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Revelation
Chapter Twenty-one
Revelation 21
But there was a new heaven and a new earth; but no more
sea-no separation, nor part of the world not brought into an ordered earth
before God. Here we do not find any mediatorial kingdom. The Lamb is not in the
scene. God is all in all. No sorrow or crying more, no earthly people of God
distinct from the inhabiters of the earth. These are God's people, and God is
with them Himself, but withal His tabernacle is with them. This is the holy
city, the New Jerusalem. The assembly has her own character, is the habitation
of God in a special way, when the unchanging state comes, and all is made new.
God is the end, as the beginning. Him that is athirst now God will refresh with
the fountain of the water of life-the overcomer shall inherit all things. The
world for the Christian is now a great Rephidim. This is the twofold portion of
the final blessedness: he shall have God for his God, and be His son. Those who
feared this path-did not overcome the world and Satan but had walked in
iniquity-would have their part in the lake of fire. This closes the history of
God's ways.
What follows is the description of the heavenly city, as before we had
that of Babylon. Its heavenly character and millennial connection with the
earth is revealed. One of the seven angels, as in the case of Babylon, comes to
shew the prophet the bride, the Lamb's wife. The result of judgment on the
earth is the introduction of better and higher blessings. The prophet is taken,
like Moses, to see the scene of promise, and sees New Jerusalem descending out
of heaven from God. This was its double character from God, divine in its
origin, and also heavenly. (Compare 2 Cor 5:1) It might be of God and earthly.
It might be heavenly and angelic. It was neither: it was divine in origin and
heavenly in nature and character. It was clothed with divine glory: it must be
as founded on Christ's work. It was transparent jasper, jasper being used as a
symbol of divine glory. (Chap. 4:3) It is secure, having a wall great and high.
It has twelve gates. Angels are become the willing doorkeepers of the great
city, the fruit of Christ's redemption work in glory. This marked the
possession too, by man thus brought in the assembly to glory, of the highest
place in the creation, and providential order of God, of which angels had
previously been the administrators. The twelve gates are full of human
perfectness of governmental administrative power. The gate was the place of
judgment. Twelve, we have often seen,denotes perfection and governmental power.
The character of it is noted by the names of the twelve tribes. God had so
governed these. They were not the foundation; but this character of power was
found there. There were twelve foundations, but these were the twelve apostles of
the Lamb. They were, in their work, the foundation of the heavenly city. Thus
the creative and providential display of power, the governmental (Jehovah), and
the assembly once founded at Jerusalem, are all brought together in the
heavenly city, the organized seat of heavenly power. It is not presented as the
bride, though it be the bride, the Lamb's wife. It is not in the Pauline
character of nearness of blessing to Christ. It is the assembly as founded at
Jerusalem under the twelve--the organized seat of heavenly power, the new and
now heavenly capital of God's government. They had suffered and served the Lamb
in the earthly, and under Him founded the heavenly. It is alike vast and
perfect, and all measured and owned of God. It is not now a remnant measured;
it is the city. It has not divine perfectness (that could not be), but it has
divinely given perfectness. It is a cube, equal on every side, finite
perfection. So the wall (they are merely symbols) was perfect, 12 x 12. The
wall which secured it was the divine glory. As it is written of the earthly
Jerusalem, "Salvation hath God appointed for walls and bulwarks."
The city was formed, in its nature, in divine
righteousness and holiness-gold transparent as glass. That which was now by the
word wrought in and applied to men below, was the very nature of the whole
place. (Compare Eph.4:24.) The precious stones, or varied display of God's
nature, who is light, in connection with the creature (seen in creation,
Ezekiel 28; in grace in the high priest's breast-plate), now shone in permanent
glory, and adorned the foundations of the city. The gates had the moral beauty,
which attracted Christ in the assembly and in a glorious way. That on which men
walked, instead of bringing danger of defilement, was itself righteous and
holy; the streets, all that men came in contact with, were righteousness and
holiness-gold transparent as glass.
There was no concealment of God's glory in that which
awed by its display-no temple where men approached but where they could not
draw nigh where God was hidden. The Lord God Almighty and the Lamb were its
temple. They were approached in their own nature and glory, surrounded only by
that fully displayed.
Nor was there need of created light here; the glory of
the divine nature lighted all, and the Lamb was the light-bearer in it.
Note here, we have not the Father as the temple. It is the revealed
dispensational Ruler, the true God and the Lamb who has made good His glory.
This was the character of the city.
The vision goes on to shew its relationship to those on
the earth, and its inhabitants: a seeming inconsistency, but no real one; for
the city is viewed as the estate of the bride. Where the inhabitants are spoken
of, it is the individual blessing. The nations, spared in the judgments on
earth, walk in the light of it; the world does, in a measure, in that of the
assembly now, Then the glory will be perfect. The city enjoys the direct light
within; the world transmitted light of glory. To it the kings of the earth
bring their honour and glory. They own the heavens and the heavenly kingdom to
be the source of all, and bring there the homage of their power. Night, there
is not there, and its gates are ever open; no defense against evil is needed,
though divine security leaves no approach to evil. The kings themselves bring
their willing homage to it. But the glory and honour of the Gentiles is brought
to it too. Heaven is seen as the source of all the glory and honour of this
world. Hence these are now true. Nothing defiling enters there, nor what
introduces idols and falsehood. Neither man's evil nor Satan's deceit can exist
or produce any corruption there. How often, when any thing good is set up now,
the considerate heart knows that evil will enter, and Satan deceive and
corrupt! There we have the certainty that this can never be. It was not merely
the absence of evil, but the impossibility of its entrance, which characterised
the holy city. There was that which, having its source in perfect grace,
involves all blessed affections in connection with the Lamb in those within the
city. Those only whose names were in the Lamb's book of life found place in the
city.
── John Darby《Synopsis of Revelation》
Revelation 21
Chapter Contents
A new heaven, and new earth: the new Jerusalem where God
dwells, and banishes all sorrow from his people. (1-8) Its heavenly origin,
glory, and secure defence. (9-21) Its perfect happiness, as enlightened with
the presence of God and the Lamb, and in the free access of multitudes, made
holy. (22-27)
Commentary on Revelation 21:1-8
(Read Revelation 21:1-8)
The new heaven and the new earth will not be separate
from each other; the earth of the saints, their glorified, bodies, will be
heavenly. The old world, with all its troubles and tumults, will have passed
away. There will be no sea; this aptly represents freedom from conflicting
passions, temptations, troubles, changes, and alarms; from whatever can divide
or interrupt the communion of saints. This new Jerusalem is the church of God
in its new and perfect state, the church triumphant. Its blessedness came wholly
from God, and depends on him. The presence of God with his people in heaven,
will not be interrupt as it is on earth, he will dwell with them continually.
All effects of former trouble shall be done away. They have often been in
tears, by reason of sin, of affliction, of the calamities of the church; but no
signs, no remembrance of former sorrows shall remain. Christ makes all things
new. If we are willing and desirous that the gracious Redeemer should make all
things new in order hearts and nature, he will make all things new in respect
of our situation, till he has brought us to enjoy complete happiness. See the
certainty of the promise. God gives his titles, Alpha and Omega, the Beginning
and the End, as a pledge for the full performance. Sensual and sinful pleasures
are muddy and poisoned waters; and the best earthly comforts are like the
scanty supplies of a cistern; when idolized, they become broken cisterns, and
yield only vexation. But the joys which Christ imparts are like waters
springing from a fountain, pure, refreshing, abundant, and eternal. The
sanctifying consolations of the Holy Spirit prepare for heavenly happiness;
they are streams which flow for us in the wilderness. The fearful durst not
meet the difficulties of religion, their slavish fear came from their unbelief;
but those who were so dastardly as not to dare to take up the cross of Christ,
were yet so desperate as to run into abominable wickedness. The agonies and
terrors of the first death will lead to the far greater terrors and agonies of
eternal death.
Commentary on Revelation 21:9-21
(Read Revelation 21:9-21)
God has various employments for his holy angels.
Sometimes they sound the trumpet of Divine Providence, and warn a careless
world; sometimes they discover things of a heavenly nature of the heirs of
salvation. Those who would have clear views of heaven, must get as near to
heaven as they can, on the mount of meditation and faith. The subject of the vision
is the church of God in a perfect, triumphant state, shining in its lustre;
glorious in relation to Christ; which shows that the happiness of heaven
consists in intercourse with God, and in conformity to him. The change of
emblems from a bride to a city, shows that we are only to take general ideas
from this description. The wall is for security. Heaven is a safe state; those
who are there, are separated and secured from all evils and enemies. This city
is vast; here is room for all the people of God. The foundation of the wall;
the promise and power of God, and the purchase of Christ, are the strong
foundations of the safety and happiness of the church. These foundations are
set forth by twelve sorts of precious stones, denoting the variety and excellence
of the doctrines of the gospel, or of the graces of the Holy Spirit, or the
personal excellences of the Lord Jesus Christ. Heaven has gates; there is a
free admission to all that are sanctified; they shall not find themselves shut
out. These gates were all of pearls. Christ is the Pearl of great price, and he
is our Way to God. The street of the city was pure gold, like transparent
glass. The saints in heaven tread gold under foot. The saints are there at
rest, yet it is not a state of sleep and idleness; they have communion, not
only with God, but with one another. All these glories but faintly represent
heaven.
Commentary on Revelation 21:22-27
(Read Revelation 21:22-27)
Perfect and direct communion with God, will more than
supply the place of gospel institutions. And what words can more full express
the union and co-equality of the Son with the Father, in the Godhead? What a
dismal world would this be, if it were not for the light of the sun! What is
there in heaven that supplies its place? The glory of God lightens that city,
and the Lamb is the Light thereof. God in Christ will be an everlasting
Fountain of knowledge and joy to the saints in heaven. There is no night, therefore
no need of shutting the gates; all is at peace and secure. The whole shows us
that we should be more and more led to think of heaven as filled with the glory
of God, and enlightened by the presence of the Lord Jesus. Nothing sinful or
unclean, idolatrous, or false and deceitful, can enter. All the inhabitants are
made perfect in holiness. Now the saints feel a sad mixture of corruption,
which hinders them in the service of God, and interrupts their communion with
him; but, at their entrance into the holy of holies, they are washed in the
laver of Christ's blood, and presented to the Father without spot. None are
admitted into heaven who work abominations. It is free from hypocrites, such as
make lies. As nothing unclean can enter heaven, let us be stirred up by these
glimpses of heavenly things, to use all diligence, and to perfect holiness in
the fear of God.
── Matthew Henry《Concise Commentary on Revelation》
Revelation 21
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 sea.
And I saw — So
it runs, Revelation 19:11; 20:1,4,11, in a succession. All these several
representations follow one another in order: so the vision reaches into
eternity.
A new heaven and a new earth — After the resurrection and general judgment. St. John is not now
describing a flourishing state of the church, but a new and eternal state of
all things.
For the first heaven and the first earth — Not only the lowest part of heaven, not only the solar system, but the
whole ethereal heaven, with all its host, whether of planets or fixed stars, Isaiah 34:4; Matthew 24:29. All the former things will be
done away, that all may become new, verses 4,5; 2 Peter 3:10,12.
Are passed away —
But in the fourth verse it is said, "are gone away." There the
stronger word is used; for death, mourning, and sorrow go away all together:
the former heaven and earth only pass away, giving place to the new heaven and
the new earth.
Verse 2
[2] And I John saw the holy city, new Jerusalem, coming down from God out of
heaven, prepared as a bride adorned for her husband.
And I saw the holy city — The new heaven, the new earth, and the new Jerusalem, are closely
connected. This city is wholly new, belonging not to this world, not to the
millennium, but to eternity. This appears from the series of the vision, the
magnificence of the description, and the opposition of this city to the second
death, Revelation 20:11,12; 21:1; 2,5,8,9; 22:5.
Coming down — In
the very act of descending.
Verse 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
himself shall be with them, and be their God.
They shall be his people, and God himself
shall be with them, and be their God — So shall the covenant
between God and his people be executed in the most glorious manner.
Verse 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
the former things are passed away.
And death shall be no more — This is a full proof that this whole description belongs not to time,
but eternity.
Neither shall sorrow, or crying, or pain, be
any more: for the former things are gone away —
Under the former heaven, and upon the former earth, there was death and sorrow,
crying and pain; all which occasioned many tears: but now pain and sorrow are
fled away, and the saints have everlasting life and joy.
Verse 5
[5] And he that sat upon the throne said, Behold, I make all things new. And
he said unto me, Write: for these words are true and faithful.
And he that sat upon the throne said — Not to St. John only. From the first mention of "him that sat upon
the throne," Revelation 4:2, this is the first speech which
is expressly ascribed to him.
And he —
The angel.
Saith to me Write — As
follows.
These sayings are faithful and true — This includes all that went before. The apostle seems again to have
ceased writing, being overcome with ecstasy at the voice of him that spake.
Verse 6
[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.
And he —
That sat upon the throne.
Said to me, It is done — All that the prophets had spoken; all that was spoken, Revelation 4:1. We read this expression twice in
this prophecy: first, Revelation 16:17, at the fulfilling of the wrath
of God; and here, at the making all things new.
I am the Alpha and the Omega, the beginning
and the end — The latter explains the former: the
Everlasting.
I will give to him that thirsteth — The Lamb saith the same, Revelation 22:17.
Verse 7
[7] He
that overcometh shall inherit all things; and I will be his God, and he shall
be my son.
He that overcometh —
Which is more than, "he that thirsteth." Shall inherit these things -
Which I have made new.
I will be his God, and he shall be my son — Both in the Hebrew and Greek language, in which the scriptures were
written, what we translate shall and will are one and the same word. The only
difference consists in an English translation, or in the want of knowledge in
him that interprets what he does not understand.
Verse 8
[8] But
the fearful, and unbelieving, and the abominable, and murderers, and
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.
But the fearful and unbelieving — Who, through want of courage and faith, do not overcome.
And abominable —
That is, sodomites.
And whoremongers, and sorcerers, and
idolaters — These three sins generally went together;
their part is in the lake.
Verse 9
[9] And
there came unto me one of the seven angels which had the seven vials full of
the seven last plagues, and talked with me, saying, Come hither, I will shew
thee the bride, the Lamb's wife.
And there came one of the seven angels that
had the seven phials — Whereby room had been made for the kingdom
of God.
Saying, Come, I will show thee the bride — The same angel had before showed him Babylon, Revelation 17:1, which is directly opposed to
the new Jerusalem.
Verse 10
[10] And
he carried me away in the spirit to a great and high mountain, and shewed me
that great city, the holy Jerusalem, descending out of heaven from God,
And he carried me away in the spirit — The same expression as before, Revelation 17:3.
And showed me the holy city Jerusalem — The old city is now forgotten, so that this is no longer termed the new,
but absolutely Jerusalem. O how did St. John long to enter in! but the time was
not yet come. Ezekiel also describes "the holy city," and what
pertains thereto, xl.-xlviii. Ezekiel 40:1-Eze but a city quite different from
the old Jerusalem, as it was either before or after the Babylonish captivity.
The descriptions of the prophet and of the apostle agree in many particulars;
but in many more they differ. Ezekiel expressly describes the temple, and the
worship of God therein, closely alluding to the Levitical service. But St. John
saw no temple, and describes the city far more large, glorious, and heavenly
than the prophet. Yet that which he describes is the same city; but as it
subsisted soon after the destruction of the beast. This being observed, both
the prophecies agree together and one may explain the other.
Verse 11
[11]
Having the glory of God: and her light was like unto a stone most precious,
even like a jasper stone, clear as crystal;
Having the glory of God — For her light, verse 23, Revelation 21:23; Isaiah 40:1; Zec.
Her window —
There was only one, which ran all round the city. The light did not come in
from without through this for the glory of God is within the city. But it
shines out from within to a great distance, verses 23, 24. Revelation 21:23,24
Verse 12
[12] 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
the children of Israel:
Twelve angels —
Still waiting upon the heirs of salvation.
Verse 14
[14] And
the wall of the city had twelve foundations, and in them the names of the
twelve apostles of the Lamb.
And the wall of the city had twelve
foundations, and on them the names of the twelve apostles of the Lamb — Figuratively showing that the inhabitants of the city had built only on
that faith which the apostles once delivered to the saints.
Verse 15
[15] And
he that talked with me had a golden reed to measure the city, and the gates
thereof, and the wall thereof.
And he measured the city, twelve thousand
furlongs — Not in circumference, but on each of the
four sides. Jerusalem was thirtythree furlongs in circumference; Alexandria
thirty in length, ten in breadth. Nineveh is reported to have been four hundred
furlongs round; Babylon four hundred and eighty. But what inconsiderable
villages were all these compared to the new Jerusalem! By this measure is
understood the greatness of the city, with the exact order and just proportion
of every part of it; to show, figuratively, that this city was prepared for a
great number of inhabitants, how small soever the number of real Christians may
sometimes appear to be; and that everything relating to the happiness of that
state was prepared with the greatest order and exactness. The city is twelve
thousand furlongs high; the wall, an hundred and forty-four reeds. This is
exactly the same height, only expressed in a different manner. The twelve
thousand furlongs, being spoken absolutely, without any explanation, are
common, human furlongs: the hundred forty-four reeds are not of common human
length, but of angelic, abundantly larger than human. It is said, the measure
of a man that is, of an angel because St. John saw the measuring angel in an
human shape. The reed therefore was as great as was the stature of that human
form in which the angel appeared. In treating of all these things a deep
reverence is necessary; and so is a measure of spiritual wisdom; that we may
neither understand them too literally and grossly, nor go too far from the
natural force of the words. The gold, the pearls, the precious stones, the
walls, foundations, gates, are undoubtedly figurative expressions; seeing the
city itself is in glory, and the inhabitants of it have spiritual bodies: yet
these spiritual bodies are also real bodies, and the city is an abode distinct
from its inhabitants, and proportioned to them who take up a finite and a
determinate space. The measures, therefore, above mentioned are real and
determinate.
Verse 18
[18] And
the building of the wall of it was of jasper: and the city was pure gold, like
unto clear glass.
And the building of the wall was jasper — That is, the wall was built of jasper.
And the city —
The houses, was of pure gold.
Verse 19
[19] And
the foundations of the wall of the city were garnished with all manner of
precious stones. The first foundation was jasper; the second, sapphire; the
third, a chalcedony; the fourth, an emerald;
And the foundations were adorned with
precious stones — That is, beautifully made of them. The
precious stones on the high priest's breastplate of judgment were a proper
emblem to express the happiness of God's church in his presence with them, and
in the blessing of his protection. The like ornaments on the foundations of the
walls of this city may express the perfect glory and happiness of all the
inhabitants of it from the most glorious presence and protection of God. Each
precious stone was not the ornament of the foundation, but the foundation
itself. The colours of these are remarkably mixed. A jasper is of the colour of
white marble, with a light shade of green and of red; a sapphire is of a
sky-blue, speckled with gold; a chalcedony, or carbuncle, of the colour of
red-hot iron; an emerald, of a grass green.
Verse 20
[20] The
fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth,
beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth;
the twelfth, an amethyst.
A sardonyx is red streaked with white; a
sardius, of a deep red; a chrysolite, of a deep yellow; a beryl, sea-green; a
topaz, pale yellow; a chrysoprase is greenish and transparent, with gold
specks; a jacinth, of a red purple; an amethyst, violet purple.
Verse 22
[22] And
I saw no temple therein: for the Lord God Almighty and the Lamb are the temple
of it.
The Lord God and the Lamb are the temple of
it — He fills the new heaven and the new earth. He
surrounds the city and sanctifies it, and all that are therein. He is "all
in all."
Verse 23
[23] And
the city had no need of the sun, neither of the moon, to shine in it: for the
glory of God did lighten it, and the Lamb is the light thereof.
The glory of God —
Infinitely brighter than the shining of the sun.
Verse 24
[24] And
the nations of them which are saved shall walk in the light of it: and the kings
of the earth do bring their glory and honour into it.
And the nations —
The whole verse is taken from Isaiah 60:3.
Shall walk by the light thereof — Which throws itself outward from the city far and near.
And the kings of the earth — Those of them who have a part there.
Bring their glory into it — Not their old glory, which is now abolished; but such as becomes the new
earth, and receives an immense addition by their entrance into the city.
Verse 26
[26] And
they shall bring the glory and honour of the nations into it.
And they shall bring the glory of the nations
into it — It seems, a select part of each nation;
that is, all which can contribute to make this city honourable and glorious
shall be found in it; as if all that was rich and precious throughout the world
was brought into one city.
Verse 27
[27] 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.
Common —
That is. unholy.
But those who are written in the Lamb's book
of life — True, holy, persevering believers. This
blessedness is enjoyed by those only; and, as such, they are registered among
them who are to inherit eternal life.
── John Wesley《Explanatory Notes on Revelation》
Chapter 21. A New Heaven and a New
Earth
Dressed
Beautifully
Prepared for Her Husband
I. The Holy
City Coming Down from Heaven
II. The Glory
of God in the Holy City
III. God and
the Lamb Are the Temple
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter Twenty-one General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To consider the eternal destiny of the redeemed, in terms depicting fellowship with God and protection by God 2) To be amazed at the glory of the holy city, the New Jerusalem, the Lamb's wife, as revealed to John SUMMARY
Following the Judgment scene at the end of the previous chapter, theeternal destiny of the redeemed is now revealed. The motif of a newheaven and new earth, along with the New Jerusalem, is used to providegreat hope and comfort to Christians. This is certainly nothing new,for both the Old and New Testaments provided similar pictures toincrease anticipation of the future (cf. Isa 65:17-25; 66:22-24; He 11:10,13-16; 13:14; 2 Pe 3:13). In each case, the eternal destiny of
God's faithful is described in terms that provided the greatest meaningand encouragement to the people of that dispensation. Here we see thedestiny of the redeemed in terms depicting fellowship with God andprotection by God. John first sees all things made new. There is a new heaven and a newearth, for the first heaven and first earth are no more (cf. 20:11).He sees the holy city, New Jerusalem, descending out of heaven fromGod. A loud voice from heaven declares that God will dwell with Hispeople and be their God. God, who is the Alpha and the Omega, theBeginning and the End, will comfort His people by removing all thatcauses pain, and provide the fountain of the water of life freely tohim that thirsts. While those who overcome inherit all things andenjoy the blessings of being God's children, the wicked and unfaithfulhave their part in the lake of fire and brimstone (cf. 19:20; 20:10,14-15) which is defined as the second death (1-8).
One of the seven angels who had the seven bowls (cf. 15:7; 16:1) thencarries John to a great and high mountain, to show him "the bride, theLamb's wife". This is none other than the great city, the New