It is debatable whether [Rev 21] and [Rev 22] deal solely with eternity or if they alternate between describing the Millennial Kingdom and eternity. Because the Millennial Kingdom and eternity share many similarities, it is not surprising that they are sometimes viewed as one in the writings of the Apostle John.
Here, eternity is referred to as "a new heaven and a new earth." They should not be confused with the new heaven and new earth mentioned in [Isa 65:17-25]. That passage refers to the Millennial Kingdom because there is still sin and death. However, these will no longer exist in eternity.
Here, eternity is referred to as "a new heaven and a new earth." They should not be confused with the new heaven and new earth mentioned in [Isa 65:17-25]. That passage refers to the Millennial Kingdom because there is still sin and death. However, these will no longer exist in eternity.
 | Author: William MacDonald Rank: Author Posted on: 2024-07-07 Source: Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck |
A New Heaven and a New Earth
[Verse 1]. When all evil and all evil doers have got their everlasting unchangeable, terrible destiny, the attention of John is drawn to a completely new heaven and a completely new earth. “The first heaven and the first earth” have had their time, they have fled away [Rev 20:11] and have been destroyed by burning [2Pet 3:7-12]. In that way room has been made for “a new heaven and a new earth”.
The great difference from the first earth is that the sea, which is still there in the kingdom of peace [Ezek 47:20]; [Zeph 2:6]; [Zech 9:10]; [Zech 14:8] is no longer there in eternity. Also the turbulent, rebellious nations represented by the sea, and the wicked who are like the tossing sea [Isa 57:20] are no longer there. There is an atmosphere of constant, complete rest. The true theocracy has come. God rules, or better said, governs, for here it is more about God Who dwells in rest, while there is nothing more to be restrained, there is nothing left that can rebel. Then righteousness dwells on earth [2Pet 3:13] and not merely rules as in the kingdom of peace. Everything corresponds inwardly and outwardly to God’s Being.
The old creation is perishable [Ps 102:26]; [Matt 24:35]; [1Cor 7:31]; [1John 2:17] and therefore transient. The new creation is completely new and of permanent, everlasting nature. The new is not a replacement through renewing and improving of the old, but the new heaven and the new earth have never been there earlier. The second is not only different from the first, but also better than the first. In the same way, is what God has wrought in the redemption different from and better than what man has lost as a consequence of sin. God has not only solved the problem of sin, but given something far more wonderful instead.
With God the second always has preference over the first. You find often in Scripture that the second or later born is given preference over the firstborn. Just look, for example, at Abel being given preference over Cain, Isaac over Ishmael, Jacob over Esau, Ephraim over Manasseh, David over his older brothers (cf. also [Job 42:12]; [1Cor 15:47]; [Heb 8:6].
[Verse 2]. After the wonderful total picture of the new heaven and the new earth, John sees a city. This city is the center of the whole new scene. Also in the new order of matters where there is no longer sin, there is room for holiness. The city is “the holy city”. Holy means separated. Separation has not always to do with separation from evil. When God, for example, sanctifies the seventh day, it means that He has given this day a separate place compared to the other days [Gen 2:3]. In that way, this city occupies a distinct place in the whole new order.
This city is the “new Jerusalem” which indicates the contrast with the old Jerusalem. It is a movable city. It comes “down out of heaven”, for heaven is the land where it belongs. It comes “from God”, for the beginning of the city is in God, in His counsel. The new Jerusalem comes down without coming to earth to form a link, as it were, between heaven and earth, to connect them.
The city looks “as a bride adorned for her husband”. This description makes clear that this new Jerusalem is the church. After a thousand years she still has the same radiant beauty she had at her marriage [Rev 19:7]. The ravages of time have not affected her beauty at all. For all eternity, she will possess that beauty.
The city is ‘holy’ and is compared with ‘a bride’. That means that God, Who is light – holiness has to do with God as light – and love, is seen in that city. Here the church is perfectly fit to be connected to Him because it perfectly corresponds to His Being. In this way she also completely meets His desires, she fits Him, is like Him [Eph 5:31-32]; [1John 3:3].
This new Jerusalem must be distinguished from the heavenly Jerusalem [Heb 12:22]. With the heavenly Jerusalem is meant the dwelling place of all heavenly saints. The heavenly Jerusalem is the heavenly capital from where the kingdom of peace is ruled. It is the center of rule in which believers from the Old Testament and the New Testament have their place and task. The new Jerusalem consists of only those who are the church of the living God, the dwelling place of God in the Spirit.
Also when there is mention of ‘the Jerusalem above’ [Gal 4:26], it is something different than what is called here the ‘new Jerusalem’. The Jerusalem ‘above’ is not that much of a city with reigning characteristics, but rather indicates a sphere in which believers live. That sphere is a sphere of freedom that stands opposite to the law The Jerusalem above is therefore contrasted with the earthly Jerusalem, which represents the sphere of the law.
[Verse 3]. After John has seen these wonderful and extensive new things, he hears a loud voice. That voice comes with a declaration from the throne, the seat of the kingdom of God. The kingdom of God has reached its final destination; it has achieved its purpose. The explanation says that God dwells among men. He does so in “the tabernacle”, which refers to the church, for that is the dwelling place of God in the Spirit [Eph 2:22].
There are more names used for God’s dwelling place, like a temple and a house. That particularly here it is spoken of “the tabernacle” as a dwelling place, refers to the mobility of the dwelling place, like the tabernacle during the journey in the wilderness of the people of Israel.
It is also nice to consider that the word ‘tabernacle’ is also seen in what you read about the dwelling of the Lord Jesus among us. When you read “the Word became flesh and dwelt among us” [John 1:14], it literally says ‘the Word became flesh and tabernacled among us’, meaning ‘dwelt in a tent’.
The tabernacle speaks about the way in which God dwells among His people. The tabernacle in the Old Testament is a picture of God’s dwelling place. The true dwelling place of God you see in the Lord Jesus and in the church.
A remarkable thing is that it says that God will dwell “among men”. That it is a special joy for God to dwell with men, can be seen by the fact that it is mentioned three times in this one verse. All these men together are His people. There is no more mention of separate nations. Nations originated because of sin, but all consequences of sin have been removed. Therefore, there is no longer any difference between Israel and the nations. Israel will no longer occupy a privileged place.
Israel had to do with God’s counsels from the foundation of the world [Matt 13:55]; [Matt 25:34] and had an earthly and temporary existence. All earthly and temporary things will no longer be there. There are only people, believers from all times, without distinction. The only distinction that will remain concerns the new Jerusalem, the church, which exists from before the foundation of the world.
The verse ends with an expression of special intimacy between God and His people. “God Himself”, without any intermediary, as, for example, Moses or Elijah or a high priest has been, “will be among them”. There is no longer anyone through whom God has a relationship with His people. He is the God of that one great people. And that one great people have and know no one but Him alone as their God.
[Verse 4]. When that wonderful situation has come, every memory of sorrow, which was inseparable from the first things, will be removed. The description of the glory of eternity is still best done for us by saying what is not there. We cannot yet grasp the glory of what is there (cf. [2Cor 12:4]). But we can indeed understand that there will no longer be there what often makes our life on earth now so difficult and laborious and what makes us yearn for heaven. Therefore this description is in itself a great encouragement already. The five words that say what will no longer be there, now mark the whole world event and the whole world history since the fall of man into sin.
In Revelation 7 it was already announced that God will wipe away every tear from the eyes, like a mother wipes away the tears from the face of her child [Rev 7:17]. He wipes away “every tear”, after which never another tear will well up. Everything that causes tears now will then be gone forever. Then every man will live in perfect harmony with God, perfectly in agreement with God and perfectly unanimous with every other man. When sin is no longer there, there is also no longer death, nor anything associated with death as pain and sorrow, of which tears are the expression. It will never come back, for “the first things have passed away” forever.
The great difference from the first earth is that the sea, which is still there in the kingdom of peace [Ezek 47:20]; [Zeph 2:6]; [Zech 9:10]; [Zech 14:8] is no longer there in eternity. Also the turbulent, rebellious nations represented by the sea, and the wicked who are like the tossing sea [Isa 57:20] are no longer there. There is an atmosphere of constant, complete rest. The true theocracy has come. God rules, or better said, governs, for here it is more about God Who dwells in rest, while there is nothing more to be restrained, there is nothing left that can rebel. Then righteousness dwells on earth [2Pet 3:13] and not merely rules as in the kingdom of peace. Everything corresponds inwardly and outwardly to God’s Being.
The old creation is perishable [Ps 102:26]; [Matt 24:35]; [1Cor 7:31]; [1John 2:17] and therefore transient. The new creation is completely new and of permanent, everlasting nature. The new is not a replacement through renewing and improving of the old, but the new heaven and the new earth have never been there earlier. The second is not only different from the first, but also better than the first. In the same way, is what God has wrought in the redemption different from and better than what man has lost as a consequence of sin. God has not only solved the problem of sin, but given something far more wonderful instead.
With God the second always has preference over the first. You find often in Scripture that the second or later born is given preference over the firstborn. Just look, for example, at Abel being given preference over Cain, Isaac over Ishmael, Jacob over Esau, Ephraim over Manasseh, David over his older brothers (cf. also [Job 42:12]; [1Cor 15:47]; [Heb 8:6].
[Verse 2]. After the wonderful total picture of the new heaven and the new earth, John sees a city. This city is the center of the whole new scene. Also in the new order of matters where there is no longer sin, there is room for holiness. The city is “the holy city”. Holy means separated. Separation has not always to do with separation from evil. When God, for example, sanctifies the seventh day, it means that He has given this day a separate place compared to the other days [Gen 2:3]. In that way, this city occupies a distinct place in the whole new order.
This city is the “new Jerusalem” which indicates the contrast with the old Jerusalem. It is a movable city. It comes “down out of heaven”, for heaven is the land where it belongs. It comes “from God”, for the beginning of the city is in God, in His counsel. The new Jerusalem comes down without coming to earth to form a link, as it were, between heaven and earth, to connect them.
The city looks “as a bride adorned for her husband”. This description makes clear that this new Jerusalem is the church. After a thousand years she still has the same radiant beauty she had at her marriage [Rev 19:7]. The ravages of time have not affected her beauty at all. For all eternity, she will possess that beauty.
The city is ‘holy’ and is compared with ‘a bride’. That means that God, Who is light – holiness has to do with God as light – and love, is seen in that city. Here the church is perfectly fit to be connected to Him because it perfectly corresponds to His Being. In this way she also completely meets His desires, she fits Him, is like Him [Eph 5:31-32]; [1John 3:3].
This new Jerusalem must be distinguished from the heavenly Jerusalem [Heb 12:22]. With the heavenly Jerusalem is meant the dwelling place of all heavenly saints. The heavenly Jerusalem is the heavenly capital from where the kingdom of peace is ruled. It is the center of rule in which believers from the Old Testament and the New Testament have their place and task. The new Jerusalem consists of only those who are the church of the living God, the dwelling place of God in the Spirit.
Also when there is mention of ‘the Jerusalem above’ [Gal 4:26], it is something different than what is called here the ‘new Jerusalem’. The Jerusalem ‘above’ is not that much of a city with reigning characteristics, but rather indicates a sphere in which believers live. That sphere is a sphere of freedom that stands opposite to the law The Jerusalem above is therefore contrasted with the earthly Jerusalem, which represents the sphere of the law.
[Verse 3]. After John has seen these wonderful and extensive new things, he hears a loud voice. That voice comes with a declaration from the throne, the seat of the kingdom of God. The kingdom of God has reached its final destination; it has achieved its purpose. The explanation says that God dwells among men. He does so in “the tabernacle”, which refers to the church, for that is the dwelling place of God in the Spirit [Eph 2:22].
There are more names used for God’s dwelling place, like a temple and a house. That particularly here it is spoken of “the tabernacle” as a dwelling place, refers to the mobility of the dwelling place, like the tabernacle during the journey in the wilderness of the people of Israel.
It is also nice to consider that the word ‘tabernacle’ is also seen in what you read about the dwelling of the Lord Jesus among us. When you read “the Word became flesh and dwelt among us” [John 1:14], it literally says ‘the Word became flesh and tabernacled among us’, meaning ‘dwelt in a tent’.
The tabernacle speaks about the way in which God dwells among His people. The tabernacle in the Old Testament is a picture of God’s dwelling place. The true dwelling place of God you see in the Lord Jesus and in the church.
A remarkable thing is that it says that God will dwell “among men”. That it is a special joy for God to dwell with men, can be seen by the fact that it is mentioned three times in this one verse. All these men together are His people. There is no more mention of separate nations. Nations originated because of sin, but all consequences of sin have been removed. Therefore, there is no longer any difference between Israel and the nations. Israel will no longer occupy a privileged place.
Israel had to do with God’s counsels from the foundation of the world [Matt 13:55]; [Matt 25:34] and had an earthly and temporary existence. All earthly and temporary things will no longer be there. There are only people, believers from all times, without distinction. The only distinction that will remain concerns the new Jerusalem, the church, which exists from before the foundation of the world.
The verse ends with an expression of special intimacy between God and His people. “God Himself”, without any intermediary, as, for example, Moses or Elijah or a high priest has been, “will be among them”. There is no longer anyone through whom God has a relationship with His people. He is the God of that one great people. And that one great people have and know no one but Him alone as their God.
[Verse 4]. When that wonderful situation has come, every memory of sorrow, which was inseparable from the first things, will be removed. The description of the glory of eternity is still best done for us by saying what is not there. We cannot yet grasp the glory of what is there (cf. [2Cor 12:4]). But we can indeed understand that there will no longer be there what often makes our life on earth now so difficult and laborious and what makes us yearn for heaven. Therefore this description is in itself a great encouragement already. The five words that say what will no longer be there, now mark the whole world event and the whole world history since the fall of man into sin.
In Revelation 7 it was already announced that God will wipe away every tear from the eyes, like a mother wipes away the tears from the face of her child [Rev 7:17]. He wipes away “every tear”, after which never another tear will well up. Everything that causes tears now will then be gone forever. Then every man will live in perfect harmony with God, perfectly in agreement with God and perfectly unanimous with every other man. When sin is no longer there, there is also no longer death, nor anything associated with death as pain and sorrow, of which tears are the expression. It will never come back, for “the first things have passed away” forever.
Verses that belong to this explanation: 1-4
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. 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. 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. 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.
 | Author: Ger de Koning Rank: Author Posted on: 2024-02-26 Source: Title: Revelation Author: Ger de Koning |
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 interrupted 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 our 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.
Verses that belong to this explanation: 1-8
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. 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. 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. 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. 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.› 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.› 7 ‹He that overcometh shall inherit all things; and I will be his God, and he shall be my son.› 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.›
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
New, by their form and qualities, but not by their substance. — The first heaven and first earth was passed away: being changed, not as to their substance, but in their qualities. (Challoner)
 | Author: George Leo Haydock Rank: Author AD: 1849 Source: Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York |
“And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.”
Our Lord Jesus explained to us that the new wine cannot be put in an old water-skin but in a new one. In the same manner, we, the wine of His kingdom shall take off this corrupt body to be clothed with an uncorrupted, this perishable body becomes imperishable. We are raised in glory and power with spiritual bodies [1Cor 15:42-44]. Thus the Lord puts us in a new heaven.
As children of the new kingdom, we are worth not to come back to this earth, because our Lord Jesus has assured us that “the heavens will be destroyed... and the elements will melt.” The apostle Peter reassured us that by the coming of our Lord, “The heavens will be dissolved being on fire, and the elements will melt with fervent heat! Nevertheless, we, according to His promise look for new heavens and a new earth in which righteousness dwells [2Pet 3:12-13].
We dwell in the “earth of the living,” with all the saints living in spirit.
By saying “new heaven and new earth,” may bear another meaning, that is all that exist now will disappear, and we will return to a new heaven where we meet with “The Lord, God of heavens.” We become in a new wonderful fellowship with the heavenly, perfect and complete. We also meet with our brethren who were with us on earth in a “new earth.” It will be an encounter of love of a new kind, in a total perfect unity in the Person of our Lord Jesus.
It is a meeting of one Church that tastes eternal unity in a unique way, thus he says; “Also there was no more sea” [Verse 1]. There is no room for the sea there, as the sea indicates division and separation. It separates the cities, the countries and the continents. But in heaven nothing will separate the members of the Church from each other.
The sea also refers to confusion and worry, as the Bible says: “But the wicked are like the troubled sea, when it cannot rest. Whose water cast up mire and dirt” [Isa 57:20].
Not one single wicked can hide in the heavenly Church, and in its perfect unity, inner and outer peace will prevail.
As children of the new kingdom, we are worth not to come back to this earth, because our Lord Jesus has assured us that “the heavens will be destroyed... and the elements will melt.” The apostle Peter reassured us that by the coming of our Lord, “The heavens will be dissolved being on fire, and the elements will melt with fervent heat! Nevertheless, we, according to His promise look for new heavens and a new earth in which righteousness dwells [2Pet 3:12-13].
We dwell in the “earth of the living,” with all the saints living in spirit.
By saying “new heaven and new earth,” may bear another meaning, that is all that exist now will disappear, and we will return to a new heaven where we meet with “The Lord, God of heavens.” We become in a new wonderful fellowship with the heavenly, perfect and complete. We also meet with our brethren who were with us on earth in a “new earth.” It will be an encounter of love of a new kind, in a total perfect unity in the Person of our Lord Jesus.
It is a meeting of one Church that tastes eternal unity in a unique way, thus he says; “Also there was no more sea” [Verse 1]. There is no room for the sea there, as the sea indicates division and separation. It separates the cities, the countries and the continents. But in heaven nothing will separate the members of the Church from each other.
The sea also refers to confusion and worry, as the Bible says: “But the wicked are like the troubled sea, when it cannot rest. Whose water cast up mire and dirt” [Isa 57:20].
Not one single wicked can hide in the heavenly Church, and in its perfect unity, inner and outer peace will prevail.
 | Author: Tadros Yacoub Malaty Rank: Monk Posted on: 2023-01-21 Source: Title: The book of Revelation Year (original): 1996 Author: Fr. Tadros Yacoub Malaty Number of pages: 257 Publisher/Editor: St. George's Coptic Orthodox Church, Sporting, Alexandria Print: Anba Reuis Press, Abassia, Cairo, Egypt Translation: Victoria and Ramzy Malaty |
Says He. "The first heaven and the first earth passed away".
Even "the sea shall be no more."
 | Author: Tertullian of Carthage Rank: Author AD: 220 |
And He will wipe away every tear from their eyes; and death shall be no more, neither sorrow, nor crying, neither shall there be any more pain, because the former things have passed away."
 | Author: Irenaeus of Lyons Rank: Bishop AD: 202 |
In fornications, in adulteries, and in lies and uncleanness, and in idolatries, and in murders, and in battles. For there shall be the new heaven and the new earth.
 | Author: Hippolytus of Rome Rank: Author AD: 235 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
