Apocalipse 21
Bob Utley · You Can Understand the Bible
Apocalipse 21
CONTEXTUAL INSIGHTS A. Revelation 20-22 form the seventh literary unit. Revelation 21-22 conclude the actions of God in human history and initiate the eternal kingdom (cf. Dan. 7:13-14,27; 1 Cor. 15:27-28). Revelation 22:6-21 is the conclusion to the entire book. B. Almost every element in these two chapters is an allusion to 1. Genesis 1-3 2. Psalm 110 3. intertestamental Jewish apocalyptic literature C. There has been much discussion about the unusual elements in this last section. 1. mention of "the nations" – Rev. 21:14; 22:2 2. mention of "The kings of the earth" – Rev. 21:24,26 3. mention of the "unclean outside the city" – Rev. 21:27; 22:15 There seem to be several possible reasons for including these elements: 1. John is alluding to OT prophecies. Like the parables in the Gospels, interpreters are not meant to literally interpret the details, but identify the major emphases. 2. John's purpose is to show the ultimate distinctions between the saved and the lost. 3. The "nations" mentioned in this section are used in a general ethnic sense like "the people of God" in Rev. 5:9; 7:9; 21:14 and 22:5. 4. Because of these elements some have seen the saved Jews inside the city and the saved Gentiles outside the city. But, because of Galatians 3:29 and Ephesians 2:11-3:13, this simply cannot be a viable theological option. 5. I think there is a recapitulation between Rev. 17-19 and Rev. 20-22. This explains the recurrent themes throughout this section. D. There is one more series of the "seven" found in these two chapters. These are the things that are no more 1. The sea – Rev. 21:1 2. Death – Rev. 21:4 3. Mourning – Rev. 21:4 4. Weeping – Rev. 21:4 5. Pain – Rev. 21:4 6. Night – Rev. 21:25 7. The curse – Rev. 22:3 E. As the judgments associated with the Second Coming of Christ are depicted in dramatic fashion in three visions (seals, trumpets, and bowls), possibly heaven is depicted in dramatic fashion in three OT metaphors: 1. The Tabernacle, Rev. 21:1-8 2. New Jerusalem, Rev. 21:9-26 3. The Garden of Eden, Rev. 22:1-5 This may also be true of the Prologue (Rev. 1:1-8), which emphasizes 1. The immediacy of Christ's return 2. The faithfulness of God's words 3. The needed holiness of God's people
Apocalipse 21:1-4
21:1 "Then I saw" There is a span of some period of time, how much time depends on your interpretation of "the thousand years" of chapter 20. ▣ "a new heaven and a new earth" This Greek term for "new," kainos, emphasizes quality, not chronological time (cf. Rev. 2:17; 3:12; 5:9; 14:3; 21:1,2,5). This was an OT theme, a recreated earth (cf. Isa. 11:6-9; 65:17; 66:22; see also Rom. 8:18-25; 2 Pet. 3:10,12). All believers are citizens of this new Kingdom (cf. Phil. 3:20; Eph. 2:19; Heb. 12:23) and share this new creation (cf. 2 Cor. 5:17; Gal. 6:15; Eph. 4:24). A parallel theological concept would be the "city of God not made with human hands" of Heb. 11:10,16; 12:22; 13:14. The new creation will be like the initial creation. Heaven may be a restored Garden of Eden. God, mankind, the animals, and all natural creation will fellowship and rejoice again! The Bible begins with God, mankind, and the animals in perfect fellowship in a garden (cf. Genesis 1-2). The Bible ends with God and mankind in a garden setting (cf. Revelation 21-22) and by prophetic implication, the animals (cf. Isa. 11:6-8; 65:25). Believers are not going to heaven; the new Jerusalem is coming down out of heaven (cf. Rev. 21:2) and coming to a recreated and cleansed earth. God and mankind are together again (cf. Gen. 3:15; Isa. 7:14; 8:8,10; Rev. 21:3). ▣ "for the first heaven and the first earth passed away" There will be a restored creation (cf. Acts 3:21; Rom. 8:21; Col. 1:20), no longer affected by sin (cf. II Baruch 37:6; 2 Pet. 3:10-12; Rev. 20:11). ▣ "and there is no longer any sea" There have been several interpretations of this phrase (see note at Rev. 4:6): because the sea is mentioned in Rev. 4:6 as a way of speaking of the holiness of God which separates Him from sinful mankind, some have seen its exclusion here as the restoration of perfect fellowship between God and humanity because in Rev. 20:13 the sea seemed to be one of the three holding places of the dead, it is a way of saying that all of the dead have been assigned to one of two eternal destinies because the first beast in Rev. 13:1 comes out of the sea and there is an allusion to the sea as referring to evil people in Isa. 57:20, it is possibly the wicked that are no more because Rev. 17:15 is a quote from Isa. 17:12-13 where the waters stand for people, many assert that it refers to the wicked nations, like Psalm 2. I like #1 best. 21:2 "And I saw the holy city, new Jerusalem" Jerusalem in Palestine is called "the holy city" in Isa. 52:1 (cf. Isa. 48:2; 64:10; Dan. 9:24; Neh. 11:1). This new Jerusalem is first mentioned in Rev. 3:12 and alluded to in Heb. 11:10; 12:22; and 13:14. This shows how John took OT prophecies, terms, titles, and promises and applied them to the new people of God. This city is not the old covenant Jerusalem in Palestine as some millennialists have assumed, but the new covenant heavenly Jerusalem. ▣ "coming down out of heaven" There are not two descendings, one in Rev. 21:2 and another in Rev. 21:10. Apocalyptic language is very fluid and should not be structured chronologically, logically, or literally. ▣ "made ready as a bride adorned for her husband" This is an allusion to Isa. 61:10 (cf. Rev. 19:7). In these last chapters several metaphors are used to describe the people of God: a bride (cf. Rev. 19:7; 21:2) a wedding guest (cf. Rev. 19:9) a city (cf. Rev. 21:22; 22:2). The OT metaphor of YHWH (cf. especially Hosea 1-3) as husband and Israel as bride is the background of the image of the Church as the bride of Christ (cf. Eph. 5:21-31). 21:3 "'Behold, the tabernacle of God is among men'" This Greek phrase repeats the OT promises of God dwelling with men in three different ways: it is an allusion to the tabernacle, a symbol of YHWH's presence "He shall dwell among them" is what the term "Immanuel" of Isa. 7:14 (cf. John 1:14) meant "they shall be His people" is covenant terminology; now all believing people (cf. John 10:16) are God's chosen people (cf. Lev. 26:11-12; Ezek. 37:23,27). 21:4 "and He will wipe away every tear from their eyes" This is an allusion to Isa. 25:8 (cf. Matt. 5:4; 7:17). The new age will be a time of joy, peace, wholeness, and praise! ▣ "and there will no longer be any death" This last enemy (cf. Rev. 20:14) will be destroyed (cf. 1 Cor. 15:26). Believers will have their new bodies like Christ's resurrected body (cf. 1 Cor. 15:50-57; 2 Cor. 3:18; 1 Thess. 4:15-16; 1 John 3:2). ▣ "there will no longer be any mourning, or crying, or pain" This is an allusion to Isa. 65:19 and also reflects Isa. 35:10. ▣ "the first things have passed away" The first created order was affected by the Fall (cf. Gen. 3; 6:5,1-12,13), but a new order will be unaffected by sin (cf. Heb. 12:27-28).
Apocalipse 21:5-8
21:5 "And He who sits on the throne said" God speaks several times in Revelation (cf. Rev. 1:8 and probably 16:1,17). There seems to be a purposeful ambiguity as to who sits on the throne, YHWH or Messiah (cf. Rev. 22:3). See fuller note at Rev. 20:11. As the first creation was brought into being by God's (i.e., Father through the Son) spoken word (cf. Gen. 1:3,6,9,14,20,24; Ps. 33:6,9), so also will His new creation. ▣ "I am making all things new" This is the promise of Isaiah 60-66. This refers to the new age of the Spirit, the age of the Messiah, the age of righteousness, which Jesus inaugurated at His first coming and will consummate at His second coming. This is a metaphor for the certainty of God's will becoming a reality (cf. Rev. 1:19; 14:13; 17:17; 19:9). ▣ "these words are faithful and true" This phrase was used to describe Jesus, cf. Rev. 1:5; 3:7,14; 19:11 Jesus' followers, cf. Rev. 17:14 God's word cf. Rev. 19:9; 21:5; 22:6 Often God is described as "righteous and true" (cf. Rev. 15:3; 16:7; 19:2). The Hebrew thought behind this Greek phrase would imply trustworthiness. 21:6 "It is done" This is a PERFECT ACTIVE INDICATIVE. This could relate to the certainty of God's promises regarding both wrath for unbelievers and deliverance for believers (cf. Rev. 6:11; 10:7; 16:17), or the immanence of God's promises (cf. Rev. 1:1,3; 3:11; 10:6; 12:12; 22:7,10). ▣ "I am the Alpha and the Omega" This is used of God in Isa. 44:6 and Rev. 1:8; however, it is extremely significant that this phrase, although a title for the Father, is also used for the Messiah in Rev. 1:17 and 22:13. It is another example of the NT authors applying titles for God to the Son. There are several inclusive types of phrases which describe God's eternal, unique existence: "the first and the last," cf. Isa. 41:4; 44:6; 48:12; Rev. 1:17; 2:8; 22:13 "beginning and the end," cf. Rev. 21:6; 22:13; and KJV 1:8 "who is and who was and who is to come," cf. Rev. 1:4,8; 4:8 All of these are related to God's covenant name, YHWH, which is a form of the Hebrew VERB "to be" (cf. Exod. 3:14; Isa. 43:10,13; 46:41; Ps. 90:2; 93:2). Special Topic: Names for Deity, D. ▣ "I will give to the one who thirsts from the spring of the water of life without cost" The OT allusion is to Isaiah 55. The invitation is for everyone and it is absolutely free (cf. Rom. 3:24; 6:23; Eph. 2:8)! What a tremendous invitation from God Himself of the availability of forgiveness. Mankind's redemption has always been central in the heart and mind of God (cf. Rev. 9:20-21; 14:6-7; 16:9,11; 22:17). In the OT springs of water are often associated with God providing for the spiritual needs of mankind (cf. Ps. 36:9; Isa. 12:3; 44:3; 49:10; Jer. 2:13; 17:13; also John 4:10). 21:7 "He who overcomes" This is a PRESENT ACTIVE PARTICIPLE, which is a continuing reference to the doctrine of perseverance amidst a time of terrible persecution. This phrase occurs throughout the letters to the seven churches (cf. Rev. 2:7,11,17,26; 3:3,5,12,21), which link the opening chapters of the Revelation to the conclusion. Special Topic: Perseverance ▣ "will inherit these things" The reward of inheritance in Rev. 21:7 (cf. 1 Pet. 1:4,5; Rom. 8:17) and the warnings in Rev. 21:8 are against the backdrop of potential apostasy in an age of persecution. The series of wicked apostates (cf. Rev. 21:8) is somewhat similar to the one found in 1 Cor. 6:9-10. Special Topic: Believers' Inheritance ▣ "and I will be his God and he will be My son" These are covenant phrases (cf. Rev. 21:3) which are so common in the OT (cf. Exod. 6:7; 29:45,46; Lev. 26:11-12; 2 Sam. 7:14; Ps. 89:26-27; Jer. 7:23; 11:4; 30:22; 33:38; Ezek. 11:20; 14:11; 34:30; 36:28; Hos. 2:23; Zech. 8:8; 13:9) and are also used in the NT (cf. 2 Cor. 6:16,18). The concept of covenant is probably the unifying theme of the Bible. Mankind has been alienated from God (cf. Isa. 53:6; Rom. 3:9-18,23). Mankind cannot find God. God reaches out for us; God is pursuing us! His offer of reunion is one of covenant. He initiates (cf. Jer. 31:3; John 6:44,65); He sets the agenda, but mankind must respond in specified ways. These ways have varied in content (Adam/Eve, forbidden tree; Noah, a boat; Abraham, a land, a son; Moses, a law code), but the form of acceptance, faith in the faithfulness of God, remains the same (cf. Romans 4). The Old Covenant had requirements; so does the New (cf. Mark 1:15; Acts 3:16,19; 20:21). Mankind must respond both initially and continually in faith, repentance, obedience, service, worship, and perseverance. Special Topic: The Son of God Special Topic: Covenant 21:8 It is unusual to find this series of sins when judgment has already occurred and the wicked have supposedly been removed (by the victory of Jesus at the Second Coming, cf. Rev. 19:5-21 and the White Throne, cf. 20:11-15). This is not to say that some believers have not committed these sins but that their lives are not characterized by these sins (cf. 1 John 3:6,9). This seems to be a literary technique to show the eternal difference between the saved and the lost or an aspect of apocalyptic drama (repeated for emphasis). See "Introduction to Revelation," Opening Statements, C. ▣ "the lake that burns with fire. . .the second death" Obviously the lake of fire is synonymous with the second death or our concept of Hell, which Jesus called Gehenna (a Greek term which does not appear in Revelation). Special Topic: Where Are the Dead?
Apocalipse 21:9-14
21:9 "one of the seven angels" This is the exact description of the angel in Rev. 15:1,6-8; 16:1; and 17:1 who poured out the seven bowls. There is a tradition in rabbinical Judaism that there are seven Angels of the Presence who serve God. Here, there is one angel for each plague. 21:10 "And he carried me away in the Spirit" This is a literary technique to show the different visions (cf. Rev. 1:10; 4:2; 17:3; 21:10). Special Topic: Spirit (pneuma) in the NT ▣ "to a great and high mountain" Many believe that this is in direct antithesis to the great whore who was on the plain. However, John alludes to many OT passages, so here he may be referring to the mysterious northern mountain where God lives (cf. Ezek. 40:2; Isa. 2:2; 14:13; Mic. 4:1; I Enoch 18:8; 25:3). It is even possible that it alludes to Satan's temptation of Jesus in Matt. 4:8. ▣ "and showed me the holy city, Jerusalem, coming down out of heaven" This is heavenly Jerusalem, a metaphor of God's presence (cf. Rev. 21:2). The earthly sinful Jerusalem was discussed in Rev. 11:1-13. The capital city of David has become universalized into the end-time abode of all of God's people (cf. John 14:2-3). Special Topic: Why Do OT Covenant Promises Seem So Different from NT Covenant Promises? 21:11 "Her brilliance was like a very costly stone, as a stone of crystal-clear jasper" The city (cf. Rev. 21:11-27) is described in very beautiful, physical, and moral terms. Like all of the book of Revelation, this chapter is symbolic. Humans' sinful, finite minds simply cannot comprehend the ultimate joy and glory of the presence of God (cf. 1 Cor. 2:9). Literal jewels and a fantastic ancient city may be good metaphors, but they are not ultimate reality! Heaven is really both a person (Jesus), and a place (for fellowship with the Triune God). 21:12 "with twelve gates, and at the gates twelve angels" This is an allusion to Ezek. 48:31-34. The number "twelve" occurs again and again in the remainder of this chapter and the first few verses of chapter 22. It is the biblical numerical symbol of organization (twelve months, twelve tribes, or twelve apostles) or of God's people. Special Topic: The Number Twelve ▣ "and names were written on them, which are the names of the twelve tribes of the sons of Israel" The list of the twelve tribes in Rev. 7:5-8 is slightly altered to show their symbolic nature. Here, it is very important to note that the OT people of God, described as gates in Rev. 21:12, are united with the NT people of God, described as foundation stones, in Rev. 21:14. There has always been only one people of God, but this mystery was not clearly revealed until the gospel (cf. Eph. 2:11-3:13). 21:14 "the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb" All of these metaphors allude to Ezekiel's end-time temple (cf. Ezekiel 40-48). Many commentators have asserted that this verse shows that the author cannot have been John the Apostle. However, Paul uses a similar phrase in Eph. 2:20.
Apocalipse 21:15-21
21:15 "The one who spoke with me had a gold measuring rod to measure the city" Measuring was used earlier to show God's protection and care (cf. Rev. 11:1-2; Jer. 31:38-40; Zech. 2:1-5). The end-time prophecy of Ezekiel 40 also involves measuring. 21:16 "The city is laid out as a square" This may be an allusion to the Holy of Holies (cf. 1 Kgs. 6:19-20), which was also a perfect cube. The reason that there is no temple (cf. Rev. 21:22) is because God Himself will be the temple. This may be John's way of showing that OT prophecies like Ezekiel 40-48 are symbolic or have been fulfilled in a different way. ▣ "fifteen hundred miles" Literally this is "twelve thousand stadia—one hundred and forty-four cubits." These are multiples of twelve; they do not refer to a literal city, but perfect measurements showing that God is providing the unique atmosphere for permanent joy and fellowship between Himself and His people (cf. John 14:2-3) in a perfect cube symbol like the OT "Holy of Holies." 21:18-20 "The material of the wall was" This series of stones may be identified with the stones on the ephod of the High Priest (cf. Exod. 28:17-20), however, the order and names are different. This was not unusual because the names of ancient stones changed from country to country and century to century. the jeweled city of Isa. 54:11-17 the splendor of the king of Tyre (or Satan) conveyed in royal (or heavenly) jewels in Ezek. 28:12-13 the Zodiac, but presented in reverse order (Philo and Josephus) 21:21 "And the twelve gates were twelve pearls; each one of the gates was a single pearl" This is symbolic. It goes back to the rabbinical traditions of the Talmud, "the Sanhedrin" 100a, which states that the end-time city gates would be made out of a single stone 45 feet tall. Special Topic: Symbolic Numbers in Scripture, #6 ▣ "And the street of the city was pure gold, like transparent glass" This is symbolic. We must realize that God's city is not simply human opulence, but symbolizes the inestimable value and purity of God's presence.
Apocalipse 21:22-27
21:22 "I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple" This is highly unusual when compared with the numerous passages in Revelation where a heavenly temple is depicted (cf. Rev. 3:12; 7:15; 11:1,2,9,19; 14:15,17; 15:5,6,8; 16:1,17). This same concept of a temple in heaven is revealed in the book of Hebrews (cf. Rev. 8:2-5; 9:11,23-24.) ▣ "the Lord God the Almighty" Here again are the three most used OT titles for God (YHWH, Elohim and El Shaddai) used in combination (cf. Rev. 1:8; 4:8; 11:17; 15:3; 16:7) to show the majesty of Him who sits on the throne. Notice His close connection with the Lamb of Revelation 5. They reign together and there is only one throne (cf. Rev. 22:1,3). Special Topic: Names for Deity, C. and D. Special Topic: Shaddai 21:23 "the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb" The glory of the Father and Son is all the illumination that is needed (cf. Ps. 36:9; Isa. 24:23; 60:19-20; Zech. 14:6-7 and also Rev. 22:5). This is possibly a way of emphatically rejecting astral worship. 21:24 "The nations will walk by its light, and the kings of the earth will bring their glory into it" It is very difficult to understand why "the nations" are still mentioned in this post-White Throne section of Revelation. It may simply be an OT allusion to Ps. 72:10-11; Isa. 49:23; 60:3,15,16. It is not literal, but literary! It represents all the peoples from all the tribes and nations who make up the people of God. 21:25 "In the daytime (for there will be no night there) its gates will never be closed" This is an allusion to Isa. 60:11 or Zech. 14:6-7. The concept of darkness in the Bible is often a metaphor for evil (cf. Matt. 6:23; 8:12; 22:13; 25:30). Light and dark were especially important symbolic theological contrasts for John (cf. John 1:4-5, 7-9; 3:19-21; 8:12; 11:9-10; 12:35-36,46; 1 John 1:5-7; 2:8-11). The gates never close symbolizing openness, availability, no fear of attack. 21:27 "nothing unclean, and no one who practices abomination and lying" This is an allusion to Isa. 52:1; Ezek. 44:9; Zech. 14:21 which seems to be a literary technique showing the ultimate difference between God's people and those of the evil one (cf. Rev. 21:24). The new age is characterized in the lighter, open city, a city of complete righteousness. There is no evil present! ▣ "written in the Lamb's book of life" This metaphorical phrase "the book of life" is also found in Rev. 20:12-15, where two books are mentioned: the book of life, which is made up of the names of God's people (cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev 13:8; 17:8; 20:15; 21:27) the book of deeds or remembrances which records both wicked and righteous deeds (cf. Ps. 56:8, 139:16; Isa. 65:6; Mal. 3:16) These are metaphorical of God's perfect memory. Special Topic: The Two Books of God REVELATION 22