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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
9 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.
In short, this Apocalypse, in its later passages, has assigned "the infamous and fornicators," as well as "the cowardly, and unbelieving, and murderers, and sorcerers, and idolaters," who have been guilty of any such crime while professing the faith, to "the lake of fire," without any conditional condemnation.
Last of all, in the Revelation, He does not propose flight to the "fearful," but a miserable portion among the rest of the outcast, in the lake of brimstone and fire, which is the second death.
"But the fearful," says John-and then come the others-" will have their part in the lake of fire and brimstone." Thus fear, which, as stated in his epistle, love drives out, has punishment.
The God who thirsts after our salvation urges us in every way, both through kindness and through anger, toward the inheritance of his blessings. He brings now before our eyes the brightness of the heavenly Jerusalem and the dark, painful wrathfulness of the fiery Gehenna, so that whether through a desire for eternal bliss or through fear of unending torment, we might, as there is opportunity, acquire that which is good together with the rest of those in need. He indicates that those who were cowards and deserters in the battle against the devil will be condemned to the second death. May we propitiate him who desires mercy and does not will the death of sinners but their conversion, and so [let us] obtain his gifts by good deeds. To these [gifts] he exhorts us, not only through the enticement of words but also through the enticement of works and sufferings. For it suffices him to encourage toward the good and to discourage from evil, and afterward either to punish or to honor those worthy of glory or punishment. He did not disdain to suffer for us lest by his own power or by his appearance he might harm or disregard anything that pertains to our healing and restoration. Therefore, let us not receive the grace of God in vain, but let us render his beneficence effective by conversion and by the demonstration of good works, so that we might attain to the promised blessings in Christ himself, our God, with whom be glory to the Father, together with the Holy Spirit forever and ever. Amen.
But for the cowardly, and unbelieving, and abominable, etc. He always mixes harsh warnings with soothing words to instill caution. Thus, Psalm 145, while abundantly declaring the grace of the Lord’s mercy, suddenly introduces His strict judgment, saying: The Lord preserves all who love Him, but all the wicked He will destroy (Psalm 145). He joins the cowardly with the unbelieving because the one who fears to face the peril of struggle doubts the reward of victory.
And for all liars, their part will be in the lake burning with fire. He shows that there are many kinds of lies, but the most dangerous and detestable are those that sin against religion, as mentioned above. They say, he says, that they are Jews and are not, but lie, being a synagogue of Satan.
THERE FOLLOWS: But the fearful, and unbelieving, and the abominable, etc. ANSWER: He always mixes pleasant words with severe ones to instill carefulness into us. As the Psalmist says, The Lord keepeth all them that love him; but all the wicked he will destroy. [Ps. 144:20] He puts the fearful together with the unbelieving because you are afraid to venture into the battle when you doubt the reward of the winner. THERE FOLLOWS: And all liars, they shall have their portion in the pool burning. ANSWER: He shows that there are many kinds of lies; but the most dangerous and most detestable one is the one with which you sin against religion, this being the kind of lie about which he said earlier, “They say they are Jews, and are not, but do lie, for they are the synagogue of Satan.” [Rev. 2:9 and 3:9]
But as for the cowardly and unbelieving and these and those, there will be a portion in the lake of fire. He calls cowardly those who are weak in every good work through voluntary misery.
And he says false to all liars. He did not say to the liars but to the false ones, that is, to those who act against nature and, having falsified the natural beauty of virtue, wear counterfeit faces of depravity. And that that fire will be the second death has been said among those who have reached it.
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Summary
Revelation 21:8 serves as a stark and solemn counterpoint to the glorious vision of the new heaven and new earth, detailing the ultimate destiny of those who will be excluded from God's eternal presence. Following the promise of a renewed creation and intimate fellowship with God, this verse enumerates a specific list of character traits and unrepentant sins—ranging from spiritual cowardice and unbelief to moral depravity and spiritual rebellion—that lead to a final, irreversible separation from God, described as the "second death" in the lake of fire. It underscores the absolute holiness and justice of God, emphasizing the eternal consequences of rejecting His gracious offer of salvation and persisting in defiance of His righteous character.
Context
Literary Context
Revelation 21:8 stands in profound contrast to the preceding verses, which paint a breathtaking picture of the new creation, the descent of the New Jerusalem, and God's dwelling among humanity, where every tear is wiped away and death, sorrow, crying, and pain are no more (Revelation 21:1-7). This verse immediately follows God's declaration, "I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts. He who overcomes shall inherit all things, and I will be his God and he shall be My son" (Revelation 21:6-7). The inclusion of verse 8, therefore, serves as a critical clarification: while God's grace is boundless and His invitation universal, there are definitive boundaries to who will inherit these promises. It acts as a solemn warning, defining the character and ultimate fate of those who do not overcome, establishing the absolute necessity of faith and repentance within the eschatological narrative.
Historical & Cultural Context
The early Christian communities to whom Revelation was addressed faced intense persecution, particularly under the Roman Empire. The list of sins in this verse directly addresses the temptations and pressures of that era. "Fearful" (G1169 deilós) speaks to those who, out of fear of persecution, torture, or death, would deny Christ or compromise their faith. "Idolaters" (G1496 eidōlolátrēs) directly confronts the pervasive Roman imperial cult, which demanded worship of the emperor, and the widespread polytheism of the time. "Sorcerers" (G5332 pharmakeús) refers to practitioners of magic, witchcraft, and the use of drugs in such rituals, which were common in the Greco-Roman world and explicitly condemned in Scripture. The imagery of "fire and brimstone" (G4442 pŷr and G2303 theîon) evokes Old Testament judgments, most notably the destruction of Sodom and Gomorrah (Genesis 19:24), a familiar biblical symbol for divine wrath and complete annihilation.
Key Themes
This verse powerfully contributes to several overarching themes in Revelation and biblical theology. Foremost is the theme of Divine Judgment, emphasizing God's absolute holiness and justice, which necessitate the condemnation of unrepentant sin. It highlights the Consequences of Sin, demonstrating that persistent rebellion against God's character and commands leads to eternal separation. The specific enumeration of sins underscores that God's judgment is not arbitrary but is directed at those whose lives and hearts are fundamentally opposed to Him. Crucially, the verse introduces the concept of the "Second Death" (Revelation 20:14), clarifying that this is a spiritual demise—an eternal, conscious separation from God—distinct from physical death. It reinforces the theme of Finality of Choice, as the destiny described is irreversible, underscoring the urgency of responding to God's gracious offer of salvation in Christ.
Exposition and Analysis
Key Word Analysis
This term, derived from a word meaning "dread," describes someone who is timid or cowardly. In this context, it signifies a spiritual cowardice—a lack of courage to stand for Christ, confess one's faith, or endure persecution. It's not about natural human fear, but a failure of faith that leads to apostasy or compromise, prioritizing self-preservation over faithfulness to God.
This word means "disbelieving" or "faithless." It refers to those who lack Christian faith, either by outright rejection of God's truth or by a persistent refusal to trust in Christ. This is not merely intellectual doubt but a fundamental spiritual posture of distrust and rebellion against God's revealed will and His offer of salvation. It is a state of being without saving faith.
While commonly referring to physical death, in this context, "death" signifies a spiritual state. The "second death" (G1208 deúteros G2288 thánatos) is an eternal separation from God, the source of all life. It is a state of spiritual demise, characterized by eternal judgment and alienation from God's presence, contrasting sharply with the eternal life offered to believers.
Verse Breakdown
"But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars,"
This comprehensive catalog of vices describes not merely isolated acts but character traits and lifestyles fundamentally opposed to God's nature and kingdom. "Fearful" and "unbelieving" point to a core spiritual deficiency—a lack of faith and courage to follow Christ. The subsequent list covers a range of moral and spiritual depravities: "abominable" (those who are detestable to God, often linked to idolatry and moral impurity), "murderers" (those who take human life unjustly), "whoremongers" (those engaged in sexual immorality), "sorcerers" (those practicing magic, witchcraft, or drug-induced spiritual experiences outside of God), "idolaters" (those who worship anything other than the one true God), and "all liars" (a broad category encompassing all forms of deceit and falsehood, summarizing a character of untruthfulness). The inclusion of "all liars" suggests that a fundamental opposition to truth, which is inherent in God's character, is a damning trait.
"shall have their part in the lake which burneth with fire and brimstone:"
This clause declares the ultimate destination for those characterized by the preceding list. "Their part" (G3313 méros) signifies their allotted share or portion. The "lake which burneth with fire and brimstone" (G3041 límnē G2545 kaíō G4442 pŷr G2303 theîon) is a vivid, terrifying image of divine judgment. This imagery draws from Old Testament accounts of God's judgment, particularly the destruction of Sodom and Gomorrah, symbolizing complete, fiery destruction and utter desolation. It represents a place of active, eternal torment and separation from God's holy presence.
"which is the second death."
This final phrase definitively identifies the "lake of fire and brimstone" as the "second death" (G1208 deúteros G2288 thánatos). This is a crucial theological concept in Revelation, distinguishing it from physical death (the "first death"). The second death is not annihilation but an eternal state of spiritual separation from God, a conscious existence in torment and alienation from the source of all life and blessing. It is the ultimate and irreversible consequence for those whose names are not found in the Book of Life.
Literary Devices
Revelation 21:8 employs several powerful Literary Devices to convey its solemn message. The most prominent is Cataloging, where a comprehensive list of specific sins and character types is presented. This technique emphasizes the breadth and seriousness of the behaviors and spiritual conditions that lead to eternal judgment, leaving no ambiguity about the nature of those excluded from God's kingdom. Symbolism is profoundly used with the phrase "lake which burneth with fire and brimstone." This is not necessarily a literal description but a potent symbol of divine wrath, complete destruction, and eternal torment, drawing on Old Testament imagery (like Sodom and Gomorrah) to evoke a sense of utter finality and horror. The "second death" is also a powerful Symbol for eternal spiritual separation from God, distinct from physical death. Finally, the verse stands in stark Contrast to the preceding verses of Revelation 21, which describe the new heaven and new earth and God's dwelling with humanity. This juxtaposition highlights the two ultimate and opposing destinies of humanity, making the consequences of one's choices abundantly clear and emphasizing the exclusivity of God's eternal kingdom for the redeemed.
Theological and Thematic Connections
Revelation 21:8 is a profound theological statement on divine justice, the nature of sin, and the ultimate destiny of the unredeemed. It underscores God's absolute holiness, which cannot tolerate unrepentant sin in His presence. The "second death" is the ultimate expression of God's righteous judgment, revealing that the consequences of rejecting His grace are eternal and severe. This verse affirms that God is not only a God of love and mercy but also a God of justice who will hold all humanity accountable for their choices. The specific list of sins highlights that it is not merely isolated acts but a pattern of life and a heart condition—rooted in unbelief and a refusal to embrace God's truth—that leads to this tragic end. It serves as a stark reminder of the gravity of human rebellion and the infinite value of the salvation offered through Christ.
Reflection and Application
Revelation 21:8 serves as a sober and urgent call to self-examination and a profound appreciation for God's grace. It compels us to consider the seriousness of sin, not merely as a list of forbidden actions, but as a deep-seated rebellion against God's character and His loving authority. The inclusion of "fearful" and "unbelieving" at the forefront of the list challenges us to assess the authenticity and depth of our faith. Are we merely intellectual assenters, or do we possess a living, active trust in God that empowers us to overcome the world's pressures and confess Christ boldly? This verse reminds us that true faith is not passive; it transforms our character and empowers us to shun the very behaviors listed. It motivates us to live righteously, not out of fear of punishment, but out of gratitude for the salvation that delivers us from such a fate. Ultimately, it underscores the critical choice before every individual: to accept God's gracious invitation to eternal life through Jesus Christ or to persist in rebellion, leading to eternal separation.
Questions for Reflection
FAQ
Is the "lake of fire" a literal place or symbolic?
The "lake of fire" is primarily a symbolic representation of eternal divine judgment, torment, and complete separation from God. While the imagery itself is vivid and draws from literal phenomena like fire and brimstone (evoking the destruction of Sodom and Gomorrah in Genesis 19:24), its purpose is to convey the terrifying reality and finality of eternal punishment rather than to provide a precise geographical or physical description. It signifies a real, conscious, and eternal consequence for those who reject God, a place of ultimate separation from His presence and life.
Why is "fearful" listed among such severe sins?
The "fearful" (Greek: deilós) in this context refers not to normal human emotion, but to spiritual cowardice or timidity, particularly in the face of persecution or societal pressure to deny Christ. It's a failure of faith that leads to apostasy or compromise, prioritizing self-preservation over faithfulness to God. This kind of fear is a direct antithesis to the courage and conviction required to follow Jesus, especially in times of trial. It is closely linked to "unbelieving" because it represents a lack of trust in God's power to protect and sustain, leading one to abandon their faith rather than endure suffering for Christ's sake.
What is the difference between the "first death" and the "second death"?
The "first death" refers to physical death—the separation of the soul from the body. It is a natural consequence of sin that all humanity experiences (Romans 5:12). The "second death," as described in Revelation 21:8 and elsewhere in Revelation (e.g., Revelation 20:14), is spiritual death. It is the eternal, irreversible separation of an individual from the presence of God, the source of all life, light, and blessing. It is the ultimate punishment for unrepentant sin and is the fate of those whose names are not found in the Lamb's Book of Life. Believers, through Christ, have power over the second death (Revelation 20:6).
Christ-Centered Fulfillment
Revelation 21:8, with its stark declaration of judgment and the "second death," serves to magnify the glorious work of Jesus Christ. He is the ultimate fulfillment and solution to the dire predicament presented in this verse. Humanity, by its very nature, falls into the categories listed—unbelieving, prone to fear, and entangled in sin. Yet, Christ, through His perfect life, atoning death, and triumphant resurrection, has provided the only escape from the "lake which burneth with fire and brimstone." He conquered the power of sin and death itself, holding "the keys of Hades and of Death" (Revelation 1:18). For the "fearful" and "unbelieving," Christ offers a faith that casts out fear and grants eternal life to all who believe in Him (John 3:16). He bore the full wrath of God for our sins, demonstrating God's immense love while we were still sinners (Romans 5:8). By His sacrifice, He cleanses us from all abominations, murders, whoremongering, sorcery, idolatry, and lying, transforming our hearts and making us fit for the New Jerusalem. The "second death" has no power over those who are in Christ, for He is the Resurrection and the Life, promising that "whoever lives and believes in Me shall never die" (John 11:25-26). Thus, this verse, while terrifying in its judgment, ultimately points to the indispensable grace and redemptive power of Jesus, our only hope for eternal life.