All Things New

When a person exclaims, “How long, O Lord?” that indicates the struggle to endure “various trials” with joy and endurance (Jas 1:2-3). Even when difficulties seem endless, God knows precisely when they will cease. Trials will not endure forever, nor are they indeterminate or random, because God uses them to provide everything needed to endure for a “perfect result” (v. 4a).

Jesus said, “In the world you have tribulation, but take courage; I have overcome the world” (John 16:33b). Scripture promises an end to pain and suffering; both are inevitable in life currently, yet will reach an end for those who have faith in Jesus Christ. Moreover, believers will be perfected from the “experiences of suffering” (cf. 1 Pet 5:9-10).

“No pain, no gain” is a proverb used since the 1980s as an exercise motto, promising reward for persistent, even painful work. One commentator encouraged “courageously accept[ing] the law of labour, No pains, no gains,—No sweat, no sweet,—No mill, no meal, as the appointed law and condition of man’s life” (R. C. Trench, Proverbs and Their Lessons, 5th ed. [London: John W. Parker and Son, 1861] 109). Any athletic person knows that enduring pain (physical suffering) and stress (emotional and mental anguish) will result in greater achievement and excellence. Muscle soreness can even be an indication of the effectiveness of one’s exercise. One can persevere, knowing the pain will eventually cease.

Creation itself “groans and suffers” (Rom 8:22). The confidence that a believer has is “God causes all things to work together for good to those who love God, to those who are called according to His purpose” (v. 28). Indeed, the book of Revelation promises in the new heaven and earth, “there will no longer be any mourning, or crying, or pain” (Rev 21:4). Pain and suffering were not part of God’s original creation, but they do serve as reminders of what occurs in a world that was ruined by the entrance of sin. Furthermore, the recognition of something vastly wrong in the world, is motivation to proclaim the good news of God’s plan to redeem the world, from the pain and suffering caused by sin.

Although pain and suffering are inevitable, one can persevere through the experiences, knowing they are temporary. Some grief can be relieved, yet all will be perfected when God establishes His new heaven and earth (Rev 21:1-8). Remember that the present is not permanent. “For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Cor 4:17).

THE NEW HEAVEN AND EARTH
(Rev 21:1-9) The final chapters of Revelation take the reader to the ultimate prophetic destiny: eternity. The idea of a new heaven and earth is a common theme in the Bible (Ps 102:25-27; Isa 65:17-18; 2 Pet 3:12-13). Revelation 21:1 announces the passing of the first heaven and earth, which is probably what Peter referenced when he said, “the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up” (2 Pet 3:10).

Second Peter 3 certainly does indicate a fundamental judgment of the present heaven and earth. God will purify heaven and the earth from the effects of sin, and restore it to the “new heavens and a new earth, in which righteous dwells” (2 Pet 3:13). The restoration of creation is one aspect of the believer’s hope (vv. 12, 14). Similar to how the world in Noah’s “time was destroyed, being flooded with water” (v. 6), which resulted in the present earth, so also will God bring the new creation.

The Old Testament frequently depicts the sea as chaotic, dangerous, and unpredictable. The sea became an appropriate simile for the restlessness of the wicked (Isa 57:20) and for the Gentile nations (Dan 7:2-3; Isa 60:5; Matt 13:47). Revelation 13:1 already prophesied the beast arising from the sea, and that it contains the dead (20:13). Therefore, Revelation 21:1 mentions “there is no longer any sea” in the new heaven and earth.

The focus quickly changes to “the holy city, new Jerusalem, coming down out of heaven from God” (21:2). Revelation portrays heaven as much more earthy than most people imagine. The believer does not ultimately dwell in a spiritual heaven; rather, “heaven”—the dwelling place of the redeemed—comes to earth. God will restore all creation and will dwell among humanity on earth, just as in the original creation. Obviously, there is no biblical support for being “so heavenly minded that one is not any earthly good.” There is an abiding, authentic significance in the world now called home, as evident in its eventual restoration.

“The holy city” is referenced in Hebrews 12:22-24; it will be the dwelling place of anyone who has received a glorified body. The fact that the city was “made ready as a bride” indicates it will be the eternal home of the redeemed on earth (vv. 2, 9). The tabernacle of God will be among humanity, “and God Himself will be among them” (v. 3). God’s desire has always been to live in fellowship with humanity, and His companionship and presence will be the greatest glory of eternity. All the effects of sin will be gone (v. 4), “making all things new” (v. 5).

To the one who thirsts, God will give “from the spring of the water of life without cost” (v. 6). The one who overcomes (i.e., believers) “will inherit these things, and I will be his God and he will be My son” (v. 7). The imagery of quenched thirst and of family signifies deliberate intent. Eternal life is not received by accident; it is for those who recognize their need (“thirsts”) and whose overcoming (works) is evidence of faith (cf. Rom 8:37; 1 John 2:13; 4:4; 5:5; Rev 2:7, 11, 17, 26; 3:5, 12, 21).

Scripture then provides a listing of what things would make one ineligible to receive the divine blessings just described (Rev 21:8). The solemn warning is intended to encourage perseverance in faith. Two destinies are described: (1) eternal confinement in the lake of fire, and (2) eternity with God in the holy city, new Jerusalem, where the blessings are enjoyed forever.

THE NEW JERUSALEM
(Rev 21:10-27) Additional revelation (v. 10) provides greater detail concerning the new Jerusalem. The foundation, gates, and wall of the city will be dazzling (vv. 11-14). The brilliance of the city is the glory of God that illuminates it, “and its lamp is the Lamb” (v. 23). John 1:29 refers to Jesus as “the Lamb of God who takes away the sin of the world!” The Lamb was also declared to be “the Light of men.” John 1:4-5 reads, “In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness did not comprehend it.”

Jesus has always been the Light; however, at His first coming to earth, He was not comprehended as such. People even succeeded temporarily at extinguishing the Light. In the future, Jesus will illumine the eternal city, new Jerusalem, such that “the nations will walk by its light, and the kings of the earth will bring their glory into it” (v. 24).

The measurement of the city demonstrated its greatness and perfection (vv. 15-17). Apparently, the city is a large cube (the precise shape of the Most Holy Place of the Temple). It will be approximately 1,400 miles high, as it is long and wide, which certainly indicates there will be more than enough space for all the redeemed. There will be “no temple,” because God’s presence will permeate the entire city and make everything holy (v. 22). The exterior of the city will be exceptionally beautiful (vv. 18-21). Each of the twelve gates had one of “the names of the twelve tribes of the sons of Israel” (v. 12), and on the foundation stones “were the twelve names of the twelve apostles of the Lamb” (v. 14). The combination of the twelve tribes and the twelve apostles makes perfect sense, because the holy city is the dwelling place of the redeemed of all ages. The gates of the city will never be closed, thus allowing the redeemed to enter and exit freely (vv. 24-27).

God’s people will no longer minister to governing authorities, for they will be kings (cf. 2 Tim 2:12; Rev 5:10; 20:4, 6; 21:24-25). The redeemed will be given the privilege to rule on earth. Christ will grant His people governing positions similar to those today, yet believers will rule with perfection. Ministry will be less pursuing, and more akin to being.

The world today only slightly resembles God’s original creation. C. S. Lewis could say “that this is a good world that has gone wrong, but still retains the memory of what it ought to have been” (Mere Christianity, rev. ed. [1952; reprint, New York: Macmillan, 1984] 48). The recollection of what the world ought to be is to think prophetically in regard to eternity, because when God’s restores creation, His redeemed people will be able to know His presence and serve Him directly, just as Adam and Eve did in the Garden of Eve. There will be no hindrances to direct fellowship with the Lord.

The day is coming in which “there will no longer be any curse” (Rev 22:3a). The consequences of sin are all too readily apparent today, yet the believer is promised a better world to come. God’s people know the final chapter of God’s purposes for humanity. The believer has no reason to be anxious regarding the future. The fact that “the Lord is near” is reason to “be anxious for nothing” (Phil 4:5b-6a). The Lord is “standing right at the door” (Jas 5:9b). He is ready to come and right the wrongs of the world, and then “the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea” (Hab 2:14). Jesus said, “Yes, I am coming quickly,” to which the believer can say, “Amen. Come, Lord Jesus” (Rev 22:20).

Midnight Call - 01/2025