Sunday, November 6, Lesson: Revelation 21:1-8; Time of Action: 96 A.D.; Place of Action: The Apostle John had his vision on the Isle of Patmos

Transcription

1 Sunday, November 6, 2016 Lesson: Revelation 21:1-8; Time of Action: 96 A.D.; Place of Action: The Apostle John had his vision on the Isle of Patmos Golden Text: 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 (Revelation 21:4). I. INTRODUCTION. Although believers enjoy God s abundant blessings in this life, we still have our share of problems. We lose loved ones, we cry over broken relationships, and we fight diseases. When was the last time you said to yourself or to someone else, Someday in heaven we won t have any more death or tears or pain or any other kinds of suffering? In our study this week, we will take a look at the time at the end of the millennium when God will do away with all the effects of sin that we presently experience. He will make everything new!

2 II. LESSON BACKGROUND. While exiled on the isle of Patmos for witnessing for Jesus Christ (see Revelation 1:1, 9), the Apostle John received a revelation from God by the Holy Spirit concerning future events (see Revelation 1: 2, 10) that will culminate with the end of all history. Patmos is an island off the southwest coast of Asia Minor, what is now modern Turkey. Because it was desolate and barren, the Romans used it as a place to banish criminals, who were forced to work at hard labor in the mines and quarries there. Since Christians were considered criminals by the Roman emperor Domitian (he ruled from A.D.), the apostle John probably suffered extreme harsh treatment during his exile on Patmos. An early Christian tradition said that John was in exile for 18 months. In his revelation from God, John was instructed to Write the things which thou hast seen, and the things which are, and the things which shall be hereafter (see Revelation 1:19). This threefold approach makes up the major divisions of the book. The third section, things which shall be hereafter, can be subdivided into three major themes. These include the great tribulation (see Revelation Chapters 4-19), the millennial kingdom of Christ and the Great White Throne Judgment (see Revelation Chapter 20), and finally the eternal state (see Revelation 21:1-22:5). After John saw the Great White Throne Judgment in his vision, he noted that the old heaven and earth fled away from the face of the One sitting on the Great White Throne (see Revelation 20: John concludes chapter 20 declaring that death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in

3 the book of life was cast into the lake of fire (see Revelation 20:14-15). Our lesson now begins with chapter 21. III. THE NEW ORDER (Revelation 21:1-4) A. The universe remade (Revelation 21:1). Our first verse says 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. After seeing the terrible things in chapter 20, John now stated first, And I saw a new heaven and a new earth. God will create a totally new heaven and a new earth. He will not just refurbish or remodel the old ones. New means new in character or quality. The old heaven and earth will be destroyed and replaced, not just revamped. In Scripture, heaven usually refers to the universe, the outer space that surrounds the earth (see Genesis 1:1). Note: The reference to heaven is probably not to the heaven where God abides, but to the atmospheric heaven where the multitude of stars reside. However, it would not be surprising if God should totally recreate the heavenly place of His abode. Since Satan had some access to that place, God may want to completely remove any reminder of him (see Job 1:6-12; Revelation 12:7-10). John then gave the reason why God will create a new heaven and a new earth. It is because the first heaven and the first earth were passed away. Both

4 heaven and earth have been corrupted by sin and death. In addition, the whole world is dominated by Satan (see Luke 4:5-6; John 12:31; Ephesians 2:2; 6:12). Therefore, it is only logical that God eliminates sin, the sinner and their corruption and make everything new. Repeatedly, the Bible speaks of the future destruction of the present world (see Matthew 24:35; Mark 13:31; Luke 16:17; 21:33). According to Peter, the old order will pass away in a raging fire (see II Peter 3:10-12). Again, the old earth and heaven will not be renovated or revamped, it will completely disappear. In its place will be new heavens and a new earth, wherein dwelleth righteousness (see II Peter 3:13). To further indicate that he was referring to the eternal order and not the millennium, John also said and there was no more sea. During the millennial reign of Christ, the earth will still have seas covering a large part of its surface (see Psalms 72:8; Isaiah 11:9; Ezekiel 47:6-8). However, this won t be the case in the eternal state, for there won t be any seas. In the Scriptures, the sea is seen as a place of storms and grave danger (see Psalms 107:23-28; Ezekiel 28:8; Jonah 1:4). Daniel saw the sea as a symbol of the source of the four empires that would dominate Israel. Also, John s visions in Revelation depict the sea as a symbol of evil, unbelief, and apostasy, as well as the source of persecution of the saints, and the place of the wicked dead (see Revelation 12:12; 13:1; 20:13). In addition the sea and its unpredictability make it an appropriate illustration of a doubter s mind (see James 1:6). Note: The Scriptures only speak of a new heaven and a new earth a few times (see Isaiah 65:17; I Peter 3:13) and most often the context is millennial, meaning that the surrounding

5 Scripture deals with the coming messianic kingdom on earth. This does not mean that the conditions on earth during the millennium and the eternal state are the same. Neither does it mean that the millennium and the eternal state happen at the same time. Frequently when Scripture deals with prophecy, events are mentioned together that are not chronologically close to each other (see Isaiah 61:1-3; Luke 4:17-19). John s vision clearly speaks of the conditions during the eternal state not the millennium because there is no sea. However, there is frequent mention of bodies of water in millennial passages (see Psalms 72:8; Isaiah 11:9, 11; Ezekiel 47:10, 15, 17, 18, 20; 48:28; Zechariah 9:10; 14:8). B. The New Jerusalem described (Revelation 21:2-4). 1. (vs. 2). This verse goes on to say And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. As a part of the new heaven and earth, John now focused on the most important part of God s new order. John wrote And I John saw the holy city, new Jerusalem, coming down from God out of heaven. Although the original Jerusalem was sometimes called the holy city (see Nehemiah 11:1; Isaiah 48:2; 52:1; Matthew 4:5), this only describes its intent or what it was meant to be, not Jerusalem s actual condition. In reality, despite being called

6 the holy city, old Jerusalem often became a spiritual harlot (see Isaiah 1:10, 21; Jeremiah 23:14; Revelation 11:8), not fulfilling her mission. Her people killed the prophets (see Matthew 23:37), crucified Jesus (see Acts 3:14-15), persecuted the early church (see Acts 8:1), and would yet kill the two witnesses of the end times (see Revelation 11:7-8). But unlike the old Jerusalem, the New Jerusalem in John s vision will be forever free of sin and all its adverse effects (see Revelation 21:2, 4, 8, 27). John said that he saw new Jerusalem, coming down from God out of heaven. In other words, John saw the holy city originating with God in heaven and descending toward the earth. Early in the book of Revelation, we are told that the New Jerusalem is a city that comes down from God (see Revelation 3:12). This seems to indicate that this city is already created. Jesus told His disciples that He was going to heaven to prepare a place for them to live (see John 14:1-3). John also described the city as prepared as a bride adorned for her husband. The church is identified as the bride of Christ. Therefore, some suggest that the New Jerusalem is to be identified exclusively with the church. However, the book of Hebrews seems to indicate that not only church saints, but others as well are occupants of this city (see Hebrews 11:10, 16; 13:14). In a previous passage, the wife of the Lamb represented the saints (see Revelation 19:7-9); here the bride refers to the city itself. As a woman never looks as beautiful as she does on her wedding day, so God will adorn this city in all its splendor. The beauty of the city, or the way it is adorned is described more completely later (see Revelation 21:9-27). Although it can be argued that the city consists of its inhabitants, the emphasis here is on the beauty

7 of the physical setting. Note: The New Jerusalem is the eternal abode of the redeemed of all ages. When a believer dies, he enters heaven and comes before the Lord (see Revelation 6:9-11). After the rapture of the saints (see I Thessalonians 4:13-18), believers will be rewarded and placed in the New Jerusalem. This is a real city in which the Bridegroom shall dwell with His perfected Bride (the saints of all ages). Both the measurements of the city (see Revelation 21:15-17) and the materials used to adorn it (see Revelation 21:18-21) indicate that it is a literal city not symbolic. Jesus Christ is the Builder of this city, and He has everything at His command to build a mansion (see John 14:2-3). We may wonder if the New Jerusalem will be visible during the thousand year millennium reign of Christ (see Revelation 20:1-7). Some believe it is and that it hovers over the earth during that time, and serves as the dwelling place of resurrected and translated saints (see I Thessalonians 4:16-17). If this is true, it means that those who are still in their natural bodies after the Great Tribulation would dwell on the earth and carry out their normal functions there (see Isaiah 2:1-4; Micah 4:1-3). The occupants of the New Jerusalem would be in their glorified bodies, ruling and reigning with Christ, with access to and from the earth. Again, if this is the case, and we can only speculate, the New Jerusalem will be withdrawn from above the present earth after the millennium, when Satan is loosed to deceive the world (see Revelation 21:7-9) and the ensuing destruction of the earth occurs. However, many believe as I do that John is speaking only of the New Jerusalem as it relates to eternity future and

8 that this prophecy has no bearing on the millennium. Therefore, we need to distinguish between the New Jerusalem that descends from heaven and the Jerusalem of the millennium. The Old Testament prophets foresaw the day when Jerusalem will be restored and become the center of the Lord s worship and rule (see Isaiah 52:7-9; Jeremiah 33:16; Zechariah 2:10; 14:9-11). However, it is still the old Jerusalem belonging to the earthly order that will pass away. 2. (vs. 3). John continues to say in this verse 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. As John saw the city descending, he heard a great voice out of heaven. Although the speaker in this verse is not identified, both the loudness of the voice and the use of the word Behold show that something extremely important is being said. The message is that the tabernacle of God is with men. The reference to the tabernacle alludes to the portable tent in the wilderness where God dwelt among the Israelites (see Exodus 25:8; 29:44-46). But here it should not be taken literally, but symbolically to represent God s presence (see Leviticus 26:11; Ezekiel 37:27). John then said and he will dwell with them, and they shall be his people. Just as God dwelt among Israel in the wilderness, so He now will reside among redeemed mankind forever. The word translated dwell is the verb form of tabernacle. God desires to dwell with people (see Genesis 3:8-9), but people s self-centeredness and sinful desires have led them

9 away from God s presence (see Genesis 4:16). Even when Jesus, called Immanuel meaning God with us, dwelt among us He was not received by His people (see John 1:11), although He displayed his glory (see John 1:14). The phrase and they shall be his people comes from the repeated Old Testament statement that Israel would be the Lord s people (see Ezekiel 37:27). But there is a difference here. In most of the Greek texts, the word people is plural and literally reads his peoples emphasizing that God s people will not only include redeemed Israel, but also the redeemed from all nations, and kindreds, and people and tongues or languages (see Revelation 7:9). In addition, God himself shall be with them, and be their God. At last the saints will enter into and experience the full results of our relationship to God through Jesus Christ. Even while His sinful people are living their earthly lives, Jesus is not ashamed to call them brethren (see Hebrews 2:17), and God is not ashamed to be called the God of those who trust him (Hebrews11:16). Note: In Israel s tabernacle and temple there was a veil that separated God from His people. In eternity there will be no veil of separation. In eternity saints will enjoy an intimacy with God that we have never experienced before. While the place of our eternal abode is important, it s not nearly as important as the Person with whom believers will spend eternity. Jesus told His disciples that He would prepare a place for them; then He said Where I am, there ye may be also (see John 14:3). During the eternal state, the limited approach to God through the tabernacle (see Exodus 25:8, 21-22) and prayer (see Hebrews 10:19-22) during man s sinful lifetime will change to having the Lord God personally present among His people. For

10 sure, the Holy Spirit dwells with God s people today (see I Corinthians 6:19-20), but in the eternal state, we shall see the Lord as He is (see I John 3:2). 3. (vs. 4). John went on to say in this verse 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. Not only will the old heaven and earth pass away, John also said And God shall wipe away all tears from their eyes. The word translated tears is singular in the Greek meaning that God will wipe away each and every tear. Tears will be gone because the things that caused them will also be gone for there shall be no more death. Because of sin, death entered the world (see Romans 5:12), but by resurrection to a new and sinless life, the saints will leave death behind. Death is a terrible thing that has brought all kinds of suffering to mankind ever since the Fall, and it will even occur in the millennium although not often (see Isaiah 65:20). Think about it: no more death. In its three forms, physical, spiritual, and eternal, death will be forever eliminated for believers. Death will be the last enemy Christ will destroy (see I Corinthians 15:25-26), and will truly be swallowed up in victory and its sting will be gone forever (see II Corinthians 15:54-57). Once death is done away with, there will be no more sorrow, the severe grief caused by death. In addition, there will be no more crying which is the loud outcry a person utters in a time of sorrow or grief. Finally, neither shall there be any more pain. This refers to distress, suffering, and affliction. When there shall be no

11 more death all of these other miseries will be gone. The reason that these miseries will be gone is because the former things are passed away. The former things are all the characteristics of the first creation under sin. They have passed away because the old order is gone. Note: On the basis of the promise that God shall wipe away all tears from their eyes some have taken this to mean that there will be tears in heaven but that God will quickly wipe them away. This does not seem to be the meaning because this verse closes by saying the former things are passed away. Instead, this expression is simply a way of saying that tears of sorrow or regret will not be present in the new order. The emphasis here is on the comfort of God not the remorse of the saints. The tears seem to refer to tears shed on earth as the saints endured suffering for Christ s sake as well as tears shed by those who survive the Great Tribulation. IV. THE DIVINE PROCLAMATION (Revelation 21:5-8) A. The completion of God s purpose (Revelation 21:5-6). 1. (vs. 5). In this verse, the apostle went on to say And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these

12 words are true and faithful. At this point, he that sat upon the throne spoke to John. This is a reference to God the Father (see Revelation 4:9, 11). This is only the second time in Revelation that God the Father speaks (see Revelation 1:8). Usually in this book, God s messages are presented by angels (see Revelation 1:1; 10:9; 11:1; 14:8-9; 17:1; 19:17; 21:9). But since it s not specifically said that this was God the Father speaking, we must remember that the Son, the worthy Lamb who is also God, shares the throne too. God first said to John Behold, I make all things new. The word Behold calls attention to the importance of what He says. Apparently John was so overwhelmed by what he saw and heard that he stopped writing for the moment. Therefore, the Lord commanded him to Write: for these words are true and faithful. Everything John saw and heard was trustworthy or could be counted on, because God cannot lie (see Numbers 23:19; Hebrews 6:18). Earlier, John was told to write everything he saw for the benefit of the seven churches of Asia Minor (see Revelation 1:1). But now, he s commanded to write down what he had just seen and heard about the new heaven and new earth, because God s words are true and faithful. In other words, everything John had seen and heard will come to pass! 2. (vs. 6). In this verse John continues to say 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. God speaks to John yet again saying It is done. This same declaration was made to mark the completion of God s judgments on earth during the Great Tribulation (see

13 Revelation 16:17). Here it announces the completion of the new heaven and new earth. All the events necessary for ending the old order and bringing in the new order are now finished. God can give this assurance because He is Alpha and Omega, the beginning and the end. Christ introduced Himself by this same title in Revelation 1:8 and applied it to Himself again in Revelation 1:11, demonstrating that God the Son is sharing the throne. Certainly the truth of this expression can be applied to both the Father and the Son who share the throne. Alpha and Omega are the first and last letters of the Greek alphabet. The One on the throne identifies Himself this way and also added that He was the beginning and the end. Not only is God the One who began everything, He s also the One who will conclude or end it. He is sovereign! Note: Our God is not only eternal, He also controls everything from eternity past to eternity future. John s readers who were being threatened and experiencing persecution needed to know these truths. They had Scripture to show them that God controlled events in the past. Now these prophecies, whose fulfillment was guaranteed by God s eternal trustworthiness, could assure them that He also controlled the present. God s message here is in the form of two great promises. First, God said I will give unto him that is athirst of the fountain of the water of life freely. This is a reference to the spiritual blessings that come with salvation and eternal life (see Isaiah 55:1; John 4:13-14; 7:37; Revelation 22:17). As a sign of God s grace, His salvation is offered to unworthy sinners, yet it is given freely without any cost (see Isaiah 55:1; Romans 3:24; 6:23). However, there is one stipulation: the one who receives

14 God s blessings that come with salvation must be athirst or thirsty for it. Just as water does not satisfy anyone who has no desire for it, salvation cannot benefit anyone who does not crave it to meet his or her need. Those who are selfsufficient won t be saved. God graciously gives the Water of life to the spiritually thirsty. Note: A similar promise was made to the tribulation saints who had been martyred for their faith (see Revelation 7:17). Hundreds of years before John ever had his vision, the Prophet Isaiah wrote of these eternal blessings (see Isaiah 55:1). Christ also told the woman at the well that He would give her living water (see John 4:10). He also said that the Water He would give would be in a person like a well of water springing up into everlasting life (see John 4:14). B. The separation of good and evil (Revelation 21:7-8). 1. (vs. 7). God continues to say in this verse He that overcometh shall inherit all things; and I will be his God, and he shall be my son. The phrase He that overcometh refers to the saints of all ages (see I John 5:4) in their glorified bodies. An overcomer is anyone who believeth that Jesus is the Son of God (see I John 5:5). An overcomer is one who conquers or prevails over sin and therefore shall inherit all things which is a reference to all of God s blessings in the new creation (see Revelation 21:1-4). All things referred to here do not relate primarily

15 to material things. In the setting and context, it means spiritual things, things that characterize the eternal state of the redeemed in the New Jerusalem. Both Paul and Peter joined John in rejoicing in the inheritance awaiting believers (see Romans 8:16-17; Ephesians 1:11, 14; I Peter 1:4). Here, God announces that every overcomer will inherit all the blessings of the new heaven and new earth. Earlier in this book the Lord promised rewards to overcomers in each of the seven churches (see Revelation 2:7, 11, 17, 26). Here God extends His blessings to everyone who receives His salvation through faith in Jesus Christ (see John 1:12-13; 3:14-18). God declared that everyone who overcometh will inherit all things because I will be his God, and he shall be my son. The pronoun Son stresses more than a privileged member of God s family. It means being an heir in His family, sharing in the status that Christ enjoys (see Romans 8:16-17). 2. (vs. 8). Our final verse says 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. In contrast to those who overcome and inherit all things, there are those who refuse to drink of the fountain of the Water of life, Jesus Christ. These are the ones included in the list of sinners John gives in this verse. Note: These sinners are all unbelievers and unrepentant who are doomed and excluded from the New Jerusalem. They are not doomed or condemned because of their sins, they are condemned because they failed to believe in Jesus

16 Christ as their Lord and Savior (see John 3:18). Once we accept Christ and repent of our sins, we are forever forgiven (see Hebrews 10:16-18; I John 1:8) and won t have to face the final judgment at God s Great White Throne (see Romans 8:1; Revelation 20:11-15). Believers will face the Judgment Seat of Christ (see II Corinthians 5:10) where we will be judged on our works or deed (see Matthew 12:36; Romans 14:10; Colossians 3:24-25), not our sins which have been forgiven. The results of the believer s judgment at the Seat of Christ will be receiving rewards or loss of rewards, but he (the believer) shall be saved (see I Corinthians 3:11-15). This judgment of believers only will take place at the return of Jesus Christ for His church (see II Timothy 4:7-8; Revelation 22:12). According to John here, sinners fall into eight categories. First, there are the fearful. The Greek word refers to the cowardly who drew back and denied Jesus Christ instead of overcoming in conflict. They fear man more than God. The unbelieving are those who refuse to accept God s message of salvation. They include those who may have identified with the church, but they were not true believers (see I John 2:18-19). The abominable are those who live a disgusting life (see Revelation 17:4-5). Murderers are those who have purposely killed others, but especially those who have killed the saints (see Revelation 16:4-6; 17:6). Whoremongers are the unsaved who are sexually immoral, also called fornicators. There is also a spiritual aspect to these unbelievers. Sorcerers and idolaters are closely related and are identified in one way or another with false religion. Finally, all liars tell falsehoods but more importantly they

17 pervert and reject the truth of God s Word (see John 8:44-45; II Thessalonians 2:8-12). There is no place for any of these unbelievers in the New Jerusalem (see Revelation 21:27; 22:14-16). Instead of inheriting a place in the new heavenly city, these unrepentant sinners shall have their part in the lake which burneth with fire and brimstone: which is the second death. The words fire and brimstone mean burning sulfur. The lake which burneth with fire and brimstone awaits those who do not repent of sin and turn to Jesus Christ for His salvation. This is also called the second death meaning eternal death. Note: Anyone who dies as an unbeliever in Jesus Christ having rejected His offer of salvation, must die another death after their natural death. The agonies and terrors of the first death will give them over to the far greater terrors and agonies of eternal death, to die and to be always dying. This misery will be their proper part and portion, what they have justly deserved, what they have in effect chosen, and what they have prepared themselves for by their unrepentant sins. Think about it. Burning forever but never being consumed. But the worst part of it all is being separated from both God and believing loved ones throughout eternity. These terrifying thoughts should compel us to tell everyone we know about Jesus. V. Conclusion. There is nothing like a fresh new start! Each

18 of us has experienced the sadness that accompanies failure and the joy of a new beginning. The Christian life itself is a new beginning, a new birth. Old things are pass away. All things become new (see II Corinthians 5:17). This will be the case with the heaven and the earth. God s purging of sin and death will one day be complete. In eternity we won t have to live with a patched-up world one still under the curse of sin. God s new order will not be a remodeling job on the present universe. It will be totally new. Jesus, the Author of salvation and the Maker of our present heavens and earth will also make the new heaven and earth. For sure, God does not make an inferior product. Perfection is assured in God s new creation. The final dwelling place of God s redeemed will be the new heaven and new earth. Yes, all things will be new! ***The Bible Expositor and Illuminator, Union Gospel Press***