Rev 21:1-8 | RWP | e4.org | A new heaven and a new earth ( ουρανον καινον κα γην καινην ). This new vision ( ειδον ) is the picture of the bliss of the saints. The first heaven and the first earth ( ο πρωτος ουρανος κα η πρωτη γη ) are passed away ( απηλθαν , went away, second aorist active indicative of απερχομα ). "Fled away" ( εφυγεν ) in . And the sea is no more ( κα η θαλασσα ουκ εστιν ετ ). The sea had given up its dead ( ). There were great risks on the sea ( .). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in in sharp contrast to the lake of fire in . The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all.

‏ Revelation of John 21:1-8

A new heaven and a new earth ( ουρανον καινον κα γην καινην ). This new vision ( ειδον ) is the picture of the bliss of the saints.

The first heaven and the first earth ( ο πρωτος ουρανος κα η πρωτη γη )

are passed away ( απηλθαν, went away, second aorist active indicative of απερχομα ). "Fled away" ( εφυγεν ) in 20:11.

And the sea is no more ( κα η θαλασσα ουκ εστιν ετ ). The sea had given up its dead (20:13). There were great risks on the sea (18:17ff.). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in 21:1-8 in sharp contrast to the lake of fire in 20:11-15. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all.

The holy city, new Jerusalem ( την πολιν την αγιαν Ιερουσαλημ καινην ). "The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem" (Swete), and not the old Jerusalem which was destroyed A.D. 70. It was called the Holy City in a conventional way (Mt 4:5; 27:53), but now in reality because it is new and fresh ( καινην ), this heavenly Jerusalem of hope (Heb 12:22), this Jerusalem above (Ga 4:26ff.) where our real citizenship is (Php 3:20).

Coming down out of heaven from God ( καταβαινουσαν εκ του ουρανου απο του θεου ). Glorious picture caught by John and repeated from 3:12 and again in 21:10. But Charles distinguishes this new city of God from that in 21:9-22:2 because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story.

Made ready ( ητοιμασμενην ). Perfect passive participle of ετοιμαζω as in 19:7. The Wife of the Lamb made herself ready in her bridal attire.

As a bride adorned ( ως νυμφην κεκοσμημενην ). Perfect passive participle of κοσμεω, old verb (from κοσμος ornament like our cosmetics), as in 21:19. Only here the figure of bride is not the people of God as in 19:7, but the abode of the people of God (the New Jerusalem).

For her husband ( τω ανδρ αυτης ). Dative case of personal interest.

The tabernacle of God is with men ( η σκηνη του θεου μετα των ανθρωπων ). It is one of the angels of the Presence (16:17; 19:5) speaking.

And he shall dwell with them ( κα σκηνωσε μετ' αυτων ). Future active of σκηνοω, already in 7:15 from Eze 37:27; Zec 2:10; 8:8 and used of the Incarnate Christ on earth by John (Joh 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (7:15; 13:6; 15:5), the true tabernacle of which it was a picture (Heb 8:2; 9:11). God is now Immanuel in fact, as was true of Christ (Mt 1:23).

Shall wipe away every tear from their eyes ( εξαλειψε παν δακρυον εκ των οφθαλμων αυτων ). More exactly, "shall wipe out every tear out of their eyes" (repetition of εξ ) like a tender mother as in 7:17 (Isa 25:8). There is no more that ought to cause a tear, for death ( θανατος ) is no more, mourning ( πενθος ), associated with death and crying ( κραυγη, wailing), and pain ( πονος as in 16:10) are all gone. There is peace and bliss.

Behold, I make all things new ( Ιδου καινα ποιω παντα ). The first time since 1:8 that God has been represented as speaking directly, though voices have come out of the throne before (21:3) and out of the sanctuary (16:1, 17), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (7:14; 17:7; 21:6; 22:6), but to the entire world of the blessed. See Isa 43:18f. for the words ( Ιδου εγω ποιω καινα ). The idea of a new heaven and a new earth is in Isa 65:17; 66:22; Ps 102:25f. For the locative here with επ ( επ τω θρονω ) see 7:10; 19:4 (genitive more usual, 4:9f.; 5:1, 7, 13, etc.). See 20:11 for the picture.

And he saith ( κα λεγε ). Probably this means a change of speakers, made plain by μο (to me) in many MSS. An angel apparently (as in 14:13; 19:9f.) assures John and urges him to write ( γραψον as in 1:11; 2:1, 8, 12, 18; 3:1, 7, 14; 14:3). The reason given ( οτ, for) is precisely the saying in 22:6 and he uses the two adjectives ( πιστο κα αληθινο ) employed in 19:11 about God himself, and 3:14 about Christ. In 19:9 αληθινο occurs also about "the words of God" as here. They are reliable and genuine.

They are come to pass ( Γεγοναν ). Second perfect active indicative of γινομα with -αν for -ασ. See 16:17 for a like use of γεγονεν, "They have come to pass." Here again it is the voice of God because, as in 1:8, He says:

I am the Alpha and the Omega ( Εγω το Αλφα κα το Ο ) with the addition "the beginning and the end" ( η αρχη κα το τελος ), the whole used in 22:13 of Christ. In Isa 44:6 there is something like the addition, and in Col 1:18; Re 3:14 η αρχη is applied to Christ, while here God is the First Cause ( αρχη ) and the Finality ( τελος ) as in Ro 11:36; Eph 4:6. But God works through Christ (Joh 1:3; Heb 1:2f.; Col 1:12-20). God is the bountiful Giver (Jas 1:5, 17) of the Water of Life. See 7:17; 22:1, 17 for this metaphor, which is based on Isa 55:1. It is God's own promise ( Εγω δωσω ), "I will give."

Of the fountain ( εκ της πηγης ). For this partitive use of εκ see Mt 25:8, without εκ Re 2:17.

Freely ( δωρεαν ). See Mt 10:8; Joh 4:10; Ro 3:24; Ac 8:20; Re 22:17.

He that overcometh ( ο νικων ). Recalls the promises at the close of each of the Seven Letters in chapters 2 and 3.

Shall inherit ( κληρονομησε ). Future active of κληρονομεω, word with great history (Mr 10:17; 1Pe 1:4; Ga 4:7; Ro 8:17), here interpreted for the benefit of these who share in Christ's victory.

I will be his God ( Εσομα αυτω θεος ). Repeated Old Testament promise (first to Abraham, Ge 17:7f.). Cf. Re 21:3.

He shall be my son ( αυτος εστα μο υιος ). Made first of Solomon (2Sa 7:14) and applied to David later in Ps 89:26f.

Their part shall be ( το μερος αυτων ). In contrast to the state of the blessed (verses 3-7) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15) in the lake of fire and brimstone (19:20; 20:10, 14f.), that is the second death (2:11; 20:6, 14). See also 14:10. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest).

For the fearful ( τοις δειλοις ). Old word (from δειδω, to fear) for the cowardly, who recanted under persecution, in N.T. only here, Mt 8:26; Mr 4:40.

Unbelieving ( απιστοις ). "Faithless," "untrustworthy," in contrast with Christ " ο πιστος " (1:5). Cf. 2:10, 13; 3:14; 17:14. Disloyalty is close kin to cowardice.

Abominable ( εβδελυγμενοις ). Perfect passive participle of βδελυσσω, old verb, in N.T. only here and Ro 2:22, common in LXX, to pollute (Ex 5:21). Those who have become defiled by the impurities of emperor-worship (7:4f.; 21:27; Ro 2:22; Tit 1:16).

Murderers ( φονευσιν ). As a matter of course and all too common always (Mr 7:21; Ro 1:29; Re 9:21).

Fornicators ( πορνοις ). Again all too common always, then and now (1Co 5:10; 1Ti 1:9f.). These two crimes often go together.

Sorcerers ( φαρμακοις ). Old word, in N.T. only here and 22:15. Closely connected with idolatry and magic (9:21; 13:13f.).

Idolaters ( ειδωλολατραις ). See 1Co 5:10f.; 10:7; Eph 5:5; Re 22:15. With a powerful grip on men's lives then and now.

All liars ( πασ τοις ψευδεσιν ). Repeated in 22:15 and stigmatized often (2:2; 3:9; 14:5; 21:8, 27; 22:15). Not a "light" sin.