I saw a new heaven and a new earth. Revelation 21:1-8 The new heavens and new earth J. P. Waldo, B. A. I. SCRIPTURE DISTINCTLY REVEALS THE FACT THAT THIS WORLD IS NOT DESTINED TO CONTINUE AS IT IS. "The fashion of this world changes" is the constant statement of the inspired writers. We seem to learn this from the very fading qualities of everything that surrounds us. We have scarcely enjoyed the warmth of the summer sun when the leaves of autumn fall fast and thick around us. These have scarcely disappeared when we tread upon the snows of winter; and these have scarcely melted away before the budding of spring again surrounds us, and Nature gives indications that she is about once more to revive. It is not only from Scripture that we gain such lessons as this. We give it to you as a fact, which is proved to demonstration by science, that there is constantly going on, in the mechanism of the universe a similar decay to that which is going on in any other mechanism that you know. You are aware that the various planets that surround our globe move through an atmosphere; and that this atmosphere acts as a repelling and hindering force upon the planets which thus move; and that this hindering force, acting constantly upon every planet that moves through space, must eventually so check the velocity of those planets, and at length so act upon their movements, as to bring the whole of the planet-machinery to a stand. And, in addition to this, you are to remember that science points out to us the fact that in the very centre of our globe there exists a sufficient quantity of igniting matter to burst the crust of our globe, and make it a ruin at our feet. And now for what object is this to be? Is there to be anything in the place of this materialism when it thus falls into ruin? Or are we to reside in a place altogether different from this our world — a place rather spiritual than material in the elements that compose it? "I beheld a new heaven and a new earth, for the old heaven and the old earth were passed away." "We, therefore, look for new heavens and a new earth wherein dwelleth righteousness." In the first place, the incarnation of Christ would lead us to infer, I think, that we were destined to be material as well as spiritual in our final and everlasting state. You are to remember, again, that Christ when He rose from the dead did not fling away materialism for ever; on the contrary, His body came back to His spirit, just as ours shall come back. And not only so, but He now bears that glorified body in the courts of heaven. And we may conclude that if Christ has thus brought materialism up to the courts of God, if He not only walked the earth in a material body, but now resides in heaven in glorified materialism, materialism is destined to decay, only that it may be purified with the fires of the last day. But, again, this is only a natural inference to be drawn from another doctrine of the Christian religion — I mean the resurrection of the body. Thus we come to the conclusion that when St. John saw a new heaven and a new earth he saw what literally should come out of the ruins of the old. And then who can describe the beauty of such a residence as this? Scripture only gives us a glimpse into paradise. Methinks, perhaps, we could not understand what paradise was; we could not realise the beauty of its sounds, the richness of its sights, the glories of its landscape. And so Scripture only gives us a glimpse into the glories of our future home. But in order to make this more evident we would ask you to remark that there is to be not only a new earth, but a new heaven as well. We perhaps could understand that the earth required renewing. It is inhabited by a sinful race. But you will naturally ask, Why does heaven require to be renewed — heaven, the residence of God. But we think you mistake in fancying that the heaven which is here stated to be renewed is the heaven wherein God dwells. We think, rather, it alludes to the firmamental space that surrounds this earth, and that what St. John means to assert is that not only does the earth become renewed by the process of the last fiery trial, but that also the atmosphere itself, the place wherein planets move, where the whole machinery of the stars is at work, that this place too is purged by a similar process. If so, we ask you, Does not imagination at once falter when we strive to conceive such a splendid spreading of materialism as this must throw open? Not only shall the earth, then, be clad with beauty, but there shall come a clearing process upon the air; and this shall so throw open the firmamental regions to man's view, and so render the planetary system visible, as to make the scene literally accord with the vision of St. John — a new heaven, as well as a new earth. II. WHAT SHALL BE THE PRE-EMINENT MARK AND CHARACTERISTIC OF THE ARRANGEMENTS AND INHABITANTS OF THIS GLORIOUS SCENE? St. Peter tells us, "We look for new heavens and a new earth, in which dwelleth righteousness"; and we therefore infer that righteousness will be the characteristic of the future heavens and earth. If there was anything permitted there that was not thoroughly righteous — if there was anything like impurity infecting the region or sinfulness throwing its taint upon the scene, then in vain should we hope for such a beautiful residence. And thus there comes the practical question to ourselves, Are we or are we not fitted for such a scene as this? Fasten not your affections upon things below. Take them as God gives them to you: enjoy them as far as God allows you; but, remember, there is decay in everything you see. ( J. P. Waldo, B. A. )

Benson Commentary Revelation 21:1 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. Revelation 21:1-3 . And I saw — So it runs, Revelation 19:11 ; Revelation 20:1 ; Revelation 20:4 ; Revelation 20:11 , in a succession. All these several visions follow one another in order, and this vision reaches into eternity; a new heaven and a new earth — That is, after the foregoing visions, in which I beheld a representation of the state of the church and world to the consummation of all things, I had the final happiness of the true worshippers of God, to be enjoyed after the resurrection and the general judgment, represented to me in a new vision, in which I beheld a perfectly new state of things; the heaven and earth, in which we now live, being quite passed away, melted with fervent heat and dissolved in fire, there was a new heaven and a new earth, in which I perceived one thing very remarkable, that there was no more sea — A circumstance which, whether it be effected by the means which the theorists of the earth (see Burnet’s and Whiston’s theory) have prescribed, or by any other, time, or rather eternity, must show; for it is evident from hence that this new heaven and earth are not designed to take place till after the general judgment; for at that judgment, ( Revelation 20:13 ,) the sea gives up the dead which were in it. Many, however, understand the expression figuratively, that there shall be no troubles or commotions in the world; but it seems much more probable that it is to be understood literally. 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 ; Revelation 21:1-2 ; Revelation 21:5 ; Revelation 21:8-9 ; Revelation 22:5 . Coming down — In the very act of descending; from God — Its maker and builder; out of heaven, prepared as a bride adorned for her husband — Prepared to meet him, with all her charms set out to the greatest advantage, and full of glory and splendour. At the commencement of the millennium it was said, ( Revelation 19:7 ,) the marriage of the Lamb is come, and his wife hath made herself ready. At the conclusion of the millennium, Gog and Magog went up against the beloved city; and here it is represented as the metropolis of the new heaven and the new earth. The new Jerusalem shall be the habitation of the saints of the first resurrection, and it shall also be the habitation of the saints of the general resurrection; the church of Christ shall endure through all times and changes of this world, and shall exist eternally in the world to come. It shall be glorious upon earth during the millennium, and it shall be more glorious still in the new earth after the millennium, to all eternity. Earth shall then become as heaven, or rather it shall be heaven on earth; God dwelling visibly among men, and sin and suffering being for ever done away. For the apostle adds, I heard a great voice out of heaven — A voice proceeding from the eternal Word and Son of the Father; saying, Behold the tabernacle of God with men! — So it is in the original, there being nothing for the verb is; and he will dwell with them — In token of his favour and great love to them; and they shall be his people — Protected and governed by him; and God himself shall be with them — Continually, as their Friend and Father; and he shall be their God — Their supreme good and final portion, their all in all. Revelation 21:2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:3 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. Revelation 21:4 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. Revelation 21:4-5 . And God shall wipe away all tears from their eyes — Though here their tears have flowed plentifully, not one shall ever be found on the face of any of them; and there shall be no more death — This is a full proof that this whole description belongs to eternity and not to time. Neither shall sorrow, or crying, or pain be any more — Under the former heavens, and upon the former earth, there were 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; for the former things — All the mournful scenes, which were on earth so familiar to their eyes; are passed away — To return no more for ever. And he that sat upon the throne said — Not to St. John only; Behold, I make all things new — From the first mention of him that sat upon the throne, ( Revelation 5:1 ) this is the first speech which is expressly ascribed to him. He is the author of this second, as he was of the first creation; and he commands these things to be written for the edification, support, and consolation of his people, with a full assurance of their certainty and importance. And he — The same person; saith to me, Write — Namely, as follows: These words are true and faithful — This includes all that went before. The apostle seems again to have ceased writing, being overcome with ecstasy and the voice of him that spake. Revelation 21:5 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. Revelation 21:6 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 21:6-8 . And he “that sat upon the throne” said to me, It is done — All that the prophets have spoken is fulfilled. This is the consummation of all things: and now all the promises of God, and the desires of his faithful servants, shall be fully accomplished I am Alpha, &c. — Greek, ?? ???? , ??? ?? ????? , the Alpha and the Omega; the beginning and the end — The latter clause explains the former; the everlasting. I will give unto him that is athirst — That sincerely and earnestly desires it; of the fountain of the water of life — Refreshing consolation, which shall abundantly satisfy his most enlarged desires and most exalted expectations; happiness which shall ever flow in upon him, as water from a perpetually flowing fountain; freely — ?????? , as a free, unmerited gift. He that overcometh — To do which is much more than to thirst; shall inherit all things — Which I have made: the whole creation shall be laid open to his enjoyment. And I will be his God — A source of complete and everlasting blessedness to him; and he shall be my son — And consequently mine heir: the inheritor of my eternal kingdom, yea, and a joint-heir with my only-begotten and well- beloved Son. But the fearful and unbelieving — Who have not courage to face the difficulties which an open profession of my religion requires, and therefore do not overcome; and the abominable — All who indulge themselves in abominable vices to gratify their lusts; and murderers — Of the bodies, souls, or reputation of their fellow-creatures; and whoremongers, sorcerers, idolaters, and all liars — All who allow themselves, in their words or actions, to violate the eternal and immutable laws of truth and righteousness; shall have their part in the lake, &c. — All these shall have their portion with Satan, to whose party they joined themselves, and whose will they obeyed; and shall with him undergo the punishment of the secured death. Let this therefore be recorded, that every future generation of men may carefully peruse and seriously consider it; that every sincere believer, however weak, may be encouraged, and that every obstinate sinner may be terrified, and, if possible, awakened; and that none, in the day of my final judgment, may complain that they have not been warned and cautioned, with the greatest plainness and the greatest solemnity. Revelation 21:7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. Revelation 21:8 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. Revelation 21:9 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. Revelation 21:9-14 . And there came unto me one of the seven angels — Most probably the same who had ( Revelation 17:1 , &c.) showed John the mystic Babylon and her destruction, and now shows him, by way of contrast, the new Jerusalem and her glory. And he carried me away in the Spirit — The same expression as is used before, Revelation 17:3 ; to a great and high mountain — Thus Ezekiel 40:2 , was brought in the visions of God, and set on a very high mountain: 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 belongs to it, (chap. 40.-xlviii.,) 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, and glorious, and heavenly, than the prophet. His description, indeed, is an assemblage of the sublimest, richest imagery, not only of Ezekiel, but of other ancient prophets. Having the glory of God — For her light, Revelation 21:23 ; Isaiah 60:1-2 ; Zechariah 2:5 ; and her light — Or the lustre thereof, as ? ?????? ????? may be rendered; was like unto a stone most precious, even like a jasper — For brightness; clear as crystal — The divine shechinah illuminating the whole city, which, as it was represented to St. John pendant in the air, shone with an elegant and amazing lustre, expressive of the perfect illumination, purity, and holiness of its happy inhabitants. And had a wall great and high — To show its strength and security under the almighty protection of its founder and preserver; and had twelve gates — With angels for guards, still waiting upon the heirs of salvation; and names written thereon — On the gates; of the twelve tribes of Israel — To signify that it was the dwelling of the Israel of God, and that such as had been faithful members of the true church had a right to be admitted, and to show also the great glory of that city, where angels were appointed to keep guard; an honour properly due only to the majesty of God’s presence, and to the seat of it. On the east, north, south, and west, three gates — To show that people of all climates and nations may have access to it. And the wall of the city had twelve foundations, inscribed with the names of the twelve apostles — Figuratively showing how great dependance the church had on their testimony, what an influence the gospel which they preached had had on raising this divine structure, and that the inhabitants of it had built only on that faith which the apostles once delivered to the saints. Revelation 21:10 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, Revelation 21:11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; Revelation 21:12 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: Revelation 21:13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. Revelation 21:14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. Revelation 21:15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. Revelation 21:15-16 . And he that talked with me had — Like the angel who appeared in vision to Ezekiel; a golden reed, &c. — A measuring-rod, with this circumstance of illustrious distinction, that it was golden; to measure the city, &c. — In the several parts thereof; by which measure was signified the greatness and extent of the city, with the exact order and just proportion of every part: 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 every thing relating to the happiness of this heavenly state was prepared with the greatest care and exactness. And the city lieth four-square — Upon measuring it appeared that the city was an exact square, of equal length and breadth, and of a very large extent. For it appeared on measure to be twelve thousand furlongs — Or one thousand five hundred miles, not, it seems, in circumference, but on each of the four sides. Jerusalem was thirty-three 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. The length, and the breadth, and the height of it — That is, says Bishop Newton, of its walls and buildings; are equal — Are everywhere of the same beauty, strength, and proportion. For this equality, as Grotius observes, seems to belong to the walls and buildings compared with each other, not with the length and breadth of the city. For to understand the height of the city, whether of its walls or buildings, to be equal to the length or breadth of it, would make its houses and walls to be out of all proportion. For how large soever men may conceive the extent of the city, and of the contiguous buildings, houses twelve thousand furlongs high are beyond all propriety in the boldest figures. Or, if the twelve thousand furlongs be understood of the whole circumference of the city, the length of each of its four sides (it being an exact square) would be three hundred and seventy-five miles; and houses even of such a height would be out of all due proportion. Some interpreters, to avoid this difficulty, have included the height of the mountain on which the city is supposed to stand; but it is not said that the city itself was situated on a mountain, but only that John was called up to a mountain to view the model of it. Nor is it easy to say what end could be answered by making the height of the buildings so enormous, unless to render the city a perfect cube, for which no reason can be assigned; a perfect square rendering the emblem full as perfect. The truth is, the numbers themselves are evidently typical, taken from twelve, the number of the apostles, multiplied by one thousand. For as before, the number of the members of the Christian Church was represented by one hundred and forty-four thousand, the square number of twelve multiplied by one thousand; so this manner of numbering will very properly signify a city, of which true Christians are to be the happy citizens and settled inhabitants; a city which shall have incomparably greater extent, and more strength and beauty, than ancient Babylon, Rome, or any other seat of empire ever known in this world. Revelation 21:16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. Revelation 21:17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. Revelation 21:17-18 . And he measured the wall thereof — That is, Lowman thinks, the height of the wall; one hundred and forty-four cubits — The square of twelve: about seventy-two yards high, according to the lesser cubit, or about eighty-six yards according to the greater, a height sufficient to express the most perfect security against all attempts of any surprise by an enemy. Doddridge understands these cubits of the thickness of the wall, with the same view, namely, to signify the great strength of the city, and that it might defy all assailants. According to the measure of a man — A measure common among men; that is, of the angel — For such was the measuring-rod, made use of by the angel. And the building of the wall was of jasper — The wall appeared to be built with unparalleled strength and magnificence, not of brick, or squared and polished stones, but of some precious stone, as solid, firm, and beautiful as a jasper. And the city was of pure gold — Namely, its houses and other buildings, separate from the wall; like unto clear glass — Or crystal. It seems it is the city in general, and not the gold, which is represented as shining like glass or crystal. It is not easy to understand how pure gold should shine like crystal: but a city adorned with crystal, set in gold, may easily be supposed to shine in that manner. Revelation 21:18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. Revelation 21:19 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; Revelation 21:19-20 . And the foundations of the wall — That is, the lower parts of it; were garnished with all manner of precious stones — Were inlaid quite round, and beautified with a great variety of them; or were beautifully formed of them. The precious stones on the high-priest’s breast-plate of judgment were a proper emblem to express the happiness of God’s church in his presence, and in the blessing of his protection. The like ornaments on the foundation 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. The colours of these are remarkably mixed. A jasper — A precious stone as hard as marble, and of various colours, as of green, yellow, red, violet; a sapphire — Of a sky-blue, speckled with gold; a chalcedony — Or carbuncle, an elegant gem, whose colour is deep red: with an admixture of scarlet; an emerald — Of a bright green; a sardonyx — Red, streaked with white; a sardius — Or sardine -stone, of a deep red; a chrysolite — Of a gold colour, as the word signifies; a beryl — Sea- green; a topaz — A mixture of green and yellow; a chrysoprasus — A beautiful mixture of gold and green; a jacinth — Of a red purple; an amethyst — A violet purple. And the twelve gates were twelve pearls — Each one being a pearl, entire and undivided, with all their beautiful pillars, arches, mouldings, and cornices. And the street was pure gold — And yet transparent, reflecting the light that shone upon it with a lustre equal to that which is the most highly polished. Revelation 21:20 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. Revelation 21:21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. Revelation 21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. Revelation 21:22-27 . And I saw no temple therein — The whole city being, properly speaking, a temple; the Lord God and the Lamb surrounding, filling, and sanctifying the whole, and being more intimately present in every part of it, and with every individual, saint or angel, than had ever been known on earth. And the city had no need of the sun — To give light to its inhabitants; for the glory of God — Infinitely brighter than the shining of the sun; did lighten it — The illustrious manifestation of his presence rendered every other light unnecessary. It seems the whole city appeared to St. John like a luminous object, sending out rays on every side, which he knew to be the consequence of God’s dwelling there in a peculiar sense. And the nations of them which are saved — From the guilt and pollution of sin before they leave this world; shall walk in the light of it — In a higher degree than they could possibly do on earth: for they shall no longer see through a glass darkly, but face to face; shall no longer know in part, but shall know as they are known. And the kings of the earth — Those of them who have a part there; do bring their glory and honour into it — Not their old glory, which is now supposed to be abolished, but such as becomes the new earth, and receives an immense addition by their entrance into this city. Or the sense may be, as Doddridge thinks, “If you were to conceive all the monarchs upon earth uniting all their treasures to adorn one single place, they could produce nothing comparable to the glory of this city.” And the gates of it shall not be shut at all by day — That is, shall never be shut; for there shall be no night there. And they shall bring the glory, &c., of the nations into it — Whatever is most desirable among all nations seemed to meet together to adorn that place, where good men of all nations shall dwell and reign with God for ever. Or all that can contribute to make any city honourable and glorious shall be found in it; as if all that was rich and precious throughout the world was brought into one place. And there shall in nowise enter any thing that defileth — Greek, ?????? , common; that is, unholy; or that worketh abomination — That is impure or vicious; or maketh a lie — Is chargeable with hypocrisy, falsehood, or deceit; but they which are written in the Lamb’s book of life — Namely, true, holy, persevering believers. This blessedness is enjoyed only by such, and such as these only are registered among them who are to inherit eternal life. Revelation 21:23 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. Revelation 21:24 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. Revelation 21:25 And the gates of it shall not be shut at all by day: for there shall be no night there. Revelation 21:26 And they shall bring the glory and honour of the nations into it. Revelation 21:27 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Revelation 21:1 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. CHAPTER XVII. THE NEW JERUSALEM. REV. Revelation 21:1-27 ; Revelation 22:1-5 . THE first part of the final triumph of the Lamb has been accomplished, but the second has still to be unfolded. We are introduced to it by one of those preparatory or transition passages which have already frequently met us in the Apocalypse, and which connect themselves both with what precedes and with what follows: - "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. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. 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: 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 that sitteth on the throne said, Behold, I make all things new. And He saith, Write: for these words are faithful and true. 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. He that overcometh shall inherit these things; and I will be his God, and he shall be My son. 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 ( Revelation 21:1-8 )." These words, like many others that have already met us, throw light upon the principles on which the Apocalypse is composed. They show in the clearest possible manner that down to the very end of the book chronological considerations must be put out of view. Chronology cannot be thought of when we find, on the one hand, allusions to the new Jerusalem which are only amplified and extended in the next vision of the chapter, or when we find, on the other hand, a description of the exclusion from the new Jerusalem of certain classes that have already been consigned to "the second death." By the first-mentioned allusions the passage connects itself with what is yet to come, by the second with what has gone before. For the same reason it is unnecessary to dwell upon the passage at any length. It contains either nothing new, or nothing that will not again meet us in greater fullness of detail One or two brief remarks alone seem called for. The Seer beholds a new heaven and a new earth. Two words in the New Testament are translated "new," but there is a difference between them. The one contemplates the object spoken of under the aspect of something that has been recently brought into existence, the other under a fresh aspect given to what had previously existed, but been outworn.* The latter word is employed here, as it is also employed in the phrases a "new garment," that is, a garment not threadbare, like an old one; "new wine-skins," that is, skins not shriveled and dried; a "new tomb," that is, not one recently hewn out of the rock, but one which had never been used as the last resting-place of the dead. The fact, therefore, that the heavens and the earth here spoken of are "new," does not imply that they are now first brought into being. They may be the old heavens and the old earth; but they have a new aspect, a new character, adapted to a new end. Of the sense in which the word "sea" is to be understood we have already spoken. Another expression in the passage deserves notice. In saying that the time is come when the tabernacle of the Lord is with men, and He shall dwell with them, it is added, and they shall be His peoples. We are familiar with the Scripture use of the word "people" to denote the true Israel of God, and not less with the use of the word "peoples" to denote the nations of the earth alienated from Him. But here the word "peoples" is used instead of "people" for God’s children; and the usage can only spring from this: that the Seer has entirely abandoned the idea that Israel according to the flesh can have the word "people" applied to it, and that all believers, to whatever race they belong, occupy the same ground in Christ, and are possessed of the same privileges. The "peoples" are the counterpart of the "many diadems" of Revelation 19:12 . (* Trench, Synonyms , second series, p. 39) "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. 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, having the glory of God: her light was like unto a stone most precious, as it were a jasper stone, clear as crystal, 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 children of Israel On the east went three gates, and on the north three gates, and on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb. 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. 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. 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. And the building of the wall thereof was jasper: and the city was pure gold, like unto pure glass. 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. 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. And I saw no temple therein: for the Lord God the Almighty, is the temple thereof, and the Lamb. 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 the lamp thereof is the Lamb. And the nations shall walk amidst the light thereof: and the kings of the earth do bring their glory into it. And the gates thereof shall in no wise be shut by day: for there shall be no night there. And they shall bring the glory and the honour of the nations into it. And there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they which are written in the Lamb’s book of life. And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no curse any more: and the throne of God and of the Lamb shall be therein; and His servants shall do Him service: and they shall see His face; and His name shall be on their foreheads. And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign forever and ever ( Revelation 21:9-27 ; Revelation 22:1-5 )." The vision contained in these verses is shown the Seer by the angel forming the third of the second group associated with Him who had been described at Revelation 19:11 as the Rider upon the white horse, and who at that time rode forth to His final triumph. The first of this group of three had appeared at Revelation 19:17 , and the second at Revelation 20:1 . We have now the third; and it is not unimportant to observe this, for it helps to throw light upon the artificial structure of these chapters, while, at the same time, it connects the vision with Christ’s victory upon earth rather than with any scene of splendor and glory in a region beyond the place of man’s present abode. Thus it contributes something at least to the belief that there where the believer wars he also wears the crown of triumph. The substance of the vision is a description of the holy city, the new Jerusalem, the true Church of God wholly separated from the false Church, as she comes down from God, out of heaven, prepared as a bride adorned for her husband. Her marriage with the Lamb has taken place, - a marriage in which there shall be no unfaithfulness on the one side and no reproaches on the other, but in which, as the bridegroom rejoices over the bride, the Lord shall forever rejoice in His people, and His people in Him. Then follows, to enhance the picture, a detailed account of the true Church under the figure of the city which had been already spoken of in the first vision of the chapter. The treasures of the Seer’s imagination and language are exhausted in order that the thought of her beauty and her splendor may be suitably impressed upon our minds. Her light - that is, the light which she spreads abroad, for the word used in the original indicates that she is herself the luminary - is like that of the sun, only that it is of crystalline clearness and purity, as it were a jasper stone, the light of Him who sat upon the throne.1 She is "the light of the world."2 The city is also surrounded by a wall great and high . She is "a strong city." "Salvation has God appointed her for walls and bulwarks."3 Her walls have twelve gates , and at the gates twelve angels , those to whom God gives charge over His people, to keep them in all their ways4; while, as was the case with the new Jerusalem beheld by the prophet Ezekiel, names were written on the gates, which are the names of the twelve tribes of the children of Israel. 5 These gates are also harmoniously distributed, three on each side of the square which the city forms. The foundations of the city, a term under which we are not to think of foundations buried in the earth, but rather of courses of stones going round the city and rising one above another, are also twelve; and on them are twelve names of the twelve apostles of the Lamb . (1 Revelation 4:3 ; 2 Matthew 5:14 ; 3 Psalm 31:21 ; Isaiah 26:1 ; 4 Psalm 91:11 ; 5Comp. Ezekiel 48:31 ) The Seer, however, is not satisfied with this general picture of the greatness of the new Jerusalem. Like that in Ezekiel, the city must be measured.* When this is done, her proportions are found, in spite of the absence of all verisimilitude, to be those of a perfect cube. As in the Holy of holies of the Tabernacle, the thought of which lies at the bottom of the description, the length and the breadth and the height thereof are equal. Twelve thousand furlongs, or fifteen hundred miles, the city stretches along and across the plain, and rises into the sky, twelve, - the number of the people of God, multiplied by thousands, the heavenly number. The wall is also measured - it is difficult to say whether in height or in thickness, but most probably the latter - a hundred and forty and four cubits, or twelve multiplied by twelve. (*Comp. Ezekiel 40:2-3 ) The measuring is completed, and next follows an account of the material of which the city was composed. This was gold, the most precious metal, in its purest state, like unto pure glass. Precious stones formed, rather than ornamented, its twelve foundations. Its gates were of pearl: each one of the several gates was of one pearl; and the street of the city was pure gold, as it were transparent glass. In all these respects it is evident that the city is thought of as ideally perfect, and not according to the realities or possibilities of things. Nor is this all. The glory of the city is still further illustrated by figures bearing more immediately upon its spiritual rather than its material aspect. The out ward helps needed by men in leading the life of God in their present state of imperfection are dispensed with. There is no temple therein: for the Lord, God, the Almighty, is the temple thereof, and the Lamb. The city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God lightens it by day, and the lamp thereof by night is the Lamb. There is in it no sin, and every positive element of happiness is provided in abundance for the blest inhabitants. A river of water of life, bright as crystal, flows there; and on this side of the river and on that side is the tree of life, not bearing fruit only once a year, but every month, not yielding one only, but twelve manner of fruits, so that all tastes may be gratified, having nothing about it useless or liable to decay. The very leaves of the tree were for the healing of the nations, and it is evidently implied that they are always green. Finally, there shall be no curse any more. The throne of God and of the Lamb is therein. His servants do Hint service. They see His face. His name is in their foreheads. They are priests unto God in the service of the heavenly sanctuary. They reign forever and ever. One important question still remains: What aspect of the Church does the holy city Jerusalem, thus come down out of heaven from God, represent? Is it the Church as she shall be after the Judgment, when her three great enemies, together with all who have listened to them, have been forever cast out? Or have we before us an ideal representation of the true Church of Christ as she exists now, and before a final separation has been made between the righteous and the wicked? Unquestionably the first aspect of the passage leads to the former view; and, if there be anything like a chronological statement of events in the Apocalypse, no other may be possible. But we have already seen that the thought of chronology must be banished from this book. The Apocalypse contains simply a series of visions intended to exhibit, with all the force of that inspiration under which the Seer wrote, certain great truths connected with the revelation in humanity of the Eternal Son. It is intended, too, to exhibit these in their ideal, and not merely in their historical, form. They are indeed to appear in history; but, inasmuch as they do not appear there in their ultimate and completed form, we are taken beyond the limited field of historical manifestation. We see them in their real and essential nature, and as they are , in themselves, whether we think of evil on the one hand, or of good on the other. In this treatment of them, however, chronology disappears. Such being the case, we are prepared to ask whether the vision of the new Jerusalem belongs to the end, or whether it expresses what, under the Christian dispensation, is always ideally true. 1. It must be borne in mind that the new Jerusalem, though described as a city, is really a figure, not of a place, but of a people. It is not the final home of the redeemed. It is the redeemed themselves. It is "the bride, the wife of the Lamb."* Whatever is said of it is said of the true followers of Jesus; and the great question, therefore, that has to be considered is, whether St. John’s description is applicable to them in their present Christian condition, or whether it is suitable to them only when they have entered upon their state of glorification beyond the grave. (* Revelation 21:9 ) 2. The vision is really an echo of Old Testament prophecy. We have already seen this in many particulars, and the correspondence might easily have been traced in many more. "It is all," says Isaac Williams, as he begins his comment upon the particular points of the description - "It is all from Ezekiel: ‘The hand of the Lord was upon me, and brought me in the visions of God, and set me upon a very high mountain, by which was as the frame of a city;’1 ‘And the glory of the Lord came into the house by the gate toward the east;’2 The Lord entered by the eastern gate; therefore shall it be shut, and opened for none but for the Prince.3 Such was the coming of Christ’s glory from the east into His Church, as so often alluded to before."4 Other prophets, no doubt, who prophesied of the grace that should come unto us, who testified beforehand of the sufferings of Christ and the glories that should follow, are to be added to Ezekiel, but, whoever they were, it is undeniable that their highest and most glowing representations of that future for which they longed, and the advent of which they were commissioned to proclaim, are reproduced in St. John s description of the new Jerusalem. Of what was it, then, that they spoke? Surely it was of the times of the Messiah upon earth, of that kingdom of God which He was to establish with the beginning, and not with the end, of the Christian dispensation. That they may have looked forward to the world beyond the grave is possible; but any distinction between the first and second coming of our Lord had not yet risen upon their minds. In the simple coming of the Hope of Israel into the world they beheld the accomplishment of every aspiration and longing of the heart of man. And they were right. The distinction which experience taught the New Testament writers to draw was not so much between a first and a second coming of the King as between a kingdom then hidden , but afterwards to be manifested in all its glory . (1 Ezekiel 40:1-2 ; 2 Ezekiel 43:2 3 Ezekiel 44:1-3; 4 The Apocalypse, p. 438) 3. This ideal view of the Messianic age is also constantly brought before us in the New Testament. The character, the privileges, and the blessings of those who are partakers of the spirit of that time are always presented to us as irradiated with a heavenly and perfect glory. St. Paul addresses the various churches to which he wrote as, notwithstanding all their imperfections, "beloved of God," "sanctified in Christ Jesus," "saints and faithful brethren in Christ."1 Christ is "in them," and they are "in Christ."2 "Christ loved the Church, and gave Himself up for it; that He might present the Church to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish,"3 - the description evidently applying to the present world, where also the Church is seated, not in earthly, but in "the heavenly, places" with her Lord.4 Our "citizenship" is declared to be "in heaven;"5 and we are even now "come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, to innumerable hosts of angels, and to the general assembly and Church of the first-born, who are enrolled in heaven."6 Our Lord Himself and St. John, following in His steps, are even more specific as to the present kingdom and the present glory. "In that day," says Jesus to His disciples, "ye shall know that I am in My Father, and ye in Me, and I in you,"7 and again, "And the glory which Thou hast given Me, I have given unto them; that they may be one, even as We are one;"8 while it is unnecessary to quote the passages meeting us everywhere in the writings of the beloved disciple in which he speaks of eternal life, and that, too, in the full greatness both of its privileges and of its results, as a possession enjoyed by the believer in this present world. The whole witness of the New Testament, in short, is to an ideal, to a perfect, kingdom of God even now established among men, in which sin is conquered, temptation overcome, strength substituted for weakness, death so deprived of its sting that it is no more death, and the Christian, though for a little put to grief in manifold temptations, made "to rejoice greatly with joy unspeakable and glorified."9 From all this the representation of the new Jerusalem in the Apocalypse differs in no essential respect It enters more into particulars. It illustrates the general thought by a greater variety of detail. But it contains nothing which is not found in principle in the other sacred writers, and which is not connected by them with the heavenly aspect of the Christian’s pilgrimage to his eternal home. (1 Romans 1:7 ; 1 Corinthians 1:2 ; Colossians 1:2 ; Colossians 1:2; 2 Colossians 1:27 ; 1 Corinthians 1:30 ; Php 3:9 ; 3 Ephesians 5:25-27 ; 4 Ephesians 1:3 ; 5 Php 3:20 ; 6 Hebrews 12:22-23 ; 7 John 14:20 ; 8 John 17:22 ; 9 1 Peter 1:8 ) 4. There are distinct indications in the apocalyptic vision which leave no interpretation possible except one, - that the new Jerusalem has come, that it has been in the midst of us for more than eighteen hundred years, that it is now in the midst of us, and that it shall continue to be so wherever its King has those who love and serve Him, walk in His light, and share His peace and joy. (1) Let us look at Revelation 20:9 , where we read of "the camp of the saints and the beloved city." That city is none other than the new Jerusalem, about to be described in the following chapter. It is Jerusalem after the elements of the harlot character have been wholly expelled, and the call of Revelation 18:4 has been heard and obeyed, "Come forth, My people, out of her." She is inhabited now by none but "saints," who, though they have still to war with the world, are themselves the "called, and chosen, and faithful." But this "beloved city" is spoken of as in the world, and as the object of attack by Satan and his hosts before the Judgment.* (*Comp. Foxley, Hulsean Lectures , Lect. 1) (2) Let us look at Revelation 21:24 and Revelation 22:2 : "And the nations shall walk by the light thereof; and the kings of the earth do bring their glory into it;" "And the leaves of the tree were for the healing of the nations." Who are these "nations" and these "kings of the earth"? The constant use of the same expressions in other parts of this book, where there can be no doubt as to their meaning, compels us to understand them of nations and kings beyond the pale of the covenant. But if so, the difficulty of realizing the situation at a point of time beyond the Judgment appears to be insuperable, and may be well illustrated by the effort of Hengstenberg to overcome it "Nations," says that commentator, "in the usage of the Revelation, are not nations generally, but always heathen nations in their natural or Christianized state; compare at Revelation 20:3 . That we are to think here only of converted heathen is as clear as day. No room for conversion can be found on the further side of Revelation 20:15 , for everyone who had not been found written in the book of life has already been cast into the lake of fire."* But the words "or Christianized" in this comment have no countenance from any other passage in the Apocalypse, and in Hengstenberg’s note at Revelation 20:3 we are referred to nothing but the texts before us. On every other occasion, too, where the word "nations" meets us, it means unconverted, not converted, nations; and here it can mean nothing else. Were the nations spoken of converted, they would be a part of that new Jerusalem which is not the residence of God’s people, but His people themselves. They would be the light, and not such as walk "by the light" of others. They would be the healed, and not those who stand in need of "healing." These "nations" must be the unconverted, these "kings of the earth" such as have not yet acknowledged Jesus to be their King; and nothing of this can be found beyond Revelation 20:15 . (*Commentary in Clark’s Foreign Theological Library, in loc. ) (3) Let us look at Revelation 21:27 , where we read, "And there shall in no wise enter into it anything unclean, or he that doeth an abomination and a lie." These words distinctly intimate that the time for final separation had not yet come. Persons of the wicked character described must be supposed to be alive upon the earth after the new Jerusalem has appeared. 5. Another consideration on the point under discussion may be noticed, which will have weight with those who admit the existence of that principle of structure in St. John’s writings upon which it rests. Alike in the Gospel and in the Apocalypse the Apostle is marked by a tendency to return at the close of a section to what he had said at the beginning, and to shut up, as it were, between the two statements all he had to say. So here. In Revelation 1:3 he introduces his Apocalypse with the words, "For the time is at hand." In Revelation 22:10 , immediately after closing it, he returns to the thought, "Seal not up the words of the prophecy of this book: for the time is at hand; "that is, the whole intervening revelation is enclosed between these two statements. All of it precedes the "time" spoken of. The new Jerusalem comes before the end. In the new Jerusalem, therefore, we have essentially a picture, not of the future, but of the present; of the ideal condition of Christ s true people, of His "little flock" on earth, in every age. The picture may not yet be realized in fullness; but every blessing lined in upon its canvas is in principle the believer’s now, and will be more and more his in actual experience as he opens his eyes to see and his heart to receive. We have been wrong in transferring the picture of the new Jerusalem to the future alone. It belongs also to the past and to the present. It is the heritage of the children of God at the very time when they are struggling with the world; and the thought of it ought to stimulate them to exertion and to console them under suffering. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.