Bibelkommentare

Analysis Of Revelation 21 And Revelation 22:1-5

The whole of Revelation 21, and the first five verses of Revelation 22, relate to scenes beyond the judgment, and are descriptive of the happy and triumphant state of the redeemed church, when all its conflicts shall have ceased, and all its enemies shall have been destroyed. That happy state is depicted under the image of a beautiful city, of which Jerusalem was the emblem, and it was disclosed to John by a vision of that city - the New Jerusalem - descending from heaven. Jerusalem was regarded as the unique dwelling-place of God, and to the Hebrews it became thus the natural emblem or symbol of the heavenly world. The conception having occurred of describing the future condition of the righteous under the image of a beautiful city, all that follows is in "keeping" with that, and is merely a carrying out of the image. It is a city with beautiful walls and gates; a city that has no temple - for it is all a temple; a city that needs no light - for God is its light; a city into which nothing impure ever enters; a city filled with trees, and streams, and fountains, and fruits - the "Paradise Regained."

The description of that blessed state comprises the following parts:

I. A vision of a new heaven and a new earth, as the final abode of the blessed, Revelation 21:1. The first heaven and the first earth passed away at the judgment Revelation 20:11-15, to be succeeded by a new heaven and earth suited to be the abode of the blessed.

II. A vision of the holy city - the New Jerusalem - descending from heaven, as the abode of the redeemed, prepared as a bride adorned for her husband - representing the fact that God would truly abide with men, Revelation 21:2-4. Now all the effects of the apostasy will cease; all tears will be wiped away, and in that blessed state there will be no more death, or sorrow, or pain. This contains the "general" statement of what will be the condition of the redeemed in the future world. God will be there; and all sorrow will cease.

III. A command to make a record of these things, Revelation 21:5.

IV. A general description of those who should dwell in that future world of blessedness, Revelation 21:6-8. It is for all who are athirst; for all who desire it, and long for it; for all who "overcome" their spiritual enemies, who maintain a steady conflict with sin, and gain a victory over it. But all who are fearful and unbelieving - all the abominable, and murderers, and sorcerers, and idolaters, and liars - shall have their part in the lake that burns with fire and brimstone. That is, that world will be pure and holy.

V. A minute description of the city representing the happy abode of the redeemed, Revelation 21:9-26. This description embraces many particulars:

(1) Its general appearance, Revelation 21:11, Revelation 21:18, Revelation 21:21. It is bright and splendid - like a precious jasper-stone, clear as crystal, and composed of pure gold.

(2) its walls, Revelation 21:12, Revelation 21:18. The walls are represented as "great and high," and as composed of "jasper."

(3) its gates, Revelation 21:12-13, Revelation 21:21. The gates are twelve in number, three on each side; and are each composed of a single pearl.

(4) its foundations, Revelation 21:14, Revelation 21:18-20. There are twelve foundations, corresponding to the number of the apostles of the Lamb. They are all composed of precious stones - jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, and amethyst.

(5) its size; Revelation 21:15-17. It is square - the length being as great as the breadth, and its height the same. The extent of each dimension is twelve thousand furlongs - a length on each side and in height of three hundred and seventy-five miles. It would seem, however, that though the "city" was of that height, the "wall" was only an hundred and forty-four cubits, or about two hundred and sixteen feet high. The idea seems to be that the city - the dwellings within it - towered high above the wall that was thrown around it for protection. This is not uncommon in cities that are surrounded by walls.

(6) its light, Revelation 21:23-24; Revelation 22:5. It has no need of the sun, or of the moon, or of a lamp Revelation 22:5 to lighten it; and yet there is no night there Revelation 22:5, for the glory of God gives light to it.

(7) it is a city without a temple, Revelation 21:22. There is no one place in it that is especially sacred, or where the worship of God will be exclusively celebrated. It will be all a temple, and the worship of God will be celebrated in all parts of it.

(8) it is always open, Revelation 21:25. There will be no need of closing it as walled cities on earth are closed to keep enemies out, and it will not be shut to prevent those who dwell there from going out and coming in when they please. The inhabitants will not be prisoners, nor will they be in danger, or be alarmed by the prospect of an attack from an enemy.

(9) its inhabitants will all be pure and holy, Revelation 21:27. There will in no wise enter there anything that defiles, or that works abomination, or that is false. They only shall dwell there whose names are written in the Lamb's book of life.

(10) its enclosures and environs, Revelation 22:1-2. A stream of water, pure as crystal, proceeds from the throne of God and the Lamb. That stream flows through the city, and on its banks is the tree of life constantly bearing fruit - fruit to be partaken of freely. It is Paradise regained - a holy and beautiful abode, of which the garden of Eden was only an imperfect emblem, where there is no prohibition, as there was there, of anything that grows, and where there is no danger of falling into sin.

(11) it is a place free, consequently, from the curse that was pronounced on man when he forfeited the blessings of the first Eden, and when he was driven out from the happy abodes where God had placed him.

(12) it is a place where the righteous shall reign forever, Revelation 22:5. Death shall never enter there, and the presence and glory of God shall fill all with peace and joy.

Such is an outline of the figurative and glowing description of the future blessedness of the redeemed; the eternal abode of those who shall be saved. It is poetic and emblematical; but it is elevating, and constitutes a beautiful and appropriate close, not only of this single book, but of the whole sacred volume - for to this the saints are everywhere directed to look forward; this is the glorious termination of all the struggles and conflicts of the church; this is the result of the work of redemption in repairing the evils of the fall, and in bringing man to more than the bliss which he lost in Eden. The mind rests with delight on this glorious prospect; the Bible closes, as a revelation from heaven should, in a manner that calms down every anxious feeling; that fills the soul with peace, and that leads the child of God to look forward with bright anticipations, and to say, as John did, "Come, Lord Jesus," Revelation 22:20.

And I saw a new heaven and a new earth - Such a heaven and earth that they might properly be called new; such transformations, and such changes in their appearance, that they seemed to be just created. He does not say that they were created now, or anew; that the old heavens and earth were annihilated; but all that he says is, that there were such changes that they seemed to be new. If the earth is to be renovated by fire, such a renovation will give an appearance to the globe as if it were created anew, and might be attended with such an apparent change in the heavens that they might be said to be new. The description here Revelation 21:1 relates to scenes after the general resurrection and the judgment - for those events are detailed in the close of the previous chapter. In regard to the meaning of the language here, see the notes on 2 Peter 3:13. Compare, also, "The Religion of Geology and its Connected Sciences," by Edward Hitchcock, D. D., LL. D., pp. 370-408.

For the first heaven and the first earth were passed away - They had passed away by being changed, and a renovated universe had taken their place. See the notes on 2 Peter 3:10.

And there was no more sea - This change struck John more forcibly, it would appear, than anything else. Now, the seas and oceans occupy about three-fourths of the surface of the globe, and, of course, to that extent prevent the world from being occupied by people - except by the comparatively small number that are mariners. There, the idea of John seems to be, the whole world will be inhabitable, and no part will be given up to the wastes of oceans. In the present state of things, these vast oceans are necessary to render the world a fit abode for human beings, as well as to give life and happiness to the numberless tribes of animals that find their homes in the waters. In the future state, it would seem, the present arrangement will be unnecessary; and if man dwells upon the earth at all, or if he visits it as a temporary abode (see the notes on 2 Peter 3:13), these vast wastes of water will be needless. It should be remembered that the earth, in its changes, according to the teachings of geology, has undergone many revolutions quite as remarkable as it would be if all the lakes, and seas, and oceans of the earth should disappear. Still, it is not certain that it was intended that this language should be understood literally as applied to the material globe. The object is to describe the future blessedness of the righteous; and the idea is, that that will be a world where there will be no such wastes as those produced by oceans.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven - See the Analysis of the chapter. On the phrase "new Jerusalem," see the Galatians 4:26 note, and Hebrews 12:22 note. Here it refers to the residence of the redeemed, the heavenly world, of which Jerusalem was the type and symbol. It is here represented as "coming down from God out of heaven." This, of course, does not mean that this great city was "literally" to descend upon the earth, and to occupy any one part of the renovated world; but it is a symbolical or figurative representation, designed to show that the abode of the righteous will be splendid and glorious. The idea of a city literally descending from heaven, and being set upon the earth with such proportions - three hundred and seventy miles high Revelation 21:16, made of gold, and with single pearls for gates, and single gems for the foundations - is absurd. No man can suppose that this is literally true, and hence this must be regarded as a figurative or emblematic description. It is a representation of the heavenly state under the image of a beautiful city, of which Jerusalem was, in many respects, a natural and striking emblem.

Prepared as a bride adorned for her husband - See the notes on Isaiah 49:18; Isaiah 61:10. The purpose here is, to represent it as exceedingly beautiful. The comparison of the church with a bride, or a wife, is common in the Scriptures. See the Revelation 19:7-8 notes, and Isaiah 1:21 note. It is also common in the Scriptures to compare a city with a beautiful woman, and these images here seem to be combined. It is a beautiful city that seems to descend, and this city is itself compared with a richly-attired bride prepared for her husband,

And I heard a great voice out of heaven - As if uttered by God himself or the voice, of angels.

Behold, the tabernacle of God is with men - The tabernacle, as that word is commonly used in the Scriptures, referring to the sacred "tent" erected in the wilderness, was regarded as the unique dwelling-place of God among his people - as the temple was afterward, which was also called a "tabernacle." See the notes on Hebrews 9:2. The meaning here is, that God would now dwell with the redeemed, as if in a tabernacle, or in a house specially prepared for his residence among them. It is not said that this would be "on the earth," although that may be; for it is possible that the earth, as well as other worlds, may yet become the abode of the redeemed. See the notes on 2 Peter 3:13.

And he will dwell with them - As in a tent, or tabernacle - σκηνώσει skēnōsei. This is a common idea in the Scriptures.

And they shall be his people - He will acknowledge them in this public way as his own, and will dwell with them as such.

And God himself shall be with them - Shall be permanently with them; shall never leave them.

And be their God - Shall manifest himself as such, in such a manner that there shall be no doubt.

And God shall wipe away all tears from their eyes - This will be one of the characteristics of that blessed state, that not a tear shall ever be shed there. How different will that be from the condition here - for who is there here who has not learned to weep? See the notes on Revelation 7:17. Compare the notes on Isaiah 25:8.

And there shall be no more death - In all that future world of glory, not one shall ever die; not a grave shall ever be dug! What a view do we begin to get of heaven, when we are told there shall be no "death" there! How different from earth, where death is so common; where it spares no one; where our best friends die; where the wise, the good, the useful, the lovely die; where fathers, mothers, wives, husbands, sons, daughters, all die; where we habitually feel that we must die. Assuredly we have here a view of heaven most glorious and animating to those who dwell in a world like this, and to whom nothing is more common than death. In all their endless and glorious career, the redeemed will never see death again; they will never themselves die. They will never follow a friend to the tomb, nor fear that an absent friend is dead. The slow funeral procession will never be witnessed there; nor will the soil ever open its bosom to furnish a grave. See the notes on 1 Corinthians 15:55.

Neither sorrow - The word "sorrow" here - πένθος penthos - denotes sorrow or grief of any kind; sorrow for the loss of property or friends; sorrow for disappointment, persecution, or care; sorrow over our sins, or sorrow that we love God so little, and serve him so unfaithfully; sorrow that we are sick, or that we must die. How innumerable are the sources of sorrow here; how constant is it on the earth! Since the fall of man there has not been a day, an hour, a moment, in which this has not been a sorrowful world; there has not been a nation, a tribe - a city or a village - nay, not a family, where there has not been grief. There has been no individual who has been always perfectly happy. No one rises in the morning with any certainty that he may not end the day in grief; no one lies down at night with any assurance that it may not be a night of sorrow. How different would this world be if it were announced that henceforward there would be no sorrow! How different, therefore, will heaven be when we shall have the assurance that henceforward grief shall be at an end!

Nor crying - κραυγὴ kraugē." This word properly denotes a cry, an outcry, as in giving a public notice; a cry in a tumult - a clamor, Acts 23:9; and then a cry of sorrow, or wailing. This is evidently its meaning here, and it refers to all the outbursts of grief arising from affliction, from oppression, from violence. The sense is, that as none of these causes of wailing will be known in the future state, all such wailing will cease. This, too, will make the future state vastly different from our condition here; for what a change would it produce on the earth if the cry of grief were never to be heard again!

Neither shall there be any more pain - There will be no sickness, and no calamity; and there will be no mental sorrow arising from remorse, from disappointment, or from the evil conduct of friends. And what a change would this produce - for how full of pain is the world now! How many lie on beds of languishing; how many are suffering under incurable diseases; how many are undergoing severe surgical operations; how many are pained by the loss of property or friends, or subjected to acuter anguish by the misconduct of those who are loved! How different would this world be, if all pain were to cease forever; how different, therefore, must the blessed state of the future be from the present!

For the former things are passed away - The world as it was before the judgment.

And he that sat upon the throne said - Probably the Messiah, the dispenser of the rewards of heaven. See the notes on Revelation 20:11.

Behold, I make all things new - A new heaven and new earth Revelation 21:1, and an order of things to correspond with that new creation. The former state of things when sin and death reigned will be changed, and the change consequent on this must extend to everything.

And he said unto me, Write - Make a record of these things, for they are founded in truth, and they are adapted to bless a suffering world. Compare the notes on Revelation 14:13. See also Revelation 1:19.

For these words are true and faithful - They are founded in truth, and they are worthy to be believed. See the notes on Revelation 19:9. Compare also notes on Daniel 12:4.

And he said unto me - That is, he that sat on the throne - the Messiah.

It is done - It is finished, complete; or, still more expressively, "it is" - γέγοναν gegonan. An expression remarkably similar to this occurs in John 19:30, when the Saviour on the cross said, "It is finished." The meaning in the passage before us evidently is, "The great work is accomplished; the arrangement of human affairs is complete. The redeemed are gathered in; the wicked are cut off; truth is triumphant, and all is now complete - prepared for the eternal state of things."

I am Alpha and Omega, the beginning and the end - This language makes it morally certain that the speaker here is the Lord Jesus, for it is the very language which he uses of himself in Revelation 1:11. See its meaning explained in the notes on Revelation 1:8. If it is applied to him here, it proves that he is divine, for in the following verse (7) the speaker says that he would be a God to him who should "overcome." The meaning of the language as used here, regarded as spoken by the Redeemer at the consummation of all things, and as his people are about entering into the abodes of blessedness, is, "I am now indeed the Alpha and the Omega - the first and the last. The attributes implied in this language which I claimed for myself are now verified in me, and it is seen that these properly belong to me. The scheme for setting up a kingdom in the lost world began in me, and it ends in me - the glorious and triumphant king."

I will give unto him that is athirst - See the Matthew 5:6 note; John 4:14; John 7:37 notes.

Of the fountain of the water of life - An image often used in the Scriptures to represent salvation. It is compared with a fountain that flows in abundance, where all may freely slake their thirst.

Freely - Without money and without price (Isaiah 55:1 note; John 7:37 note); the common representation in the Scriptures. The meaning here is, not that he would do this in the future, but that he had shown that this was his character, as he had claimed, in the same way as he had shown that he was the Alpha and the Omega. The freeness and the fulness of salvation will be one of the most striking things made manifest when the immense hosts of the redeemed shall be welcomed to their eternal abodes.

He that overcometh - See the notes on Revelation 2:7.

Shall inherit all things - Be an heir of God in all things. See the notes on Romans 8:17. Compare Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21.

And I will be his God - That is, forever. He would be to them all that is properly implied in the name of God; he would bestow upon them all the blessings which it was appropriate for God to bestow. See the 2 Corinthians 6:18 note; Hebrews 8:10 note.

And he shall be my son - He shall sustain to me the relation of a son, and shall be treated as such. He would ever onward sustain this relation, and be honored as a child of God.