Revelation 21 - A New Heavens, a New Earth, and a New Jerusalem

A. All things made new.

1. (1) The new heaven and the new earth.

Now I saw a new heaven and a new earth for the first heaven and the first earth had passed away. Also there was no more sea.

a. Now I saw: We can say that Revelation chapter 21 begins a new section of the Book of Revelation:

·        Jesus, the Lord of the Churches (Revelation 1:1 to 3:22)

·        Jesus, the Lion over the nations (Revelation 4:1 to 20:15)

·        Jesus, the Lamb among believers (Revelation 21:1 to 22:21)

i. The new perspective of this last section is glorious.  “From the smoke and pain and heat it is a relief to pass into the clear clean atmosphere of the eternal morning where the breath of heaven is sweet and the vast city of God sparkles like a diamond in the radiance of his presence” (Moffatt)

b. A new heaven and a new earth: The idea of a new earth, with a new atmosphere and sky is a familiar theme in the Scriptures.  Many of the prophets, both Old and New Testaments, spoke to this new heaven and new earth.

i. For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind.  But be glad and rejoice forever in what I create; for behold, I create a Jerusalem as a rejoicing, and her people a joy. (Isaiah 65:17-19)

ii. Of old, You laid the foundation of the earth, and the heavens are the work of Your hands.  They will perish, but You will endure; yes all of them will grow old like a garment, like a cloak You will change them, and they will be changed.  But You are the same, and Your years will have no end.  (Psalm 102:25-27)

iii. Looking for and hastening the coming of the day of God, because of which the heavens will be dissolved being on fire, and the elements will melt with fervent heat . . . Nevertheless we, according to His promise, look for a new heaven and a new earth in which righteousness dwells. (2 Peter 3:12-13)

iv. It’s worth remembering that the new heaven referred to doesn't mean the heaven where God is enthroned.  The Bible uses the word heaven in three senses.  The first heaven is the earth’s atmosphere, the “blue sky.”  The second heaven is outer space, the “night sky.”  The third heaven is the place where God lives in glory.  When the Scriptures speak of a new heaven, they mean a new “blue sky” and a new “night sky,” not a new heaven where God dwells.

c. New heaven . . . new earth: The ancient Greek word translated new here (kaine) means “new in character, ‘fresh’.”  It doesn't mean “recent” or “new in time.”  This isn't just the next heaven and the next earth; this is the better heaven and better earth replacing the old (the first earth had passed away).

i. Though some disagree, such as Seiss, who argues passionately that this earth will never be destroyed - we should also understand that this is truly a new heaven and anew earth, not merely a “remade” heaven and earth.  We know this because Jesus said that heaven and earth shall pass away, but His word would live forever (Luke 21:33).  Also, in Isaiah 65:17 God says prophetically that He will create a new heaven and a new earth, and the ancient Hebrew word for “create” (bara) means to “create out of nothing,” instead of re-fashioning existing material.

ii. Some take this “newness” as only a spiritual and moral change.  But there seems to be a genuine physical transformation in mind: there was no more sea.

d. Is this new heaven and new earth the Millennial earth shown in Revelation 20, or is it something beyond?  It definitely seems to be past the Millennial earth.  This is what we think of as “heaven” and “eternity.”

i. “In this chapter we see that the history of time is finished; the history of eternity is about to begin.” (Barnhouse)

ii. “The eternal state is clearly indicated in the absence of sea, for frequent mention of bodies of water occur in millennial passages (cf. Psalm 72:8; Isaiah 11:9, 11; Ezekiel 47:10, 15, 17, 18, 20; 48:28; Zechariah 9:10; 14:8).  The evidence of Revelation 21:1 is so specific that most commentators do not question that the eternal state is in view.” (Walvoord)

e. No more sea: To the Jewish mind, the sea was a place of separation and evil.  Already in the Book of Revelation it is shown to be the source of the Satanic beast (Revelation 13:1) and the place of the dead (Revelation 20:13).

i. In other passages of Scripture, the sea is associated with the heathen (Isaiah 57:20) and in a more general sense, with the opponents of the Lord that must be conquered (Psalm 89:9).

2. (2-4) The New Jerusalem descends from heaven.

Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”

a. The holy city, New Jerusalem: This is the Jerusalem of hope (Hebrews 12:22), the Jerusalem above (Galatians 4:26), the place of our real citizenship (Philippians 3:20).

i. The terms holy and new distinguish the city.  Because it is holy and new, it is different from any earthly city.  The name Jerusalem gives it continuity with earth, especially with the place of our redemption.

ii. It is significant that this glorious dwelling place of God and His people is described as the holy city.  Cities are places where there are many people, and people interact with each other.  This isn’t isolation, but a perfect community of the people of God.

iii. The Christian concept of heaven as a city - a place of life, activity, interest, and people - is very different from Hindu conception of a blank “Nirvana.”  “The consummation of the Christian hope is supremely social.  It is no ‘flight of the alone to the Alone’ but life in the redeemed community of heaven.” (Hunter)

iv. Man has never known a community unmarred by sin.  Adam and Eve only knew a limited community, and community in a larger context only came long after the Fall.  Here, in the New Jerusalem, we have something totally unique: a sinless, pure, community of righteousness, a holy city.

v. Problems arise when believers expect this kind of community now, or fail to realize that it only comes down out of heaven.  This city is not, and never can be, the achievement of man, but only a gift from God.

b. Prepared as a bride adorned for her husband: John uses the most striking, beautiful image he can think of.  The most beautiful thing a man will ever see is his bride coming down the aisle, ready to meet him.  John says that this is how beautiful the New Jerusalem will be.

c. The tabernacle of God is with men, and He will dwell with them: Moses’ tabernacle represented the dwelling place of God on earth.  This is past the representation of the dwelling place of God; this is the reality of His presence.

i. He will dwell with them, and they shall be His people: This succinctly states essence of God’s desire and man’s purpose.  Simply, God’s desire is to live in close fellowship with man, and man’s purpose is to be a people unto God.

ii. This is the greatest glory of heaven, and the ultimate restoration of what was lost in the Fall.  “I do not think the glory of Eden lay in its grassy walks, or in the boughs bending with luscious fruit-but its glory lay in this, that the ‘Lord God walked in the garden in the cool of the day.’  Here was Adam’s highest privilege, that he had companionship with the Most High.” (Spurgeon)

d. The former things have passed away: The New Jerusalem is distinguished by what it does not have - no tears, no sorrow, no death or pain.  Later it will be shown that the New Jerusalem has no temple, no sacrifice, no sun, no moon, no darkness, no sin, and no abomination.

i. “Man comes into the world with a cry; and goes out of it with a groan, and all between is more or less intoned with helpless wailing . . . But the Halleluias of the renewed world will drown out the voice of woe forever.” (Seiss)

e. God will wipe away every tear from their eyes: “‘Every tear,’ for they be many; - tears of bereaved affection, such as Mary, and Martha, and the widow of Nain wept; - tears of sympathy and mercy, such as Jeremiah and Jesus wept over the sins and the calamities of Jerusalem; - tears of persecuted innocence, tears of contrition and penitence for faults and crimes against the goodness and majesty of heaven; - tears of disappointment and neglect; - tears of yearning for what cannot now be ours; - these, and whatever others ever course the cheeks of mortals, shall then be dried forever.” (Seiss)

i. But the idea of “tears in heaven” should never be used as some kind of guilt-manipulation on this earth.  “There is no just ground for imagining from this text that the saints will shed tears in heaven concerning the failures of their former life on earth.  The emphasis here is on the comfort of God, not on the remorse of the saints.” (Walvoord)

3. (5) All things new.

Then He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.”

a. He who sat on the throne said: This is an authoritative announcement, coming from the throne of God itself.  This is one of the few times in Revelation where we clearly see God speaking directly from His throne.

b. Behold, I make all things new: This statement is in the present tense, “I am making everything new.”  This is the consummation of God’s work of renewal and redemption, having begun here and now in our present time.

i. Paul saw this transformation at work on this side of eternity: Therefore we do not lose heart.  Even though our outward man is perishing, yet the inward man is being renewed day by day . . . Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 4:16, 5:17)

c. All things new: This is a brief glance at the thinking behind God’s eternal plan - to allow sin and its destruction in order to do a greater work of making all things new.  At this point in His plan of the ages, the plan is complete.  All things are new.

i. Our instinct is to romantically consider innocence as man’s perfect state, and wish Adam would have never done what he did.  But we fail to realize that redeemed man is greater than innocent man; that we gain more in Jesus than we ever lost in Adam.  God’s perfect state is one of redemption, not innocence.

ii. When God finally completes this work of making all things new, they will stay new.  “Presumably this means not only that everything will be made new, but also that everything will stay then new.  The entropy law will be ‘repealed.’  Nothing will wear out or decay, and no one will age or atrophy anymore.” (H. Morris)

d. Write, for these words are true and faithful: John is probably so astounded by these words that he forgot to write - and must be told to do so.

4. (6-8) The invitation and a warning.

And He said to me, “It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts. “He who overcomes shall inherit all things, and I will be his God and he shall be My son. But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death.”

a. It is done!  God’s eternal purpose in Jesus is now accomplished.  Ephesians 1:10 has been fulfilled: that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth; in Him.  At this point, all things have been resolved or “summed up” in Jesus - it is done!

b. I will give of the fountain of the water of life freely to him who thirsts: Drinking and thirst are common pictures of God’s supply and man’s spiritual need.  Drinking is an action, but an action of receiving - like faith, it is doing something, but it is not a merit-earning work in itself.

i. “What does a thirsty man do to get rid of his thirst? He drinks.  Perhaps there is no better representation of faith in all the Word of God than that.  To drink is to receive-to take in the refreshing draught-and that is all.  A man’s face may be unwashed, but yet he can drink; he may be a very unworthy character, but yet a draught of water will remove his thirst.  Drinking is such a remarkably easy thing, it is even more simple than eating.” (Spurgeon)

c. He who overcomes shall inherit all things: Those who overcome (by faith in Jesus, as in 1 John 5:5) enjoy a special relationship with God (I will be his God and he shall be My son).

d. But the cowardly, unbelieving, abominable . . . have their part in the lake which burns with fire and brimstone: But the Jesus-rejecting and apostate are specifically prohibited from entering the New Jerusalem.

i. Cowardly: Is cowardice enough to send a person to hell?  “John is not speaking of natural timidity, but of that cowardice which in the last resort chooses self and safety before Christ.” (Morris)  John Trapp spoke of these “Cowardly recreants, white-livered milk-sops, that pull in their horns for every pile of grass that toucheth them, that are afraid of every new step.”

B. The nature of the New Jerusalem.

  

1. (9-10) An angel will show John the city in greater detail.

Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and talked with me, saying, “Come, I will show you the bride, the Lamb’s wife.” And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God,

a. I will show you the bride . . . showed me the great city, the holy Jerusalem: Passages like this make some wonder if the New Jerusalem is a literal place at all.  Some suggest that it is really just an exotic symbol of the Church, the Bride of Christ.

b. This heavenly city is literal, but it is called the bride, the Lamb’s wife because it is the place where all God’s people are gathered.  In this sense the New Jerusalem is certainly like the bride; but this association doesn't diminish the reality behind the image.  The city is associated with the bride to awe us with a sense of its beauty.

2. (11-14) The city’s brilliance, wall, gates and foundation.

Having the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal. Also she had a great and high wall with twelve gates, and twelve angels at the gates, and names written on them, which are the names of the twelve tribes of the children of Israel: three gates on the east, three gates on the north, three gates on the south, and three gates on the west. Now the wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.

a. Her light was like a most precious stone: John is first struck by the glory of this city.  She shares in the glory of God, and it is expressed in the radiant line that shines from her.

b. She had a great and high wall: The wall is not needed for defense, because there are no more enemies.  But the great and high wall gives the city perimeters (this is no cosmic nirvana) and shows us that some will be excluded from the city (only the righteous can enter).

c. Twelve gates . . . and names written on them, which are the names of the twelve tribes of the children of Israel: The names of the tribes on the gates communicate the unity and heritage that the people of God have with Israel.  God will never forget the tribes of Israel, even unto eternity.

i. Three gates on the east, three gates on the north: Some have thought the arrangement of gates looks back to the camp layout used during the Exodus (Numbers 2).

d. The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb: The foundations are an eternal testimony to the apostles, and their permanent place in God’s plan.  If it isn’t build on the foundation of the apostles, it’s isn’t the right place for God’s people.

i. The New Jerusalem and the church are founded upon the apostles (Ephesians 2:20).

3. (15-17) The dimensions of the city.

And he who talked with me had a gold reed to measure the city, its gates, and its wall. The city is laid out as a square; its length is as great as its breadth. And he measured the city with the reed: twelve thousand furlongs. Its length, breadth, and height are equal. Then he measured its wall: one hundred and forty-four cubits, according to the measure of a man, that is, of an angel.

a. The city is laid out as a square: The New Jerusalem’s length, height and width are equal.  This means that it is either a cube or a pyramid.  A cube is reminiscent of the Holy Place of the tabernacle, suggesting that the entire city is the Holy Place.

b. He measured the city with the reed: The size of the New Jerusalem is enormous; twelve thousand furlongs equals 1,500 miles.  This is the same distance from Maine to Florida; the square footage would approximate the size of the Moon.

i. “A city of this size is too large for the imagination to take in.  John is certainly conveying the idea of splendour.  And, more importantly, that of room for all.” (Leon Morris)

ii. Henry Morris, guessing that there will have been 100 billion people in the human race, and that 20% of them will be saved, calculates that each person would have a “block” with about 75 acres on each face to “call their own.”

c. According to the measure of a man, that is, of an angel: In this case, the cubit measure of a man is the same as an angel’s measure of a cubit.

4. (18-21) The beauty of its structure.

The construction of its wall was of jasper; and the city was pure gold, like clear glass. The foundations of the wall of the city were adorned with all kinds of precious stones: the first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass.

a. When we read of jasper and pure gold and all kinds of precious stones, we should take these as literal representations; yet they express realities of another world.  We can gain a brief glimpse of what John saw, but we can’t even begin to see it in fullness until we see it with our own eyes.

i. John’s use of material riches to describe the city “is his way of bringing out the very great value of what God has for His people.” (Morris)

b. Jasper . . . sapphire . . . chalcedony: The precise identification of these gemstones in modern terms is difficult, but the impression is of unending, staggering beauty.

i. “The symbolism is not meant to give the impression of wealth and luxury, but to point to the glory and holiness of God.” (Johnson)

ii. If there is any Biblical reference point for this assortment of gemstones, it is probably the High Priest’s breastplate (Exodus 28:15-21).

c. Like clear glass . . . like transparent glass: “The constant mention of transparency indicates that the city is designed to transmit the glory of God in the form of light without hindrance.” (Walvoord)

d. If the dimensions and descriptions seem confusing or impossible, there are two main principles to keep in mind.  First, we must understand the ideas communicated in the details (glory, beauty, splendor, and so forth).  Second, we must understand that this is the city whose architect and maker is God (Hebrews 11:10).  We should expect it to be beyond our comprehension.

C. The temple of the New Jerusalem.

1. (22-23) God is all in the New Jerusalem.

But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. The city had no need of the sun or of the moon to shine in it, for the glory of God illuminated it. The Lamb is its light.

a. But I saw no temple in it: In the ancient world, it was unthinkable to have a great city without many different temples.  It’s like saying today, “I saw a great city but I saw no bank in it” or “I saw a great city but I saw no shopping mall in it.”  This city is marked by the fact that there is no temple in it.

b. For the Lord God Almighty and the Lamb are its temple: Here, ­­the temple is not removed, but expanded.  Everything and every place is holy and the dwelling place of God.

i. Before Jesus the temple was a prophecy.  In the Christian era God’s people are His temple.  In the Millennium the temple will be a memorial.  Here the temple is everywhere.

ii. “The inhabitants need no place of worship or sacrifice, the object of all worship being present, and the great sacrifice Himself being there.” (Alford)

c. No temple . . . no need of the sun or of the moon: This reminds us that heaven will be a place of pure worship.  The things we use to help us worship, but often end up distracting us in worship (such as buildings, music systems, customs, and so forth) will no longer be an issue.  Our focus will be totally on the Person we Worship, the Lord God Almighty and the Lamb.

i. In heaven, none of our joy, beauty, or knowledge will be based on created things, but only on the Creator.  By faith, you can have it that way now.  You can decide to trust in God so completely that your joy, what you consider beauty, and your foundation of knowledge are all based on Jesus, and not on anything created.

d. The Lamb is its light: Light speaks of joy, for in the Scriptures light and joy go together.  Light speaks of beauty, because without light there is no beauty.  Light speaks of knowledge and in heaven we will all know Him as He knows us.

2. (24-27) Access into the city.

And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it. Its gates shall not be shut at all by day (there shall be no night there). And they shall bring the glory and the honor of the nations into it. But there shall by no means enter it anything that defiles, or causes an abomination or a lie, but only those who are written in the Lamb’s Book of Life.

a. The kings of the earth shall bring their glory and honor into it: What about these kings of the earth?  Who are they?  This is difficult to understand, and different commentators have different suggestions.

i. “How encouraging to note that not all were destroyed when the nations came to do battle against Jerusalem and the Lord Himself.  There will also be ‘kings of the earth’ who will be a part of the eternal state.” (Hocking)

ii. “Among the mysteries of this new heaven and earth this is set forth to us: that, besides the glorified church, there shall still be dwelling on the renewed earth nations, organized by kings, and [xxii. 2] saved by means of the influences of the heavenly city.” (Alford)

b. There shall by no means enter it anything that defiles: Does this mean that such people will threaten the city?  It isn't necessary to say that this is the idea, because all sinners and death have been cast into the Lake of Fire (Revelation 20:11-15).  Instead, “the exhortation warns present readers that the only way to participate in the future city is to turn one’s loyalties to the Lamb now.” (Johnson)

Isaiah 65 - The LORD Answers the Prayer of the Remnant

A. The immediate answer: The LORD will indeed bless His genuine servants.

1. (1-7) The LORD sees the shallow repentance of the remnant.

I was sought by those who did not ask for Me; I was found by those who did not seek Me. I said, “Here I am, here I am,” to a nation that was not called by My name. I have stretched out My hands all day long to a rebellious people, who walk in a way that is not good, according to their own thoughts; a people who provoke Me to anger continually to My face; who sacrifice in gardens, and burn incense on altars of brick; who sit among the graves, and spend the night in the tombs; who eat swine’s flesh, and the broth of abominable things is in their vessels; who say, “Keep to yourself, do not come near me, for I am holier than you!” These are smoke in My nostrils, a fire that burns all the day. “Behold, it is written before Me: I will not keep silence, but will repay; even repay into their bosom; your iniquities and the iniquities of your fathers together,” says the LORD, “Who have burned incense on the mountains and blasphemed Me on the hills; therefore I will measure their former work into their bosom.”

a. Isaiah 63:7 through 64:12 is the prayer of the remnant, voiced through the prophet Isaiah. It is one of the most beautiful and moving prayers in the Bible. Yet it does not seem to be representative of the heart of the Jewish exiles in Babylon. Here, God speaks to that heart, a heart with a shallow repentance.

b. I was sought by those who did not ask for Me: The Jewish exiles in Babylon were examples of those who did ask for the LORD; but they would not find Him, because for the most part they sought Him insincerely. Yet, God would be found by those who did not seek Him - namely, the Gentiles.

i. Paul quotes this passage in Romans 10:20-21: But Isaiah is very bold and says: “I was found by those who did not seek Me; I was made manifest to those who did not ask for Me.” But to Israel he says: “All day long I have stretched out My hands to a disobedient and contrary people.” These were bold words indeed from Isaiah, “so bold, say Origen and others, that for this cause, among others, he was sawn asunder by his unworthy countrymen.” (Trapp)

c. I have stretched out My hands all day long to a rebellious people: It wasn't that the LORD had ignored the Jewish exiles in Babylon, and other like them. He stretched out His hands all day long to them. Some responded (like Daniel, or like the one prophetically praying in Isaiah 63:7 through 64:12), but most were a rebellious people.

d. Who walk in a way that is not good, according to their own thoughts: This defines what it is to be a rebellious people - simply, to walk in a way . . . according to their own thoughts. To trust in our own wisdom, our own judgment, our own thinking, is to be among the rebellious people.

i. This idea is repeated in several different places in Scripture. The phrase in the book of Judges that characterized the wickedness of that age shows it:everyone did what was right in his own eyes (Judges 17:6, 21:25). Proverbs expresses the idea like this:There is a way that seems right to a man, but its end is the way of death (Proverbs 14:12, 16:25). To live according to their own thoughts may sound like freedom, but really it is bondage. God’s solution to living according to our own thoughts is revealed in Romans 12:2, to be transformed by the renewing of your mind.

e. A people who provoke Me to anger continually to My face: The walk of these people, according to their own thoughts, expresses itself in the most offensive and unholy ways before the LORD. The people sacrifice in gardens to idols. They sit among the graves, breaking the commands against contact with the dead (Numbers 19:11). They eat swine’s flesh, and drink the broth of abominable things.

i. Each of these sins were grossly offensive to the LORD. It is tragic, but true, that walking according to our own thoughts will always lead us in to direct, blatant, opposition to the LORD.

f. Yet all the while, even in the midst of such extreme offense before God, they can say, “Keep to yourself, do not come near me, for I am holier than you!” No wonder God considers such people as smoke in My nostrils. Therefore, judgment is promised to them: I will not keep silence, but will repay . . . your iniquities and the iniquities of your fathers together.

i. How could anyone think “I am holier than you!” when the are steeped in the sins described in this passage? This is a dramatic display of the blindness pride brings. They could say, “I am holier than you!” and really mean it, because of their deep blindness.

ii. Charles Spurgeon preached a sermon titled Self Righteousness - A Smoldering Heap of Rubbish on this text. In it, he describes how dangerous and insidious self righteousness is. “Moreover, self-righteous men, like foxes, have many tricks and schemes. They condemn in other people what they consider to be very excusable in themselves. They would cry out against others for a tenth part of the sin which they allow in themselves: certain constitutional tendencies, and necessities of circumstances, and various surroundings, all serve as ample apologies. Besides this, if it be admitted that they are wrong upon some points, yet in other directions they are beyond rebuke. If they drink, they do not swear; and if they swear, they do not steal: they make a great deal out of negatives: if they steal, they are not greedy and miserly, but spend their gains freely. If they practice fornication, yet they do not commit adultery; if they talk filthily, yet they boast they do not lie. They would be counted well because they are not universally bad. They do not break every hedge, and therefore they plead that they are not trespassers. As if a debtor for a hundred pounds should claim to be excused because he does not owe two hundred: or, as if a highwayman should say, ‘I did not stop all the travelers on the road; I only robbed one or two, and therefore I ought not to be punished.’ If a man should willfully break the windows of your shop, I warrant you, you would not take it as an excuse if he pleaded, ‘I did not break them all; I only smashed one sheet of plate glass.’ Pleas which would not be mentioned in a human court are thought good enough to offer to God. O the folly of our race!” (Spurgeon)

ii. Spurgeon also focused his attention of the most religious of the self-righteous: “Those who come with the language of repentance but without the spirit of it, are sometimes the most self-righteous of all, for they say ‘I am all right because I am not self-righteous.’ They make a self-righteousness out of the supposed absence of self-righteousness. ‘Thank God,’ say they, ‘we are not as other men are, nor even as these self-righteous people.’ Hypocrites all the way through.”

iii. Man is so corrupt that he can be self-righteous over almost anything. “This weed of self-righteousness will grow on any dunghill. No heap of rubbish is too rotten for the accursed toadstool of proud self to grow upon.” (Spurgeon)

2. (8-16) A promise of blessing for the true servants of the LORD, and a promise of chastisement for the false or shallow servants of God.

Thus says the LORD: “As the new wine is found in the cluster, and one says, ‘Do not destroy it, for a blessing is in it,’ so will I do for My servants’ sake, that I may not destroy them all. I will bring forth descendants from Jacob, and from Judah an heir of My mountains; My elect shall inherit it, and My servants shall dwell there. Sharon shall be a fold of flocks, and the Valley of Achor a place for herds to lie down, for My people who have sought Me. But you are those who forsake the LORD, who forget My holy mountain, who prepare a table for Gad, and who furnish a drink offering for Meni. Therefore I will number you for the sword, and you shall all bow down to the slaughter; because, when I called, you did not answer; when I spoke, you did not hear, but did evil before My eyes, and chose that in which I do not delight.” Therefore thus says the Lord GOD: “Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall be thirsty; behold, My servants shall rejoice, but you shall be ashamed; behold, My servants shall sing for joy of heart, but you shall cry for sorrow of heart, and wail for grief of spirit. You shall leave your name as a curse to My chosen; for the Lord GOD will slay you, and call His servants by another name; so that he who blesses himself in the earth shall bless himself in the God of truth; and he who swears in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hidden from My eyes.

a. “Do not destroy it, for a blessing is in it,” so will I do for My servants’ sake: Despite the unholy rebellion and pride of some of the remnant, God still has His servants, and He will bless and restore them. The will be regathered into His land, for He says: “My elect shall inherit it, and My servants shall dwell there.” He has a special place for My people who have sought Me.

i. The picture of Isaiah 65:8 is striking. The idea is that God finds a few “good grapes” among the corrupt cluster of His people. It is for the sake of these - for My servants’ sake - that the Lord shows blessing and restores. “Found suggests that the grapes were oozing as they were picked and that this was specially prized. Hence there is some good. . . Marvelously, then, the Lord finds his people a blessing, and he prizes and guards them.” (Motyer)

ii. “If the Church had clearly understood this simple example, then, it would not have dared to teach Israel’s total rejection. Even as He would have saved Sodom for the sake of five righteous people, so He will spare Israel, His vine, for the sake of His servants, the cluster of good grapes.” (Bultema)

b. But you are those who forsake the LORD: Not all are numbered among the servants of the LORD. They are destined for judgment, because, when I called, you did not answer; when I spoke, you did not hear, but did evil before My eyes, and chose that in which I do not delight. On top of all their other sins is the sin of simply refusing to listen to God’s correction.

i. It is one thing for us to fall into sin through weakness or ignorance; such sin is indeed sin, and God must deal with it as such. But refusing to respond to the conviction of the Holy Spirit is far worse. It is bad enough to be speeding down the highway; it is worse to ignore the flashing red lights in your rear view mirror.

ii. Wolf on Gad and Meni: “They were presenting offerings to the gods ‘Fortune’ and ‘Destiny,’ so their destiny would be the sword.”

c. Behold, My servants shall eat, but you shall be hungry: Because of this, the true servants of God among the remnant will be blessed, but the false servants will be cursed. Why? It is necessary, so that he who blesses himself in the earth shall bless himself in the God of truth. If God does not reward His true servants, and curse His false servants, then God is not shown to be the God of truth.

i. The God of truth is literally “the God of (the) Amen . . . the God who says ‘amen’ to all his promises, affirming their reality and his trustworthiness to keep them.” (Motyer)

B. The ultimate answer: The LORD will redeem and remake all of creation.

1. (17-19) The promise of a new heavens and a new earth.

For behold, I create new heavens and a new earth; and the former shall not be remembered or come to mind. But be glad and rejoice forever in what I create; for behold, I create Jerusalem as a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in My people; the voice of weeping shall no longer be heard in her, nor the voice of crying.

a. Behold, I create new heavens and a new earth: As the ultimate answer to the problem of man’s sin, God will create a new heavens and a new earth. This takes place after the millennium, the glorious thousand-year reign of Jesus Christ, when this very earth and sky is done away with and God makes a new heavens and a new earth.

i. Peter used this promise to encourage believers to holy living: Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells (2 Peter 3:13). In the book of Revelation, John also sees this: And I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea (Revelation 21:1).

ii. From John’s context we see that this new heavens and a new earth comes after the Great White Throne judgment (Revelation 20:11-15) and is connected not with the millennial earth, but with the eternal state. If all we had to go by was Isaiah’s statement, we would automatically connect this new heavens and a new earth with the millennial earth, because immediately after Isaiah 65:17-19, we clearly find the millennial earth described. But based on what we find in 2 Peter and Revelation, we must see that Isaiah is in the prophetic habit of switching quickly from one time frame to another, speaking of the eternal state in Isaiah 65:17, and of the millennial earth in Isaiah 65:20-25.

b. And the former shall not be remembered or come to mind: This is another indication that Isaiah 65:17 does not speak of the millennial earth. Other passages of Scripture referring to the millennium show that there will be definite remembrance of former times on the earth. The whole temple ritual existing in the millennial earth (Ezekiel 40-46) will be a remembrance of the former days of Levitical sacrifice. The former nations of the world will remain (after judgment), and will serve the LORD and Israel (Psalm 72).

c. I create Jerusalem as a rejoicing: There will be aJerusalem in the eternal state, in the new heavens and a new earth. Revelation describes - in stunning imagery - the descent of the New Jerusalem from heaven to the new earth (Revelation 21:2-27). It is in this Jerusalem, the eternal New Jerusalem, that the voice of weeping shall no longer be heard in her, nor the voice of crying.

i. John clearly connects this promise to the New Jerusalem: And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying; and there shall be no more pain, for the former things have passed away (Revelation 21:4).

2. (20-25) The blessed state of the millennial earth.

No more shall an infant from there live but a few days, nor an old man who has not fulfilled his days; for the child shall die one hundred years old, but the sinner being one hundred years old shall be accursed. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit. They shall not build and another inhabit; they shall not plant and another eat; for as the days of a tree, so shall be the days of My people, and My elect shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth children for trouble; for they shall be the descendants of the blessed of the LORD, and their offspring with them. “It shall come to pass that before they call, I will answer; and while they are still speaking, I will hear. The wolf and the lamb shall feed together, the lion shall eat straw like the ox, and dust shall be the serpent’s food. They shall not hurt nor destroy in all My holy mountain,” says the LORD.

a. No more shall an infant from there live but a few days . . . for the child shall die one hundred years old: Quickly - as is the prophetic habit - Isaiah shifts gears, and now speaks not of the eternal state, but of the millennial earth. There will be death in the millennial earth, but in the transformed biology and ecology of the world under the reign of Jesus Christ, people will live incredibly longer, as they did in the days before the flood.

i. In the millennial earth, people will live so long that if someone dies being one hundred years old, people will consider that one accursed.

b. They shall build houses and inhabit them; they shall plant vineyards and eat their fruit: The millennial reign of Jesus Christ will not only be a time of biological transformation, it will also be a time of social transformation, when perfect justice reigns over the earth. Never again will someone be robbed of the fruits of their labor. If you build a house, no one will steal it from you. You will inhabit that house. If you plant vineyards, no one will steal the fruit of it. You will eat their fruit. God gloriously promises, My elect shall long enjoy the work of their hands.

i. This may not sound like much, but for those who live in profoundly unjust times, this simple justice sounds like a miracle.

ii. One significant reason there will be such justice on the millennial earth is because Satan will be bound for these 1,000 years, unable to work his destructive mischief on the earth (Revelation 20:1-3).

c. They shall not labor in vain, nor bring forth children for trouble; for they shall be the descendants of the blessed of the LORD, and their offspring with them: There will be babies born and children raised in the millennial earth, and this is another indication that we are not in the eternal state. In the eternal state, we neither marry nor are given in marriage, but are like angels of God in heaven (Matthew 22:30). In the millennial earth, those allowed to enter are blessed of the LORD, and they and their descendants will populate the earth.

d. It shall come to pass that before they call, I will answer; and while they are still speaking, I will hear: The millennial reign of Jesus Christ will not only be a time of biological and social transformation. It will also be a time of profound spiritual transformation and intimacy. There will be an immediate and constant sense of the presence of God, and His knowledge will cover the earth (Isaiah 11:9).

i. This does not mean that every on the millennial earth will be saved; only that the opportunity for such close relationship will be widely enjoyed. We know that not all will be saved during the millennial earth because:

·        At the conclusion of the time of the millennial earth, Satan is released from his confinement and finds many willing servants on the earth (Revelation 20:7-9), whom he gathers for one last - and strikingly futile - rebellion against God.

·        Zechariah 14:16-19 and Psalm 2 describe the firm rule of the Messiah during the millennial earth, dealing decisively with those who do not surrender to His reign, enforcing righteousness all over the earth.

ii. Though not all will be saved on the millennial earth, we may suppose that the proportions will be reversed. Today, it is but a remnant that are saved, because many are called but few are chosen(Matthew 22:14) and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it(Matthew 7:13-14). In the millennial earth, the few will be those who don’t know the LORD and are not saved.

iii. One of the reasons why most are saved and know the LORD on the millennial earth is because not all survivors of the Great Tribulation are allowed to populate the millennial earth. After the Great Tribulation - which in judgment reduces the population of the earth by at least a third (Revelation 9:15, 18) - Jesus Christ will return to the earth, and in the judgment of the nations, determine who will be allowed to populate the millennial earth (Matthew 25:32-34). The millennial earth will have a “screened” population, that in terms of righteousness, will not be perfect, but better than the present earth.

e. The wolf and the lamb shall feed together: The millennial earth will also see a remarkable ecological transformation. No longer will predators stalk their victims. Instead, even the wolf and the lamb will get along, and the lion shall eat straw like the ox.

f. “They shall not hurt nor destroy in all My holy mountain,” says the LORD: This is the glorious result of the transformation that happens during the millennial earth. The world will be different biologically, spiritually, socially, and ecologically.

i. The Bible speaks powerfully to other aspects of the millennial earth. Tragically, the Church through history has often ignored or denied the promise of the millennial reign of Jesus Christ. The early church until Augustine almost universally believed in an earthly, historical reign of Jesus, initiated by His return. Tyconius (in the late 300’s) was the first to influentially champion a spiritualized interpretation, saying that this Millennium is now (amillennialism). His view was adopted by Augustine, the Roman Catholic Church and most Reformation theologians. Growing out ofamillennialism is the doctrine of post-millennialsim is an outgrowth of amillennialism, saying the millennium will happen in this age, before Jesus’ return - but that the church will bring it to pass. But the clear teaching of the Bible isn’t a millennialism or post-millennialism, but what is called pre-millennialism - the teaching that Jesus Christ will return to this earth before the millennial earth, and He is establish and govern it directly. There are more than 400 verses in more than 20 different passages in the Old Testament which deal with this time when Jesus Christ rules and reigns personally over planet earth.

·        King David will have a prominent place in the millennial earth (Isaiah 55:3-5, Jeremiah 30:4-11, Ezekiel 34:23-31, Ezekiel 37:21-28, Hosea 3:5).

·        There will be blessing and security for national Israel in the millennial earth (Amos 9:11-15).

·        The Millennium a time of purity and devotion to God (Zechariah 13:1-9).

·        Israel will be a nation of prominence in the millennial earth (Ezekiel 17:22-24).

·        There will be a rebuilt temple and restored temple service on the millennial earth (Ezekiel 40-48, Ezekiel 37:26-28, Amos 9:11, Ezekiel 20:39-44).

·        The New Testament specifically promises a literal reign of Jesus Christ (Luke 1:32-33).

·        In their resurrected state, the saints will be given responsibility in the Millennial Earth according to their faithful service (Luke 19:11-27, Revelation 20:4-6, Revelation 2:26-28; 3:12,22, 1 Corinthians 6:2-3).

The Lukewarm Church

30 “As for you, son of man, your people who talk together about you by the walls and at the doors of the houses, say to one another, each to his brother, ‘Come, and hear what the word is that comes from the Lord.’ 31 And they come to you as people come, and they sit before you as my people, and they hear what you say but they will not do it; for with lustful talk in their mouths they act; their heart is set on their gain. 32 And behold, you are to them like one who sings lustful songs with a beautiful voice and plays well on an instrument, for they hear what you say, but they will not do it.                    (Ezekiel 33:30-32 

In the book of Revelation, chapters  2 and 3 contain the seven letters Christ dictated to John to be sent to seven churches that existed in John’s time in Asia Minor. I have heard several sermons and read some exposits of these chapters that were geared towards these seven churches each representing one of the seven church ages. For this to be true there would have to be seven separate, distinct church ages that we could clearly line up with the each church description in these two chapters. First, let me say that I am not 100% convinced that this is valid  but it is intriguing.

For reference here are the seven churches and the church age each “represents.”

• Ephesus – the apostolic period of the church (A.D. 30-100).
• Smyrna – the age of martyrs of the church in the second and third centuries.
• Pergamos – the age of the state church, beginning with Constantine and continued until the first pope was recognized to have authority over the Roman Catholic church (A.D. 313-590).
• Thyatira – this church corresponds to the time period when the church was firmly established not only as a church, but also as a state (A.D. 590-1517). It begins with the first pope, Gregory the Great, and continues to the time of the Protestant Reformation.
• Sardis – this church represents the Reformation era of the church (A.D. 1517-1790).
• Philadelphia – represents the age of the missionary church which began with the rise of modern missions under William Carey (A.D. 1730-1900).
• Laodicea – represents the apostate or lukewarm church of the last days (A.D. 1900-present).

Again, I am not completely convinced of the validity of this hypothesis, however, it is compelling in many respects. I would like to concentrate on the last church mentioned, Laodicea, because I do believe that its description by the Lord Jesus in Revelation 3:14-22 does resemble the sorry condition of the Church in our own time. Here is the passage in its entirety.

14 “And to the angel of the church in Laodicea write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. 15 “‘I know your works: you are neither cold nor hot. Would that you were either cold or hot! 16 So, because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth. 17 For you say, I am rich, I have prospered, and I need nothing, not realizing that you are wretched, pitiable, poor, blind, and naked. 18 I counsel you to buy from me gold refined by fire, so that you may be rich, and white garments so that you may clothe yourself and the shame of your nakedness may not be seen, and salve to anoint your eyes, so that you may see. 19 Those whom I love, I reprove and discipline, so be zealous and repent. 20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me. 21 The one who conquers, I will grant him to sit with me on my throne, as I also conquered and sat down with my Father on his throne. 22 He who has an ear, let him hear what the Spirit says to the churches.’” Revelation 3:14-22 

Needless to say, I have also heard various interpretations of what Jesus meant by “lukewarm.” Some feel that this is describing a church that has lost its fire. Some believe that  they are simply distracted. All they need to do is get busy again. Others have said that Jesus’ description, taken in its entirety, gives us a picture of a church full of unregenerate, un-redeemed, lost people who are simply religious. I am in agreement with the latter. I also am in full agreement that Jesus’ description of the church of Laodicea is a valid comparison with the 21st Century church we are in now.

Let’s dig some here in this passage to see what markers Jesus was pointing out to us that we can compare to our own experience. First, he says that they are neither cold nor hot, but are lukewarm. This lukewarmness could also be described as halfheartedness. In the passage I placed at the top of this post we read of God’s description of the Judean exiles in Babylon with Ezekiel. He says they delight in “religious” things, but only to be entertained by them, not to hear from Gods in order to obey Him. Does that sound familiar? Doesn't the Willow Creek and/or Purpose Driven Church models create church environments actually built entirely in and around entertaining these types of people? The Seeker Sensitive churches actually create an climate that encourages this.

The next characteristic we see in v17 is that these people in Laodicea were backsliders. They were sinful unregenerate people. The Puritans referred to these people as “temporary Christians.” They believed when it was convenient for them to do so, but as soon as things got tough they split. As long as the only requirements put on them are religious in nature then they stay and appear to be part of the church, however, as soon as God’s genuine requirements of personal holiness are brought to bear they can’t stand. They are all form and function with no spiritual substance. They can stay and be content in a formal church setting, but forget that repentance stuff.

The Laodiceans were also indifferent. “Hey, so what if that speaker we had in here last week is anti-Trinitarian, he spoke well and I got a lot out of his message.” I call this the Unitarian complex. This is prevalent today within the Emergent Leaders, their mouthpieces, and apologists. They accuse everyone who has a problem with their indifference of being judgmental. 

We see also that since these are un-redeemed, unregenerate people they are also subject to reprobation. They have no way to control their sinful desires because they do not have the Holy Spirit. Therefore, they are wretched, miserable, poor, blind and naked. Since they can’t control their sinful desires they do away with the “rules” so that all are welcome. After all, God doesn't expect anyone to be perfect and He loves everyone the same, so come on in.

They are self-righteous. Their theology has blinded them to the point that they see themselves as having a corner on God. Why? They have a secret. The secret to having a corner on God like them is possess that same secret. While we study theology to know God as He has revealed Himself to us in His Word, they say this is a work of pride and God wants us to be humble so the secret is to profess that it is impossible to know the truth and so this “humility” God will bless. This is post-modern Gnosticism. They have him while everyone else calling themselves Christians are simply bogged down in old-fashioned religion. They say they are rich, have become wealthy, and have need of nothing. Even in their paganism they believe they are on the inside track with God while, in reality, they are in spiritual poverty, They are full of the world and destitute with God. Their spiritual blindness keeps them from seeing their own condition. Instead they see what they want to see. When a believer rebukes them or shares the truth with them they scoff and refuse to listen. This is Spiritual Pride.

So, does Jesus’ description of the church at Laodicea bear any resemblance to our 21st Century church? I say yes. We are in the midst of a very long and protracted downgrade that Charles Spurgeon fought in his day. We are reaping the fruits of well over an hundred years of growing apostasy that began with the liberalization of the church in the 19th century. Humanism has all but replaced the genuine Gospel with a counterfeit gospel that preaches a different Jesus. Spiritual blindness is rampant. Church after church is falling under the spell of the Purpose Driven Church model where within the sheep are entertained and taught to focus on each other rather than God.

The high-jacking of the church is nearly complete. There are two clear paths before us. Either God sends a tremendous awakening to counter Satan’s lies or the Church we have before us is the Great Harlot that is judged by God in the Great Tribulation. I fear that the latter is the most probable, but I pray for the former. God’s will be done.

Mike Ratliff Soli Deo Gloria!