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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 21:1–8. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eight Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.
The angel echoes the same to John: "And God shall wipe away all tears from their eyes; " from the same eyes indeed which had formerly wept, and which might weep again, if the loving-kindness of God did not dry up every fountain of tears. And again: "God shall wipe away all tears from their eyes; and there shall be no more death," and therefore no more corruption, it being chased away by incorruption, even as death is by immortality.
Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for "the old things are passed away," according to Isaiah; and "a renewing hath been renewed," according to Jeremiah; and "forgetful of former things, we are reaching forward," according to the apostle; and "the law and the prophets (were) until John," according to the Lord.
If sorrow, and mourning, and sighing and death itself assail us from the afflictions both of soul and body, how shall they be removed, except by the cessation of their causes, that is to say, the afflictions of flesh and soul? Where will you find adversities in the presence of God? Where incursions of an enemy in the bosom of Christ? Where attacks of the devil in the face of the Holy Spirit—now that the devil himself and his angels are “cast into the lake of fire”? Where now is necessity, and what [the pagans] call fortune or fate? What plague awaits the redeemed from death after their eternal pardon? What wrath is there for the reconciled after grace? What weakness after their renewed strength? What risk and danger after their salvation?
It must be understood concerning the devil that he has certainly been conquered and crucified, but for those who have been crucified with Christ, moreover for all believers and likewise for all people, the devil will also be crucified at the time when what the apostle says will be fulfilled: “As in Adam all die, so also in Christ will all be made alive.” Thus there is also in this a mystery of future resurrection. For then, too, the people will again be divided into two parts; then, too, there will also be certain ones in front and others behind, who when they unite into one for Jesus, then, at that time, the devil will certainly be no more “because death will be no more.” … Concerning the devil, the apostle says, “Death, the last enemy, is destroyed” because death is truly conquered when “this mortal is swallowed up by life.”
He has said all of this concerning the glory of the church such as it will possess after the resurrection.
It is certain that all these benefits belong to the future life and not to this life. Indeed, in this life the more one is holy and the more full a person is of holy desires, the more abundant will be his weeping in prayer. For this reason we read, “My tears have been my food day and night,” and again, “Every night I flood my bed with tears.”
In this tent made without hands there is no weeping nor any tears, for he who supplies the joy of the eternal temple will give to all the saints the vision of inexpressible gladness. That is, it is written, “pain and sorrow and sighing have passed away.” That “the first things have passed away” signifies that the suffering of the saints and the arrogance of the wicked have ceased, for an exchange of circumstances will occur for each of these groups.
And God will wipe away every tear from their eyes. Such great and exalted clarity from the gift of God will appear in that city that no traces of the old world will remain. Since the heavenly incorruption will exalt the bodies, and the vision of the eternal King will nourish the minds.
And death shall be no more, etc. For he had already foretold that death was cast into the lake of fire. This same sentence can also be understood in this way: that with the holy city glorified by the final judgment, pain, mourning, and mortality will remain only in hell.
And he will wipe away every tear from their eyes. And Isaiah the prophet said a similar thing, saying "death was swallowed up in victory, and again God took away every tear from every face." (Isa. 25:8) For if according to the divine apostle in that blessed Life of the Saints "pain and sorrow and groaning have fled away," (Isa. 51:11) what kind of tear will remain for those who have escaped these things?
He says the former things are passed away. He says the suffering of the saints has reached an end. Now the mutual exchanges of pains are provided.
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Summary
Revelation 21:4 offers a profound vision of the new creation, describing God's intimate act of comforting His redeemed people by personally removing all vestiges of sorrow and suffering. It paints a picture of an eternal state where death, grief, crying, and pain are utterly abolished, signifying a complete and irreversible transformation of reality where the former, fallen order has definitively passed away, ushering in an era of perfect peace and divine presence.
Context
Literary Context
This verse is a central declaration within John's vision of the new heaven and new earth, immediately following the description of the New Jerusalem's descent and the profound promise of God's dwelling among humanity in Revelation 21:1-3. It serves as the ultimate culmination of God's redemptive plan, providing the glorious outcome of the cosmic struggle detailed throughout the book. The subsequent verses in Revelation 21:5-8 further elaborate on God's declaration, emphasizing the finality of these promises and contrasting the blessed state of the redeemed with the judgment of the unrighteous.
Historical & Cultural Context
Written to a persecuted church in the late first century, the Book of Revelation was intended to provide hope and encouragement amidst severe trials, Roman oppression, and the threat of martyrdom. Believers faced immense suffering, including physical pain, loss of loved ones, social ostracization, and the anguish of witnessing injustice. In this context, the promise of a future free from tears, death, sorrow, crying, and pain would have resonated deeply, offering a powerful antidote to their present realities. It speaks to a universal human longing for an end to suffering, a longing exacerbated by the harsh realities of the ancient world where life was often brutal and short.
Key Themes
Revelation 21:4 powerfully contributes to several overarching themes in the book and broader biblical theology. It highlights the theme of New Creation and Restoration, where God does not merely patch up the old but creates an entirely new reality, as foreshadowed in Isaiah 65:17. The verse also underscores Divine Presence and Intimacy, as God Himself is depicted as actively wiping away tears, fulfilling the promise of God dwelling with His people found in Revelation 21:3. Most prominently, it proclaims the Ultimate End of Suffering and Evil, providing a comprehensive list of all forms of human anguish that will be abolished, echoing the prophetic vision in Isaiah 25:8. This comprehensive abolition signifies God's complete victory over the consequences of sin and death.
Exposition and Analysis
Key Word Analysis
This verb, from G1813, means "to smear out, i.e., obliterate (erase tears, figuratively, pardon sin)." It implies a complete and permanent removal, not merely a drying or temporary cessation. God doesn't just comfort; He eradicates the very source and memory of the tears, signifying a profound and lasting restoration.
Derived from G2288, this term refers to death in its literal and figurative senses. In this context, it signifies the absolute cessation of physical death, but by extension, also the spiritual death and separation from God that are consequences of sin. Its abolition is the ultimate victory over the "last enemy" (1 Corinthians 15:26).
This word denotes "toil" or "anguish." It encompasses physical suffering, distress, and the laborious effort associated with a fallen world. Its removal signifies an existence free from all forms of physical and emotional hardship, a state of perfect ease and well-being.
Verse Breakdown
"And God shall wipe away all tears from their eyes"
This opening clause presents a deeply personal and tender act by God Himself. The active verb "wipe away" (exaleíphō) suggests a complete obliteration, not just a drying. "All tears" emphasizes the totality of grief, sorrow, and suffering that will be removed from the redeemed. This is a direct, intimate comfort from the Divine.
"and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain"
This is a comprehensive list, systematically dismantling every major form of human suffering. "No more death" signifies the ultimate victory over mortality. "Neither sorrow (pénthos)" refers to deep grief or mourning. "Nor crying (kraugḗ)" denotes an outcry of distress or anguish. "Neither shall there be any more pain (pónos)" encompasses all physical and emotional suffering. The repeated "no more" (ou...éti) underscores the absolute and permanent absence of these elements.
"for the former things are passed away"
This concluding clause provides the theological rationale for the preceding promises. "The former things" (ta prōta) refers to the old order—the fallen world, marked by sin, decay, suffering, and death. The phrase "are passed away" (apérchomai) indicates a definitive and complete departure or cessation. This signifies a radical, irreversible transformation, where the old creation has been superseded by the new, perfect reality.
Literary Devices
Revelation 21:4 is rich with literary devices that amplify its profound message. The most prominent is Anaphora, seen in the repeated negation "no more" (οὐκ ἔτι) before "death," "sorrow," "crying," and "pain." This repetition emphasizes the absolute and comprehensive abolition of suffering, creating a powerful, rhythmic declaration of finality. There is also strong Parallelism in the listing of negative conditions ("death," "sorrow," "crying," "pain"), which collectively represent the full spectrum of human anguish, all of which are systematically removed. The image of God personally "wiping away" tears employs Anthropomorphism, attributing a human action to God to convey His tender, intimate care and active intervention in comforting His people. Finally, the verse presents a stark Contrast between "the former things" (the old, fallen creation characterized by suffering) and the new reality where these things have "passed away," highlighting the radical transformation of the eschatological state.
Theological and Thematic Connections
Revelation 21:4 stands as a cornerstone of Christian eschatology, offering ultimate hope and comfort by revealing God's final triumph over all the consequences of sin and the curse. It underscores the biblical narrative of creation, fall, redemption, and restoration, demonstrating that God's ultimate purpose is to dwell with His people in a perfect, renewed creation, free from all that mars the present world. This promise is not merely a cessation of negatives but the establishment of a positive, glorious reality where God's presence is the source of all joy and peace. It affirms God's sovereignty over all things, including death itself, and His unwavering commitment to His covenant people.
Reflection and Application
Revelation 21:4 offers profound solace and a vital eternal perspective for believers navigating the inevitable trials and tribulations of this present life. It reminds us that our current sufferings—whether physical pain, emotional grief, or the sorrow of loss—are temporary and do not have the final word. This verse anchors our hope in God's ultimate plan of restoration, assuring us that a future awaits where His personal, tender comfort will eradicate every tear and every source of pain. It encourages resilience in the face of adversity, knowing that our afflictions are "light and momentary" compared to the "eternal weight of glory" (2 Corinthians 4:17). This promise should motivate us to endure faithfully, to find comfort in God even now, and to live with an eternal mindset, prioritizing the imperishable over the transient.
Questions for Reflection
FAQ
What does "God shall wipe away all tears from their eyes" truly mean?
This phrase signifies a deeply personal and complete act of divine comfort and restoration. It's not merely a drying of tears, but a permanent removal of the very sources of sorrow and grief. The Greek word for "wipe away" (exaleíphō) implies a blotting out or complete erasure. This means that in the new heaven and new earth, not only will there be no new causes for tears, but the pain and memory of past sorrows will also be fully healed and eradicated by God's direct intervention. It speaks to a profound intimacy between God and His redeemed people, where He actively ministers to their deepest wounds, as also seen in Revelation 7:17.
Why is there such an explicit list of things that will be no more (death, sorrow, crying, pain)?
The explicit and comprehensive list ("no more death, neither sorrow, nor crying, neither shall there be any more pain") serves to assure believers that every form of suffering and negative consequence of the fall will be utterly abolished. This detailed enumeration leaves no room for doubt or lingering fear that some form of anguish might remain. It covers physical death, emotional grief, audible expressions of distress, and all forms of physical and mental torment. This absolute negation emphasizes the perfection and completeness of the new creation, demonstrating God's total victory over the curse of sin and the power of death, the "last enemy" (1 Corinthians 15:26).
What does "for the former things are passed away" refer to?
"The former things" refers to the entire old order of existence, the present fallen creation that is marred by sin, decay, suffering, and death. This includes all the systems, experiences, and realities that are imperfect, broken, or subject to the curse. The phrase "are passed away" (apérchomai) signifies a complete and irreversible cessation or departure. It means that the old has been replaced by the new; there is no continuity between the suffering of this age and the glory of the age to come. This aligns with the biblical theme of a new creation, where God makes "all things new" (Revelation 21:5).
Christ-Centered Fulfillment
Revelation 21:4, while a vision of the future, finds its ultimate foundation and fulfillment in the person and work of Jesus Christ. The promise of the abolition of death, sorrow, crying, and pain is made possible only through Christ's atoning sacrifice and victorious resurrection. He is the Lamb of God who takes away the sin of the world, addressing the root cause of all suffering. By His death, Christ conquered the power of death and the devil, delivering those who were held in bondage by the fear of death (Hebrews 2:14-15). His resurrection is the guarantee that death, the "last enemy," will indeed be "swallowed up in victory" (1 Corinthians 15:54-57). The "former things" passing away is a direct consequence of Christ's redemptive work, which initiates the new creation. It is because He holds the keys of death and Hades (Revelation 1:18) that these promises can be made. In the new heaven and new earth, where the throne of God and the Lamb will be present (Revelation 22:3-5), His continuous presence will be the source of all comfort and the eternal absence of all sorrow, fulfilling the very essence of this glorious promise.