his angels, and of the demons, who now fill the air. That they do occupy the first and second heavens at the present time is affirmed in scripture. Paul wrote:
"11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 12 For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places." (Eph. 6: 11-12 nkjv)
It is almost a unanimous interpretation of most bible students and teachers that by "spiritual hosts in the heavenly places" is a direct reference to evil spirits or demons who occupy the first and second heavens. The idea is that the skies are filled with wicked spirits, and when the Lord purges the heavens, and makes them new again, he will exorcise them all from the heavens and from influencing the choices of men, and in the Millennium under Christ the heavens will be filled with the Spirit of God and with the celestial spirits of the third heaven. Paul also speaks of the same when he speaks of the devil being “the prince of the power of the air” and "the spirit that is now working in the sons of disobedience." (Ephesians 2:2)
Wrote Dr. Albert Barnes in his Commentary on these texts (emphasis mine):
"Against spiritual wickedness - Margin, "or wicked spirits." Literally, "The spiritual things of wickedness;" but the allusion is undoubtedly to evil spirits, and to their influences on earth."
"Then the neuter plural of the word is used to denote the heavens; and then the "lower" heavens, the sky, the air, represented as the seat of evil spirits; see the notes on Ephesians 2:2. This is the allusion here. The evil spirits are supposed to occupy the lofty regions of the air, and thence to exert a baleful influence on the affairs of man."
John Gill in his commentary wrote:
"according to the prince of the power of the air: which is not to be understood of any supposed power the devil has over the air, by divine permission, to raise winds, but of a posse, or body of devils, who have their residence in the air; for it was not only the notion of the Jews (m), that there are noxious and accusing spirits, who fly about "in the air", and that there is no space between the earth and the firmament free, and that the whole is full of a multitude of them; but also it was the opinion of the Chaldeans (n), and of Pythagoras (o), and Plato (p), that the air is full of demons: now there is a prince who is at the head of these, called Beelzebub, the prince of devils, or the lord of a fly, for the devils under him are as so many flies in the air, Matthew 12:24 and by the Jews called (q), , "the prince of spirits"; and is here styled, the Spirit that now worketh in the children of disobedience..."
It will be a great day for the earth and its citizens when Satan is bound in the bottomless pit for a thousand years, along with his host of wicked spirits. According to the above verses, Satan and evil spirits are a large reason why there is so much sin in the world. They tempt men, they seduce men. Yes, inward lust, as a result of original sin, can produce sin even when there are no evil spirits present. So James taught when he wrote:
"13 Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14 But each one is tempted when he is drawn away by his own desires and enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death." (1: 13-15 nkjv)
The apostle Peter said that the new purged and cleansed heavens and earth will be a world "wherein dwells righteousness." Think of a world, with its earth and heavens, filled with holy angelic spirits, rewarding righteousness, and provoking men to do good. Think of the work of the Holy Spirit, and of Christ, in that day who will be writing his laws into the psyche and spirits of men and women! In such a world, sin will not be prevalent but will be under control.
Of course, not only will the heavens be purged of evil spirits, but of all pollution and harm to earth and its new citizens. All the garbage will be removed along with unrepentant wicked men. All that is old and dilapidated will be made new.
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