We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state.

I.A new world now opens to our view (Rev 21:1): I saw a new heaven and a new earth; that is, a new universe; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the new earth will not then be distinct; the very earth of the saints, their glorified bodies, will now be spiritual and heavenly, and suited to those pure and bright mansions. To make way for the commencement of this new world, the old world, with all its troubles and commotions, passed away.

II.In this new world the apostle saw the holy city, the new Jerusalem, coming down from heaven, not locally, but as to its original: this new Jerusalem is the church of God in its new and perfect state, prepared as a bride adorned for her husband, beautified with all perfection of wisdom and holiness, meet for the full fruition of the Lord Jesus Christ in glory.

III.The blessed presence of God with his people is here proclaimed and admired: I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, etc., Rev 21:3. Observe, 1. The presence of God with his church is the glory of the church. 2. It is matter of wonder that a holy God should ever dwell with any of the children of men. 3. The presence of God with his people in heaven will not be interrupted as it is on earth, but he will dwell with them continually. 4. The covenant, interest, and relation, that there are now between God and his people, will be filled up and perfected in heaven. They shall be his people; their souls shall be assimilated to him, filled with all the love, honour, and delight in God which their relation to him requires, and this will constitute their perfect holiness; and he will be their God: God himself will be their God; his immediate presence with them, his love fully manifested to them, and his glory put upon them, will be their perfect happiness; then he will fully answer the character of the relation on his part, as they shall do on their part.

IV.This new and blessed state will be free from all trouble and sorrow; for, 1. All the effects of former trouble shall be done away. They have been often before in tears, by reason of sin, of affliction, of the calamities of the church; but now all tears shall be wiped away; no signs, no remembrance of former sorrows shall remain, any further than to make their present felicity the greater. God himself, as their tender Father, with his own kind hand, shall wipe away the tears of his children; and they would not have been without those tears when God shall come and wipe them away. 2. All the causes of future sorrow shall be for ever removed: There shall be neither death nor pain; and therefore no sorrow nor crying; these are things incident to that state in which they were before, but now all former things have passed away.

V.The truth and certainty of this blessed state are ratified by the word and promise of God, and ordered to be committed to writing, as matter of perpetual record, Rev 21:5, Rev 21:6. The subject-matter of this vision is so great, and of such great importance to the church and people of God, that they have need of the fullest assurances of it; and God therefore from heaven repeats and ratifies the truth thereof. Besides, many ages must pass between the time when this vision was given forth and the accomplishment of it, and many great trials must intervene; and therefore God would have it committed to writing, for perpetual memory, and continual use to his people. Observe, 1. The certainty of the promise averred: These words are faithful and true; and it follows, It is done, is as sure as if it were done already. We may and ought to take God's promise as present payment; if he has said that he makes all things new, it is done. 2. He gives us his titles of honour as a pledge or surety of the full performance, even those titles of Alpha and Omega, the beginning and the end. As it was his glory that he gave the rise and beginning to the world and to his church, it will be his glory to finish the work begin, and not to leave it imperfect. As his power and will were the first cause of all things, his pleasure and glory are the last end, and he will not lose his design; for then he would no longer be the Alpha and Omega. Men may begin designs which they can never bring to perfection; but the counsel of God shall stand, and he will do all his pleasure. 3. The desires of his people towards this blessed state furnish another evidence of the truth and certainty of it. They thirst after a state of sinless perfection and the uninterrupted enjoyment of God, and God has wrought in them these longing desires, which cannot be satisfied with any thing else, and therefore would be the torment of the soul if they were disappointed but it would be inconsistent with the goodness of God, and his love to his people, to create in them holy and heavenly desires, and then deny them their proper satisfaction; and therefore they may be assured that, when they have overcome their present difficulties, he will give them of the fountain of the water of life freely.

VI.The greatness of this future felicity is declared and illustrated, 1. By the freeness of it - it is the free gift of God: He gives of the water of life freely; this will not make it less but more grateful to his people. 2. The fulness of it. The people of God then lie at the fountain-head of all blessedness: they inherit all things (Rev 21:7); enjoying God, they enjoy all things. He is all in all. 3. By the tenure and title by which they enjoy this blessedness - by right of inheritance, as the sons of God, a title of all others the most honourable, as resulting from so near and endeared a relation to God himself, and the most sure and indefeasible, that can no more cease than the relation from which it results. 4. By the vastly different state of the wicked. Their misery helps to illustrate the glory and blessedness of the saints, and the distinguishing goodness of God towards them, Rev 21:8. Here observe, (1.) The sins of those who perish, among which are first mentioned their cowardliness and unbelief. The fearful lead the van in this black list. They durst not encounter the difficulties of religion, and their slavish fear proceeded from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, and discharge their duty to him, were yet so desperate as to run into all manner of abominable wickedness - murder, adultery, sorcery, idolatry, and lying. (2.) Their punishment: They have their part in the lake that burns with fire and brimstone, which is the second death. [1.] They could not burn at a stake for Christ, but they must burn in hell for sin. [2.] They must die another death after their natural death; the agonies and terrors of the first death will consign them over to the far greater terrors and agonies of eternal death, to die and to be always dying. [3.] This misery will be their proper part and portion, what they have justly deserved, what they have in effect chosen, and what they have prepared themselves for by their sins. Thus the misery of the damned will illustrate the blessedness of those that are saved, and the blessedness of the saved will aggravate the misery of those that are damned.

The tabernacle of God is with men - God, in the most especial manner, dwells among his followers, diffusing his light and life everywhere.

And I heard a great voice out of heaven,.... Either of an angel, or rather of Christ, or God himself; since the Alexandrian copy and Vulgate Latin version read, "out of the throne",

saying, behold the tabernacle of God is with men; in allusion to the tabernacle being with the Israelites, and the "Shechinah", or divine Majesty, being in the midst of them, and as an accomplishment of the promise in Eze 37:27 in the fullest sense of it; and designs something distinct from the spiritual presence of Christ in his church, as his tabernacle and temple, and in the hearts of his people; and from the heavenly glory, or ultimate state of happiness, in which they will be "with him", and that not as in a tabernacle, but as in a city, which has foundations: the phrase seems to denote the personal presence of Christ with his saints in human nature, like, though different from, that in the time of his humiliation; then he dwelt or tabernacled with men on earth, but it was in the form of a servant; but now he will appear in a glorious body, and indeed in all his personal glory, and reign among them as their King:

and he will dwell with them; in person and not by his Spirit, or by faith, as before, nor as a wayfaring man only for a night; but he will dwell with them for the space of a thousand years, and after that for ever: Christ and his church will now be come together as husband and wife:

and they shall be his people; that is, they shall appear to be his covenant people, that will be out of all doubt; this is made manifest in some measure in the effectual calling; but it does not yet appear neither to the saints themselves, nor to others, what they are, and shall be, but now it will be evident and unquestionable.

And God himself shall be with them; the "Immanuel", God with us; not by his Spirit, as he was after his ascension to heaven, and since is; but in person, he himself will descend from heaven, when his church, the new Jerusalem does; the Lord their God will come in person with all the saints, and will be King over all the earth.

And be their God, as Thomas styles him, my Lord, and my God, Joh 20:28. The covenant of grace, with all its blessings and promises, are in him, and now will it have its full accomplishment, and the saints be in a state inexpressibly happy; see Psa 144:15.

out of heaven--so ANDREAS. But A and Vulgate read, "out of the throne."

the tabernacle--alluding to the tabernacle of God in the wilderness (wherein many signs of His presence were given): of which this is the antitype, having previously been in heaven: Rev 11:19; Rev 15:5, "the temple of the tabernacle of the testimony in heaven"; also Rev 13:6. Compare the contrast in Heb 9:23, Heb 9:14, between "the patterns" and "the heavenly things themselves," between "the figures" and "the true." The earnest of the true and heavenly tabernacle was afforded in the Jerusalem temple described in Eze. 40:1-42:20, as about to be, namely, during the millennium.

dwell with them--literally, "tabernacle with them"; the same Greek word as is used of the divine Son "tabernacling among us." Then He was in the weakness of the flesh: but at the new creation of heaven and earth He shall tabernacle among us in the glory of His manifested Godhead (Rev 22:4).

they--in Greek emphatic, "they" (in particular).

his people--Greek, "His peoples": "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people": singular.

God himself . . . with them--realizing fully His name Immanuel.