In the new heaven and new earth there will be full satisfaction and rest; there will be no more cause for tears.

Since death will be wholly swallowed up by life (1 Cor. 15:54) and will be cast into the lake of fire (20:14), in the new heaven and new earth there will be no more death.

Lit., first.

They refers to these words in v. 5.

As God's habitation, the New Jerusalem will be the tabernacle of God with men for eternity. The tabernacle made by Moses was a type of this tabernacle (Exo. 25:8-9; Lev. 26:11). That type was first fulfilled in Christ as God's tabernacle among men (John 1:14) and will eventually be fulfilled in the fullest way in the New Jerusalem, which will be the enlargement of Christ as God's dwelling place. This tabernacle will also be the eternal dwelling place of God's redeemed people. God will overshadow us with Christ. (See note Rev. 7:15³.) Hence, the New Jerusalem will be a mutual habitation for both God and us.

The New Jerusalem is a bride, indicating that she is not a material city but a corporate person. To Christ she is a bride for His satisfaction; to God she is a tabernacle in which He can rest and through which He can express Himself.

After all God's redeemed saints are raptured to the heavens, they will constitute the New Jerusalem, which comes down out of heaven from God. This indicates that our dwelling place for eternity will not be heaven but the New Jerusalem on the new earth.

The revelation of this book is composed of signs (see note Rev. 1:1^2d). Because of the profundity of the great and important matters in this book, it is difficult for man to speak of them exhaustively in plain words. Thus, all these matters are symbolized and depicted by signs, such as the lampstands, signifying the churches, and stars, signifying the messengers of the churches (ch. 1); Jezebel, signifying the degraded, fornicating Roman Church (ch. 2b); jasper and precious stones, signifying life and the redeeming God (Rev. 4:3); the Lion and the Lamb, signifying the overcoming and redeeming Christ (ch. 5); the four horses, signifying the gospel, war, famine, and the spreading abroad of death (ch. 6a); the universal woman, signifying God's redeemed throughout the generations, her child, signifying the strong, overcoming ones among God's redeemed, and the dragon, the serpent, signifying the cruel and subtle Satan, the devil (ch. 12); the beast out of the sea, signifying Antichrist, and the beast out of the earth, signifying the false prophet (ch. 13); the harvest, signifying the people growing under God's cultivation, and the firstfruits, signifying the ones who ripen early among those who are growing under God's cultivation (ch. 14); Babylon the Great, signifying Rome, in both its religious aspect and its material aspect (chs. 17—18); and the bride, signifying the saints who are mature and are prepared to be Christ's counterpart (ch. 19a). Besides these, there are many other signs. The final sign, which is also the greatest, is the New Jerusalem, signifying the composition of the totality of God's redeemed saints throughout the generations, who have been regenerated, transformed, and glorified. It is not a material, lifeless city but a corporate living person as the bride, having Christ, such a wonderful person, as her husband (v. 2).

The New Jerusalem is a living composition of all the saints redeemed by God throughout all generations. It is the bride of Christ as His counterpart (John 3:29) and the holy city of God as His habitation, His tabernacle (v. 3). This is the heavenly Jerusalem (Heb. 12:22), which God has prepared for us and which Abraham, Isaac, and Jacob long after (Heb. 11:10, 16). This is also the Jerusalem which is above and which is our mother (Gal. 4:26). As the bride of Christ, the New Jerusalem comes out of Christ, her Husband, and becomes His counterpart, just as Eve came out of Adam, her husband, and became his counterpart (Gen. 2:21-24). She is prepared by participating in the riches of the life and nature of Christ. As the holy city of God, she is wholly sanctified unto God and fully saturated with God's holy nature to be His habitation.

In both the Old Testament and the New Testament, God likens His chosen people to a spouse (Isa. 54:6; Jer. 3:1; Ezek. 16:8; Hosea 2:19; 2 Cor. 11:2; Eph. 5:31-32) and a dwelling place for Himself (Exo. 29:45-46; Num. 5:3; Ezek. 43:7, 9; Psa. 68:18; 1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; 1 Tim. 3:15). The spouse is for His satisfaction in love, and the dwelling place is for His rest in expression. Both of these aspects will be ultimately consummated in the New Jerusalem. In her, God will have the fullest satisfaction in love and the utmost rest in expression for eternity.

The precious stone is not the light but the light-bearer. It does not have light in itself, but the light, which is God, has been wrought into it and shines out through it. This indicates that since we are part of the coming New Jerusalem, we must be transformed into precious stones, with God being wrought into our being as the shining light, that we may be the light-bearer shining as God's expression.

God's appearance is like jasper (Rev. 4:3 and note 1). The light of the New Jerusalem is like jasper stone. The New Jerusalem bears the appearance of God and expresses God by her shining.

The wall is for separation and protection. New Jerusalem will be absolutely separated unto God and will fully protect the interests of God. Its wall will be great and high. Today all believers need such a great and high wall for their separation and protection.

The gates are for communication, for coming in and going out. Twelve is the number of absolute perfection and eternal completion in God's administration. Hence, twelve gates indicates that the communication in the New Jerusalem is absolutely perfect and eternally complete for God's administration.

In God's eternal economy, angels are ministering spirits (Heb. 1:14). They serve those who inherit salvation and who participate in the eternal blessing of the New Jerusalem, the center of the new heaven and new earth. They will be the gatekeepers of our possession, while we will be the enjoyers of the rich inheritance in God's eternal economy.

The sea is a result of the waters of judgment, which God used to judge the preadamic world (see Life-study of Genesis, Message Two). The work of God's re-creation was to recover the land by restricting the result of the waters of judgment (Gen. 1:9-10; Jer. 5:22). The living creatures of the preadamic world, after being judged by the waters, became the sea's inhabitants, the demons. After they have been dealt with by Christ and His believers (Matt. 8:29-32; Luke 10:17; Acts 16:16-18; 19:12) and the sea has given them up to the judgment of the great white throne (20:13), the sea will not be needed. Since the work of God's re-creation, God's intention has been to abolish the sea by dealing with Satan and his demons. Hence, the sea is no more indicates that Satan and his evil followers will all be dealt with and will not be found in the new heaven and new earth.

According to the principle revealed in the Bible, God does not want the first, whether man or thing (Exo. 12:12), but the second. Hence, whatever is the first, whether heaven, earth, man, or thing, will be annulled (v. 4; cf. 1 Cor. 15:47; Heb. 8:7, 13). If the Greek word for first is rendered former, the spiritual significance is missed.

In eternity past God purposed to have a corporate expression that He might be fully expressed and glorified (Eph. 3:9-11; 1:9-12). For this, He created the heavens, the earth, and mankind. After the creation of the world, there are four dispensations: the dispensation of the patriarchs, from Adam to Moses (Rom. 5:14); the dispensation of law, from Moses to Christ (John 1:17); the dispensation of grace, from Christ's first coming to the restoration of all things at Christ's second coming (Acts 3:20-21); and the dispensation of the kingdom, from Christ's second coming to the end of the millennium (Rev. 11:15; 20:4, 6). God uses these four dispensations to perfect and complete His chosen people that they may be His eternal corporate expression for the accomplishing of His purpose. All four dispensations belong to the old heaven and old earth. Although the dispensation of the kingdom is the dispensation of restoration, it still will take place in the old heaven and old earth, because God's perfecting and completing work in His chosen people will not be finished until the end of that dispensation. When God finishes this work through the dispensation of the kingdom, the old heaven and old earth will pass away through fire and be renewed to become the new heaven and new earth (2 Pet. 3:10-13), into which the New Jerusalem will come to be God's eternal expression.

A bride is mainly for the wedding day, while a wife is for the entire life. The New Jerusalem will be the bride in the millennium for one thousand years, which is like one day (2 Pet. 3:8), and will be the wife in the new heaven and new earth for eternity, to the ages of the ages without end.

It was one of the seven angels who executed the seven last plagues who showed the New Jerusalem to John. This signifies that the judgment of the seven bowls is for the New Jerusalem.

In the old heaven and old earth there is the sea of water to hold the result of God's judgment, whereas in the new heaven and new earth there will be the lake of fire to replace the sea. All negative and filthy things, after being judged by God, will be cast into the lake of fire, where they will suffer the second death and be tormented by being burned in fire and brimstone for eternity (Rev. 14:10-11). According to Rev. 22:15, the lake of fire will be outside the New Jerusalem, as Gehenna (which signifies the lake of fire — Matt. 5:22 and note 8), that is, as Topheth, a place for filthy things (Jer. 19:11-13), was outside the old Jerusalem (2 Kings 23:10; Isa. 30:33). The lake of fire is much more restricted than the sea of water.

I.e., liars.

The peoples in v. 3 will be the nations in v. 24. In the new heaven and new earth they will be God's people and not God's sons. They will live on the new earth outside the New Jerusalem and will enjoy the common blessings in the new heaven and new earth. (See note Rev. 21:24^1a.) Son in this verse does not refer to God's people but to God's redeemed saints throughout the generations. The sons of God will dwell in the New Jerusalem, participate in all its enjoyment, serve God and the Lamb, and reign for eternity (Rev. 22:3-5).

The meaning of overcomes here is different from that in chs. 2 and 3, where the word is used seven times. Here it means to overcome by believing, as in 1 John 5:4-5. The overcoming in chs. 2 and 3 qualifies the overcoming believers to participate in the enjoyment of the millennial kingdom as a particular reward in God's dispensational administration, whereas the overcoming here qualifies all believers to participate in the New Jerusalem with all its enjoyment as the common portion of God's eternal salvation.

The great and high mountain is in contrast to the wilderness in Rev. 17:3. That he might see Babylon, the great harlot, John was carried to the wilderness. That he might see the bride, the New Jerusalem, John was carried to a great and high mountain. We need to be lifted up to a "high mountain" that we may see God's dwelling place for the fulfilling of His eternal purpose.

The glory of God is the expression of God, God expressed. We have been predestined for this glory and called to this glory (1 Cor. 2:7; 1 Pet. 5:10; 1 Thes. 2:12). We are being transformed into this glory (2 Cor. 3:18) and will be brought into it (Heb. 2:10). Eventually, we will be glorified with Christ (Rom. 8:17, 30) and bear the glory of God for God's expression in the New Jerusalem.

Lit., luminary, or, light-bearer. Today the believers, as children of light (Eph. 5:8), are the light of the world (Matt. 5:14), shining in the midst of a crooked and perverted generation (Phil. 2:15). Eventually, the New Jerusalem, as a composition of all the saints, will be the light-bearer, shining forth God as light over the nations around her (v. 24).

A reed is for measuring, and measuring is for taking possession (Ezek. 40:5; Zech. 2:1-2; Rev. 11:1). Since gold signifies the divine nature of God, golden here indicates that the city, its gates, and its wall are measured according to God's divine nature. Anything that does not match the divine nature of God does not belong to the New Jerusalem. The entire city, with its gates and wall, can pass the measuring and testing of the divine nature of God; hence, it is fit to be God's possession.

Square here indicates that the New Jerusalem is perfect and complete in every way, absolutely straight, and not in the least oblique.

Twelve thousand is one thousand times twelve. Since twelve signifies absolute perfection and eternal completion in God's administration, twelve thousand signifies a thousand times this.

A stadion equals about 600 feet.

The dimensions of the Holy of Holies, in both the tabernacle and the temple, were equal in length, breadth, and height (Exo. 26:2-8; 1 Kings 6:20). Hence, that the length and the breadth and the height of New Jerusalem are equal signifies that the entire New Jerusalem will be the Holy of Holies. In it, all God's redeemed ones will serve and worship God, will see and touch God's presence, and will live and dwell in God's presence for eternity.

A hundred and forty-four is twelve times twelve. Twelve times twelve signifies the absolute perfection and eternal completion of absolute perfections and eternal completions. How perfect and complete is the wall of the holy city in God's eternal administration!

The city proper is like a mountain with a height of twelve thousand stadia, whereas the wall itself, from the foundation to the top, has a height of a hundred and forty-four cubits.

It is in resurrection that man will be like the angels (Matt. 22:30). Hence, the measure of a man, that is, of an angel indicates that the wall of the city is not natural but is in resurrection.

Jasper is a transformed precious stone (1 Cor. 3:12). God's appearance is like jasper (Rev. 4:3 and note 1 there). The jasper wall signifies that the whole city, as the corporate expression of God in eternity, bears the appearance of God.

Or, clear, clean.

Israel here represents the law of the Old Testament, indicating that the law is represented at the gates of the New Jerusalem. The law watches and observes to insure that all the communications, the comings in and goings out, of the holy city meet the law's requirements. That the names of the twelve tribes of Israel are inscribed on the twelve gates signifies that the twelve tribes of Israel are the entrance into the holy city; as such, they lead people, through the preaching of the gospel, into the riches of the Triune God to enjoy the supply in the city.

The mentioning of Israel here also indicates that the New Jerusalem includes all the redeemed saints of the Old Testament.

The city lies square (v. 16), with three gates on each of the four sides. The east side, at the front, toward the glory of the sunrise, ranks first; the north side, at the top, ranks second; the south side, at the bottom, ranks third; and the west side, at the rear, ranks fourth. The gates on the four sides face the four directions of the earth, signifying that the entrance into the holy city is available to all the peoples on earth. (Cf. the four heads of the river in Gen. 2:10-14.) That there are three gates on each side signifies that the three of the Trinity — the Father, the Son, and the Spirit — work together to bring people into the holy city. This is indicated in the three parables in Luke 15 and implied in the Lord's word in Matt. 28:19. To be baptized into the Father, the Son, and the Spirit is the real entrance into the holy city. That there are three gates on each of the four sides, three times four being twelve, also implies that the Triune God is mingled with man, the creature. (The number four signifies the creatures — Rev. 4:6.)

The foundations here are not the foundation that is Christ, mentioned in 1 Cor. 3:10-11. Rather, they are the twelve apostles of the Lamb. Today the church is built upon the foundation of the apostles and prophets (Eph. 2:20). Since in eternity there will be no more need for the prophets, the foundations of the holy city will consist only of the apostles.

The apostles here represent the grace of the New Testament, signifying that the New Jerusalem is built upon the grace of God. While entrance into the holy city is according to the law of God, the city is built upon the grace of God. Apostles here implies that the New Jerusalem is composed not only of the Old Testament saints, represented by Israel, but also of the New Testament saints, represented by the apostles.

The gates are for the entrance into the city, whereas the street is for the daily walk, the daily living, in the city. The entrance into the city is through Christ's death and resurrection, whereas the daily walk, the daily living, in the city is according to the divine nature of God, signified by the street being of pure gold. After the saints enter through regeneration, they must daily live and walk in God's divine nature as the way. The divine nature of God is their pathway.

The pure gold, which symbolizes the street and the city proper of the New Jerusalem, is like clear glass (v. 18), signifying that the whole city is transparent. Although the pearls may be opaque, every one of them is a great open gate, which will not be shut by day or by night (v. 25).

In the Old Testament the tabernacle of God was a precursor of the temple of God. New Jerusalem as the tabernacle of God (v. 3) will be the temple of God. This indicates that in the new heaven and new earth the temple of God will be enlarged into a city. That the three dimensions of the city are equal (v. 16) indicates that the city as a whole will be the Holy of Holies, the inner temple. Hence, there will be no temple in it.

The Greek word denotes the inner temple. This inner temple is the Lord God the Almighty and the Lamb, signifying that God and the Lamb Themselves will be the place in which we serve God. The holy city as the tabernacle of God is for God to dwell in, and God and the Lamb as the temple are for the redeemed saints to dwell in. In the new heaven and new earth, the New Jerusalem will be a mutual dwelling place for God and man for eternity.

Since the nations living on the new earth outside the New Jerusalem will bring their glory and honor into the city, they surely are included among those who are written in the Lamb's book of life.

Lit., scroll.

The Greek word denotes the inner temple. This inner temple is the Lord God the Almighty and the Lamb, signifying that God and the Lamb Themselves will be the place in which we serve God. The holy city as the tabernacle of God is for God to dwell in, and God and the Lamb as the temple are for the redeemed saints to dwell in. In the new heaven and new earth, the New Jerusalem will be a mutual dwelling place for God and man for eternity.

In the millennium the light of the sun and the moon will be intensified (Isa. 30:26). But in the New Jerusalem in the new heaven and new earth there will be no need of the shining of the sun or of the moon. The sun and moon will be present in the new heaven and new earth, but their shining will not be needed in the New Jerusalem, for God, the divine light, will shine much more brightly there.

The Lamb as the lamp will shine with God as the light to illumine the city with the glory of God, the expression of the divine light. Since the holy city will be illumined by such a divine light, it will need no other light, whether created by God or made by man (Rev. 22:5).

Since gold signifies the divine nature of God, the city's being of pure gold signifies that New Jerusalem is altogether of God's divine nature and takes God's divine nature as its element. Pure gold, like clear glass indicates that the whole city is transparent and is not in the least opaque.

Or, pure, clean.

The New Jerusalem is a city of foundations (Heb. 11:10). These are the twelve apostles of the Lamb (v. 14), each of whom is signified by a precious stone. Peter, the first of the twelve apostles, was originally named Simon. When Simon was brought to the Lord, the Lord changed his name to Peter, meaning a stone (John 1:42). Later, the Lord called him by that name when He spoke concerning the building of His church (Matt. 16:18). Precious stones are not created but are produced by the transforming of things created. All the apostles were created as clay, but they were regenerated and were transformed into precious stones for God's eternal building. Every believer needs to be thus regenerated and transformed that he may be a part of the New Jerusalem.

The colors of the foundation's twelve precious stones, which signify the twelve apostles, are as follows: the first stone is green, the second and third are blue, the fourth is green, the fifth and sixth are red, the seventh is yellow, the eighth is bluish green, the ninth is yellow, the tenth is apple-green, the eleventh and twelfth are purple. The twelve layers of the foundation in the above colors have the appearance of a rainbow, signifying that the city is built upon and secured by God's faithfulness in keeping His covenant (Gen. 9:8-17) and that the foundation of the city is trustworthy and reliable.

The first layer of the wall's foundation, as well as the entire wall of New Jerusalem, is built with jasper (v. 18). This indicates that the main material in the building of the holy city is jasper. Since jasper signifies God expressed in His transmittable glory (Rev. 4:3), the main function of the holy city is to express God in bearing His glory (v. 11).

Pearls are produced by oysters in the waters of death. When an oyster is wounded by a grain of sand, it secretes its life-juice around the grain of sand and makes it into a precious pearl. This depicts Christ as the living One coming into the death waters, being wounded by us, and secreting His life over us to make us into precious pearls for the building of God's eternal expression. That the twelve gates of the holy city are twelve pearls signifies that regeneration through the death-overcoming and life-secreting Christ is the entrance into the city. This meets the requirement of the law, which is represented by Israel and is under the observing of the guarding angels (v. 12).

The New Jerusalem is built of three kinds of precious materials, signifying that she is built with the Triune God. First, the city proper, with its street, is of pure gold (vv. 18, 21). Gold, the symbol of the divine nature of God, signifies the Father as the source, from whom the element for the substantial existence of the city is produced. Second, the twelve gates of the city are pearls, which signify the Son's overcoming death and life-imparting resurrection, through which entrance to the city is gained. Third, the wall of the city and its foundation are built of precious stones, signifying the Spirit's work of transforming the redeemed and regenerated saints into precious stones for the building of God's eternal habitation that they may express God corporately in His all-permeating glory. In the garden of Eden these three kinds of treasures merely existed as materials (Gen. 2:11-12), whereas in the city of New Jerusalem these precious materials become a builded city for the fulfillment of God's eternal purpose, which is to have a corporate expression.

Each gate of the holy city is one pearl, signifying that the entrance to the city is unique and is once for all; that is, we can enter the city only through the once-for-all regeneration accomplished by Christ's overcoming death and life-imparting resurrection.

In the new heaven and new earth there will still be the distinction between day and night, but in the New Jerusalem there will be no such distinction, for there, God Himself as the brighter light will shine continuously day and night.

See note Rev. 21:24⁴.

Honor refers to preciousness in status and dignity in position (cf. Esth. 1:4).

At the end of this age a great part of the inhabitants of the earth will be killed as a result of the sixth and seventh trumpets. The rest will be judged by Christ at the throne of His glory when He comes back to earth. The condemned ones, the "goats," will be cursed and will perish in the lake of fire, while the justified ones, the "sheep," will be blessed and will inherit the kingdom prepared for them from the foundation of the world (Matt. 25:31-46). Unlike the New Testament believers, the "sheep" will not be saved and regenerated they will only be restored to the original state of man as he was created by God. They will be the nations as citizens of the millennial kingdom, in which the overcoming believers will be the kings (Rev. 20:4, 6) and the saved remnant of Israel will be the priests (Zech. 8:20-23). After the millennial kingdom, a part of these nations, deceived by the devil, will rebel against the Lord and will be consumed by fire from heaven (Rev. 20:7-9). The rest will be transferred to the new earth to be the nations, which will live around the New Jerusalem and walk by its light. They will be the peoples mentioned in vv. 3-4. They, as created but unregenerated men, will be maintained to live forever in their created state through the healing of the leaves of the tree of life (Rev. 22:2). Even for them there will be no more death (v. 4). Under the shining of the New Jerusalem with the divine glory, neither will they be in darkness.

Cf. Isa. 2:5.

The kings of the earth here are the kings of the nations in the new earth. The redeemed and regenerated saints will be kings over these kings (Rev. 22:5), and Christ will be the King of kings for eternity.

Glory here refers to splendor (Matt. 5:16 see note Heb. 2:9^2c).

The wall of the city will separate the city from the nations, but the gates will keep the city continually open to them.