Apocalipse 21:1
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XXI.
THE FINAL REGENERATION. — ALL THINGS NEW: NEW HEAVENS; NEW EARTH; NEW JERUSALEM (Apocalipse 21:1 to Apocalipse 22:5).
THE NEW HEAVENS AND NEW EARTH.
(1) And I saw a new heaven... — The hope of the renewal and restitution of all things had been long cherished. Earlier prophets had sanctioned the hope: Isaiah had told of new heavens and new earth (Isaías 65:17); Ezekiel had closed his prophecy with the splendid vision of a renewed land of promise (Ezekiel 40-48); Christ Himself had spoken of the era which He inaugurated as the regeneration (Mateus 19:28); His followers soon caught the truth that the outcome of the gospel age would be the realisation of all those marvellous visions with which prophets had sustained the fainting hopes of the people of God. The hope was not to be for ever receding as new height after height was surmounted. It will not always be said, “The days are prolonged, and every vision faileth” (Ezequiel 12:22). The fulfilment may seem to tarry; the unbelieving might doubt or scoff (Mateus 24:43; 1 Tessalonicenses 5:2; 2 Pedro 3:4); but those who felt that the gospel was a power of spiritual regeneration, making all things new (2 Coríntios 5:17), learned to look forward to the widest and fullest restoration, and to expect new heavens and a new earth wherein dwelleth righteousness (2 Pedro 3:13). The characteristic word which runs throughout the description is the word “new.” All things are to be made new: the heavens and earth are new; the Jerusalem is new. There are two words which are translated new in our English version: one of these (neos) relates to time; the other (kainos) relates to quality. The one would be applied to what had recently come into existence; the other to what showed fresh features. The tomb, for example, in which our Lord’s body was laid was new, not in the sense that it had been recently hewn out of the rock, but in the sense that it had never been used before; it may have been long made, but it was one wherein never man was yet laid. To describe it the second word (kainos) is used (Mateus 27:60 and João 19:41). In the same way, the wine-skins (called “bottles” in our English version) required for the new wine were not necessarily wine-skins only just prepared for service, but they were skins which had not grown withered, but retained their freshness and elasticity. Here, again, the second word (kainos) is employed to describe them. Now, it is this latter word which is used throughout this chapter, and, indeed, throughout the book of Revelation. The newness which is pictured is the newness of freshness: the old, decaying, enfeebling, and corrupting elements are swept away. The aspects and features which will surround the inhabitants of that new earth will be full of novelty to satisfy the progressive instincts of our nature; but the imagery no less conveys the assurance that the conservative instinct, which clings to what is old, and finds sanctity in the past, will not be disregarded. All things may be new, full of fresh and fair beauty; but all things will not be strange; there must be some correspondency between the old and the new, when the new things are called new heavens, new earth, new Jerusalem. The description is figurative, but the spirit of it implies that in the restitution age the sweetness of things loved and familiar will blend with the charm of all that is fresh and new.
And there was no more sea. — Or, better, And the sea is (exists) not any more. Among the more detailed features of the new earth, this obliteration of the sea stands first. It is strange that so many commentators should vacillate between literal and figurative interpretations of the chapter; the ornaments and decorations of the new Jerusalem (Apocalipse 21:10) are treated as symbolical; the annihilation of the sea is considered as literal. It is wiser to leave the literal meaning to the future, and to grasp the spiritual teachings, which are of infinite and present interest, The sea has played an important part in the symbolism of the book: out of the sea rose the wild beast (Apocalipse 13:1); the purple-clad Babylon sat enthroned upon many waters (Apocalipse 17:1); the restless, tumultuous ocean, now discordant with its clamorous waves, now flooding the earth in confederate force; the troubled sea of evil, which cannot rest, and casts up but mire and dirt (Isaías 57:21), is no more to be found on the face of that earth, or near that city whose peace is as a river, and whose righteousness as the waves of the sea (Isaías 48:18), and whose inhabitants are delivered from “the waves of this troublesome world.”