Revelation 21

Human history begins in a garden and ends in a city that is like a garden paradise. In the apostle

John’s day, Rome was the admired city, yet God compared it to a harlot. “That which is highly esteemed among men is abomination in the sight of God” (Luke 16:15). The eternal city of God is compared to a beautiful bride (Rev. 21:9), because it is the eternal home for God’s beloved people.

God’s statements recorded in Revelation 21:5–6 aptly summarize these final two chapters: “Behold, I make all things new… It is done.” What began in Genesis is brought to completion in Revelation, as the following summary shows: Genesis Revelation Heavens and earth creNew heavens and earth, ated, 1: 21: Sun created, 1: No need of the sun, 21: The night established, No night there, 22:

1: The seas created, 1: No more seas, 21: The curse announced, No more curse, 22:

3:14–17 Death enters history, No more death, 21:

3: Man driven from the Man restored to paratree,3: dise, 22: Sorrow and pain begin, No more tears or pain, 3: 21:

John gives us a threefold description of the citizens of the city.

They are God’s people (vv. 1–5). 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 (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.

“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.

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 beautiful as a bride on her wedding day. He amplifies these characteristics in Revelation 21—22.

But the most important thing about the city is that God dwells there with His people. The Bible gives 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 in 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 still have 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 number had been tortured and slain. In every age, the hope of heaven has encouraged God’s people in times of suffering.

The citizens of heaven are a satisfied people (v. 6). People who live in modern cities do not think much about water, but this was a major concern in John’s day. No doubt John himself, working in the Roman mines, had known the meaning of thirst. Tortured saints throughout the ages would certainly identify with this wonderful promise from the Lord. Free and abundant living water for all!

These heavenly citizens are an overcoming people (vv. 7–8). “He that overcometh” is a key phrase in this book (Rev. 2:7, 11, 17, 26; 3:5, 12, 21; note also 12:11). As John pointed out in his first epistle, all true believers are overcomers (1 John 5:4–5), so this promise is not just for the “spiritually elite.” Because we are the children of God, we shall inherit all things.

After the great Chicago fire of 1871, evangelist Dwight L. Moody went back to survey the ruins of his house. A friend came by and said to Moody, “I hear you lost everything.”

“Well,” said Moody, “you understood wrong. I have a good deal more left than I lost.”

“What do you mean?” the inquisitive friend asked. “I didn’t know you were that rich.”

Moody then opened his Bible and read to him Revelation 21:7—”He that overcometh shall inherit all things, and I will be his God.”

In contrast to the overcomers, Revelation 21: describes the people who were overcome by sin and would not trust the Lord. What is their destiny? The lake of fire! The world considers Christians as “losers,” but it is the unbelievers who are the losers!

The fearful are the cowardly, the people who did not have the courage to stand up for Christ (see Matt 10:32–33). The word abominable means “polluted,” and refers to those who indulged in sin and were thus polluted in mind, spirit, and body (2 Cor. 7:1). The other characteristics mentioned in Revelation 21: need no special explanation, except to note that all of them would be true of “the beast’s” followers (note Rev. 17:4, 6; 18:3, 9; 19:2).

The eternal city is not only the home of the bride; it is the bride! A city is not buildings; it is people. The city John saw was holy and heavenly; in fact, it descended to earth from heaven, where it was prepared. John’s description staggers the imagination, even accepting the fact that a great deal of symbolism is involved. Heaven is a real place of glory and beauty, the perfect home for the Lamb’s bride.

We have already noted that “the glory of God” has appeared in different places throughout history. God’s glory dwelt in the tabernacle and then in the temple. Today, His glory dwells in believers and in His church. For all eternity, the glory of God will be seen in His Holy City. It is the only light the city will need.

The city’s description follows the pattern of cities with which John’s readers were familiar: foundations, walls, and gates. The foundations speak of permanence, in contrast to the tents in which “pilgrims and strangers” lived (Heb. 11:8–10). The walls and gates speak of protection. God’s people will never have to fear any enemies. Angels at the gates will act as sentries!

In this city, saints of the old covenant and the new covenant will be united. The twelve gates are identified with the twelve tribes of Israel, and the twelve foundations with the twelve apostles (see Eph. 2:20). Including the tribe of Levi, there were actually thirteen tribes, and, including Paul, there were thirteen apostles. When John listed the tribes in Revelation 7, both Dan and Ephraim were omitted, perhaps indicating that we should not press these matters too literally. John is simply assuring us that all of God’s believing people will be included in the city (Heb. 11:39–40).

John had measured the earthly Jerusalem (Rev. 11), but now he is invited to measure the heavenly city. Foursquare means “equal on all sides,” so the city might be a cube or a pyramid. More importantly, the fact that it is equal on all sides indicates the perfection of God’s eternal city: nothing is out of order or balance.

The measurements are staggering! If we take a cubit as eighteen inches, then the city walls are 216 feet high! If a furlong is taken as 600 feet (measures differed in ancient days), the city would be about 1,500 miles square! There will be plenty of room for everyone!

The city’s construction cannot but fascinate us. The walls are jasper, which is a clear crystal, but the city itself will be made of pure gold, as clear as crystal. The light of God’s glory will shine throughout the city, resembling a huge Holy of Holies.

Building foundations are usually underground, but these foundations will not only be visible but beautifully garnished with precious stones. Each separate foundation will have its own jewel, and the blending of the colors will be magnificent as God’s light shines through.

No one can be dogmatic about the colors of these gems, and it really does not matter. Jasper, as we have seen, is a clear crystal. Sapphire is a blue stone, and chalcedony is probably greenish-blue. The emerald, of course, is green, and the sardonyx is like our onyx, a white stone streaked with brown, though some scholars describe it as red and white.

Sardius is a red stone (sometimes described as “blood red”), and chrysolite a yellow quartz like our modern topaz. Beryl is green and topaz a yellow-green. We are not sure about the chrysoprasus; some think it is a golden-tinted stone, others, an apple-green color. The jacinth is probably blue, though some claim it was yellow, and the amethyst is a rich purple, or blue-red.

Our God is a God of beauty, and He will lavish His beauty on the city He is preparing for His people. Perhaps Peter had the Holy City in mind when he wrote about the “manifold grace of God” (1 Peter 4:10), for the word translated “manifold” means “many colored, variegated.”

In ancient times, the pearl was considered a “royal gem,” produced by a mollusk covering an irritating grain of sand within its shell. But the pearl gates of the heavenly city will never be closed (Rev. 21:25) because there will be no danger of anything entering that would disturb or defile her citizens.

John noted that some items were missing from the city, but their absence only magnified its glory. There will be no temple, since the entire city will be indwelt by God’s presence. Indeed, “secular” and “sacred” will be indistinguishable in heaven. The sun and moon will be absent since the Lord is the light of the city, and there will never be any night (see Isa. 60:19).

The mention of nations in Revelation 21: and 26 suggests that there will be peoples (plural) on the new earth. Since in the eternal state there will be only glorified beings, we must not think that the earth will be populated with various nations such as exist today. Instead, these verses reflect the ancient practice of kings and nations bringing their wealth and glory to the city of the greatest king. In the heavenly city, everyone will honor the “King of kings” (see Ps. 68:29; 72:10–11; Isa. 60).

In Revelation 22:1–5, we move inside the city to discover that it is like a beautiful garden, reminiscent of the garden of Eden. There were four rivers in Eden (Gen. 2:10–14), but there is only one river in the heavenly city. Ezekiel saw a purifying river flowing from the temple, certainly a millennial scene (Ezek. 47), but this river will flow directly from God’s throne, the very source of all purity. Man was prohibited from eating of the tree of the knowledge of good and evil, and prevented from eating of the tree of life (Gen. 2:15–17; 3:22–24). But in the eternal home, man will have access to the tree of life. The river and the tree symbolize abundant life in the glorious city.

“No more curse” takes us back to Genesis 3:14–19 where the curse began. Interestingly, even the Old Testament closes with the statement, “Lest I come and smite the earth with a curse” (Mal. 4:6). But the New Testament announces, “And there shall be no more curse!” Satan will be consigned to hell; all of creation will be made new; and the curse of sin will be gone forever.

What will we do in heaven for all eternity? Certainly, we shall praise the Lord, but we shall also serve Him. “His servants shall serve him” (Rev. 22:3) is a great encouragement to us, for in heaven our service will be perfect. As we seek to serve the Lord here on earth, we are constantly handicapped by sin and weakness, but all hindrances will be gone when we get to glory. Perfect service in a perfect environment!

What will this service be? We are not told, nor do we need to know now. It is sufficient that we know what God wants us to do today. Our faithfulness in life prepares us for higher service in heaven. In fact, some students think that we shall have access to the vast universe and perhaps be sent on special missions to other places. But it is useless to speculate, because God has not seen fit to fill in the details.

Not only shall we be servants in heaven, but we shall also be kings. We shall reign forever and ever! This speaks of sharing Christ’s authority in glory. As believers, we are seated with Christ in the heavenlies today (Eph. 2:1–10), but in the eternal state, we shall reign as kings over the new heavens and earth. What an honor! What grace!

Certainly, many interesting questions could be asked about our future abode in heaven, but most must go unanswered until we reach our glorious home. In fact, John closed his book by reminding us that we have responsibilities today because we are going to heaven.