The New Jerusalem (Revelation 21:2 - 22:5)
The focus of these chapters is the New Jerusalem, which is the dwelling place of the saints of all ages, but which is particularly associated with the bride of Christ.
This is the heavenly city that all of the saints of old looked for (Heb. 11:13-16).
This is the “city which hath foundations, whose builder and maker is God” (Heb. 11:9-10). At the call of God, Abraham left Ur of the Chaldees. It was a great city, but it had no foundations. When it was re-discovered in the last half of the 19th century and excavated by Leonard Woolley, only pathetic ruins remained.
This is the fulfillment of God’s glorious eternal plan, the plan that He had before the world was made, the plan for which He made the world, and the plan toward which He has carried the world. “That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him” (Eph. 1:10).
“The closing description of the city is saturated with allusions to Old Testament prophecy. It is like the finale of some great concerto, in which the themes that have sounded throughout it are all gathered up in the last majestic, melodious crash. Here at the farthest point to which mortal eyes are allowed to pierce, the ‘tree of life’ that the first of mortal eyes had looked on waves its branches again. The end has circled round to the beginning. But now there is no more prohibition to pluck and eat, and now it grows, not in a garden, but in a city where the perfection of human society is entered into. Here, on the last page of Scripture, the river, the music of whose ripple had been heard by Ezekiel and Zechariah bringing life to everything that it laved, and by the Psalmist ‘making glad the city of God,’ flows with a broader, fuller stream, and is fouled by no stains, but is ‘clear as crystal.’ River and tree have the same epithet, and bring the same gift to the citizens. All the blessings which Jesus gives are summed up, both in John’s Gospel and in the Apocalypse, as ‘life.’ The only true life is to live as God’s redeemed servants, and that life is ours here and now if we are His. It is but a ‘stream’ of the river that gladdens us here, the fruit has not yet its full flavor nor abundance. It is life, more life, for which we pant, and the desire will be satisfied there when the river runs always full, and every month the fruit hangs ripe and ready to be dropped into happy hands from among the healing leaves” (Alexander MacLaren).
Some commentators have tried to fit the description of the New Jerusalem of chapter 22 into the earthly Millennium, but we are convinced that this is impossible. First, beginning with Revelation 21, the scene passes from the old creation to the new heaven and the new earth, and to try to force the city of Revelation 22 back into the Millennial Kingdom is unreasonable. We agree with Ford Ottman who says: “The expanded vision of the New Jerusalem does not, for its interpretation, demand a return in thought to the conditions existing during the Millennium. ... A return to the Millennial earth in this vision of John would be incongruous and perplexing. There may be difficulties in the way of harmonizing what is implied in the terms of this vision with our own thoughts of eternity, but this should not discourage us, for eternal conditions may be altogether at variance with our ideas of them” (The Unfolding of the Ages). Second, the description in Revelation 22 of the New Jerusalem cannot possibly fit into the Millennium. For example, there will be no sun there (Re. 22:5), whereas we know that the sun will still exist during the Millennium. Also, there will be no curse or death in the New Jerusalem of Revelation 22, whereas in the Millennium there will be both (Isa. 65:20).
The New Jerusalem is a city (Re. 21:2).
It is a city, a place, a real place. It is a city of light, walls, gates, angels, redeemed people, faces, measurements, distances, foundations, jewels, transparent gold, pearls, nations, water, fountains, rivers, trees, fruit, and a throne.
The New Jerusalem is “the holy city” (Re. 21:2).
God is a holy God and requires holiness of His people (Le. 11:44, 45; 19:2; 20:7; 21:8). Thirty-one times God is called “the Holy One of Israel” (2 Ki. 19:22; Ps. 71:22). The seraphims cry continually, “Holy, holy, holy, is the LORD of hosts” (Isa. 6:3). Holiness is the absence of sin, and nothing pertaining to sin will be in the New Jerusalem. There will be no idolatry, witchcraft, fornication, adultery, uncleanness, lasciviousness, hatred, variance, emulation, covetousness, maliciousness, envy, murder, theft, deceit, malignity, whispering, backbiting, despite, pride, boasting, inventing of evil things, disobedience, covenant-breaking, unmercifulness, wrath, strife, sedition, drunkenness, drug abuse, rebellion, tyranny, treachery, lying, dissembling, blasphemy, false witness, or any other sin. Except a sinner be converted so that the holy law of God is written in his heart, he would never be happy in God’s holy heaven. As Jesus said, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God” (Joh. 3:3).
How different the city of God is from the cities of this present world! The rebel Cain and his sons built the first cities (Ge. 4), and they have been filled with wickedness ever since.
The New Jerusalem a city that comes “down from God out of heaven” (Re. 21:2).
Compare Re. 21:10, “and shewed me that great city, the holy Jerusalem, descending out of heaven from God.”
Hebrews 12:22-24 describes the same city existing already in heaven or as a term for heaven itself. It is the place of habitation for God, Jesus, the elect angels, and the spirits of the redeemed (not yet dwelling in resurrection bodies). “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.”
Therefore, the city exists during the Millennium, but it is not on earth at that time. It comes to earth only after the new earth is created. In the Millennium, the church-age saints, being a heavenly people, will probably live in the heavenly Jerusalem while also having business on earth. We know that they will reign with Christ in the Millennial Kingdom (e.g., Mt. 19:28; Re. 2:26-27). The resurrection body will make this possible. Some dispensational commentators have theorized that the New Jerusalem will be a type of “satellite city” during the Millennium (e.g., J. Dwight Pentecost, Things to Come, pp. 577-579). But there is no need for this theory, as Hebrews 12 explains that the New Jerusalem is heaven. The glorified saints will be above the angels and will be able to travel from heaven to earth in an instant.
The New Jerusalem is a city “prepared as a bride adorned for her husband” (Re. 21:2).
Compare Re. 21:9, “the bride, the Lamb’s wife.”
This does not mean that the city itself is Christ’s bride; it means that the city is the dwelling place for His bride. The bride of Christ is the church (Eph. 5:25-32). The Lamb’s wedding is described in Revelation 19:6-9. The New Jerusalem is the bride’s city, but all of the saints of all ages are at home there. Israel will be there, for the names of her 12 tribes are engraved on the gates of the city’s wall (Re. 21:12).
The New Jerusalem is a city where God will dwell with His people (Re. 21:3).
“And I heard a great voice out of heaven.” The great voice is the voice of the Father sitting on the throne of heaven. Compare Re. 21:5, “And he that sat upon the throne said…” The voice of God is a great voice. It is the voice of the Majesty on high. It is likened to the sound of thunder (Ps. 29:3-9). Every word of that voice is true and authoritative and living. Wise is the man who heeds that Voice!
“the tabernacle of God is with men.” Jesus is the tabernacle of God. He is God manifest in the flesh. The Greek for tabernacle (skené) is used in John 1:14, which says, “The Word was made flesh, and dwelt [tabernacled] among us...” The Word of God was seen on earth for a short time and then ascended back to heaven. Today, we live by faith. We cannot see God except in Scripture, but faith will become sight in the New Jerusalem. We have longed to see Jesus face to face, and that longing will become reality. “And they shall see his face...” (Re. 22:4).
“and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” The repeated emphasis is on God being with His people. This is why God made man in His own image. He made man for Himself. He made man in order that He would be with man. He made the first man, Adam, and his wife, Eve, to be the instruments through which God Himself would become a man, the second man (1 Co. 15:47), to redeem fallen man and to dwell with redeemed man forever. We see God dwelling with man in Christ’s first coming. He dwelt with the disciples. He spent His entire days with them for three years. He ate with them, conversed with them, slept with them, walked hundreds of miles with them, traveled in boats with them, watched sunrises and sunsets with them, comforted them, reproved them, talked with them about the creation, about the Father, about redemption, about the eternal kingdom. This was a little foretaste of the New Jerusalem, but then the redeemed will be perfected and glorified and there will be no secret sins, no guilt, no deception, no physical weakness, no mental weariness, nothing to hinder the most intimate communion with God.
The New Jerusalem is a city where there is no sorrow or pain or death (Re. 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.”
This is the condition for which the saints of all ages have longed since man’s fall. Our sorrows and pains in this present world are incalculable, but when we dwell in that City, these things will be forever past. There will not be the slightest tinge of sorrow or sadness there, not even the potential for it, no tears of sorrow, no pain of any kind, no depression, no sickness or disease, no old age, no injury, no separation from loved ones, no confusion or uncertainty, no bullying, no tyranny, no frustration, no mental torment, no crying, no longing for that which cannot be attained, no persecution, no torture, no false accusations, no pain from physical exertion, no pain from heat or cold, no burns, no scrapes, no tearing, no lack, no debt, no fear. There will be no cripple there, no blind or deaf or dumb or simple or deformed.
“for the former things are passed away.”
The former things are the things of this present age, a fallen, unredeemed earth over which the devil reigns as “the god of this world.” It will be wonderful to live in a world in which this present age is looked upon as “former.”
The New Jerusalem is a city whose description is “true and faithful” (Re. 21:5).
“And he that sat upon the throne said.” These words are from the Father sitting on the throne. He is the Majesty on high (Heb. 1:3). He is the Judge of all (Heb. 12:22-23).
He says, “Write … these words” This revelation was to be written. It was to be a part of the canon of Scripture. It was to be available to mankind. It was to be read and preached and meditated upon. The revelation was not given in general thoughts but in words. The Scripture is verbally inspired. Scripture is the “words … which the Holy Ghost teacheth” (1 Co. 2:13).
He says, “for these words are true and faithful.” The description of this city is literally true. It is not a mystical vision. Nothing is more certain, more faithful, more dependable than the words of God.
The New Jerusalem is a place where the water of life is freely available (Re. 21:6).
“And he said unto me, It is done.” God speaks of future things as “done.” Before Him, the Tribulation, the coming of Christ, the first resurrection, the Millennial Kingdom, the second resurrection, the new heaven and the new earth, all are “done.” These are the words of the eternal God who knows the end from the beginning. When Christ was on earth, before His arrest in Gethsemane, before His trial and crucifixion and resurrection, He prayed to the Father, “I have finished the work which thou gavest me to do” (Joh. 17:4). He can speak of things that do not exist as if they do exist, because they do exist before Him.
“I am Alpha and Omega, the beginning and the end.” The Alpha and Omega is Christ, as we saw in Revelation 1:11. Jehovah God is the first and the last in the Old Testament (Isa. 44:6; 48:12), and Jesus is the first and the last in the New. In Isa. 44:6, Jehovah God says, “I am the first, and I am the last: and beside me there is no God.” Jesus is not another God; He is God the Son. He is “The mighty God” (Isa. 9:6), “God with us” (Mt. 1:23), “God ... manifest in the flesh” (1 Ti. 3:16), the express image of God (Heb. 1:3).
“I will give unto him that is athirst of the fountain of the water of life freely.”
The water is for him that is thirsty. Salvation is for those who recognize their need of it and desire it, those who are thirsty for it. Jesus said, “If any man thirst, let him come unto me, and drink” (Joh. 7:37). He said, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Mt. 11:28). Salvation is for those who cry out, “What must I do to be saved?” (Ac. 16:30).
The water is free. The word “freely” is a glorious word. It refers to salvation as the free gift of God’s grace (Eph. 2:8-9). Those who drink of this water will drink by free grace, solely because of the blood of Christ.
The water comes from a “fountain.” It does not trickle out. It flows out. It is abundant. It is sufficient to satisfy the whole world. Jesus “gave himself a ransom for all” (1 Ti. 2:6). He made propitiation “for the sins of the whole world” (1 Jo. 2:2). Jesus said, “Come unto me, ALL ye that labour and are heavy laden” (Mt. 11:28).
The water is the water of life. This is not merely water as we presently know it; it is the water of life, the Water of waters! The fountain of the water of life will literally flow in the New Jerusalem, and the saints will drink of it. Though we do not know the exact benefits of drinking this water, we know that it will be delightful! The fountain of the water of life is God Himself. The river of life flows from the throne of God and the Lamb (Re. 22:1). The fountain of life is with Him (Ps. 36:9). From Him flows all of the delightful blessings and glories of eternity. He is the God who has “given us richly all things to enjoy” (1 Ti. 6:17), who “shalt make them drink of the river of thy pleasures” (Ps. 36:8), in whose “presence is fullness of joy, and at thy right hand there are pleasures for evermore” (Ps. 16:11). The Lamb is the One who said, “I am come that they might have life, and that they might have it more abundantly” (Joh. 10:10). For the redeemed, the abundant life begins in this present world, but the perfection of the abundant life is for the New Jerusalem.
The New Jerusalem is a city where the saints shall inherit all things (Re. 21:7).
“He that overcometh shall inherit all things.” In this present world, the saints typically own little or nothing. The bulk of the riches of this world are “owned” by the unsaved (though they actually own nothing, for “the earth is the LORD’S, and the fulness therefore,” Ps. 24:1). Through the ages, many saints have “wandered about in sheepskins and goatskins; being destitute, afflicted, tormented” (Heb. 11:37). The chosen are “the weak things of the world ... And base things of the world, and things which are despised” (1 Co. 1:27-28). They have been warned about the dangers of riches and have been instructed that “having food and raiment let us be therewith content” (1 Ti. 6:8-10). But in the New Jerusalem, the saints will own “all things” and will delight in God’s riches. The church-age saint is joint-heir with Christ (Ro. 8:17).
“And I will be his God, and he shall be my son.” What simple words, but what infinite truth! This is adoption, which is the fruit of Christ’s atonement. “For ye are all the children of God by faith in Christ Jesus” (Ga. 3:26). In this present life, the believer begins to grasp and appreciate the meaning of this great truth, perhaps on the level of a toddler, but the literal meaning will be understood only when the child of God dwells with God in glory.
The New Jerusalem is a city where no unregenerate sinners will enter (Re. 21:8, 27; 22:15).
“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” (Re. 21:8).
“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” (Re. 21:27).
“For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Re. 22:15).
The description of those who “are without” is repeated three times in Revelation 21 by way of terrible emphasis.
Jesus said that no one can see the kingdom of God unless he is born again (Joh. 3:3). To enter the New Jerusalem, sinners have to be forgiven and converted (1 Co. 6:9-11). “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”
The overcomer is the true believer in Jesus Christ, the born again Christian as opposed to the nominal one (1 Jo. 5:4-5). See the comments on Revelation 2:7.
The fearful are mentioned first in the list of sinners who will be in the lake of fire (Re. 21:8). Fear of man is one of the greatest things that keeps sinners from repenting and trusting Christ. I know this is true in South Asia where we have been missionaries for decades. Many have come to the point of believing that Jesus is Lord and Saviour and that He died for man’s sins, but they have refused to repent and cast themselves upon Christ, because they were fearful of their friends and relatives and of society at large. See Lu. 9:26; 12:8-9; 2 Ti. 2:12. The unbelieving will not be in the New Jerusalem (Re. 21:8). It is unbelief that damns the soul to hell (Mr. 16:15-16). The abominable will not be in the New Jerusalem (Re. 21:8, 27). Abominable refers to anything that is unclean before God, either spiritual or physical (Le. 18:22, 30; De. 7:25; 18:9-12; 22:5; 25:13-16; 27:15). Murderers will not be in the New Jerusalem (Re. 21:8; 22:15). This is to break the sixth commandment (Ex. 20:13). Whoremongers will not be in the New Jerusalem (Re. 21:8; 22:15). This encompasses all sexual sins, which are against the seventh commandment (Ex. 20:14). Jesus said for a man to look upon a woman to lust after her is adultery (Mt. 5:27-28). This unregenerate pornographic generation is bound for the lake of fire. Sorcerers will not be in the New Jerusalem (Re. 21:8; 22:15). This encompasses every type of dark craft, including witchery, witch doctors, wizardry, divination, enchantment, astrology, fortune telling, necromancy, and consulting with familiar spirits (De. 18:10-12; Le. 20:27; Isa. 8:19; 47:13). Idolaters will not be in the New Jerusalem (Re. 21:8; 22:15). This is to break the first and second commandments (Ex. 20:3-5). Liars will not be in the New Jerusalem (Re. 21:8, 27; 22:15). All three verses emphasize that liars will be in the lake of fire. Lies are of the devil, the father of lies (Joh. 8:44). Lies are the opposite of God’s character, which is truth. Lies plunged God’s creation into darkness. Fallen man is a liar by his very nature. He is born “speaking lies” (Psa. 58:3). The fallen heart is “deceitful above all things” (Jer. 17:9). There is, therefore, no possibility that any son of Adam would be innocent of lying, which means that without salvation there is no hope of being in the New Jerusalem. Nothing that defiles will be in the New Jerusalem (Re. 21:27). This encompasses every sin of the flesh and the spirit. The word “defile” is translated from the Greek koinóo, which is also translated “unclean” (Heb. 9:13) and “pollute” (Acts 21:28). Jesus said the things that defile a man are the sins of his heart (Mt. 15:19-20). All men are defiled; their very righteousnesses are as filthy rags before God (Isa. 64:6); and all will be excluded from the New Jerusalem except those who are cleansed of their defilement by the blood of Christ. Dogs will not be in the New Jerusalem (Re. 22:15). This is a description of men who are of the most morally reprobate and heretical kind. It describes a male harlot in Deuteronomy 23:17-18 and a false teacher who preached a false gospel in Philippians 3:2-3. The similarity is that one sold his body while the other sold religion. Jesus used the term “dog” to refer to a person who derides the gospel and to whom it is a waste of time to preach the holy things of God (Mt. 7:6). Specific sins are listed, because typically the sinner does not trust Christ because his love for sin is greater than his desire to be saved. Once, after I had witnessed to a man a few times, he asked me what he would have to do about his adultery and dishonest business practices if he were to be saved. I told him that Christ would make him a new creature and give him a desire for holiness and would help him get victory over such sinful things but that it was not God’s will for him to continue in his sin. That was the last time he was willing to listen to me, because he loved his sin too much to repent. The rich young ruler went away from Christ sad because he was not willing to repent of his sins of covetousness and self-righteousness. All of these sins can be cleansed by the blood of Jesus Christ if the sinner will receive Him as Lord and Saviour. “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 Jo. 2:2).
The New Jerusalem is a city of glory (“having the glory of God … for the glory of God did lighten it,” Re. 21:11, 23).
Glory refers to kingly splendor and wealth (“Solomon in all his glory” Mt. 6:29). See also Mt. 19:28; 25:31; Joh. 12:41; 17:5, 22, 24; Col. 3:4. It refers to great beauty (“glorious beauty” Isa. 28:1; “glorious in his apparel” Isa. 63:1).
God’s presence is characterized by brilliant light and color and breath-taking beauty. The glory of God was seen by the prophet Ezekiel: “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD” (Eze. 1:26-28). The glory of God was seen by John. “And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald ... And before the throne there was a sea of glass like unto crystal” (Re. 4:3, 6).
The light of the New Jerusalem is “like unto a stone most precious, even like a jasper stone, clear as crystal” (Re. 21:11). The jasper that is used to describe the overall appearance of the city is like our diamond. It is a brilliant, clear stone which reflects light and through which light passes. The entire city sparkles like a massive diamond.
The city’s source of light is the Lamb (Re. 21:23). When John saw the resurrected Christ he saw “his countenance was as the sun shineth in his strength” (Re. 1:16). When Peter, James, and John saw Christ in His majesty on the Mount of Transfiguration, “his face did shine as the sun, and his raiment was white as the light” (Mt. 17:2). That is the glory that will lighten the holy Jerusalem! Since the very light of the holy city is from the Lamb, the occupants will be reminded at every moment that He is the source of life, redemption, and every blessing. The light will shine into every corner and crevice, for there will be no darkness in that city. There will be no need of sleep or of hiding.
The New Jerusalem is a city with a wall (Re. 21:12, 17-18).
The wall is not there to provide protection but to mark out the boundaries of the city and to act as the entrance thereto.
The wall is massive. It is 5,368 miles long (surrounding the city on all four sides, each side being 1,342 miles). It is 144 cubits high (Re. 21:17), which is 216 feet if the cubit is 18 inches (the general measure from a man’s elbow to the tip of his fingers). The wall, thus, is much shorter in height than the city, which rises miles above it. The cubit is said to be “according to the measure of a man, that is, of the angel.” Thus, the cubit of a man and the cubit of an angel are the same, because angels are described in the Bible as human in appearance.
The wall is very strong and beautiful, being made of jasper (Re. 21:18). This type of jasper is apparently the same as that which is described in Re. 21:11, which is “clear as crystal.” In this world, we might own small pieces of precious stones, but in the New Jerusalem, thousands of miles of high wall are made from it! The wall is strong and beautiful but it is not intended to hide anything. The city behind it is visible through the clear stone.
The wall has 12 foundations, each garnished with 12 types of precious stones (Re. 21:14, 19-20). Obviously they are exceedingly beautiful, bathed in the light of the glory of God. “Though the precise colors of these stones in some cases are not certain, the general picture here described by John is one of unmistakable beauty, designed to reflect the glory of God in a spectrum of brilliant color. ... The city is undoubtedly far more beautiful to the eye than anything that man has ever been able to create, and it reflects not only the infinite wisdom and power of God but also His grace as extended to the objects of His salvation” (John Walvoord). Alexander Macloud, in The Cherubim and the Apocalypse, describes the color of the stones as follows (the jasper is not listed because it is described by John as clear as crystal like our diamond):
- Sapphire - pure blue or deep azure - Chalcedony - grey, with purple, blue, and yellow - Emerald - green - Sardonyx - bluish white, or it is the onyx, with red veins - Sardius - blood red - Chrysolite - green or golden colour - Beryl - bluish green - Topaz - pale green or golden colour - Chrysoprasus - bluish hue, a beautiful green mingled with yellow - Jacinth - violet or red with a mixture of yellow - Amethyst - purple colour, or a mixture of strong blue and deep red
The foundations of the wall contain the names of the 12 apostles (Re. 21:14). This proves that there are only 12 apostles for all eternity and disproves any doctrine of apostolic succession or the continuation of the apostolic office throughout the church age. The church is built upon the foundation of the apostles and prophets, with Jesus Christ being the Chief Corner Stone (Eph. 2:20). The apostles laid a solid foundation by completing the New Testament Scriptures under divine inspiration. Paul’s name is not there, as he is not one of the 12 (Ac. 1:13-26; 1 Co. 15:5-9).
The wall has 12 gates (Re. 21:12-13, 21, 25).
- An angel stands at each gate (Re. 21:12). These mighty, obedient angels are apparently tasked with sentry duty, such as that performed by British soldiers outside of Windsor Castle in London. They will provide a glorious living presence at each gate. We read of the glory of the holy angels (Lu. 9:26).
- The 12 gates contain the names of the 12 tribes of Israel (Re. 21:12). The doctrine of assimilation or replacement theology, whereby the church is said to have assimilated Israel’s covenants, is shown to be heresy. Israel, in the form of her 12 tribes, continues to exist in the New Jerusalem. The Church continues to exist, as well, as a separate entity from Israel, though intimately associated with her, as depicted by the names of the 12 apostles in the foundations of the wall.
- There are three gates on each side: east, west, north, and south (Re. 21:13, 21, 25). That the gates face in every direction remind us that God saves people from all corners of the earth.
- Each gate is made of a single pearl, which in the natural realm are the result of irritation on the inside of an oyster and thus speaks of Christ’s suffering for our sins. “To protect the pearl oyster’s tissue from the foreign body, the cells of the pearl sack secrete layer upon layer of a substance called nacre. Made of minerals and proteins, nacre (also called mother-of-pearl) is the same material that makes up a pearl oyster’s shell. Eventually this results in a natural pearl” (“Making Pearls,” the Chicago Field Museum’s web site). The pearly gates of the New Jerusalem also remind us of the “pearl of great price,” which is the church that Jesus purchased with His blood (Mt. 13:45-46). A perfect pearl is very lovely and with the light of God’s glory striking it and the glorious angels standing guard, what a sight these gates must be!
- “And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. ... And they shall bring the glory and honour of the nations into it” (Re. 21:24, 26). Here we see a glimpse of the new earth. It is not the same as the New Jerusalem, but kings will live on the new earth and rule over nations and will possess glory and honor, which they will bring into the New Jerusalem. They are wholly devoted to the glory of Christ. We surmise that the nations are the saved Gentiles who are not part of Israel or the Church. “These are the redeemed Gentile nations ... they are redeemed after the church is removed from the earth (or before the church came into existence). They come as visitors to the city. They come as worshipers” (J. Vernon McGee). In this present age there are “the saved of the nations,” referring to the fact that there is a minority of saved people within the majority of unsaved; but in the new earth there are “the nations of them which are saved,” referring to the fact that in that day all will be saved.
- The gates will never be shut (Re. 21:25). There will be no need to shut the gates to protect the people from enemies, for there will be none, and there will be no need to shut the gates to keep the people locked up, for they will be perfectly free. Probably the saints will leave the city at times to travel to other places on the new earth and possibly elsewhere.
The New Jerusalem is a massive city (Re. 21:16).
The city is apparently a cube that is 12,000 furlongs wide, long, and high (Re. 21:16). (Some commentators think it is a pyramid or a sphere, but we see nothing in the description to support this.) A furlong being 582 feet, this means that the city is a cube of 1,342 miles (2,160 kilometers). If the city were placed in the United States, it would cover the eastern half of the nation, from Maine to Florida and from the Atlantic coast to Colorado, and would also rise up 1,342 miles above sea level! It is larger than the moon. The following comment is by Joseph Seiss: “There is no stint or meanness in God’s creations. When he set himself to the making of worlds, he filled up an immeasurable space with them. He brought them forth in numbers without number, of grades upon grades, from the moons which play around the planets to luminous masses beyond any power of man to commensurate their enormous magnitude. When he created angels he added myriads on myriads, and orders on orders, till all earthly arithmetic is lost in the counting of them. When he started the human race it was on a career of multiplication to which we can set no limit. When he began the glorious work of redemption, and commenced the taking out and fashioning of a people to become the companions of his only begotten Son and co-regents with their Redeemer, these pictures of the final outcome tell of great multitudinous hosts, in numbers like the sands of the seashore. And the city he builds for them is of corresponding dimensions” (Seiss, On the Apocalypse, 1865).
The New Jerusalem is a city made of gold (Re. 21:18).
The city is made of pure gold like unto clear glass (Re. 21:18). This an amazing type of gold that is not known in this present world and is obviously more lovely than anything found here, but it is described as gold, nonetheless. This gold is transparent and the light of God’s glory will reflect from it and shine through it to every part of the city. Those who live for the self-willed pursuit of gold in this life will have no gold in the next, but those who, in repentance and faith, renounce the pursuit of gold as a figure of sinful-selfish living as the objective of life, will walk on gold in the next (1 Ti. 6:6-11; Jas. 4:1-4).
The New Jerusalem has a street (Re. 21:21).
It is made of pure gold, as it were transparent glass. The saints shall indeed walk on gold! The street is described as “singular,” which apparently means that one street runs throughout the city. Or it could be that the term “street” here is generic and refers to all of the streets in the city.
The New Jerusalem has no temple (Re. 21:22).
“Deity will then have come forth from behind all veils, all mediating sacraments, all previous barriers and hidings because of the infirmities of the flesh or the weaknesses of undeveloped spirituality. Himself will be the Temple thereof. The glorious worshippers there hold direct communion with his manifested glory, which encompasses them and all their city alike. As consecrated high priests they will then have come into the holiest of all, into the very cloud of God’s overshadowing glory, which is at once their covering, their Temple, their God” (Joseph Seiss, On the Apocalypse, 1865).
The New Jerusalem has no night (Re. 21:25).
The night stands for darkness. It is the time for thieves and murderers and kidnappers, fornicators and adulterers. Night speaks of the works of darkness (Ro 13:12; Eph. 5:11; 1 Jo. 1:6), of hidden things (1 Co. 4:5). Night speaks of “the rulers of the darkness of this world” (Eph 6:12). Night is the time of evil secrets (Lu. 12:3). It is the time when babies die and doubts arise. Night is the time when wild animals roam. Night is the time of suffering, fear, anxiety, perplexity, uncertainty. Night speaks of spiritual blindness and lostness, of those “which sat in the region and shadow of death” (Mt. 4:16). Night speaks of the darkness when Christ was on the cross, suffering for the sins of the world (Mt. 27:45). Night requires artificial light, torches, candles, lamps, electricity. There will be no need for such things in the New Jerusalem. “Oh, the nights of darkness and of anguish that many of God’s beloved people have known in this poor world! The day will bring the glad fruition of all of our hopes, and, in the full blessing of that uncreated light, we shall reign in light through the ages of ages--at home in the city of God” (Harry Ironside).
The New Jerusalem’s no night and no darkness is the opposite of the eternal abode of the lost, which is described as “outer darkness” (Mt. 8:12; 25:30) and “the mist of darkness” (2 Pe. 2:17). Those who love darkness and refuse to come to the light of the gospel will have darkness forever (“men loved darkness rather than light,” Joh. 3:19).
The New Jerusalem has a river (Re. 22:1).
The river of the water of life flows through the city, emanating from God’s throne, perhaps flowing through each level of the city in some manner.
The water is pure, in contrast to the water in this present world. This world’s water is rarely pure and never perfectly pure. It often contains bacteria and poisons such as arsenic. Frequently, the water in this world is too filthy to drink unless filtered. Water filtration and treatment systems are a multi-billion-dollar a year industry. We have learned to accept impurities because of the realities of this fallen world, but in the New Jerusalem there will be no impurity.
The water is crystal clear. Nothing is hidden; there are no dark recesses, no secrets. Everything in the city is clear and bright; the city itself and the wall (Re. 21:18) and the street (Re. 21:21).
The New Jerusalem has trees (Re. 22:2).
In the midst of the street and on the banks of the river stands the tree of life. This apparently refers to the tree of life not as a single tree but as a species of tree, and there are many specimens of this tree beautifying the city. Few things are more lovely than a magnificent tree, and certainly no tree is as magnificent as the tree of life. The tree itself, with its glorious bark and habit and leaves and fruit, is doubtless breathtakingly lovely, and its setting beside the crystal clear flowing river will be perfectly fitting, designed by the same God who made the beautiful rivers and streams and dales of this world. “The tree of life now flourishes in glory. It graces the celestial city, lines the banks of the river, and runs in splendor down the central boulevard. The saints in glory can enjoy the fruit of that tree, and the nations on earth benefit from the healing properties of its leaves. We are not told what the fruit of that tree tastes like; the full delights of glory are not revealed and possibly cannot be” (John Phillips).
What a lovely place is the New Jerusalem! It is paradise regained. It is the Garden of Eden and yet more wonderful, for there is no restriction in this eternal garden as there was in that first garden; there is no temptation to evil; there is no deceiver lurking anywhere. The occupants of the New Jerusalem can freely partake of anything in its realm.
The tree bears “12 manner of fruits.” It is, thus, obvious that the saints will continue to eat and drink in the New Jerusalem and throughout eternity. Doubtless, the taste of this tree’s fruit will be glorious, and there will be 12 varieties to enjoy. Jesus ate after His resurrection (Lu. 24:42) and spoke of His disciples eating in the kingdom of God after their resurrection (Lu. 22:30). The angels ate Abraham’s food (Ge. 18:6-8).
The leaves of the tree of life are for the healing of the nations. This assumes that the nations outside of the city will need healing (Re. 21:24, 26). Apparently there will be natural men living then and bearing children and those children will be healed by the leaves of the tree of life. They won’t be healed in the sense of the healing of sickness, because we are told that there is no sorrow, crying, or pain there (Re. 21:4). The healing is not of sickness but possibly of mortality itself. “The Greek word for healing is a word where we get the English ‘therapeutic.’ It may have the connotation of health and benefit, instead of healing [in the sense of a] cure. The idea of preserving rather than restoring is indicated” (Paul Lee Tan, A Pictorial Guide to Bible Prophecy).
For more about the tree of life, see the commentary on Revelation 2:7.
The New Jerusalem is a place where there is no curse (Re. 22:3).
The curse came because of Adam’s sin (Ge. 3:14, 17). It will be partly lifted in the Millennium with the desert blossoming as the rose and the wolf lying down with the lamb (Isa. 35:1; 11:6), but the curse will be completely lifted in the New Jerusalem. The cause of the curse is sin, and in the New Jerusalem there is no sin.
The absence of curse will bring the redeemed into the realm of joy and pleasure. The New Jerusalem is a place of delightful sights and delicious tastes, where the temperature is perfect, where no hot sun scorches or cold wind blows. It is a happy, thrilling, fascinating place. It is the Paradise of paradises. The Garden of Eden was a mere glimpse, a tiny foretaste of the New Jerusalem. The psalmist describes it like this: “... in thy presence is fulness of joy; at thy right hand there are pleasures for evermore” (Ps. 16:11). When God is in the right place in man’s life and His throne has first place, there is nothing that He will withhold of the pleasures that He planned from eternity. As Jesus promised, “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Mt. 6:33). “Life in God’s city is characterized by purity, pleasure and prosperity, but all are directly linked to a right relationship with God’s throne” (John Phillips).
The New Jerusalem is the place of the throne of God and of the Lamb (Re. 22:3).
This is irrefutable evidence that Jesus is God. Here God and the Lamb are sitting together in one throne, which speaks of the Father and Son of the Trinity.
God’s throne is mentioned three times in Revelation 21-22 (Re. 21:5; 22:1; 22:3).
God’s glorious throne is described in some detail in Ezekiel 1:26-28 and Revelation 4.
God’s throne is a real throne, and it signifies His infinite power and authority. God alone is God. He is God over all. Man was made in God’s image, not to be independent of God, not to be “as gods”; rather to love God and obey Him. As soon as man rejected the position of submission to God, the earth was thrown into chaos and confusion and destruction. In seeking independence from God, man did not become God; man became a fool. He gained nothing, but lost everything. Salvation requires that the sinner repent of his rebellion and submit to God’s authority. This is “repentance toward God” (Ac. 21:20). In the new heaven and new earth, man will again be in right relationship with God. God’s throne will be exalted and honored, and “his servants shall serve him.”
The New Jerusalem is a place where God’s servants shall know and serve him (Re. 22:3-5).
For the believer, this is the focus and joy of the New Jerusalem. We shall surely delight in the lovely environs, but seeing God’s face and knowing Him and serving Him--that will be the greatest blessing.
“and his servants shall serve him” (Re. 22:3). Heaven is not a place of inactivity, a place where saints sit on clouds idly strumming harps. It is a place of joyous, holy service. What that service will consist of we are not told. “Ours will be a service without cessation, without weariness, without flagging energy. In joy and freedom our service then will be one of pure love; without a flaw, and without one legal thought. How varied the character of service! How gladly the whole being enters upon an eternal life of service to Him” (Walter Scott). They will serve Him without restriction, without weariness, without the hindrance of the flesh, without distraction, without the resistance of enemies. Whereas in this present life, “the spirit is willing, but the flesh is weak,” in the next life, the spirit will be unrestricted. This verse reminds us that believers are not “little gods.” Though God is our Father and Christ is our Head and Bridegroom, believers are not called Gods in Scripture. God is God and believers are His servants, and that will be the case forever.
“And they shall see his face” (Re. 22:4). Under the law, Moses was not allowed to see God’s face (Ex. 33:20), but the redeemed saints in the New Jerusalem will see it. The face they will see is the face of Jesus. The knowledge of the glory of God is seen in the face of Jesus Christ (2 Co. 4:6). Jesus is the express image of His person (Heb. 1:3). Christ’s face is the face of the Creator God, the face of pure holiness, the face of unfathomable love, the face of infinite wisdom, the face of prudence and witty inventions (Pr. 8:12), the face of almighty power, the face of the one “whose goings forth have been from of old, from everlasting” (Mic. 5:2), the face of the Ancient of days (Da. 7:9, 13, 22). The human face is an amazing creation. It is the face of the individual soul. Even “identical twins” are not identical. Martin Schoeller, a portrait photographer who has photographed more than 100 identical twins, says, “Once you see them side by side in the same light and the same camera angle, you come to realize how different most twins look” (“Why identical twins look different,” The Globe and Mail, Apr. 30, 2018). The face reflects the individual’s intelligence and character and feelings. It has been called “the organ of emotions.” Knowledge of the face (“reading people’s faces”) is an important law enforcement tool. The face has a set of about 20 flat muscles, called the mimetic muscles, that enable it to represent the full range of human emotion. They are controlled by the facial nerve which is in turn controlled by the mind and spirit. They are the only muscles that insert into the skin. A study by electrical and computer engineer Aleix Martinez found that the face makes 21 emotional expressions that differ according to the muscles involved (“Human Faces Can Express at Least 21 Distinct Emotions,” Time magazine, Mar. 31, 2014). The saints know God in Christ and long to see His face. The hymn “Face to Face” says, “Face to face with Christ, my Saviour, face to face—what will it be, when with rapture I behold Him, Jesus Christ who died for me? … Face to face! O blissful moment! Face to face—to see and know; face to face with my Redeemer, Jesus Christ who loves me so.”
“and his name shall be in their foreheads” (Re. 22:4). Somehow God’s name will be in their foreheads. Of what this will consist, exactly, we are not told. It could be a mark, an emblem, a crown, a glow. It will be experienced first by the 144,000 (Re. 14:1). It is a sign of redemption, a sign of eternal glory, a sign of union and intimacy. “If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (Joh. 14:23). “His name shall be in their foreheads, conspicuous and unmistakable, no longer faintly traced or often concealed, but flaming on their brows. They are known to be His, because their characters are conformed to His. They bear ‘the marks of Jesus’ in complete and visible assimilation to Him” (Alexander MacLaren).
The New Jerusalem is an eternal place (“and they shall reign for ever and ever,” Re. 22:5).
This is where Bible prophecy ends. We see the glorious New Jerusalem and God on His throne and the redeemed serving Him. We are not told what exactly they will do forever. We are not given a description of the worlds or ages to come. We only know that nothing will ever again spoil God’s kingdom. Never again will sin rear its ugly head. Never again will the devil be loosed to work his damnable deeds. Never again will the creation be plunged into chaos and darkness. For this, we have the promise of the God who knows the end from the beginning. Hallelujah!
- - - - - -
