In Proposition 141, George Peters states:
“This Kingdom necessarily united with the perpetuity of the earth.”
Peters continues his discussion of the necessity of the perpetuity of the earth as a requirement for the doctrine of the Kingdom. For those not familiar with the word perpetuity, a simple definition is “continual existence.”
This means the earth, despite what some theologians may claim, will not be obliterated with the righteous living for eternity in the heavenlies. Conversely, what Scripture teaches, which Peters elaborates on in the below observation, is a renewed heavens and earth.
The most notable observation Peters presents in Proposition 141 is the following:
“The perpetuity of the earth is so much taken for granted, is so undoubted, that numerous passages are based upon it. Thus e.g.”Blessed are the meek, for they shall inherit the earth.” How this passage is to be understood is apparent from the prophets, who predict the time coming, still future, when this shall be realized, under the reign of David’s Son, when the Jewish nation is restored. Ps. 37 alone, from which Jesus quoted, contains this promise several times, and describes its occurrence to be when (as takes place at the Second Advent) the wicked shall be destroyed and utterly rooted out of the earth. The identical earth, occupied and so largely controlled by the wicked, is to be possessed by the righteous. The auditors of Jesus could not mistake the tenor of the promise, seeing that they all believed that the land was promised to Abraham, Isaac, and Jacob individually and to their seed to inherit; and certainly we ought not to spiritualize it away when an inspired apostle, taking into a comprehensive view the covenanted relationship of Abraham, calls Abraham (Rom. 4:13), “the heir of the world.” The inheriting (as even the Jews believed) follows the resurrection of the just, and Christ’s promise is only the confirmation of a general belief on the subject founded upon covenant and prophets. It assumes, as a necessary contingency or result, the perpetuity of the earth, recalling at once the fact that Palestine itself is pronounced to Abraham and his seed to be “an eternal inheritance.” The Millennial predictions, embracing the promises of the removal of sorrow, suffering, disease, and even death, portray events here on the earth which are positively located after the Second Advent, so that for their realization the continued existence of the earth is constantly implied, and asserted. Messiah’s Kingdom and the blessings related to it are all experienced here, where the Theocracy was once established – where David’s throne and Kingdom once existed; the Bible closing with leaving Jesus, the saints, and the New Jerusalem here on the earth; the Word locating that “we shall reign with Him on the earth” after the Advent; Holy Writ speaking of “the day of Christ,” “the world to come,” etc., in which a Kingdom under the whole heaven shall be witnessed, after the Sec. Coming here in the world; Revelation making the will of God to be done on the earth in the coming Kingdom as it is done in heaven only after “the appearing” or “revelation of Jesus Christ;” in brief, the Word of God giving so many intimations and declarations as have already preceded (and as will immediately follow), in various propositions, it is impossible, intelligently, to entertain any other belief that the one advanced. The Divine Purpose is expressed in Is. 60:21, “Thy people also shall be all righteous; they shall inherit the land forever; the branch of my planting, the work of my hands, that I may be glorified.”
As I noted in the previous post, it is hard for me to imagine theologians supporting the idea of the earth being done away with or that the restoration of the land of promise is simply a spiritual idea with nothing physical to it being asserted in Scripture. As Peters aptly notes, the numerous passages that speak of the “eternal inheritance” and the fact that inheritance is directly related to physical land cannot be ignored. If one ignores the overwhelming evidence for a physical reign of the Messiah on a renewed earth as covenanted by God, it hard to take their theological positions, at least on this matter, seriously. Peters states the issue rather clearly, namely that “Messiah’s Kingdom and the blessings related to it are all experienced here, where the Theocracy was once established…” Salvation history will come full circle with what was lost in the Garden being restored and the Theocratic-David Kingdom restored for all eternity as the people of God receive their inheritance. It really is that simple and that profound. A simplistic profundity if you will that cannot be overlooked or ignored if proper theology is to be employed.