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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
5 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.
And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done."
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 promise of the Most High is accomplished for the saints, so that they might be renewed in all things and might shine with every splendor. Therefore, the apostle says, “and the dead will rise incorruptible,” and they will change into glory.
These words are true, for they issue from the Truth himself and are [expressed] no longer by way of symbols. Rather, they are recognized by the realities themselves.
Behold, he says, I make all things new. For if the heavens and the earth and the sea are renewed, and moreover people themselves and the things of their joy and glory are new, not interrupted by tears or mourning or dishonor, then all things will be new. But do not think, O John, he says, that what is spoken and shown to you has some extravagant imagination or falsehood in magnitude; all things are faithful and true; therefore write them.
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Summary
Revelation 21:5 captures a profound declaration from God, who is enthroned in glory, unveiling His ultimate promise of radical renewal for all creation. This pivotal verse marks a dramatic shift in John's apocalyptic vision, transitioning from the judgments of the old order to the establishment of a perfectly transformed existence, sealed by God's own unwavering affirmation of the truth and reliability of His words.
Context
Literary Context
This verse is situated within the climactic vision of the new heaven and new earth, immediately following the passing away of the old cosmos and the descent of the New Jerusalem from God out of heaven, as described in Revelation 21:1-2. It directly follows the comforting assurance that God Himself will dwell among His people, wiping away every tear, and that death, sorrow, crying, and pain will be no more (Revelation 21:3-4). The declaration "I make all things new" serves as the divine pronouncement validating and initiating this glorious reality, while the subsequent command to "Write" emphasizes the authoritative and immutable nature of these final eschatological truths.
Historical & Cultural Context
John's vision was given to churches facing intense persecution and tribulation under the Roman Empire, a reality that often led to despair and questioning of God's sovereignty. The imagery of a "throne" (Gk. thronos) would resonate with imperial power, but here it is God's throne, signifying ultimate, unchallenged authority, contrasting with earthly rulers. The concept of "new" (Gk. kainos) was not merely a superficial change but a qualitative transformation, a common hope in Jewish eschatology for a renewed creation. The command to "write" was a standard practice for authoritative pronouncements, ensuring the message's preservation and dissemination, akin to prophetic or legal decrees in the ancient Near East, solidifying the divine origin and trustworthiness of the revelation for a suffering church.
Key Themes
This verse powerfully articulates several core themes central to the book of Revelation and biblical theology. Foremost is the theme of Divine Sovereignty and Authority, as the declaration emanates directly from "He who sat upon the throne," underscoring God's absolute control over history and destiny. Another crucial theme is Radical Renewal and Restoration, encapsulated in the phrase "I make all things new," which speaks to a complete, qualitative transformation of creation, surpassing the initial creation in glory and permanence, and fulfilling earlier prophetic promises of a new covenant and a new creation found in passages like Isaiah 43:19 and 2 Corinthians 5:17. Finally, the theme of The Certainty and Trustworthiness of God's Word is paramount, as the command "Write: for these words are true and faithful" serves as a divine seal of authenticity, assuring believers that these ultimate promises are utterly reliable and will unfailingly come to pass, echoing the character of Christ Himself as "Faithful and True" in Revelation 19:11.
Exposition and Analysis
Key Word Analysis
This word (G2537) signifies "new" in quality, freshness, and superiority, rather than merely new in time or recent (which would be neos). It implies a profound, qualitative transformation, a complete renovation that makes something better than its previous state. In this context, it speaks to a creation that is not just repaired but fundamentally re-created, surpassing the original in its perfection and freedom from decay.
This term (G228) means "truthful, genuine, real." It emphasizes the absolute veracity and authenticity of God's words, indicating that they are not deceptive, false, or merely symbolic, but are grounded in ultimate reality and divine faithfulness. It assures the reader that these promises are not wishful thinking but certain realities.
This word (G4103) denotes trustworthiness, reliability, and dependability. When applied to God's words, it means they are utterly dependable, will certainly come to pass, and can be fully relied upon. It highlights God's unwavering character, ensuring that what He promises, He will perform.
Verse Breakdown
"And he that sat upon the throne said,"
This opening clause immediately establishes the speaker's identity and authority. The one "sitting upon the throne" is God Almighty, the sovereign ruler of the universe. His position on the throne signifies His supreme power, control, and ultimate authority over all creation, history, and destiny. The declaration that follows is therefore a divine, authoritative pronouncement.
"‹Behold, I make all things new.›"
This is the central, breathtaking declaration. "Behold" (Gk. idoú) serves as an imperative, drawing immediate attention to a profound and awe-inspiring truth. The "I" is emphatic, highlighting God as the singular agent of this transformation. The promise to "make all things new" (Gk. poiéō pas kainós) signifies a comprehensive, qualitative, and radical renovation of the entire cosmos, not merely a superficial change or a return to a previous state. It encompasses not just the physical creation but also the spiritual and moral order, removing all traces of sin, suffering, and decay.
"And he said unto me, ‹Write:"
Following the grand declaration, God issues a direct command to John. The instruction to "write" (Gk. gráphō) underscores the importance and permanence of the message. John is to record these words for posterity, ensuring that this divine revelation is preserved and transmitted to all generations of believers. This act of writing authenticates the prophecy, making it an enduring testimony.
"for these words are true and faithful.›"
This concluding phrase provides the divine imprimatur, a solemn affirmation of the absolute reliability of the preceding declaration. The words are "true" (Gk. alēthinós), meaning they are genuine, real, and correspond to ultimate reality. They are also "faithful" (Gk. pistós), meaning they are trustworthy, dependable, and will unfailingly come to pass. This assures the reader of the immutable character of God and the certainty of His promises, providing a solid foundation for hope and faith.
Literary Devices
Revelation 21:5 is rich in literary devices that amplify its profound message. The most prominent is Divine Monologue, as the entire verse is a direct quotation from God Himself, lending immense authority and weight to the declaration. The use of the Imperative "Behold" (Gk. idoú) serves as an attention-grabbing device, signaling the profound significance of the statement that follows. Symbolism is evident in "the throne," which universally symbolizes supreme authority, power, and sovereignty. The phrase "I make all things new" employs Hyperbole or All-encompassing Language, using "all things" to convey a complete and total transformation, leaving no aspect of creation untouched by God's renewing power. Finally, the concluding phrase "true and faithful" functions as a powerful Affirmation and Emphasis, doubling down on the reliability and certainty of God's promises through the use of two closely related adjectives, reinforcing their immutable nature.
Theological and Thematic Connections
Revelation 21:5 stands as a cornerstone of biblical eschatology, offering a profound glimpse into God's ultimate redemptive purpose for creation. The declaration "I make all things new" speaks to a divine act of recreation that transcends mere renovation, pointing to a qualitative transformation of reality where sin, suffering, and death are permanently abolished. This promise is rooted in God's unchanging character as the sovereign Creator and Sustainer, who is also the Re-Creator. It assures believers that the brokenness of the present world is temporary and that a glorious, perfected future awaits, fulfilling the deepest longings for justice, peace, and wholeness. This divine promise provides immense hope and a framework for understanding the trajectory of salvation history, culminating in God's direct presence among His people in a renewed cosmos.
Reflection and Application
Revelation 21:5 offers a profound wellspring of hope and encouragement for believers navigating the complexities and brokenness of the present world. In a reality often marked by decay, disappointment, and despair, the divine declaration "Behold, I make all things new" serves as a powerful antidote, reminding us that our God is actively at work, not merely patching up the old but fundamentally transforming it into something gloriously new and perfect. This promise calls us to cultivate an eternal perspective, enabling us to endure present sufferings with patience and perseverance, knowing that they are temporary in light of the coming glory. It invites us to trust implicitly in the "true and faithful" words of God, allowing His unwavering promises to anchor our faith and shape our expectations. Furthermore, this verse should inspire us to live as agents of renewal in our current context, reflecting the values of the coming kingdom and participating in God's redemptive work, even as we eagerly anticipate the ultimate fulfillment of His promise.
Questions for Reflection
FAQ
What does "I make all things new" truly mean?
The phrase "I make all things new" signifies a comprehensive and qualitative transformation of the entire cosmos, not merely a superficial renovation or a return to a previous state. The Greek word for "new" (Gk. kainos) implies new in quality, fresh, and superior, rather than new in time (Gk. neos). This means God is not just repairing the old creation, which is marred by sin and decay, but is fundamentally re-creating it into a perfect, incorruptible, and glorious reality, free from all evil, suffering, and death (Revelation 21:4). It encompasses both the physical universe (a new heaven and new earth, Revelation 21:1) and the spiritual and moral order, establishing a perfect environment for God's eternal dwelling with humanity (Revelation 21:3).
Christ-Centered Fulfillment
Revelation 21:5 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the agent and embodiment of God's radical renewal. It is through Christ that "all things" are indeed made new, for He is the one by whom and for whom all things were created (Colossians 1:16-17), and through whom God reconciles all things to Himself (Colossians 1:20). The "newness" declared by God on the throne is initiated in the believer's life through spiritual regeneration, where "if anyone is in Christ, he is a new creation; the old has gone, the new has come!" (2 Corinthians 5:17). Christ Himself is presented throughout Revelation as "the Alpha and the Omega, the Beginning and the End" (Revelation 21:6), the one who guarantees this ultimate renewal. Furthermore, the command to "Write: for these words are true and faithful" resonates deeply with Christ's own character, for He is repeatedly called "Faithful and True" (Revelation 19:11) and is the very "Word" (Gk. Logos) of God made flesh (John 1:1, 14), whose promises are utterly reliable and will surely come to pass. Thus, the new heaven and new earth are not merely a future hope but the glorious culmination of Christ's redemptive work, a testament to His victory over sin and death, and the eternal establishment of His kingdom where He reigns supreme.