Albert Barnes Commentary Revelation 21

And I saw a new heaven and a new earth. Such a heaven and earth that they might properly be called new; such transformations, and such changes in their appearance, that they seemed to be just created.

He does not say that they were created now, or anew; that the old heavens and earth were annihilated—but all that he says is that there were such changes that they seemed to be new.

If the earth is to be renovated by fire, such a renovation will give an appearance to the globe as if it were created anew, and might be attended with such an apparent change in the heavens that they might be said to be new.

The description here (Revelation 21:1) relates to scenes after the general resurrection and the judgment—for those events are detailed in the close of the previous chapter. In regard to the meaning of the language here, see Barnes on 2 Peter 3:13.

Compare, also, "The Religion of Geology and its Connected Sciences," by Edward Hitchcock, D.D., LL.D., pp. 370-408.

For the first heaven and the first earth were passed away. They had passed away by being changed, and a renovated universe had taken their place. See Barnes on 2 Peter 3:10.

And there was no more sea. This change struck John more forcibly, it would appear, than anything else. Now, the seas and oceans occupy about three-fourths of the surface of the globe, and of course to that extent prevent the world from being occupied by men—except by the comparatively small number that are mariners.

There, the idea of John seems to be, the whole world will be inhabitable, and no part will be given up to the wastes of oceans. In the present state of things, these vast oceans are necessary to render the world a fit abode for human beings, as well as to give life and happiness to the numberless tribes of animals that find their homes in the waters.

In the future state, it would seem, the present arrangement will be unnecessary; and if man dwells upon the earth at all, or if he visits it as a temporary abode (see Barnes on 2 Peter 3:13), these vast wastes of water will be needless.

It should be remembered that the earth, in its changes, according to the teachings of geology, has undergone many revolutions quite as remarkable as it would be if all the lakes, and seas, and oceans of the earth should disappear.

Still, it is not certain that it was intended that this language should be understood literally as applied to the material globe. The object is to describe the future blessedness of the righteous; and the idea is, that that will be a world where there will be no such wastes as those produced by oceans.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven. On the phrase "new Jerusalem," see the comments on Galatians 4:26 and Hebrews 12:22.

Here it refers to the residence of the redeemed, the heavenly world, of which Jerusalem was the type and symbol. It is here represented as coming down from God out of heaven. This, of course, does not mean that this great city was literally to descend upon the earth and occupy any one part of the renovated world; rather, it is a symbolical or figurative representation, designed to show that the abode of the righteous will be splendid and glorious.

The idea of a city literally descending from heaven and being set upon the earth with such proportions—three hundred and seventy miles high (Revelation 21:16), made of gold, and with single pearls for gates and single gems for the foundations—is absurd. No one can suppose that this is literally true, and therefore this must be regarded as a figurative or emblematic description. It is a representation of the heavenly state under the image of a beautiful city, of which Jerusalem was, in many respects, a natural and striking emblem.

Prepared as a bride adorned for her husband. See the comments on Isaiah 49:18 and Isaiah 61:10.

The purpose here is to represent it as exceedingly beautiful. The comparison of the church with a bride, or a wife, is common in the Scriptures. See the comments on Revelation 19:7-8 and Isaiah 1:21.

It is also common in the Scriptures to compare a city with a beautiful woman, and these images here seem to be combined. It is a beautiful city that seems to descend, and this city is itself compared with a richly attired bride prepared for her husband.

For the term "bride," compare Isaiah 54:5; for "adorned," compare Psalm 45:9-14.

And I heard a great voice out of heaven. As if uttered by God himself, or the voice of angels.

Behold, the tabernacle of God is with men. The tabernacle, as that word is commonly used in the Scriptures, referring to the sacred tent erected in the wilderness, was regarded as the special dwelling-place of God among his people—as the temple was afterwards, which was also called a tabernacle .

The meaning here is that God would now dwell with the redeemed, as if in a tabernacle, or in a house specially prepared for his residence among them. It is not said that this would be on the earth, although that may be; for it is possible that the earth, as well as other worlds, may yet become the abode of the redeemed (See 2 Peter 3:13).

And he will dwell with them. As in a tent, or tabernacle—skhnwsei. This is a common idea in the Scriptures.

And they shall be his people. He will acknowledge them in this public way as his own, and will dwell with them as such.

And God himself shall be with them. Shall be permanently with them; shall never leave them.

And be their God. Shall manifest himself as such, in such a manner that there shall be no doubt.

And God shall wipe away all tears from their eyes. This will be one of the characteristics of that blessed state, that not a tear will ever be shed there. How different that will be from the condition here—for who is there here who has not learned to weep? .

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And there shall be no more death. In all that future world of glory, not one will ever die; not a grave will ever be dug! What a view we begin to get of heaven, when we are told there will be no death there! How different from earth, where death is so common; where it spares no one; where our best friends die; where the wise, the good, the useful, the lovely, die; where fathers, mothers, wives, husbands, sons, daughters, all die; where we habitually feel that we must die.

Assuredly we have here a view of heaven most glorious and animating to those who dwell in a world like this, and to whom nothing is more common than death. In all their endless and glorious career, the redeemed will never see death again; they will never themselves die. They will never follow a friend to the tomb, nor fear that an absent friend is dead. The slow funeral procession will never be witnessed there; nor will the soil ever open its bosom to furnish a grave (See 1 Corinthians 15:55).

Neither sorrow. The word sorrow here—penthos—denotes sorrow or grief of any kind: sorrow for the loss of property or friends; sorrow for disappointment, persecution, or care; sorrow over our sins, or sorrow that we love God so little and serve Him so unfaithfully; sorrow that we are sick, or that we must die.

How innumerable are the sources of sorrow here; how constant it is on the earth! Since the fall of man, there has not been a day, an hour, a moment, in which this has not been a sorrowful world; there has not been a nation, a tribe, a city or a village—nay, not a family—where there has not been grief.

There has been no individual who has always been perfectly happy. No one rises in the morning with any certainty that he may not end the day in grief; no one lies down at night with any assurance that it may not be a night of sorrow. How different this world would be if it were announced that henceforth there would be no sorrow! How different, therefore, heaven will be when we will have the assurance that henceforth grief will be at an end!

Nor crying.—kraugē. This word properly denotes a cry, an outcry, as in giving a public notice; a cry in a tumult—a clamor (Acts 23:9); and then a cry of sorrow, or wailing. This is evidently its meaning here, and it refers to all the outbursts of grief arising from affliction, from oppression, from violence. The sense is, that as none of these causes of wailing will be known in the future state, all such wailing will cease. This, too, will make the future state vastly different from our condition here; for what a change it would produce on the earth if the cry of grief were never to be heard again!

Neither will there be any more pain. There will be no sickness and no calamity, and there will be no mental sorrow arising from remorse, from disappointment, or from the evil conduct of friends. And what a change this would produce—for how full of pain the world is now! How many lie on beds of languishing; how many are suffering under incurable diseases; how many are undergoing severe surgical operations; how many are pained by the loss of property or friends, or subjected to acuter anguish by the misconduct of those who are loved! How different this world would be if all pain were to cease forever; how different, therefore, the future state of the blessed must be from the present!

For the former things are passed away. The world as it was before the judgment.

And He that sat upon the throne said. Probably the Messiah, the dispenser of the rewards of heaven. See the notes on Revelation 20:11.

Behold, I make all things new. This means a new heaven and new earth (Revelation 21:1), and an order of things to correspond with that new creation. The former state of things, when sin and death reigned, will be changed, and the change consequent on this must extend to everything.

And He said to me, Write. Make a record of these things, for they are founded in truth, and they are adapted to bless a suffering world. Compare the notes on Revelation 14:13.

See also Revelation 1:19.

For these words are true and faithful. They are founded in truth, and they are worthy to be believed. See the notes on Revelation 19:9.

Compare also the notes on Daniel 12:4.