Rev 20:3, 21:1, 4 | Barnes | STEP | Verse 3. And east him into the bottomless pit . . A state of peace and prosperity would exist as if Satan, the great disturber, were confined in the nether world as a prisoner. And shut him up . Closed the massive doors of the dark prison-house upon him. Compare ; . And set a seal upon him . Or, rather, "upon it"--ετανωαυτου. The seal was placed upon the door or gate of the prison, not because this would fasten the gate or door of itself and make it secure, for this was secured by the key, but because it prevented intrusion, or any secret opening of it without its being known. ; . The idea here is, that every precaution was taken for absolute security. That he should deceive the nations no more . That is, during the thousand years. Compare Barnes on "Re 12:9" . Till the thousand years should be filled . That is, during that period there will be a state of things upon the earth as if Satan should be withdrawn from the world, and confined in the great prison where he is ultimately to dwell for ever. And after that he must be loosed a little season . See . That is, a state of things will then exist, for a brief period, as if he were again released from his prison-house, and suffered to go abroad upon the earth. The phrase "a little season"--μικρονχρονον, little time --denotes properly that this would be brief as compared with the thousand years. No intimation is given as to the exact time, and it is impossible to conjecture how long it will be. All the circumstances stated, however, here and in , would lead us to suppose that what is referred to will be like the sudden outbreak of a rebellion in a time of general peace, but which will soon be quelled. (a).-- Condition of the world in the period referred to in . It may be proper, in order to a correct understanding of this chapter, to present a brief summary under the different parts of what, according to the interpretation proposed, may be expected to be the condition of things in the time referred to. On the portion now before us, ( ,) according to the interpretation proposed, the following suggestions may be made:-- (1.) This will be subsequent to the downfall of the Papacy and the termination of the Mohammedan power in the world. Of course, then, this lies in the future--how far in the future it is impossible to determine. The interpretation of the various portions of this book and the book of Daniel have, however, led to the conclusion that the termination of those powers cannot now be remote. If so, we are on the eve of important events in the world's history. The affairs of the world look as if things were tending to a fulfilment of the prophecies so understood. (2.) It will be a condition of the world as if Satan were bound; that is, where his influences will be suspended, and the principles of virtue and religion will prevail. According to the interpretation of the previous chapters, it will be a state in which all that has existed, and that now exists in the Papacy to corrupt mankind, to maintain error, and to prevent the prevalence of free and liberal principles, will cease; in which all that there now is in the Mohammedan system to fetter and enslave mankind--now controlling more than one hundred and twenty millions of the race--shall have come to an end; and in which, in a great measure, all that occurs under the direct influence of Satan in causing or perpetuating slavery, war, intemperance, lust, avarice, disorder, scepticism, atheism, will be checked and stayed. It is proper to say, however, that this passage does not require us to suppose that there will be a total cessation of Satanic influence in the earth during that period. Satan will, indeed, be bound and restrained as to his former influence and power. But there will be no change in the character of man as he comes into the world. There will still be corrupt passions in the human heart. Though greatly restrained, and though there will be a general prevalence of righteousness on the earth, yet we are to remember that the race is fallen, and that even then, if restraint should be taken away, man would act out his fallen nature. This fact, if remembered, will make it appear less strange that, after this period of prevalent righteousness, Satan should be represented as loosed again, and as able once more for a time to deceive the nations. (3.) It will be a period of long duration. On the supposition that it is to be literally a period of one thousand years, this is in itself long, and will give, especially under the circumstances, opportunity for a vast progress in human affairs. To form some idea of the length of the period, we need only place ourselves in imagination back for a thousand years--say in the middle of the ninth century--and look at the condition of the world then, and think of the vast changes in human affairs that have occurred during that period. It is to be remembered also, that if the millennial period were soon to commence, it would find the world in a far different state in reference to future progress from what it was in the ninth century, and that it would start off , so to speak, with all the advantages in the arts and sciences which have been accumulated in all the past periods of the world. Even if there were no special Divine interposition, it might be presumed that the race, in such circumstances, would make great and surprising advances in the long period of a thousand years. And here a very striking remark of Mr. Hugh Miller may be introduced as illustrating the subject. "It has been remarked by some students of the Apocalypse," says he,"that the course of predicted events at first moves slowly, as, one after one, six of seven seals are opened; that, on the opening of the seventh seal, the progress is so considerably quickened that the seventh period proves as fertile in events-- represented by the sounding of the seven trumpets--as the foregoing six taken together; and that on the seventh trumpet, so great is the further acceleration, that there is an amount of incident condensed in this seventh part of the seventh period equal, as in the former case, to that of all the previous six parts in one. There are three cycles, it has been said, in the scheme--cycle within cycle--the second comprised within a seventh portion of the first, and the third within a seventh portion of the second. Be this as it may, we may, at least, see something that exceedingly resembles it in that actual economy of change and revolution manifested in English history for the last two centuries. It would seem as if events, in their downward course, had come under the influence of that law of gravitation through which falling bodies increase in speed, as they descend, according to the squares of the distance."-- First Impressions of England and its People , pp. vii., viii. If to this we add the supposition which we have seen ( ) to be by no means improbable, that it is intended in the description of the millennium in this chapter, that the world will continue under a reign of peace and righteousness for the long period of three hundred and sixty thousand years, it is impossible to anticipate what progress will be made during that period, or to enumerate the numbers that will be saved. On this subject, see some very interesting remarks in the " Old Red Sandstone ," by Hugh Miller, pp. 248-250, 258, 259. Compare Prof. Hitchcock's Religion and Geology , pp. 370--409. (4.) What, then, will be the state of things during that long period of a thousand years? (a) There will be a great increase in the population of the globe. Let wars cease, and intemperance cease, and slavery cease, and the numberless passions that now shorten life be stayed, and it is easy to see that there must be a vast augmentation in the number of the human species. (b) There will be a general diffusion of intelligence on the earth. Every circumstance would be favourable to it, and the world would be in a condition to make rapid advances in knowledge, . (c) That period will be characterized by the universal diffusion of revealed truth, . (d) It will be marked by unlimited subjection to the sceptre of Christ, . (e) There will be great progress in all that tends to promote the welfare of man. We are not to suppose that the resources of nature are exhausted. Nature gives no signs of exhaustion or decay. In the future, there is no reason to doubt that there will yet be discoveries and inventions more surprising and wonderful than the art of printing, or the use of steam, or the magnetic telegraph. There are profounder secrets of nature that may be delivered up than any of these, and the world is tending to their development. (f) It will be a period of the universal reign of peace. The attention of mankind will be turned to the things which tend to promote the welfare of the race, and advance the best interests of society. The single fact that wars will cease will make an inconceivable difference in the aspect of the world; for if universal peace shall prevail through the long period of the millennium, and the wealth, the talent, and the science now employed in human butchery shall be devoted to the interests of agriculture, the mechanic arts, learning, and religion, it is impossible now to estimate the progress which the race will make, and the changes which will be produced on the earth. For Scripture proofs that it will be a time of universal peace, see . (g) There will be a general prevalence of evangelical religion. This is apparent in the entire description in this passage, for the two most formidable opposing powers that religion has ever known--the beast and the false prophet--will be destroyed, and Satan will be bound. In this long period, therefore, we are to suppose that the gospel will exert its fair influence on governments, on families, on individuals; in the intercourse of neighbours, and in the intercourse of nations. God will be worshipped in spirit and in truth, and not in the mere forms of devotion; and temperance, truth, liberty, social order, honesty, and love, will prevail over the world. (h) It will be a time when the Hebrew people--the Jews--will be brought to the knowledge of the truth, and will embrace the Messiah whom their fathers crucified, . (i) Yet we are not necessarily to suppose that all the world will be absolutely and entirely brought under the power of the gospel. There will be still on the earth the remains of wickedness in the corrupted human heart, and there will be so much tendency to sin in the human soul, that Satan, when released for a time, ( ,) will be able once more to deceive mankind, and to array a formidable force, represented by Gog and Magog, against the cause of truth and righteousness. We are not to suppose that the nature of mankind as fallen will be essentially changed, or that there may not be sin enough in the human heart to make it capable of the same opposition to the gospel of God which has thus far been evinced in all ages. From causes which are not fully stated, ( ,) Satan will be enabled once more to rouse up their enmity, and to make one more desperate effort to destroy the kingdom of the Redeemer by rallying his forces for a conflict. See these views illustrated in the work entitled Christ's Second Coming , by Rev. David Brown, of St. James's Free Church, Glasgow, pp. 398-442; New York, 1851. (d) "seal"

Revelation of John 20:3

Verse 3. And east him into the bottomless pit. Rev 9:1. A state of peace and prosperity would exist as if Satan, the great disturber, were confined in the nether world as a prisoner.

And shut him up. Closed the massive doors of the dark prison-house upon him. Compare Job 10:21; Job 10:22.

And set a seal upon him. Or, rather, "upon it"--ετανωαυτου. The seal was placed upon the door or gate of the prison, not because this would fasten the gate or door of itself and make it secure, for this was secured by the key, but because it prevented intrusion, or any secret opening of it without its being known. Dan 6:17; Mt 27:66. The idea here is, that every precaution was taken for absolute security.

That he should deceive the nations no more. That is, during the thousand years. Compare Barnes on "Re 12:9".

Till the thousand years should be filled. That is, during that period there will be a state of things upon the earth as if Satan should be withdrawn from the world, and confined in the great prison where he is ultimately to dwell for ever.

And after that he must be loosed a little season. See Rev 20:7-8. That is, a state of things will then exist, for a brief period, as if he were again released from his prison-house, and suffered to go abroad upon the earth. The phrase "a little season"--μικρονχρονον, little time--denotes properly that this would be brief as compared with the thousand years. No intimation is given as to the exact time, and it is impossible to conjecture how long it will be. All the circumstances stated, however, here and in Rev 20:7-10, would lead us to suppose that what is referred to will be like the sudden outbreak of a rebellion in a time of general peace, but which will soon be quelled.

(a).--Condition of the world in the period referred to in Rev 20:1-3.

It may be proper, in order to a correct understanding of this chapter, to present a brief summary under the different parts of what, according to the interpretation proposed, may be expected to be the condition of things in the time referred to.

On the portion now before us, (Rev 20:1-3,) according to the interpretation proposed, the following suggestions may be made:--

(1.) This will be subsequent to the downfall of the Papacy and the termination of the Mohammedan power in the world. Of course, then, this lies in the future--how far in the future it is impossible to determine. The interpretation of the various portions of this book and the book of Daniel have, however, led to the conclusion that the termination of those powers cannot now be remote. If so, we are on the eve of important events in the world's history. The affairs of the world look as if things were tending to a fulfilment of the prophecies so understood.

(2.) It will be a condition of the world as if Satan were bound; that is, where his influences will be suspended, and the principles of virtue and religion will prevail. According to the interpretation of the previous chapters, it will be a state in which all that has existed, and that now exists in the Papacy to corrupt mankind, to maintain error, and to prevent the prevalence of free and liberal principles, will cease; in which all that there now is in the Mohammedan system to fetter and enslave mankind--now controlling more than one hundred and twenty millions of the race--shall have come to an end; and in which, in a great measure, all that occurs under the direct influence of Satan in causing or perpetuating slavery, war, intemperance, lust, avarice, disorder, scepticism, atheism, will be checked and stayed. It is proper to say, however, that this passage does not require us to suppose that there will be a total cessation of Satanic influence in the earth during that period. Satan will, indeed, be bound and restrained as to his former influence and power. But there will be no change in the character of man as he comes into the world. There will still be corrupt passions in the human heart. Though greatly restrained, and though there will be a general prevalence of righteousness on the earth, yet we are to remember that the race is fallen, and that even then, if restraint should be taken away, man would act out his fallen nature. This fact, if remembered, will make it appear less strange that, after this period of prevalent righteousness, Satan should be represented as loosed again, and as able once more for a time to deceive the nations.

(3.) It will be a period of long duration. On the supposition that it is to be literally a period of one thousand years, this is in itself long, and will give, especially under the circumstances, opportunity for a vast progress in human affairs. To form some idea of the length of the period, we need only place ourselves in imagination back for a thousand years--say in the middle of the ninth century--and look at the condition of the world then, and think of the vast changes in human affairs that have occurred during that period. It is to be remembered also, that if the millennial period were soon to commence, it would find the world in a far different state in reference to future progress from what it was in the ninth century, and that it would start off, so to speak, with all the advantages in the arts and sciences which have been accumulated in all the past periods of the world. Even if there were no special Divine interposition, it might be presumed that the race, in such circumstances, would make great and surprising advances in the long period of a thousand years. And here a very striking remark of Mr. Hugh Miller may be introduced as illustrating the subject. "It has been remarked by some students of the Apocalypse," says he,"that the course of predicted events at first moves slowly, as, one after one, six of seven seals are opened; that, on the opening of the seventh seal, the progress is so considerably quickened that the seventh period proves as fertile in events-- represented by the sounding of the seven trumpets--as the foregoing six taken together; and that on the seventh trumpet, so great is the further acceleration, that there is an amount of incident condensed in this seventh part of the seventh period equal, as in the former case, to that of all the previous six parts in one. There are three cycles, it has been said, in the scheme--cycle within cycle--the second comprised within a seventh portion of the first, and the third within a seventh portion of the second. Be this as it may, we may, at least, see something that exceedingly resembles it in that actual economy of change and revolution manifested in English history for the last two centuries. It would seem as if events, in their downward course, had come under the influence of that law of gravitation through which falling bodies increase in speed, as they descend, according to the squares of the distance."--First Impressions of England and its People, pp. vii., viii. If to this we add the supposition which we have seen (Rev 20:2) to be by no means improbable, that it is intended in the description of the millennium in this chapter, that the world will continue under a reign of peace and righteousness for the long period of three hundred and sixty thousand years, it is impossible to anticipate what progress will be made during that period, or to enumerate the numbers that will be saved. On this subject, see some very interesting remarks in the "Old Red Sandstone," by Hugh Miller, pp. 248-250, 258, 259. Compare Prof. Hitchcock's Religion and Geology, pp. 370--409.

(4.) What, then, will be the state of things during that long period of a thousand years?

(a) There will be a great increase in the population of the globe. Let wars cease, and intemperance cease, and slavery cease, and the numberless passions that now shorten life be stayed, and it is easy to see that there must be a vast augmentation in the number of the human species.

(b) There will be a general diffusion of intelligence on the earth. Every circumstance would be favourable to it, and the world would be in a condition to make rapid advances in knowledge, Dan 12:4.

(d) It will be marked by unlimited subjection to the sceptre of Christ, Ps 2:7, 22:27-29, Isa 2:2-3, 66:23, Zech 9:10, 14:9 Mt 13:31-32, Rev 11:15.

(e) There will be great progress in all that tends to promote the welfare of man. We are not to suppose that the resources of nature are exhausted. Nature gives no signs of exhaustion or decay. In the future, there is no reason to doubt that there will yet be discoveries and inventions more surprising and wonderful than the art of printing, or the use of steam, or the magnetic telegraph. There are profounder secrets of nature that may be delivered up than any of these, and the world is tending to their development.

(f) It will be a period of the universal reign of peace. The attention of mankind will be turned to the things which tend to promote the welfare of the race, and advance the best interests of society. The single fact that wars will cease will make an inconceivable difference in the aspect of the world; for if universal peace shall prevail through the long period of the millennium, and the wealth, the talent, and the science now employed in human butchery shall be devoted to the interests of agriculture, the mechanic arts, learning, and religion, it is impossible now to estimate the progress which the race will make, and the changes which will be produced on the earth. For Scripture proofs that it will be a time of universal peace, see Isa 2:4, 11:6-9, Mic 4:3.

(g) There will be a general prevalence of evangelical religion. This is apparent in the entire description in this passage, for the two most formidable opposing powers that religion has ever known--the beast and the false prophet--will be destroyed, and Satan will be bound. In this long period, therefore, we are to suppose that the gospel will exert its fair influence on governments, on families, on individuals; in the intercourse of neighbours, and in the intercourse of nations. God will be worshipped in spirit and in truth, and not in the mere forms of devotion; and temperance, truth, liberty, social order, honesty, and love, will prevail over the world.

(h) It will be a time when the Hebrew people--the Jews--will be brought to the knowledge of the truth, and will embrace the Messiah whom their fathers crucified, Zech 12:10, 13:1, Rom 11:26-29.

(i) Yet we are not necessarily to suppose that all the world will be absolutely and entirely brought under the power of the gospel. There will be still on the earth the remains of wickedness in the corrupted human heart, and there will be so much tendency to sin in the human soul, that Satan, when released for a time, (Rev 20:7-8,) will be able once more to deceive mankind, and to array a formidable force, represented by Gog and Magog, against the cause of truth and righteousness. We are not to suppose that the nature of mankind as fallen will be essentially changed, or that there may not be sin enough in the human heart to make it capable of the same opposition to the gospel of God which has thus far been evinced in all ages. From causes which are not fully stated, (Rev 20:8-9,) Satan will be enabled once more to rouse up their enmity, and to make one more desperate effort to destroy the kingdom of the Redeemer by rallying his forces for a conflict. See these views illustrated in the work entitled Christ's Second Coming, by Rev. David Brown, of St. James's Free Church, Glasgow, pp. 398-442; New York, 1851.

(d) "seal" Dan 6:17

Revelation of John 21:1

CHAPTER 21.

ANALYSIS OF CHAPTER 21., 22 1-5

THE whole of chapter 21, and the first five verses of chapter 22, relate to scenes beyond the judgment, and are descriptive of the happy and triumphant state of the redeemed church, when all its conflicts shall have ceased, and all its enemies shall have been destroyed. That happy state is depicted under the image of a beautiful city, of which Jerusalem was the emblem, and it was disclosed to John by a vision of that city--the New Jerusalem--descending from heaven. Jerusalem was regarded as the peculiar dwelling-place of God, and to the Hebrews it became thus the natural emblem or symbol of the heavenly world. The conception having occurred of describing the future condition of the righteous under the image of a beautiful city, all that follows is in keeping with that, and is merely a carrying out of the image. It is a city with beautiful walls and gates; a city that has no temple--for it is all a temple; a city that needs no light--for God is its light; a city into which nothing impure ever enters; a city filled with trees, and streams, and fountains, and fruits--the Paradise Regained. The description of that blessed state comprises the following parts:--

I. A vision of a new heaven and a new earth, as the final abode of the blessed, Rev 21:1. The first heaven and the first earth passed away at the judgment, Rev 21:11-15 to be succeeded by a new heaven and earth fitted to be the abode of the blessed.

II. A vision of the holy city--the New Jerusalem--descending from heaven, as the abode of the redeemed, prepared as a bride adorned for her husband--representing the fact that God would truly abide with men, Rev 21:2-4. Now all the effects of the apostasy will cease; all tears will be wiped away, and in that blessed state there will be no more death, or sorrow, or pain. This contains the general statement of what will be the condition of the redeemed in the future world. God will be there; and all sorrow will cease.

III. A command to make a record of these things, Rev 21:5.

IV. A general description of those who should dwell in that future world of blessedness, Rev 21:6-8. It is for all who are athirst; for all who desire it, and long for it; for all who "overcome" their spiritual enemies, who maintain a steady conflict with sin, and gain a victory over it. But all who are fearful and unbelieving--all the abominable, and murderers, and sorcerers, and idolaters, and liars--shall have their part in the lake that burns with fire and brimstone. That is, that world will be pure and holy.

V. A- minute description of the city, representing the happy abode of the redeemed, Rev 21:9-26. This description embraces many particulars:--

(1.) Its general appearance, Rev 21:11,18,21. It is bright and splendid--like a precious jasper-stone, clear as crystal, and composed of pure gold.

(2.) Its walls, Rev 21:12,18. The walls are represented as "great and high," and as composed of 'jasper.'

(3.) Its gates, Rev 21:12,13,21. The gates are twelve in number, three on each side; and are each composed of a single pearl.

(4.) Its foundations, Rev 21:14,18-20. There are twelve foundations, corresponding to the number of the apostles of the Lamb. They are all composed of precious stones--jasper, sapphire, chalcedony, emerald sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, and amethyst.

(5.) Its size, Rev 21:15-17. It is square--the length being as great as the breadth, and its height the same. The extent of each dimension is twelve thousand furlongs--a length on each side and in height of three hundred and seventy-five miles. It would seem, however, that though the city was of that height, the wall was only an hundred and forty-four cubits, or about two hundred and sixteen feet high. The idea seems to be that the city--the dwellings within it--towered high above the wall that was thrown around it for protection. This is not uncommon in cities that are surrounded by walls.

(6.) Its light, Rev 21:23,24, 22:5. It has no need of the sun, or of the moon, or of a lamp, Rev 22:5, to enlighten it; and yet there is no night there, Rev 22:5, for the glory of God gives light to it.

(7.) It is a city without a temple, Rev 21:22. There is no one place in it that is peculiarly sacred, or where the worship of God will be exclusively celebrated. It will be all a temple, and the worship of God will be celebrated in all parts of it.

(8.) It is always open, Rev 21:25. There will be no need of closing it as walled cities on earth are closed to keep enemies out, and it will not be shut to prevent those who dwell there from going out and coming in when they please. The inhabitants will not be prisoners, nor will they be in danger, or be alarmed by the prospect of an attack from an enemy.

(9.) Its inhabitants will all be pure and holy, Rev 21:27. There will in no wise enter there anything that defiles, or that works abomination, or that is false. They only shall dwell there whose names are written in the Lamb's book of life.

(10.) Its enclosures and environs, Rev 22:1,2. A stream of water, pure as crystal, proceeds from the throne of God and the Lamb. That stream flows through the city, and on its banks is the tree of life constantly bearing fruit--fruit to be partaken of freely. It is Paradise Regained--a holy and beautiful abode, of which the garden of Eden was only an imperfect emblem, where there is no prohibition, as there was there, of anything that grows, and where there is no danger of falling into sin.

(11.) It is a place free, consequently, from the curse that was pronounced on man when he forfeited the blessings of the first Eden, and when he was driven out from the happy abodes where God had placed him.

(12.) It is a place where the righteous shall reign for ever, Rev 22:5. Death shall never enter there, and the presence and glory of God shall fill all with peace and joy.

Such is an outline of the figurative and glowing description of the future blessedness of the redeemed; the eternal abode of those who shall be saved. It is poetic and emblematical; but it is elevating, and constitutes a beautiful and appropriate close, not only of this single book, but of the whole sacred volume--for to this the saints are everywhere directed to look forward; this is the glorious termination of all the struggles and conflicts of the church; this is the result of the work of redemption in repairing the evils of the fall, and in bringing man to more than the bliss which he lost in Eden. The mind rests with delight on this glorious prospect; the Bible closes, as a revelation from heaven should, in a manner that calms down every anxious feeling; that fills the soul with peace, and that leads the child of God to look forward with bright anticipations, and to say, as John did, "Come, Lord Jesus," Rev 22:20.

Verse 1. And I saw a new heaven and a new earth. Such a heaven and earth that they might properly be called new; such transformations, and such changes in their appearance, that they seemed to be just created, He does not say that they were created now, or anew; that the old heavens and earth were annihilated;--but all that he says is that there were such changes that they seemed to be new. If the earth is to be renovated by fire, such a renovation will give an appearance to the globe as if it were created anew, and might be attended with such an apparent change in the heavens that they might be said to be new. The description here (Rev 21:1) relates to scenes after the general resurrection and the judgment--for those events are detailed in the close of the previous chapter. In regard to the meaning of the language here, 2Pet 3:13. Compare, also, "The Religion of Geology and its Connected Sciences," by Edward Hitchcock, D.D., LL.D., pp. 370-408.

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

And there was no more sea. This change struck John more forcibly, it would appear, than anything else. Now, the seas and oceans occupy about three-fourths of the surface of the globe, and of course to that extent prevent the world from being occupied by men--except by the comparatively small number that are mariners. There, the idea of John seems to be, the whole world will be inhabitable, and no part will be given up to the wastes of oceans. In the present state of things, these vast oceans are necessary to render the world a fit abode for human beings, as well as to give life and happiness to the numberless tribes of animals that find their homes in the waters. In the future state, it would seem, the present arrangement will be unnecessary; and if man dwells upon the earth at all, or if he visits it as a temporary abode, (2Pet 3:13,) these vast wastes of water will be needless. It should be remembered that the earth, in its changes, according to the teachings of geology, has undergone many revolutions quite as remarkable as it would be if all the lakes, and seas, and oceans of the earth should disappear. Still, it is not certain that it was intended that this language should be understood literally as applied to the material globe. The object is to describe the future blessedness of the righteous; and the idea is, that that will be a world where there will be no such wastes as those produced by oceans.

(a) "new heaven" Isa 65:17-19, 66:22, 2Pet 3:13

Revelation of John 21:4

Verse 4. And God shall wipe away all tears from their eyes. This will be one of the characteristics of that blessed state, that not a tear shall ever be shed there. How different will that be from the condition here--for who is there here who has not learned to weep? Rev 7:17. Compare Isa 25:8.

And there shall be no more death. In all that future world of glory, not one shall ever die; not a grave shall ever be dug! What a view do we begin to get of heaven, when we are told there shall be no death there! How different from earth, where death is so common; where it spares no one; where our best friends die; where the wise, the good, the useful, the lovely, die; where fathers, mothers, wives, husbands, sons, daughters, all die; where we habitually feel that we must die. Assuredly we have here a view of heaven most glorious and animating to those who dwell in a world like this, and to whom nothing is more common than death. In all their endless and glorious career, the redeemed will never see death again; they will never themselves die. They will never follow a friend to the tomb, nor fear that an absent friend is dead. The slow funeral procession will never be witnessed there; nor will the soil ever open its bosom to furnish a grave. 1Cor 15:55.

Neither sorrow. The word sorrow here--πενθος--denotes sorrow or grief of any kind; sorrow for the loss of property or friends; sorrow for disappointment, persecution, or care; sorrow over our sins, or sorrow that we love God so little, and serve him so unfaithfully; sorrow that we are sick, or that we must die. How innumerable are the sources of sorrow here; how constant is it on the earth! Since the fall of man there has not been a day, an hour, a moment, in which this has not been a sorrowful world; there has not been a nation, a tribe--a city or a village--nay, not a family where there has not been grief. There has been no individual who has been always perfectly happy. No one rises in the morning with any certainty that he may not end the day in grief; no one lies down at night with any assurance that it may not be a night of sorrow. How different would this world be if it were announced that hence forward there would be no sorrow! How different, therefore, will heaven be when we shall have the assurance that henceforward grief shall be at an end!

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

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

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

(e) "all tears" Rev 7:17, Isa 25:8 (f) "death" 1Cor 15:26,54 (g) "sorrow" Isa 35:10