In the final vision of the Apocalypse we behold the dawn of the last, eternal Day. The great conflict is past. All the powers of evil have gone down in everlasting defeat; all rebellion is extirpated for evermore. The old heaven and old earth are removed, and all the old order of things has ended. The new order that opens now concerns a new heaven, a new earth, a new Jerusalem, and a never-ending day of glory and bliss, of which all former blessedness was but a dim type. Such is the content of the last sublime and wondrous part of the Revelation. This, then, is the fruit and outcome of God's long work in creation and redemption. Here at last is realized the promise incorruptible, undefiled, unfading; here is seen the glory of his inheritance in the saints,--things that eye had not seen, nor ear heard, and have not entered into the heart of man, revealed to us by God beforehand--things which God has prepared for them that love Him.

      Beginning with chapter 21 we shall find first a summary statement (vs. 1-8); then a vision and detailed description of the New Jerusalem (21:9 to 22:5); and finally the "Epilog" of the book (22:6-21). These three portions we will take up in order.

      "And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away." For from the face of him who sat on that great white throne (in chapter 20:11) the earth and the heaven had fled away; "and there was found no place for them." This last-quoted language is so strong as to indicate a total annihilation of the first heaven (sky and starry universe) and of the first earth. However, the language would perhaps not demand that the very substance and material of the earth should pass out of existence, but rather that the present order of things should utterly pass away, and the earth and all the material universe should undergo a profound change and renovation. For "there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God; by which means the world that then was, being overflowed with water, perished: but the heavens that now are, and the earth, by the same word have been stored up for fire." (2 Pet. 3:5-7.) It is in a similar sense that in "the day of the Lord (which term includes all the future era in which the Lord holds control and executes judgment) the heavens shall pass away with a great noise, and the elements (or, margin, heavenly bodies) shall be dissolved with fervent heat, and the earth and the works therein shall be burned up (the most ancient manuscripts read "discovered")--but according to his promise we look for new heavens and a new earth wherein dwelleth righteousness." (2 Peter 3:10-13.) But--whether it be the old earth transformed and renovated, or an out-and-out new creation--there is to be a new heaven and a new earth. "And the sea is no [72] more." Which fact of itself involves a great change of conditions, for no such animal life and vegetable life as we are acquainted with could exist if there were no sea.¹

      "And I saw the holy city, new Jerusalem, coming down out of heaven of God, made ready as a bride adorned for her husband." This is the celestial city, "the city of the living God, the heavenly Jerusalem" (Heb. 12:22), the "Jerusalem which is above, which is the mother of us all," forasmuch as she represents the final embodiment of the covenant of grace. (Gal. 4:24-26.) This, too, is the "place" which the Lord Jesus had gone to prepare for his own. (John 14:2.) Because of the presence of this new Jerusalem, this tabernacle of God, in the midst of the new earth and its inhabitants, all evil, sin and sorrow, pain, sickness, death, and all darkness are for evermore banished (21:3, 4). "Behold, I make all things new," says he that sitteth on the throne. John is again commissioned to write: "Write: for these words are faithful and true." And to us who this day are privileged to read those wondrous words He says: "They are come to pass"--prepared already, and fixed and settled in the unalterable purpose of him who is the "Alpha and Omega, the beginning and the end," "who giveth life to the dead and calleth the things that are not as though they were" (Rom. 4:17). "He that overcometh shall inherit these things; and I will be his God and he shall be my son." Already we are children of God (1 John 3:2) and sons by position and calling (Gal. 3:26). But the final perfect title is for those who overcome, whose final "adoption" comes in the redemption of their bodies, when they shall rise in His image and likeness. (Rom. 8:23.) "But for the fearful," he continues--the cowards, who were afraid or ashamed to stand up for Jesus--"the unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars their part shall be in the lake that burneth with fire and brimstone; which is the second death." That will be their portion and inheritance, the while the overcomers inherit the glories of the new Jerusalem.

      The second part of our lesson begins here presenting a fuller description of the heavenly city. (21:9.) One of the seven angels that had the seven last plagues conducts John "in the Spirit" to [73] a mountain great and high, commanding a view of the city of God.² From this vantage point, John witnesses again the same view as in verse 2, "the holy city coming down out of heaven from God," and of the City he now proceeds to give a more particular description. The City is arrayed in a radiance of glory: "her light was like unto a stone most precious, as it were a jasper stone clear as crystal"--even the glory of God, who, Himself, is spoken of as "to look upon like a jasper-stone and a sardius." In the same light of glory shines the City of God.

      The City has a guarding enclosure, a wall "great and high." Yet admittance is to be had through the gates, twelve in number, and guarded by twelve angels. Upon the twelve gates are written the names of the twelve tribes of Israel.³ These gates face toward the four directions (for the City lieth four-square), on each side three gates. The twelve foundations of the wall, however, bear the names of the twelve apostles of the Lamb. For the wall, which presents both a barrier and an entrance to the city, rests upon the apostles; that is to say, upon the work of the authoritative proclamation of the gospel of Christ.

      Manifestly, great importance is attached to this wall (which is distinct from the city itself), for presently it is again referred to and further described with much detail. He tells us that it measured 144 cubits (in height, surely)--about 216 feet if "the cubit of a man, that is of an angel," is, as ours, 18 inches: or 364 feet if, as some contend, the "sacred" cubit was 22 inches. It is built of jasper--the stone rated as "most precious" (perhaps our diamond) and its foundations adorned with twelve sorts of precious stones, all of which are especially named. Its gates are pearl, each made of one piece (by which it is not necessary to understand the exact sort of material of our pearls, produced in the same way; but that which in appearance and preciousness corresponds to what we know as the pearl).⁴

      The City itself, measured by the angel's golden reed, lying foursquare, a perfect cube in form, extends in length and breadth and height 12,000 furlongs (1,500 miles: a furlong, equal to the Roman "stadium," ¹/8 of a mile.) In it is no temple; the Lord God the Almighty himself and the Lamb constitute the temple thereof. Neither has it any need for external illumination--neither sun nor [74] moon nor lamp, "for the glory of God did lighten it, and the lamp thereof is the Lamb."

      The thoughtful reader will see in this the anti-type of the Most Holy in the ancient Tabernacle and Temple, which like this City, was a perfect cube, and the place of the presence of God, who was there enthroned upon the cherubim of the Mercy Seat (Exod. 25:22). The Most Holy was shut off from every source of natural light, illumined only by the Shechinah of God's glory. Of all this the City is the only final, perfect anti-type. Even the glowing descriptions in the Prophets of the restored and exalted earthly Jerusalem are but dimly typical of the glory of this City of God. "The name of the city that day," says Ezekiel, "shall be Jehovah is there" (Hebrew, Jehovah-Shammah, Ezekiel 48:35). But here meets God with man in perfect union and communion such as had never been before known. "Let them make me a sanctuary that I may dwell among them," the Lord commanded Israel in the wilderness (Exod. 25:8). But now, in the City whose builder and maker is God, no longer in type and shadows, but in actual fact and fullness this has taken place. "Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them and be their God." And that means the end of all tears, of death, of mourning, and of pain. (Rev. 21:3, 4.)

      In that new earth there are peoples and nations, redeemed for ever, and leading a gloried existence--yet distinct from the Bride, the Lamb's wife herself, who is identified with the City. For there are ranks and distinctions among God's redeemed ones. The redeemed nations of the new earth walk by the light of the City, and their kings bring the glory and honor of the nations into it, as the sacred tribute and sacrifice of praise. None have access into it, though its gates stand open always by day (for there is no night there), except those whose names stand written in the Lamb's book of life.

      From the Throne of God and of the Lamb, which is in the center of the City flows forth a river of water of life, bright as crystal, down the middle of the City's street; and the Tree of Life (now become as a manifold growth) on each side of the river, bearing twelve manners of fruits, yielding its fruit every month, and the leaves thereof are for the healing of the nations.⁵ All curse is lifted; and God's servants shall serve him and they shall see His face (which is the creature's highest privilege) and his name shall be on their foreheads.

      Yet, that "lake of fire" is not said to have passed away with the first heaven and first earth: 21:8 speaks of it as in existence; [75] 21:27 implies that even then there are beings whose names are not among the redeemed; and 22:15 plainly says so. For cast forth without and denied admittance are "the dogs, and the sorcerers and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie." And may I not add, O my brethren, "Such were some of you; but ye were washed, ye were sanctified, ye were justified in the name of the Lord Jesus Christ and in the Spirit of our God," and "made heirs of eternal life." (1 Cor. 6:11; Tit. 3:7.) "Blessed are they that wash their robes, that they may have the right to come to the tree of life, and my enter in by the gates into the city."

      Seven short sections conclude this great book. (22:6-21.)

      (1) Verses 6, 7. The assurance of the perfect trustworthiness of this prophecy and repetition of the benediction on him who keeps its words (cp. 1:3).

      (2) Verses 8, 9. A second time John is overwhelmed with the glory of the vision and would have worshipped the very angel who showed him these things.

      (3) Verses 10-15. Admonitions. The book is not (like Daniel's prophecy, Dan. 8:26) to be sealed up. It is of present urgency. Its time is at hand--ever imminent. Its instructions and truths and warnings are always needed. Soon comes the hour when men's characters shall be fixed beyond possibility of change, except that each will be in the goal of his chosen path, in lower depths or purer heights (v. 11). The Lord Jesus Himself speaks in verses 12-15, promising his imminent return, and a reward to every man according to his work.

      (4) Verse 16. The "Signature" of our Lord Jesus.

      (5) Verse 17. While the latter part of this verse is an invitation to the sinner to come while yet he can and may, the cry of the Spirit and the Bride (in which each hearer is asked to join)--"Come"--is addressed to the Lord Jesus, pleading his soon return.

      (6) Verses 18, 19. The solemn testimony and warning lest anyone add to or take away from the words of this prophecy.

      (7) Verse 20. The last word: "He who testifieth these things saith, Yea: I come quickly." And to this the heart of John responds: "Amen: come, Lord Jesus."

[TR3A 72-76]