There is a popular saying- “people want to go to Heaven, but they don’t want to die”. Most people tend to avoid the topic of death. We don’t talk about it in polite company. We avoid cemeteries that remind us of our own mortality. My brother-in-law has refused to go to his late wife’s grave site, wanting to avoid those feelings or because of his belief that she is not there (which is true). One major reason that most people avoid the subject is because of the uncertainty of what lies beyond. For the true followers of Christ, though, death is nothing to fear because of the sure hope of eternal life. We actually live forever in the presence of God.
God has promised His followers a perfect home with Him that will last for eternity. In the last chapter of Isaiah, God promised to create new heavens and a new earth that would endure forever (Isa. 66:22). In the final two chapters of the Book of Revelation, John began describing the fulfilment of that promise and focused on God’s undisputed sovereignty.
Read Revelation 21:1-5
In the previous chapter, John was shown an ideal time on earth when Satan was bound, and Christ and the saints ruled for one thousand years. As wonderful as the Millennial Kingdom (Chapter 20) will be with many of God’s promises regarding Israel, the earthly Jerusalem, and the renovated earth coming to fulfillment, it is not the ultimate plan of God. After the Millennial Kingdom and the final rebellion of Satan, John saw the original earth and heaven flee away. In the process the earth and sea gave up the dead who stood before God for judgment (Rev. Rev. 20:11-13+). During the Millennial Kingdom, sin and death had not yet been vanquished (Isa. Isa. 65:20; Rev. Rev. 20:9+). Now John sees the creation of a new heaven and earth which differs fundamentally from the old order- as Peter indicates the old will not be destroyed- but renewed. In a word, the new creation is perfect. There is no more sin or death. Those who populate the new earth enjoy full communion with God. The OT prophets saw glimpses of the eternal state. The Holy Spirit revealed through them that there would be a new heavens and a new earth (Isa. Isa. 65:17; Isa. 66:22) and that death would eventually be no more (Isa. Isa. 25:8; Hos. Hos. 13:14). But their visions of the eternal state were often intertwined with revelation concerning the Millennial Kingdom making it difficult to draw a clear distinction between the two (e.g., Isa. Isa. 65:17-20).1 Now, John is shown aspects of the eternal state which are markedly different from the Millennial Kingdom. Beginning with the first verse of this chapter, we are no longer in the Millennial Kingdom: there is no more sin, death, sea, or Temple.2 The conjunction, now (καὶ [kai] ), connects what follows with the previous chapter. The creation of the new heaven and new earth is in response to the renewal of the previous heaven and earth which fled away and gave up the dead (Rev. Rev. 20:11+). New is καινὸν [kainon] : “in the sense that what is old has become obsolete, and should be replaced by what is new. In such a case the new is, as a rule, superior in kind to the old.”3
An earth which no longer smarts and smokes under the curse of sin,—an earth which needs no more to be torn with hooks and irons to make it yield its fruits,—an earth where thorns and thistles no longer infest the ground, nor serpents hiss among the flowers, nor savage beasts lay in ambush to devour,—an earth whose sod is never cut with graves, whose soil is never moistened with tears or saturated with human blood, whose fields are never blasted with unpropitious seasons, whose atmosphere never gives wings to the seeds of plague and death, whose ways are never lined with funeral processions, or blocked up with armed men on their way to war,—an earth whose hills ever flow with salvation, and whose valleys know only the sweetness of Jehovah’s smiles,—an earth from end to end, and from center to utmost verge, clothed with the eternal blessedness of Paradise Restored! It was revealed to the OT prophets that the first heavens and earth would perish (Ps. Ps. 102:25-26; Isa. Isa. 51:6) and be replaced by a new heavens and earth.
For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in My people; the voice of weeping shall no longer be heard in her, nor the voice of crying. No more shall an infant from there live but a few days, nor an old man who has not fulfilled his days; for the child shall die one hundred years old, but the sinner being one hundred years old shall be accursed. (Isa. Isa. 65:17-20) As was mentioned, the visions of the OT prophets often intermingled elements from both the Millennial Kingdom and the eternal state—the different elements sometimes being presented out of their chronological sequence. Isaiah saw the new heavens and earth but went on to describe a blessed time which includes death and sin. Isaiah’s vision, while glimpsing the Kingdom age, the last ordered age in time, is projected into eternity. He saw the Millennium merging into the final state of bliss and having an everlasting feature to it, according to the Davidic Covenant (2S. 2S. 7:13, 2S. 7:16)
Bottom of Form A new heaven, and new earth: the new Jerusalem where God dwells and banishes all sorrow from his people. (1-8) Its heavenly origin, glory, and secure defense. (9-21) Its perfect happiness, as enlightened with the presence of God and the Lamb, and in the free access of multitudes, made holy. (22-27) 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 interrupt 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 order 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.
Read Revelation 21:6-8
Verse 6 tells us the speaker from the throne identified Himself as the Alpha and the Omega. These are the first and last letters of the Greek alphabet. When the glorified Son of God first appeared to John on the island of Patmos, John had just introduced God’s status as “I am the Alpha and the Omega…who is and who was and who is to come, the Almighty” (Revelation 1:8). So, the voice from the throne belonged to Jesus, the risen, almighty Lord, who is eternal. He declared in Revelation 21:6: “It is done!” Referring to His spoken words about creating all things new, Jesus affirms that what He began has come to pass. He always finishes what He begins (Philippians 1:6).
And he said unto me, it is done
The end of all things is come; it is all over with the first heaven and earth; these are no more, and the new heaven and earth are finished: there seems to be an allusion to the old creation, he spoke, and it was done, ( Psalms 33:9 ) . The whole election of grace is completed; every individual vessel of mercy is called by grace; all the saints are brought with Christ, and their bodies raised, and living saints changed, and all together are as a bride prepared for her husband; and the nuptials are now solemnized. All the promises and prophecies relating to the glorious state of the church are now fulfilled; the mystery of God, spoken by his servants, is finished; the kingdom of Christ is complete, and all other kingdoms are destroyed. The day of redemption is come; the salvation of the saints is perfect; what was finished on the cross, by way of impetration, is now done as to application; all are saved with an everlasting salvation.
I will give unto him that is athirst of the fountain of the water of
life freely; he that is athirst is one that is so not in a natural, much less in a sinful, but in a spiritual sense; who as he has thirsted after Christ. And salvation by him; after pardon of sin, and a justifying righteousness; after communion with Christ, and conformity to him, and a greater degree of knowledge of him. So, after the glories of his kingdom, and the happiness of a future state: Christ promises to give such large measures of grace and glory, and in such abundance, as will continue to refresh and delight. It may be compared to a fountain of living water, namely, for refreshment, abundance, and continuance; and all this he will give “freely”, without money, and without price; for as pardon, and righteousness, and the whole of salvation, are all of free grace. All the enjoyments of the kingdom state, the riches, honors, and glories of it, and eternal life itself; also, plentifully, and in great abundance, and answers to the Hebrew word. Those who thirst for spiritual satisfaction find that Jesus gives it without charge. His grace saves and satisfies the thirsting soul. The fourth beatitude promises that those who hunger and thirst for righteousness will be satisfied (Matthew 5:6). That promise is fulfilled entirely and completely in eternity.
He that overcomes
All spiritual enemies, sin, Satan, and the world, the antichristian beast, his image, mark, and number of his name; who is more than a conqueror through Christ; one that perseveres to the end, notwithstanding all temptations, trials, and difficulties; (Revelation 2:7),
Shall inherit all things;
The kingdom of Christ in the new Jerusalem state, and all things in it; heaven, eternal glory and happiness, and everlasting salvation; yea, God himself, who is the portion, and exceeding great reward of his people, and will be all in all.
I will be his God, and he shall be my Son;
Christ is not only concerned in predestination to the adoption of children, in making way by redemption for the enjoyment of this blessing, and in the actual donation of it; but he himself, who is the mighty God, is the everlasting Father. His people are his spiritual seed and offspring, and in His kingdom, he will see his seed, and prolong his days; he will long enjoy them and present them to himself. But in this new and glorious state of things, it will be abundantly manifest that they are the sons of God and seed of Christ; and it will be known how glorious they are, and shall be, when they shall see Christ in his glory, and be like him; who will now be, “the Father of the world to come”, as the Septuagint render the phrase in ( Isaiah 9:6 ) .
And unbelieving;
Meaning not merely atheists, who do not believe there is a God, or deists only, that do not believe in Christ; but such who profess his name and are called by it. Yet they do not truly believe in him, nor embrace his Gospel and the truths of it, but believe a lie; these are condemned already, and on them the wrath of God abides, and they will be damned at last. These are who are infidels as to the second coming of Christ to judgment, and who are scoffers and mockers at it.
The abominable:
Every sinful man is so in the sight of God; but here it denotes such who are the worst of sinners, given up to sinning; who are abominable, and to every good work reprobate; who are addicted to the worst of crimes, as were the Sodomites and others; the Ethiopic version renders it, “who pollute themselves” with unnatural lusts. The Syriac and Arabic versions express it by two words, “sinners and polluted”, filthy sinners; the character well agrees with Babylon, the mother of harlots and abominations of the earth, and to all that adhere to her, and join with her in her abominable idolatries.
Murderers;
The saints, and prophets, and martyrs of Jesus, with whose blood Babylon, or the whore of Rome, has made herself drunk, and in whom it will be found.
Whoremongers;
All unclean persons, that indulge themselves in impure lusts, in fornication, adultery, and all lewdness; as the clergy of the church of Rome, who being forbidden to marry, and being under a vow of celibacy, and making great pretensions to chastity and singular holiness, give up themselves to all lasciviousness, to work all uncleanness with greediness.
Sorcerers;
Conjurers, dealers with familiar spirits, necromancers, and such as use the magic art, as many of the popes did to get into the chair, and poisoners of kings and princes; whoredoms and witchcrafts go together sometimes, as they did in Jezebel, an emblem of the Romish antichrist.
Idolaters;
That worship devils, idols of gold, silver, brass, stone, and wood, representing God, and Christ, and the virgin Mary, and saints departed, ( Revelation 9:20 ) .
All liars;
In common, and particularly such who speak lies in hypocrisy, as the followers of the man of sin, and who are given up to believe a lie, that they might be damned; all lies being of the devil, and abominable to God. All and each of these.
Shall have their part in the lake which burns with fire and brimstone.
The Jews speak of several distinct places in hell, for several sorts of sinners, as particularly for sabbath breakers, adulterers, and liars; and say of the wicked, that when he is condemned he shall take, “his part” in hell; (Revelation 19:20) which is the second death.
Read Revelation 22:1-5
The first five verses of the final chapter of Revelation describe four prominent objects in the New Jerusalem: (1) the river of living water, (2) the broad street of the city, (3) the tree of life, and (4) the throne of God and of the Lamb. Each of these relates in some fashion to God, who is the Source of life. Let’s take a closer look at these elements.
The river of living water. John describes the living water as “sparkling like crystal, flowing from the throne of God and of the Lamb down the middle of the broad street of the city” (vv. 1-2). In Rev. 21:6, the One seated on the throne says, “I will give water as a gift to the thirsty from the spring of life.” This promise draws deeply from the Old and New Testaments and speaks of eternal life received by God’s grace through faith. We see that promise fulfilled in Revelation 22. The Greek word potamos is translated “river,” “flood,” or “stream” and is used metaphorically in John 7:38 to describe the blessing of eternal peace and satisfaction found in Christ. That same figurative application is used throughout Revelation, pointing us to the Source of eternal life. The river in Rev. 22:1 calls to mind the river in the Garden of Eden (Gen. 2:10) as well as prophetic references to water flowing from the temple in Ezekiel 47. According to Ezek. 47:1-12 (see also Joel 4:18; Zech. 14:8) there will arise in the temple at the time of salvation a mighty river that flows toward the Dead Sea and transforms the desert into fertile land. On both its banks trees grow that bear fresh fruit monthly and sprout leaves with healing effects. John seems to take this prophetic imagery and apply it to the restored Eden in the new heavens and new earth. “This end-time river is crystal clear (symbolic of purity and holiness) and full of the ‘water of life,’” according to the Dictionary of Biblical Prophecy and End Times. “Perhaps most significantly, the river flows ‘from the throne of God and of the Lamb,’ indicating the source of the water. Since the water is life or life-giving, the ‘river of life’ primarily signifies the eternal life and fellowship that God gives fully and abundantly to His people. While there may be value in all of the views, none of them seems to match the intended fullness of John’s vision. A more fitting understanding is that this river, flowing from the throne of God and of the Lamb, is the third person of the Godhead, the Holy Spirit, who authors the “words of life” in scripture; regenerates the dead spirits of unbelievers and grants them faith to trust in Jesus; indwells, seals, baptizes, and guides them, ensuring that these children of God grow to full maturity and attain glorification at the resurrection of the just.
The first five verses of the final chapter of Revelation describe four prominent objects in the New Jerusalem: (1) the river of living water, (2) the broad street of the city, (3) the tree of life, and (4) the throne of God and of the Lamb. Each of these relates in some fashion to God, who is the Source of life. Let’s take a closer look at these elements.
The river of living water. John describes the living water as “sparkling like crystal, flowing from the throne of God and of the Lamb down the middle of the broad street of the city” (vv. 1-2). In Rev. 21:6, the One seated on the throne says, “I will give water as a gift to the thirsty from the spring of life.” This promise draws deeply from the Old and New Testaments and speaks of eternal life received by God’s grace through faith. We see that promise fulfilled in Revelation 22. The Greek word potamos is translated “river,” “flood,” or “stream” and is used metaphorically in John 7:38 to describe the blessing of eternal peace and satisfaction found in Christ. That same figurative application is used throughout Revelation, pointing us to the Source of eternal life. The river in Rev. 22:1 calls to mind the river in the Garden of Eden (Gen. 2:10) as well as prophetic references to water flowing from the temple in Ezekiel 47. According to Ezek. 47:1-12 (see also Joel 4:18; Zech. 14:8) there will arise in the temple at the time of salvation a mighty river that flows toward the Dead Sea and transforms the desert into fertile land. On both its banks trees grow that bear fresh fruit monthly and sprout leaves with healing effects. John seems to take this prophetic imagery and apply it to the restored Eden in the new heavens and new earth. “This end-time river is crystal clear (symbolic of purity and holiness) and full of the ‘water of life,’” according to the Dictionary of Biblical Prophecy and End Times.
The broad street of the city. John notes that the river of living water flows from the throne of God and of the Lamb “down the middle of the broad street of the city” (v. 2a). Rev. 21:21b tells us, “The broad street of the city was pure gold, like transparent glass.” The term “broad street” also may be translated “public square,” indicating a place of gathering, fellowship, and worship. Perhaps this public square is what John describes earlier as “something like a sea of glass, similar to crystal … before the throne” (Rev. 4:6a). In any case, this broad street or public square accommodates a very large number of people, who stand before the throne of God and enjoy the pure refreshment of the Holy Spirit as He moves in their midst. Few commentators make mention of the broad street, but we should not miss its significance.
First, it is broad, airy, and inviting. The first readers of Revelation are persecuted saints who must worship in secret. The promise of a time and place in which the Lord Jesus may be exalted without fear of retribution is most inviting. Second, the street is located in the presence of the triune Godhead, before the throne of God and of the Lamb and alongside the life-giving waters that symbolize the Holy Spirit. There is no fear in the presence of God; no shame for past sins now forgiven; no want for food or drink; no dread of night because “the Lord will give them light” (v. 5). Third, the street is part of the heavenly city. Rome was known for its paved streets that hastened commerce, accommodated its armies, and enabled the empire to maintain more than 200 years of Pax Romana, the Roman Peace. But the broad heavenly street is not for commerce or enforcing peace; it is a paved public square where redeemed people gather to worship the Prince of Peace. Fourth, the street is pure gold, like transparent glass. While rare metals like gold are precious and highly coveted on earth, they are as common as pavers in heaven. While John may be speaking metaphorically about streets of gold (although he is told to record this) the idea of purity, accessibility, and value should not be lost to us; we stand on holy ground in the presence of the Almighty. Finally, the broad street is accessible only to those who come to it by the narrow way. Jesus tells us in Matt.7:13-14, “Enter [the kingdom of heaven] through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and there are many who go through it. How narrow is the gate and difficult the road that leads to life, and few find it?” He further tells us in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.” Only those who entrust their lives to Christ stand on the broad streets of the heavenly city.
The tree of life. We first hear of the tree of life in the Garden of Eden (Gen. 2:9). Adam and Eve may eat freely from this tree until they fall into sin; then they are banished from the garden and the Lord stations cherubim and the “flaming, whirling sword east of the garden of Eden to guard the way to the tree of life” (Gen. 3:24). The HCSB Study Bible notes, “Since the gift of life was directly tied to obedience, man’s sin meant that the penalty of death must be enforced” (p.14). Now, however, in Revelation 22, with all things restored in the new heavens and the new earth, the curse of sin is taken away. All redeemed people are returned to sinless innocence. Therefore, they may eat freely once again of the tree of life.
We should keep in mind that in both Genesis and Revelation the tree of life represents eternal life or immortality. In Genesis, after Adam and Eve disobey God, they are denied access to the tree of life and thus experience both spiritual death (immediately) and physical death (later). The sacrificial system – which God apparently introduces immediately after the fall (see Gen. 3:21; 4:3-5) – enables fallen people to experience atonement for their sins and to maintain fellowship with their Creator. All of this points to the promised Lamb of God who, being hanged on a tree and becoming a curse for us, takes away our sins and enables us to enjoy an unbreakable, intimate, and everlasting covenant relationship with God. In Rev. 2:7 the Spirit tells the church at Ephesus, and in effect all redeemed people, “I will give the victor the right to eat from the tree of life, which is in God’s paradise.” Finally, in Revelation 22, at the culmination of history, God’s redeemed people are once again in the garden, enjoying God’s presence.
The throne of God and of the Lamb. Twice in the first three verses of this chapter John tells us about “the throne of God and of the Lamb.” The river of living water flows from this throne (v. 1), which is located in the midst of the city (v. 3). Revelation mentions the heavenly throne about 40 times. As the Dictionary of Biblical Prophecy and End Times notes, “The centrality of the throne [in chapters 4-5] signifies God’s sovereign rule as the centerpiece of ultimate reality around which everything else revolves. All subsequent visions in the book emerge from these introductory visions of God’s sovereignty. The faithful witness and suffering of believers, the rebellion and punishment of unbelievers, and the fulfillment of God’s promise to redeem his people and live among them are all under God’s control. Because only God is supreme over his creation, he alone is worthy of worship”
