Revelation 21

The Eternal State

(Revelation 21: 1-8)

While in these mortal bodies it is difficult for us, if not impossible, to conceive of the conditions and full blessedness of the eternal state. It may be for this reason that the references to this state are few and brief, The Apostle Peter, 2 Peter 3, in one brief verse leads our thoughts to the eternal state, when he writes, "We, according to his promise, look for new heavens and a new earth." The context clearly shows that these words have no reference to the millennium. In this passage the apostle speaks of three worlds: Firstly, in Rev 20:6, looking back to the days before the flood, he speaks of "the world that then was," and reminds us that, "being overflowed with water," it perished. Secondly, in Rev 20:7, he speaks of "the heavens and the earth, which are now." Of this present earth he says it is "reserved unto fire against the day of judgment and destruction of ungodly men." And he tells us, in that day, "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up."

Thirdly, he reminds us, in Rev 20:13, that "we" — believers — on the assurance of God's promise, "look for new heavens and a new earth, wherein dwelleth righteousness." During millennial days, we read that "A king shall reign in righteousness, and princes shall rule in judgment" (Isa. 32: 1). In the eternal state, righteousness will dwell. Ruling supposes there is evil to be repressed. In the eternal state there will be no sin to mar the new heavens and the new earth. There everyone will be in right relations with God and with one another, so that it can be truly said righteousness will dwell.

Moreover, the Apostle Paul, in one brief verse — 1 Corinthians 15: 28 — looks on to the eternal state. In that passage he shows how Christ must rule until He has put all enemies under His feet. Then, when He shall have put down all rule, all authority, all power, and every enemy, including that last great enemy death, and the great purpose of the millennial reign is accomplished, He will deliver up the kingdom to God even the Father, and we pass to the eternal state when God will be "All in all." God will be all as an Object to fill and satisfy the heart, and will be "in all" that we may perfectly enjoy our relations with God.

Two great truths as to the eternal state are pressed by the apostle: Firstly, before we enter that state every opposing power, every enemy — even death itself — will have been annulled. So that in the eternal state there will be no fear of the intrusion of an enemy, no fear that death will ever cast its blighting shadow over that fair scene. Secondly, we learn that in the eternal state, Christ, Himself, will be subject to God. Having brought all into subjection to God, He delivers up the kingdom to God, though He, Himself, remains subject to God. Does this not tell us that for all eternity Christ will never cease to be Man, while it is equally true He will never cease to be God — a Divine Person? Even as on earth He was a true Man, and yet one with the Father, so throughout eternity He will be a Man, though never ceasing to be the Son, one with the Father. It was Jesus, Himself, that stood in the midst of His own on the resurrection day; it is Jesus, Himself, that by faith we see at the present moment crowned with glory and honour; and it will be JESUS, HIMSELF, that we shall see face to face, and be with for all eternity.

(Rev 20:1) Coming to Revelation 21: 1-8, we have the testimony of the Apostle John to the eternal state. John has seen "all enemies" put under Christ's feet; the final doom of the devil, and "the last enemy" — death — cast into the lake of fire. Every enemy having been annulled, there rises up before him this glorious vision of "a new heaven and a new earth." The new heavens and a new earth, that Peter can say "we look for," John can speak of as having seen, though truly it was but in a vision. In this vision he tells us "there was no more sea." The sea speaks of separation, and how often separation means marred love, blighted hopes, and broken hearts. On earth, sin separates, circumstances separate, age separates, time separates, and above all death is the great separator. So it comes to pass, too often, on earth that the dearest friends are parted, closest relations are divided, families are broken up, and the saints of God scattered. Of all this separation the sea is the symbol. Little wonder that Jeremiah can say there is "sorrow on the sea." But if at times we have to part with loved ones down here we can look on to the blessedness of the eternal state, where there will be no more separations, for there will be "NO MORE SEA."

(Rev 20:2) Then John is permitted to see the special place of the church in the eternal state. At the beginning of the Revelation John had seen the church in its failure on earth. Later, he had seen the church, under the figure of a bride, presented to the Lamb in heaven, all glorious, without spot or wrinkle, or any such thing. Then, carried in spirit beyond the thousand years' reign of Christ, he sees the church coming down from heaven.

He sees, moreover, that the church is "holy" in nature; "new" as being entirely different to the earthly Jerusalem of old, it is "from God" and so entirely divine in origin; it comes "out of heaven," and thus heavenly in character. Though a thousand years have rolled by, the church is still as precious and as beautiful in the eyes of Christ as when first presented to Christ all glorious. Time will not alter the faceless splendour with which Christ has invested His church. For all eternity the church will retain her bridal beauty and preciousness in the eyes of Christ.

(Rev 20:3) As John gazes upon this vision of the church descending from glory, he hears a voice saying, "Behold the tabernacle of God." We are thus reminded that in relation to Christ the church is viewed under the figure of a bride; while in relation to God the church is also viewed as a tabernacle wherein God dwells. Thus the Apostle Paul can say of believers, "ye are builded together for a habitation of God through the Spirit" (Eph. 2: 22).

It has ever been God's great purpose to dwell with men. This great desire came out in the Garden of Eden, when the Lord God came down to the Garden in the cool of the evening. Alas! sin had defiled that fair Garden and God could no longer dwell with man. Then, on the ground of redemption, God dwelt in a tabernacle in the midst of Israel. Alas! Israel entirely failed to walk in consistency with the presence of God. The nation fell into idolatry, finally rejected Christ, and the Lord has to say, "Your house is left unto you desolate." But God does not give up His great purpose, for the church is called out to be the house of God. Alas! as in every other age, the church breaks down, and the breakdown is all the more terrible because of the greater light and privileges granted to the church. At last that which professes to be the church becomes so utterly corrupt that instead of being "an habitation of God through the Spirit," it becomes "the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird" (Rev. 18: 2). But how good to learn that no breakdown on the part of man can thwart God in carrying out His purpose, for looking on to the new heaven and the new earth we see, such is the manifold wisdom and power of God that, in spite of all our failure, at last the purpose of God will be fulfilled in a scene where there will never be any breakdown. Three times we read that God will be with men.

"The tabernacle of God is with men."

"He will dwell with them."

"God, Himself, shall be with them."

Let us mark, too, this word "dwell," for it implies home and rest and love. It will be no question of rule, or government, or judgment, for there will be no sin to put down, no enemy to overcome. Hence "God Himself," with no intermediary, such as a Moses or an Elias, "shall be with them, and be their God." Moreover, it is "men" with whom God will dwell. It will be no longer nations. No national, political, or social distinctions will intrude into this new world. It will be God, Himself, with men, and the men will be His people, and He will be their God. God will "be all in all."

(Rev 20:4, 5) When at last God, Himself, dwells with men all the sorrows of this present world will be for ever past, for we read, "God shall wipe away all tears." An old saint of a past century has written, "Christ our Lord in this world wipes the tears from His bairns' faces; yet after that they weep new tears. He never wipes away all tears till now. Here shall be our last 'good night' to death, 'good night' to crying, and mourning and sorrow! We shall be on the other side of the water, and over beyond the black river of death, and shall scorn death; for Christ shall take death and hell and cast them in the prison of fire (Rev. 20: 14). And, therefore, never till now shall 'all tears' be wiped away" (S. Rutherford).

Then we read "the former things are passed away," and He that sat upon the throne said, "Behold I make all things new." To-day, the men of the world are trying to get rid of "the former things," and seeking to "make all things new." They can break hearts and fill the earth with death, sorrow, crying, and distress, but they cannot end the sorrows of the world, nor can they "make all things new," or bring in a new order, as they vainly dream. It is the One that sits upon "the throne" who is above all, and has all power. He alone can cause "the former things" to pass away: He alone can "make all things new."

Then we are reminded that for the fulfilment of all these blessings faith can rest in unquestioning confidence upon the words of the One who sits upon the throne, for "these words are true and faithful." (Rev 20:6-8) The vision of the blessedness of the eternal state is closed with a word of encouragement and solemn warning. Does the unfolding of these coming glories awaken in any soul a sense of need? Then let such hear the gracious announcement, "I will give unto him that is athirst of the fountain of the water of life freely." He that answers to this invitation and turns to Christ, overcoming every hindrance, will inherit all the blessedness of which the vision speaks, and will find that God will be his God and he will be one of God's sons. But we are warned that he that spurns God's invitation will have his part in the lake of fire "which is the second death" — eternal separation from God.

The New Jerusalem

(Revelation 21: 9-22: 5)

From Revelation 19:2 we have had an unfolding of great future events that will be introduced by the appearing of Christ as King of kings and Lord of lords, and carry us on through millennial days to the eternal state. In the course of the Revelation it is seen now and again that the record of events is interrupted in order to bring before us deeply important truths as to certain persons and events. So in this closing portion, having seen the fulfilment of all God's purpose in the eternal state, we are carried back in thought to learn important details as to the blessedness of the church in relation to the world during millennial days.

(Rev 20:9) One of the seven angels that had the seven vials, that a short time before had shown John the judgment of the great whore, under the figure of the great city Babylon, now comes to talk with the apostle and unfold to him the glories of "the bride, the Lamb's wife," under the figure of the "holy city Jerusalem."

In one city we see headed up all the long centuries of evil and corruption that have marked professing Christendom, in the other city we see the glorious end of all the trials and sufferings of the true people of God. Judging by that which is before our eyes, we may be deceived as to the true character of the great profession which is so imposing before the eyes of men, or disheartened by the weakness and reproach which prevails among the people of God. But we are not left to form our own estimate of the evil of that which professes the Name of Christ upon the earth; nor are we left to our own conclusions as to the glory that awaits the true people of God according to the eternal counsels of God. Through the ministry of the angel we learn that the vast profession, with all its display of riches and power and human wisdom, is in the sight of God but a false woman going on to judgment; while the true people of God, so outwardly weak and insignificant, are passing on to the great day of the marriage of the Lamb, at last to be displayed before the world in all the glory of Christ as "the bride, the Lamb's wife."

We do well to mark these words, for it is not only the church as the bride, that the apostle sees, but "the bride the Lamb's wife." Only in heaven is the church called the Lamb's wife. On earth, since the day of Pentecost there has been the church composed of true believers, in relation to Christ as His bride (2 Cor. 11: 2), but the church is not complete until the rapture, followed by that great day of which it is said, "The marriage of the Lamb is come." Following the day of the marriage, the church will be displayed in all the comeliness that Christ has put upon her as "the bride, the Lamb's wife."

We know from Scripture that God's earthly people Israel are viewed in relation to Christ under the figure of a bride, but, as such, they are the bride of the King the church is the bride of the Lamb. All saints, earthly or heavenly, will be in relation to Christ on the ground of His death; but the earthly bride will be presented as "the Queen in gold of Ophir" to Christ the King, when through judgment, He will have reached His earthly throne (Ps. 45). To secure His heavenly bride, Christ must indeed take the path of suffering as the Lamb, who "loved the church, and gave Himself for it." Having taken the way of the cross to secure His bride, and having dealt in judgment with the false woman, the church is presented to Christ a glorious church, not having spot or wrinkle or any such thing. The marriage of the Lamb takes place before Christ comes forth as King of kings, and Lord of lords to take His earthly throne.

In the beginning of the Revelation we see the church in its utter failure as the responsible witness for Christ on earth. Moreover, we learn that the root of the failure was the loss of bridal affection for Christ. It should have been "like a bride adorned for her husband" waiting for the marriage day. But it failed in affection for Christ, and the Lord has to utter those sad words, "Thou hast left thy first love." The church should have been attached to Christ by "love" and shining before the world as "light." Marked by "love" and "light" it would have been a true witness for Christ. Failing in love to Christ, the Lord has to say, "Repent . . . or else I will come unto thee, and will remove thy candlestick." Having left first love to Christ, the church lost its light before men.

Turning to the end of the Revelation we are permitted to see that, in spite of all its grievous failure, the church will at last be displayed before the world in its true character as "the bride, the Lamb's wife." As the bride the church will be seen in true affection for Christ and will then shine as a light before the world in all the loveliness of Christ. Christ will be glorified in the saints. This, then, is the blessedness of this great Scripture; it sets before us the church according to the heart of Christ. If we catch some glimpse of what Christ will have us to be in the future, we shall begin to learn what Christ would have us to be morally even now.

(Rev 20:10, 11) To see this great vision the Apostle John was carried away in the Spirit to a great and high mountain. He is set free from the things of earth to have his mind set on things above. The corruptions of Babylon had been viewed from a wilderness; but the glories of "the holy city, Jerusalem" can only be seen from a "high mountain." To detect and discern evil requires no great moral elevation. The man of the world can go far in condemning the corruptions of Christendom; but the natural mind is wholly incapable of entering into the things of God. Even for true saints, it is only as they are lifted above the things of earth, and walk in separation from the corruptions of Christendom, that they will be able to appreciate the coming glories of "the bride, the Lamb's wife."

From this elevated position there passes before the apostle the vision of a glorious city. The angel says, "I will show thee the bride, the Lamb's wife;" actually he sees a city. Clearly, then, this resplendent city is used as a figure to set forth the church in glory.

In the beautiful description that follows we are first permitted to see the character of the city. It is a "holy city;" it descends "out of heaven;" it comes "from God;" it has "the glory of God;" and it is a "shining" city. Who can fail to see that these are the very characteristics that were displayed in infinite perfection in Christ, Himself, as He passed through this world as the perfect Man? At His birth He is called that "holy thing which shall be born" of Mary. And again, we read, He is "holy harmless, undefiled." Moreover, He can speak of Himself as, "He that came down from heaven" (John 3: 13). Then, He can say, "I proceeded forth and came from God" (John 8: 42). Further we read of "The glory of God in the face of Jesus Christ" (2 Cor. 4: 6). He too is described as the light that "shineth in darkness" (John 1: 5).

The very terms that are used to describe the loveliness of Christ are here applied to the church in glory. The church that has so grievously failed to represent Christ in the day of His absence, will at last be displayed in all the beauty of Christ in the day of glory. It will be seen to be "holy" in nature; "heavenly" in character; "of God" as to its origin; setting forth "the glory of God;" and "shining" as a stone most precious to reflect the glory of Christ.

Here, then, we see the church according to the heart of Christ and the eternal counsels of God. Would we learn the blessedness of these counsels, settled before the foundations of the world, we must look on to the coming glory, to see the church displayed in all the loveliness of Christ. In the light of this coming glory the passing glory of this present world becomes very dim, and its highest honours lose their charm. Moreover if we see the character the church is going to wear in glory, we learn what the church should be even now.

(Rev 20:12-14) We have seen the marks of the city, setting forth the lovely character of Christ that will be displayed in the church in the day to come. In the verses that follow, there passes before us the walls, the gates, and the foundations of the city, all speaking to us of the security, protection, and stability of the city, reminding us that the church must be kept from the evil of the world if it is to be a testimony to Christ and a blessing to the world. Thus the wall speaks of protection from every enemy, and exclusion of everything unsuited to Christ. The gates speak of the reception of all that is suited to Christ, as well as the outflow of blessing to the world.

In the days of old, when the condition of the people of God had become so evil that the LORD had to bring judgment upon them, the solemn message by Jeremiah was, "I will call all the families of the kingdoms of the north, saith the LORD; and they shall come and set every one his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about" (Jer. 1: 15). So it came to pass, for we read that the enemy came in and "sat in the middle gate," and "brake down the walls of Jerusalem" (Jer. 39: 3-8).

As in the days of old, so to-day, professing Christendom has become so corrupt that it is unable to exclude evil, and is no longer a testimony to the world. The walls and the gates are broken down. And with those who seek to answer to the truth in a day of ruin, it will be found that the unceasing attack of the enemy is upon the "walls" and the "gates." How well the enemy knows that if we let down the barriers against that which is contrary to the word, and let in that which is unsuited to Christ, we shall be drawn back into the corruptions of Christendom and cease to be any testimony to the Lord. In the day of glory no evil will enter the city and there will be nothing to hinder the outflow of blessing to the world. In the city there are three gates on each of the four sides of the city, and the names of the tribes of Israel are found on the gates, surely indicating that blessing through the church will flow out first to Israel and then to every quarter of the earth.

Moreover, at every gate there is an angel. In Scripture we constantly see angels employed as the guardians of God's people, as we read, "The angel of the LORD encampeth round about them that fear him, and delivereth them" (Ps. 34: 7; Acts 12: 7-10). Then they are used in executing governmental judgment upon the wicked, as in the case of Herod, of whom we read, "The angel of the Lord smote him" (Acts 12: 23). Further, angels are used as the messengers of the Lord between earth and heaven, as the Lord can say, "Ye shall see heaven open, and the angels of God ascending and descending upon the Son of Man" (John 1: 51). So in the millennial day the angels will have a subordinate position in relation to the church, but will still be found at the gates in their guardian character, and ready to act as the messengers of God.

Further, the wall of the city had twelve foundations and in them the names of "the twelve apostles of the Lamb." In Scripture the unique character of the church is carefully maintained by the way it is distinguished from all that went before. Heavenly in its character, it was kept secret since the world began, and its existence on earth is not a development from any earthly kingdom. "In other ages (it) was not made known unto the sons of men, as it is now revealed unto His holy apostles and prophets" (Eph. 3: 5). Therefore, though the names of the tribes of Israel may be found in the gates, they are not in the foundations. The witness of the church may flow out to the twelve tribes, but the revelation of the church was made to the twelve apostles. So the Apostle Paul can say, "Ye are built upon the foundation of the apostles and prophets, Jesus Christ, Himself, being the chief corner stone" (Eph. 2: 20). The unique character of the church may be entirely lost in corrupt professing Christendom, but it will be clearly set forth in the day of glory.

(Rev 20:15-17) The measurements of the city follow and prove that the city lieth foursquare. Thus the city is tested, for not only are measurements given, but it is "measured," with the result that all is found to be in perfect proportion. To-day, alas, one truth may be presented and another neglected. In the day to come every truth will be set forth in the church in perfect relation to every other truth and thus the church will be perfectly fitted to present Christ before the world.

(Rev 20:18-21) In these verses we come to the materials of which the city is built. The walls of jasper; the foundations garnished with precious stones; the gates twelve pearls; and the street pure gold. In Christendom man has built up a vast system that professes the Name of Christ, but into which there has been introduced that which is false, and a denial of His Name — wood, hay, and stubble. Looking on we see in the church in glory nothing but what is real — gold and precious stones. Already, in the early part of the Revelation jasper has been used to symbolise the glory of God (Rev. 4: 3). Now we read that the wall, that excludes all evil, is of jasper and so is a witness to the glory of God. Nothing that comes short of that glory will have part in the glorified church. The church, or company of believers, that ceases to exclude evil will cease to be a witness to God.

"The city was pure gold like unto glass." The gold speaks of the divine righteousness in which every believer has part. At present, alas, the practical display of this righteousness is often hindered by the dross of the flesh. In the day of glory there will be only "pure gold." No hidden unworthy motives will ever mar our practice or lurk beneath our words. Nothing will dim the fine gold, it will be "like unto clear glass." The foundations, garnished with precious stones, would seem to symbolise the all varied perfections of Christ. The source of light is found in God and the Lamb, but the stones reflect the light and thus display the glories of Christ before the world. The pearl, we know from the Lord's own words, is used to set forth the preciousness of the church in His sight (Matt. 13: 46). Thus, when we read that "every several gate was of one pearl" we are assured that in the day of glory there will be the setting forth, to every quarter of the world, the unity of the church as well as the preciousness of the church in the eyes of Christ.

Moreover, the street of pure gold reminds us that in the church in glory there will be nothing to defile our walk, and therefore no need for the girded loins. Further, there will be nothing to hide from one another, for the street will not only be pure gold but it will be "as it were transparent glass."

(Rev 20:22, 23) The spring and source of all blessing in this glorious city is that therein God is fully revealed. There is no temple in which God is hidden behind a veil. The whole city is filled with the glory of God revealed in Christ, for we read, "the glory of God did lighten it and the Lamb is the lamp thereof" (N. Tr.). Christ will ever be the One in whom God is revealed; moreover, He is presented as the Lamb for, as such, He not only declares the glory of God but fits His people for the glory. The sun and the moon had indeed, in their season declared the glory of God in His handiwork (Ps. 19); but in the church in glory the everlasting witness to the glory of God will be found in the Lamb.

(Rev 20:24-27) From these verses we learn the relation of the church in glory to the millennial earth. The church was left in this world to shine as a light for Christ in the midst of a crooked and perverse generation. Alas! failing in its bridal affection for Christ, it has ceased to set Him forth before the world. The love failed and the light went out. But when this day of glory dawns the church is seen in its bridal affection for Christ, and as a light before the world. The Lamb who is the light of the city will shine through the church before the world. Christ will be glorified in the saints. Moreover, the church will be the witness of the riches of God's grace according to that word, "That in the ages to come, He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus" (Eph. 2: 7). Learning of Christ and of the grace of God through the light of the city, the kings of the earth will bring their glory to it, thus doing homage to the One who is the light of the city.

Moreover, the blessing that will stream through the city to the nations will be unceasing, for the gates will not be shut at all by day; and no shade of darkness will ever obscure the light, for there will be no night there. Further, if light and blessing pass through the gates to the world, we are assured that "there shall in no wise enter into it anything that defileth." Today, under the plea of carrying blessing to the world, we may become defiled by the world. In the day of glory the world will receive blessing through the church, and the church will be unsullied by the world.

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