“And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea” (Rev. 21:11And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. (Revelation 21:1)). These words are taken from God’s promise to Israel: “Behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice forever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy” (Isa. 65:17,1817For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. 18But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. (Isaiah 65:17‑18)). But though similar language is used, the New Testament vastly expands its meaning. The state of things in the millennial age so differs from that previously existing, that it is figuratively described as a new heaven and a new earth; but the context shows that the change is only from the present condition of the world to the infinitely more blessed condition it will assume, both physically and morally, under the reign of Christ. This is the scope of Old Testament prophecy; but the New Testament brings us to the shores of the boundless eternity which stretches beyond, and bids us gaze on the new heaven and the new earth of this unending age.
Peter describes believers as “looking for and hasting unto the coming of the day of God, wherein the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat. Nevertheless,” he adds, “we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness” (2 Peter 3:12,1312Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. (2 Peter 3:12‑13)). In the millennial earth righteousness reigns; but wickedness, though repressed and judged, still exists. It can hardly be said therefore that righteousness yet dwells on earth; that is, has the earth for its suited, settled abode. Moreover the day spoken of by Peter is after “the heavens, being on fire, shall be dissolved, and the elements shall melt with fervent heat.” It is not therefore in the millennium, but after both the millennium and the world itself have vanished away. During Christ’s reign the physical condition of the earth will be greatly improved; but in the age spoken of in the Revelation it is entirely altered. Before Him that sat on the great white throne “the earth and the heaven fled away, and there was found no place for them.” Now all is new. “There was no more sea.” This implies a total reconstruction of the globe and its atmosphere, as well as of the physical organization of those inhabiting it. These new heavens and new earth are therefore quite different from those named by Isaiah.
Another striking feature may be noticed. In the verses we are now to look at the Lamb is not mentioned, only God. This is quite different from the millennial earth, where Christ reigns, having had it put in subjection to Him as Son of Man. The order of events sketched by Paul will explain this. He says, “Since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ’s at His coining. Then cometh the end, when He shall have delivered up the kingdom to God, even the Father; when He shall have put down all rule and all authority and power. For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death. For He hath put all things under His feet. But when He saith, All things are put under Him, it is manifest that He is excepted, which did put all things under Him. And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him, that God may be all in all” (1 Cor. 15:21-2821For since by man came death, by man came also the resurrection of the dead. 22For as in Adam all die, even so in Christ shall all be made alive. 23But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25For he must reign, till he hath put all enemies under his feet. 26The last enemy that shall be destroyed is death. 27For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. (1 Corinthians 15:21‑28)).
Now this passage explains the order of events. Death having entered by man, Christ takes His place as man to bring in resurrection. He Himself rises the first-fruits of the new creation, then His people at His coming. His reign follows, lasting till every enemy is subdued. In this reign He is still the subject man, receiving dominion and power from God, and exercising it in obedience to God. The last enemy subdued is death. Now this is the stage at which we have arrived in the Revelation — His reign has been sketched, His enemies subdued, and last of all death itself defeated and destroyed. What comes then? Christ yields up the kingdom to the Father, and God, not the Father, but God the Father, Son, and Holy Ghost, is “all in all.”
When God is adored as Creator (Rev. 4) the Son is unseen; God alone appears. And as in the past eternity, before the first heaven and the first earth were created, so in the future eternity, after the first heaven and the first earth have passed away. Then again God will be all in all; not exercising His dominion through a man, even the Son in man’s nature, but in His own eternal sovereignty as God. This is just what we find in the brief description of the eternal state given in the Revelation.
In this eternal state the Church, symbolized as the holy city, and also as the bride, has a glorious place: “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God” (Rev. 21:2, 32And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. (Revelation 21:2‑3))., It is said of the new Jerusalem in the millennium that “the throne of God and of the Lamb shall be in it” (Rev. 22:33And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: (Revelation 22:3)). In the eternal state the Lamb is not seen; for Christ has given up the kingdom to the Father, and God is all in all. But the city will still be, as during the millennium, God’s dwelling-place; for when it is seen coming down out of heaven there comes “a great voice,” saying, “Behold, the tabernacle of God is with men, and He will dwell with them.”
Paul declares believers to be “built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit” (Eph. 2:20-2220And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:20‑22)). The Church then is designed to be God’s dwelling-place. Now it is “an habitation of God through the Spirit.” In the millennial age “the throne of God and of the Lamb shall be in it.” In the eternal state God, who is all in all, will make it His tabernacle. Such is the marvelous destiny of the Church. It is a “mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known, by the Church, the manifold wisdom of God” (Eph. 3:9,109And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (Ephesians 3:9‑10)).
But the Church will also retain its glory as the Lamb’s wife. True, God will then be all in all, and to this end Christ, as man, will have given up His rule into the Father’s hands. But Christ, though not administering God’s government as man, will never cease to be man, and will never cease to love the Church, “which He hath purchased with His own blood.” He will still love her as His own flesh, and in the new heaven and the new earth she will still appear “prepared as a bride adorned for her husband.”
The figure of the Church as God’s tabernacle recalls the camp in the wilderness, where God, descending from heaven, had His dwelling-place constructed after the heavenly pattern, in the midst of Israel, thus marking them as His people and showing Himself to be their God. The resemblance, however, only extends to the manner in which God dwelt among them in a tabernacle suited to His own glory. In other respects all is contrast. In the wilderness were sin and death, weary wandering and unsatisfied expectations, distance from God and trials of the journey. In this eternal scene of bliss sin and death are unknown, or remembered only as vanquished foes. Here is no more wandering, for all have entered into the rest that remaineth for the people of God; no more expectation, for every longing of the heart has found complete satisfaction. Distance from God is no more known, for the glorified saints are fitted for the presence of Him who is “of purer eyes than to behold evil.” And the trials and sorrows of the wilderness have been left for the unclouded rest and joy of the desired land.
How wonderful the change! “And [God] shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write: for these words are true and faithful” (Rev. 21:4, 54And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. (Revelation 21:4‑5)). What marvels are condensed in these few words! When God created the world and man He saw that all was very good. Alas! the deceiver entered, and fearful havoc was soon made in this fair scene. Sin fell with its withering blight upon creation, and this world, acting in independence of God, became a wilderness of death and sorrow, of tears and pain. But now the Son of God has been made man to redeem a people for Himself and for God, to save them from their sins, and to bring them into that dependence from which alone happiness can flow. Here we see the blessed and eternal fruits of His toil — God, in His infinite holiness, able to take His place in this new creation, and to shed around the blessings of His love to a happy and dependent people; all tears wiped away; death with its dark shadow blotted out of the scene; pain and sorrow forever gone. Such is the blessed lot of those among whom God can dwell. How different from the ruin and misery a world which knows Him not. Do our hearts answer, with a sigh, that such riches of glory are beyond our powers to conceive? How graciously God stoops to meet our weakness and reassure our faith! “And He said unto me, Write: for these words are true and faithful.”
How, then, are these blessings to be secured? “And He said unto me, It is done [or, “they are done “]. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all [or, “these”] things; and I will be his God, and he shall be My son” (Rev. 21:6-76And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son. (Revelation 21:6‑7)). How cheering, after these unspeakable glories have flashed before our eyes, to be told that the Eternal One, the first and the last, is pledged to accomplish them on our behalf, and that they are ours freely. The second death is the portion of man by nature; for “it is appointed unto men once to die, but after this the judgment.” But to the thirsting one, whose parched soul feels its need of the gift of God, is given “of the fountain of the water of life freely.” “Whosoever drinketh of the water that I shall give him shall never thirst,” says our Lord; “but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:1414But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)).
There are two conditions, and two only-the thirst and the conquest. “He that overcometh, shall inherit these things.” But does not this imply some power, some merit, on the part of man? Not at all. “This is the victory that overcometh the world, even our faith” (1 John 5:44For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. (1 John 5:4)). Israel overcame Pharaoh’s host, not by their own strength, but by God’s. To us, as to them, the word is, “Fear ye not, stand still, and see the salvation of the Lord” (Ex. 14:1313And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. (Exodus 14:13)). When Satan accused the brethren before God, “they overcame him by the blood of the Lamb, and by the word of their testimony;” that is, by their faith in the work of Christ and the word of God. And so against all the array of adversaries that Satan and circumstances may gather against us, “in all these things we are more than conquerors through Him that loved us” (Rom. 8:3737Nay, in all these things we are more than conquerors through him that loved us. (Romans 8:37)).
The Eternal One has pledged His word that they who thirst, and put their trust in Him, poor, empty sinners who come to draw from His infinite fullness, shall inherit all these surpassing blessings and glories which it is the delight of His heart to bestow. Alas! however, there is another side to this picture. “But the fearful, and unbelieving, and the abominable, and murderers, and whore-mongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Rev. 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8)). How solemn the contrast. We are now in God’s eternity, after all the ages of this world have rolled their course; in that trackless ocean of time which stretches out into the immeasurable future. In this limitless expanse two classes, each living, each fixed in its present condition “forever and ever,” stand before us. The thirsting one whose lips sought the water of life, who leaned on the might of God for victory, shall inherit nameless glories and blessedness in His presence forever. The unbeliever, the doubting one, who refused the message of God’s grace, or, left to himself, pursued the desires and follies of his own corrupt heart, will receive eternal perdition, the unending misery of the second death.
Not one ray of light struggles through the blackness of this dense cloud. It is the final, irrevocable doom. Restoration and annihilation are the wrecker’s fires by which Satan seeks to deceive his victims till they are dashed to pieces on the rocks of eternal judgment. God holds out the steady light of His Word to save men from these false guides, and to direct their eyes to the true channel, His own way of salvation, by which alone they can escape the wrath to come. He has no pleasure in the death of a sinner, and still the voice of Him who died for the lost goes pleadingly forth, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest.”
Thus in hopeless gloom for the unbeliever, and in cloudless glory for the believer, ends this brief vision of the eternal state. “The second death” shuts in its jaws the refusers of grace, those who “loved darkness rather than light because their deeds were evil.” The presence of God, including in itself all other blessings, sheds an eternal radiance of joy and glory over those who have believed in Him. Scripture furnishes no other light with respect to this period, this boundless stretch of future existence in which God is all in all. We are set for a moment on its shores to gaze into its fathomless immensity, permitted to catch one glimpse of its surpassing glories and one wail from its unending woes; then the curtain is dropped, and the prophet’s vision turns away to other scenes.