CHAPTER 21

There was now not merely an economic change. The great white throne had no reference to any dispensation, but to the dead. There was now an actual physical change-a new heaven and a new earth, and no more sea. And here John sees a new object, new Jerusalem coming down from God out of heaven. This general fact, I conceive, is presented here to give the object. Its bearings are taken up apart: and first the historical progress or result is stated; and we find the tabernacle of God, not the throne or heavenly dwelling of God and the Lamb, but God all in all-the tabernacle of God with men. The race, man, now are blessed with God's presence; and grace had provided a way in the which (with no desolating inquiry of " Where art thou? ") God could visit, yea, have His tabernacle among men, now headed up in the blessed last Adam-the risen and glorified Man, not in the first fallen one. The millennium, as we have said, is the contrast to Noachic failure, when Satan is cast out of the heavens, and government comes in, righteous and effectual for blessing and peace. To man's fall, the ruin of the first Adam, is here contrasted the perfect, unfailing, and new and durable blessing of the second -all things made new-no more death-all evil put in the lake of fire. Chapter 19: 9 is the special recorded blessing of the former state, the marriage of the Lamb: chapter 21: 5, the blessing of this.
The condition of the earth during the millenium is more properly the subject of the Old Testament prophets-the restitution of all things spoken of by them. The connection of the heavenly blessings with it, during the millennium, is, however, taken up in what follows, to complete the picture, and give the saints the joy of their own portion in it, which, in its own proper and intrinsic character, moreover is eternal. This account is from chapter 21: 9 to 22: 5, 6. On this I have but few remarks to make, having so far prolonged this. It is not here the children in the Father's house; it is not dwelling in God as love (and thus, through Jesus, in whom all fullness dwells, filled with His fullness, we in Him, and He in the Father), but the glory of God, the order of all dispensation. Glory is taken up in it (i.e., that which constitutes the glory of each), as displaying the character, foundation, and ways of God, the excellency of mediation, and the basis of righteousness and true holiness, firmly established as the very streets of the city. These constituted the characteristics of the city.
But there is another very interesting point in this character of the heavenly Jerusalem, the Lamb's bride, the perfection and blessedness of mediatorial glory. First, God and the Lamb are the light of it: they enjoy the light of glory; the nations of the spared ones walk in the light of it (i.e., of the heavenly Jerusalem, the Lamb's wife, the glorified saints). It is not merely " nations shall come to the brightness of its rising "the acknowledgment of a new and dominant power owned of God and glorified in the earth; it is proper blessing, " they walk in the light of it." And yet more distinctly does it preserve its character of grace, and the immense privilege of grace; and what it possesses in common, it has on incomparably higher ground than even Paradise of old. The Tree of Life has healing in it now. Not merely can the innocent eat and live, but there is remedial blessing in it for those on earth. They worse perhaps in some sort than Adam, but far more glory, and blessing displayed even in glory. The Lamb's bride, answering as a help-meet to the Lamb's heart of love, is minister of blessing to them that need. It is now full of blessing, and we ministers of it, " for his servants shall serve Him... His name shall be on their foreheads." Far other is the minister of strict earthly righteousness, the earthly Jerusalem-" the people and nations that will not serve thee shall utterly perish." Now this heavenly rule, withal, is recognized as the source of power. The kings of the earth bring their glory to it (not to corrupt Babylon, to their disgrace and ruin). None enter this that defile, but those written in the Lamb's book of life. It is not now merely " the Lord shall reign forever and ever," but " they shall reign forever and ever."
From the time of the exaltation of Jesus to the right hand of God, and the association of the church with Him, Christ has been ready to judge. There were many Antichrists, whereby it was known that it was the last time, as this same apostle teaches us. And now, in the manifested failure of the church on earth unfolded in the first chapters, though the Bridegroom might tarry, the church, knowing His mind, had but one cry,
" Come! " In this position, therefore, the church is practically set.
From the time the prophecy took its course, all was remediless. When it took absolutely and definitely in the crisis, it became absolutely and definitely so as to individuals, as regarded the dispensation of judgment-" the door was shut." The Lord declares He has sent His angel to testify these things in the churches. Here we are brought back to what went before the prophetic sayings (the churches being thus made cognizant of the prophetic sayings). The Lord presents Himself to them, as the root indeed, but as the offspring of David, ready to inherit his throne; and the bright and blessed witness of millennial day, and, in one sense, eternal day to the church. This was the next thought to the church on this failure. Accordingly, knowing it, the church is only lifted up into better hopes, and the Spirit, which, as Comforter, abides forever, takes the lead; and, in its character of bride, abstracting itself from circumstances and earthly progress and associations, the church joins its guiding Spirit and says, Come--calls on all who hear, whose ear is open to divine truth, to join in this as its cry, its first utterance, now born into a world of sorrow even for the church, which sees its desolation (still, however, maintaining its character of grace, ministerial grace, to the world): " And let him that is athirst come: and whosoever will, let him take the water of life freely." While the Holy Ghost remains filling the church, no change of circumstances can prevent it or us from being the ministers of this calling-grace in the midst of a ruined world.
Strictly speaking, then, verse 17 returns to the things that are; verses 10, 11 to the prophetic period, which has closed the hope and testimony of grace, and assumed the testimony of judgment, either preparatory or final. Verse 20 gives the individual seal, as it were, of the apostle's faith to the personal application of the book by the Lord.
As the church instantly broke forth in answer on the church revelation of Jesus, in exactly corresponding praises to His then revealed character, so now, on the revelation of His millennial and glorified character, it breaks forth by the Spirit, which never leaves it let it be ever so desolate, but rather inspires it with hope in the answering and suitable cry of " Come! " and then looks round, in the sense of this, to renew its service of grace to the world.
In chapter 21: 6, we have Jehovah sitting on the throne, declaring Himself as Alpha and Omega; here, in chapter 22: 12, 13, we have Jesus doing so (there closing the millennium --here introducing the millennial times).