A. ‘God ... With Them’ (21:1-4)
A. ‘GOD ... WITH THEM’ (21:1-4)
1. From the fate of the evil John turns to that of the good. He tells us that he saw a new heaven and a new earth (cf. Is. 65:17; 66:22; 2 Pet. 3:13). For new see note on 5:9; “‘new in kind” not just “another”’ (Sweet). John is describing a complete transformation of all things, but he uses the language of heaven and earth for he has no other language. And he expressly differentiates the new from the present heaven and earth. He is not looking for a new edition of the same thing. We can understand the first earth passing away, but it is curious that the first heaven is also marked for dissolution. The point may be that in heaven, as so far described, there are symbols of God’s separateness, like the ‘sea of glass’ (4:6). But the final state of affairs will be characterized by God’s nearness.
From this John goes on to say that there will be no longer any sea. The sea is never still, a symbol of changefulness. And it is the source of evil, for the beast comes up from it (13:1). ‘The wicked are like the tossing sea, which cannot rest, whose waves cast up mire and mud’ (Is. 57:20). We must moreover bear in mind that in antiquity people did not have the means of coping successfully with the sea’s dangers and they regarded it as an unnatural element, a place of storms and danger. ’For this element of unrest, this fruitful cause of destruction and death, this divider of nations and Churches, there could be no place in a world of social intercourse, deathless life, and unbroken peace’ (Swete). In the end this seething cauldron, fraught with unlimited possibilities of evil, will disappear. No-one lives on the sea. It is something to be crossed to arrive at one’s destination, but there is nothing permanent about it. The sea is one of seven evils John speaks of as being no more, the others being death, mourning, weeping, pain (v.4), curse (22:3) and night (22:5).
2. John saw the Holy City, the new Jerusalem. The adjectives new and holy point to characteristics distinguishing it from the present world, whereas Jerusalem rather points to continuity. Great events took place in or near Jerusalem, and specifically our redemption was wrought there.
That the new city came out of heaven from God is natural enough for the new order, but that it came to earth is somewhat puzzling, as is the fact that John envisages a new earth at all. Certainly he is not thinking of the new earth as the place of people’s felicity, in distinction from the new heaven as God’s dwelling-place, for God’s dwelling ‘is with men’ (v.3). In fact after the new Jerusalem descends there appears to be no difference between heaven and earth. Perhaps John has in mind that there is already a sense in which God’s people experience the heavenly city. It is this that is their bliss in the presence of a multitude of earthly distractions and difficulties. And this of which they now experience a foretaste (and which is expressed in the idea of Jerusalem) will be perfectly realized hereafter. Heaven will, so to speak, come down to earth. John saw the city beautifully dressed for her husband (cf. Is. 61:10). A young lady is apt to be thoroughly prepared and looking her best on the day of her wedding. So with those who constitute ’the bride’ of Christ.
3. Once again John hears a voice but does not identify it for us. This is the last of twenty occasions on which he speaks of a voice as ‘a great (NIV loud) voice’ (once also a ’strong’ voice). The loudness of the voice and its origin (from the throne) are fitting for a voice with the tremendous announcement the dwelling (‘tabernacle’) of God is with men. The word ‘tabernacle’ cannot here signify a temporary dwelling (’tent‘), for it refers to God’s very presence (cf. Lv. 26:11; Ezk. 37:27). It is probably used because it recalls the Hebrew word we transliterate as Shekinah, ’dwelling‘, a term that denotes the glory of God’s presence among us. John is conveying two thoughts, those of God’s presence and of God’s glory (which he reinforces with he will live with them). They will be his peoples (the better MSS have the plural); the redeemed will come from many nations (and be all one in Christ, Gal. 3:28). John adds God himself will be with them, the third time this thought has been expressed in this verse. He is their God (cf. Ezk. 36:28; Heb. 11:16). There is an intimate bond. In Ezekiel’s vision the name of the city was given as ’THE LORD IS THERE’ (Ezk. 48:35). John writes of the fulfilment of what the prophet saw.
4. None less than God will be the consoler of his people. He will wipe away every tear. His concern is infinite. John gives a little catalogue of evils which will cease to be. Death is first with a certain emphasis. Death has no final triumph and it is well that God’s people see that ultimately it will cease to be. This is the reversal of the curse of Genesis 3 (cf. also 1 Cor. 15:54). So also sorrow and wailing and pain will cease. John sees a reason for this, namely ‘the first things (NIV the old order of things)’, the things pertaining to the first heaven and earth, will have been completely done away. Life as we know it is completely replaced by the new order. John had wept at the thought that there was no-one worthy to open the seals (5:4). Is there no answer to the problem of earth’s evil? His visions have answered that question. The Lamb has conquered. Now he finds that tears, too, have gone for ever.