Commentary
Text: Revelation 21:1-5
Context of the book / letter / Gospel: The book of Revelation reveals the future hopes and expectation of all believers -- to dwell with God in His presence forever.
Main Idea of The Text: The reality of Immanuel, “God with Us” comes to complete fulfillment in the heaven when God dwells with man completely in the new heaven and new earth.
Exegetical Outline of The Text:
I. Immanuel Dwells With His People in a New Heaven and New Earth -- v. 1. II. Immanuel Dwells With His People in a New City prepared for them. -- v. 2. III. Immanuel Promises to Dwell with His People Forever. -- vv. 3-4. IV. Immanuel Makes Everything New -- v. 5.
Verse by verse commentary:
Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. -- v. 1.
Dr. Warren Wiersbe explains v. 1 in this way:
The first heaven and earth were prepared for the first man and woman and their descendants. God had readied everything for them when he placed them in the garden. Unfortunately, our first parents sinned, ushering death and decay into God’s beautiful world. Creation is in bondage and travail (cf. Rom. 8:18-23), and even the heavens “are not clean in His sight.” (Job 15:15).
God has promised His people a new heaven and earth. (Isa. 65:17; 66:22). The old creation must make way for the new creation if God is to be glorified, Jesus called this event “the regeneration” of the earth (Matt. 19:28), and Peter explained it as a cleansing and renewing by fire (2 Peter 3:10-13). Bible students are not agreed as to whether the old elements will be renewed or whether the old will be destroyed and a whole new creation ushered in. The fact that the Greek word translated new means “new in character” (Rev. 21:1, 5) may lend credence to the former explanation (Wiersbe, 622).
1 Mounce adds to this thought on the idea of the new heavens and new earth being “new in character:”
The new order of things is probably not to be thought of primarily as a physical transformation. The presentation stretches the human vocabulary and thought to emphasize the glorious reality of God dwelling among His people. As the new covenant is superior to and replaces the old (Heb. 8:7-13), so the new heaven and the new earth provide a setting for the new and eternal state (380-1).
He notes the disagreement concerning the interpretation of this passage as follows:
Scholars often discuss whether the new order of things is to be a renovation of the old or a distinctly new creation. Neither language employed employed or rabbinic commentary on relevant passages such as Isa. 65:17ff will supply a definitive answer. Beasley-Murray writes, “We cannot be sure how he viewed the new heaven and the new earth, but the context of this statement suggests that his real concern is not with physical geography, but to describe a context of life for God’s people which accords with the great and glorious purpose God has in mind for them” (308) (Mounce, 380).
Guzik reflects the opposing thought of an entirely “new” heaven and earth:
The ancient Greek word translated new here (kaine) means “new in character, ‘fresh’.” It doesn’t mean “recent” or “new in time.” This isn’t just the next heaven and the next earth; this is the better heaven and better earth replacing the old (the first earth had passed away). Though some disagree (such as Seiss, who argued passionately that this earth will never be destroyed) we should understand that this is truly a new heaven and a new earth, not merely a “remade” heaven and earth. We know this because Jesus said that heaven and earth shall pass away, but His Word would live forever (Luke 21:33 ). Also, in Isaiah 65:17 God said prophetically that He will create a new heaven and earth, and the ancient Hebrew word for “create” (bara) means to “create out of nothing,” instead of re-fashioning existing material (https://enduringword.com/bible-commentary/revelation-21/).
Mounce gives Henry Swete’s renderings of the Greek words: “Swete notes here that chairos, as the opposite of palaios, “suggests fresh life from the decay and wreck of the old
2 world (275). This is the paliggensesia, the new world, of which Jesus speaks in Matt. 19:28” (381).1
Wiersbe continues to describe the new world with the absence of the sea:
“No more sea” does not mean “no more water.” It simply indicates that the new earth will have a different arrangement as far as water is concerned. Three fourths of our globe consists of water, but this won’t be the case in the eternal state. In John’s day, the sea meant danger, storms, and separation (John himself was on an island at the time!); so perhaps John was giving us more than a geography lesson (Wiersbe, 622).
Mounce comments as follows:
In the new earth there is no longer any sea. Varied explanations are offered to account for this omission. One suggestion is that it reflects the dread of the sea felt by ancient peoples… Perhaps by saying that the sea no longer exists John is reflecting God’s final victory over all it stood for in ancient thought. A more plausible reason for the disappearance of the sea is that “in the mind of the writer it is associated with ideas which are at variance with the character of the New Creation” (Swete, 275; Mounce, 381).
Guzik proposes that the disappearance of the sea is the evidence of a completely new creation:
Some take this “newness” as only a spiritual and moral change. But there seems to be a genuine physical transformation in mind: there was no more sea. A new heaven and a new earth: Is this new heaven and new earth the Millennial earth shown in Revelation 20, or is it something beyond? It definitely seems to be past the Millennial earth. This is what we think of as “heaven” and “eternity.”
“The eternal state is clearly indicated in the absence of sea, for frequent mention of bodies of water occur in millennial passages (cf. Psalm 72:8 ; Isaiah 11:9 , 11 ; Ezekiel 47:10 , 15 , 17 , 18 , 20 ; 48:28 ; Zechariah 9:10 ; 14:8 ). The evidence of Revelation 21:1 is so specific that most commentators do not question that the eternal state is in view.” (Walvoord).
1 All Greek words were anglicized in that quote, even though they were printed in Greek letters in the original publication. This will give easier understanding to the leader.
3 No more sea: To the Jewish mind, the sea was a place of separation and evil. Already in the Book of Revelation it is shown to be the source of the Satanic beast (Revelation 13:1 ) and the place of the dead (Revelation 20:13 ).
In other passages of Scripture, the sea is associated with the heathen (Isaiah 57:20 ) and in a more general sense, with the opponents of the Lord that must be conquered (Psalm 89:9 ) (https://enduringword.com/bible-commentary/revelation-21/).
I also saw the holy city, the new Jerusalem, coming down out of heaven from God,prepared like a bride adorned for her husband. -- v. 2.
Wiersbe gives us the following thoughts on v. 2:
Even despite Scripture’s description, it is difficult to imagine what the eternal city will be like. John characterizes it as a holy city (see Rev. 21:27, a prepared city (see John 14:1-6), and a beautiful city, as a beautiful as a bride on her wedding day. He amplifies these characteristics in Revelation 21-22 (622).
Mounce comments as follows:
John’s vision includes not only a new heaven and earth but a New Jerusalem as well. The concept of a New Jerusalem unveiled at the advent of the Messiah is common in Jewish apocalyptic. Apparently, the earliest reference is that in the Testament of Dan (late second century B.C.) which pictures the New Jerusalem as a place in which the saints rejoice and enjoy the glory of God forever (5:12).
Although a few writers take the New Jerusalem in John’s vision to be an actual city, It is far better to understand it it as a symbol of the church in its perfected and eternal state. The point is that Jerusalem is the site of the Temple, the place where the Presence dwells. In 1 Cor. 3:16-17 the people of God form the temple where God dwells; here (in Revelation) they are the city. The vision takes the form of a magnificent city symbolizing the eternal felicity of all who follow the Lamb. The holy city (cf. Isa. 52:1; Matt. 4:5) is of heavenly origin. It comes down from God, that is to say, the church is not a voluntary organization created by human beings but a fellowship initiated and given by God (cf. Matt. 16:18).
The New Jerusalem descends from heaven adorned as a bride for her husband. The adornment is given in detail in vv. 11-21. In 19:7 the people of God were presented as a bride; here the same figure is used of the place of their abode, the heavenly Jerusalem.
4 The contrast between the earthly city as prostitute and heavenly city as bride is obvious (382).
Guzik gives the following thoughts:
The holy city, New Jerusalem: This is the Jerusalem of hope (Hebrews 12:22 ), the Jerusalem above (Galatians 4:26 ), the place of our real citizenship (Philippians 3:20 ). The terms holy and new distinguish the city. Because it is holy and new, it is different from any earthly city. The name Jerusalem gives it continuity with earth, especially with the place of our redemption. It is significant that this glorious dwelling place of God and His people is described as the holy city. Cities are places with many people, and people interacting with each other. This isn’t isolation, but a perfect community of the people of God. The Christian concept of heaven as a city – a place of life, activity, interest, and people – is very different from Hindu conception of a blank Nirvana. “The consummation of the Christian hope is supremely social. It is no ‘flight of the alone to the Alone’ but life in the redeemed community of heaven.” (Hunter). Man has never known a community unmarred by sin. Adam and Eve only knew a limited community, and community in a larger context only came long after the Fall. Here, in the New Jerusalem, we have something totally unique: a sinless, pure, community of righteousness, a holy city. Problems arise when believers expect this kind of community now, or fail to realize that it only comes down out of heaven. This city is not and never can be the achievement of man, but only a gift from God.
Prepared as a bride adorned for her husband: John used the most striking, beautiful image he could think of. The most beautiful thing a man will ever see is his bride coming down the aisle, ready to meet him. John said that this is how beautiful the New Jerusalem will be (https://enduringword.com/bible-commentary/revelation-21/).
5 Then I heard a loud voice from the throne: Look, God’s dwelling is with humanity, and he will live with them. They will be his peoples, and God himself will be with them and will be their God. He will wipe away every tear from their eyes. Death will be no more; grief, crying, and pain will be no more, because the previous things have passed away. -- vv. 3-4.
Wiersbe explains vv. 3-4 as follows:
But the most important thing about the city is that God dwells there with His people. The Bible gives us an interesting record of the dwelling places of God. First, God walked with man in the Garden of Eden. Then He dwelt with Israel in the tabernacle and later the temple. When Israel sinned, God had to depart from those dwellings. Later, Jesus Christ came to earth and “tabernacled” among us (John 1:14). Today, God does not live in man-made temples (Acts 7:48-50), but the bodies of His people (1 Cor. 6:19-20) and in the church (Eph. 2:21-22)
In both the tabernacle and the temple, the veil stood between men and God. That veil was torn in two when Jesus died, thus opening a “new and living way’ for God’s people (Heb. 10:19ff). Even though God dwells in believers today by His Spirit, we have still not begun to understand God or fellowship with Him as we would like, but one day, we shall dwell in God’s presence and enjoy Him forever.
The eternal city is so wonderful that the best way John found to describe it was by contrast--”no more.” The believers who first read this inspired book must have rejoiced to know that, in heaven, there would be no more pain, tears, sorrow or death, for many of their member had been tortured or slain. In every age, the hope of heaven has encouraged God’s people in times of suffering (622).
Mounce explains vv. 3-4 this way:
A loud voice is heard from the throne, announcing the fulfillment of a basic theme that runs through the OT. It is clearly stated in the Holiness Code of Leviticus 26, ‘I will put my dwelling place among you, and I will… be your God, and you will be my people (Lev. 26:11-12; cf. Jer 31:33; Ezek 37:27; Zech 8:8). The voice from heaven declares that the dwelling place of God is with people, and that he will live with them. The Greek word for tabernacle (skene) is closely related to the Hebrew Shekinah, which was used to denote the presence and glory of God.
6 In the wilderness wanderings the tabernacle or tent was a symbol of the abiding presence of God in the midst of his people (382-3).
Before we go further into the text, a comparison of the Greek words used in Rev. 21:3 and John 1:14 should be given here. This further expresses the complete fulfillment of “Immanuel” as “God with us.” The Christ who “tabernacled” Himself as an infant will one day “tabernacle” Himself with His people completely in the New Jerusalem. Mounce explains this idea in Rev. 21:3 as follows: “In the Fourth Gospel, John writes that the Word became flesh and tabernacled (eskenosen) among people so that they saw his glory, the glory of the One and Only (John 1:14)” (383).
The Word became flesh and dwelt among us. We observed his glory,the glory as the one and only Son from the Father, full of grace and truth (John 1:14 CSB).
Leon Morris explains John 1:14 as a clear, succinct Christmas announcement. A proper exegesis is necessary to fully understand the wonder and glory of the Incarnation. People often say that the story of the Incarnation is only told in the Gospels of Matthew and Luke, and they skip over John’s beautiful doctrinal statement. The theology of the Incarnation cannot be understood completely without John’s explanation:
Now comes the most concise statement of the incarnation… John does not say, “The Word became man” or “the Word took a body.” He chooses that form of expression which puts what he wants to say most bluntly. It seems probable that he was confronted by opponents of a docetic type, people who were ready to think of Jesus of Nazareth as the Christ of God but who denied the reality of his humanity. They thought of him as only appearing to live a human life. Since God could not, on their premises, defile himself by real contact with humankind, the whole life of Jesus must be appearance only. John’s strong term leaves no room for such fancies. He is clear on the deity of the Word. But he is just as clear on the genuineness of his humanity.
Notice that this is the first time that John indicates that the Word and Jesus are to be taken as the same. Up to this point it would have been quite possible for the reader to take “the Word” to refer to some supreme cosmic principle or the like. But in one, short, shattering expression John unveils the great idea at the heart of Christianity--that the very Word of God took flesh for our salvation.
The Word “lived for a while among us.” Probably the verb signifies “to pitch one’s tent;” it may thus denote a temporary visit. But this cannot be insisted upon, and any exegesis
7 that deduces a limited incarnation from the fact that the Word “tabernacled” among us is in error. The term had come to be used in a conventional fashion of settling down permanently in a place (e.g., Rev 12:12; there can be no more permanent dwelling than in heaven!) But in Jewish ears the word might arouse other associations. The place of worship during the wanderings of Israel in the wilderness, the place where God had vouchsafed his presence, was “the Tabernacle, and that noun corresponds to the verb used here. That John wants us to recall God’s presence in the tabernacle in the wilderness seems clear from the immediate reference to ‘glory,’ for glory was associated with the tabernacle… The glory resulting from the immediate presence of the Lord is referred to quite often in Jewish writings. It came to be linked with the Shekinah, a word that means “dwelling” and is used of God’s dwelling among His people…
A.M. Ramsey says,
We are reminded both of the tabernacle and in the wilderness, and the prophetic imagery of Yahweh tabernacling in the midst of His people, and of the Shekinah which He causes to dwell among them…. The place of His dwelling is the flesh of Jesus.
He goes on to bring out the force of the present passage by saying,
All the ways of tabernacling of God in Israel had been transitory or incomplete; all are fulfilled and superseded by the Word-made-flesh and dwelling among us.
That is the great point. What had been hinted at and even realized in a dim, imperfect fashion earlier was perfectly fulfilled in the Word made flesh.
That John had in mind the Shekinah and the glory that was associated with it seems further indicated by the express statement that the glory was “the glory of the one and only Son, who came from the Father. The verb “beheld” is invariably used in John (as, for that matter, the whole New Testament) of seeing with the bodily eye. It is not used of visions. John is speaking of that glory which was seen in the literal, physical Jesus of Nazareth. Since he came in lowliness we have an example of the paradox that John uses so forcefully later in the Gospel, that true glory is to be seen, not in outward splendor, but in the lowliness with which the Son of God lived among us and suffered for us…. The repetition of the word ‘glory’ emphasizes its reality. The true glory was there, in the earthly life of the Word. And it was seen (90-93).
8 Gangel adds to this idea of the tabernacle:
This may be the most important verse in the Bible on the doctrine of the incarnation. John went back to verse 1 to pick up one of his favorite themes, the Word. God became human; God showed us his glory. God offered us grace and truth; God literally “tabernacled” among us. Remember the tabernacle in the center of the camp? It represented the place of the law, the abode of God, the source of revelation, the site of sacrifice, and the focus of worship. Now in the new covenant, Jesus provides all these (13).
Guzik completes our thoughts on vv. 3-4:
The tabernacle of God is with men, and He will dwell with them: Moses’ tabernacle represented the dwelling place of God on earth. That was past the representation of the dwelling place of God; this tabernacle of God is the reality of His presence.
He will dwell with them, and they shall be His people: This succinctly states essence of God’s desire and man’s purpose. Simply, God’s desire is to live in close fellowship with man, and man’s purpose is to be a people unto God. This is the greatest glory of heaven, and the ultimate restoration of what was lost in the Fall.
“I do not think the glory of Eden lay in its grassy walks, or in the boughs bending with luscious fruit-but its glory lay in this, that the ‘Lord God walked in the garden in the cool of the day.’ Here was Adam’s highest privilege, that he had companionship with the Most High.” (Spurgeon).
The former things have passed away: The New Jerusalem is distinguished by what it does not have – no tears, no sorrow, no death or pain. Later it will be shown that the New Jerusalem has no temple, no sacrifice, no sun, no moon, no darkness, no sin, and no abomination.
“Man comes into the world with a cry; and goes out of it with a groan, and all between is more or less intoned with helpless wailing… But the Halleluias of the renewed world will drown out the voice of woe forever.” (Seiss)
God will wipe away every tear from their eyes: “‘Every tear,’ for they be many; – tears of bereaved affection, such as Mary, and Martha, and the widow of Nain
9 wept; – tears of sympathy and mercy, such as Jeremiah and Jesus wept over the sins and the calamities of Jerusalem; – tears of persecuted innocence, tears of contrition and penitence for faults and crimes against the goodness and majesty of heaven; – tears of disappointment and neglect; – tears of yearning for what cannot now be ours; – these, and whatever others ever course the cheeks of mortals, shall then be dried forever.” (Seiss)
But the idea of tears in heaven should never be used as a tool of guilt-manipulation on this earth. “There is no just ground for imagining from this text that the saints will shed tears in heaven concerning the failures of their former life on earth. The emphasis here is on the comfort of God, not on the remorse of the saints.” (Walvoord) (https://enduringword.com/bible-commentary/revelation-21/).
Then the one seated on the throne said, “Look, I am making everything new.” He also said, “Write, because these words are faithful and true.” -- v. 5.
Mounce exegetes v. 5 as follows:
The silence of God in Revelation is broken by his declaration, “I am making everything new.” The throne upon which God sits symbolizes his sovereignty and majesty. It is from this position of awesome power that he announces his intention of creating the new order. The renovation of the universe was a familiar concept in apocalyptic literature… Through the prophet Isaiah God had promised, “Behold, I will create new heavens and new earth. The former things will not be remembered, nor will they come to mind” (Isa 65:17). The transformation that Paul saw taking place in the lives of believers (2 Cor 3:18; 4:16-18; 5:16-17) will have its counterpart on a cosmic scale when a totally new order will replace the old order marred by sin.
Most scholars hold that the command to write in v. 5 comes from an angel, as in 14:13 and 19:9. The interpretation is based on the changes of the tense in the verb “to say” in vv. 5 and 6 (lit., “said, says, said”) It is argued that since the first and third utterances are from God, why would the second be altered if the speaker were the same? It is of equal weight, however, to argue that there is no reason why the second verb should not be altered for stylistic reasons and God be the one who speaks throughout. In 1:19 the glorified Christ had also instructed John to write. The content of what he is to write is
10 contained in the vision of eternal blessedness given in vv. 1-5. He is to write it because the revelation is trustworthy and true (385).
Guzik adds his thoughts on v. 5:
He who sat on the throne said: This is an authoritative announcement, coming from the throne of God itself. This is one of the few times in Revelation where we clearly see God speaking directly from His throne.
Behold, I make all things new: This statement is in the present tense, “I am making everything new.” This is the consummation of God’s work of renewal and redemption, having begun here and now in our present time. Paul saw this transformation at work on this side of eternity: Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day… Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 4:16 , 5:17).
All things new: This is a brief glance at the thinking behind God’s eternal plan – to allow sin and its destruction in order to do a greater work of making all things new. At this point in His plan of the ages, the plan is complete. All things are new. Our instinct is to romantically consider innocence as man’s perfect state, and wish Adam would have never done what he did. But we fail to realize that redeemed man is greater than innocent man, that we gain more in Jesus than we ever lost in Adam. God’s perfect state is one of redemption, not innocence. When God finally completes this work of making all things new, they will stay new. “Presumably this means not only that everything will be made new, but also that everything will stay then new. The entropy law will be ‘repealed.’ Nothing will wear out or decay, and no one will age or atrophy anymore.” (H. Morris).
Write, for these words are true and faithful: John was probably so astounded by these words that he forgot to write – and must be told to do so (https://enduringword.com/bible-commentary/revelation-21/).\
11 Theological Application:
Teaching Aim and Objectives
In our text, we see the complete fulfillment of God’s plan of Immanuel, as through redemption by Christ, he provides a new heaven and a new earth to those who have allowed Christ to dwell with them through salvation. The Christ who dwelled with man as Immanuel now dwells with him forever in a perfect place promised and prepared by Him. The text is applied to the life of the believer through the accomplishment of the following objectives:
1. Believers are promised a new heaven and new earth. 2. Believers consider the complete fulfillment of the Incarnation in the eternal state. 3. Believers are encouraged to live the Christian life knowing that suffering will end in eternity.
Walking Points
1. Believers are promised a new heaven and a new earth.
Read v. 1. See also Isa. 65:17; 66:22. See also Matt. 19:28.
The Jewish people were promised that God would one day restore that which was lost in the Garden of Eden. The “new heavens and new earth” which John described is the fulfillment of that promise. Christ told us that one day God would restore the earth to its former glory before the Fall of man.
Think About It: What is it about heaven that gets you the most excited? Do you really think about heaven much? Are you so focused on what you are doing down here for yourself that you forget to ponder what God has waiting for you in eternity?
2. Believers consider the complete fulfillment of the Incarnation in the eternal state.
Read vv. 2-3. Refer back to John 1:1-14. Compare John 1:14 with Rev. 21:3.
The Greek word used in John 1:14 translated “dwell” is the same word used in Rev. 21:3. Christ dwelt with man at the Incarnation in order that He might rescue man from his sin. Now, the time has come for man to dwell with God forever in the new heaven, new earth, and New Jerusalem. This is the fulfillment of Immanuel. God will be with “us,” His people, forever.
12 New translations say “peoples” to identify the many languages and people groups that will be part of God’s people.
In the Old Testament, God came to His people in a cloud by day and fire by night. The tabernacle of the wilderness represented God dwelling with His people. Now, the tabernacle of God is with men in the new heaven and earth. God will dwell with His people forever, and sin will no longer separate God from them.
Think About It: As we consider the meaning of the Incarnation, how wonderful to know that God came to dwell with man that He might redeem man and that one day, He will dwell with man forever in a new heaven and new earth. What does this reality help you to recognize concerning God’s plan of redemption? Praise God together for Immanuel, the Gift of Jesus Christ! Thank Him for what He will do someday when He returns and establishes His Kingdom with the new heaven and new earth.
3. Believers are encouraged to live the Christian life knowing that suffering will end in eternity.
Read vv. 4-5. Refer to Heb. 10:19.
One scholar mentioned how comforting the book of Revelation had to be to the early church as they faced persecution, suffering and death. How encouraging to know that God will one day wipe away every tear and make everything new for all eternity.
Think About It: When you consider the promise of no more tears, suffering, pain and death, how does that encourage you? What trials are you facing that you know will be past when you are in heaven forever? Do you need to encourage someone with this promise today? Do you need to claim this promise in your own life as you face trials? Pray for those who face trials that they will find comfort in this promise in the Word of God.
13 Resources / Articles / Sources:
Gangel, Kenneth and Max Anders. The Holman New Testament Commentary: John. Nashville: Broadman and Holman, 2000.
Guzik, David. “Revelation 21: A New Heavens, A New Earth, and A New Jerusalem.” Online. Available from https://enduringword.com/bible-commentary/revelation-21/.
Morris, Leon. The New International Commentary on the New Testament: The Gospel According to John. Grand Rapids: William B. Eerdmans Publishing Company, 1995.
Mounce, Robert H. The New International Commentary on the New Testament: The Book of Revelation. Grand Rapids: William B. Eerdmans Publishing Company, 1997.
Wiersbe, Warren. The Bible Exposition Commentary: Ephesians to Revelation. Colorado Springs: David C. Cook Publishing Company, 2008.
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