A new era for Jerusalem.

Verse 1

This speaks of the new heaven and earth, as opposed to the first one which fled in Revelation 20 v 11, also there is no more sea at this time. The Kingdom of God sweeps away all the rulers of the nations (the sea) and the order within the land of Israel (the old heaven and earth). "A new Heaven and Earth" is a reference to Isaiah 65 v 17, with v 21 of that chapter speaking of the inhabitants of Jerusalem building houses and planting vineyards, the same as in Ezekiel 28 v 26. This verse in Ezekiel also speaks of Israel "dwelling safely" at that time (the notes on chapter 19 comment on the use of this expression in Ezekiel 38 v 8).

Verse 2

The reference in this verse to "the holy city ... Jerusalem"� points to Isaiah 52 v 1, as does v 27 ("And there shall ... no ... enter into it anything that defileth"). Isaiah 52 v 3 says that Jerusalem shall be redeemed "without money", an expression which occurs again in Isaiah 55 v 1. In Isaiah 55 it says that those who "buy ... without money" (v 1) and who "incline the ear and hear" (v 3) will receive a part in the everlasting covenant, the "sure mercies of David" (which is established through Christ - Acts 13 v 34). The appeal in Revelation 21 v 6 and 22 v 17 is to partake of the offer in Isaiah 55 v 1 ("everyone that thirsteth, come ye to the waters") and be part of the new Jerusalem.

The reference to Isaiah 52 v 1, which relates to Zion and Jerusalem, raises the issue of how Jerusalem and Zion should be understood in these passages. Should they be understood as being literal places or should they be considered to refer to people, which is what the New Jerusalem of Revelation 21 is made up of.

The answer is that they should be considered to represent both a place and a people. When scripture refers to Jerusalem, it is not just a reference to the place but to its people and their attitudes. An example of this is Jesus' words in Matthew 23 v 37,� "O Jerusalem, Jerusalem, thou that killest the prophets .......". Although Jesus addresses Jerusalem, it is not the buildings that killed the prophets but those living in her. Similarly references to Jerusalem and Zion in passages like Isaiah 52 v 1 should not be thought of as referring solely to the city and its buildings, but to its inhabitants.

The city of Jerusalem will wear beautiful garments and be new in the kingdom because it will be the throne of the Lord Jesus Christ and will be the habitation of those who reign on earth.

Although this point may seem obvious, it is important to emphasize it because failure to understand it can lead to regarding passages like Isaiah 52 v 1 as only describing a group of people, and not as a reference to the place as well. The New Jerusalem of Revelation 21 should be regarded as both a people who come down from heaven (i.e. they are the product of the will of God), and the place where they will rule from.

New Jerusalem is a "bride adorned" for her husband, a reference to Isaiah 61 v 10 (�I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the� garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels�). The Lord Jesus quoted Isaiah 61 v 1, 2 in Luke 4 v 18, 19 and attributed the words to himself, and Isaiah 61 v 10 is uttered by the same speaker. Isaiah 61 v 10 contains the spirit of Christ in the prophet stating that he will be clothed like a bridegroom and a bride. Revelation 21 v 2 shows that New Jerusalem, the bride (see also Revelation 19 v 7 - 9) is a manifestation of Christ (the bridegroom) in the individuals who have sought to follow him and to be like him, and who now have received eternal life through him.

Newness (as in the New Jerusalem) is something that arises from the fulfilment of God's purpose in Christ (e.g. 2 Corinthians 5 v 17).

Verse 3

Verse 3 quotes Ezekiel 37 v 27� "the tabernacle of God is with ... them ... shall be ... their God". The context of this passage includes the joining of Israel and Judah under "David the king" (vs 22 - 24) and the making of an everlasting covenant with Israel (v 26) (see also Jeremiah 31 v 31 - 34, a new covenant). Ezekiel 37 describes God being with the mortal people of Israel, who are gathered from the nations (v 21) and cleansed from their idolatry (v 23), whereas Revelation 21 describes the righteous who are given eternal life. It will be seen from other notes on this chapter that the arrangements for the mortal population in the kingdom� symbolise the blessings bestowed on the rulers of the earth who have been given eternal life. The dwelling of God's tabernacle with the mortal inhabitants in the kingdom will be symbolic of the fact that he is dwelling among those who have been given eternal life. The picture is one of God dwelling with those who obtain eternal life through Christ, and of him dwelling with the people of Israel as well.

Verse 4/5

Verse 4 quotes Isaiah 25 v 8 ("And God shall wipe ... tears from their eyes"), as does Revelation 7 v 17. Revelation 7 shows that this passage applies to those who have "washed their robes and made them white in the blood of the lamb" (7 v 14).

Verse 6

This verse quotes Isaiah 55 v 1, "I will give to him that is athirst ... water", a link with Isaiah 55 was identified earlier when Revelation 21 v 2 was considered. The ideas of Isaiah 55 v 1 also surface in Jesus' words of John 7 v 37, showing that he is the source of these living waters.

Verse 7/8

Verse 7 contains an allusion to 2 Samuel 7 v 14 ("I will be his ... and he shall be my son"), a passage which describes God's promise to David and to his seed, who will build a house for Yahweh's name (v 13). The application of these words to saints in verse 7� is similar to their use in 2 Corinthians 6 v 18. Psalm 89 v 26 draws on 2 Samuel 7 v 14 as well ("Thou art my father, my God" - the spirit of Christ in the psalm), with verses 27 and 37 being quoted in Revelation 1 v 5.

Those who overcome (v 7) are contrasted with those who have the characteristics of the woman in Revelation 17 (abominable v 8 - compare with abomination 17 v 5 ; whoremonger v 8 - compare with harlot 17 v 5). The people having these unacceptable characteristics suffer the second death (v 8 - see� also 20 v 14), indicating that the category of people spoken about in v 8 are� responsible for judgement.
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Verse 9/27

John is shown a bride (v 9 - see 19 v 7 - 9) and he views her in a similar way to how Ezekiel viewed a city in Ezekiel 40 v 2 ("Carried me ... to a great and high mountain ... city" - v 10).

Verses 12 and 13 contain references to Ezekiel 48 v 31 - 34 (v 12 "the gates ... names ... tribes of ... Israel" [Ezekiel 48 v 31] ; v 13 "east/north/south/west three gates" [48 v 31 - 34]). The building described in the last chapters of Ezekiel is a physical structure, whereas the one in Revelation is a spiritual one, the bride, made up of godly individuals. The building seen in Ezekiel 40 - 48, which will be constructed in the kingdom age, will act as a representation of the bride of Christ, who will be ruling with Jesus Christ during that time.

Verse 14 indicates that the city foundations contain the names of the 12 apostles of the lamb. This is a similar idea to Ephesians 2 v 19 - 21, which says that both Jews and Gentiles are members of the household of God, "built upon the foundation of the apostles and prophets ... the building ... groweth unto an holy temple in the Lord".

Verse 15 makes reference to Ezekiel 40 v 3 - 6 ("reed to measure" ; "to measure ... the gate" ; "wall"), as does Revelation 11 v 1. In Revelation 11 v 1 it was concluded that the temple of believers was being measured and the same applies here. In Revelation 11 it is John who measures, whereas in 21 v 15 it is the one who talks to John (one of the angels who had the 7 vials - v 9) who does the measuring. In Revelation 11 John measures after being told to "prophesy ... before many peoples, and nations, and tongues, and kings" (10 v 11), indicating that the temple is dependant on his prophesying converting the people who are to be part of it. Similarly, in Revelation 21 the bride's appearance is dependant on God's wrath being poured out on his enemies, especially on those from many nations who have the opportunity to be part of the bride but who do not obey the gospel.

Verses 19 - 20 list the stones that adorn the foundations. These can be equated to the stones that were set in the priest's breastplate (Exodus 28 v 17 - 20). This conjures up an image of the bride of Christ, represented by the breastplate, joined to Christ, the priest.

�Verses 23 - 26 contain these references to Isaiah 60:
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Verse 24 speaks of �the kings of the earth� bringing �their glory and honour into� Jerusalem, picking up the references to kings in Isaiah 60 v 3, 10. Importantly, Isaiah 60 v 12 says that �the nation and kingdom that will not serve thee will perish�. From the notes on Revelation chapter 19 and 20, it is seen that the kings of the earth will ultimately try to break this subjection and will be destroyed.

Isaiah 60 describes the subjection of the nations to Jerusalem. A major theme of the chapter is the light in the city, as opposed to the darkness elsewhere. Revelation 21 v 23 indicates that the lamb is its light (re-iterating John 8 v 12). God's word is light (Psalm 119 v 105, Proverbs 6 v 23) which will radiate from Jerusalem and enlighten the nations (Isaiah 2 v 3 - 5). It is Christ, who provided this light when he first came to Israel, who is the source of the light in the kingdom.

Those who defile, work abominations or make a lie shall not enter into the holy city (v 27). They are those who suffer the second death in v 8.

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