Is the Earth to be Destroyed, or only Purified?
By Rainbow
2. In the second place, we are told by the apostle, that “the elements shall melt with fervent heat.” This emphatic statement is twice repeated, and on our interpretation of it will depend the complexion of our whole exegesis of the prophecy. Of what “elements” are we to understand St. Peter as speaking? Some of the older commentators, such as Bede, supposed the word to signify the four ancient elements—fire, air, earth and water; but to this interpretation there is this fatal objection—that while, according to the prophecy, the elements are to be dissolved or melted by the agency of fire, fire is itself one of these elements, and it is quite clear that fire cannot dissolve or consume itself. Another interpretation (that of several of the Fathers), is proposed by Bengel, and provisionally accepted by Dean Alford, namely: that by the elements we are to understand the heavenly bodies—the sun, moon, and stars; but I have already shown that the apostle is here speaking of the aerial, and not of the sidereal heavens; consequently this interpretation is quite inadmissible. I am disposed to identify “the elements” mentioned, therefore, as those simple, primary substances, some sixty-two or sixty-three in number, with which chemical science has made us acquainted, and which are termed “elements” because they cannot, by any known means, be resolved into any more simple substances. Most of these are solids, such as iron, sulphur, silicium, &c.; but some of them are gaseous, such as oxygen, hydrogen, and nitrogen. By the “melting,” or rather “disintegration” (as the word should be rendered in the 10th verse), of these elements, I understand simply their separation from each other, the laws of chemical attraction and gaseous diffusion being suspended. Of the latter, I have noticed the most important example in the separation of the nitrogen and oxygen of the atmosphere; of the former, an example hardly less important will be found in the separation of the oxygen and hydrogen which compose the water of the ocean; the consequence of which latter separation will be not only to afford a further supply of oxygen for the support of the great mundane conflagration (every 9 lbs. of pure water contains 8 lbs. of oxygen, and 1 lb. of hydrogen, not simply mixed together like the oxygen and nitrogen of the air, but chemically combined), but to bring about, as a natural result, the remarkable physical fact mentioned in Rev. 21: 1, that in the new earth there is to be “no more sea”; thus establishing a very beautiful and remarkable instance of undesigned scientific harmony between two passages of Scripture. Were we to suppose, as some writers have done, (Mr. Lister, for instance: “Physico-Prophetical Essays,” pp. 204–207), that in consequence of the vast amount of igneous action implied by “the elements’ melting with fervent heat,” and “the earth, with the works that are therein, being burned up,” the waters of the ocean will be simply evaporated; then it is clear that as soon as that heat is diminished or withdrawn, they would be again precipitated on the earth, and the sea again be formed. But if we admit the supposition that the chemical attraction of the two gases is destroyed, and the gases themselves set at liberty, we see at once that the inspired prediction is literally accomplished, and that “the sea exists no longer.” Another interesting example of the extreme accuracy of the apostle’s language may here be mentioned. I have already noted the fact that the expression, “the elements shall melt with fervent heat,” is twice repeated by the apostle; once in the 10th verse, and again in the 12th. There is, however, in this repetition, a variation in one word which is highly significant. In the 10th verse, the literal translation of the phrase is, “the elements shall be dissolved or loosened with fervent heat;” but in the 12th verse, “the elements shall melt with fervent heat.” Now let it be observed that in the former passage, “the elements” are mentioned in connection with the heavens, and before the earth is spoken of (“This clause, on account of the not, followed presently by also when we come to speak of the earth, necessarily belongs to the heavens.”—ALFORD); the reference, therefore, is there specially, though not exclusively, to the elements of the atmospheric heavens; which, as we have seen, are of a gaseous nature, and consequently cannot be “melted,” but only disintegrated or separated from each other; but in the latter passage, “the elements” mentioned are specially the elements of the solid earth (for unless it is included in them, the earth is not mentioned at all in the 12th verse), most of which are not only solid but incombustible, and consequently can only be “melted” by the most intense heat. The significance of the word here employed, though that significance is only fully brought out when the word is contrasted with that used in the 10th verse, is noticed by Mr. Lister. “And here,” he observes, “it may be well to notice the term which the apostle employs when he announces the effects which shall be produced by the final conflagration foretold by him. ‘The elements,’ he says, ‘shall melt,’ not flame, ‘with fervent heat.’” This, as suggested to me by a philosophic friend, is calculated to remind us that the materials of the earth’s surface are, for the most part, the result of fire, and, therefore, not inflammable. But they are all fusible, and are all pervaded by latent-heat, just as much as those which are also inflammable.” (“Physico-Prophetical Essays,” pp. 430, 431.) But doubtless it will be objected that this cannot be the meaning of the apostle, inasmuch as the chemical elements of which I have been speaking were undiscovered and unknown when he wrote, and that therefore we must understand “the elements” he speaks of in a more general sense, as the component parts or substances of the physical world. This objection, however, entirely overlooks that marvelous adaptation of Scripture language which is so remarkably exhibited in regard to scientific truth. On this point the following remarks of Prof. Mansel are important: “One of the most remarkable features in the language of Scripture,” he observes, “is its power of adaptation. If we may so call it, which enables it in many instances to serve a twofold purpose in relation to those to whom it was first given, and to those who were to come after them. It is, perhaps, not altogether fanciful, if we seem to discern some traces of an analogy in this respect between the method of Scripture in dealing with those religious truths which it is directly designed to teach, and its method in relation to those natural truths which do not lie within its direct province, but which, nevertheless, incidentally and indirectly, it has, at times, occasion to take notice of. It may be that the language of Scripture, in relation to the phenomena of nature, is cast for the most part in a mold adapted to the knowledge and intelligence of the age in which it was written, and naturally so, as having an immediate significance in relation to that age; it may be that that language, interpreted by that knowledge alone, and without the aid of the light cast upon it by subsequent discoveries, would not of itself suggest the existence of another possible application beyond: it may be that the sacred writers themselves, in making use of language intelligible in their own day, were not distinctly conscious of any other import; it may be that their own positive knowledge in this respect was not greater than that of others of their age and nation; still, when all this is admitted, there yet remain two remarkable facts to be taken into consideration—first, the fact of an expansiveness in the text of Scripture, whereby it is enabled in natural things to adapt itself to new discoveries; * and, secondly, the fact that there are parts of the language of the Scripture, which, when interpreted only by contemporary knowledge, seem dark and unintelligible, or170even altogether erroneous, but which acquire meaning and consistency, and even scientific accuracy, when viewed by the light of a later advancement of knowledge.” (“Oxford Lenten Sermons,” 1863; Sermon ii.) A remarkable exemplification of the truth of these remarks may, I think, be found in the passage under consideration. Doubtless, to the Apostle Peter, at the time he wrote, “the elements” signified merely the matter or substances which composed the heavens and the earth, apart from scientific analysis. But who shall assert that the Omniscient Spirit by whose inspiration he speaks, intended no further or more exact meaning to be attached to the words by us, in this nineteenth century? Why does the apostle mention “the elements” at all? Why does he twice repeat the words with the remarkable variation of one word? How comes it to pass that so beautiful a harmony is thus established with Revelation 21: 1? except it be for the purpose not only of teaching us how utter and complete will be the destruction of “the heavens and the earth that are now,” but also of indicating to us the means by which that destruction shall be accomplished. The lesson taught to us is the same taught to those for whom the words were originally written; but it is taught to us more emphatically in the light of clearer knowledge. 3. Lastly, the apostle closes his description of this great catastrophe by informing us that “the earth and the works that are therein shall be burned up.” The Greek word translated “earth” in this verse is ge, which always signifies the earth substantially. When occurring alone, and especially when distinguished from some other part of the terraqueous globe, as the “dry land” from the “seas” (Gen. 1: 10, Sept.), it most frequently denotes the crust of the earth, the ground or land, or even some special portion of the earth’s surface, as the land of Palestine. But when distinguished from “the heavens,” as in this passage, it always in the New Testament signifies the terraqueous globe as a whole, in which sense we must therefore understand it. As regards the expression, “the works that are therein,” it may, so far as the words themselves are concerned, mean either the works of men, as buildings and the like, or the works of the Creator, or both of these combined; “the works of nature and art,” as Bengel paraphrases; but in accordance with the preceding interpretation we are compelled to give it the latter wider meaning. Not only shall “the cloud-capt towers, the gorgeous palaces, the solemn temples,” be swept away, but the great physical features of the world itself shall crumble down and disappear. The lofty mountains shall be brought low, and “the everlasting hills” melt; no longer shall “sovran Blanc” be “earth’s rosy star,” or Ararat lift its inaccessible peak to heaven. Tabor and Hermon, Sinai and Zion, Olivet and Calvary, all shall sink into one fiery grave; and the wreck of this once fair earth drift through the shuddering heavens, a mere mass of incandescent elements, surrounded by an atmosphere of flame. Nor, if the testimony of science is to be received, will this tremendous catastrophe be one unexampled in the history of the universe. Not to mention one or two instances noticed by the older astronomers, it is only as it were yesterday that the telescope revealed to us the awful spectacle of a world, or system of worlds, on fire. In the catalogue of stars compiled by the celebrated astronomer, M. Argelander, he inserted one of the ninth magnitude, situated in the constellation of the Corona Borealis, to which he attached the number 2705, little thinking of the wonderful change that would one day be observed in it; for so small was the apparent size of the star, that it could only be seen by means of telescopes of considerable power. In the month of May, 1866, however, this tiny orb was observed to blaze forth with the splendor of a star of the second magnitude, and so brilliant had it become that it could be seen with the naked eye, a conspicuous object in the spangled heavens. Such an extraordinary occurrence of course soon attracted the attention of astronomers, numerous powerful telescopes were directed to it, the rays of light emitted by the mysterious body were analyzed by the marvelous process termed the spectrum analysis, and, wonderful to relate, it was discovered that the increased brilliancy was due to the presence of hydrogen gas in vast quantities, and in a high state of combustion; a nebulous mist was also seen to surround it, and might be caused by vapor driven off by heat. Here, then, we have an instance of a star, probably a sun like our own, actually on fire, involving doubtless its attendant planets in the conflagration; for the orbit of the remotest would be but a point as seen from our world, and would assuredly be within the influence of the heat and vapor generated by such a vast incandescent body. And is it not probable, nay, more than probable, that we ourselves shall one day present a similar spectacle to other worlds? For “the day of the Lord will come as a thief in the night, in the which,” to repeat once more the apostle’s words, “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.” Nor was the lesson thus written on the skies exclusively one of terror and warning, but also of consolation and hope. For, as the apostle adds to his vivid description of the catastrophe to overtake our earth, the gracious assurance, “Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness,” so, in the instance before us, was this Corona seen rapidly returning to its ninth and normal magnitude, perhaps reorganized and purified after its baptism of fire. So, at all events, shall it be in the case of this our earth. Out of its disintegrated and molten elements shall Divine power, wisdom, and goodness, build up a new economy of far-surpassing beauty, splendor, and incorruptibility; in which, moreover, as its crowning glory, there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things shall have passed away, and He that sitteth on the throne shall have said, BEHOLD, I MAKE ALL THINGS NEW.—Rainbow.