Before John gave us details about the new Jerusalem and about the ‘eternal state’ and we note that one does not exist without the other; he made it clear that the attitudes of the heart and the visible deeds which indelibly mark the lost, will have no place in this new creation of God. 

This is the eternal kingdom.  Unbelievers, who by definition are in a state of sinfulness are barred from entry.  The cost of rejecting Jesus Christ of Nazareth is pictured as being extremely high.  

John is extremely interested in the citizens of the New Jerusalem and he has told us who the citizens will be, as well as those who will be denied entry. 

Christ and the Father will be resident in the city and the citizens will have clear access to Jesus. 

Light in its most brilliant form (1 John 1) will be a feature of the city, the new heaven and the new earth.  The residents will of necessity be qualitatively different from those that inhabit the present earth and all that are there will be epitomized by what is beautiful, pure and right. 

As we speak of eternity, we are discussing the eternal bliss which all true Christians will enjoy.  That state of everlasting blessing is our focus, for it must be clear that we will live forever in the blessed presence of God the Father, Jesus the Son, the Spirit and in the company of the elect angels and all the saints. 

As John attempts to describe the features of the new Jerusalem and what it means to be in the presence of God, we should immediately be conscious of the fact that this is not the kind of place that sinners or unbelievers would enjoy. After all, it would certainly not be any pleasure to spend eternity with Jesus Christ, whom they had rejected and despised, and with his Father, whose gift they rejected as of no value.  Remember the behaviour of the sundry unworthy persons in the parable of the Husbandman in Matthew 21: 33-46, the Marriage of the King's son in chapter 22:1-9, and the parable of the ten virgins in chapter 25:1-13. 

The details that John gives us about the new Jerusalem, is designed to be a direct contrast to the city that the kings and merchants of the earth had sold their souls for and which they had helplessly watched being destroyed.  The new city is beyond calculation in size, permanence and value and certainly not like the discarded city of Babylon. 

Hopefully we will look carefully at how the apostle John describes the city, even though it must have been a frustrating task to describe an inconceivable place in a way that our finite minds could grasp. Still, a

carefully examination of the text, shows that John has given us quite a bit of information to excite our imagination and that irrespective of the cost we will definitely want to book our ticket for that destination. 

John uses several concepts to communicate what the city and the new earth will look like.  He uses the special radiance of beautiful gems.  He forces us to think about what the great wall around a city of that glorious sort would mean. He forces us to look at the implications of gates, the naming of the gates and the foundations of the city.  He staggers us with the sheer size of the city and the beauty of the structure.  This structure is certainly beyond our imagination. 

He speaks of nations in the new earth and this force us to think of diversity. He suggests some of the activities Kings do on the present earth would resemble in some way the kind of activities they will do in the new creation. 

Of course our lesson will look at the central aspect of the city, the presence of the throne of God, what flows from the throne and what this means for its inhabitants. 

The book of Revelation certainly challenges us, for its language, symbolism and metaphors force us to look at the meaning and function of Old Testament prophetic language, when the prophets wrote about where God currently dwelt. 

John is writing within the context of the Scriptures that he knows and his observations seem to reflect much of what the other writers of Scripture wrote.  He is certainly discussing the promises that God had previously made to his people, but he reinterprets them and in giving them new life and hope, his images are specifically designed for that purpose. It is however clear that John has given us much more information about eternity and the new Heaven and the new earth, than we previously knew. 

He is telling us about a restored and qualitatively new and different Paradise.  He speaks of a new creation, the new Jerusalem, a new inclusion of the nations,  the new covenant, the new bride, the new activities and the new Temple, so unlike the old ones including the Temple of Ezekiel. 

This is Deliverance par excellence, for here God institutes a new exodus into a new creation, marries his people and lives with them in the closest of covenant relationship.  God is at the center. This is true salvation. 

As we look at this city which Hebrews 11:10 tells us that Abraham looked for, let us remember that we are looking at concepts which have always stymied the great thinkers on the earth.  We are talking about timeless existence which is truly permanent. One writer's comment shows the difficulties that we really face in understanding eternity:

“Augustine of Hippo wrote that time exists only within the created universe, so that God exists outside of time; for God there is no past or future, but only add eternal present…… 

Supposing we are in a state of eternity; a person could not break a pencil in two, or walk from a place to another since those action have a before and an after: a time in which the pencil was whole and a time in which it no longer was. These changes correspond to time. Basically nothing can happen in eternity in the sense we understand it.  In order for actions to happen, there must be a tense that corresponds to a continuing action: a tense in which past, present, and future are combined to form a continual action.  One doesn't break the pencil, but one broke the pencil, and will break the pencil all at the same instant.  Such tenses of the verb are used in the Bible.”

Note that the presence of God is the anchor in this state of eternal existence.  Everything revolves around him.  His presence is what makes all of eternity meaningful.  Without his infinite beauty and wisdom we would never be able to appreciate what we will be given.

As a result of this fact, as we study we should keep Psalm 50:2 in our minds.

“Out of Zion, the perfection of beauty, God has shined.

Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.

He shall call to the heavens from above, and to the earth, that he may judge his people.

Gather my Saints together unto me; those that have made a covenant with me by sacrifice.

And the heavens shall declare his righteousness: for God is judge himself.”

And as the prophet Isaiah spoke of judgments, he recounted this promise: “Thine eyes shall see the King in his beauty: they shall behold the land that is very far off”. 

So let us now turn to look at what the Apostle John is trying to tell us about this indescribably large, perfect, brilliant, shining, capital city of eternity, the center and hub of the new earth, the very one that Abraham looked for.

THE TEXT

Verse 9.    We were introduced to the vision of the New Jerusalem with the declaration that all things have been made new.  The wrath and fury of God had been poured out on unrepentant sinners, dispensed by seven powerful Angels. 

Satan's empire represented by Babylon has fallen, the saints live and reign with Christ for a thousand years upon the earth, the great white throne judgement has passed, and now those whose lives are hid in Christ are about to enter the eternal state. 

Angels have always been employed in a variety of ways for the service of God.  Often times they sound the trumpet of divine providence, they declare and announce fair warnings to a careless world. At other times they are employed in dispensing the justice of God, while at other times they declare and show heavenly glory to the heirs of salvation.  They eagerly execute every command given to them by God; they do so now and will do so throughout all eternity. 

One of the seven Angels that had come out of the Temple of God in heaven and to whom was given the seven bowls filled with the seven last plagues was now given another important task by God.  The angel now calls John closer, so that he could show him the glorious bride of the lamb; a vision that in a finite sense attempts to communicate the infinite and glorious reality that awaits the children of God.   

The interesting question is asked as to why the city is called the “bride of Christ”.  After all this is a literal city.  Some will ask whether this is literal or symbolic, but in any case we will see that this is a real city which is used as a symbol of something that is extremely important and which tells us something about the saints. 

We have already been told that the city had been made ready as a bride adorned for her husband.  So we know immediately that an analogy has been drawn between this beautiful city and the essentially beautiful figure of a bride. 

A bride stands for everything that is beautiful and right and she's always a symbol of love, wholesomeness, purity, hope, trust and beauty.  God often used this figure to show how He intends to attract, change and deal with those who turn to him.  He intends to make those who come to him just like a bride; beautiful, gracious, wholesome, pure, right, trusting and lovely.  He will treat those who come to him exactly as how a bride is to be treated. 

In addition we know that the city, which so closely matches the qualities of a bride, will eventually be the home of all the redeemed, for these redeemed are also called the “bride of Christ”.  So both the city and the people will be made for each other and both will be made for the closest of all possible relationships with God. 

We know that in our current state we are unable to fully comprehend what awaits us in eternity.  The Scripture says that we cannot even imagine the things God has in store for us, but the promise is sure, though we ‘look through a glass darkly’ (1 Co 13:12).   

Such a vision fuels the heart with an earnest and eager yearning for God; it mitigates our current suffering and fills the mind with wonder and anticipation of ‘the glory that will be revealed in us’.

Verse 10.   Man’s view of heavenly things is often hidden and obscured by a worldly perspective; the angel thus takes John in the spirit to a high mountain that his view will have an un-obstructive view of the glorious city, a great city, a heavenly city. 

The city reflects the glory and the beauty of the perfected people of God; thus the description of the city is a description of God’s people in the eternal state.  We note however that what we read is a description of heavenly things in earthly language, thus it is limited in the sense that the reality is even more beautiful than human language can communicate.

Although there is much symbolic language employed in these verses, we must note that the city is a literal city, a real, tangible city.  The language is undeniably clear and absolutely emphatic that the meaning should be taken literally.  

What is important to note also is that this is a great city, unlike any other.  None of the so-called great cities of the world can measure up.  They are full of corruption and harbour massive and horrible iniquity. 

So in order to set our minds straight, John again stressed that this is a holy city.  There is no corruption, no evil, it befits the God who is separate from men and it contains no trace of sin.  

We are again told that the city descends from heaven, from God.  The city has been constructed in heaven.  Heaven is obviously a most holy place and has features that we cannot even imagine.  A city constructed in heaven would contain features integral to the perfection of heaven and would display its great diversity. The glory and the infinitely creative mind of God would be reflected in the city. It reflects God and his holy and glorious perfections.  So we know that John is setting us up for a most marvellous and amazing display of facts about life in eternity.  This city is all about God and Him in the midst of his people.

Verses 11-21

The glory of God is an essential feature of the new Jerusalem. It is described as “having” this, which literally means that this is a present, continual state or condition.  The city would always manifest the perfections of the being of God and so will always remain beautiful, perfect, holy and full of life.  

This is a city of lights.  The glory of God shows in the dazzling, radiant light that comes from her and John compares this as the light from a “most precious” gem.  The most precious gem that he can think about is jasper, a crystal-clear gem with many angles and facets. 

This stone was used in chapter 4:3 to describe God himself.  John makes it clear that this is not just an ordinary jasper stone, but one that was crystal clear and brilliant.  So we know that we are in a world of brilliant, radiant, beautiful light, which is awe-inspiring. No wonder the Apostle Paul said in Philippians 1:23-24

“What I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better.

Nevertheless to abide in the flesh is more needful for you.” 

This city has a great, high wall as if to remind its inhabitants that it is absolutely secure. The wall is not needed for defence because all the enemies of God had already been destroyed.  It is there to convey a message to the people of God, that the enemies had been wiped out and that those enemies had been automatically excluded from the city. 

In the Garden of Eden there were no walls and temptation entered but here God is stressing that no temptation can enter and unbelievers would never enter. 

Despite the massive wall the city had twelve gates and at the twelve gates stood twelve powerful angels.  They were an honour guard, obviously making the place look even more impressive and willing to assist any believer who had any questions, just as an information Center operates.  One would hardly believe that an angel would be standing at the gate and not give willing help to the saints, just as this angel showed John everything. 

John makes it clear that these gates also existed for another special reason, for names were written on the Gates.  The names of the twelve tribes of the children of Israel were written on the Gates, so that everyone who entered would remember and know the unity and heritage that the people of God have with Israel.   

We know that there will be nations in heaven and people will remember the nations. John comes back to this theme later and makes reference to it.  Having distinct groups within the people of God does not destroy unity, if we define unity as unity of the Spirit, rather than the unbiblical spirit of unity. 

God will never forget the children of Israel even throughout eternity.  Of course some people try to avoid the meaning of this verse just as how they try to avoid the meaning and the clear teaching of the words of God, and the Commandments of God.  This feature of the city reminds us that salvation is of the Jews according to John 4:22.  Access to the city is through Israel. 

Remember that Paul also reminded Gentiles that they are never to boast against Jews, for Gentiles are the wild olive tree which was grafted into the original olive tree.  This is offensive to many Gentiles, for they do not want to accept the plan of God. 

John now describes the location of the gates; three on the east, three on the north, three on the south, and three on the west and this perfectly reflects the layout of the camp used during the time of the Exodus. 

This reinforces the picture of how God organized Israel and its Sanctuary and habitation, and we know it this was taken from and modeled from heaven, and will be there in eternity. These gates remind us of what Jesus said: “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture”

John 10: 9. 

So these gates exist and those redeemed will be able to go in and out, safely.  They know that when they stand before God in the New Jerusalem they will be under his care and protection.  When they go out through the gates they still will be under his protection. 

Now John tells us more about the walls of the city, saying they had twelve foundations and on the foundations were written the names of the twelve Apostles of the Lamb. 

John would have been staggered to see his name inscribed in a wall of the New Jerusalem.  It would have been a massive comfort to him to know that he was on the right track and that God would throughout eternity reward his faithfulness in a special way. 

These foundations testify to the work of the Apostles and to the essential nature of apostolic authority.  They have a permanent place in the plan of God.  Everything that we teach must be built on the foundation of the prophets and the Apostles, for if the teachings don't derive from them, it is not right for God's people. 

So let us understand that if people claim to be apostles they are making a claim which is astounding and which must bring shame to the people of God.  People want to elevate themselves to be apostles because they want to have authority over the people of God and they want to void the Commandments of God, substituting their own opinions and preferences for the word of God. These people are to be avoided. 

There are only twelve apostles of the Lamb and their names are on the foundation of the New Jerusalem. 

Just note that the high wall of the city of the new Jerusalem tells us that there is separation from something, but it also tells us that there is intimacy, for those meeting behind high walls are in intimate fellowship, separated from outsiders. 

So this entire structure stresses that God is now treating the inhabitants of the city as his own possession, as his people and he will satisfy their deepest needs. 

The dimensions of the city are very specific and Verse 17 clearly states: “And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the angel.”  That is to say angels use the same units of measurement that man uses; this is a literal city with literal dimensions that we can comprehend. 

John now moves on to stagger our imagination.  He says that the city is laid out as a square, with the length, the height and width all being equal.  The size of the new Jerusalem is staggering, fifteen hundred miles long, fifteen hundred miles wide, and fifteen hundred miles tall.  This city is about the size of the moon in square feet.  It is really too large for us to imagine and it's splendour makes it incomprehensible. 

These dimensions tell us that we should not think that the walls of the city are really that massive, for compared to the size of the city they are really very small.  Their presence seemed to be symbolic. 

The size of the city also tells us that they will be space for the many millions of redeemed persons gathered throughout all the ages and it needs a city of this size to act as a gathering place.  But it doesn't say that this city would hold every single one of the redeemed at the same time and we are told that there is a world outside of the city.  This is simply the headquarters.  People go in and people go out. 

So now John turns in amazement at the materials apparently used to build this city, whose builder, maker, and architect is God. John says it is a sparking city full of cascading colors, full of streams of light and beauty coming from the great jewels that are embedded in the walls. 

Just imagine the first foundation made of diamonds, sparkling, reflecting all the streams of light from the other gems. There is every kind of precious stones well arranged. 

There is the green of the ‘chalcedony’, the green of the ‘emerald’, the blue of the ‘Sapphire’, the brown and white of the ‘sardonyx’, the flaming red of the ‘sardius’, the yellow of the ‘chrysolyte’, the green of the ‘beryl’, the purple of the ‘amethyst’, the apple green of the ‘chrysoprasus’ and all the other amazing colors. This is priceless beauty.  This is an eternal home that we will have, beyond what we can understand.  It is an imperishable, priceless, undefiled and never to fade away habitation, for it is reserved and kept by the power of God.  

The brilliant white pearls mark the entrances to the city and each gate is made of one pearl.  The streets of the city are made of pure, transparent, crystal-clear gold. The city contrasts with everything that we know about the present earth. 

If we think we are rich now, forget it!  If we think we know what real wealth is forget it!  If we are wasting our time fighting and striving for the world's goods forget it! 

The saints in Laodicea thought that they were rich, but Jesus told them that they were really poor. Materialism is not in itself a bad thing, but the problem is that we must not focus on a love of the material things. 

We must enjoy the things of this world, not however set our hearts on them, understanding that we are simply stewards in this world and live as if we understand that the wealth of this world is insignificant in comparison to the wealth of Heaven.

Verse 22.   As we enter through those magnificent gates we walk on streets of gold, gold so pure that it is transparent like clear glass. 

We now observe the striking absence of a temple in the city.  Unlike the earthly Jerusalem where the temple took centre stage and was a hive of religious activity, we are told that there is no longer any need for such a temple. The Lord God Almighty and the Lamb are the temple; it is a spiritual temple and divine temple.  The center of worship will be right where God is.  He will be the focus of attention, just as he is in heaven.  Obviously the concept of temple is greatly expanded. 

The New Jerusalem is a city of worship and in it every activity will be an act of worship.  This does not mean that God will not establish occasions for specific ceremonies to which the redeemed will be called.  Undoubtedly there probably will be those occasions.  But we will not, as in the previous sense which ruled on earth, have to set aside a place and time where we come together for worship, for every moment will be worship. We will not be operating in the limited sense that we do now, as we so often classify worship merely in terms of singing and preaching and bible reading.  Our fellowship will involve much more extensive kinds of activity.  Things will be in the new earth as it is now in heaven. 

In the New Jerusalem we dwell in the immediate presence of God and there will be a total awe and new dimension to our worship.  There will be no need for preaching the gospel as is now, nor of ordinances that merely pointed to the reality now obtained. 

We should not restrict the meaning of “preaching” and say that there would be no testifying or discussions.  The saints will certainly enjoy talking about God, discussing how He had operated on earth before, and involve themselves in continually learning more about the glorious God. 

One commentator notes – As God now dwells in the spiritual Church, His "temple" (Greek, "naos," "shrine"; 1Co_3:17; 1Co_6:19), so the Church when perfected shall dwell in Him as her "temple" (naos: the same Greek). As the Church was "His sanctuary," so He is to be their sanctuary. Means of grace shall cease when the end of grace is come. Church ordinances shall give place to the God of ordinances. Uninterrupted, immediate, direct, communion with Him and the Lamb (compare Joh_4:23), shall supersede intervening ordinances. 

The unimaginable intimacy that we will have with God manifests in the unending worship of God.

Verse 23.   The natural function of the sun and moon will not be needed in that city, they were set as markers of time in Genesis, but having passed from time to eternity their function, if they still exist will be fundamentally different. The text likely does not mean that these bodies will not exist, but simply says that there is no need for them, in the sense that they are the bodies that would provide light. 

Throughout human history people have worshipped the moon and the sun.  Now the redeemed will realize how stupid and ridiculous that really was, for they would see the source of real powerful, beautiful, dazzling light.  Focus will be on the Creator, not on the created things. On the mount of transfiguration, Peter, James and John had a glimpse of the glory of God as Christ outshone the sun.  This is the glory that will light the New Jerusalem – the light of Christ.  The unending unveiled glory of God is the Lamb.

Verse 24.   “And the nations of them which are saved,...”   the social context of the new Jerusalem is one that displays great variety.  Peoples from all nations will be gathered there, as the people of God. This phrase does not mean that entire nations will be saved without exception, but that many people out of many nations will be saved.  Those that are saved are God's elect, from every nation and every tribe, from every walk of life and from every social context, rich and poor, common men and noblemen.  These are the people that are written in the Lamb's book of life and they shall walk in the light of the Lamb; the light that illuminates the New Jerusalem. All those that are saved will become one nation before God, one people.  There will be no distinction between Jew and Gentile, free men or slaves in terms of their salvation for all are one in Christ.  There seems to be some retaining of national identities, with every one making their own unique contribution. 

The Kings of the nations do bring their glory and honour into it.  Just as there are thrones and rulers in heaven there will apparently be Princes and Kings of the earth that enter the New Jerusalem to worship God in their uniquely gifted ways.  They will rightly expect and find that their earthly glory and honour is completely eclipsed by the glory of Christ.  There will be those with special places of honour and responsibility as indicated in the parables that Jesus taught.  But these will recognize that the source of their honour and glory is God. 

The Scripture suggest that all that was good in this earth will also be enjoyed in a supremely and infinitely better sense in the new heaven and new earth.

Verse 25.   The blissful existence in the eternal state is here demonstrated by the gates of the city being continually opened. In our earthly experience the gates are a symbol of protection and security, and a means to keep out those that would do us harm.  The evil and wicked intentions of the enemy are often carried out in the dark of the night; and thus the gates are closed at night. 

In the new Jerusalem however, we note that there is no night there; and that the gates are always open.  The glorified saints will not need the benefit of night, the time of sleeping.  They will be ever awake. This is a picture of safety and security and a permanent reminder and declaration of the total absence of any threat whatsoever. 

The open gates also guarantee us free and unhindered access into the presence of almighty God. 

Outside the gates of the new Jerusalem remain the glories of God's universe, the beauties of which we will have endless opportunity to explore, with glorified bodies equipped to do so.  There will be a never ending stream of worshippers going in and out of the new Jerusalem.

Verse 26.   While God’s people are gathered together from all nations, all shall form one Bride. There shall be various orders among the redeemed, analogous to the divisions of nations on earth constituting the one great human family, just as there are various orders of angels.  The kingdom of God is one of immense beauty and diversity.           

All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree - brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world. 

The social context of the eternal state is one of immense joy and endless variety of which we will never tire.  Untainted by sin, all activities and pursuits and pleasures of every kind will reflect the glory and wisdom and majesty of God.  We will be all that God intended us to be and enjoy the freedom of righteousness. 

We know for example that there will be great feasting, that we will not be denied the pleasures of food; as we see Christ consuming food in his resurrection body. Jesus promised his disciples that they would celebrate in the new Jerusalem and drink of the fruit of the vine with him. 

It is evident that we will know, converse and fellowship with one another.  Our glorified bodies will bear some resemblance to what we have now.  However, there will be fundamental changes as we will be fitted for life in eternity.   

We can expect as it were, Paradise regained, but better.  As Adam and Eve enjoyed the sundry fruit that the Lord provided for them in the Garden of Eden before the fall and before death reigned; our expectations can be nothing less.  As Adam walked and talked with God in the cool of the day and exercised an unsurpassed intellect and creativity, so too will we enjoy an infinitely more intimate relationship with God. We gain more in Christ than we lost in Adam.

Verse 27.   John has described an immensely beautiful city with bewildering variety and diversity displaying the infinite wisdom of God. We glimpsed the endless pleasures God has provided and endless worship that we shall render.   

From this we know those who inhabit the new Jerusalem and they are those whose names are written in the Lamb's book of life. The new Jerusalem is not only a beautiful city, but the holy city. John now contrasts the beauty of the city to the beauty of holiness and the purity of the saints that inhabit the city. 

 To teach us what eternity will be by way of contrast, John describes those who will never enter the city and this is a vivid picture of what the saints have been eternally delivered from. 

The scripture is emphatic in this declaration and is without exception, that there shall be absolutely no impurity in that city for it is holy and untainted by sin. Nothing that defiles holiness is ever permitted 

That which defiles – evil thoughts, words and actions are absent from all those who enter; pride and self-righteousness will not be admitted. Nothing but the ‘blood washed saints adorned in proper wedding garments’ may enter. 

“neither whatsoever worketh abomination”; commits sin, which is abominable in the sight of God, lives and dies in a course of wickedness; or particularly is guilty of idolatry; either makes idols, or serves them, or both, which are an abomination to the Lord; (see  1Kings 11:7).  Anyone that practices anything that God considers an abomination can not enter. Luke 16:15 tells us of those religious sorts, whose deeds the Lord found abominable.  Titus 1:16, 1 Peter 4:3, Revelation 21:8 and Romans 1:18-32 list a slew of things that God considers abominable.

Chapter 22

Verse 1.  Rivers are essential to sustain life and in the earthly paradise the garden was watered by four rivers. Sin polluted those rivers as ‘death began its reign’ in man and in creation. In the world made new, we see a river that proceeds from the throne of God and the Lamb, and we see as well a tree of life in the New Jerusalem.  Note however that there is no tree of the knowledge of good and evil, since there is no possibility of temptation and rebellion. 

This river is unlike any other river, for its water is described as the water of life. It flows from the Fountainhead of life, and is pure and untainted, a shimmering, sparkling river of unpolluted water. It is represented by its appearance as being pure and crystal-clear.  All who drink of the heavenly River are refreshed by its life-giving properties and filled with the bountiful blessing of eternal life.  Note the emphasis on the river coming from the throne of God and of the Lamb. This reminds us of Psalm 46:4-5 for that Psalm we are told:

“There is a River whose streams shall make glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her, she shall not be moved.” 

Some however interpret this river as being symbolic of the Holy Spirit, from whom life-giving waters or sustenance flow.  He of course is in this New Jerusalem.

Verse 2.   “In the midst of the street of it, and on either side of the river, [was there] the tree of life…”

The writer attempts to convey the most beautiful scene – the river that flows through the city has its banks lined by the tree of life. It is rather difficult to picture the scene for John is describing a large street with a river flowing down the middle and a large tree on either side of the river.  It appears that there is a Main Street with the throne at the head of this, with a river flowing from the throne and somehow a tree, with either its roots or its branches being on two sides of the river. 

We have for a brief while seen this tree before, when it stood in the midst of the garden of Eden (Gen 2:9); however, when man sinned, God blocked their access to the tree of life – so they would not be able to partake of the tree of life and live forever (Gen 3:22-24). 

In the New Jerusalem there is once again unrestricted access to the tree of life.  There are several important things that characterize the tree of life.

The meaning on this phrase is as one writer notes - not for the curing of diseases, or repairing of health; which in the present state of things is done by the application of the blood of Christ for the pardon of sin, which is a healing of diseases, and by the discoveries of the love of God; through the ministration of the Gospel, and the doctrines of it, which might be thought to be signified by leaves; for there will be no disease either of body or mind in this state; besides, the nations that will walk in the light of this city will be saved perfectly and completely, Rev_21:4 but these leaves will be for the preserving and continuing the health of the people of God in this state, as the tree of life in Eden's garden was for the preservation of the health and life of Adam, had he continued in a state of innocence; and it denotes that everything in Christ will contribute to the comfort, health, and happiness of the saints. The Jews interpret the passage in Eze_47:12 to which this refers, of future time, or the world to come (f); and speak of various trees and herbs of great fragrance and medicinal virtues, which grow quite round on the sides of a laver that stands in paradise 

It is probably clearer if we look at the meaning of the word used for “healing”, for the word literally means “service, care”.  So the idea here can be health- giving, not in the sense that the leaves are needed as medicine in order for someone to stay healthy.  The leaves give benefit in terms of serving or ministering to the needs of the saints, whatever those needs may be.

Verse 3.   “and there shall be no more curse…”  What a marvellous blessing.  This stresses the absolute blessedness of the city and the eternal state, for now there will be no trace of rebellion, failure, or sin. This will be a city in which dwelleth righteousness, for the throne of God and the Lamb will be right there, and His servants will be all around God serving him. 

The perfect freedom of this paradise from every thing that is evil (Rev_22:3): There shall be no more curse; no accursed one - katanathema, no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise. The devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God. 

So we know that there will be work in this new heaven and new earth, for God's people will be serving him.  All service would be centering on God and it will not involve the hard work which the curse had brought to the earth. 

Note the importance of this principle, that not only are we sons and daughters, but we are bond-slaves of God, bought with a price.  We will have gifts and we will use them in special service and activity and not in eternal idleness and uselessness. 

Our work will as the word used indicates, primarily be engaged in divine service and worship, and since ‘service’ is in the present tense, it tells us that we will be continually involved in this kind of ministry. 

We remain the bond servants of God; we do not merely become servants of God, but our earthly service will be perfected and continue throughout eternity.  Note that if one does not serve God now on this earth, he or she should not reasonable expect to gain entrance to that heavenly city to serve him there.  One’s service does not gain him or her access to heaven; our service is a result of the change made in our life, because we have been justified.  And those whom God justifies he will also glorify.

Verse 4.   The saints will literally, physically look into the face of Jesus, knowing that they belong to him and are his possession.  Now that they are glorified they can really look at Jesus and see much more about him than they previously understood. This will be no seeing in a glass darkly.  Nothing will obscure their vision of Christ. 

Verse 5. So our closing section stresses that God's glory will be so great that the entire earth will be illuminated by his light.  God will provide for and sustain his people for eternity.  They will enjoy an eternal reign which will never end.

CONCLUSION

So brethren let us remain faithful and prepare ourselves for higher service in the new Jerusalem.  Who knows, we might be made ruler over ten cities, or maybe even twenty.  God wants to give us what he has for us.  Let us prepare ourselves for the perfect sight that comes from face-to-face fellowship.  Live the kind of life which will allow us to see God’s face and remain in His presence with His name on our foreheads, enjoying perfect, dazzling light and illumination and perfect exaltation.