Revelation 21

Special Remarks by E.M. Zerr On Revelation 21 General remarks. When this and the next chapter are being considered, it is usually asked if the statements are literal or figurative. And as a rule no distinction is made between the righteous and the wicked when asking the question. Evidently a distinction should be made since the conditions of the persons themselves will not be the same- At any rate we do not have the specific information concerning that of the wicked that we do of the righteous. Therefore I believe it will be well to offer some remarks on this matter before taking up the verses. It is known that the Bible uses both literal and figurative language all through the volume, which is true of most compositions of literature.

It is also true that a statement might be made of some truth or fact that could be correctly applied in either way, depending on how the statement is worded. For instance it might be declared of a certain thing that it is dead. But that might be said of its personal being and mean that it is dead because the life has actually gone out of it. Or it might be declared to be dead because the whole being is separated from something else, the word “death” meaning a separation. But if the statement is made from the former standpoint the meaning would be literal, and if from the other 01 figurative sense should be understood. It will be necessary, therefore, to consider the context in specific passages in determining which form of language is used.

There is no direct information nor promise for the wicked to have a spiritual or glorious body after the resurrection. Any positive affirmation that may be made on this matter must be done in the absence of any declaration in the Bible. As far as the promises or information are concerned, the wicked will go into the next world with the same kind of bodies they had when they left this world. That is not so concerning those who die in Christ, for there are many passages that promise them a body that will be changed from a fleshly to a spiritual character. Hence it is an unavoidable conclusion that the future circumstances of the righteous must be the kind that can be experienced and enjoyed by a person who is wholly spiritual. Then a logical question may be asked as to why the Lord would use language that is apparently literal if it must be understood figuratively.

It is in order to bring the divine thoughts to within the human understanding. Isaiah 55:9 says of God: “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” If the thoughts of God are that much higher than those of man, had He clothed his thoughts in language correspondingly high, then man never could have comprehended them. For that reason the heavenly thoughts are ex-presed in human terms. Accordingly Paul says, “I speak after the manner of men because of the infirmity of your flesh” (Romans 6:19).

Man would have no other way of appreciating a description of the future after this life except by such a form of speech. Even the inspired apostle John did not know what we will be in the next life (1 John 3:2). Hence in giving man a description of the eternal state of the righteous, it is often contrasted with things we dislike and compared with what we enjoy. And even such illustrations may be relative only, for a thing may be desirable from one standpoint and undesirable from another. To cite a single instance we are told that “there shall be no night there.” That is said from the standpoint that we prefer the daylight to darkness. And yet from another we might think favorably of the night because it brings us the cooling atmosphere and the time of rest.

And so all of these thoughts should be observed when considering the two chapters now before us. I will offer another suggestion before starting into the comments on the verses. God never exaggerates the truth, and in giving us a description of the future condition of mankind, He has not made it look any stronger than it actually will be. If the description of the fate of the lost is figurative only, then what will be the literal state? Likewise, if the home of the soul as described in these chapters is pictured in figurative language only, then how wonderful the real situtation will be! In the words of the song: “We speak of the realms of the blest, that country so bright and so fair; and oft are its glories confessed, but what must it be to be there!

We speak of its pathways of gold, of its walls decked with jewels so rare; of its wonders and pleasures untold, but what must it be to be there!” And thus on the basis of the foregoing paragraphs, I shall try to explain the various descriptions given in these closing chapters of the great Book.

John T. Hinds Commentary On Revelation 21 PART FIFTH THE FINAL ABODE OF THE 21Rev 19:82: 21 SECTION ONE THE NEW HEAVEN AND NEW EARTH21: 1 to 22: 5 A VISION OF THE HOLY CITY Revelation 21:1-4 Revelation 21:1 —And I saw a new heaven and a new earth: for the first heaven and the first eaRom_7:4 pEph_5:22-32 and the sea is no more.—In this part of the book John presented to the seven churches, and through them to us, the strongest possible in­centives to induce faithfulness to God regardless of any kind of opposition. The happiness of the saved is described in image­ry beyond the power of human comprehension. In theRev_21:3 of the judgment he saw the heaven and the earth flee away, because not suitable for the home of the redeemed; here he sees a new heaven and a new earth fitted for our bodies when “ conformed to the body of his glory.” (Philippians 3:21.) That new heaven anExo_40:34-38 be a state, place, or condition “ where­in dwelleMat_1:23 eousness.” (2 Peter 3:13.) This we must take by faith till we see the realities represented by these glo­rious emblems.

Revelation 21:2 —The holy city, new Jerusalem.—The scene changes and John’ s vision is limited to a city. That it should beRev_22:14 hRev_7:11 named the “ new Jerusalem” is most natural. That city had been the Jewish capital, spiritually the church had been described as the “ city of the living God, the heavenly Jerusalem” (Hebrews 12:22), and most naturally the final state Revelation 21:4 called “ the city which hath the foundations, whose builder and maker is God” (Hebrews 11:10). City carries the idea of place, but the symbols are so mingled that it is not always easy to distinguish between state and place. The false church is referred to as Babylon and a drunken harlot (Revelation 17:5-6) ; the true church, as a holy city— Jerusalem— and a pure woman. The glorified church, under the same figure, is called the new Jerusalem and the “ wife of the Lamb.”

The descending of the city in such glorious form (a part of the vision appearing to John) is likened to a beautiful bride adorned to meet her husband. Clearly Revelation 21:5-8 ates thaRev_21:5 urch at last will meet the Lord because attired in fine linen bright and pure which is “ the righteous acts of the saints.” (Revelation 19:8.) The text does not say that the church will become the wife of Christ at that time, but only that her prep­aration for the Lord’ s coming will be made with the same care that a bride prepares for her husband-to-be. Spiritually the church is now married Revelation 1:18 t. (Romans 7:4; Ephesians 5:22-32.) A holy city and a beautifully adorned bride figura­tively represent the beauty and holiness of the redeemed church. That is the only use here made of the comparisons; trying to get more out of the text is to misrepresent the record. For other metaphysical uses of the word “ marriage” see not1 Corinthians 15:24 7.

Revelation 21:3 —Behold, the tabernacle of God is with men.—As usual this announcement of the new state is made from heaven. God’s dwelling with men is not a new idea, but doing so in his personal presence is. God’ s glory filled the tabernacle at Mount Sinai (Exodus 40:34-38); Jesus in the flesh was Immanuel — God with us (Matthew 1:23); in the eternal ciRev_21:6 ivine presence will be a glorious reality. The statement “ they shall be his peoples” does not mean that they will become such at that time, for their entrance into the city depends upon their already being his. (Revelation 22:14 Revelation 7:11.) It means that the rela­tionship will become permanent with no chance for the saved to be lost. “ Peoples”— plural— probably signifies nothingMat_5:6 han that the glorified church will be composed of those from all nations.

Revelation 21:721:4—Wipe away every tear.— In this verse are mentioned the most satisfying characteristics which make the heavenly state so appealing to people in the flesh. The most distressing and harrowing experiences known to human life are to disappear compRev_21:8 The glorious body cannot be racked with pain; no incurable disease or death can make the heart cry out in anguish; all the innumerable and sad results attributable to sin will be banished forever, for the “ first things are passed away.” No appeal could be more tender or comforting than freedom from the ills and troubles of human existence. THE Revelation 21:5-8 Revelation 21:5 —Write: for these words are faithful and true.—The one sitting on the throne gave John the command to write.Revelation 21:9-27 hriRev_21:9 d is not absolutely certain. Verse 6 favors Christ, but verse 7 the other view. The question is really unimportant since Christ and the Father are one; whatever Christ does the Father does through him. The words “ Alpha and the Omega” refer to Christ in Revelation 1:18, which is presumptive evidence that they have the same reference here; but these words just as appropriately describe characterisRev_16:17-21 “ All things new” probably include not only the new heaven and earth, but the new method and manner of serving God. In that state the reign will be turned back to the Father. (1 Corinthians 15:24.)

Revelation 19:7 e command may be construed two ways: “ Write these things, for they are faithful and true.” That is, the speaker was assuring John that what he was to write was the John 10:1-12. Or, write this sentence: “ These words are faithful aRev_17:5-6 That would be John’ s guarantee to the readers that he was delivering a true revelation of fRev_21:10 Revelation 21:6 —They are come to pass.—This does not mean that all had happened when John wrote, but all will have come to pass at the time indicated by the symbol. In this vision John was stand­ing before the new Jerusalem, and was speaking from that point of view. All previous symbols had to appear as fulfilled at that time. To those who “ hunger and thirst afRev_21:11 eousness” (Matthew 5:6) there will be the privilege of drinking the “ water of life freely.”

Revelation 21:7 —He that overcometh shall inherit these things;—This is substantially the same promise made to the seven churches, with the same condition Revelation 21:12 hey must overcome. See chapters 2 and 3. “ I will be his God” means I will continue to be.

Revelation 21:8 —In the lake that burneth with fire and brimstone.—Here we have another brief reference to the abominable characters whose part shall be in the lake of fire. This statement con­tains another feature of encouragement to him that over­cometh ; namely, he will never aGen_3:24 tormented by their ungodly conduct or brought under the spell of their tempta­tions. He will neverRev_21:13 in their presence nor be intimi­dated by their power. From the second death there is no relief. THE HOLY CITY Revelation 21:9-27 Revelation 21:9 —And he spake with me.—The speaker here wasRev_21:14 he seven angels that poured out the seven plagues. This final appearance of a plague angel indicates that the visions in 17: 1 to 22: 5 form a continuous revelation that comes under the period covered by the seven plagues. This, of course, puts the millennium before Christ’ s personal coming, for the plagues bring us to the judgment. (Revelation 16:17 Ephesians 2:20 this paragraph we have a most graphic description of the final state under the emblem of a glorious city. The vision again mingles the figures— city and wife. See notes on verse 2 and Revelation 19:7. Different figures are sometimes used in close connection to present different features of the Revelation 21:15 ect. For example, shepherd and door both refer to Christ. (John 10:1-12.) The false church was called a harlot and Babylon (RRev_11:16); the true church is then appropriate’ represented as a holy city and a true wife.

Revelation 21:10 —And he carried me away in Revelation 11:1-2 to a mountain great and high.—In some kind of mental ecstasy John was trans­ported to the mountain and saw the new Jerusalem appear to descend from heaven. This but repeats what is stated in verse 2. That may be a kind of brief introductory expRev_21:16 hile verse 10 introduces a detailed description of that city.

Revelation 21:11 —Having the glory of God.—In the descending city which John saw in the vision there was God’ s glory; its light was like a precious stone clear as crystal, dazzling bright. Truly an appropriate appearance for the dwelling place of God.

Revelation 21:12 —Having a wall great and high; having twelve gates.—A great wall indicates that the eternal city of our God will be securely protected— no enemy can ever touch the redeemed again. Angels at the gates carries the same idea of protection or being safely guarded. Possibly there is here an allusion to the Cher­ubim and flaming sword that protected the tree of life in Eden.(Genesis 3:24.) “ Twelve tribes” taken literally and spiritually include God’ s people in different ages.

Revelation 21:13 —On the east were three gates.—If there is any spiritual significance in placing three gates on each side, it probably indicates that entrance was open to those from all quarters.

Revelation 21:14 —Twelve foundations.—Expositors have offered different pRev_21:17 the arrangement of the twelve foundations, but with nothing to support their views except supposition. It is not a question of enough importance to justify speculation. The simple statement is sufficient. The names of the apostles on the foundations agree with Paul’ s words in Ephesians 2:20 re­garding the church. Occupying a position of authority in the church, it follows that those in the glorified church would be there because of their dependence upon the apostles; or heaven will be peopled with those who have obeyed the apostles, if old enough to be responsible.

Revelation 21:15 –Revelation 21:18 a measure a golden reed.—He that talked with John was the angel. See verse 9. On the measuring reed see notes on Revelation 11:1. A golden reed corresponds with the grandeur and value of the city. The object of measuring the temple, worship, and worshippers (Revelation 11:1-2) was to enable those in the restoration work to reproduce congregations just as they existed in the apostolic days; here the measurement will show that the eternal city is according to divine plans and spacious enough for all the saved.

Rev_21:Revelation 21:19-20 e city lieth foursquare.—We should constantly remember that the description we are reading is what John saw in the vision; what it sigRev_21:21 a different thing. The city which the apostle saw measured was not only foursquare, but was a cube— length, width, and height equal. Again we find commentators disagreed regarding the measurement. All agree that 12,000 furlongs equal 1,500 miles, but the difficulty comes in applying the figures. If the 12,000 furlongs applied to each side of the cube, then the city was 1,500 miles in every direction. But some view the 12,000 furlongs as the distance around the city.

If that be correct, then each dimension was 375 miles. In either case, if the city be understood literally, it will be entirely too large to be in Palestine, for the whole country is not that large. That this number should be taken symRev_21:22 seems to be unquestionably demanded. Such an enormous city, all beyond human imagination, if taken literally, indicates the ample provisions our God had made for the final home of his obedient children.

Revelation 21:17 —And he measured the wall thereof.—A wall was neces­sary to make the vision correspond with cities of that age. It also carries the idea of protection. That would be the signifi­cance here unless it is just a part of the symbolic imagery and used only to make the picture hRev_7:15 s. The whole meas­urement is in multiples of twelve, which would indicate not only symmetry but perfection. According to the measure of a man evidently means that the reed used was the same length that man would use. Since the vision was for men, the standard measuring lengths had to be used.

Revelation 21:18 —And the building of the wall thereof.—The wall above the foundations was of jasper— at least, so it appeared Revelation 21:23 the edifices of the city appeared to be of pure gold, shining with the brilliancy of pure glass. Of course, this description need not be taken literally, but it does show that earth’s richest jewels and most precious metals are but symbols ofRev_21:24­ness of God’ s provisions for the saved in heaven. What more compelling inducement could be offered to earth’ s weary and heavy-laden ?

Revelation 21:19-20 The foundations of the wall of the city.— Even the foRev_7:13-15 f the wall were adorned with twelve manner of precious stones.

Revelation 21:21 —The Isaiah 2:2 gates were twelve pearls.—Among ancients pearls were considered of the highest value among precious stone because their beauty was entirely natural and without effort of art. Each gate appeared to be of one pearl, possibly because so adorned with them that it had the appearance of being one. The street of the city was pure gold. That literal metals could be meantRev_21:25 of course, when we remember the infinite power of God. But as the picture that John saw is clearly symbolical, there is no logical need for saying that what he saw were the real metals and stones. It is enough to meet all the demands of emblematic figures to say that they had the appearance of such objects.

Revelation 21:22 —And I saw no temple therein.—Under the Jewish system the most holy Revelation 21:26 the temple was where God met the high priest, as representative ofRev_21:27 le; in the Church— the true tabernacle— all are kings and priests and worship God; it is the place where he meets them spiritually. In the heavenly Jerusalem he will meet the saved personally; there will be no special place for a tabernacle, for the whole city will be the temple; or, in another view, God and the Lamb will be the temple. In Revelation 7:15 it says that in the final state we will “ serve him day and night in his temple.” There is no conflict here, for the presence of God throughout the city makes a tem­ple of it. The most holy place of the Jewish temple was a cube. The holy city being in the same form may suggest the idea that it is a temple. The presence of God and the Lamb is further justification for saying that the whole city will be a temple. Revelation 21:23 —And the city hath no need of the sun.—Ordinary cities known to men must have lights both natural and artificial. Not so will it be in the new Jerusalem. The glory of God and the presence of the Christ will be all the light needed.

Revelation 21:24 —And the nations shall walk amidst the light thereof.—Evidently this means that the saved from all nations will be in that city. That is clear from the answer to the question as to who will be there. See Revelation 7:13-15. The prophet said that all nations would flow into the mountain of the Lord’ s house. (Isaiah 2:2.) The redeemed will come from all nations, but in heaven will be spiritual beings with all national distinctions blotted out. To carry out the same figure kings— the rulers of nations— will bring their honor into it. They will not there be acting as kings, but rather will themselves become subjects to God and give him all the glory that once they received.

Revelation 21:25 —And the gates thereof shall in no wise be shut.—Ancient cities shut their gates by night and opened them by day. In God’ s eternal city there will be no night, for the glory of God and Christ will give it perpetual light. Revelation 21:1-4 ate is another emblem of security. The closed gate with a guard indicates protection, but the gate open continually shows that nothing harmful will enter.

Rev_22 Peter 3:10 This verse is a repetition of the thought of verse 24.

Revelation 21:27 —And there shall in no wise enter into it anything unclean.—This verse is substantially the same in thought as verse 8 with the additional statement that none can enter except those written in the “ Lamb’ s book of life.’’ This is both inclusive and exclusive— encouraging the faithful by the fact that no wicked can enter. Those who desire to enter must be righteous; in heaven they will be free from vexations due to the sins of men. Revelation ChapterRev_21:2 B.W. Johnson The New Jerusalem Summary—The New Heaven and New Earth. The Bride, the Lamb’s Wife. The City Coming Down out of Heaven. Its Walls, Gates, Foundation. The City of Gold and Gates of Pearl. The Light of the City.

Its Holiness.The last verses of the last chapter have portrayed the terrors of the eternal judgment and the fate of those who have not served God. There ends the history of the godless world. As far as inspiration has revealed the future state the godless disappear forever from the history of the Universe in the prison house called the Lake of Fire. If the prophet’s eyes had not been opened to see beyond these scenes, dark would seem the faRev_21:3 r race. After a thousand years of purity and triumph history would seem to end in the terror of the judgment day and the darkness of the second death. But our Lord has mercifully lifted the curtain beyond and revealed to us the glorious final destiny of man.

After a long and weary struggle, and a history full of dark and Revelation 21:4 episodes, mankind will reach a goal of happiness and splendor that it is vain to attempt to describe or even conceive. When the last battle is ended and the author of evil with all his works, the curses that he has wrought, and the servants that have promoted his ends, are cast into the eternal prison house, and their power to do evil forever broken, then will dawn the bright morning of eternal bliss and glory. This chapter describes the eternal home of the saints. Revelation 21:1-4. I saw a new heaven and a new earth. The scriptures both of the Old and New Testaments poRev_21:5-8 destruction of the old earth when the Lord comes to judgment. See 2 Peter 3:10. It is to undergo a purification and a renewal to fit it for the home of the saints in glory. The “ old heavens and earth,” which I understand to comprehend the old wRev_14:13 iRev_19:9, so sadly Revelation 1:11 oiRev_21:6 away at the time of the great judgment, and the old state of things shall be succeedeRev_1:8 new order, both physical and moral. And tRev_21:7 s no more. Whether this is to be understood literally, or whether it means that there shall be no barriers between the peoples, such as the sea interpoRev_21:8 not certain. Revelation 21:2. And I saw the holy city, the new Jerusalem. The glorified and heavenly Church, pure and beautiful as a bride prepared for the bridegroom. This chapter presents a vision of the final condition of the redeemed and triumphant church. This vision points out the contrast between the beginning and the final condition of our race. The career of man began in a gardRev_21:9-14 ting home of a race few in numbers. It ends, as revealed by the prophet, in a city, the home where multitudes gather. Of this city Jerusalem was a type. The redeemed and holy Church, washed by the Savior’s blood, and obedient to his will as a faithful bride to her husband, is the new Jerusalem. Revelation 21:3. Revelation 21:10 e tabernacle of God is with men. Of old the Shekinah, the emblem of God’s presence, dwelt in the tabernacle between the Cherubim. In this glorious city of the future, God shall make his tabernacle and dwell with men. They shall recognize his presence, his protection, his fatherly and omnipotent care over them. Revelation 21:4. And he shall wipe away every tear from their eyes. No sorrow or tRev_21:11 any kind shall ever enter within the walls of the city. The cry of anguish shall never be uttered, hearts shall never be broken, no tear shall ever dim the eye, and, most glorious of all, death shall be unknown. Death began his sway when man was expelled from Paradise; he ends it when the final judgment condemns Satan, death and hades to enter the lake of fire. The new Jerusalem will be painless, tearless, deathless, because it will be a sinless city. “ The former things have passed away.” Revelation 21:5-8. Behold, I make all things new. See note Revelation 21:121. Write. This is the third time in this book, in addition to the epistles to the churches in chapters 2 and 3, where John receives the special command to “ write.” The other examples are in Revelation 14:13 Revelation 19:9. See also Revelation 1:11. Revelation 21:6. It is done. All things are come to pass. I am the Alpha and the OmRev_21:14 notes on Revelation 1:8. This shows that the speaker is Christ. Revelation 21:7. He that overcometh. Here for the first time, after the close of the seven epistles of Rev 21:15-21 nd 3, do we have the promise to him who overcomes. Revelation 21:8. But the fearful and unbelieving. Those wedded to sin have no place in the glorious home prepared for the saints. “ The fearful, and unbelieving, and the abominable, and murderers, and whoremRev_21:16 nd sorcerers, and idolaters, and all liars,” have undergone the second death, the death that has no resurrection, and can never enter or disturb the holy peace of the glorious city. Revelation 21:9-14. There came unto me one, etc. This is one of the angels of the vials of the wraRev_21:17. See chap 16. They did their work as wrath angels before the judgment, and are now seen engaged in other work. I will shew thee the Bride, the Lamb’s wife. The glorified church henceforth to be united with her Lord. Revelation 21:10. He carried me away in the spirit. He seemed to be stationed on a high mountain and there to see a mighty city descRev_21:18 t of heaven. The angel said, “ I will show thee the Bride,” and he showed him a beautiful city. The harlot of chapter 17 was a great, wicked city, “ Mystery, Babylon the Great,” while the Bride is a great city also, the “ holy Jerusalem, descending out of hRev_21:19-2021:11. Having the glory of God.

Lighted by the divine presence and glory. We cannot follow all the details of its splendor, but they are designed to show that it exhibited a splendor such as mortal eye has never seen. The walls are of jasper, the gates Revelation 21:21 the foundations of precious stones and the streets paved with gold. The dimensions are immense, beyond even human conception, and its gates stand open night and day. The names of the twelve apostles of the LamRev_21:22-27 n upon its foundations, and of the tribes of Israel upon its gates. Revelation 21:12. Twelve gates. As many as there were tribes and apostles. Twelve angels. As gate-keepers to prevent the unclean from entrance. Names written thereon. The names of the twelve tribes of Israel. These were typical of the true Revelation 21:23 he saints, and shows that all who belong to the true Israel will enter. Revelation 21:14. The wall of the city had twelve foundations. The twelve apostles of the Lamb are foundations of the Church, Jesus Revelation 21:24 ing the chief corner-stone. Revelation 21:15-21. And he… had a golden reed to measure the city. The reed is a divine measure and the city is to correspond to the measure. In chapter 11 the church is measured with a reed. Both Revelation 21:25 ly and the heavenly church must agree with the divine plan. Revelation 21:16. And the city lieth foursquare. It is regular and symmetrical. Twelve thousand furlongs. I suppose that these vast dimensions, a number twelve times one thousand, both favorite Hebrew numbers, are intended to indicate the vastness of the city, rather than its exact size. Revelation 21:17. The wall thereof, an hundred and forty and four cubits. Again we have twelve times twelve, the square of a favoritRev_21:26 red number. The city has twelve gates, twelve angels, twelve foundations, and a wall twelve times twelve cubits high. That is, of the angel. The measure of a man Revelation 21:27 angel will be the same in the New Jerusalem. Revelation 21:18. The wall of it was of jasper. A brightly radiant stone. See verse 11. The city was pure gold. The symbols indicate that the city is beautiful and rich beyond conception. The costliest materials known to mortals are named in order to give us some idea. Revelation 21:19-20. And the foundations of the wall of the city were garnished. They were adorned with precious stones. The twelve apostolic foundations present every spiritual grace and beauty. The various stones named are among the most precious known to the ancientMat_25:23 :21. And the twelve gates were twelve pearls. Each gate composed of a single pearl. And the sPhp_3:20 the city. The streets were paved with pure gold. As it were transparent. Transparency is the s2 Peter 3:13 purity. Revelation 21:22-27. And I saw no temple therein. John saw no temple in the city, such as at JerusaleJas_2:5 as all temple. God and the Lamb were present in it everywhere and every spot was holy. Wherever the knee was bowed tJud_1:24 was present to see and hear. The whole of the New Jerusalem will be an abode of praise. Revelation 21:23. And th1 John 3:2 had no need of the sun. Night never settles down to shut out its splendor, and eternal light, springing from the brightness of God and the Lamb, precludes the need of a sun or moon. Revelation 21:24. And the nations… walk in the light of it. The redeemed of all nations enjoy the light of the city. The kings. The idea is that all who have earthly dignities and honors shall make them offerings to the New Jerusalem. Revelation 21:25. And the gates of it shall not be shut at all by day. The gates were never shut. This implies, first, that the city has no fear of any foes. These have all been conquered and subdued. The struggles have been ended forever and no enemies remain to invade its happy precincts. It implies, in the second place, that “ the nations of the saved” can always enter. There is always admittance freely to those “ who have the right to enter in through the gate into the city.” Revelation 21:26. They shall bring the glory and the honour. All nations are represented as contributing to increase its glory, as the nations pay tribute to an earthly capital. Revelation 21:27. There shall in no wise enter. Nothing sinful or unclean shall ever enter, “ neither whatever worketh abomination, or maketh a lie; but they that are written in the Lamb’s book of life.”

Verse 1 Revelation Chapter Twenty-One The scene here moves to eternity, after the end of time, when all the enemies of God have been vanquished, following the final judgment of all men, and when the long drama of human struggles and temptations shall have been concluded. Christ promised that his faithful servants should “enter into the joy” of their Lord at his coming (Matthew 25:23); Paul encouraged the Philippians with precious words of their “citizenship … in heaven” (Philippians 3:20); Peter wrote that, “We look for new heavens and a new earth wherein dwelleth righteousness” (2 Peter 3:13); James said that Christians “shall be heirs of the kingdom which he promised to them that love him” (James 2:5); Jude extolled the glory of “Him who is able to present you before the throne of his glory … in exceeding joy” (Jude 1:24); and the author of this prophecy promised that, “We shalLuk_16:9 e him, for we shall see him as he is” (1 John 3:2). Thus, all of the sacred writers and all of their prophecies of an eternal state of joy find their culminatMat_25:34 ulfillment (prophetically) in these final two chapters of Revelation. The Bible would not be complete without them. We must not be perplexed or confused by the remarkable language of these chapters. Language itse2 Peter 1:11 vehicle for the conve1 Corinthians 15, is incapable of any adequate portrayal of the realities symbolized. It is impossible to describe heaven. No metaphor, regardless of how powerful, can really carry the full weight of what the holy apostle sought to reveal in this sparkling portrayal of the final home of the soul. Therefore, we shall not spoil the picture by belaboring the symbols, nor by literalizing the materials, dimensions, and conception2 Corinthians 5:1-2 bound in it. The beauty, riches, joy, and glory of heaven are exceedingly beyond all that people may think or imagine; and the very best description of them can be nothing but a feeble suggestion of their fullness. Nevertheless, we humbly thank God for what is written, and we shall strive to catch a little glance of what itJoh_14:2-3 o be there when the Lord comes to claim his own. Before taking up a verse by verse study of this chapter, it is appropriate to make a survey of the doctrine of heaven as it appears in the word of God. Such a background study is essential to a full appreciation of thiPsalms 25 final chapters. HEAVENThe keystone of the sacred arch of Christian theology is the doctrine of HEAVEN. In the English New Testament, the word occurs 261 times in some 20 New Testament books. Matthew quoted the Daniel 12:2 aven" 70 times from the words of Jesus, and the writings of the apostle John record it 83 times. The conception dominates the New Testament. Besides the 261 direct references using the term “heaven,” there are many other passages, including whole sections of the holy Scriptures, in which it appears under a somewhat different terminology. Jesus, for example, said: And make to yourselves friends by means of the mammon of unrighteousness; that when it shall fail, they may receive you into the eternal tabernacles (Luke 16:9). Then shall the King say to them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25:34). Peter likewise spoke of the same blessed estate when he said of the Christian graces: For thus shall be richly supplied unto you the entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ (2 Peter 1:11). Paul’s magnificent 1 Corinthians 15, with its references to putting on “incorruption” and “immortality,” is actually a discussion of heaven; and the same subject was his topic again, when he said: For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens. For verily in this we groan, longing to be clothed upon with our habitation which is from heaven (2 Corinthians 5:1-2). Jesus also referred to heaven under the figure of a house from God, saying: In my Father’s house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am there ye may be also (John 14:2-3). Likewise the Old Testament reveals the same basic conception of heaven as a place of reward for the righteous who shall live eternally with God: Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord forever (Psalms 25). Daniel spoke of the book of life and of the time of the end, declaring that: Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt (Daniel 12:2). There is no understanding whatever of Jesus Christ except in the light of his unique relationship to HEAVEN: In heaven he was from the beginning. From heaven he came. Of heaven he spoke. To heaven he pointed the way. From heaven angels announced his birth. From heaven angels ministered to him in Gethsemane and in the Wilderness. From heaven angels came to announce his resurrection. From heaven the voice of God declared him to be the Son of God. From heaven angels came to escort him to Glory. To heaven he ascended. From heaven the angels announced his Second Coming. In heaven he sits at the right hand of the Majesty on High. In heaven he reigns until all enemies shall be put underfoot. In heaven he intercedes for Christians. From heaven he will come again to raise the dead and summon all who ever lived to the judgment of the Great White Throne. Take heaven out of the Bible and you have nothing left! I. Heaven will Fulfill Man’s Most Urgent Need A. Our current dwelling place in the tabernacle of the flesh is ephemeral, uncertain, and inadequate. The sacred writers made the most delicate reference to this, but the very tenderness of their words underscores the pitiful and overwhelming nature of that need. As Paul put it, “If the earthly house of our tabernacle be dissolved!” What kind of an “if” is this? Can any man doubt that the dissolution of this frail tent of a body is otherwise than certain and impending? How pitiful are the ef2 Corinthians 13:2-4 eople to deceive themselves in such a matter as this! Mrs. Winchester, widow of the man who introduced the Winchester rifle, left behind a monstrosity of a mansion in Santa Clara, California; because she supposed that as long as she kept adding on to her house she would not die. Hundreds of stained glass windows, inverted pillars, blind doors, and almost countless rooms augmented the estate until it covered several acres of floor space.

She slept in a different room each night, so that if death enterHeb_7:26 ouse it could not find her. But at last death came into the blue room where she slept, and all of her striving went for naught. Mrs. Mary Baker Patterson Glover Eddy pretended that death would not come. When she could no longer ride in the buggy through the streets, she had her nurse go in her place to keep up the pretense of good health; but even in the likeness of all others, her soul deserted the bodJer_15:3 had nowhere to go but to the grave. Our Lord put this need in focus when he said, “WHEN YE FAIL … (KIsa_13:10 “if,” but “when.” It is in the light of this basic fact that the walls of jasper and the streets oPsa_11:4 escue the soul from the blackness of despair. Heaven is the glory that plants the lilies of the resurrection upon the grave itself and arches the tomb with the rainbow of promise. Apart from this blessed hope, how tragic is all human life. B. And what of them who reject this hope? To reject it is to commit spiritual suicide. To refuse to believe the promise of the Saviour in this sector is to accept for one’s self exactly the status of a worm or a dog. To renounce this promise of heaven is consciously to accept an evaluation of one’s own life that leaves it without any cosmic value whatever, and to claim the rottenness of the grave as one’s eternal destiny. No wonder that Jesus marveled at unbelief! II. Where Is Heaven? A. The only one who ever went to heaven and came back was the apostle Paul who was “caught up into the third heaven”; and he was specifically forbidden to speak of it: He was caught up into the third heaven … he was caught up into Paradise, and heard unspeakable words, which it is unlawful for a man to utter (2 Corinthians 13:2-4). This prohibition enforced upon the apostle Paul could account for the fact that Paul did not speak of heaven as often as Matthew or John; and yet the few things that he said are abundantly rich in significance.

1. “The third heaven …” Here is the explanation of why “heavens” in the plural is so frequently used in the Old Testament, where one reads repeatedly of “the heaven of heavens,” the same plural reference also aRev_4:2 gRev_4:8 New Testament, as in “Christ is made higher than the heavens” (Hebrews 7:26). The Jews had developed a fantastic theory of seven heavens, but the word of the Lord knows nothing of any such thing. Joe Barnett, minister of Broadway Church of Christ in Lubbock, to whom I am indebted for assistance in this sermon, identified the three heavens in Paul’s experience as: (1) the earth’s atmosphere as evident in such Scriptures as “The fowls of the heaven and the beasts of the field” (Jeremiah 15:3); (2) the starry firmament above as in Isaiah’s words: “the stars of heaven and the constellations” (Isaiah 13:10); and (3) the thirdHeb_6:19 is the heaven where the throne of God is; “God’s throne is in heaven” (Psalms 11:4). Two of these heavens are visible to us, although the visibility of the seconMat_6:20 of the stars and constellation is only partial and limited. There iMat_5:12 d heaven beyond both of those which we, in a sense, can see; but1 Peter 1:4 rverse and arrogant ignorance of man is reluctant to receive such a truth. The ancient Christian cathedrals of the Kasan and St. Isaac’s in Leningrad have been plundered and raped by the godless atheistic Communists who havPhp_3:20-21 the high altars and installed in the place of them the enlarged photographs of the vulgar Russian cosmonauts, Titov and Gegarin, with huge placards in four languages (Russian, German, French, and English) declaiming that, “We have searched the heavens, and there is no God!” Indeed, indeed! What an impudent arrogance is this! A worm has climbed to his perch on a cabbage leaf and affirms in the authority of his blindness that there are no stars or constellations. It is a measure of man’s rebellion against his CPhp_4:3 that, at a time when he has not explored one billionth part of the second heaven, he has the audacity to proclaim that there is no third! That God is not! That man isLuk_10:20 That there is nothing in the universe any higher than a man, who even as he boasts is brushed into the grave. III. What Is in Heaven? A. The throne of God is there. Straightway I was in the Spirit, and behold there was a throne set in heaven, and one sitting upon the throne … he is the Lord God, the Almighty (Revelation 4:2 Revelation 4:8). The universe is not directed by blind law, or some form of robot control but by the Person upon the throne. B. The Lamb of God is likewise on the throne. And I saw in the midst of the throne … a Lamb standing as though it had been slain … and the voice of ten thousand times ten thousand and thousands of thousands, saying, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and honor and glory, and blessing (Revelation 4:6,12). C. Our hope is there. Which hope we have as an anchor of the soul both sure and steadfast and which entereth into that which is within the veil (Hebrews 6:19). D. Our treasure is there. Lay up for yourselves treasures in heaven where moth and rust doth not corrupt and where thieves do not break through and steal (Matthew 6:20). Jesus promised the persecuted, “Great is your reward in heaven” (Matthew 5:12). Peter spoke of the inheritance “reserved in heaven for you” (1 Peter 1:4). E. Our citizenship is there. Our citizenship is in heaven, whence also we wait for a Saviour, the Lord Jesus Christ, who shall fashion anew the body of our humiliation, that it may be confo1 Corinthians 2:9 the body of his glory (Philippians 3:20-21). Illustration: After the battle of Actium (Sept. 2,31 B.C.), Augustus Caesar, at last enthroned with absolute power made Philippi a Roman colony and banished the soldiers of Anthony, his final rival, to live there. Thus, their true citizenship was in Rome, but they lived out their days as strangers in a foreign land. This illuminates Paul’s words here. F. Our names are written in heaven. Help these women, for they labored with me in the gospel, with Clement also, whose names are written in the book of life (Philippians 4:3). To the returning Seventy, Jesus said, “Nevertheless rejoice not in this that the spirits are subject unto you, but rejoice that your names are written in heaven” (Luke 10:20). G. Our loved ones are there. It’s the people who will make up heaven. That’s what makes any city; and the host of the redeemed of all ages await us on the other shore. Barnett tells the story of an old man who said: When I was young, I thought of heaven as a far away place of gold, domes and spires, with mansions and a world of light and angels tripping about, none of whom I knew. Then my little brother died, and I thought of heaven as a place of golden domes and spires, streets of gold and gates of pearl and one tiny little precious face that I knew. But the Great Reaper continued his harvest of the earth, and my father and mother, and my wife and children died; and my friends, one by one faded away, until like the last leaf on the tree I alone was left. And when I think of heaven now, I always think of the loved ones whom I have loved and lost awhile, but who shall welcome me into the eternal habitations. “Oh think of the home over there, by the side of the river of light, Where the saints all immortal and fair are robed in their garments of white.” IV. Heaven Viewed in Its Greater Dimensions But this is only the tip of the iceberg. Over and beyond those things which so intimately concern ourselves, the benefits and glories of heaven exceed the very limits of the imagination. As Paul expressed it: Eye hath not seen, nor ear heard, neither hath entered into the heart of man the things that God hath prepared for those who love him (1 Corinthians 2:9). Read these two great chapters again; take a bird’s eye, general view of the whole vision; what do you see? Note that John first described the city as it would appear from a distance: It sits upon an immense platform of twelve foundations of precious stones: jasper, sapphire, agate, emerald right on through the list of twelve, the last being amethyst. Above the grand foundation rise the solid jasper walls, perforated by twelve gates, each made of a single immense pearl. It lies foursquare. Have you ever considered the dimensions indicated in this description: 12,000 stadia, or furlongs … FIFTEEN HUNDRED MILES wide and FIFTEEN HUNDRED MILES LONG, an area 8.4 times the entire state of Texas and bigger than either Australia or Europe. But that’s not the half of it, IT IS FIFTEEN HUNDRED MILES HIGH. Allowing a tenth of a mile to the level, that would be 15,000 levels, allowing a floor space of 33 3/4 billion square miles, many times the total area of the terraqueous globe. Then John described the interior, The gates … each one a pearl. What can this mean? It means that heaven will be a place for those who have overcome. A pearl is produced by a little sea animal’s response to a tragedy, being the only gem that is made from suffering. Heaven is a place where there will be no more tears, but what could this mean to one who had never cried? Heaven is a place where there is no more sorrow, but who could appreciate this who was never brokenhearted? Heaven is a place where there is no more death, but who can appreciate this like one who has buried out of sight his beloved dead? Heaven is a place where there is no more pain, but what can that mean to one who has never suffered? And the street of gold! What can that mean? It means that the yellow dust which people worship on earth shall at last have found its proper place under foot in the eternal city! And the tree of life and the river of life! Here are the fountains of eternal joy, unending bliss, security, salvation, and glory! The leaves of the tree of life are for the healing of the nations. Whatever affliction oppresses people on earth shall there be healed forevermore. The blind shall not be blind there. The cripple shall walk there. The helpless shall be strong there. The sad shall be happy there. The old shall be young there! The dead in Christ shall live there. One of the great Restoration preachers lay dying in terrible suffering; and when a friend inquired “How are you doing?” he replied, “I am almost well”; and in a moment he was dead; but that is exactly what he was talking about. Think of grasping a hand and finding it to be the hand of the Lord, or of breathing new air and finding it to be celestial, of being transformed and finding it immortality! Think of waking up and finding it HOME! This, my beloved Christians, is the Christian’s ! My beloved brothers and sisters, you see, we are all making a journey. We are passing through our allotted probation, but we have a destination that is neither in time nor space. Death marks the terminal here, but we cannot properly appreciate the significance of it. In that famous speech made by the infidel Ingersoll over the grave of a little child, he said: We do not know which is the greatest blessing, life or death. We cannot say that death is not good. We do not know whether the grave is the end of life, or the door of another, or whether the night here is not somewhere else a dawn. Every cradle asks us, “Whence?” and every coffin, “Whither?” The poor barbarian weeping over his dead can answer the question as intelligently and satisfactorily as the robed priest of the most authentic creed. The tearful ignorance of the one is just as consoling as the learned and unmeaning words of the other. Apart from the blessed word of God, Ingersoll was right. But you see, my beloved fellow Christians, Paul and Jesus and the blessed apostles viewed this question in the light of eternal truth, and not in the light of merely natural knowledge; and for us there is no doubt, or uncertainty. Down two millenniums of human history, theRev_21:1 ing out over the cemeteries of the sad earth, “We know that if the earthly house of this tabernacle be destroyed, we have a building of God, a house not made with hands, eternal, in the heavens.” Our entry intoTHAT is the to which we prayerfully direct your thoughts this day. For many of us t2 Corinthians 5:17 ey is soon to be concluded. Like the river, the stream of life inevitably reaches the sea. Where runs the river? Who can say Who hath not followed all the way By alders green and sedges gray And blossoms blue? The meadows wide, and hill and wood Curve round to hem the eager flood. It cannot straightly as it would Its way pursue. Whatever fields or wooded plains And waterfalls o’er which it strains, The stream at last the Vast attains. And I and you!

• Anonymous May all Christians, therefore, think of the final with joy and not with sorrow. Flesh and blood cannot inherit the kingdom of God, and may we refrain from facing the inevitable change with anything less than infinite trust in Him who loved us and gave himself for us. The climax of that , of course, will be the joy of seeing the Saviour face to face. One like unto ourselves is upon the throne of God himself, and he shall welcome us beyon2 Peter 3:10 il. “We shall be like him, for we shall see him as he is”; and in my Saviour’s face all the tribulations of life shall be swallowed up in joy. As Alfred Lord2 Peter 3:5 on expressed it: Sunset and evening star, and one clear call for me! And may there be no moaning of the bar, when I put out to sea, But such a tide as moving seems asleep, too full for sound or foam, When that which drew from out the boundless deep, turns again home. Twilight and evening bell, and after that the dark! And may there be no sadness of farewell when I embark, For though from out our home of Time and Place, the flood may bear me far, I hope to see my Pilot face to face when I have crossed the bar. We shall take the liberty of changing Tennyson’s verb in the last line: “I KNOW I’LL SEE MY PILOT FACE TO FACE; WHEN I HAVE CROSSED THE BAR.” And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more.(Revelation 21:1) A new heaven and a new earth … “What is promised here is the fulfillment ofIsaiah 65:17; 66:22, passages strongly ascribed by millennarians to the thousand years."[1] One of the unsolvable mysteries in this is just what is meant by “new.” Paul wrote, “If any man be in Christ, he is a new creature” (2 Corinthians 5:17) and yet the “new” man, in some sense, is the same as the old, the “newness” being in the vital change. From this, some have supposed that a similar thing could be meant by the “new” heaven and earth. Ladd wrote that, “Biblical thought always places man on a redeemed earth, not in a heavenly realm removed from earthly existence."[2]However, we are by no means sure that such a conclusion is correct. Zerr thought the new earth here “is the one Jesus meant,"[3] when he said, “The meek shall inherit the earth.” Isaiah’s prophecy was understood by some among the Jews as a figure, and others understood it literally.[4] The same element of uncertainty prevails now. It is not really necessary for us to know exactly what may be meant by this promise. The first heaven and the first earth are passed away …This sheds no light on the problem noted above. Peter described the destruction of the heavens and the earth by fire (2 Peter 3:10) in language that seems to say they will utterly perish; but he compares it with the “destruction” of the earth by water in flood during the times of Noah (2 Peter 3:5). Throughout Revelation, the fleeing of the earth from God’s presence, and the removal of the islands, etc., suggest a literal destruction of the planet, as doesHebrews 12:27,28. We confess our inability to find any certainty on this question. And the sea is no more … The same pGal_4:26 erHeb_12:22 e. “The three-fold division of heaven, earth, and sea represents the whole of this world”;[5] but some very perceptive writers interpret “sea” here as did Cox, Ephesians 5:25 of unrest, the sea of anxiety is no more."[6] It has also beenRev_19:7 hat “the sea” at the time of this writing separated John from his beloved Christians in Asia Minor, and that the absence of it in the vision would mean “there will be no more separation, from loved ones.” The meaning is rich, however interpreted. [1] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 330. [2] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 275. [3] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: Cogdill Foundation, 1954), p. 346. [4] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 306. [5] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 509. [6] Frank L. Cox. Revelation in 26 Lessons (Nashville: Gospel Advocate Company, 1956), p. 119. Verse 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.The holy city, new Jerusalem … The writer of this prophecy gave no hint, whatever, of exactly when the appearance of this holy city would occur; and it is therefore a gratuitous amendment of the holy Scriptures for scholars to assert that, “The writers of the New Testament … expected his second coming .Ezekiel 37:28 ir own day."[7] How could such a remark be true in the light of the “one thousand years” which John had just mentioned as leading up to the judgment day? See further comment on this particular misunderstanding of many scholars in my Commentary on 1Thessalonians, pp. 18-20. The holy city … “This is the church of God, now glorified and prepared for perfect communion with her Redeemer."[8] “The old Jerusalem became one with Babylon the great harlot; but the new Jerusalem is the city which Paul calls ‘The Jerusalem that is above’ (Galatians 4:26; Hebrews 12:22)."[9] See more on this under verse 9, below. “The text does not say the church will become the Lamb’s bride at that time”;[10] she is already the Lord’s wife (Ephesians 5:25 ff). See discussion, “Regarding the Marriage Metaphor,” under Revelation 19:7. Coming down out of heaven … When humanity’s long and pitiful dream of some golden age, some fair Utopia, is finally realized, it will not come through man’s devices, but “down out of heaven from God”; and only the redeemed shall participate in it. “People may vainly imagine that by better education, better environment, disarmament conferences, share-the-wealth programs, etc., they can bring forth a new order”;[11] but it is only a fool’s dream. “It is not in man that walketh to direct his steps.” SeeJames 1:17 and my Commentary on James, p. 30. To the extent that people or nations may walk after God’s commandments now, some little likeness to the ultimate happiness may be achieved, but in no other way. [7] Ray Summers. Worthy is the Lamb (NashvIsa_25:8 oIsa_65:19 ss. 1961), p. 209. [8] A. Plummer, op. cit., p. 510. [9] James William Russell. Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House. 1964). p. 652. [10] John T. Hinds. A Commentary on the Book of Revelation (Nashville: Gospel Advocate, 1962,. p. 297. [11] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 241. Verse 3 And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his peoples, and God himself shall be with them, and be their God:This suggests Ezekiel 37:28. God will make his abode in the glorified Israel, the spiritual Israel, inclusive of all the redeemed of all ages. The great goal, or objective, of all salvation is that of “unmarred fellowship between God and his people."[12]A great voice from the throne … This is the voice of authority that again and again has echoed in this prophecy. The tabernacle of God is with men … Note the bypassing of the temple. More and more, right through the end of the New Testament, it is clear that the vaunted temple of the Jews was their idea, not God’s, and that, as in the monarchy, God accommodated with it, despite its not being his will from the first. See article on “The True Temple,” in my Commentary on James, pp. 192-199. ENDNOTE: [12] George Eldon Ladd, op. cit., p. 277. Verse 4 and he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away.And he shall wipe away every tear from their eyes … The highly symbolical nature of this language is evident in the truth that if “literally” there is no more crying, then there would also be no tears. It is so easy to fall into literalism, like the little girl who heard this read and exclaimed, “God certainly must have a Revelation 21:5 kerchief!” Of course, what is meant is that there will be no causes of tears. “Descriptions of eternal blessedness are often figurative or couched in negatives because the realities are inconceivable to us in our present state."[13] Compare this with Isaiah 25:8 Isaiah 65:19. The long agony of mankind shall at last be resolved in thRev_1:8 ful joy of eternal life with God. Death … mourning … pain … How can we imagine a life which bears none of the marks so indelibly stamped upon it here? ThRev_2:7 t things” are passed away indeed! ENDNORev_2:11 R. C. H. Lenski, The InterpretRev_2:17 St. John’s Revelation (Minneapolis, Minn.: ARev_2:17 Publishing House, 1943), p. 620. VersRev_2:26 he that sitteth on the throne sRev_2:26 old, I make all things new. And he sRev_3:5 rite: for these words are faithful and true.He that sittRev_3:5 the throne said … God himself is the speaker here, someRev_3:5 a rarity in Revelation. Behold, I make all tRev_3:12 w … Only God can create anew. “This isRev_3:12 blow to proud, humanistic, naturalisticRev_3:21 believes that he is capable of buildiRev_21:7 ter tomorrow through research, applied technologRev_21:7[14] Leagues of Nations, United Nations, conferences on human rights, five-year plans, or hundred-year programs are all foredoomed to defeat and frustration. Only God can make new. And he saith … Apparently, God also said this. Write, for the words are faithful and true … The making of all things new is such a super-colossal conception that John seems to have been completely astounded by it, and needed to be prompted to keep on writing. “The words are faithful and true” seems to carry the thought that no matter how stupendous and impossible such things may appear to people, God will nevertheless certainly create all things new! ENDNOTE: [14] JRev_21:8 Strauss, The Seer, the Saviour, and the Saved (Jopkin, Missouri: College Press, 1972), p. 276. Verse 6 And he said unto me, They are come to pass I am the Alpha and the Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.And he said unto me … God continues to speak. Dummelow understood this as a reference to Revelation 21:5.[15] The creation of all things new is here referred to as a past event, by the prophetic tense, showing that it is as certain to happen as if it had already occurred. I am the Alpha and the Omega, … “As the book opens, so it closes, with the solemn assurance of the certainty and unchangeableness of God’s eternal promises (Revelation 1:8)."[16]I will give … of the water of life … Roberson compiled a list of the promises in Revelation to those who overcome:[17]To eat of the tree of life (Revelation 2:7). Not to be hurt of the second death (Revelation 2:11). To eat of the hidden manna (Revelation 2:17). To receive a white stone with a new name (Revelation 2:17). To have authorityJoh_3:19 e nations (Revelation 2:26). To receive the morning star (Revelation 2:26). To be arrayed in white garments (Revelation 3:5). Not to have his name blotted out of the book of life (Revelation 3:5). To have his name confessed before God and the angels (Revelation 3:5). To be made a pillar in the temple of God (Revelation 3:12). To have a new name written upon him (Revelation 3:12). To sit down with God in his throne (Revelation 3:21). To drink the water of life freely (Revelation 21:7). To be God’s son and to have God for his God (Revelation 21:7). [15] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1090. [16] A. Plummer, op. cit., p. 510. [17] Charles H. Roberson. Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 200. Verse 7 He that overcometh shall inherit these things; and I will be his God, and he shall be my son.He that overcometh shall inherit these things … See under verse 6, above, for a list of the fourteen promises in Revelation to those who overcome, of which this is the last one. Collectively, they show how rich indeed are the wonderful promises of God for his children. “This amazing paragraph, through Revelation 21:8, is distinctive in that here alone in Revelation, God is represented as the speaker."[18] This is most appropriate, as it deals with a “new creation,” something that only God can do. ENDNOTE: [18] G. R. Beasley-Murray, op. cit., p. 312. Verse 8 But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake that burneth with fire and brimstone; which is the second death.The fearful … Who are the fearful, if not all men? “But it is not of natural fear and timidity that JoRev_21:1-8 it is that cowardice which in the last resort chooses self and safety before Christ."[19] “It is not fear which is condemned. The highest courage is to Revelation 1-8 afraidRev_21:2 spiRev_21:10-12 o do the right thing and to holdRev_21:3 loRev_21:22-27 And unbelieving … Unbelief is a grRev_21:4-5 donabRev_21:1-5 less repented of. Unbelief is never a conRev_21:5 of kRev_22:6-10 ducation, intelligence, or “honesty.” It iRev_21:6 a chRev_22:11-15 dness. See John 3:19, also article on “The Revelation 21:6 f UnbelRev_22:16-17 mentary on John, pp. 176-177, also in my CRev_21:8 y oRev_22:18-19 p. 207-209. And abominable … This is probably a reference, primarily, to participants in the rites of paganism and the unmentionable perversions and debaucheries that attended them. By extension, it also includes all sensualists of all ages. Murderers … fornicators … sorcerers … These sins have often been commented upon in this series; the principal significance of their appearance here lies in the fact that “God is the speakRev_21:9 se aRev_22:5 erely the preacher-prejudices of current religion, bRev_21:1-8 rnal laws of God against such things. Idolaters … and liars … Idolatry, whether the worship of pagan gods, as in the days of John, or the worship anRev_17:11 on of self above the God of heaven, can never be pleasing to God. No lie, however small, is a light thing in the eyes of God; and those whose lives are founded upon deceit and falsehood are indeed proscribed. Fire and brimstone … the second death … This refers to the place of consignment for all those things for which God cannot allow any place in heaven. [19] Leon Morris, Tyndale Bible Commentaries. New Testament, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 246. [20] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 206. Verse 9 And there came one of the seven angels who had the seven bowls, who were laden with the seven last plagues; and he spake with me, saying, Come hither, I will show thee the bride, the wife of the Lamb.Some have tried to separate this description of the new Jerusalem by an artificial division between Revelation 21:1-8, and the rest of Rev 17:3 hecy. However, Wilcock demonstrated that the balance of this prophecy is a close-up elaboration of exactly what is included in Revelation 1-8 :[21]Revelation 21:2 = Revelation 21:10-12, the revelation of God’s city. Revelation 21:3 = Revelation 21:22-27, the revelation of God’s dwelling. Revelation 21:4-5 a = Revelation 21:1-5, the revelation of God’s world renewed. Revelation 21:5 b = Revelation 22:6-10, the revelation of God’s word validated. Revelation 21:6 a = Revelation 22:11-15, the revelation of God’s work completed. Revelation 21:6 b,7 = Revelation 22:16-17, the revelation of God’s final blessing. Revelation 21:8 = Revelation 22:18-19, the revelation of God’s final curse. In the light of this very logical analysis, we must reject the view of Morris that, “John rounds off his book with a series of somewhat miscellaneous observations,"[22] as well as the interpretation which sees, “Two descents of the city, the first in relation to eternity, the second in relation to the millennium.[23] “It is therefore natural to assume with the vast majority of commentators that Revelation 21:9 to Revelation 22:5 supplies an extended exposition of that paragraph (Revelation 21:1-8).[24]OnRev_4:3 e seven angels … “We should not overlook the fact that this angel is exactly the one who showed John the judgment of tRev_4:3 t whore (Revelation 17:11)."[25] It is probable that this truth, in some way, is important. “It may be that John wishes us to see that the servant of God does not choose his task, but must do whatever God sends him to do."[26]I will show thee the bride, the Lamb’s wife … This word makes it mandatory to interpret the new Jerusalem as representing the glorified church of Christ. [21] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: Inter-Varsity Press, 1975), p. 199. [Revelation 21:17 Morris, op. cEze_38:1157. [23] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 120. [24] G. R. Beasley-Murray, op. cit., p. 315. [25] Leon Morris, op. cit., p. 248. [26] William Barclay, op. cit., p. 208. Verse 10 And he carried me away in the Spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God,A mountain, great and high … John had needed no such vantage point as this for viewing the great whore (Revelation 17:3); but it was only from such a lofty pinnacle as this that he could behold the glory of the Lamb’s wiJoh_14:6 heavenly city is to be described only from an exalted viewpoint, perhaps the high point of faith."[27]Coming down out of heaven from God … What an incredibly wonderful thought is this! That the church, which is made of ordinary mortals who came through the toils, struggles, temptations, and sorrows of life shall at last possess and exhibit the very glory of God himself - this indeed is the reward of the saints. “Till the dawn of eternity itself, this holy Jerusalem can never appear any other way than as ‘coming down out of heaven from God’; for it owes its total existence to the condescension of God, and not to the works of men."[28][27] Leon Morris, op. cit., p. 249. [28] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Numbers 2:366), p. 271. Verse 11 having the glory of God: her light was like unto a stone most precious, as it were a jasper stone, clear as crystal:A jasper … clear as crystal … See more on this stone under Revelation 4:3, above. “The jasper, which probably represents the modern diamond, is the characteristic of him who sat on the throne (Revelation 4:3)."[29] Thus, the redeemed church will have the same appearance as that of the Lord himself. ENDNOTE: [29] A. Plummer, op. cit., p. 511. Verse 12 having a wall great and high; having twelve gates, and at the gates twelve angels; and names written thereon, which are the names of the twelve tribes of the childEph_2:20 srael:A wall … gates … These coincide with the description of any city at the time when John lived. Walls and gates were for safety and security. See under Revelation 21:17, below. “In Ezekiel 38:11, Gog and Magog preyed upon the unwalled cities."[30] Here, the vulnerability of those contrasts with the safety of this. Having twelve gates … Certainly not too many, as the size of the city would place even these at a distance of 500 miles apart! Of all the outlandish notions ever advocated from the basis of these twelve gates, the most bizarre is that which concludes that, “A man can come by many roads into the kingdom, for there are as many ways to the stars as there are men to climb them."[31]There are not many ways into the kingdom; Christ alone is the way (John 14:6); and it is the abuse of literalism to conclude otherwise on the basis of there being twelve gates mentioned here. Twelve angels … Apparently this is an inert element in the vision, the gates of all ancient cities being presided over by some powerful representative of the central government. And names … of the twelve tribes … of Israel … This shows “the continuity of the family of God in the New Covenant Revelation 11:1 t of the Old."[32][30] Ibid. [31] William Barclay, op. cit., p. 210. [32] Charles H. Roberson, op. cit., p. 179. Verse 13 on the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates.East … north … south … west … The order of the mention of these is intriguing: In Numbers 2:3 ff, the tribes are arranged in a square, the sides of which look ESWN, in Ezekiel NESW, in Revelation ENSW, a change that seems deliberate.[33]“Both John and Ezekiel seem deliberately to have avoided having the gates in the order observed in the astrology of the day."[34][33] Ibid. [34] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 187. Verse 14 And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb.Twelve foundations … “This is an obvious allusion to the theology of the church, which is built upon the foundation of the apostles and prophets (Ephesians 2:20)."[35]On them twelve names of the twelve apostles of the Lamb … “The apostles are mentioned here in their collective and official, not in their individual, character."[36] It is pointless to ask if Matthew or Paul is included or left out. Just as “Roman terms decemviri' and centumviri’ came to be official terms without regard to the precise numbers,"[37] the term “apostles” came to be used in the same way. Despite this, we still think it pertinent to ask if Peter’s name had 265 successors engraved after it. [35] George Eldon Ladd, op. cit., p. 281. [36] Charles H. Roberson, op. cit., p. 180. [37] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 759. Verse 15 And he that spake with me had for a measure a golden reed to measure the city, and the gates thereof, and the wall thereof.A golden reed to measure the city … “The intent of the measuring would seem to be to heighten the enormity, the symmetry and beauty of the holy city."[38] It is interesting that although the gates are mentioned as going to be measured, th1 Kings 6:20 nsions are never given. Only a “golden reed” was used here, whereas, a “reed like unto a rod” (Revelation 11:1) was used to measure the world city. That reed seems to have been an ordinary stick! ENDNOTE: [38] J. W. Roberts, op. cit., p. 188. Verse 16 And the city lieth foursquare, and the length thereof is as great as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length and the breadth and the height thereof are equal.Twelve thousand furlongs … “This is roughly fifteen hundred miles!"[39] The astounding thing abRev_21:16 is that it is the height also, as well as the length and the breadth. See sermon on “Heaven” in chapter introduction. And the city lieth foursquare … When the measurements are considered, it appears that the external shape of the city is that of a perfect regular hexahedron. From the standpoint of the length and breadth it lay “foursquare.” “Both Plato and Aristotle refer to the fact that in Greece the good man was called foursquare."[40] There might be the spiritual application that this is the city of the “good.” We believe, however, that it is the “bigness” of heaven that is symbolized by these dimensions; although, of course, they also show the symmetry, perfection, and completeness of God’s eternal designs as well. The view of scholars, generally, who Revelation 21:11 is thought, usually resembles this from Hendriksen: Twelve thousand is the product of three (for the trinity) times four (for the universe) times ten times ten times ten (for reduplicated, ultimate completeness and perfection). Hence this number expresses the complete and perfect result of the saving power of the Triune God operating in the universe.[41]For this writer, such numerological exercises raise more questions than they answer. We might also arrive at the number 12,000 by dividing 26 by two, subtracting two from the remainder, adding one, and multiplying by (30 10:30 + 100)! This is not intended to deny the mystical use of numbers by the Jews and others of antiquity, a usage that does appear extensively in the sacred Scriptures. Many have also pointed out that this cubical shape of the city was like that of the Holy of Holies (1 Kings 6:20). [39] William Barclay, op. cit., p. 211. [40] J. W. Roberts, op. cit., p. 188. [41] William Hendriksen, op. cit., p. 244. Verse 17 And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of an angel.One hundred and forty and four cubits … The problem here is that a wall 266 feet high seems totally out of proportion for a city more than 30,000 times that high! Beckwith applied the dimension only to the thickness of the wall. “The height of it is included in the height of the city in Revelation 21:16."[42] This, however, helps very little, because a wall of such thickness could not sustain itself at a height of 30,000 times its thickness, except in the event of the wall being a shield affixed to and part of the city itself. Perhaps that is the way we should view it, the fact of its being made of jasper (the diamond, which is the hardest of all material substances) adding some logic to such an interpretation. According to the measure of a man … This just means that John was not referring here to any trick measurements. ENDNOTE: [42] Isbon T. Beckwith, op. cit., p. 760. Verse 18 And the building of the wall thereof was jasper: and the city was pure gold, like unto pure glass.Jasper … See under above verse. This is the appearance of the whole city (Revelation 21:11), again suggesting that the wall is a solid diamond 266 feet thick encompassing the entire city in all dimensions as a protective shield or armor-plate. At least, this interpretation of it gives effective imagery. In that case, it would not need to be any thicker than 266 feet. Pure gold, like unto pure glass … The exceeding preciousness, beauty, purity, holiness, and glory of the city are indicated by this. Verse 19 The foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst.These twelve precious stones making up the foundations of the wall are: JASPER, usually thought to be the diamond. , or “lapis lazula” (ASV margin). , “a green silicate of copper found in mines near Chalcedon."[43]EMERALD, the same as our modern gem. , “an onyx in which white was broken by layers of red and brown."[44]SARDIUS, The name of this was derived from Sardis; it was also called a carnelian. “It was blood red, and the commonest of all stones used for gems."[45], “Its Hebrew name means the Stone of Tarshish, described by Pliny as shining with a golden radiance."[46]BERYL, “a variety of emerald, though not as green."[47]TOPAZ, This was a stone of a greenish gold color, highly valued by the Hebrews. , “the equivalent of our aquamarine, another variety of emerald."[48]JACINTH, the modern sapphire (ASV, margin). , the same as the common amethyst today. What can be the meaning of all these precious stones? Certainly, one of the legitimate meanings is that of the eternal beauty and value of the church of the living God; but there is another very curious and intriguing possibility. Charles pointed out that the twelve signs of the zodiac are represRev_21:3 these same stones:[49]The Ram – Amethyst The Bull – Hyacinth The Twins – Chrysoprase The Crab – Topaz The Lion – Beryl The Virgin – Chrysolite The Balances – Sardius The Scorpion – Sardonyx The Archer – Emerald The Goat – Chalcedon Water-carrier – Sapphire The Fish – Jasper Now the original order of these, that given above, is the order in which the sun passes through the constellations indicated. The apostle John exactly reversed that order! “He is repudiating all2 Samuel 7:12-13 ncepts; he is expressing the thought that in the end God reverses human judgments."[50] This says in tones of thunder that there is absolutely nothing to astrology, a lesson that currently needs emphasis. [43] William Barclay, op. cit., p. 213. [44] Ibid., p. 214. [45] Ibid. [46] Ibid. [47] A. Plummer, op. cit., p. 512. [48] Ibid. [49] Charles as quoted by Leon Morris, op. cit., p. 252. [50] Ibid. Verse 21 And the twelve gates were twelve pearls; each one of the several gates was of one pearl: and the street of the city was pure gold, as it were transparent glass.Twelve gates were twelve pearls … The gates of admittance are all one, as far as their character is concerned; one is not of lead, another of brass, etc. All who enter must meet the same requirements and enter by the gate of pearl, a symbol of the Christian’s “overcoming.” See sermon on “Heaven” in chapter introduction. And the street … was pure gold … It is said also that this was, as it were, “transparent glass.” What kind of gold is that? Roberts thought that, “These symbols have no special significance”;[51] but it seems important that the very thing people worship on earth should at last have found its place under foot instead of upon the throne. “The street,” as used here, does not mean that there was only one street. “The street here is not one street, but all streets."[52][51] J. W. Roberts, op. cit., p. 190. [52] @@ Verse 22 And I saw no temple therein: for the Lord God the Almighty, and the Lamb, are the temple thereof.No temple … All devices for communicating with God will be unnecessary in the glorified state. In a sense, the entire eternal city will be the dwelling place of God (Revelation 21:3). A very interesting fact revealed from the Dead Sea Scrolls is that, “A prominent Jewish sect rejected the established temple,"[53] a position fully in harmony with the view we have taken of it throughout this series. The Lord God the Almighty, and the Lamb … These are the temple thereof. Christ is the only true temple of God that this earth ever saw; and it includes also his spiritual body the church. This is the temple which God promised David that “his seed” would build (2 Samuel 7:12-13). ENDNOTE: [53] George Eldon Ladd, op. cit., p. 283. Verse 23 And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and tRev_21:24 hereof is the Lamb.No need of sun … nor moon … Note the powerful emphasis upon the Lamb throughout. “The lamp thereof is the Lamb.” “The Lamb is at the center of things throughout this book."[54]ENDNOTE: [54] Leon Morris. op. cit., p. 254 Verse 24 And the nations shRev_21:24 aRev_21:26 light thereof: and the kings of the earth bring their glory into it.The nations shall walk amidst the light thereof … “These words deal with the present order."[55] They are somewhat parenthetical in this vision of the eternal state. “The history of man has verified John’s prophecy, and its fulfillment continues till this day."[56] Of course, “Many feel that the time referred to here is the millennium”;[57] but such views come of a failure to observe John’s method. In this great vision of the ultimate glory of the church, the apostle injected these words to show that some of the glories will also pertain to the church’s present existence. Upon the coronation of George VI of England, the magnificent folio published for the occasion praised the king and his dynasty as being “Among those kings who brought their glory into God’s kingdom.” Their interpretation of this passage was correct, whether or not their application of it is allowed. At the post-resurrection time symbolized by this vision, “there are no literal kings remaining on earth,"[58] any more than there are “dogs and sorcerers” on the outside trying to get inIsa_65:17-255 Isaiah 66:22-24 ofHeb_11:10 sHeb_11:13-16 etrospect2 Peter 3:13 prophetic. [55] Charles H. Roberson. op. cit., p. 184. [56] Ibid. [57] Charles Caldwell Ryrie, op. cit., p. 122. [58] A. Plummer, op. cit., p. 513. Verse 25 And the gates thereof shall in no wise be shut by day (for there shall be no night there):“The perpetually open gates symbolize perfect safety."[59] “And there shall be no night there …” These precious words have been sung by the saints of Rev 20:11 Darkness is a time of danger, fear, and the works of darkness; but no such things shall any longer exist at the time foretold here. ENDNOTE: [59] James William Russell, op. cit., p. 654. Verse 26 and they shall bring the glory and the honor of the nations into it:See under Revelation 21:24 for comment on the same thought expressed again here. Verse 27 and there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they that are written in the Lamb’s book of life.Ladd’s comment on this vRev_19:20 Revelation 20:10 eRev_20:14-15 Revelation 21:26. The flexibility of apocalyptiRev_21:1-8 allows John to use contemporary earthly idiom to describRev_15:7 Revelation 16:1 ogical situations. Those who now are unclean and practice abominations or falsehood will have no access into the heavenly city.[60]The abominations spoken of here are probably the unspeakable perversions and sensualities practiced in the rites of heathendom; but, of course, they are not limited to that. The chapter division here is capricious, for the next chapter is a continuation of exactly the same line of thought as here. The glory of the eternal state is the subject. ENDNOTE: [60] George Eldon Ladd, op. cit., p. 285.

“ THE BOOK OF "

Chapter Twenty-OneFollowing the Judgment scene at the end of the previous chapter, the eternal destiny of the redeemed is now revealed. The motif of a new heaven and new earth, along with the New JerusaRev_21:9-21 d to provide great hope and comfort to Christians. This is certainly nothing new, for both the Old and New Testaments provided similar pictures to increase anticipation of the future (cf. Isaiah 65:17-25 Isaiah 66:22-24; Hebrews 11:10 Hebrews 11:13-16; 13:14; 2 Peter 3:13). In each case, the eternal destiny of God’s faithful is described in terms that provided the greatest meaning and encouragement to the people of that dispensation. Here we see the destiny of the redeemed in terms depicting fellowship with God and protection byRev_21:22-27 first sees all things made new. There is a new heaven and a new earth, for the first heaven and first earth are no more (cf. Revelation 20:11). He sees the holy city, Ne2 Peter 3:13 lem, “coming down out of heaven from God.” A loud voice from heaven declares that God wRev_3:12 l with His people and be their God. God, who is the Alpha and the Omega, the Beginning and the End, will comfort His people by remoRev_21:1-8 hat causes pain, and provide the fountaRev_21:1 e water of life freely to him that thirsts. While those who overcome inherit all things and enjoy the blessings of being God’s children, the wicked aRev_21:2 thful have their part in the lake of fire and brimstone (cf. Revelation 19:20 Revelation 20:10 Revelation 20:14-15) which is defined as the second death (Revelation 21:1-8).

One of theRev_21:3-4 els who had the seven bowls (cf. Revelation 15:7 Revelation 16:1) then carries John to a great and high mountain, to show him “the bride, the Lamb’s wife”. This is none other than the great city, the New Jerusalem, which is seen “descending out of heaven from God.” It is a city having the glory of God, and the bulk of the chapter describes its prominent features. A great and high wall surrounds the city. Standing about 216 feet high and made of jasper, the waRev_21:5-8 lve pearly gates upon which are the names of the twelve tribes of Israel, with an angel at each gate. The wall has twelve foundations, each made of precious stones of various colors, upon which are the names of the twelve apostles. The city itself, made of pure gold like clear glass, Isaiah 1500 miles long in its length, breadth, and height. The street of the city is also pure gold, like transparent glass (Revelation 21:9-21).

The glory of the holy city is described further by noting that there is no temple, for God Almighty and the Lamb are its temple. There is no need for the sun or moon, for the glory of God and the Lamb illuminate the city. Its gates are never shut, there is no night there, and the nationsRev_21:9-21 ed along with the kings of the earth bRev_21:9-11 honor and glory into it. Only those written in the Lamb’s book of life enter this glorious city, ensuring that it remains free from any abomination and defilement (Revelation 21:22-27).

POINTS TO PONDER

• The eternal destiny of the redeemed, in terms depicting fellowship with God and protection by God

• The new heaven and new earth (cf. 2 Peter 3:13), along with the holy city, New Jerusalem “coming down out of heaven from God” (cf. Revelation 3:12; 21:2,10)

• The detailed imagery used to descRev_21:12-21 venly city, the New Jerusalem

OUTLINE I. ALL THINGS MADE NEW (Revelation 21:1-8) A. THE NEW HEAVEN AND NEW EARTH (Revelation 21:1)1. John sees a new heaven and a new earth 2. The first heaven and earth had passed away, and there was no sea

B. THE NEW (Revelation 21:2)1. John saw the holy city coming down out of heaven 2. It was prepared as a bride adorned for her husband

C. THE FROM HEAVEN (Revelation 21:3-4)1. “The tabernacle of God is with men” a. “He will dwell with them, and they shall be His people” b. “God Himself will be with them and be their God” 2. “God will wipe away every tear from their eyes” a. “There shall be no more death, nor sorrow, nor crying” b. “There shall be no more pain, for the former things have passed away”

D. THE FROM THE ONE WHO SAT ON THE THRONE (Revelation 21:5-8)1. “Behold, I make all things new” a. “Write, for these words are true and faithful” b. “It is done!” 2. “I am the Alpha and the Omega, the Beginning and the End” a. “I will give of the fountain of the water of life freely to him who thirsts” b. “He who overcomes shall inherit all things”

1. “I will be his God”
2. “He shaRev_21:22-27”

3. “But the cowardly, unbelieving, abominable, murRev_21:22-23 ally immoral, sorcerers, idolaters, and all liars…” a. “Shall have their part in the lake which burns with fire and brimstone” Revelation 21:24-27 Which is the second death”

II. THE NEW (Revelation 21:9-21) A. JOHN IS SHOWN THE HOLY CITY (Revelation 21:9-11)1. By one of the seven angels who had the seven bowls filled with the last plagues a. Who offered to show John “the bride, the Lamb’s wife” b. Who carried him away in the Spirit to a great and high mountain 2. He sees the great city, the holy Jerusalem a. Descending out of heaven from God b. Having the glory of God c. With light like a jRev_21:1-8 e, clear as crystal

B.Revelation 21:9-21 UCTION OF THE CITY AND ITS WALL (ReRev_21:22-27 1. It had a great anRev_21:1 all with twelve gates a. With twelve angels at the gates b. With the names of the twelve triRev_21:1 srael c. With three gates each on the east, north, south, and west d. With twelve fouRev_21:2, on which were the names of the twelve apostles of the Lamb 2. The measurement of the city, the gates, and theRev_21:3 a. The angel had a golden reed to measure them b. The city is laid out as a cube, its length, breadth, and height are each 12,000 furlongs (1500 miles) c. The waRev_21:4 e hundred and forty-four cubits (216 feet) 3. The construction of the city, the wall, its foundations, and the Revelation 21:5a. The wall was of jasper; the city was pure gold, like clear glass b. The twelve fRev_21:6 ns of the wall were adorned with precious stones:

1. Jasper 5) Sardonyx 9) Topaz
2. Sapphire 6) Sardius 10) Chrysoprase
3. Chalcedony 7) Chrysolite Revelation 21:7 inth
4. Emerald 8) Beryl 12) Amethyst c. The twelve gates were twelve pearls, each gate one pearl d. The street of the city was pure gold, like transRev_21:8 lass

III. THE GLORY OF THE HOLY CITY (Revelation 21:22-27) A. BY THE OF GOD AND THE LAMB (Revelation 21:22-23)1. Its temple are the Lord God Almighty and the Lamb 2. ItRev_21:9 minated by the glory of God and the Lamb

B. BY THOSE WHO ENTER IT (Revelation 21:24-27)1. TRev_21:10 s of the saved shall walk in its light 2. The kings of the earth bring their glory and honor into it 3. Its gates shall not be shut at all by day, and thereRev_21:11 ght there 4. The nations shall bring their glory and honor into it a. Nothing that defiles, causes an abomination or a lie, shallRev_21:12 enter it b. Only those written in the Lamb’s book of Life enter it

REVIEW

1. What are the maiRev_21:12 of this chapter?- All things made new (Revelation 21:1-8)

• The New Jerusalem (Revelation 21:9-21)
• The glory of the holy city (Revelation 21:22-27)

2. WhatRev_21:14 see? (Revelation 21:1)- A new heaven and new earth

3. What happened to the first heaven and first earth? What of the sea?Revelation 21:1621:1)- They had passed away; it was no more

4. What did John see cRev_21:17 n out of heaven from God? (Revelation 21:2)- The holy city, New Jerusalem, prepared as bride adorRev_21:18 er husband

5. What is said about the dwelling of God? (Revelation 21:3)- The tabernacle of God is with men

• He will dwell with theRev_21:19 y shall be His people
• God Himself will be with them and be their God

6. What will God do? What shRev_21:21 more? (Revelation 21:4)- Wipe away every tear from their eyes; death, sorrow, crying, pain

7. What did the One on the throne sayRev_21:22 in Revelation 21:5?- “Behold, I make all things new”

• “Write, for these words are true and faithful”

8. What did He sayRev_21:231:6?- “It is done!”

• “I am the Alpha and the Omega, the Beginning and the End”
• “I will give of the fountain of the water of life freely to hRev_21:24 thirsts”

9. What is promised to those who overcome? (Revelation 21:7)- He shall inherit all things

• “I will be his God and he shRev_21:25 son”

10. Who shall have their part in the lake which burns with fire and brimstone? What is this called? (Revelation 21:8)- Revelation 21:27 dly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, all liars

• The second death

11. Who offered to show John the Revelation 21 mb’s wife? (Revelation 21:9)- One of the seven angels who had the seven bowls

12. Where is John taken, and what does he see? (Revelation 21:10)- To a great and high mountain

• The great city, the holy Jerusalem, descending out of heaven from God

13. What was the general description of the city? (Revelation 21:11)- It has the glory of God

• Her light was like a most precious stone, like a jasper stone, clear as crystal

14. What surrounded the city? (Revelation 21:12)- A great and high wall with twelve gates

15. What stood at each of the gates? What was written on the gates? (Revelation 21:12)- An angel; the names of the twelve tribes of Israel

16. How many foundations did the wall have? What was written on the foundations? (Revelation 21:14)- Twelve; the names of the twelve apostles of the Lamb

17. What was the length, breadth, and height of the city? (Revelation 21:16)- 12,000 furlongs (about 1500 miles)

18. How tall was the wall? (Revelation 21:17)- 144 cubits (about 216 feet)

19. What was the construction of the wall? Of the city? (Revelation 21:18)- The wall was of jasper

• The city was of pure gold, like clear glass

20. What were the foundations of the city adorned with? (Revelation 21:19)- All sorts of precious stones

21. What were the twelve gates? What was the street of the city? (Revelation 21:21)- Twelve pearls, each gate of one pearl

• Pure gold, like transparent glass

22. Why was there no temple in the city? (Revelation 21:22)- The Lord God Almighty and the Lamb are its temple

23. Why was there no need for the sun or moon to shine in it? (Revelation 21:23)- The glory of God illuminated it, and the Lamb is its light

24. Who shall walk in its light? Who shall bring their glory and honor into it? (Revelation 21:24)- The nations of those who are saved

• The kings of the earth

25. What shall not be shut at all day? What about at night? (Revelation 21:25)- The Revelation 21:1 ates

• There shall be no night there

26. Who will by no means enter the city? Who will enter the city? (Revelation 21:27)- Anything that defiles, or causes an abomination or a lie

• Only those who are written in the Lamb’s Book of Life

Questions by E.M. Zerr On Revelation 211. Tell what John saw next. 2. What had become of the first ones? 3. Name the city John saw. 4. From wherMat_5:5 t coming? 5. How was it prepared? 6. From where did he hear a voice? 7. What had come to be with men? 8. Who will dwell with them? 9. State the relation to exist between them? 10. Tell the service God will do for them. 11. 2 Peter 3:13 l former things have done? 12. Among these will be what? 13. Tell what will be made new. 14. Who declared this to be so ? 15. Why was John told to write? 16. What was said next? 17. Tell the description of the speaker. 18. What will he give freely? 19. ‘ro whom will he give this? 20. Who shall inherit all things? . 21. What will God be to him? 22. Where will the liars have their part? 23. What death is this called? 24. Tell who will share this with the liars. 25. Who came to John now? 26. What did he pr<>mise to show him? 27. By what was he carried away? 28. What did he show him? 29. From where was it descending? 30. What glory did it have? 31. Describe her light. 32. And what kind of wall did it have? 33. How many gates? 34. Who stood aRev_21:1-7 s? 35. What names were written? 36. How were the gates distributed? 37. State the number of foundations. 38. By what were they named? 39. What did the angel hold in his hand? 40. For what was it to be used? 41. What was the form of the city? 42. State its dimensions. 43. What was the size of the wall? 44. Of what was the wall made? 45. Of what was the city made? 46. How was the foundation adorned? 47. With how many stones? 48. Of what were the gates made? 49. With what were the streets paved? 50. What furnished the light? 51. Why was there no temple seen? 52. Who will walk in the light of the city? 53. What will the kings bring into it? 54. At what hour will the gates be closed? 55. Why will this he? 56. What shall not be allowed to enter? 57. State who will be permitted to enter.

Revelation 21:1

Revelation 21:1. New heaven and a new earth. The heavens means the atmospheric region surrounding the earth and is a part of the same unit in creation. The home of the redeemed is caRev_21:1 the phrase “heaven and earth” because that is the present kind of home man lives in. If we were birds instead of men the vision would have showed John a “new nest.” This new heaven and earth is what Jesus means in Matthew 5:5 where He says, “Blessed are the meek for they shall inherit the earth.” It is the one Peter is looking for when he says, “We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteouness” (2 Peter 3:13). No more sea.

This is an instance of a kind referred to in the general remarks, where the application must be made upon the basis of the context. In some respects we can think of the sea in a favorable light, with its wondrous treasures and submarine plants, and the innumerable varieties of food to gratify our appetites. But we know the vision is to show something desirable on the basis of contrast, and that makes us think of the ceaseless unrest and destructive billows that engulf men and ships.

Comments by Foy E. WallaceIntroductionXIVTHE OF THE NEW HEAVEN AND THE NEW EARTH AND THE DESCENT OF THE NEW (Chapter 21) (1) A preliminary vision of the new heaven and earth and of the new Jerusalem and the Tabernacle–Revelation 21:1-7. Here the apocalypse had reached a natural climax, a fitting close of all that had been envisioned, by the description of the nature and blessedness of the new state. The enemies of Christ and his church had been judged; the dragon-beast who was Satan personified had been overthrown. The last and highest object of the apocalypse in the culmination of the visions was about to be reached in the fulfillment of the promise made to the seven churches at the beginning by Jesus Christ himself. The glory of God had been exalted over the heathen idols and the triumph of Christianity over heathen philosophy had been demonstrated. The wicked minions of the heathen world had been cast into the lakeIsa_65:17 ioIsa_66:22 irEze_11:19 dEze_36:26-36 ode–all of this, as a prelude to the description of the new heaven and earth and the new Jerusalem. Verse 1.1. 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 se2 Corinthians 5:171:1.The new conditions of the earth and of the sea did not signify abolition of the old order of governments, nor the formation of new secular and 2 Peter 3:13 l powers. The earth throughout the apocalypse referred to the place of the nations, with particular reference to Palestine; and the placid or tossed sea referred to the state of society; and the word heaven denoted the existing authorities of government. The new heaven and earth, and the trouble sea, having passed away and represented as being no more, indicated the changed conditions within the existing governments and society to make them favorable for the prosperity of the cause of Christ and his church throughout the empire. The old system of Judaism had been removed and the opposition of heathenism had been overcome ; and the vision represented new conditions to surround the church in the changed world. The word new has various connotations. It may refer to that which has never been used; or to a thing of late date and recent origin; or to something novel and strange; or simply to something else, another possession, relation or state. IRom_15:12 ntext the evident meaning of the new earth was that the surroundings were prepared and made favorable for the expansion of the kingdom of Christ, made possible by the removal of Judaism, the Jewish theocracy and the Jewish state. The literal Jerusalem was no more. The armies of Nero and Vespasian had laid waste the old Jerusalem and Judea; and on the rocks of the Aegean sea John envisioned the forward march of the church, the expansion of the kingdom of Christ, and the spread of the gospel to “the four winds, from one end of heaven to the other.” This phrase, new heaven and new earth, was not new in scripture terminology. The Old Testament prophets referred to Israel’s return from Babylon and their restoration to their own land of Judea as to them a “new heaven and new earth.” (Isaiah 65:17; Isaiah 66:22; Ezekiel 11:19; Eze_Revelation 21:2). To the Corinthians the apostle Paul described the new state in Christ as the old things having passed away–referring to the new spiritual relation tRev_19:7 in the new covenant versus the old fleshly Israelism of theHeb_12:22 nant. (2 Corinthians 5:17) To the scattered Jerusalem church the apostle Peter adapted that phrase in hGal_4:26 tation to look for the heavenly reward in the eternal world. (2 Peter 3:13) In the apocalypse the apostle John applied the same phrase to the emergence of the church from the tribulation period. The figurative use of the sea has a natural connection. The creator has secRev_21:2 fortified the natural world by the divisions of the earth, with the interposition of vast expanses of water as barriers tGal_4:26 st. THeb_12:22 er in society was figuratively removed for the conquest of Christ through the expansion of the gospel–there would no longer exist separating barriers between the people of the earth. Christianity without the restraint of heathen government would become universal, as the prophet declared: “for the earth shall be full of the knowledge of the Lord, as waters cover the sea.” It is significant that this prophecy of Isaiah was uttered in the context of the eleventh chapter dealing with the prevalence of the gospel under the rule and reign of Christ; and it was quoted by Paul in his epistle to the Romans (Romans 15:12) as being fulfilled in that time. The heavenly city, new Jerusalem, symbolic of the victorious church was visualized as having been withdrawn from the scene of the removal and destruction of the old Jerusalem; but now that the old order had passed away with the disappearance of its city and sanctuary; the church having survived annihilation, the new Jerusalem was seen as descending from heaven. The new earth represented the renovation of old conditions; and the vision that thereafter there should be no more sea meant no more such sea as that from which the beast had emerged. The vision meant that a new state had been wrought by the truth, by the word of the Conqueror whose name was The Word, by which sword all foes had been vanquished; and there was no more the tossed and troubled sea of tribulation.

Revelation 21:2

Revelation 21:2. Holy city new Jerusalem means the church that is to be united at the last day in the final marriage of Christ as the bridegroom. (See the comments at Revelation 19:7.) Paul speaks of the church as the “heavenly Jerusalem” in Hebrews 12:22, and he alsoHeb_7:5 oHeb_9:23 thHeb_12:22 at is above and is free and “the mother of us all” (Galatians 4:26). Prepared refers to the condition a bride brings to herself in view of her approaching marriage.

Comments by Foy E. WallaceVerse 2.2. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepaRev_21:3 bride adorned for her husband—Revelation 21:2.The old Jerusalem, the harlot and the Babylon of Revelation had fallen–the Jerusalem of Judaism. Here the Jerusalem of Gal 4:26 and Hebrews 12:22 were envision by the Seer as the bride of Christ. It was a vision of the fall of the old and the triumph of the new. The fact that this new Jerusalem was seen coming down from God out of heaven is the proof that it was not in reference to or descriptive of the eternal home; but rather that God was envisioned as presenting to the new earth what he had preserved from the tribulation of the old, “for the first heaven and the first earth were passed away.” In the period of persecution the vision was of the militant church passing through tribulation; but that scene was completed and here the vision was of the triumphant church coming out of tribulation into the victory of the cause of her Christ, the ConquerRev_21:3 r enemies. The new Jerusalem was described as the beautified Woman, who had once fled inRev_19:1 ilderness as a persecuted church, but was now seen coming from God her Preserver wondrously clothed, resplendently attired, richly adorned, gloriously displayed–triumphantly deEph_5:5 g out of heaven. The persecuted Woman had fled to “the place pHeb_1:8 of God” for her refuge, protection and preservation, but was Acts 20:28 sioned as having returned and in the ultimate descriptive phrases of victory and triumph she was presented to “the new heaven and the new earth” as the glorious Bride of the Lamb–the picture of the Conquering Christ and his Victorious Church. The new dwelling place for the new Jerusalem had been renovated and purged from all heathen domination. The old Jerusalem with its old system Hebrews 8:1-13 had been typical of the city of God; but its sanctuary was cleansed and it was to be no longer earthly, but heavenly; no longer temporal but spiritual. (Hebrews 7:5; Hebrews 9:23; Hebrews 12:22) The new Jerusalem on a spiritually or figuratively renovated earth was seen as the heavenly community of tExo_40:34-38 for all nations of men. It was the vision of the pure Ephesians 2:22 ride descending from the high realm of holiness in contrast with the fallen harlot city.

Revelation 21:3

Revelation 21:3. Tabernacle is used figuratively to represent the place where a person resides. It is used Acts 26:16-18 mbol of the close association that will exist between God and his people in the eternal age. He will not merely honor the saved of men by making a call upon them but will come and dwell with them. That does notRev_19:1 at God will descend from his lofty condition so that man would think of having a guest that is his equal in rank. He will still be God and the redeemed of men will still compose a people, but notwithstanding this great difference He will be a gracious Friend to give the honor of divine “company” to the creatures made in His image.

Comments by Foy E. WallaceVerse 3.3. 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 himsRev_21:4 l be with them, and be their God–Revelation 21:3.This great voice was the voice of God and Christ in unison, united with the throng of Rev 19:1, and coming from one throne. Here the fundamental truth that the Father and the Son are one found its expression. The kingdom of Christ and the kingdom of God are one kingdom (Ephesians 5:5); the throne of God and the throne of Christ are one throne (Hebrews 1:8); the church of God and the church of Christ are one church (Acts 20:28); and the great voice from the throne was the voice of God and the voice of Christ in one united sound. The great voice announced that the tabernacle of God is with men. The use of the word tabernacle here was not ecclesiastical as of old. The word meant presence. This tabernacle of God was in contrast with the Jewish tent in the wilderness which was “a shadow of heavenly things.” (Hebrews 8:1-13) It was here used to signify God’s presence with men and that he would dwell in them through his church in the world. To take the church out of the world would be to take God out of it. The tent of the wilderness signified the presence of God with Israel and through it he dwelt in them. (Exodus 40:34-38) The church is the new tabernacle for his habitation (Ephesians 2:22), and through it God dwells in men and they shall be his people–in contrast with thRev_21:4 n gods–through their conversion by the truth from thRev_7:14-17 of heathenism to the light of Christianity. (Acts 26:16-18) The words of the voice, he will dwell with them, used the third personal pronoun he in the reference to God, which indicates that another was the speaker, and it represented the entire heavenly throng as in (Revelation 19:1) joining in the proclamation–the voice “of much people in heaven,” envisioned as descending to their new inheritance of the new heaven and the new eIsa_65:19 old order of Judaism had disappeared; the way for the new Jerusalem had been cleared of the greatest obstacle in its path–Judaism; and the vision presented the new throng of citizens floating down from above with united voicRev_7:17 ngRev_22:4 timony that the new heaven and the earth would be the dwelling Revelation 2:10 God with men in the new Jerusalem, the church.

Revelation 21:4

Revelation 21:4. God shall wipe away all tears front their eyes. Upon hearing this read once a little girl was caused to exclaim, “God must have a large handkerchief.” I report this because she was making the same erroneous interpretation of the passages that many older people make. That is because they forget that they are reading in a book that was written on the basis of symbols. The significance of the statement is that the tears will be wiped away bIsa_35:10 gIsa_51:11 ntingIsa_65:19 that could cause tears; the next words of the verse agree with this explanation. There shall be no more death.

The Saviour of men went down into the depths of death and came out again, bringing with Him the eternal victory over it, thus removing the possibility for the “grim monster” ever again to overcome those who are accounted worthy of the “better resurrection” with either physical or spiritual death. This will prevent sorrow, crying and pain, which explains how God will wipe away all tears. Former things are passed away will be true at that period beyond the resurrection of the righteous.

Comments by Foy E. WallaceVerse 4.4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for thMat_24:1-51 ings are passed away–Revelation 21:4.This passage was the fulfillment of Rev 21:5 ise in Revelation 7:14-17 which was vouchsafed by Christ himself that the faithful through tribulation would become recipients of the blessings signified in the symbolic phrases of these two texts. The same figures of speech are employed by Isaiah in the descriptions of the blessings that should come upon Israel when freed from exile and returned to their land. It could not reasonably be argued that the metaphors of no more weeping and crying in Isaiah 65:19 referred to heaven. Israel had been weeping with their harps hanging on the willows in Babylon; but upon return to their land the weeping and tears of exile would be wiped away.

It was the same metaphorical representation in Revelation 7:17; Revelation 22:4 –no more death referred to the martyrdom of the saints as in Revelation 2:10; neither sorrow nor crying referred to the sorrows of persecution; and neither any more pain was just another phrase for no morRev_21:5 ation. The rider of the red horse of death had been conquered by the Rider of the white horse of deliverance from the scenes of tribulation, and these descriptions were in the continuity of the vision. The mourning of Israel in exile was pictured as having been ended in the return to their own land in several references in the prophecies of Isaiah, examples of which are in Isaiah 35:10 Isaiah 51:11 and Isaiah 65:19. Here it was declared by the prophet that after the return from exile their sorrow and mourning should then flee away. The same application must be made of the death (martyrdom) and the sorrow, crying and pain (of the tribulation) in the continuing vision of Revelation which referred to the exclusion from their new heaven and new earth the experiences of the tribulation period. The threefold ar2 Corinthians 5:17 orsemen of the woes had been banished, defeated by the conquering Rider of the white horse; and in the same metaphors employed by the prophets to represent Israel’s deliverance from exile, the Seer of Revelation adapted that imagery to signify the deliverance of the spiritual Israel, the church, from the period of tribulation. It faRev_21:6 the complete harmony with the Lord’s discourse in Matthew 24:1-51 and with all of the visions of Revelation as a whole.

Revelation 21:5

Revelation 21:5. He that sat upon the throne is the same as was shown in chapter 20:11. He is the one who created all things that exist, but all the items that were made in the first creation pertaining to the material universe will be replaced with a new order of things that will be eternal, and adapted to the needs and enjoyment of the glorified part of humanity. The pronoun he means the angel who has been John’s companion and exhibitor all through the vision of this book. Having taken a view of these wonderful objects the angel tells John to write the description in his book, and assures him that all that he has seen and heard is true and faithful, which means the vision and the words are a faithful report of the truth.

Comments by Foy E. WallaceVerse 5.5. And he that sat upon the throne said, Behold, I make all thingMat_5:6 And he said unto me, Write: for these words are faithful and true.–Revelation 21:5.He who sat on the throne gave this command which the angel communicated to John, and in a parenthetical phrase John referred to the original command given to him by Christ in chapter 1:19. The Seer was ready to do what he had been commanded to do at the beginning; and they were here attested to be faithful and true words; it was in the character of swearing to the truthfulness of what John was about to write, a form of an oath in affirmation of veracity. It was before the visions wereRev_21:6 d that the voice of chapter 1 had prompted John to record the things which would be heard and seen. It was the same voice which had first commanded him to write which now was heard to say: Behold, I make all things new. This same expression has been used to distinguish spiritual Israel from fleshly Israel (2 Corinthians 5:17); and that phrase was employed here in distinction of the new heaven and new earth from the old system of Judaism. With the fall of the old Jerusalem, the destruction of its theocracy, the termination of the Jewish state, and the removal of the last vestige of Judaism, a new order would prevail under new surroundings.

Revelation 21:6

Revelation 21:6. It is done Is the same thing that was said as reported at chapter 16:17. The expression signifies that everything planned by the Lord and predicted for the period up to the point at hand has been accomplished. Alpha Psalms 119:160 re the first and last letters of the Greek alphabet and the phrase is used symbolically, signifying that Jesus has been connected with all things done by his Father throughout. The same truth is meant by the following phrase, the beginning and the end. I will give, etc.

Having completed everthing necessary for the redemption and glorification of man, He is prepared to offer the benefit of the plan to humanity. It will be freely means not only that it is not something that can be purchased with silver and gold, but also that it will be supplied in abundance. Another condition that should be noticed is the offer is made to those who are athirst. The Lord’s favors have always been offMat_11:28-30 a condition. Jesus said (Matthew 5:6), “Blessed are they which do hunger and thirst after righteousness for they shall be filled.” He also specified in the great invitation to “come unto me” that He meant those who were “heavy laden.” There is nothing selfish or arbitrary about this, for only those who sincerely desire the water of life would relish its taste if they even attempted to drink it.

Comments by Foy E. WallacRev_21:76. 6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely–Revelation 21:6.With the proclamation it is done the vision proper concerning the church in tribulation had ended, and the Revelation had ended, and the Revelation was ready to assume the new a1 John 5:4 f the church in the glory of victory rather than in the defeat of persecution. God and Christ are the Alpha and Omega because they are the beginning and the end in creation and in salvation, and here in the promises made to the churches, in faithfulness to finish what had begun. It meant that the vision was completed and the things envisioned would be fulfilled.

When God said in the beginning, Let there be light–there was light; and of everything that God said in creation, it was done. The accomplishment of the things envisioned in the apocalypse resRev_21:7 the eternal being of God and Christ whose “word is true from the beginning and whose righteous judgments endureth forever” (Psalms 119:160); and the voice which John heard represented it all as having been done–God’s word was sure. The inducement offered to all to drink from the fountain of the water of life freely was the gospel invitation, to all the thirsty people under the blight of heathenism in the land, to come to the fountain of the living waters Christianity– there was unrestrained liberty to preach salvation and unhindered access to its blessings to all men. It was a r2 Samuel 7:14 nt and a reproclamation of the Saviour’s precious invitation:Hebrews 1:5 unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me . . . for my yoke is easy, and my burden is light.” (Mat_11:Acts 15:13-17 ord yoke signified government, and the Lord’s words were chosen for the comparison of his righteous rule in the hearts of men wAct_13:33-34 nnical rule of the Caesars; and of his power to save men from sin with the dark and despairing hopelessness of heathenism. This vision of the new Jerusalem in the new world of liberation from the evil powers was the offer of gospel blessings to the whole world.

Revelation 21:7

Revelation 21:7. He that overcometh is another of the principles that distinguish the favor of God from what is generally offered by man. It is not toRev_21:8 ongest and successful ones, for then there would be many worthy people who would lose out, for few if any can be successful when that word is used in its ordinary sense. But the reward is to those who overcome, and 1 John 5:4 states that faith is the means by which we may overcome. That brings the blessings of God within reach of all men since all can have faith whether they are those of one or five talents. Inherit all things logically has to mean the things to which reference has just been made concerning the new creation. Be his God . . . be my son is the same close association that is mentioned and commented upon at verse 3.

Comments by Foy E. WallaceVerse 7. 7. He that overcometh shall inherit all things; and I will be his God, and he shall be my Song of Solomon–Revelation 21:7.The expression “he that overcometh” was employed here the first time since the repeated use of the phrase in the letters to the seven churches, which is a plain indication that the reference was to that period and to the events that belonged to it. The term inherit imports the thought of the privileges ofEph_5:5 nship in the heavenly Jerusalem; and to inherit all things was inclusive of that which had been described in preceding verses and the implied in the following words: And I will be his God, and he shall be my son. Here was an allusion to the promises of Samuel to David (2 Samuel 7:14), concerning the Davidic throne, which were quoted by Paul (Hebrews 1:5) as having been fulfilled in Christ. The old Davidic order of Judaism had ended, and this promise had a new significance; the old tabernacle of David that had fallen down (Acts 15:13-17) was rebuilt in the church which it had typified, and all of the spiritual blessings included in “the sure mercies of David” (Acts 13:33-34) were available in the new tabernacle. Therefore, all who had “overcome” the tribulations were entering anew into all of the promises of the New Jerusalem, theretofore hindered by the rival opposition of Judaism; but that hindrance having been removed, the full and free blessings flowing from “the fountain of the water of life” (verse 6) would be the unmingle2 Corinthians 4:2 tual inheritance of the overcomers.

Revelation 21:8

Revelation 21:8. Fearful is from DEMOS, which Thayer defines, “timid, fearful,” and he then explains it to denote “Christians who through cowardice give way under persecutions and apostatize [deny their Lord]. This definition or explanation is justified by the next word in the text, namely, Hebrews 9:27 lieving. Abominable is from , and Thayer’s definition is “to render foul, to cause to be abhorred.” It is a word that would have a general meaning, hence the apostle follows up with a number of specifications. Whoremongers areRev_21:8 do not merely commit adultery on some specific occasion ( which of itself would be wrong), but who are regular patrons of women whose business is to receive men either for lust or money. Sorcerers is from , and Thayer’s lexicon defines it, “one who prepares or uses magical remedies; a sorcerer.” It could well be classed with the “dope” trade of our day.

Idolaters is defined, “A worshipper of false gods.” That is its literal meaning and makes it apply to any conduct where a man shows a perference for something over the true God. Hence Paul declares in Ephesians 5:5 that a covetous man is an idolater.

All liars is rendered “liars of all kinds” by Moffatt. That rendering is evidently correct for it would be unnecessary to state that every liar is meant in the sense of not allowing some of them to escape; that would be taken for granted. But it means to include not only those who in the direct sense make Revelation 17:4 statements that are false, but also everyone who says or does anything for the purpose Matthew 23:31-36 faAct_7:52 ession. When Ananias and his wife deposited some money before Peter there is no evidence that they actually said anything about it until Peter forced them to speak. But yet he accused them of lying because they intended to make a false impression upon the apostle. Therefore we should understand that all deliberate attempts to deceive another will be regarded as lies.

It can be done even by stating a part of the truth in such a way as to make a false impression. Paul doubtless was thinking of this when he declared he was not “handling the word of God deceitfully” (2 Corinthians 4:2).

Have their part. They will not receive any part of the good things that have just been promised to the faithful. Their fate will be to be cast into the lake of fire and brimstone, which is the place designated by the Greek word GEHENNA. Which is the seconRev_19:20 IRev_20:10 ed this because all mankind are bound to die physically (Hebrews 9:27) on account of the sin of AdaRev_19:20 e wicRev_20:10 die (be separated) from God for ever and have to remain in this lake of fire away from God.

Comments by Foy E. Wallace Verse 8. (2) The characters cast into the brimstone lake– Revelation 21:8.But the fearful, and unbelieving, and the abominable, and the whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death–verse 8. Here was the pronouncement of doom on all classes of the persecutors and all parties and accomplices to the persecutions, implying also a warning to any among the overcomers against falling into any of this catalog of things condemned.

1. The fearful were those who shrank from the conflict who were put here in contrast with the overcomers.
2. The unbelievers were not those who were apostates from Christ, but the dwellers of the earth (Palestine) in the heathen world hostile to Christ; and who in their perversRev_21:9 l to accept Christianity remained under condemnation.
3. The abominable were the characters who practiced the defilements of the heathen world and the harlot woman (Revelation 17:4).
4. The murderers were the ones who had killed the prophets and had slain the saints (Matthew 23:31-36; Acts 7:52); and who were guilty of the blood of the martyrs who were in this vision avenged.
5. The fornicators (whoremongers) were figurative of all who were affiliated with the practices of the harlot woman which had been described.
6. The sorcerers and idolaters were terms figurative of heathen practices and worship.
7. The phrase all liars included all of the deceivers and means of deception which influenced the people of the earth (Palestine) to worshipRev_21:9-17 -image, or to yield to any form of heathen philosophy that would prevenPsa_76:2 ceptance of Christ. It is said that all of these classes of promoters of evil practices would be cast into the brimstone lake. This lake which burneth with fire and brimstone signified the complete destruction of the heathen powers that had persecuted Christ and his church. (See comments on Revelation 19:20 Revelation 20:10) This would be the partMat_23:37-38 tion, of all the unbelievers. The explanations here and in Revelation 19:20 and Revelation 20:10 do not deny, destroy or modify the resurrection and judgment of the wicked at the second coming of Christ, nor of the eternal punishment of the wicked, which doctrines are clearly taught in numerous portions of the scriptures of both the old and the new testaments. The purpose of the comments here is merely to place these apocalyptic passages in proper contextual perspective and relation to the symbolism of the Book Of Revelation and its message. In this context the second death was a figurative description of the punishment of the persecutors in contrast with the deaths of the martyrs of the first resurrection. All these would have part in this second death in suffering the same destruction. The ones who had part in it came to the same end as the persecuting beast–a figurative description of complete destruction and annihilation of all persecuting powers opposed to the church whose opposition was crushed.

Revelation 21:9

Revelation 21:9. The original angel who came to John at the beginning of the vision has not left the isle, but occasionally there will be an extra conversation permitted for some one John 2:20 of the other persons introduced from time to time. For instance, one of the elders (chapter 5:5), the beasts or living creatures (chapter 6:1, 3, 5, 7), the voice from heaven (chapter 10:8), one of the seven angels (chapter 17:1) and the one in our verse. John heard many other voices from time to time, but the ones to which reference is made talked to him. This angel of our verse invited John to see a vision of the bride, the Lamb’s wife.

Comments by Foy E. Wallace(3) The description of the massive dimensions of the great city, the holy new Jerusalem–Revelation 21:9-17.The original designation for Jerusalem was the name Salem, mentioned Psalms 76:2, and it meant the possession of peace, or the inheritance of peace. It was the most important city of biblical history, and the most sacred and the most desecrated of the whole world. The Psalmist of Israel sang its praises; but Christ the Saviour wept tears of sorrow over its apostasies, unfaithfulness and approaching desolation. (Matthew 23:37-38) The Jerusalem of the time of Christ and the apostles and people of the New Testament lies buried beneath the ruins of the succeeding centuries; and the Jerusalem which was the city of David is buried far deeper below the surface of modern Jerusalem. In the fifteen centuries of its existence from its first appearance in Old Testament history until its destruction in A. D. 70 it had been besieged some fifteen or twenty times, was twice razed and burned, and twice its walls were crumbled by enemy attacks. There is not the slightest feature remaining today of its ancient glory. Under Solomon the city of David attained its highest fame and greatest grandeur, as the result of the wise king’s accomplishments of the building of the magnificent temple and royal palace, and the extension and strengthening of its massive walls. With a vast army of skilled craftsmen the enormous workmanship that entered into its erection was completed, and the venerated temple with its splendorous sanctuary was dedicated within seven and one-half years. This was in wide contrast with the gradual work on Herod"s temple, standing in the time of Christ, which required “forty and six years” to complete. (John 2:20) It was in king Solomon’s reign, due to these accomplishments, that Jerusalem became the one central place of all the world for the true worship of God. It was the Mecca of the Jews, the holy city, and whether near or far, at home or in foreign land, the devoted Jew prayed with his face toward Jerusalem. Captured by the Roman Pompey in B. C. 63, the land of the Jews was again subjugated and became a province of the Caesars. Approximately twenty years later, B. C.Revelation 17 fellRevelation 21 ians, under Antigonus; but only one year later Herod the Great laid siege to the city, and supported by the Roman army the citadel and the temple were recaptured by storm; and Herod was afterward made king of Judea by the Romans. He at once improved and beautified the city, and initiated the enlargement and refurbishing of the temple without and within, requiring the period of forty-six years as mentioned in the gospel record of John. Under the rule of Herod the restoration of Jerusalem and the temple approximated their ancient magnificence. The Jerusalem of the New Testament times stood with all the imposing grandeur and strength to which it had been brought by HerRev_21:9 gh nearly a half-century of workmanship, with all of its multiple walls and structures. It was after the death of Herod Agrippa, the grandson of Herod the Great, that the province of Judea was again ruled by oppressive provincial Roman procurators, and Jerusalem became the ground for the scenes of discontent, violent insurrections and political rebellion. It is no wondRev_21:10 er apostasies and abominations should become the object of the Patmos visions to signify the Harlot; and it is not strange that the once holy city should be the type of the New Jerusalem, the Bride and church of Christ the Lamb. With this excursion we return to the apocalyptic description of the Great City, the Holy New Jerusalem, which begins with verse nine of chapter twenty-one. This vision of the Holy City was in contrast with the vision of Babylon The Great, The Mother Of Harlots And Abominations Of The Earth of chapter seventeen. There one of the angels of judgment showed John the Harlot City (the old Jerusalem) which had become the mother of the abominations of the earth (Palestine) by her many apoEph_5:25-33 lamented by Jesus Christ himself in the twenHeb_12:22-23 the twenty-fourth chapters of Matthew. In the vision of chapter twenty-one, now under consideration, the same angels showed John the Holy City. They were hitherto the executioners of divine wrath and judgment; but here they were thGal_4:26 strators of divine love and reward. In comparison, the angels in the two chapters (Revelation 17 and Revelation 21) used the same identification in the language describing their functions, but for a different mission. In chapters seventeen to nineteen these angels were on the mission of pronouncing judgment upon the Harlot Woman; but in chapter twenty-one the mission of the same angels was toRev_21:10 the Holy City, the Bride. It was appropriate that the angels pronouncinRev_1:10 om on the old Jerusalem of Judaism should also announce the blessings of triumph awaiting the New Jerusalem Bride. The chapter is a continuation of the vial-angel visions, culminating in the glorious success of the church in the heathen world.

1. Come hither, I will show thee the bride, the Lamb’s wife–Revelation 21:9. This beckoning of the angel is another proof, among the many others in the contexts of these chapters, that the descriptions of the holy city were not visions of heaven the home of the soul, but of the glorious church of Christ, designated the bride and the wife of the Lamb, redeemed from tribulation, but yet to fulfill her divine mission on the earth.

Revelation 21:10

Revelation 21:10. He carried me away was not literal because John never actually left the isle any time throIsa_2:2 scenes of this book. The sense in which it was done is signified by the words in the spirit. These extra visions injected into the over-all picture of this book, may be illustrated by certain special items called “insets” that are often seen within the scope of some large picture. They serve as explanations of some outstanding feature. In this special vision John saw a mountain from the top of which he could get a good view of what the angel wished him to see.

The angel told John he would show him the bride, the Lamb’s wife, and when he looked he saw a city instead. That is because the bride is the church (Ephesians 5:25-33), and also the church is likened to a city (Hebrews 12:22-23). Having transferred the imagery from a woman to a city, the following passages will be a description of a beautiful city. , It is called holy Jerusalem because that title is attached to the church “which is the mother of us all” (Galatians 4:26). Descending out of heaven from God. That was very appropriate because while the church is composed of men anRev_12:6 on the earth, the deMat_24:16 origin of it were from the dwelling place of God.

Comments by Foy E. WallaceVerse 10. 2. And he carried me away in the spirit unto a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God–Revelation 21:10.The phrase in the spirit here is the same expression as that used in Revelation 1:10 and it did not refer to the Holy Spirit in either of the passages, but rather indicated the visional rapture in which John was shown these things. It was in the spirit–his own spiRev_21:11 he was carried away to the place where these things were unfolded to him in vision. The visional point to which he was carried was a great and high mountain. This apocalyptic panorama was a part of the imagery of the exaltation of the Jerusalem Bride. The same metaphorical language was used by Isaiah in a prophetic description of the pre-eminence of the church in its spiritual elevation above the level of all institutions of men. “The mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (Isaiah 2:2) In the same figurative character and language, John was carried in spirit to the mountain. It was not a mere mountain upon which the church was to be established in Isaiah’s prophecy, but in the top of the mountains; and it is altogether fitting that John should be transported in spirit to a great and high mountain to be shown the grandeur and glory of the triumphant church. From this eminent visional peak John saw the holy Jerusalem descending. It was designated the holy Jerusalem in contrast with the harlot Jerusalem. No greater or more impressive attributive title could have been ascribed to the Bride oRev_21:11 than that of the Holy City Jerusalem. In this vision of elevation the entranced Seer saw that great city descending–it had not already descended, the events were yet in process, but the end was in sight. It was about to be the culmination of the entire apocalypse. The Holy City was descending out of heaven from God–Revelation 4:3 s, the visional emergence of the Woman from that place prepared of God mentioned in Revelation 12:6, and compared with Matthew 24:16 in the comments in chapter twelve on these two related passages. Ephesians 3:21 city, the church, was seen descending from God–that is, from the place prepared of God where God had protected her and preserved her in that period of tribulation. Upon the lofty mountain height, from a position where the Seer could descry the distant descent of the marvellous City, as if to discover by the eye an object at far focus and observe its approach, this vision of the New Jerusalem was unfolded to the revelator.

Revelation 21:11

Revelation 21:11. Having the glory of God iRev_21:12 andable because anything that comes from heaven would be adorned with the glory of God. The glory of the city was so great that John likens it to the rays of a precious stone. There is something most significant about using precious stones as symbols in describing the splendors of the celestial city. We have all beheld diamonds and other precious jewels and admired their glittering brilliance. However, we have observed also that the greatest degree of their beauty is caused by the light that is reflected upon them from some outside source.

So with these precious stones, that bedeck the city of God; they obtain their glow from the light that radiates from the throne of God. The one named in this verse is only referred to for a comparison, but the actual use of the stones themselves will be described in a later place in this chapter. The jasper that is used to compare the brilliant light is described as being clear as crystal. That is a description of a diamond which is among the most attractive of stones.

Comments by Foy E. WallaceVerse 11.3. Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as Revelation 21:13 Revelation 21:11.The attribute of glory here ascribed to the holy church in descent was an allusion to the cloud of glory that covered and filled the tabernacle at its completion– the Shekinah, that divine manifestation through which God’s presence was made known. The light of the City was like a jasper stone, clear as crystal. In Revelation 4:3 the One on the throne had this appearance of crystal jasper; so the vision here is that the Holy City represented the resplendent glory of God Himself, as Paul affirmed of the church in Ephesians 3:21 : “Unto him be glory in the church by Jesus Christ throughout all ages, world without end.” The force of this descriptive attribute of the Holy City was the ultimate in glory and grandeur. The ancient crystal jasper was pellucid in its transparency and diaphonous in its translucency. As the sun is the luminary of the heavens, the glory of God Himself ilRev_21:14 his descending Holy City, the New Jerusalem church, with the divine effulgence of his presence.

Revelation 21:12-14

Revelation 21:12. The dimensions of the wall will be noticed at verses 16 and 17, but here they are briefly stated to be great and high. In old times the most important cities were surrounded with walls, hence it is a desirable asset to say this city was walled. It is significant that it was great and high. That would indicate good protection from the enemies, since the wall was too high to be scaled and too great or strong to be penetrated or beaten down. Among the numerical symbols that have been very prominent in this book are four and its multiples, twelve and four and twenty.

Four was the number of the living creatures that represented the redeemed from the four corners of the earth. Twelve was used if the organized systems that God has had are being considered from one dispensation alone, either the Mosaic or the Christian. That is because there were twelve tribes in the one and twelve apostles in the other. Hence it is appropriate that John should see the twelve gates to this city representing the twelve tribes of Israel. The twelve apostles will be pointed out later, but it was in order to show the twelve tribes first because the Mosaic system was first given.

Revelation 21:13. The tabernacle of the Mosaic system had much beauty in its formation, and also in the garments of the priestly service. That was not as an encouragement to vanity or doing somethRev_21:12-14 show. But God is the designer and maker of all things, and those that are seen in the universe that are beautiful are not so by accident. Among the items that contribute to the beauty of any structure is the symmetry of its arrangement. A city that is foursquare should not have a varying number of gates in its walls.

There are twelve gates to this city and the equal distribution of them in sets of three is very appropriate. It might have seemed sufficiently clear to say that the gates were equally divided amidst the four sides of the city. However, this is supposed to be a somewhat poetical or picturesque description of a very superb spot, and it is fitting to go into these details.

Revelation 21:14. This completes the full representations corresponding to the four and twenty elders. The twelve gates stand for the tribes of Israel, and here are the twelve original apostles of Christ. There is nothing said about angels in connection with the twelve apostles as there was with the twelve gates. That is doubtless be-cause gates call for guards at the entrance of an important city, while a foundation is a more fixed part of a structure and dMat_19:28 all for super-vision. In literal architecture there would be actually only one foundation to a building.

Yet it might be built of several stones as was this one, and each stone is spoken of as a foundation. In literal language it would be one foundation but composed of a number of stones. In truth that is the way Paul speaks of the church in Ephe-sians 2:20 where he says Christians are built upon the foundation (singular) of the apostles and prophets. It is common to see important names engraved on stones composing a building. It generally is of persons who have made valuable contributions to the structure. From that standpoint it is significant to have the names of the apostles on these stones.

Comments by Foy E. WallaceVerses 12-14.4. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of Israel. . . . And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb–Revelation 21:12-14. The great wall of this vision was symbolic of seEph_2:14-16 represented the protection from all the foes by which the church has been assailed; and which had assured them of the complete victory that was here envisioned. The massive walls with the huge gates were necessary to the ancient cities. Upon the outer wall of ancient Babylon three horsedrawn chariots could drive abreast; in the walls were twenty-five great brass gates; and upon the walls were two hundred fiftyRev_21:15 towers for the guard of watchmen. Jerusalem had twelve gates in its wall, with the gateman at each station, and the watchmen in its towers. In this mountain-top vision the wall of the Great City had twelve gates; and at these gates twelve angels at guard. It was the symbol of the continued success of the cause of Christ, the security from all past hazards of persecution, and the freedom from the assaults from the dragon-beast as the personification of Satan in the imperial persecutors. The word gates has been rendered portals, which in the singular means the door of a gate; or in the plural, the portal of a city. The numeral twelve as applied here, and in Matthew 19:28 to the twelve tribes and the twelve apostles, represented completeness, the whole church, joining the old and the new in typRev_21:15 itype. The twelve gates and the twelve foundations, bearing the names of the twelve tribes of Israel and the twelve apostles of the Lamb, were the emblems of God’s people as a whole in the old and new testaments. It symbolized the fulRev_21:16 plete plan of God envisioned in the perfection of the church as the product of all divine revelation through the prophets of Israel and the apostles of Christ. The vision further described the City as having three gates on each side–twelve gates. The eye-witness historian, Josephus, described the old Jerusalem as having three gates on four sides. The vision taken together with the twelve foundations bearing the tribal and apostolic names represented, as previously explained, the two economies of the old and the new testaments having been completed in the church as the whole people of God, which fulfilled the purpose of God in the redemption of mankind, brought together in the figure of the one new man (Ephesians 2:14-16)–the church. The New Jerusalem with its twelve walls and twelve gates and twelve foundations was here envisioned as the embodiment of the divine unity of all revelation. The teaching of the twelve apostles uphold and support the church, which in the vision was so guarded by the twelve angels as to keep it aware of all error and that the forces of the hadean world could never prevail against it.

Revelation 21:15

Revelation 21:15. He that talked with me means the angel who had been sent to give John the vision. This angel had the measuring reed and he did the measuring. A reed in nature is produced on the banks or near the edge of bodIsa_11:9 ater and the stems are used for various purposes. The one the angel had was an artifiMat_5:5 e and was made of bright and precious metal. Such an instrument was proper for the important matter of measuring divine things. We are not told the capacity of this measuring rule as we might do in the case of a literal measuring stick, such as a Revelation 21:17 or foot measure. We have only the computation after the angel did the measuring.

Comments by Foy E. WallaceVerse 15.5. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof–Revelation 21:15.The measuring rod in the hand of the angel was a reed of gold, which was symbolic of the divinity of that which was to be measured–the city was divine. The city had perfect quadrangular dimensions–it was foursquare.

Revelation 21:16

Revelation 21:16. The city was a cube, the length and breadth and height being equal. The measurement was twelve thousand furlongs, which is fifteen hundred miles. For an approximate estimate to help us visualize the size of that city, let us think that if a man were to start at the Gulf of Mexico and travel to the Great Lakes, he would have made the journey along one side only of the city. It is true that the eternal city will not be restricted to miles as we measure distances, but the figures are intended to give us some impression of the abundant provision that God has made for the saved of all ages.

Comments by Foy E. WallaceVerse 16.The word “foursquare” was a Greek term used to denote perfection in any form. The immensity of the Holy City was signified by the mathematical figure of twelve thousand furlongs, or approximately fifteen hundred cubic miles, expressed in the words of the text: The length and the breadth and the height of it are equal. It has been calculated that the measure of the twelve thousand furlongs in English miles computed 1378.97 exact English miles– the figure having been reckoned by a biblical commentator of England. Whether exactly or approximately it was the symbolism, first of the spiritual perfection of the church and, second, of its universality–that it was destined to fill the whole earth. The prophet declared (Isaiah 11:9) that the knowledge of God would cover the earth; and Jesus said in the beatitudes (Matthew 5:5) that his disciples would inherit the earth–that is, fill the Psalms 12:1 rPsa_87:1 his teaching. That has ever been and shall ever be the mission of his church, and that purpose was symbEph_3:10-11 heEph_3:21 tions of the New Jerusalem.

Revelation 21:17

Revelation 21:17. In the preceding verse the angel measured the city which gave the length of it. In this verse he measured the wall which necessarily means the thickness of it. The measurement was a hundred and forty and four cubits, another multiple of one of our promRev_21:18-21 sRev_21:18 Measure of a man, that is, of the angel. This unusual language only means that the angel used the same action in measuring the wall that a man would use in such a situation. The usual length of a cubit is eighteen inches, hence this wall was two hundred and sixteen feet thick. Such would be a proper thickness to be proportionate to such a height.

Comments by Foy E. WallaceVerse 17.The measurement of the wall of the Holy City was said, in verse 17, to be according to the measure of a man, that is, of the angel. The stadia of the angel was “after the manner of a man”–no different from that of a man and within human understanding, though it was of the angel. The angel had used man’s standard of measurement, but it was symbolically, not literally, applied. It meant that the stadia employed by the angel was on a scale of measurement that was not unknown to man. The literal view of these measurements as being descriptive of the exact pRev_21:19 ize of the New Jerusalem as a city would destroy the sublimity of the apocalyptic picture and pervert the symbolism of the vision.

In the comparison of the dimensions of the city and the wall surrounding it, the vision represented that the eminences within the wall of the New Jerusalem were so lofty that its highest summits and pinnacles were as many furlongs above the base of the wall as the length of the wall itself. The vision was symbolical of great and grand magnificence. To the eye of John from the summit ranges, floating down from God, was Revelation 21:20 splendor the magnitude of which was indescribable. But the figurative description, “according to the measure of a man,” was not grotesque or disproportioned. God was the architect and builder of the Holy City (Psalms 12:1 Psalms 87:1); which was the manifestation of his divine wisdom, as a building exhibits the skill of its designer (Ephesians 3:10-11; Ephesians 3:21); and in it his own glory will be exhibited through time and in eternity “world without end.” In the symbolism of the New Jerusalem’s dimensions was signified that it is the will of God that the church should include the whole multitude of the saved–its entire aggregation.

Revelation 21:18-21

Comments on Revelation 21:18-21 Revelation 21:18. The body of the wall was of jasper, which we Revelation 21:21 in verse 11 is a substance that is “clear as crystal” thus describing a diamond. Let us try to see with our mind’s eye a diamond that is fifteen hundred miles in diameter and we will have a mental picture of one side of this city. City was pure gold means the street of it according to verse 21. Gold is a metal (not a stone), hence the likeness to clear glass is explained In verse 21 as of transparent glass. Literal gold is one of the most condensed of metals and hence would naturally be the opposite of transparent.

So we should understand that the metal was so pure and the texture so fine that it would take on a very high polish. It was so much that way that in looking upon it one would really seem to see a substance that his eyes were penetrating (as if they were performing the action of an X-ray), when in reality he was beholding something with an incomprehensibly high gloss.

Revelation 21:19. The foundation stones of the wall were garnished (decorated) with all manner of precious stones, which means with stones of various descriptions. The first was jasper which we have previously learned h like a diamond. Sapphires are of several varieties and no special one is named, but the general description in the English dictionaries shows them to be brilliant gems inclined to be transparent. A chalcedony is a stone with a blue tint and a glossy surface. Emerald is a stone with rich coloring of green and very much prized as a precious stone.

Revelation 21:20. A sardonyx is described by Thayer as follows: “A precious stone marked by the red color of the carnelian (sard) and the white of the onyx.” A sardius is a flesh-colored stone. Thayer says a chrysolyte is “a precious stone of a golden color,” and he says a beryl is “a precious stone of a pale green color.” A topaz is a stone of a greenish-yellow color as given by Thayer. Chrysoprasus. Thayer defines this as follows: “A precious stone in color like a leek, of a translucent [transparent] golden-green.” A jacinth is also the name of a flower (commonly called a hyacinth). The color of it and the stone by the same name is dark-blue, almost black. Thayer says an amethyst is a precious stone of a violet and purple color.

Revelation 21:21. Every seveRev_21:18-21 of one pearl. There is nothing said nor intimated that the gates resembled pearls or were merely as beautiful as pearls. No, the first phrase is, the twelve gates were twelve pearls. And we should take for granted that the Lord would not use any but genuine pearl, but He would also Use the best of it for the construction of a city to be the eternal home of the redeemed, where they are to share the glory with Him and all the celestial beings that He has created. I will quote from Smith’s Bible DictionaryHeb_12:22-23 ation about pearls: “The finest specimens of the pearl are yielded by the pearl oyster . . . the oysters grow in clusters on rock in deep water, and the peJas_1:18 ound inside the shell, and is the result of a diseased secretion caused by the introduction of foreign bodies, etc., between the mantle and the shell . . .

The size of a good Oriental pearl varies from that of a pea to about three times that . . . Pearls have been valued as high as $200,000 apiece.” Now let us do some calculating and try to form some idea of the beauty and value of just the gates to the celestial city.

Everything thus far has been in the proportions that would be required for beauty, hence these gates would be of the width and height that would not be out of proportion. In a wall fifteen hundred miles high and two hundred and sixteen feet thick, any opening of ordinary dimensions would look like a tunnel more than an entrance to a city of residence. We are not given the actual dimensions of the gates, but in order to bring them near enough for us to do some kind of calculating, we know they would not have been less than a hundred feet wide and two hundred feet high. If a pearl three times the size of a pea is worth two hundred thousand dollars, then one pearl as large as I have suggested (and doubtless these gates were larger) would be worth many timeRev_21:22 an all the wealth of the world, and besides this, there were twelve of these costly gems. I would be willing to give a year or more of the severest kind of service just to see one of those gates.

Comments by Foy E. WallaceVerse 18-21.(4) The indescribable grandeur 1 Kings 8:27 ifAct_7:47-50 he new Jerusalem–Revelation 21:18-21.It would be impractical, if not entirely futile and frustrating, to attempt a descriptive application of each precious stone which decorated the Holy City. There is no singular meRev_21:22-27 inition that can be imparted to these jewels of adornment, but altogether the enumeration of all existing precious stones presented a vision so exquisite in the extreme as to exceed all human imagination or contemplation. The sublime apocalypse portrayed the New Jerusalem as being the church of the firstborn ones (Hebrews 12:22-23), the citizens of which have their names inscribed in the registry of heaven. Its citizenry consisted Revelation 21:22 of firstfruits of all of God’s creatures (James 1:18)–they are his choice creation. Its structure Matthew 27:51 f constructed of pure gold; its streetway, or passage syEph_2:21 s Revelation 7:15 as of the city–of solid gold, and transparent. The expression pure gold means unalloyed, without the comparative carats in weight or measuRev_21:23 ree of content; but in purity no mixture or alloy. The eye of man has discovered and discerned pure gold, but no man has ever seen transparent gold, a description that adds visional resplendence to the delineations. The portals of the City were composed of pure pearls, each gate consisting of one solid pearl; and its twelve foundations were garnished with twelve rare jewels of glistening beauty, which in the order from one to twelve were: jasper, sapphire, chalcedony, an emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth and an amethyst. With vast clusters of edifices within the high wall the super-structure of the City was embellished by whatever materials were known to man to be the most estimable and resplendent of earth’s treasures–and these all were adapted to enhance the glorious majesty of the New Jerusalem, the Lamb’s Bride–the church of Christ.

Revelation 21:22

Revelation 21:22. I saw no temple. John was thinking of the temple that was in the literal city of Jerusalem, and was contrasting that situation with what he saw in the vision. Even that temple which was built for the service to God was not good enough nor big enough to contain Him (1 Kings 8:27; Acts 7:47-50), much less would He need a temple to confine him when He is already occupying the whole city. Isaiah 60:19-20 y E. WallaceVerse 22.(5) The constituent spiritual characteristics of the glorious new Jerusalem–Revelation 21:22-27.According to Webster the word constituent is indicative of elements that form, or compose, or make up an existing thing; and characteristic is defined as distinctive, or serving to constitute the character of anything. On the high mountain outlook the vision not only exhibited to John the outward glories of the Holy City but displayed also the inward spiritual peculiarities of the City of the Lamb. In it there was no temple (Revelation 21:22), for there was no veil between God and the Redeemed, as in the temple that had been taken away (Matthew 27:51); and because the church itself is the temple of God. (Ephesians 2:21; Revelation 7:15) The old temple had been a type of the new, and there was no place in the vision for a symbol of that which had passed away.

Revelation 21:23

Revelation 21:23. TheRev_1:3 on and stars were necessary to give light upon the earth, but that planet will have passed away- The light that would be adapted to glorified residents of the eternal city would need to be more brilliant than a multitude of suns such as we now see. But the city will not be without light for the glory of God and the Son will lighten it- Think of a Being so bright and glorious that its rays would reach from wall to wall in a city 1,500 miles wide. No wonder Moses was not permitted to come within the rays of that glory.

Comments by Foy E. WallaceVerse 23.And there was no need of the sun, neither of the moon, to shine in it (verse 23), for God was the light and Christ was the lamp of the New Jerusalem, which had emerged from the darkness of tribulation into the light of deliverance and redemption. Here the same figure was utilized that was used by the prophet in a similar description of Israel’s rEph_2:22 Babylonian exileRev_21:24 n shall no more be thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. The sun shall no more go down; neither shall the moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended”– Isaiah 60:19-20.Even the casual reader, if not biased by a continuous-history theory, can discern the similarity between these passages and the Revelation descriptions. The prophet Isaiah foretold the deliverance of Israel from exile nearly two hundred years before its occurrence, and he adapted the same figures to describe their restoration to their land that the Seer of RevelatioRev_21:24 to the emergence of the church from the tribulation period. As of restored Israel in their own land again, so of the New Jerusalem–the glory of God did lighten it, and the Lamb is the light thereof. These are the figuIsa_2:2-5 he souIsa_62:1-2 spiritual knowledge and illumination in the City of the Lamb; there can be no alternation of light and darkness; no mixture of truth and error; for God is the source of the light of truth reflected through Christ in the church. The apostle of the Hebrew epistle (Rev. 1:3) affirmed this vital truth in the reference to this Father and Son relation: “Who being the brightness (effulgence) ofRev_21:4 ry, and the express image of his person, and upholding all things by the word of his power, when he had by hiIsa_62:1-4 ed our sins, sat down on the right hand of the Majesty on high.” It was this presence of God and of Christ in the New Jerusalem that would be its sun, its moon and its light. In the order of both prophecy and apocalypse the old temple had been destroyed, and its furnishings were no longer recognized. The new temple, the church itself, had no such temporal structure and physical adornment as that which had featured the old; for the old rites were gone with the old city and its temple whRev_11:15 assed away– and Holy City, the New Jerusalem, which represented the church of the Lamb, was spiritual only and was the new “habitation of God through the Spirit” (Ephesians 2:22).

Revelation 21:24

Revelation 21:24. Nations and kings of the eartRev_21:25 t come into the city literally, for those relationships are of a temporal nature. This verse is based on the practice in ancient times that required a captive citJos_2:5 y tribute to a city that had overcome it. Doubtless there will be men who had been kings, and others who were citizens of the nations ruled by these kings, who will have become servants of God and who will be amoRev_21:26 ny thousands who will throng that city.

Comments by Foy E. WallaceVerse 24.This spiritual light of the Holy City would extend to the whole world of darkness: the nations of them that are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it–Revelation 21:24. This part of the vision represented the saved as having come from all nations, that the Jew and Gentile together should walk in the light of the gospel. The language has its counterpart in the descriptions of Isaiah (Isaiah 2:2-5; and Isaiah 62:1-2) which were the prophecies of the new Jerusalem of the new covenant which would include all nations. The prophet said: “0 house of Jacob, come ye, and let us walk in the light of the Lord.” This prophecy was made by Isaiah in connection with the establishment of the new institution on the top of the mountains, and the promulgation of the new law from Jerusalem. It is the same imagery in Revelation 21:4 of this vision: “And the nations of them which are saved shall walk in the light of it.” In the prophecy of Isa 62:1-4, the prophet declared that “the Gentiles shall see thy righteousness, and all kings thy glory.” And in this vision the Seer said: “And the kings of the earth do bring glory and honor into it.” It was the vision of all nations yielding to the influence of the gospel, as if the kings of the nations had brought the glory of their crowns and scepters and treasures into the kingdom of God and of Christ by the conversion of the people of the whole world. The vision here is the extension of Rev 11:15 : The kingdoms of this world are become the kingdoms of our Lord, and of his Christ. All of these verses and visionsMat_28:19 tMar_16:15 versal expansion of Christianity in the spread of the gospel over all the world.

Revelation 21:25-26

Revelation 21:25. The gates shall not be shut at all by day (or day by day). This also is based upon the practice of ancient cities closing their gates at the approach of night (Joshua 2:5). John says there will not be any need for such a performance, for there shall be no night there. It is his way of emphasizing the absence of night, for there will be no enemy who could enter the city any way.

Revelation 21:26. This is the same as verse 24.

Comments by Foy E. WallaceVerses 25-26.In verses twenty-five and twenty-six the vision represented the gates of city as being always open: for there shall be no night there. The gates of the ancient cities were closed at night, and there was no admission to strangers without the city. But the gates of New Jerusalem should not be shut at all by day, therefore entrance to the city was always accessible. The vision was based on the destruction of the beasts of persecution which had been cast into the brimstone lake, and there were no eneHag_2:7 maining to threaten the citizenry of the city. In the period of persecution the church had been hindered in the propagation and the proclamation of the gospel, but the nRev_21:27 ribulation had ended.

The figure was related to the motion of the globe in orbit; its diurnal revolution causes the daily and annual changes in the sun which produce the alternation of light and darkness. But spiritually there would be no such rotation, for the night of the tribulation had come to end; there was no longer the hindering power of the heathen persecutors in the spreading of the light of the gospel–the darkness had been dispelled and the day had dawned for the church. It can be seen again that the literal application of these figures of speech would demolish the beauty of the vision as well as its truth in the spiritual application of the symbols. In the twenty-sixth verse the Seer saw the Gentile world entering into the church through its open gates under the world-wide commission: Go ye therefore, and teach all nations; and, Go ye into all the world, and preach the gospel to every creature. (Matthew 28:19; Mark 16:15) And the stipulated terms upon which men of all nations should enter into the spiritual refuge of the city of the Lamb are included in the commands of the commission itself: He that believeth (the gospel) and is baptized shall be saved; and, Baptizing them in (into) the name of the Father, and of the Son, and of the Holy Ghost (Spirit). The vision represented the inclusion of the nations among the blessed saved in the church. The glory and honor of the nations, of verse twenty-six, as in verse twenty-four, referred to the conversion and Christianization of the heathen world. ThRevelation 22 he vision representRev_22:1-5 esRev_22:1 would still be kings is yet another indication that it was not a vision of heaven. It meant that the heathen would find their way out of the darkness of paganism into the light of Christianity under the sway of the kingdom of the Lord Jesus Christ, the King of kings and the Lord of lords. The New Jerusalem would co-exist with the nations as “all nations flow unto it”; and accept Him who came to fulfill “the desire of all nations” (Haggai 2:7) for the glory of God. The kings of the earth contributed to His glory in the conversion of the people of their nations to the Christ of this apocalypse. John 14:21:27 Revelation 21:27. The evils named have been fully described previously, but I will cite the remarks at verse 8 about liars. Those whose names are in the book of life is explained at chapter 20:1 Co 15:28 ents by Foy E. WallaceVerse 27.The pristine purity of the church of the Lamb was pictured in verse twenty-seven of the chapter: And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.These terms and phrases and words describe the whole category of the moral and spiritual corruption of heathendom. The first chapter of Romans is an inspired commentary on the depths of degradation into which Luke 8:1 tLuk_8:10 d Mark 1:15 enJoh_3:5 sJoh_18:36 esCol_1:13, said Paul, “they did not like to retain God in their knowledge.” But these impurities of heathenism could gain no admission or entrance into the realm of the Lamb’s Bride. The defiled could not enter, because the goRev_22:2 oved all moral defilement.

The paganistic abominations could not enter, for the gospel separated from all heathen idolatry. The deceivGen_2:10 making a lie had seduced the inhabitants of the earth into emperor-worship could not enter, for the gospel destroyed the doctrines of antichrist. Wherefore, only theRev_22:2 are written in the Lamb’s book of life– whose names were entered into the registry of the New Jerusalem by “doing his commandments” could “enter in through the gates into the city.”