Seventh-day Adventist Bible CommentaryRevelation 21

New. Gr. kainos, “new” in quality as opposed to that which is worn or marred. Both occurrences of “new” in this verse are translations of kainos. Neos, also translated “new” in the NT (Matt. 9:17; 1 Cor. 5:7; Col. 3:10; etc.), refers to newness in point of time. By using the word kainos, John is probably emphasizing the fact that the new heavens and earth will be created from the purified elements of the old, and thus be new in quality, different. The new heavens and the new earth are, then, a re-creation, a forming anew of existing elements, and not a creation ex nihilo. Compare 2 Peter 3:13. Were passed away. That is, in so far as their former, marred state is concerned. That which was perfect as it came from the hand of the Creator, which He pronounced as “very good” (Gen. 1:31), had become terribly marred by sin and could not be allowed to continue throughout eternity. No more sea. The clause reads literally, “and the sea is not any longer,” that is, the seas as we know them now will not exist in the new creation. Some have insisted that this “sea” is symbolic of peoples, nations, tongues (cf. ch. 17:15); but if so, the heavens and the earth would necessarily be symbolic also. Here John simply affirms that the heavens, the earth, and the seas will no longer exist as we know them now (cf. PP 44).

Ellen G. White

Holy city. Ancient Jerusalem contained the Temple, where God could manifest His presence to His people (1 Kings 8:10, 11; 2 Chron. 5:13, 14; 7:2, 3), even as He had done at the door of the tabernacle in the desert (Ex. 29:43–46; 40:34–38). The city was described as “holy” (Dan. 9:24; Matt. 27:53), but in the course of time the spiritual degradation of God’s people became so great that Jesus pronounced the Temple a “den of thieves” (Matt. 21:13), and predicted the fall of the city (Matt. 22:7; Luke 21:20). Now God promises a new kind of Jerusalem, which John describes as the “new Jerusalem.” New. Gr. kainos, new in kind and quality (see on v. 1). Compare Gal. 4:26; Heb. 11:10; 12:22; 13:14. Coming down. In vision John beheld the city as it descended (cf. PP 62). From God. God is the author, the originator, the source. Out of heaven. Its place of origin (cf. chs. 3:12; 21:10). Prepared. The form of the word thus translated suggests that the preparation had been initiated in the past and brought to perfection, so that the city now stands fully prepared (cf. GC 645, 648). Bride. The city is here represented as the bride (see on ch. 19:7). Adorned. Gr. kosmeō, “to arrange,” “to furnish,” “to adorn.” The English word “cosmetics” is derived from kosmeō. The form of the Greek verb suggests that the adorning had begun in the past and had by now been brought to completion. Husband. That is, the Lamb, Christ (ch. 19:7).

Great voice. The speaker is not identified. It is presumably not God, for He is spoken of in the third person.

Tabernacle. Gr. skēnē, “tent,” “booth,” “tabernacle.” The verb skēnoō, “to tent,” “to dwell,” appears in John 1:14: “The Word was made flesh, and dwelt among us” (see comment there). This visible presence of God was made plain by the Shekinah in the days of the theocracy, and later by the personal appearance of Jesus Christ as a member of the human family, dwelling among men. The great voice from heaven now stresses the wonderful fact of a new creation and of God dwelling personally with His people. With men. Later in the verse the phrase “with them” appears twice. Three times in this verse the apostle uses the preposition “with,” thereby stressing the amazing fact of God keeping company with men throughout eternity, making His home with them. Dwell. Gr. skēnoō (see above on “tabernacle”). With this verse compare Eze. 37:27. Ezekiel describes conditions as they might have been; John, conditions as they will be fulfilled.

All tears. Literally, “every tear.” See on Rev. 7:17; cf. Isa. 25:8; 65:19. Death. The clause reads literally, “the death shall be no longer.” The definite article is of significance. John speaks of “the death”—the principle of death that came in as a result of sin. The definite article has, here, the force of a demonstrative. John says in effect, “this death, the one we know so well and fear so much, shall be destroyed.” Compare the language of Paul: “Death is swallowed up in victory,” literally, “The death was swallowed down in victory” (1 Cor. 15:54); “The last enemy that shall be destroyed is death [literally, “the death”]” (v. 26). Sorrow. Grief, such as accompanies bereavement. The causes for sorrow will be completely removed. Compare Isa. 35:10. Crying. Gr. kraugē, “outcry,” “clamor,” “crying.” No cause for crying will exist in that beautiful land of tomorrow. Pain. Much of life’s misery and anguish is the result of harassing pain. Pain will be completely banished in that beautiful world of tomorrow. Former things. That is, conditions as we know today will pass away. There will be nothing that bears the mark of the curse (ch. 22:3).

Ellen G. White

He that sat. Or, “the one sitting.” He is not identified (cf. on ch. 20:11). In ch. 4:2 (see comment there) the Father is represented as seated on the throne, and the same may here be implied. Some point to Matt. 25:31 as evidence that the reference may be to Jesus Christ. Behold. The speaker calls attention to something important about to be disclosed. All things. Nothing of the curse is to remain (cf. ch. 22:3). New. Gr. kainoi (see on v. 1). Write. See on ch. 1:11. At different points in John’s experience in vision the command to write is repeated (chs. 1:19; 2:1; 14:13; etc.). True and faithful. That is, genuine and trustworthy. The words and promises of God are altogether trustworthy and may therefore be depended upon. (See ch. 22:6.)

It is done. Rather, “It has come to pass.” Textual evidence may be cited (cf. p. 10) for the reading “They have come to pass,” or “They have occurred.” Important textual evidence may also be cited for the reading “I have become the Alpha and the Omega …” What God had promised through His holy prophets and to which His righteous people have looked forward with eager anticipation, will finally become an accomplished fact.

The preview given to John is a guarantee of the final accomplishment yet to be carried out. Alpha and Omega. See on ch. 1:8. Athirst. The true believer is not eager to amass the things of this world, to be rich in worldly goods. Rather, he is eager to drink deeply of the spiritual riches from God. Fountain. Or, “spring.” Compare John 4:14; Rev. 7:17; 22:17. Of life. The passage may be translated, “out of the spring of that water which is life itself.” This is the promise of immortality (1 Cor. 15:53). Freely. That is, “gratuitously.” The gift of immortality may be purchased “without money and without price” (Isa. 55:1).

Overcometh. That is, according to the Greek, continually conquers, or habitually conquers. The Christian lives the victorious life by the power of the Holy Spirit. He may make mistakes (see on 1 John 2:1), but his normal life presents a picture of spiritual growth (cf. Rev. 2:7, 11, 17, 26; 3:5, 12, 21). All things. Textual evidence attests (cf. p. 10) the reading “these things,” that is, the promises given in the Revelation, particularly the things mentioned in this chapter. His God … my son. Compare Gen. 17:7; 2 Sam. 7:14. The promise of intimate family connection is here set forth. The sinner saved by grace will be received into the family of God and be brought into a relation as close as if he had never sinned. The inhabitants of unfallen worlds cannot be closer to God and Christ than will be the redeemed sinner. See DA 25, 26.

But. A strong contrast is now presented. Fearful. Gr. deiloi, “cowardly,” “fearful.” The word is always used in the evil sense of cowardice, or unwarranted timidity. Compare its use in Matt. 8:26; Mark 4:40; the related verb in John 14:27; and the related abstract noun in 2 Tim. 1:7. In each instance cowardice is the basic meaning. Owing to cowardice, moral faintheartedness, many fail to overcome in the Christian warfare; they give up in the time of trial. Compare Matt. 24:13. Unbelieving. That is, those who lack faith, in the sense of not remaining faithful. They do not trust God to the end; they prove to be untrustworthy. Abominable. Gr. bdelussō, “to make foul,” “to turn away in disgust from,” “to detest,” related to the verb bdeō, “to stink.” The noun bdelugma occurs in Luke 16:15; Rev. 17:4, 5; 21:27. Murderers. These include the persecutors and murderers of God’s faithful children throughout history. Whoremongers. Gr. pornoi, “fornicators” (see 1 Cor. 5:9, 10; etc.). The feminine form is translated “harlots” in Matt. 21:31, 32; Luke 15:30. Compare on Eph. 5:3, 5. Sorcerers. Gr. pharmakoi, “practicers of magical arts.” Basically, the root refers to magic, enchantment, sorcery, and to the use of drugs to produce a stupefied condition. A modern counterpart of the ancient practice of sorcery is spiritism. Idolaters. A reference to heathen peoples, as well as to Christians who practice heathenish rites. Compare on 1 Cor. 5:10; 6:9; 10:7. Liars. Including those who preach false doctrines. See on Ex. 20:16; see PP 309. Second death. See on ch. 20:6.

One of the seven angels. One of the plague-bearing angels had already shown John the judgment of the great harlot (see ch. 17:1). Now, one of them (possibly the same angel, as some suggest) directs John’s attention to the New Jerusalem, the center and seat of the eternal kingdom. It is of interest to note that in the first instance it was a plague- bearing angel that presented mystical Babylon to the prophet, whereas now it is one of them who shows him the New Jerusalem. Historically, ancient Babylon and Jerusalem were traditional enemies, and figuratively they represent the two sides of the great controversy between evil and good. The one is represented as a fallen woman (ch. 17:5), the other as an honorable woman (chs. 19:7; 21:2). The Lamb’s wife. See on ch. 19:7; cf. ch. 21:2.

In the spirit. That is, in a trance, in vision (see on ch. 1:10). The carrying away was “in a vision” (cf. on Eze. 8:3; Dan. 8:2). To a great. In vision John seemed to be deposited upon a “great,” that is, a high mountain. From this vantage point he beheld the details of the city (cf. on Eze. 40:2). Descending. Compare v. 2.

Glory of God. This probably refers to the abiding presence of God with His people throughout eternity. The glory that denotes His presence will never leave the New Jerusalem. Compare Ex. 40:34; 1 Kings 8:11. Light. Gr. phōstēr, “a luminary,” “a light-giving body.” The word occurs in Phil. 2:15 in the clause, “among whom ye shine as lights [luminaries] in the world.” The “light” of the city is the “glory” of God, mentioned in the preceding comment (see Rev. 21:23). Jasper. Gr. iaspis ch. (see on 4:3). The passage reads literally, “having the glory of God, her luminary, like a stone most precious, as jasper, flashing forth.” Clear as crystal. Gr. krustallizō, “to flash forth light,” “to scintillate.” The English term “crystal” is derived from krustallizō.

Wall great and high. Such walls were built around ancient cities for protection against enemies. John’s imagery is borrowed in part from the description of the city Ezekiel saw (see on Eze. 48:35). The picture is that of an ancient city with walls and gates. These were terms with which the apostle was familiar, and Inspiration chose to reveal the glories of the eternal city to him in terms that he understood. Human language and human portrayals cannot adequately represent the grandeur of that celestial city. In pictorial prophecy the degree of identity between the picture and the actual calls for careful interpretation (see on Eze. 1:10; 40:1). Twelve gates. Compare the city described by Ezekiel (ch. 48:31–34). Twelve angels. The New Jerusalem is pictured as having angelic gatekeepers. Twelve tribes. See Eze. 48:31–34. For the picture of spiritual Israel reckoned by tribes see on Rev. 7:4.

On the east three gates. Ezekiel’s enumeration is in the order, north, east, south, west (Eze. 48:31–34). John’s order is east, north, south, west. The difference is doubtless without significance.

Twelve foundations. The number “twelve” is given five times in vs. 12–14. For twelve as a significant number see on ch. 7:4. Twelve apostles. The NT church is built upon the foundation of the apostles and prophets (Eph. 2:20).

Reed. Compare Eze. 40:3; Rev. 11:1. Here the act of measuring and the stating of measurements are doubtless to give assurance of the adequacy and sufficiency of the heavenly home (cf. on John 14:2).

Foursquare. There is beauty inherent in right proportion, perfect balance, and congruity. For various foursquare items see Ex. 27:1; 28:16; 30:2; 39:9; 2 Chron. 3:8; Eze. 41:21; 43:16; 45:2; 48:20. Twelve thousand furlongs. A furlong (stadion) is about 606 ft. 6 in., or 185 m. (see Vol. V. p. 50). Thus, 12,000 furlongs would be about 1,378.4 mi. (2,218 km.). The text does not state whether this is a measure of the circumference or of one side. If the former, the city would measure about 344.6 mi. (551.4 km.) to a side. For the custom of measuring a city by its circumference see The Letter of Aristeas 105. It should be noted that the English furlong is not identical with the stadion. Equal. Various attempts have been made to explain the dimensions of the city. It is difficult to envision a city reaching upward of 12,000 (or 3,000) furlongs (see above on “twelve thousand furlongs”). Some, though not denying the reality of the city, believe that the measurements here, like those of the wall, are “the measure … of the angel” (see on v. 17). They hold that it is therefore scarcely possible that human dimensions can here be intended. Others point to a similarity between the size of the city here described and that envisioned by the Jews. This question is discussed thus in the Midrash: “Whence the length and breadth and height [of Jerusalem]? And it enlarged itself and increased ever upward, Eze. 41:7. It has been taught, R. Eli‘ezer b. Ja‘aqob has said: Jerusalem will ultimately rise up and mount up to the throne of glory, and will say to God: ‘Too restricted is my space, recede from me that I may dwell!’ Isa. 49:20” (Pesiqtha 143a, cited in Strack and Billerbeck, Kommentar zum Neuen Testament, vol. 3, p. 849). Still others assign to the word here translated “equal” (isos) the meaning “proportion,” and believe that although the length and breadth may well be equal, the height will be proportionate to the other dimensions. This is possible, although it is difficult to demonstrate such a definition from either Biblical or classical sources. Another interpretation permits isos to retain its normal meaning but observes that the word here translated height (hupsos) may mean not only “height” but also “the high part,” “the top,” “the summit,” “the crown.” If hupsos is understood in this sense, John means that the distance around the top of the wall is the same as that around the bottom. Whatever uncertainty there may be as to the exact proportion or size of the city, it is certain that the glories of that celestial city will far exceed the fondest imagination. None need be concerned, for there will be room enough for all who desire residence. In the Father’s house there are “many mansions” (John 14:2).

Measured the wall. On the basis of the NT cubit, which was about 17 1/2 in. (44.5 cm.) (see Vol. V, p. 50), 144 cu. would be about 210 ft. (64 m.). John does not say that this measurement represents the height of the wall. Some have conjectured that it may be that of its thickness. Of the angel. In the Greek there is no definite article with “angel.” The passage reads, “of a man, even of an angel.” The meaning is somewhat obscure. Because of this, some urge we should refrain from dogmatically applying purely human standards of

measurement to the New Jerusalem. Whatever the dimensions, we may rest assured that all is perfection. The saints will understand the significance of John’s figures when they see the city.

Building. Gr. endomēsis, “a building in,” from dōmaō, “to build.” The word occurs only here in the NT. Josephus (Antiquities xv. 9. 6) uses it of a mole, a sea wall built out into the sea as an inset in the water. Here endomēsis may refer to an inset in the wall as though the wall were inlaid, or studded, with jasper. Jasper. See on ch. 4:3. Pure gold. The structure of the city appears to have the transparency of glass. Its flashing beauty doubtless changes with every ray of light that falls upon it.

Garnished. Gr. kosmeō, “to adorn” (cf. on v. 2). Precious stones. Twelve kinds of precious stones are listed as being in the foundation. Not all of these can be identified by the modern jeweler, nor is much to be gained by making a comparison with the jewels of the high priest’s breastplate (Ex. 28:17–20). Neither ancient sources nor modern scholars agree as to the identification of all the stones. Some of their suggestions are listed below under the respective stones. Jasper. See on ch. 4:3. Sapphire. Perhaps lapis lazuli, a transparent or translucent sky-blue stone of great hardness. Chalcedony. The identification of this stone is uncertain. The RSV reads “agate.” Some suggest a gem of greenish color. Emerald. Believed to be a gem of bright-green color.

Sardonyx. Perhaps an onyx with red and brown layers against a white background. Sardius. Believed to be a reddish-colored gem. The RSV reads “carnelian,” a reddish variety of chalcedony. Chrysolyte. Literally, “golden stone.” A yellow-colored stone of uncertain identification. Beryl. Believed to be a gem of sea-green color. Topaz. Believed to be a more or less transparent yellow-colored stone used by the ancients for making both seals and gems. Some think the gold-colored chrysolite is meant. Chrysoprasus. The modern chrysoprase is an apple-green, transparent gem. There is some uncertainty as to whether this is the stone here referred to. Jacinth. Probably a purple-colored gem. Some identify the jacinth with the modern sapphire. Amethyst. Thought to be a purple-colored gem.

One pearl. The size of the gems listed is beyond human comprehension.

Temple. Gr. naos, the word for the sanctuary is confined to the holy and most holy places, not including the outer courts and other buildings. For hieron, the word for the entire sacred enclosure, see on Luke 2:46; Rev. 3:12. The earthly sanctuary was symbolic of the dwelling place of God. Because of their sin Adam and Eve were driven from Eden and the presence of God. When sin has been

removed, the church will again be able to dwell in His presence, and no structure will be required to symbolize the dwelling of God.

No need. Light-giving bodies will not be imperative for the illumination of the city. The glorious effulgence of the presence of God will give more than sufficient light (cf. Isa. 60:19, 20). Material things are not indispensable in God’s plan; in His presence they are put to shame (cf. Isa. 24:23). Created light cannot outshine the uncreated glory of the divine presence.

Ellen G. White

Nations. A description of the redeemed from “all nations, and kindreds, and people, and tongues” (Rev. 7:9; cf. Isa. 60:3, 5). Kings. The picture is drawn from the OT (see Isa. 60:11).

No night. Doubtless because of the circumstances mentioned in v. 23 (cf. on Zech. 14:7).

Of the nations. Compare v. 24.

Any thing that defileth. Doubtless an allusion to Isa. 52:1. Much of the imagery in John’s description of the Holy City is borrowed from the writings of ancient prophets who described the glories of the Jerusalem that might have been. John is describing the city that will be (see on Eze. 48:35). Worketh abomination. See on v. 8. Maketh a lie. See on v. 8. Book of life. See on Phil. 4:3.

Ellen G. White