Revelation 21



         Heaven on Earth


For ages it has seemed that futility rules the world.  Year after year, the new year of

hope soon becomes the old year of frustration and defeat.  Resolutions to do better

are regularly promised, and then as regularly broken.  If God has had a purpose for

the world and for mankind, it would seem He has either failed or forgotten, and 

things keep getting worse every year.  And yet God is omnipotent and omniscient

and cannot fail.  He is longsuffering, but the day of the Lord will come.  (II Peter

3:10)  His purpose in creation involves a glorious future for His creatures, and

sooner or later that purpose must be fulfilled.  Finally these ages of probation and

testing and judgment are over.  The dispensations have run their course and

“the dispensation of the fullness of times” (Ephesians 1:10) is come.  (I recommend

Dispensational Truth by Clarence Larkin –  pdf  format - CY – 2015)  The grand climax

of the Book of Revelation – indeed, the climax of God’s entire revelation and of all His

purposes in creation – is about to be unfolded.  The most glorious chapters of the

Bible are these last two chapters, opening up the wonders of THE ENDLESS

AGES OF ETERNITY and the fruition of all the great plans of a loving God. 

                                                                        (The Revelation Record – Henry Morris)


Revelation chapter 21 and 22 contain a description of the eternal state (following the

Millennium and the final judgment), centering in the new Jerusalem as the eternal

habitation of the saved.  The first heaven and the first earth are replaced by a new

heaven and a new earth, predicted by Isaiah (65:17; 66:22) The present universe

will thus be cleansed from all the effect of sin. Since there will be no more sea,

the increased land space will be fully capable of handling large numbers of

redeemed people from all ages.  The New Jerusalem is fully described in ch. 21

starting with v. 10 and going to chapter 22:5. It is a holy city, totally separate

from sin. It is being prepared as the habitation of the bride of Christ. It coming

from God shows its divine purpose, and its divine origin.  (



   The Tabernacle of God 


Old things have passed away now, and all things are new.  The earth is new and the

heaven is new, there is a new Jerusalem and, in fact, all things are new (v.5).  God,

who had created all things in the beginning, and then rested from His work of

creating and making all things, has once again undertaken a great work of creation. 

“For, 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 for ever in that

which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy”

(Isaiah 65:17-18).  (The Revelation Record – Henry Morris)



1 “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.”

And I saw. The usual introduction to a new vision (compare ch. 20:11, etc.).

Having described the origin and progress of evil in the world, the final overthrow

of Satan and his adherents, and the judgment when every man is rewarded according

to his works, the seer now completes the whole by portraying the eternal bliss of the

redeemed in heaven (compare ch.20:10). The description is based upon Isaiah

60. and Ezekiel 40., et seq.; especially the latter, which follows the account

of Gog and Magog, as does this. A new heaven and a new earth. The

dispute as to whether a new creation is intended, or a revivified earth,

seems to be founded on the false assumption that the dwellers in heaven

must be localized in space (compare Isaiah 65:17, “I create new heavens and

a new earth;” also ibid. ch. 66:22; II Peter 3:13). For the first heaven

and the first earth were passed away. The Revisers follow B and others

in reading ἀπῆλθονapaelthonhad passed -  and render it by the English

perfect tense.  In א, A, is read ἀπῆλθαν - apaelthan while other manuscripts

give ἀπῆλθεν apaelthen and παρῆλθε paraeltheThe first heaven and earth;

that is, those now existing pass away as described in ch.20:11. And there was no

more sea; and the sea no longer exists. The threefold division of heaven, earth,

and sea represents the whole of this world (compare ch.10:6). Some interpret the

sea symbolically of the restless, unstable, wicked nations of the earth, which

now exist no longer; others understand the absence of sea to typify the

absence of instability and wickedness in the New Jerusalem.


“But the day of the Lord will come as a thief in the night, in which the heavens

will pass away with a great noise, and the elements will melt with fervent heat;

both the earth and the works that are in it will be burned up.” (II Peter 3:10)

"A new heaven and a new earth": The "new heaven" is the atmospheric heaven

around and above the earth. This area has been the domain of Satan (see Ephesians

2:2) and must be purified before the heaven of God can come down to the new earth.

This new earth will be a perfect environment similar to that of the Garden of Eden.

A unique distinction of this new earth will be that the vast oceans of water that now

cover three fourths of the world's surface will not be included, leaving much more

habitable land for the population of the redeemed.  This "new heaven and new earth"

are actually a heavenly pattern of what the Garden of Eden was a miniature of on earth.

We will see the Tree of Life restored with water that flows from the throne of God. 

It didn't rain in the Garden of Eden. Plants were watered from beneath the earth.

The water in the Garden of Eden flowed out in four rivers (symbolic of enough for

the whole world). This river that flows from the throne of God is the same water

that Jesus told the woman at the well, if she drank it, she would never thirst again.



As Jesus long ago had predicted (Matthew 24:35), the original earth and its atmospheric

heavens had finally passed away.  A fiery cataclysm had melted the very elements of that

first cosmos (II Peter 3:10), but God had promised (ibid. v.13) that a new heavens and earth

would come in which would dwell perfect righteousness.  Furthermore that heavens and

earth, which, like the first, would be “made” as well as “created” (compare Genesis 2:3

with Isaiah 65:17 and 66:22), would never pass away“For as the new heavens and the

new earth, which I will make, shall remain before me, saith the Lord, so shall your seed

and your name remain” (Isaiah 66:22).  In both the Old and New Testament passages,

the words for “new” mean “new in respect of freshness,” rather than “new with respect to

existence.”  That is, “a new heaven and a new earth” could be properly also translated

“a fresh heaven and a fresh earth.”  The new cosmos is not a novel cosmos; it is a renewed

cosmos.  It is just like the first, except that all its age-long ravages of decay have been

expunged and it is fresh and new again.  This complete reversal of the universal decay

process will require both the creative and formative powers of God for its accomplishment.

The first heavens and earth had been contaminated by sin, with the very elements in

bondage to God’s curse.  The only way they could be completely cleansed was to be

completely renewed.  “All these things” had to be “dissolved,” with the elements

melting in fervent heat (II Peter 3:10-12).  By the principle of mass/energy conservation,

however, nothing had been really lost, except THE EFFECTS AND EVIDENCES

OF SIN!  After terrestrial matter had been converted either into the vapor state or, more

probably, into pure energy, God had once again exercised His mighty powers of creation

and integration, and the new heavens and new earth had appeared out of the ashes, so to

speak, of the old.  People often forget that God cannot fail in any of His purposes.  He

was not capricious in any aspect of His original creative work; each part was “very good”

(Genesis 1:31), intended to fill a specific function in His economy.  In spite of the long

interruption occasioned by sin, we can be sure either that everything that was good in the

first creation will be restored in the new creation, or else that something better will be

provided in its place.  The earth and its heaven once again will be very good in every way.

To some degree, however, the first earth was designed for man’s probationary state,

whereas the new earth is equipped for his perfected state. While there are numerous

similarities, there are also some significant changes, the most obvious of which is that

there is no more sea.  On the present earth approximately 70 percent of the earth is

covered by the sea.  Even on the antediluvian and millennial earths the sea was a

significant feature (Genesis 1:9-10; Zechariah 14:8), though much smaller in extent

than at present, but the whole world will consist of inhabitable land surfaces on the

new earth.  No explanation is given for the striking absence of a sea on the new earth,

and some commentators say that this statement refers only to the passing of the first sea,

with no necessity for assuming there is not a new sea, to go with the new heavens and

the new earth.  However, the text reads much more naturally to say that, although there

is indeed a new earth, there is no sea on that earth.  There will, in fact, be no need for a

sea on the new earth.  The present sea is needed, as was the original antediluvian sea, as

a basic reservoir for the maintenance of the hydrologic cycle and the water-based ecology

and physiology of the animal and human inhabitants of the earth.  In the new earth,

however, there will be no animals at all, and presumably all the men and women who

live there will have glorified bodies with no more need of water.  Their resurrected

bodies will be composed, like that of the Lord Jesus, of flesh and bone (Luke 24:39;

Philippians 3:21) but apparently with no need of blood (I Corinthians 15:50) to serve

as a cleanser and restorer of the body’s flesh as at present.  This, in turn, eliminates the

major need for water on the earth (blood is about 90 percent water, and present-day

human flesh about 65 percent water).  So far as we know, there is no other planet in the

universe containing significant amounts of liquid water.  Only the earth is a “water planet,”

suitable for biological life as we know it now.  This is, probably, therefore, not the norm

for God’s cosmic economy, and the seas of the earth will be eliminated when the need

for them no longer exists.  There will be water, however (see Revelation 22:1-2) on the

new earth, of which the water of the present age is only a type and prophecy.  That water

is the water of everlasting life!  (The Revelation Record – Henry Morris)


2 “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 John saw the holy city, new Jerusalem. “John” must

be omitted, according to all the best manuscripts. “The holy city” is the

Church of God (see on ch.11:2), now glorified and prepared for perfect

communion with her Redeemer (compare the promise in ch.3:12, which

is now fulfilled; compare also Galatians 4:26; Hebrews 11:10, 16). Contrast

this figure of the holy city with that of Babylon (see on ch.18). Coming

down from God out of heaven. Connect “out of heaven” with “coming down.”

The same words occur in ch.3:12 (which see). Prepared as a bride adorned

for her husband. Here is the contrast to the “harlot” (see on ch.17:1).

Though many of those forming the bride are rewarded according to their

works (see ch.20:13), yet their own works are insufficient to fit them for

their future life; they are prepared by God. This appearance is anticipated

in ch.19:7 (which see).


Now John sees the new holy city which is not heaven, but is called that since

everyone who will be in it is holy. This is Christ's Kingdom. "Blessed and holy

is the one who has a part in the first resurrection." (v.6)  New Jerusalem will

be coming down to the new heaven and new earth mentioned in ch. 21:2. The

old heaven and earth which was in (ch. 20:11) fled away and was no more.

The city is illustrated as a bride because it contains the bride and takes on her

character. John saw the bride adorned for her husband because the time for the

consummation had arrived. The concept of the bride includes not only the church,

but all the rest of the redeemed from all the ages who will live forever in that

ETERNAL CITY!   “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!”  (I Corinthianns 15:28)  (


Not since the very first chapter has John referred to himself by name.  It is as though the

event taking place before his amazed eyes was so glorious and incredible that he must

stress that he himself, the last of the apostles, had actually seen it happen.  The new earth

had been fully prepared, with its new heaven.  Now descending from that heaven, John

sees in all the beauties of its perfections the majestic city of God.  The holy city is not

“heaven,” although the new Jerusalem is usually what is meant when people speak of

“going to heaven.”  Rather, it comes down from heaven.  In this context, heaven is merely

the earth’s atmosphere, which has just been made “new” by the same God who has also

made the new Jerusalem. Even the old Jerusalem had been called “the holy city” (11:2;

Matthew 4:5; 27:53; Nehemiah 11:1; Isaiah 52:1; Daniel 9:24).  The term “holy” signified

merely that God had set it apart as a city dedicated to His own great purposes, even

though the behavior of its people often was unholy.  In the new Jerusalem, of course,

not only will the city be holy, but so will all its inhabitants (ch. 20:6; 22:11).

Most writers on the Book of Revelation have, to one degree or another, tried to spiritualize

this great vision of the new Jerusalem.  There is no reason at all, however, why we should

not accept it literally, as a real place prepared by Christ in the distant heavens (John 14:2-3)

and now finally brought with Him to the new earth.  It is the city for which Abraham had

looked, one “which hath foundations, whose builder and maker is God” (Hebrews 11:10). 

It is the city which God “hath prepared for them” which have the faith to believe His Word

and follow His will (Hebrews 11:16).  It is “the city of the living God, the heavenly Jerusalem,”

where one day will be gathered together “the general assembly and church of the firstborn”

with all the “just men” whose spirits have been “made perfect” in the great resurrection

(Hebrews 12:22-23).  It is that Jerusalem which is above . . . which is the mother of us all”

(Galatians 4:26).  “For here have we no continuing city, but we seek one to come” (Hebrews

13:14).  Difficult though it may be, in the sophistication of our modern scientism, to believe

such a thing, the Scriptures taken literally as they were meant to be taken, do teach that there

is even now a great city being built by Christ far out in space somewhere.  To this city go the

spirits of all who die in Christ, there to await His return to earth.  When He comes back, He

will bring the holy city with Him and set it up for a time somewhere in earth’s atmospheric

heavens, perhaps orbiting the earth.  There will be established His judgment seat, as well as

the heavenly temple and its altar, to which John frequently refers in Revelation.  The resurrected

and raptured saints will dwell in this city, though with occasional visits to the earth, during the

tribulation and millennial periods.  Finally, when the earth is made new again, never to undergo

any of the effects of God’s curse or His judgments any more, the Lord Jesus Christ will bring

it down to the earth where it will remain forever. To John’s enraptured gaze, the city seemed

like a radiant bride, beautiful in glistening white garments, ready for her wedding.  Indeed in

one sense, the city was the bride, personified thus in virtue of all the saints residing therein. 

These saints comprise the eternal wife of the Lamb (vs. 9-10).  The city had been “prepared”

(Greek ἡτοιμασμένηνhaetoimasmenaen) completely by God Himself.  This is the same

word used by the Lord Jesus when He told His disciples, “I go to prepare a place for you”

(John 14:2).  It is also recorded in Hebrews 11:16: “He hath prepared for them a city.” 

Most beautifully, it is the word chosen by the Apostle Paul in the wonderful promise:

“Eye hath not seen, nor ear heard, neither have entered into the heart of man, the

 things which God hath prepared for them that love him” (I Corinthians 2:9). 

                                                            (The Revelation Record – Henry Morris)


3 “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.

And I heard a great voice out of heaven saying. Out of the

throne is read in א, A, and others; out of heaven is the reading of B, P, etc.

As usual, the voice is described as a great voice (compare ch.19:17,

etc.). It is not stated from whom the voice proceeds, but compare ch.20:11.

Behold, the tabernacle of God is with men, and He will dwell with them;

literally, he shall tabernacle with them. Still the seer is influenced by the

language of Ezekiel: “And the heathen shall know that I the Lord do

sanctify Israel, when my sanctuary shall be in the midst of them

 FOREVERMORE” (Ezekiel 37:28). Thus God makes His abode in

His glorified Church — the New Jerusalem, among His spiritual Israel

(compare ch.7:15, where this vision has been already anticipated). And

they shall be His people, and God Himself shall be with them, and be

their God; and they shall be His peoples, and Himself shall be God with

them, their God. The balance of authority is in favor of retaining the two

last words, though they are omitted in א, B, and others. Evidently the same

words as Ezekiel 37:27 (see above), My tabernacle also shall be with

them: yea, I will be their God, and they shall be my people.” Compare

“God with them” with “Emmanuel” (Matthew 1:23; Isaiah 7:14). Now, the

promise is redeemed in all its fullness. The plural “peoples” seems to point

to the catholic nature of the New Jerusalem, which embraces many nations

(compare v.24; also ch.7:9).


The tabernacle of God is with men. The tabernacle was the original symbol of God

dwelling with His people. In eternity, mankind will dwell with God. In that eternal

state, we will not only enjoy fellowship with our redeemed loved ones but will also

have actual fellowship with God Himself.  "Tabernacle" here means dwelling place

of God. No longer will He be far off. No longer will He be "veiled" in the human

form of Jesus Christ, in a cloud, a pillar of fire or in a Holy of Holies.  Just like God

walked with Adam in the Garden of Eden, He will be in heaven with us CONTINUALLY!

As Matthew 5:8 states: The pure in heart shall see God. Believers will see God as He is.

(I John 3:2)  (


Once again a loud voice calls out from heaven, and the message is one of triumph and great

benediction.  The proclamation from the skies echoes a promise made to the children of Israel

long ago: “I will set my tabernacle among you: and my soul shall not abhor you: And I will

walk among you, and will be your God, and ye shall be my people” (Leviticus 26:11).  The

tabernacle in the wilderness, of course, was but a dim foreshadow of the glorious tabernacle

which now has come down on earth.  Similar promises were made at various times in different

ways.  For example: “Many nations shall be joined to the Lord in that day, and shall be my

people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts

hath sent me unto thee” (Zechariah 2:11).  In fact the great prophetic name of Christ,

Immanuel (Isaiah 7:14) means “God with us” (Matthew 1:23).  There will be “many nations”

 there, but all will be “my people,” and He will be “their God.”  Further, every nation will

once again speak the same language.  “For then [that is, after all the earth has been “devoured

with the fire” of God’s jealousy] will I turn to the people a pure language, that they may all

call upon the name of the Lord, to serve Him with one consent” (Zephaniah 3:8- 9).  There was

another foreshadowing of this great coming union when God first became man.  “And the Word

was made flesh, and dwelt among us” (John 1:14).  The word “dwelt” (Greek  σκηνόω - skaenoo),

is not the usual word for “dwell” but is the same word as used here in v. 2.  It is a direct variant of

the word for “tabernacle” (Greek σκηνὴ  - skenae), also used in this verse.  In the days of His flesh,

in other words, the eternal God temporarily tabernacled among men and then returned to heaven. 

In the eternal age to come, however, He will set up His dwelling place on earth AND “TABERNACLE”

HERE FOREVER!  The word for “tabernacle” in the Old Testament (Hebrew mishkan) is a cognate

to its Greek equivalent (σκηνὴ).  The well-known term for the glory-cloud that filled the tabernacle,

the Shekinah, developed from a related word, sheken, meaning “habitation” (Deuteronomy 12:5). 

Thus did the idea of God tabernacling with His people lead on naturally to the concept of God’s

glory in their midst.  “We beheld His glory,” said John, when the Word “dwelt among us” (John 1:14). 

                                                                        (The Revelation Record – Henry Morris)


4 “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 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; and death shall be no more, neither shall there

be mourning, nor crying, nor pain, any more (Revised Version). All tears;

just as in ch.7:17 (compare Isaiah 25:8, “He will swallow up death

in victory; and the Lord God will wipe away tears from off all faces;”

compare also Isaiah 65:19). There is “no more death” because sin is no more

(compare Isaiah 51:11, “Sorrow and mourning shall flee away”), For the

former things are passed away. Ὅτι  - hotifor - should probably be omitted, as

in A and P, and א as first written. The former state of things is the state

now existing, which will then have passed away as described in v. 1.


All tears, pain, sorrow, and death will be removed in that heavenly New Jerusalem

where Christians will live. This is the exact opposite of the curse that resulted from

Adam's sin (see Gen. 3:16-19). The effects of the curse are removed, and all things

are made new. God does not merely repair the creation, He re-creates it for His

children to enjoy for all eternity.  Just as the disciples knew security when Jesus

was there to take care of all their needs, we will know perfect peace and joy in heaven.

Jesus is the king of peace. Jesus defeated death on the cross. The biggest fear of

mankind is death. We just read where the Christians will not taste the second death.

This fear is gone away. Death will no longer hang over the Christian. The Christian

has ETERNAL LIFE (not death). There won't be any reason to cry for in heaven. 

The devil and all his problems he brought upon the Christians have been thrown

into the lake of fire. Every negative thing has been done away with.



The great voice from heaven continues with one of the most blessed messages ever heard. 

From the time when Eve first sinned, sorrow has been multiplied to her children

(Genesis 3:16), and “man is born unto trouble, as the sparks fly upward” (Job 5:7). 

But the tears have been for man’s good, and God has promised from the beginning

that He will someday restore joy and peace to the world.  “He will swallow up death in

victory; and the Lord God will wipe away tears from off all faces; and the rebuke of

His people shall He take away from off all the earth: for the Lord hath spoken it. 

And it shall be said in that day, Lo, this is our God; we have waited for Hhim, we

will be glad and rejoice in His salvation” (Isaiah 25:8-9).  That great day has finally

come, and there will never be another tear shed.  Especially to the suffering saints in

the tribulation period has this promise proved of great consolation (ch.7:17).

This is nothing less than a removal of the great curse, pronounced by God on the

earth and its inhabitants when Adam sinned (Genesis 3:17-19).  Its physical effects

on the “ground” had been cleansed when the elements melted and the new earth

arose from the ashes.  Now is pronounced also the deliverance of all mankind from

its fourfold impact on human life.  In Eden, God had announced that men would

universally experience:


·         sorrow,

·         pain,

·         sweat, and

·         death,


but now He announces that these will be no more.  This great deliverance  has been

purchased dearly, at the cost of infinite sorrow, pain, sweating, and dying on the part of



  • Were men and women to endure sorrow throughout their lives?  Therefore, He would

                become “a man of sorrows, and acquainted with grief” and thus “He hath borne our

                griefs, and carried our sorrows” (Isaiah 53:3-4). 


  • Were they to suffer the physical pain of thorns and thistles and a multitude of other

        messengers of Satan sent to buffet them as  they struggled through life (II Corinthians

        12:7)?  Well, He would wear a very crown of thorns (John 19:2) and endure such

        wounds and bruises and stripes (Isaiah 53:5) as no other man would ever know. 


  • Would it require the sweat of bitter labor, the strong crying of never-ending toil

        for men to wrest a meager sustenance from a cursed and reluctant ground under

        the bondage of futility and decay (Romans 8:20-22)?  But He was willing to sweat

        great drops of blood (Luke 22:44) and to pour out strong crying and tears

        (Hebrews 5:7) in order to give rest to all “who labor and are heavy laden”

        (Matthew 11:28). 


  • Then, after all their sorrow and pain and tear-stained labor, would their bodies finally

        die and return to the dust anyway? Yes, but He would experience the “dust of death”

        Himself (Psalm 22:15), make His soul “an offering for sin” (Isaiah 53:10), and “pour out

        His soul unto death” (Isaiah 53:12) AS THEIR SUBSTITUE!


He not only bore the curse, He was made the curse for us (Galatians 3:13).  Therefore, God in

perfect justice can remove the curse forever (ch. 22:3).  In all the world and throughout all ages,

NO ONE WILL EVER DIE AGAIN!  No one will suffer pain or sorrow or tears ever again,

and DEATH  is swallowed up in victory.  Like the first heaven and the first earth, all these

former things are passed away. (The Revelation Record – Henry Morris)



5 “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.”

And He that sat upon the throne said; that sitteth (compare ch.20:11 and

Matthew 25:31). Behold, I make all things new. As in v. 1. So in

Matthew 19:28, “Ye which have followed me, in the regeneration when

the Son of man shall sit in the throne of His glory,” etc. And he said

unto me, Write; and He saith, Write. Probably the angel (compare ch 19:9;

14:13). The change from εῖπενeipen -  said -  to λέγειlegei - he is saying -

and the immediate return to εῖπεν in v. 8, appear to indicate a change of speaker.

For these words are true and faithful; faithful and true. So also in ch.19:9; 3:14, etc.


"The One who sits on the throne said", is THE SAME ONE "from whose presence

 earth and heaven fled away. (ch.20:11)  Here we see God sitting on the throne saying

that He "makes all things new" when we are saved we become a new creature. We know

this saying is true for the believer. Just as He did not throw us away and get a new person:

He says here "I make all things new".  (see II Corinthians 5:17)  He did not say He made

new things.  He just takes the old things and transforms them into new. Here we see that

Jesus commanded John to write, because all the things He has been shown are true.



“The times of reconstitution of all things [Greek ἀποκαταστάσεως - apokatastasis,

translated “restitution” in the King James Version], which God hath spoken by the

mouth of all His holy prophets since the world began” (Acts 3:21) have finally come. 

Not only is there a new heaven, a new earth and a new Jerusalem, but there is a new

song (ch.5:9) and a new name (ch.2:17; 3:12).  In fact, all things are to be made new,

and we have the assurance of God Himself that this promise is true and faithful.

Presumably this means not only that everything will be made new but also that

everything will then stay new.  The entropy law will be “repealed.”  Nothing will

wear out or decay, and no one will age or atrophy anymore.  Every tree will bear

fruit abundantly and eternally (ch.22:2).  There will be no need to use up limited

energy resources to provide illumination or other services (ibid. v.5).  All things will be

and remain eternally young and fresh and new, just as they were in the week of creation

itself.  The authority for this wonderful promise is none other than the enthroned Christ,

who has descended with His throne in the heavenly city to His permanent home on the

new earth.  With respect to the new bodies of the resurrected and glorified saints, these

also will remain forever strong and healthy.  The Scriptures are not explicit on this, but

there is at least a possible implication that the “apparent age” of each person in the

resurrection may be in, say, his or her early thirties.  When Adam and Eve were created,

they were mature adults, capable of raising children.  Since aging and death were part of

the results of their sin, they would presumably have remained at the same “age” as that at

which they were created if they had not sinned.  At the same time, however, they were

commanded to have children (Genesis 1:28), and these would surely have grown to a

similar maturity before their “age” would have stabilized, as it were.  It also seems

significant that those who were to serve as priests or Levites in the service of the tabernacle

had to be thirty years old and upward (Numbers 4:3).  Joseph was thirty years old when

he was made ruler over Egypt (Genesis 41:43, 46), and David, the man after God’s own

heart, became king over Israel at age thirty (II Samuel 5:4).  Since those who are in the

resurrection are also to serve as priests and kings in the millennium (ch.20:6), it would be

likely that their resurrection “age” would be of this same order.  Even the Lord Jesus Christ

entered on His earthly public ministry at age thirty (Luke 3:23), and went to the cross only

about three-and-a-half years later.  It is significant that His own resurrection body was of

this same apparent age, different in its glorified state but still easily recognizable.  The

Scriptures, of course, also teach that those who are Christ’s will be “like Him” when He

comes again (I John 3:2), with bodies “fashioned like unto his glorious body” (Philippians

3:21)  Perhaps, therefore (although it is not explicitly taught in Scripture) those who die in

old age will be young again, at the age of greatest vigor, and those who die in infancy or

youth, will mature to the age of full growth and development, in the resurrection.  In any

case, all things will be made new, for THE LORD’S WORD is true and faithful!

                                                                                (The Revelation Record – Henry Morris)


6 “And 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.”  And He said unto me, It is done;

and He said unto me, They are come to pass (Revised Version). It is uncertain 

what is the nominative intended. It may be the “words” just mentioned; or

the incidents described in vs. 1-5; or the Divine promises and judgments in

general. The analogy of ch. 16:17 supports the last, but it is not conclusive.

 I am Alpha and Omega, the Beginning and the End; the Alpha and the

Omega. As the book opens, so it closes, with the solemn assurance of THE


(compare ch.1:8; 22:13). The second clause interprets the first; a third

form of expressing the same idea occurs in ch.22:13, “the First

and the Last.”  I will give unto him that is athirst of the fountain of the

water of life freely. The same ideas are repeated in ch.22:13-17.

Again the symbolism of the prophet (compare v. 3). There is also another

reminiscence of ch.7:17 (compare also v. 4 of this chapter). In exactly the

same sense the words, “living water,” are used in John 4:10 (compare also

Matthew 5:6, “thirst after righteousness”).


It is done. These words mark THE END OF REDEMPTIVE HISTORY!   This is

a statement ( Gr. γέγοναν gegonanhas become; happened) of divine finality.

It represents God's promise that this new state will be forever. Alpha and Omega

is the first and last letters of the Greek alphabet. Hence, this phrase represents

the sum of all things. In ch.1:11 and ch.22:12-13 it is used of Christ. Here it is

used of God the Father ("He that sat on the throne"), indicating the deity of both

the Father and the Son.  Just as Jesus said on the cross "It is finished"  (John 19:30). 

You see, Jesus is the way to get to the water of life. In fact, He is the water. He is life.

He who hungers and thirst after righteousness shall be filled.  There is nothing before

Him and nothing after Him.  A citizen of heaven is described as one who "thirsts"

signifying those who recognize their desperate spiritual need, "hunger and thirst

for righteousness".  (Matthew 5:6)  (


That it is none other than the glorified Christ who is speaking to John is demonstrated

by His renewed reference to Himself as Alpha and Omega (see ch.1:8, 11; 22:13), the

Word of both creation and consummation, the first and the last.  Just as the work of

creation was finished (Genesis 2:1-3) and the work of redemption was finished (John

19:30), so now the work of consummation and restoration has been finished.

Then the Lord renews a promise made long ago.  John himself had recorded the

conversation at the well of Samaria: “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).  Then, later, the Lord had said:

“If any man thirst, let him come unto me, and drink.  He that believeth on me, as

the scripture hath said, out of his belly shall flow rivers of living water.  (But this spake

He of the Spirit, which they that believe on Him should receive: for the Holy Ghost

was not yet given; because that Jesus was not yet glorified)” (John 7:37-39).

This “water of life” is both symbolic of the Holy Spirit, with the eternal life He gives

all who believe on Christ and also literal water, sparkling pure and abundant in the

beautiful river flowing through the holy city (ch.22:1).  Having made all things new,

He will maintain the glorified bodies of the saints in eternal health and strength by

the fruit of the tree of life and the river of the water of life (ibid. vs.1-2) created anew

by their providing Lord.  (The Revelation Record – Henry Morris)


7 “He that overcometh shall inherit all things; and I will be his God, and

he shall be my son.” He that overcometh shall inherit all things. The correct

reading makes the sense plain: He that overcometh shall inherit these

things, i.e. the promises just enumerated. These words show the reason for

the words of v. 6; and may be called the text on which the Apocalypse is

based (compare ch. 2); for, though the words themselves do not often

recur, yet the spirit of them is constantly appearing (compare ch.12:11;

see also John 16:33). And I will be his God, and he shall be

my son (compare Leviticus 26:12, “And I will walk among you, and will be

your God, and ye shall be my people”). Some have thought that these

words prove the Speaker to be God the Father; but it is impossible to

separate the Persons of the Blessed Trinity in these chapters. This promise,

first made to David concerning Solomon (II Samuel 7:14), received its

mystical fulfillment in Christ (Hebrews 1:5), and is now fulfilled in the

members of Christ.


An overcomer is one who exercises saving faith in the Lord Jesus Christ. A person who

in faith drinks the water of salvation freely offered by God. Each of the seven letters

to the churches in chapters 2 and 3 end in the promise of he that overcomes will inherit

these things.  Just as a bride is an equal inheritor of all that is her husband's, so the

Church, the Bride of Christ, will inherit all that is His. He even promises that He will

be our God and we shall be His son. These terms of endearment are experiences we

as Christians shall enjoy forever.  From this scripture, we see there is something we

must overcome. If we are faithful to Him in the face of all odds, we will inherit

eternal life. The New Testament is actually an inheritance to the believers. If we

believe, we can collect on that inheritance. Who ever we are faithful to, is our God.

If He is our God, He will claim us as His son.  (


To each of the seven churches (chapters 2 and 3) had previously been given a gracious promise

for the overcomers in that church.  Now an eighth and final promise is given to him “that

 overcometh.”  This is an implicit assurance that all the overcomers in all true churches

everywhere have now, in the resurrection and the new earth, finally received the fulfillment

of all the promises of God.  They shall inherit all things.  And, of course, this is because

Christ Himself is “heir of all things” (Hebrews 1:2; Psalm 2:8), and those who are in Christ

are “joint-heirs with Christ” (Romans 8:17), receiving “an inheritance incorruptible, and

undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power

of God through faith unto salvation ready to be revealed in the last time” (1 Peter 1:4, 5).

The heir relation is also a son relation.  “The Spirit Himself beareth witness with our spirit,

that we are the children of God: And if children, then heirs, heirs of God, and joint-heirs

with Christ” (Romans 8:16-17).  The overcomer (that is, every true believer, redeemed

through faith in Christ as Savior and Lord) becomes both son and heir of the mighty

God of creation.  Therefore, “all things are yours; Whether . . . the world, or life, or

death, or things present, or things to come; all are yours; and ye are Christ’s; and

Christ is God’s” (I Corinthians 3:21-23).  What a glorious inheritance!  The believer’s

future is neither limited in time nor restricted in space. The infinite resources of the

space/time cosmos itself, limitless in space and unending in time, are his, IN THE

AGES TO COME!  (The Revelation Record – Henry Morris)


8 “But 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.”  but for the fearful, etc. The

construction is changed in the middle of the verse.


  • The fearful are those who, through cowardice, have not overcome (v. 7).
  • Abominable; those defiled with abominations (ch.17:4).
  • And murderers, and fornicators (compare ch.14:4; 17:1, 2).
  • And sorcerers (ch. 9:21; 18:23); those who deceived the heathen.
  • And idolaters; the heathen who were deceived by them.
  • All liars; all who are false in any way.
  • Their part is in the lake, etc. (see on ch.20:10).


These took no part in the first, spiritual, resurrection (ibid. v. 6);

they now, therefore, inherit “the second death.”


The contrasts between vs. 7 and 8 are graphic. They represent the age-old concept

that there are only two kinds of people with God, believers and unbelievers. They

experience two different lifestyles on earth and go to two different eternal destinies.

Believers go to "eternal life" while unbelievers experience "the second death," which

is the lake of fire. Fear is not of God. (“For God hath not given us the spirit of fear;

but of power, and of love, and of a sound mind.”  II Timothy 1:7 – CY – 2015)

Fear is the opposite of faith. In fact, it is mentioned twice here by saying "fearful and

 unbelieving". Jesus cannot be someone's Savior, unless they believe they He is their

Savior.  Abomination, meaning vile, polluted, detestable, wholly caught up in

wickedness and evil. Here, we see those who do abominable things taking part in the

second death.  Notice here this says "murderers" not accidental killing or killing in

war. This is premeditated murder, or those who hate their neighbors.  We see here

"whoremongers" (this means not only in the physical but also in the spiritual).

"Sorcerers" has to do with the occult and also drugs.

"Idolaters" has to do with anything or anyone you put ahead of God.

"Liars" can do more harm than you can imagine. Many have a tendency to tell

little white lies, but any untruth is a lie.  Those whose lives are characterized by such

things give evidence that they are not saved and will not enter into the heavenly city.

After we are forgiven of our sins and born again, we must practice salvation. We must

not have the habit of sinning. We may slip and sin, but if we do, we have an advocate

with the Father. (I John 2:1)  Repent and ask forgiveness, and then as Jesus told the

woman who the Pharisees had caught in the art of adultery, "Go and sin no more".

(John )  Do not practice sin. (“How shall we, that are dead to sin, live any longer

therein?”  Romans 6:2 – CY – 2015) The horror of it all if you do not change from

these evils, is that you will be thrown into the lake of fire.  (


In contrast to the glorious promises to the redeemed, the Lord inserts another warning to

those who remain (by virtue of their fear and unbelief) unforgiven in their murders and

flesh-peddling, unrepentant of their demonic idolatries, and committed to their falsehoods. 

They will spend eternity in the awful lake of fire, in eternal torments, the second death

(ch. 20:14-15).  This is the last reference in the Bible to “fire,” and it refers to the fiery

lake of burning brimstone, which is the final and eternal hell.  The first reference in the

Bible to fire is found in Genesis 19:24, where “fire and brimstone” are seen raining from

the skies, turning the whole valley of Sodom and Gomorrah into a lake of fire. Christ is first

and last in judgment as well as grace.  The catalog here of sinners inhabiting hell is vivid and

most instructive. 


  • At the head of the list are the “fearful.”  This is not primarily a reference to physical

        cowardice, but rather to lack of trusting faith in the Lord.  Christ used it in Mark 4:40. 

        “Why are ye so fearful? how is it that ye have no faith?”  Closely related is the word

        used in John 14:27: “Let not your heart be troubled, neither let it be afraid.” 

        Similarly in II Timothy 1:7-8: “For God hath not given us the spirit of fear; but

        of power, and of love, and of a sound mind.  Be not thou therefore ashamed of

         the testimony of our Lord.”  Those who are more fearful of the disapproval of

        men than of Christ are dangerously close to this kind of sin.  This kind of fearfulness

        is very similar to the sin of unbelief itself, the next in the list. 


  • It is only the sin of unbelief, with its outward manifestation of fearfulness, which

        actually sends people to hell.  “He that believeth on Him is not condemned: but he

        that believeth not is condemned already, because he hath not believed in the name

        of the only begotten Son of God” (John 3:18).  The seemingly more repugnant sins

        which are catalogued next are actually less serious than that of unbelief.  Even murder

        can be forgiven if there is genuine repentance and faith, but there is NO SALVATION

        FOR UNBELIEVERS and no degree of moral righteousness, short of absolute

        perfection, can ever offset this.  The greatest sin of all is rejecting THE INFINITE

        LOVE AND SUFFERING OF CHRIST for us, in atonement for our sins.


  • The “abominable” are those who practice abomination – that is, the blasphemous and

        licentious practices associated with idol worship. 


  • The term “murderers” refers not to manslaughter but to criminal homicide. 


  • Next is the “whoremonger” (Greek πόρνοις - pornois), translated in other passages

        “fornicator.”  In the context here, it refers to any who practice or promote sexual

        activity outside of marriage.  


  • As noted before (ch.9:21), the “sorcerer” (Greek φαρμάκοις - pharmakeus) is one

who uses drugs to induce pseudo-religious fantasies and occult experiences.  The

term is appropriately associated with the “idolater,” one whose religious worship is

directed toward a material object which, in turn, represents to him some spiritual

reality, either an actual demonic spirit or some religious or philosophical concept. 

A number of Scriptures (Ephesians 5:5; Colossians 3:5) make it plain that even

covetousness (inordinate love of material possessions) is idolatry.


  • Finally, “all liars” are included in the roster of the condemned.  Satan himself is the

        father of liars (John 8:44), and those who practice deception and falsehood, especially

        false teachers (note II Peter 2:1-3; Jude 1:4,13) must finally join their diabolical “father”

        in his lake of fire.


Although few may wish to acknowledge themselves to be such flagrant sinners as those described

here, it must be remembered that idolatry includes covetousness, fornication includes lustful thoughts

(Matthew 5:28) and murder includes anger (ibid. vs. 21-22).  Further, who is there who has never

lied or never been fearful?  This listing of sinners thus INCLUDES ALL for “all have sinned and

come short of the glory of God” (Romans 3:23).  The condemnation, however, is specifically for

those who die in their sins, and who are thus still seen, not in Christ, but in the stark ugliness of sin. 

However, there is wonderful forgiveness in Christ for all such sinners who will come to Him. 

“Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves

 with mankind, nor thieves, nor adulterers, nor effeminate, nor abusers of themselves with

mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit

 the kingdom of God.  And such were some of you: but ye are washed, but ye are sanctified,

but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (I Corinthians

6:9-11).  For the sin of unbelief in the true God and Redeemer, THERE CAN BE NO

FORGIVENESS!    “He that hath the Son hath life: and he that hath not the Son of God

hath not life” (I John 5:12).  (The Revelation Record – Henry Morris)



                                                The City of God


These sinners, and the awful judgment overtaking them, will soon be forgotten amidst

the glories of the holy city.  The former things have passed away and shall not be

remembered, nor come into mind” (Isaiah 65:17).  The most glorious aspect of the

city of God will be the fact that CHRIST IS THERE and “that where I am, there ye

may be also” (John 14:3).  “And so shall we ever be with the Lord” (1 Thessalonians

4:17).  (The Revelation Record – Henry Morris)


9 “And there came unto me one of the seven angels which had the

seven vials full of the seven last plagues, and talked with me,

saying, Come hither, I will shew thee the bride, the Lamb’s wife.”

And there came unto me one of the seven angels which had

the seven vials full of the seven last plagues. Omit “unto me.” “Full of”

must be connected with “angels.” Just as these angels had carried out

God’s judgments upon the ungodly, and one of them had exhibited the

judgment of the harlot (ch.17:1), so now one of them shows

the picture of the bliss of the faithful — the bride of the Lamb. And talked

with me, saying, Come hither, I will show thee the bride, the Lamb’s

wife; hither (omitting “come”). The wording of this verse (except the last

phrase) is almost identical with ch. 17:1. The last phrase is the

great contrast to the former chapter. In ch. 17:1 was seen a picture

of a harlot, the unfaithful part of Christ’s Church; here we have a

description of those who have been “faithful unto death” (ch.2:10),

and whose purity and faithfulness are symbolized under the figure of

the “wife of the Lamb” (see on ch.17:1).


From the past, at the beginning of the millennium, one of the seven angels who

poured out a bowl or vial appeared to John.  Now the angel was to show John

the Lamb's bride, the Lamb's wife. New Jerusalem is likened to a bride because

the redeemed are forever united to God and the Lamb.   At this point, the marriage

has already taken place in ch.19:7 and now is referred to as "The Lamb's Wife!”



The last previous specific reference to an angel had been from a time a thousand years earlier,

when John had seen one bind Satan for his millennial incarceration in the bottomless pit

(ch. 20:1).  But now a mighty angel again approaches John to give him a marvelous

introduction to the beautiful city where he, along with all saints, would one day dwell.

This is an angel who, though not identified by name, was recognized by John as one of

the seven who had been chosen by God to administer the seven final plagues at the end

of the tribulation period (ch.15:1).  In addition to the actual sending of the seven final

judgments, it may be significant that six later references to angelic activities are found,

with this being the seventh (ch.17:1; 18:1, 21; 19:10, 17; v.1 here).  The first and last of

these seven are said to be among the angels with the seven last plagues, so possibly

the other five are as well.  The first had instructed John to “come hither” in order to

see the “great whore.”  The last tells him also to “come hither,” but this time to see

“the bride, the Lamb’s wife.”  In both cases, John was shown a great city, Babylon

in the first instance, Jerusalem in the second.  One he saw thrown down with violence,

to disappear forever (ch. 18:21); the other he saw coming down in glory, to endure forever

Babylon was both a monstrous system of spiritual and political wickedness and also the

literal city which served as the center and capital of that system.  Just so, the new Jerusalem

is also both a glorious literal city as well as the universal tabernacle of God, an eternal and

unbounded kingdom of righteousness.   (The Revelation Record – Henry Morris)


10 “And he carried me away in the spirit to a great and high mountain,

and shewed me that great city, the holy Jerusalem, descending out

of heaven from God,”  And he carried me away in the Spirit (so also in

ch.17:3; compare ch.1:10) to a great and high mountain. From which a clear

view of “the city” might be obtained (compare Ezekiel 40:2). The preposition

ἐπί  - epi - implies “on to.” And showed me that great city, the holy Jerusalem,

descending out of heaven from God; showed me the holy city Jerusalem; not

great, which is the title of Babylon (compare ch.16:19). Just as the harlot,

signifying faithless Christians, was identified with Babylon, the world city

(see on ch.18), so the bride, the faithful portion of Christ’s flock, is merged in

Jerusalem, the heavenly city. Coming down, etc. (compare v. 2). 


That great city, the holy Jerusalem. The Lamb's wife is described as the new city

of Jerusalem. This magnificent city is where the bride of Christ (the Church) will

live forever. The most dominant characteristic of the holy city is the presence of

God's Glory, which personifies God's presence with His people. The Glory that

departed from the Old Jerusalem (see Ezekiel ch.8 to 11) is restored

to the New Jerusalem of the future.  (For a closer look at the precedent set by

God when He withdrew His presence from Jerusalem and Israel, circa 600 B.C.,

and its implications for His withdrawal from the United States of America in the

church age apostasy, I  highly recommend Ezekiel 43 – this web site  and look

under v. 2, and the discussion  The Glory of the God of Israel  - CY – 2015)

John's incredible vision began when the angel  carried him away in the Spirit in ch.1

where he received the visions that make up the book of Revelation. John's visions

were not dreams, but spiritual realities, like the one's Paul saw when he was also caught

up to the third heaven.  (II Corinthians 12)  From John's vantage point atop a great

and high mountain, he repeats his observation of v. 2 that New Jerusalem came down

out of heaven from God, emphasizing its divine origin.  Note what is described here is

not the creation of heaven, but the descent of what already existed from eternity past.

Now it's being situated in the center of the new heaven and the new earth. 



The first of these seven angels had carried John away in the spirit into the wilderness,

to see Babylon (ch.17:1); the last carries him to a great and high mountain to see Jerusalem

In the first case he had been translated far back in time to observe Babel from its very

beginnings, in the global wilderness resulting presumably from the devastations of the

great Flood.  Now it seems that, in spirit, he is translated far up in space, as though on

an exceedingly high mountain reaching up into heaven.  His vantage point is not actually

within the city.  He had previously been privileged to “come up” into the very presence

of God in the heavens (ch.4:1).  He had also frequently observed events taking place in

both heaven and earth from that exalted position, which presumably was somewhere

in the heavenly city as it remained suspended in the upper atmosphere throughout

the tribulation and millennial periods.  Now, he is somehow stationed outside the

city, in order to observe its entire structure, and yet close enough to it so that he

can record the details of its beautiful perfections.  At the beginning of the

this chapter (v. 2) he had noted in a simple summary statement that the holy city

was coming down to the new earth, but his perspective there seemed to have

been from a great distance, where he had observed the actual creation of the

whole new earth and its new atmosphere.  Now the angel conveys him to a

closer location, where he can watch in great wonder as the glorious city moves

down past his reverent gaze.   (The Revelation Record – Henry Morris)


11 “Having the glory of God: and her light was like unto a stone most

precious, even like a jasper stone, clear as crystal;”  Having the glory of God.

That is, the abiding presence of God, as the Shechinah (compare Exodus 40:34;

I Kings 8:11). And her light was like unto a stone most precious, even like a

jasper stone, clear as crystal; as it were a jasper stone (Revised Version). This

light is again alluded to in v. 23. The jasper probably represents the modern

diamond (see on ch.4:3). The brilliant light which illumines the city is the

characteristic of “Him that sat on the throne” (ibid.).


"The Glory  of God": The brilliance radiating from New Jerusalem caused by the

full manifestation of God's glory will be so much, the city will have no need of the

sun or the moon as the glory of God will illuminate it.  (


The holy city will be like no other city.  The greatest of all human cities had been mighty

Babylon, arrayed in purple and scarlet, decked with gold and precious stones (ch.17:4). 

The new Jerusalem, on the other hand, is arrayed in radiant light, SHINING WITH

THE GLORY OF GOD!    The Shekinah glory” had filled the ancient tabernacle

(Exodus 40:34) and the temple of Solomon (II Chronicles 5:14).  When the Lord Jesus

had tabernacled among us,” the glory of God had been manifested in a different sense,

“and we beheld His glory, the glory as of the only begotten of the Father, full of grace

and truth” (John 1:14).  Now, finally and forever, the tabernacle of God is with men (v. 3),

and His glorious presence will illumine the new Jerusalem, both spiritually and physically,

as long as God Himself endures.  The appearance of the city is, no doubt, more glorious

than human language can describe.  John can only compare it to a very precious jasper

stone (ch. 4:3).  The radiant light was “clear as crystal.”  A little later, John would note

that the river of water of life is also “clear as crystal”  (ch. 22:1).  The Lord Jesus is the

very “brightness of His glory” (Hebrews 1:3), the “light of the world” (John 8:12), and

the “living water” (John 7:38).  The city of God is the bride of the Lamb, and she must

be arrayed in fitting apparel for the ages to come, properly “adorned for her husband”

(v. 2).  She must, in fact, “put on the Lord Jesus Christ” (Romans 13:14), sharing

His glory, reflecting His light, AND ENJOYING HIS PRESENCE FOR EVER! 

                                                                (The Revelation Record – Henry Morris)


12 “And had a wall great and high, and had twelve gates, and at the

gates twelve angels, and names written thereon, which are the

names of the twelve tribes of the children of Israel:”

And had a wall great and high; having a wall. Omit each

introductory “and.” The wall is a type of the absolute security of the

heavenly city; not that any further assault is expected. In Ezekiel 38:11

Gog and Magog prey upon the unwalled villages. And had twelve gates,

and at the gates twelve angels, and names written thereon, which are

the names of the twelve tribes of the children of Israel (compare the

description in Ezekiel 48.). Twelve; as signifying completeness (compare

ch.7:4-8), and as being the number of the tribes of Israel,which are

the type of the spiritual Israel of God. Gates; rather, portals.

The picture of the angels placed at the portals, still fulfilling their mission

as guardians of men, shows the absolute security of the city. The names

are written thereon: as on the stones of the ephod (Exodus 28:9) and

breastplate (ibid. ch.39:14). Contrast the names of blasphemy (ch.18:3).


The inclusion of the names of the twelve tribes of Israel and the twelve apostles in the

foundations and gates of the city  (v.14), indicates that both Jewish and Gentile believers

will all be part of the family of God and share eternity as one. Although it would seem

that the Jews are distinct from the Church during the Millennium, they will all be one

as children of the living God for eternity.  If you have ever been to Jerusalem in Israel,

you know the old city has a large wall around the city. The physical Jerusalem here has

12 gates. You see, this earthly Jerusalem is a replica of this heavenly Jerusalem.

Here we see their names (twelve tribes), celebrating God's covenant relationship with

Israel, the people of the promises, covenants, scriptures and the Messiah.  These angels

are stationed to attend to God's glory and to serve His people.  (


As the city draws nearer to John’s observation post on his lofty summit, he sees emerging

through the clear crystal radiance a majestic wall surrounding the city, evidently extending

as high as the great height of the city itself.  Unlike earthly cities, however, the wall is not

for protection from enemies, for its gates are always open, and there are no enemies to fear. 

No doubt is speaks of strength and eternal security, but perhaps most of all it is a structure

of transcending beauty.  In the wall are twelve gates and, although their dimensions are not

given, it is likely that each extends nearly to the top of the lofty wall, making access to the

city easy at all levels.  Most significant is the identification of the gates with the names of

the children of Israel.  This fact certainly assures us that the godly men and women of

ancient Israel will be residents of the city and thus are included among those in the

heavenly bride.  But also the names on the entry gates will be an eternal reminder that

it was first of all through the patriarchal ministry of Abraham, Isaac, and Israel, with

the twelve sons of Israel, that we Gentiles first entered into the great family and city

of God.  It was the Israelites “to whom pertaineth the adoption, and the glory, and

the covenants, and the giving of the law, and the service of God, and the promises;

whose are the fathers, and of whom as concerning the flesh Christ came, who is over

all, God blessed for ever.  Amen.” (Romans 9:4-5).  Attending perpetually at each gate

will be one of God’s holy angels.  They will not be guarding angels, of course, since

there is no longer any need for angelic protection, but will be ministering spirits,

ministering as needed to all “the heirs of salvation” (Hebrews 1:14) entering or leaving

the city.  Since there is “an innumerable company of angels” attached to “the heavenly

Jerusalem (Hebrews 12:22), it seems likely, although this is only a deduction – not a

specific teaching – that there will be a continual rotation of these heavenly ministers

assigned to these gates of the beautiful city, each ready to go and serve whenever and

wherever needed.   (The Revelation Record – Henry Morris)


13 “On the east three gates; on the north three gates; on the south three

gates; and on the west three gates.”  The following are the dispositions of

the tribes in the Old Testament:


Order in Numbers 2.                           Order in Ezekiel 48


East:                                                    East:

            Judah.                                                  Joesph.

            Issachar.                                              Benjamin.

            Zebulun.                                              Dan.


North:                                                  North:

            Dan.                                                    Reuben.

            Asher.                                                  Judah.

            Naphtali.                                             Levi.


South:                                                  South:

            Reuben.                                               Simeon.

            Simeon.                                               Issachar.

            Gad.                                                    Zebulon.


West:                                                   West:

            Ephraim.                                              Gad

            Manasseh.                                           Asher

            Benjamin.                                            Naphtali



This is reminiscent of the way the twelve tribes camped around the tabernacle in

Numbers 2 and the allotment of tribal lands around the millennial temple. (Ezekiel 48)



 The gates were to be symmetrically situated, three in each of the four walls, possibly in

commemoration of the wilderness tabernacle, with three tribes encamped outside each

wall.  Judah, Issachar, and Zebulun were “far off about the tabernacle,” pitching “on the

east side toward the rising of the sun” (Numbers 2:1-9). On the south side were Reuben,

Simeon, and Gad (ibid. vs.10-16).  Ephraim, Manasseh, and Benjamin encamped on the

west side (ibid. vs.18-24), and Dan, Asher, and Naphtali (ibid. vs.25-31) on the north. 

The Levites, not numbered with the twelve, were immediately around the tabernacle,

between the tabernacle and the other tribes, in order to do the service of the tabernacle. 

Moses and Aaron and his sons were on the east side (ibid. ch.3:38), the family of Gershon

on the west (ibid. v. 23), Kohath on the south (ibid. v. 29) and Merari on the north (ibid.v.35).

The order of enumeration is different from the order of the tribal names on the gates in the

wall of Jerusalem during the millennium (Ezekiel 48:31-34).  As far as the order of the gates

in the wall of the new Jerusalem are concerned, there is therefore probably no particular

significance to be attached to it, except that the east gate is here mentioned first, symbolic

perhaps of the rising sun.  At the wilderness tabernacle, Moses and the priests were on the

east and, outside of them, the messianic tribe of Judah.   (The Revelation Record – Henry Morris)


14 “And the wall of the city had twelve foundations, and in them the

names of the twelve apostles of the Lamb.”  and on them twelve

names, etc. (compare Ephesians 2:20). The imagery is, of course, symbolical,

and there can, therefore, be no question as to individual names of apostles,

e.g. whether Matthias or Paul is the twelfth.


The foundation of Christianity was established by Jesus through the twelve apostles.

You can easily see, this is not only a city but stands for the Christians as well.

These stones commemorate God's covenant relationship with the church of which

the apostles are the foundation.  The layout of New Jerusalem's gates picture

God's favor on all His redeemed people from both the Old and New Covenant.



As the wall has twelve gates, so it also has twelve strong foundations, deep and secure,

transmitting the weight of the great wall down to the solid bedrock of the new earth. 

One foundation at each corner, plus two in each wall (located between the wall’s three

gates), is no doubt the pattern employed.  This, indeed, is the “city which hath foundations,

WHOSE BUILDER AND MAKER IS GOD!”  (Hebrews 11:10), and its foundations

are secure on the Rock of ages (Isaiah 26:4; Matthew 7:24-25).  The names of the twelve

apostles inscribed on the foundations surely give testimony that those redeemed by the

Lamb reside in the city, as the names of Israel’s sons on the gates likewise assure that

the saved of ancient Israel are there, too.  “For He is our peace, who hath made both one,

and hath broken down the middle wall of partition between us” (Ephesians 2:14).  “Now

therefore ye are no more strangers and foreigners, but fellow-citizens with the saints,

and of the household of God; and are 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” (ibid. vs.19-21). 

The analogy between the spiritual temple of God now being erected by the Holy Spirit,

composed of living believers, and the heavenly tabernacle pitched by God and now

coming to earth, is clear and beautiful.  (The Revelation Record – Henry Morris)


15 “And he that talked with me had a golden reed to measure the city,

and the gates thereof, and the wall thereof.”  had for a measure

a golden reed to measure, etc. “He that spake is the angel of v. 9

(compare the action of ch. 11:1; and Ezekiel 40:3, 5; 42:15, et seq.).

Here the measuring is evidently to indicate the large extent of the city (see

on ch.11:1). The reed is golden, as being the typical heavenly material.


This is like Ezekiel 40:3 and the measuring of the millennial temple. Also, the measuring

of the Tribulation temple described in chapter 11:1.  All three measurements is showing

the significance that shows what belongs to God.  (


The one talking with John is, of course, the angel, who had carried him to the high mountain. 

In order to impress upon him the tremendous dimensions of the city, the angel actually

measures it before his eyes, using a distinctive measuring rod which, like so much else in the

city, was made of gold, but fine and thin like a reed.  A similar reed, though evidently not

of gold, had been used to measure the temple of the tribulation period (ch.11:1).  In both cases,

the measuring process speaks also of a standard of evaluation and judgment.  In the case of

apostate Jerusalem the temple and its worshipers failed to measure up to God’s standard and

their dimensions were not even recorded.  Consequently, they were brought under God’s

chastening.  With the new Jerusalem, however, all the dimensions are measured and carefully

recorded, fully satisfying God’s highest standards of perfection.  The new Jerusalem is

composed of such beautiful materials, such unique construction and such amazing

dimensions as to be almost beyond human comprehension.  It would all be impossible

to believe, except that its builder and maker is God and He has carefully had it recorded

in His Word.  The city is so huge, its wall so majestic, its gates so magnificent as to

transcend all imagination, and God must even have a mighty angel carefully measure and

delineate it, for John’s benefit and for ours.  Even so, with all its detailed measurement

and description, most commentators still refuse to believe that the account means what it

says, seeking by many and varied stratagems of interpretation to make it all an allegory

or a parable of some kind.  All such devices flounder, of course, upon these very details

of measurement and description.  (The Revelation Record – Henry Morris)


16 “And the city lieth foursquare, and the length is as large as the

breadth: and he measured the city with the reed, twelve thousand

furlongs. The length and the breadth and the height of it are equal.”

And the city lieth foursquare, and the length is as large as

the breadth. The shape is doubtless typical of that which is complete and

symmetrical, to which nothing is wanting to render the shape perfect. The

word τετράγωνοςtetragonos -  foursquare, is thus used by Greek philosophic

writers. And he measured the city with the reed, twelve thousand furlongs.

That is, in each direction. (On στάδιονstadion furlong - see ch. 14:20.)

The number twelve thousand, which is the number of the sealed in

each tribe (ch.7), is typical of:


·         a large number,

·         a complete number (see on v. 12).


There seems to be in this description a designed reference to the literal

Babylon (see Smith’s ‘Dictionary of the Bible,’ art. “Babylon”). The length

and the breadth and the height of it are equal. The plain meaning seems to

be that the city forms a vast cube, and this is typical of its perfect nature.

The account given is that of a vision, and not of a reality, and therefore

there is no need to attempt to reduce the enormous dimensions given here,

as is done by some writers. The holy of holies was thus cubical in shape

(I Kings 6:20).


The city lies foursquare. The size of this city indicates that each border is approximately

fifteen hundred miles long. Thus the dimensions of the city would be equal to the area

from the eastern seaboard of the United States to Colorado on one side and from the

Canadian border to the southern tip of Florida on the other. In addition to the length

and breadth, the city will be fifteen hundred miles high. This great size will afford

sufficient space for the habitation of the saints from all ages of history.  We see here

that this city is a cube. Twelve thousand furlongs is 1500 miles. This city is 1500

miles square and 1500 miles high.  (


As the angel proceeds to measure the city, John can see directly that the plan of the city is

that of a square.  The term “foursquare” is the Greek τετράγωνος  - tetragonos (literally

fourangled,” a term used to mean equal angles).  Further, the measurements confirm that

the sides are all equal, as well as the angles, with each dimension no less than 12,000

“furlongs” (that is, στάδια -  stadia, a Greek measure corresponding to 600 Greek feet, or

approximately 607 English feet).  In terms of miles, this would make the dimensions of

the base of the city each 1,380 miles in length.  Never, of course, was there ever a city

like this!  If it were to be superimposed upon the United States, its area would cover all

the way from Canada to the Gulf of Mexico, and from the Atlantic Ocean to Colorado.


                                                Painting by Ramona Lowe


Its height is the same as its width and breadth, the whole comprising a gigantic cubical structure

1,380 miles on every side.  A number of writers have interpreted the city to be like a pyramid in

shape, with the height of the pyramid equal to the dimensions of its base.  Such an interpretation

is quite forced, however, the language of the passage being much more naturally understood to

mean a cube, with the length and breadth and height all the same.  Such a shape was long ago

associated with the sacred presence of God, suggesting the attributes of tri-unity as it does. 

That is, the fundamental cosmic entity of space is a genuine trinity.  Space must be composed

of three dimensions, but each dimension pervades all space.  Space is always referenced to the

first dimension (length), but can only be seen in terms of two dimensions (area = length squared)

and experienced in three dimensions (volume = length cubed).  Similarly, the Godhead is

referenced to:


·         the Father,

·         seen in the Son,

·         experienced in the Holy Spirit.


The pyramidal shape, on the other hand (whether as in Egypt, Mexico, or the stepped-towers of

practically all ancient nations), seems always to have been associated with paganism, with the

pyramid’s apex being dedicated to the worship of the sun, or the host of heaven.  The first

such structure was the Tower of Babel, and the Bible always later condemns worship carried

out in high places (Leviticus 26:30) whether these were simply natural high hills or artificially

constructed hills in the form of a pyramid or ziggurat.  The cube, on the other hand, was the

shape specified by God for the holy place, or the oracle, in Solomon’s temple (I Kings 6:20),

where God was to “dwell” between the cherubim.  Both the language and the symbolism

thus favor the cubical, rather than the pyramidal, shape.  It should also be remembered that

the new bodies of the resurrected saints will be like those of angels, no longer limited by

gravitational or electromagnetic forces as at present.  Thus it will be easy for the inhabitants

to travel vertically as horizontally, in the new Jerusalem.  Consequently, the “streets” of the

city (v. 21) may well include vertical passageways as well as horizontal avenues, and the

“blocks” could be real cubical blocks, instead of square areas between streets as in a present-day

earthly city.  This kind of geometry makes it easier to understand how all the REDEEMED

OF ALL THE AGES could be domiciled in a single city.  Although there is no way to know

precisely how many people will be there, one can make at least an order-of-magnitude estimate. 

It can be calculated that the total number of people who have lived between Adam’s time and

our time is about 40 billion (see Biblical Cosmology and Modern Science, by Henry M. Morris,

Craig Press, 1969, pp 72-83).  Then, assuming that a similar number will be born during the

millennium, and allowing another 20 billion for those who died before or soon after birth,

it is reasonable that about 100 billion men, women, and children will be members of the

human race – past, present or future.   Assume also that 20 percent of these will be saved,

including those who die in infancy. This is obviously only a guess, but the Lord Jesus did

make it plain that the large majority will never be saved (Matthew 7:13-14).  If this figure is

used, then the new Jerusalem would have to accommodate 20 billion residents.  Also, assume

that 25 percent of the city is used for the “mansions” of these inhabitants (John 14:2), with

the rest allocated to streets, parks, public buildings, etc.  Then the average space assigned to

each person would be:


                                             1380  (1380)  (1380)     1 cubic mile


                                                 4  (20)  (1,000,000,000)    30

This would correspond to a cubical “block” with about seventy-five acres on each face. Obviously,

there is adequate room in the holy city FOR ALL WHO WILL BE THERE!   Another way of

measuring the size would be that the average length (or width, or height) of each person’s block

would be a little over a third of a mile in each direction.  Some, no doubt, would have larger

amounts, some smaller, but this would be about the average size.    

                                                                                                (The Revelation Record – Henry Morris)



17 “And he measured the wall thereof, an hundred and forty and four

cubits, according to the measure of a man, that is, of the angel.”

And he measured the wall thereof, an hundred and forty

and four cubits. (For the signification of the number, see on ch.7:4.)

The parallel between the shape of the city as just related and the holy of

holies (vide supra) almost seems to have insensibly suggested the transition

from stadia to cubits. The discrepancy between the height of the city, which

is twelve thousand furlongs (v. 16), and the height of the wall, which is a

hundred and forty-four cubits, has led to the suggestion that in the height

of the city is included the hill on which it stands. Others understand that

the wall is purposely described as of small height, because the writer wishes

to indicate that “the most inconsiderable wall is sufficient to exclude all

that is impure”  According to the measure of a man, that is, of the angel;

of an angel. That is, the measure here used by the angel is that used by

men (compare “the number of a man,” ch.13:18).


A cubit is 18 inches or 1-1/2 feet. Times 144, the wall was 216 feet across.

Just as in Babylon the walls, were wide enough for chariot races. This is even wider.

To emphasize the city's dimensions are literal and not mystical, John tells us that

the measurements are given according to human measurements.



The angel, assuming the appearance of a man, uses an ordinary measure of length based

on the typical size of a man, in making his measurements.  In the ancient world it was

common practice to use a measure equal to the length of a man’s forearm, from elbow

to middle finger tip, and this was called a “cubit.”  When standardized, this is believed

by most authorities to have become recognized at about eighteen inches.  Probably the

golden reed used by the angel was about two cubits long, like a yardstick.  He had

already measured the length and height of the city’s walls, finding them to be each

12,000 stadia, or 1,380 miles.  Now he also measures the wall itself, showing it to

be 144 cubits, or about 216 feet in thickness.  No other wall was ever so thick. 

However, this wall is also the highest wall ever built, and its great thickness seems

almost miniscule in comparison to its height.  Most commentators have, for some reason,

interpreted the 144 cubits to represent the height of the wall, but if this were the case,

the stipulated height of the city itself is meaningless.  The latter must at least represent the

vertical dimensions of the structures at the outer edges of the city, in which case a wall

216 feet high surrounding structures 1,380 miles high would seem pointless, especially

since the wall is not needed for protection. It is far more likely that the thickness is 144 cubits.

The recurrence of the number twelve in these verses is striking – twelve angels, twelve gates,

twelve foundations, twelve thousand stadia, a wall of twelve squared cubits in thickness. 

Twelve, like seven, seems to represent completeness, but particularly completeness in terms

of God’s administrative subdivisions of a corporate whole.  (The Revelation Record – Henry Morris)



18 “And the building of the wall of it was of jasper: and the city was

pure gold, like unto clear glass.”  pure glass. The exceeding

brightness and purity is the idea contained in both expressions — the light

of v.11, which is there associated with jasper and crystal. (On “jasper,”

see on v.11 and ch.4:3.) The whole description is typical, not literal.



The massive walls are made of a material called jasper. This is the same diamond

like stone that was mentioned in v. 11. (Clear as crystal)  Next the city itself was

pure gold, like clear glass. Imagine how GOD’S GLORY  will radiate throughout

and light up the entire city.  (


The dimensions of the wall are amazing, but the construction material is even more amazing. 

The entire building (“structure,” the only occurrence in the New Testament) of the immense

wall is of beautiful jasper stone.  The exact nature of the jasper stone is uncertain, but it was

renowned in the ancient world.  Its name has been essentially transliterated from both the

Hebrew (yashpeh) and Greek (ἴασπιςiaspis – jasper), as well as other languages, but it

still is unidentified today.  It was one of the stones in the breastplate of the high priest

(Exodus 28:20; 39:13) and in the heavenly Eden (Ezekiel 28:13).  Its association with

the sardine stone (ch.4:3) and with the clear crystal (v.11, here, together with extra-

biblical references, suggests that it was a fine translucent stone, capable of different

colors, primarily radiant white but also with flashing fiery red and purple tints.  In

any case, there can be little doubt that the majestic wall of the city will be brilliantly

beautiful.  Even more glorious than the wall is the city itself.  Both the buildings and

the streets (v. 21) of the city are made of gold.  In the present world, gold is the most

precious of metals, the standard of all currencies and the greatest of all objects of human

greed and conflict.  In the new Jerusalem, however, the very streets are paved with gold

and the buildings are plastered with gold.  The most beautiful and valuable of metals is

now the most abundant of metals!  And, like the primeval Havilah (Genesis 2:11-12),

“the gold of that land is good.”  The gold of heaven is so good and so flawless that, like

the jasper stone, it is crystal clear, reflecting golden beams of brilliance from every surface. 

The words “pure” and “clear” in this verse are the same Greek word (καθαρόςkatharos

pure), speaking of the flawless perfection of the materials of the city.

                                                                                (The Revelation Record – Henry Morris)


19 “And the foundations of the wall of the city were garnished with all

manner of precious stones. The first foundation was jasper; the

second, sapphire; the third, a chalcedony; the fourth, an emerald;”

And the foundations of the wall of the city were garnished

with all manner of precious stones. Omit “and” (compare Isaiah 54:12, “All

thy borders of pleasant stones”). Foundations (compare  v.14). The first

foundation was jasper. Probably the diamond (see on ch.4:3).

The second, sapphire. Thought to be the modern lapis lazuli. It was of a

clear blue color (Exodus 24:10), and very precious (Job 28:16).

The third, a chalcedony. Not the modern stone of that name, but a green

carbonate of copper, found in the mines of Chalcedon. It was, therefore, a

kind of inferior emerald. The fourth, an emerald. The same as the modern

stone (compare ch. 4:3).


Jasper = Diamond

Sapphire = A brilliant blue stone

Chalcedony = Sky blue with colored stripes

Emerald = Bright green stone

Sardonyx = Red and white striped stone

Sardius = Various shades of Red

Chrysolite = Transparent gold or yellow

Beryl = Shades of green, yellow and blue

Topaz = Yellowish green

Chrysoprasus = Gold tinted green

Jacinth = Blue or violet colored

Amethyst = Purple stone


These brightly colored stones will refract the shinning brilliance of GOD’S GLORY

into a SPECTRUM of beautiful colors that will flash from New Jerusalem throughout

the re-created universe.  (


Beneath the giant walls are interspersed twelve great foundations (v. 14), inserted between

the twelve gates.  Like the wall itself, these massive foundations are constructed of precious

stones.  Each foundation consists of one particular type of stone, but apparently that stone

is itself trimmed with many other different kinds of precious stones, so that the whole scene

is magnificently beautiful.  There are twelve different gemstones for the twelve foundations,

with each stone inscribed, perhaps using other precious stones, with the name of one of the

twelve apostles (v. 14).  There seems no way, however, of identifying the stone that

corresponds to each apostle.  Similarly, there is no apparent correlation with the order of

the precious stones in the priestly breastplate (Exodus 28:17-20) or the stones in the heavenly

garden (Ezekiel 28:13), although a number of the stones are the same in both instances (the

Ezekiel listing includes only nine precious stones, plus gold).  Six stones are in all three lists

(jasper, sapphire, emerald, sardius, beryl, and topaz).  No particular patterns or reasons for

the particular sequences seem discernible at this time.  The first foundation, like the wall

which it supports, is of jasper, presumably reflecting a different hue than that of the wall. 

The beautiful and hard blue sapphire constitutes the second foundation, and the third is a

chalcedony (only occurrence in Bible), a copper-colored stone.  An emerald stone is the

first foundation in the second wall, radiant in its shining green color, like the divine throne

itself (ch. 4:3).  (The Revelation Record – Henry Morris)


20 “The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the

eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the

eleventh, a jacinth; the twelfth, an amethyst.”

The fifth, sardonyx. A variety of agate — a kind of onyx,

valued for its use in engraving into cameos. The name onyx appears to be

owing to the resemblance in color to the fingernails. The sixth, sardius.

Probably the modern carnelian (see on ch.4:3). The seventh, chrysolyte.

A variety of the gem of which that called topaz (the ninth

stone) is another kind. This species contained a considerable amount of

yellow color, whence the name “golden stone.” It has been suggested that

it is identical with the modern jacinth or amber. The eighth, beryl. A

variety of emerald, of less decided green shade than the pure emerald. The

ninth, a topaz. Not the modern topaz, but a variety of chrysolite (see the

seventh stone, supra), of a yellowish-green color, the latter

predominating. The tenth, a chrysoprasus. The name “golden leek green”

appears to point to a species of beryl, and the modern aquamarine. It is

thus probably a variety of emerald, being of a yellowish pale green hue.

The eleventh, a jacinth. “A red variety of zircon, which is found in square

prisms, of a white, grey, red, reddish brown, yellow, or pale green color”

(Smith’s ‘Dictionary of the Bible’). “The sapphire of the moderns” (King).

The twelfth, an amethyst. A purple stone, possibly the common amethyst.


The sardonyx is a variety of onyx, with deep red layers (sard,” derived from the Sardis

region in ancient Lydia) interspersed with white.  The sixth foundation, sardius, is probably

the same as the sardine stone (ch.4:3), a brilliant red stone of chalcedony quartz. On the next

wall are three foundations of chrysolyte, beryl and topaz, respectively.  The chrysolyte

(“gold stone”) is probably not the present stone of that name, but could have been any

yellow-hued gem.  The beryl is also a yellow stone, probably the same as our modern beryl. 

The topaz likewise is a yellow gem, though possibly different from the stone presently

recognized by that name. The fourth wall rests on foundations of chrysoprasus, jacinth

and amethyst.  The chrysoprase (mentioned only this once in the Bible) is probably a

gold-tinted green gemstone.  The jacinth (= “hyacinth”) is believed to represent a

blue stone, possibly aquamarine or turquoise.  Finally, the amethyst is undoubtedly

the same as the beautiful purple stone known by that name today.  There is considerable

uncertainty about the exact identity of most of these foundation stones, but perhaps

even this is intentional.  The purpose of John’s description is surely to impress upon us

the indescribable glories and beauties of the holy city, reflecting its heavenly light in

the translucent white and rainbow hues of its mighty jasper wall, resting upon great

and brilliant foundations containing every imaginable color and variety of the most


                                                                    (The Revelation Record – Henry Morris)


21 “And the twelve gates were twelve pearls: every several gate was of one

pearl: and the street of the city was pure gold, as it were transparent glass.”

And the twelve gates were twelve pearls; every several gate was of one pearl.

The pearl was known to the ancients from the earliest times, and was always

held in high honor by them (compare ch. 17:4). And the street of the city was

pure gold, as it were transparent glass (compare v. 18). The brilliancy was so

far beyond ordinary gold as to make it apparently transparent like glass.

“The street” is not merely one street, but the whole collective material of

which the streets are composed. 


The twelve gates were twelve pearls. Every gate will be one pearl, each large

enough to cover the gateway to this huge city. In addition, the street of the

city will be "pure gold, like unto clear glass," indicating that believers will

walk on golden streets. The holy city of God will be so magnificent that

believers will literally walk on precious metals that today are used for costly

adornments.  There is no silver in the city. Silver means redemption and WE

HAVE ALREADY BEEN REDEEMED!   These stones show us things that

are important here on the earth are plentiful in heaven. You see, God owns

all the wealth in the world. God has so many rare stones He even puts them

in the wall. Each gate is made of just one pearl. And remember the height

of the cube is 1500 miles. That makes for a very large pearl.  The streets in

New Jerusalem are made of the highest quality of pure gold which is like

everything else, transparent. (We hear a lot about transparency in the

political world, but they lie!  Even in this world, those who have eyes

and see the spiritual side of creation know that GOD IS TRANSPARENT



We are not familiar with transparent gold here on earth, but everything in

heaven is transparent to let the light of GOD’S GLORY BLAZE



Although the description is not specific enough for us to be sure, it seems probable that these

twelve gates extend upward through the entire height of the great walls, thus permitting access

at all levels.  The gates are never closed (v. 25), so they really constitute merely great openings

in the wall.  But each doorway, framed along the sides and over the crest of each gate, is one

magnificent shimmering pure body of flawless pearl!  Through these pearly gates, at many

levels, will pass for endless ages streams of holy angels and glorified saints, going in and out

on the business of the King.  One can picture, for example, the delightful homecoming of one

of the King’s “servants” (ch.22:3) who has been dispatched on a mission of exploration and

development in some distant galaxy.  After a long absence, he begins the long journey earthward. 

Traveling through space at angelic speeds, far greater than the velocity of light, though still at

some finite speed, he enters the Milky Way galaxy and soon approaches the solar system.

Slowing down in order to better savor the beauty of the earth as he draws near to it, he soon

sees the fair planet with its soft vistas of blue and green beckoning him.  And then he sees the

City!  One would have to view it from a great distance, of course, really to see it in its full

grandeur.  The city is far too large for one to see the whole of its beauty otherwise.  From

the outer reaches of the new heavens, however (that is, the new atmosphere), he will be

able to revel in its magnificence.  (This is beyond comprehension but to think better

along those lines I recommend “Fantastic Trip”  on You Tube – CY – 2015)

The great jasper wall, clear and glowing white in its soft, yet shimmering, hues, with the

jeweled foundations imparts unimaginably beautiful rainbow colorings along its lower

reaches.  The shining pearl entrances, traversing its height through the intervals between

the foundations, all will display the most beautiful panorama to be found in the entire

universe, welcoming home the trusted emissary of the mighty King.  Then, as he approaches

the wall, he will probably direct his flight toward the gate and the level nearest his own

“mansion” (John 14:2), there to dine and rest and prepare for his coming audience with

the Lord, where he will eventually make his report and receive further instruction.

As he enters the gate, passing through the wide wall, the transcendent beauty of the city

itself will meet his eyes.  The “street” of the city, which undoubtedly is really a great,

three-dimensional network of avenues, is everywhere lined with the most pure gold, so

pure that it is as transparent as clear glass.  How this can be, we do not understand, but

John saw it and assures us that it is so.  The street is strong and solid, with the beautiful

sunshine color of the finest gold, but nevertheless is translucent to the radiant light which

everywhere permeates the city.  There is far more to the city than golden streets, of course. 

There are waterways and trees (ch.22:1-2) and therefore beautiful parks, with occasional

clear vistas to the starry heavens above.  There are magnificent public buildings, no doubt,

as well as homes for all of the saints, and many more things than we can now imagine

(I Corinthians 2:9).   (The Revelation Record – Henry Morris)



                                                No Night There


With all the great structures and marvelous sights of the city, there does seem to

be one surprising omission, surprising at first, that is.  In the old Jerusalem, and

even in the millennial Jerusalem, one great building had dominated both the

landscape and the life of the city.  Set high on the hill of Zion was the beautiful

Temple of God.  There served the priests and there were brought the sacrifices

and offerings of the people.  Most important of all, it was there where God met

with His people.  But in the new Jerusalem, GOD DWELLS WITH HIS PEOPLE! 

The Lamb of God, who is the one sacrifice for sins forever, reigns there on His

throne, and every redeemed saint is a king and priest unto God.  There is no longer

need for a temple structure, and one would search the huge city in vain for such

a building.  Nevertheless, there is a temple there.  (The Revelation Record – Henry Morris)


22 “And I saw no temple therein: for the Lord God Almighty and the

Lamb are the temple of it.”  No ναόςnaos - “inner shrine,” or

“sanctuary” (compare ch.7:15). The whole city is now the ναός (compare

on vs. 16-17, where the shape of the city is that of the HOLY OF HOLIES).


redeemed are within the sanctuary, all are now priests (ch.20:6).

There is, therefore, no ναός, or “temple,” within the city, for the whole

city itself is the temple. The Object of all worship and the great Sacrifice

are there.  (“THE DESIRE OF ALL NATIONS” – Haggai 2:7 – CY – 2015)


"No temple therein:" There will be no need for a temple in heaven to provide a

means for a man to fellowship with God. Because of Jesus sacrificial death on

the cross, sin will not exist there. GOD and the LAMB are the temple of the

eternal city. This clearly emphasizes the deity of Christ as equal in essence to

that of the father.  There will be no need for anyone to go anywhere to worship

God. Believers will constantly be in HIS PRESENCE!   There will never be a

minute when they are not in perfect, Holy Communion with the Lord God the

Almighty and the Lamb. Therefore there will be no need for a temple, cathedral,

church, chapel or any other house of worship. Believers will be the true worshipers

God has always sought.  (


Since all the purposes of the earthly temple will have been fully accomplished, no temple

will be erected as a physical structure in the new Jerusalem.  Before Christ, the temple

was a prophecy; in the Christian era, the temple was in the Holy Spirit; in the Millennial

Age, it will be a memorial.  In the ages of eternity, however, all prophecies will have been

fulfilled, the immediate presence of the Lamb will obviate any need for memorial ceremony,

and the indwelling testimony of the Holy Spirit will be forever united with the all-pervasive

reality of THE PERSONAL GLORY OF THE TRIUNE GOD!  Even the heavenly city,

before its descent to earth, had possessed a temple (ch. 11:19) and an altar (ch.8:3), but these

will be removed forever once their purpose is served.  The LORD GOD ALMIGHTY

HIMSELF constitutes the temple of the city.  This exalted threefold title probably speaks

of His tri-unity.  It was the title used by the cherubim in their thrice-repeated ascription

to Him of absolute holiness (ch. 4:8), as they also identified His holy omnipotence with

the eternal past, continuing present, and endless future, as THE ONE WHICH WAS,

AND IS, AND IS TO COME!   (see ch.11:17).  The title is also used in ch.15:3 and 19:6,

and surely testifies of the Godhead in all its fullness.  But then also THE LAMB “is the

temple of it.”  Both God in His infinite majesty and God in His suffering humanity are

one, both together as God-man, comprising the holy temple in which He dwells eternally

with His own people, His both by virtue of creation and by right of redemption.

His peoplewhat an identification!  Furthermore, precisely because we are “in Christ”

(Ephesians 1:3), and Christ is in us as our “hope of glory” (Colossians 1:27), we ourselves

are spiritually components of the true temple.  “Ye are the temple of the living God;

 as God hath said, I will dwell in them, and walk in them; and I will be their God,

and they shall be my people” (II Corinthians 6:16).  We “of the household of God . . .

fitly framed together . . . an holy temple in the Lord . . . builded together for an

habitation of God through the Spirit” (Ephesians 2:19-22).  Thus, the very city itself

becomes the temple, personifying and arraying both itself and its residents as

“the bride, the Lamb’s wife” (v. 9), beautifully “adorned for her husband” (v. 2).

(The Revelation Record – Henry Morris)


23 “And the city had no need of the sun, neither of the moon, to shine

in it: for the glory of God did lighten it, and the Lamb is the light

thereof.” And the city had no need of the sun, neither of the moon,

to shine in it; hath no need. So Isaiah 60:19-20, “The sun shall be no

more thy light by day; neither for brightness shall the moon give light unto

thee: but the Lord shall be unto thee an everlasting Light, and thy God thy

Glory.”  For the glory of God did lighten it, and the Lamb is the Light

thereof. The glory of God (v. 11). No distinction is to be made

between God and the Lamb; both are THE LIGHT (compare John 1:5).


No more day and night but there will be ONE ETERNAL DAY!   The Glory of God

will illuminate New Jerusalem and its lamp with be the Lamb Jesus, who is the Light,

and does away with darkness.  (


Since “God is light” and “in Him is no darkness at all” (I John 1:5) and since Christ Himself

is “the light of the world” (John 9:5), it would be unfitting for the city ever to be darkened or

for night to fall there.  In His essential nature, He dwells “in the light which no man can approach

unto” (I Timothy 6:16), at least not any man in his natural human body.  In like manner as

“the glory of God” filled the ancient temple with devastating radiance (I Kings 8:10-11),

and then also the millennial temple (Haggai 2:7-9; Ezekiel 44:4), so the glory of God will

pervasively illumine the new Jerusalem.  Neither the sun nor the moon will ever really be

destroyed, of course, since God has promised that they, as well as all the starry heavens,

will endure forever (Psalm 148:3, 6; Daniel 12:3).  It is just that their light is no longer

needed to illumine the holy city, for the city itself radiates light to all the surrounding

regions (v. 24).  However, the sun and moon will continue to serve their present functions

with respect to the nether regions of the earth, serving there as lights by day and night,

respectively.  There is nothing intrinsically evil in darkness, of course, since God created it

(Isaiah 45:7).  The primeval creation included both evening and morning, light and darkness,

day and night, and God called it all “very good” (Genesis 1:31).  Light did not have to be

created, since it was intrinsic in the very self-existence of God; it merely had to be “formed”

(Isaiah 45:7), whereas the darkness was an actual creation.  God simply said: “Let there be light”

(Genesis 1:3), and the created earth and its primeval darkness were then enlightened and

energized.  Superficial modern philosophers imagine a difficulty when the Scriptures thus

speak of “light” before the formation of the “lights” to rule the day and night (Genesis 1:14-18),

but it is obvious that God’s provision of light for the earth is not dependent upon sun and moon. 

These are not needed at all for New Jerusalem.  It may well be that the ineffable glory of the

omnipotent Creator would be too much for even the glorified bodies of the saints to endure,

so that the light for the city is mediated, as it were, through the Lamb, the glorified Son of man. 

Even His countenance is as bright as the sun (ch.1:16; 10:1), but at least those whom He has

redeemed can survive its presence.  There is a beautiful passage describing this wonderful

situation back in Isaiah’s prophecy.  Isaiah first speaks of the beautiful walls and gates of

the city: “Thou shalt call thy walls Salvation, and thy gates Praise” (Isaiah 60:18).

And then he sees into the glorious city itself.  “The sun shall be no more thy light by day;

 neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee

an EVERLASTING LIGHT and thy God thy glory.  Thy sun shall no more go down;

neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and

the days of thy mourning shall be ended.  Thy people also shall be all righteous: they

shall inherit the land for ever, the branch of my planting, the work of my hands, that

I may be glorified . . . I the Lord will hasten it in his time” (Isaiah 60:19-22).

                                                                                (The Revelation Record – Henry Morris)


24 “And the nations of them which are saved shall walk in the light of

it: and the kings of the earth do bring their glory and honor into it.”

And the nations of them which are saved shall walk in the

light of it; and the nations shall walk by means of her light. Omit “of

them which are saved.” The description, following that of Isaiah, makes

use of earthly symbolism; but it is not, therefore, to be supposed

that there will be hereafter a real earth with inhabitants. “The

nations” are the redeemed, described in this way on account of their

selection from every “kindred, and nation, and tribe, and tongue”

(ch.7:9): not the wicked nations of ch.16:19.  Though the Authorized

Version is probably incorrect in inserting “of them which are saved,”

yet these words appear to give the correct sense of the passage. The

description is evidently still founded on the prophetical writings,

“And the Gentiles shall come to thy light, and kings to the

brightness of thy rising” (Isaiah 60:3). And the kings of the earth do

bring their glory and honor into it. Omit “and honor,” according to

א, A, P, and others. Not that there are literal kings and earth. The language

is intended to convey an idea of GOD’S SUPREME GLORY AND

AUTHORITY!  There are now no kings to dispute His sway. Instead, all

join in promoting HIS GLORY!


The reference to "nations" reminds us that our national distinctions, like our personal

appearances, are God-given. Ch. 7:9 refers to "a great multitude of all nations," and

ch.5:10 refers to believers as "kings and priests" who reign with Christ.  Not that any

national identities will be preserved in the eternal state, but rather just the opposite.

People from every tongue, tribe and nation whether Jews or Gentiles, WILL BE

UNITED AS GOD’S PEOPLE!   Every believer will be fully equal in the eternal

capital city.  This just means that God doesn't care whether you are Chinese, African,

or American. If you accept Jesus, you will be in heaven regardless of what country

you're from.  (


This unexpected revelation at this point in the description has, not surprisingly, been the

object of speculation and varied interpretation.  If all the redeemed, both Jew and Gentile,

make up the Lamb’s bride and the new Jerusalem is their home (which we have already

inferred from previous passages), then who are these other kings and nations?  We do,

at least, learn that there are still “nations,” even in the eternal ages to come, and that

they have their kings.  Further, they do seem to be associated with “kingdoms of the earth,”

that is to say, those parts of the earth outside the holy city.  Nevertheless, all these kings and

their nations are said to be people who are “saved,” and indeed, all others have been

banished to the lake of fire (ch. 20:15; 21:8).  Furthermore, all of the saved seemingly

possess mansions in the city, consisting as they do of the redeemed saints of all past ages

(see the discussion on ch.19:7-9; 20:4-6).  Is there any way, however, that these could

be nations of people still in a natural state (say, like Adam and Eve before the fall)

continuing over from the millennium?  The earth itself had been burned up at the end

of the millennium, and it seems probable, as discussed previously, that any who had

possessed saving faith at that time would have been immediately raptured and glorified,

like the saints living at the time of Christ’s return before the tribulation.  Admittedly,

the Scriptures do not deal with this particular subject directly, so some degree of

speculation may be warranted.  It is possible, though one must certainly be tentative

on this point, that this particular group of saints, some from each millennial nation, may

have been (like Enoch and Elijah long before) translated to the heavenly Jerusalem still

in the flesh.  In such a hypothetical situation, they would then still be in that state in the

city when it descended to the earth.  In that event, they could then go forth to colonize

and multiply in the new earth, reestablishing their nations as before.  This time, however,

the sad history of the millennial apostasy could never be repeated, for Satan and all His

hosts are bound forever in the lake of fire.  As children were then born to the citizens of

these nations of the saved, they would all be so “taught of the Lord” (Isaiah 54:13) that

none would ever again rebel even in his heart against the gracious, omnipotent God in

the beautiful city.  This interpretation of this text, doubtful and fraught with difficulties

though it may be, would help in answering certain other questions.  For example, the

divine promise that God’s primeval covenant with the descendants of Noah would be

“for perpetual generations” as an “everlasting covenant” (Genesis 9:12, 16) could be

taken quite literally, as could His promise that Abraham’s seed would be multiplied

“as the stars of the heaven, and as the sand which is upon the sea shore” (Genesis 22:17). 

There is also the amazing messianic promise that “of the increase of His government and

peace there shall be no end . . . to establish it with judgment and with justice from henceforth

 even for ever” (Isaiah 9:7).  The doxology of Ephesians 3:21 could properly and better be

translated: “Unto him be glory in the church by Christ Jesus throughout all generations,

 to the age of the ages.”  If, indeed, these nations of the saved were to continue to multiply,

as would have Adam and Eve, had they not sinned, God’s primeval command to “fill the earth”

and to “subdue it”  (Genesis 1:28) unto His glory would finally, for the first time, really be

accomplished.  The millennial multiplication, which had seemed about to do this, had ended

in apostasy.  Then, perhaps, they would be sent out to colonize and develop other terrestrial

planets throughout God’s infinite universe, worlds without end.  This is all admittedly highly

speculative, but it does appear somewhat reasonable, both as a possible interpretation of

Scripture and as a program consistent with the nature and program of an omniscient and

loving and PURPOSEFUL GOD.  It does have problems as well and, though it is a

fascinating speculation, it must be left for future determination.  The best, and perhaps

more likely, alternative exposition of this passage seems to be that the “nations of the saved”

are identical with the redeemed residents of the city, but that, in addition to their homes in

the city, they will also be given national boundaries in the new earth, within which they

can still function as distinct nations.  Certainly the new earth, with its increased land areas

and far more equable and fruitful environments, could well accommodate such terrestrial

“homes away from home” for its 20 billion or so human inhabitants.  The nation of Israel would,

as during the millennium, be the chief of all such earthly nations if this is the case.   All such

activity on the external earth must, of course, be carried out under the aegis of the great

capital city and its divine regime.  They will not “walk in darkness” (John 8:12) but in

THE GLORIOUS LIGHT OF THE LAMB and His city.  None of the peoples, even their

kings, will seek their own glory through such accomplishments, but will give all honor to

the Lord.   “Thou art worthy, O Lord, to receive glory and honor and power:  for thou

has created all things, and for thy pleasure they are and were created.”  (ch. 4:11)

                                                                                (The Revelation Record – Henry Morris)


25 “And the gates of it shall not be shut at all by day: for there shall be

no night there.”  The Revised Version correctly places the last

clause in parentheses. The meaning is: The gates shall never be shut, either

by day or night; but it is superfluous to say, “by night,” for there is no night

there. Some commentators think the open gates are a sign of perfect

security; others, that they are open to admit the nations, as described in the

following verse. Both ideas may well be understood.


Its gates will never be closed. This depicts the city's complete security and that

there is no need to close them. New Jerusalem is a place of rest, safety and

refreshment where God's people will "rest from their labors." Never again

will anything have to be shut up for fear of losing it to thieves and robbers.



The beautiful gates framed in pearl are entrances, not barriers.  Unlike earthly cities,

whose walls and gates have been needed from ancient times as barricades against

their enemies, new Jerusalem has no enemies, and all people are welcome.  Like the

Lord Jesus Himself, who said: “I am the door: by me if any man enter in, he shall

be saved, and shall go in and out, and find pasture” (John 10:9), the gates are

gracious invitations, not forbidding deterrents.  Nor will they only be opened in the

daytime, as were the gates of ancient cities, but they will always be open.  The city

itself will radiate light as bright as daylight, so night will never come, even when the

earth’s rotation carries the city away from the sun.  The absence of night also symbolizes

the absence of all sin and sorrow.  Even though, as noted previously, there is nothing

intrinsically evil about the night time, it does entail the absence of light and thus

appropriately is often used in the Bible as a figure of speech for the absence of God’s

presence and His blessing (John 9:4; 12:35; Romans 14:12; Ephesians 4:11; I Thessalonians

5:2-8; I John 5:5-7).  In New Jerusalem, there will be no more night, and this also correlates

with the assurance that there will be “no more death, neither sorrow, nor crying, neither

shall there be any more pain” (v. 4).  Nothing will be “old” any more (v. 5) and there is

“no more sea” (v. 1).  In fact, there is “no more curse” (ch.22:3), so that nothing at all

hinders any more at all the full and continual outpouring of the blessings of a loving

God on the men and women who love Him.  (The Revelation Record – Henry Morris)



26 “And they shall bring the glory and honor of the nations into it.”

that is, the glory and the honor of the nations shall be brought

into it. The verb is used impersonally, as in ch.10:11 and many

other places. A repetition of v. 24 (vide supra).


All who enter heaven will surrender their earthly prestige and glory when

they enter. All who enter heaven "will cast their crowns before the throne"

of God. (ch. 4:10)   (


In v. 24 John observed that the kings of the earth were bringing all their glory and honor

into the city; now he notes also that “they” (evidently all the citizens of the nations as well,

following the example of their kings) are bringing their glory and honor into it.  All “glory

and honor,” as well as all “power and riches and wisdom and strength and blessing”

(note ch. 4:11; 5:12), rightfully belong to God, for we are His by right of both creation

and redemption.  Every ability we possess, and every blessing we enjoy, have come from

Him.  Yet there are few who acknowledge this fact.  The rich man boasts of his riches,

the educated man is proud of his intellectualism, the strong man revels in his might,

the nobleman disdains the commoner, and God hates all such human pride.  “Thus

saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty

man glory in his might, let not the rich man glory in his riches: But let him that

glorieth glory in this, that he understandeth and knoweth me, that I am the Lord

which exercise lovingkindness, judgment, and righteousness, in the earth: for in

these things I delight, saith the Lord” (Jeremiah 9:23-24).  The nations and their kings

will finally have learned this great truth.  The earth will yield her riches, both in human

understanding and material resources, to human research and development in incomparably

greater degree than ever before.  Much glory and honor could well accrue to the men and

nations accomplishing these things.  But this “subduing of the earth”  (Genesis 1:28) is a

ministry of stewardship, to the glory of God, and there will be a continuing procession

into the city, where the people, small and great, will all lay their trophies of learning and

wealth, glory and honor, at the feet OF HIM WHO ALONE DESERVES ALL THE

PRAISE!  (The Revelation Record – Henry Morris)


27 “And there shall in no wise enter into it any thing that defileth,

neither whatsoever worketh abomination, or maketh a lie: but they

which are written in the Lamb’s book of life.”  And there shall in no

wise enter into it any thing that defileth, neither whatsoever worketh

abomination, or maketh a lie; anything unclean, or he that doeth an

abomination, and a lie. It is thus evident that “the nations” of v. 24 are

among the redeemed (compare Isaiah 52:1, “O Jerusalem, the holy city:

for henceforth there shall no more come into thee the uncircumcised

and the unclean”). The lot of such as are here described is the lake of fire

(v. 8); compae the “abomination” of the harlot (ch. 17:4-5). (On “lie,”

compare ch. 2:2; 3:9. “Unclean” – compare ch.3:4; 14:4.) But they which

are written in the Lamb’s book of life; but only they, etc. (compare

ch.3:5; 13:8; 17:8; 20:12, 15).


This Scripture just means that this is a holy city (a place of true worship). There will

be no evil of any kind in it. The residents are the redeemed, those WASHED IN

THE BLOOD OF THE LAMB!   Those who have been made righteous in Christ.

Once again, we are confronted with the significance of having our names written

in the Lamb's book of life assuring us that Christ knows each believer personally,

by name.   (


With all this coming and going through the always-open gates of the city, John emphasizes

once again that there is no danger whatever entailed in this right of unlimited access. 

There is no possibility that the wholesomeness of the city will ever be defiled by the entry

of some unclean thought or impure motive.  All who traffic there have long since been

conformed to the image of God’s Son (Romans 8:29), and have purified themselves even

as He is pure (I John 3:3).  All those who work abomination, meaning especially those who

practice or nurture idolatry in their hearts, and this includes both unbelief and covetousness,

and all liars, whose deceitful hearts are controlled by the father of liars, the Devil, have been

dispatched to the far-off lake of fire (v. 8), whence there is NO ESCAPE FOR EVER,

so there is no way such as these can enter the city.  In fact, all whose names have not been

written and retained in the Lamb’s book of life have been cast into the lake of fire (ch.20:15),

so none such can ever even approach the pearly gates.  Both the city and the new earth on

which it rests, and indeed all of God’s marvelous universe, save the infinitely-removed hidden

corner which hides the terrible lake of fire, are for the exclusive and eternal utilization and

enjoyment of those who have been redeemed by the Lamb and whose names are recorded

in His book of life.  (The Revelation Record – Henry Morris)



What a wonder this will be - to continually see God's face (ch. 22:4) and to walk

in the light of His presence (v.23; ch.22:5).  No wonder John tells us there is no

temple in heaven (v.22) for as Paul wrote, "who hopes for what one already has?"

(Romans 8:24). What need could you have for a temple when everywhere you go

IS GOD? But a temple is not the only thing missing in heaven. What else does it lack?


Consider the following short list:

  • No more sea (v.1)
  • No more tears, death, sorrow, crying or pain (v.4)
  • No more sinners (v.8)
  • No more fear (v.12)
  • No more sun or moon (v.23)
  • No more night (v.25)
  • No more sin or evil (v.27)
  • No more disease or injuries (ch.22:2)
  • No more curse (ch.22:3)


It would be enough to call this place "heaven" just from that list of what it lacks.

But that wouldn't tell half of the story! Now consider some of the remarkable features

eternity will boast:

  • Unending fellowship with God (vs.3, 7, 22)
  • Unending newness (v.5)
  • Unending water of life (v.6; 22:1)
  • Unimaginable beauty (vs.11, 21)
  • Uncompromised security (v.12)
  • Unbroken unity between believers (vs.12, 14)
  • Unlimited holiness (v.16)
  • Unparalleled size (v.16)
  • Untold wealth (vs.18-21)
  • Unending light (v.23; 22:5)
  • Unrestricted access (v.25)
  • Unending fruit from the tree of life (ch.22:2)
  • Unceasing service to God (22:3)
  • Unending reign (22:5)

Beyond these thrilling descriptions from the book of Revelation, we know from other

Bible texts that heaven will be a place of:

  • Rest (; ch.14:13; Hebrews 4:1-11)
  • Full knowledge (I Corinthians 13:12)
  • Holiness (Hebrews 12:14; Ephesians 2:21)
  • Joy (I Thessalonians 2:19; Jude 1:24)
  • Glory (II Corinthians 4:17)
  • Worship (ch.7:9-12; 19:10)

\With all that HEAVEN and ETERNITY  have to offer, it is hard to see why anyone

would deliberately choose to miss it.   YET MANY WILL,  according to vs.8, 27 and





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