God Will Dwell with Man
BRANDEN OBRERO
12/15/2024
Introduction
Does the ending of a story impact how one views the whole story? Arguably, yes. If a tragic tale has a happy ending, the tragic events gain significance in light of the end. If a mystery film ends with the puzzle solved and the preceding narrative clues explained, one can re-watch the film with new insight into the narrative clues. God has revealed the end of the present creation’s story in the book of Revelation, and this ending reframes how we view the events contained within the story. Revelation 21:1-4 describes the ending of the old creation’s story, and the reality of the new creation which follows. This passage’s fundamental message is that God will directly dwell with his people in the new creation. God’s original, direct dwelling with his people was disrupted by the Fall in Gen 3, and Scripture following the Fall has chronicled God working to re-establish his dwelling with his people. The theme of God’s dwelling with his people finds its fulfillment in this passage. This analysis of Rev 21:1-4 involves a survey of Revelation’s historical and literary context, followed by an analysis of the text proper, and then a study of the passage’s redemptive-historical development with application.
Historical & Literary Context
Within this brief overview of Revelation’s historical and literary features, it is important to remember that Revelation is one of the more complicated books of the Bible. There are multiple schools of interpretation for Revelation, multiple millennial views, and diverse nuances of the apocalyptic genre. A thorough examination of all these features is beyond the scope of this article. However, I aim to sketch the details of the book’s historical context which will assist in understanding and interpreting the passage under consideration.
Multiple features of Revelation’s historical context are visible within the book itself. The revelation contained within this book is from “Jesus Christ…[who] made it known by sending his angel to his servant John” (Rev 1:1 ESV). Multiple literary works in the 2nd century attribute authorship of Revelation to the Apostle John, and early Church Fathers of the 3rd century affirm this authorship.[1] John received, and presumably wrote down, the details of this revelation while “on the island called Patmos” (Rev 1:9 ESV). This book was addressed to “the seven churches that are in Asia” (Rev 1:4 ESV) which were located in present day Turkey.[2] These churches were afflicted by various circumstances including false teaching (Rev 2:14-15), persecution (Rev 2:9-10, 13), and temptations to compromise with sin (Rev 2:20-21). In response to these situations afflicting the original recipients, the purpose of this book was to “both warn the church and fortify it to endure suffering and to stay pure from the defiling enticements of the present world order”.[3] Revelation’s own testimony to its purpose is to declare “the things that must soon take place” (Rev 1:1 ESV) and to bless “the one who keeps the words of the prophecy of this book” (Rev 22:7 ESV). Most of the early Church Fathers’ writings date the book of Revelation towards the end of Domitian’s reign, approximately A.D. 95-96, and contemporary scholarship agrees with this date range.[4]
With regards to genre, Revelation identifies itself as apocalypse (Rev 1:1) and prophecy (Rev 1:3, 22:7). It also contains introductory features similar to New Testament epistles (Rev 1:4-5). Contemporary scholarship affirms Revelation contains elements of prophecy, apocalypse, and epistle.[5] Due to the apocalyptic nature of Revelation, the visions contained within must be understood in light of the apocalyptic genre. Generally speaking, Jewish apocalyptic literature “inherited and magnified features appearing in such OT books as Ezekiel, Daniel, and Zechariah. These features include visions that dramatize the prophet’s admission to God’s heavenly council and that convey meaning through symbolism”.[6] As opposed to a bare recounting of facts often present in historical narratives, apocalyptic literature was “visionary and fantastic”.[7] To read apocalyptic, one must “begin by looking for indicators of the primary message of the vision…we must not begin with the specific lest we fail to grasp the global”.[8] Proverbially speaking, we cannot afford to miss the forest for the trees; we cannot let the specific details of a vision prevent us from grasping the overall message being communicated in the vision.
To better understand the significance of Rev 21:1-4, we must understand where it fits within the narrative flow of the whole book. In Rev 2-3, Jesus speaks directly to issues afflicting the original recipients, including false teaching, persecution, and temptations to compromise with sin. Jesus typically commended and rebuked these seven churches for actions they have taken and declared an eschatological promise for faithful Christians. Revelation 4-20 reveals the spiritual realities behind the Church’s persecutions and afflictions, and what the Church would experience until the second coming of Jesus. In these chapters, multiple rounds of divine judgements are cast on earth in response to sin and wickedness. They also describe God’s continued sovereignty, his preservation of Christians on earth, and the coming vindication for Christians who have been killed. The means by which Satan attacks the Church are revealed: through overt physical persecution (Rev 13:1-10) and compromise with the world system (Rev 13:11-18). Revelation 20:7-10 describes God’s final defeat of the Devil and the earthly nations he deceived, in their final rebellion against God. Revelation 20:11-15 describes the final defeat of “Death and Hades” (Rev 20:14 ESV) and the judgement of all people before God’s throne.
Finally, after the defeat of the Devil, death, and hades, and the judgement of all people, we arrive at Rev 21:1-4. It is important to remember that this vision occurs within a book filled with apocalyptic visions. Consequently, one must be attuned to the symbolic descriptions contained within and can’t assume the vision is entirely literal. This text reveals the new creation which follows the passing of the old and the depths to which God cares for his people. This passage shows the result of God’s final victory and the implications for his people, despite all the afflictions they experienced in the preceding chapters. The pastoral purpose of this passage is to encourage its readers to persevere in the midst of persecution and affliction because God is still in control, is bringing a new creation, and will directly dwell with his people.
Analyzing the Text
The main idea of Revelation 21:1-4 is that God will directly dwell with his people in the harmonious new creation, and most prominent theme of this text is God’s dwelling with his people. For ease-of-reference during the analysis, the text of Rev 21:1-4 is produced below:
1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” – Rev 21:1-4 ESV
A plot analysis of these verses helps one understand what is being said. Verse 1 describes the setting for this passage – “a new heaven and a new earth” (Rev 21:1 ESV). The emergence of this new creation follows the passing away of the first creation. The occasioning incident, which creates tension in this narrative,[9] is verse 2 which describes the appearance of the “new Jerusalem” (Rev 21:2 ESV). The climax of this passage is verse 3 which states God will dwell with man. Now the consequences of such a dwelling are yet to be stated – is it a dwelling for his people’s benefit? The resolution to the climax comes in the second half of verse 3 which states God “will dwell with them, and they will be his people, and God himself will be with them as their God” (Rev 21:3 ESV). The consequences of this dwelling are stated in verse 4 which declares God “will wipe away every tear from their eyes” (Rev 21:4 ESV). This verse makes clear that God’s dwelling with his people is for their comfort, not judgement. Further consequences of God’s dwelling with his people are described in the rest of verse 4, which states there will be no more “death” nor “mourning, nor crying, nor pain” (Rev 21:4 ESV) in the new creation.
The phrasing of this text reveals the narrative flow and makes clear that there are three main parts: the new creation seen in verse 1, the new Jerusalem seen in verse 2, and what was heard in verses 3-4. The new creation in verse 1 is parallel to the new Jerusalem in verse 2. As a result, they are seen as complementary to each other – describing the same reality, with the new creation now being called the new Jerusalem.[10] Phrasing also makes evident that “coming down” and “prepared” in verse 2 are parallel and imply complementary actions – what came down is what was prepared. What was heard in verses 3-4 are parallel to what was seen in the preceding two verses, and they provide commentary or explanation on what was seen.
In verse 1, the word translated “new” in “new heaven and a new earth” (Rev 21:1 ESV) described a qualitative newness, rather than a quantitative newness. Consequently, this newness is likely a qualitative renewal of the pre-existing creation, rather than a complete destruction and re-creation from nothing.[11] It is unlikely that the phrase “the sea was no more” (Rev 21:1 ESV) means there is no water on the new earth. Rather, the sea was a source of uncertainty and affliction for God’s people. The first beast which persecuted God’s people arose out of the sea (Rev 13:1). The literal sea was also a source of uncertainty and affliction for these early Christians (Matt 8:24-27, Mark 4:39-41, John 6:16-19, 2 Cor 11:25-26, James 1:6). As a result, the absence of a sea in the new creation is likely a reference to the absence of any sources of uncertainty or affliction. One theologian states that the sea “refers to the source of earthly rebellion, chaos, and danger…This symbolic (or literal) source of rebellion will no longer threaten creation’s perfection”.[12]
In verse 2, both “prepared” and “adorned” are perfect passive verbs, most likely a divine passive. This means that the preparing and adorning of the new Jerusalem is done by God himself. This conveys the great care God has for the new Jerusalem and his people in it.
Verse 3, declares that God now dwells with his people. The word translated “dwelling” in this verse is the same word translated “tent”, used to refer to the tabernacle elsewhere in the New Testament (Acts 7:44, Heb 8:5, Heb 9:2). This verse proclaims that in the new creation God no longer dwells with his people through intermediaries, like with the tabernacle; rather, he will dwell (tabernacle) with his people directly. God’s dwelling with his people, foreshadowed by the tabernacle and temple under the Old Covenant is finally achieved.[13]
Verse 4 then provides further commentary on the new creation. It is a place without “death” nor “mourning, nor crying, nor pain” (Rev 21:4 ESV). Furthermore, God is shown to intimately care for his people as he will “wipe away every tear from their eyes” (Rev 21:4 ESV).
It is important to understand that this passage draws heavily on the Old Testament. This is in line with the apocalyptic style of literature. Verse 1 describes the fulfillment of the prophetic expectation for a new creation visible in Isa 65:17-18 and 66:22. Verse 2’s adorning of the new Jerusalem fulfills the prophetic expectation of God adorning his people in Isa 61:10-11. Verse 3 describes the greatest fulfillment of God’s anticipated dwelling with his people in Lev 26:11-12. Verse 4 describes the fulfillment of the prophetic longing for no more death, pain, or sorrow described in Isa 25:8, 35:10, 51:11, and 65:19-20.
Revelation 21:1-4 reveals that after God triumphs over his enemies, the old creation will be replaced by a new creation where there are no effects of sin. This new creation, new Jerusalem, will be prepared by God himself, reflecting the deep care he has for his people. There, God will dwell directly with his people; a level of intimacy not seen since the Fall. This new creation is the fulfillment of the post-exilic hopes for a new creation seen in the Old Testament prophetic literature, particularly Isaiah.
Redemptive-Historical Development
The theme of God’s dwelling with his people finds its culmination in Rev 21:1-4. Verses 3-4 describe God as intimately dwelling with his people as their God and comforting them. This theme is perceptible as early as the Gen 2 which describes God’s direct dwelling with Adam and Eve. God gave a direct command to Adam (Gen 2:16) and brought the animals to Adam to be named (Gen 2:19). God took a rib from Adam (Gen 2:21) and directly fashioned Eve (Gen 2:22). Prior to the Fall, it appears God walked with Adam and Eve in the Garden (Gen 3:8-10) and dwelt with them. The Garden functioned as a sort of proto-temple. However, after the Fall, Adam and Eve are removed from the Garden, and Scripture ever since has recorded the re-establishing of God’s direct dwelling with his people.
After God delivered the Israelites from slavery in Egypt, he would manifest his glory among his people in a more intentional, consistent way for the first time since the Fall. This was accomplished in the tabernacle (Exod 40:33-38), where God dwelt among his people through intermediaries – the priests (Num 3:5-10, Deut 33:8-11, Heb 5:1). Later in Israelite history, God would then dwell among his people in the temple completed by King Solomon (1 Kgs 8:10-21). When King Solomon ascended the throne, God revealed that his dwelling among his people is tied to their representative king being righteous and obeying God’s commands (1 Kgs 6:11-13). In fact, for anyone to dwell in God’s presence he must be blameless and obey God’s law (Ps 15). After the Israelites went into exile, God promised to dwell again with his people in a coming new temple (Ezek 43:1-9). This new dwelling among his people would be forever.
In the Gospel of John, the most personal and direct dwelling yet by God among humanity is revealed in the incarnation of Jesus Christ (John 1:14). Once the New Covenant is established through the death and resurrection of Jesus, it is revealed that now the Church is God’s temple and is indwelt by God (1 Cor 3:16-17). However, not just the Church, but each individual Christian is also God’s temple and is indwelt by him in the New Covenant (1 Cor 6:19). God’s dwelling with his people has now reached a level of intimacy not seen prior – he is within every Christian. However, that isn’t the end, as Rev 21:3-4 reveals God will directly dwell with his people in the new creation. There is no temple in the new creation because God is directly present (Rev 21:22). This vindicates the theme of God’s dwelling with his people discerned from Rev 21:3-4.
This theme of God’s dwelling with his people finds its fulfillment and culmination in the person and work of Jesus Christ, the righteous, representative king of God’s people. Jesus is God himself who tabernacled amongst humanity (John 1:14). It is through Jesus’ death on the cross and subsequent resurrection whereby the Church is established in the New Covenant, and it is through his imputed righteousness to Christians whereby they can dwell with God. The Church is God’s temple indwelt by him (1 Cor 3:16-17), and every individual Christian is also God’s temple and indwelt by him (1 Cor 6:19). It is in Jesus’ second coming whereby the new creation is ushered in and God dwells directly with people (Rev 21:3-4). This culmination is highlighted in Rev 21:22 which states there is no temple in the new creation because God is directly present. Accomplished through Jesus’ person and work, God’s dwelling with his people in Rev 21:1-4 is the consummate antitype for the types of the tabernacle and temple, where God dwelt with his people via intermediaries (Exod 25:8-9; 1 Kgs 8:10-13).
Application
Revelation 21:1-4 speaks to Christians as saints by revealing the consummate end waiting for them in eternity. In the new creation, they will directly and harmoniously dwell with God for eternity, without sin or its effects. This is the consummate end to which every Christian is going, and it provides perspective and hope in the midst of this present life. This passage also speaks to Christians as sinners who deal with personal sin, and as sufferers who experience sin’s effects in the world, by proclaiming that there will be no sin in the new creation (Rev 21:4).[14] Therefore, in the present life Christians can take heart and persevere while experiencing the sorrowful effects of sin; because they know the end of the story. In the new creation there will be no sin, and they will dwell with God for eternity.
Notes
[1] D. A. Carson and Douglas J. Moo, An Introduction to the New Testament (Grand Rapids, MI: Zondervan, 2005), 700-01.
[2] “Introduction to the Revelation to John,” in ESV Study Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2008), 2454.
[3] Ibid.
[4] Carson and Moo, An Introduction, 707-12.
[5] Ibid., 713-16.
[6] “Introduction to the Revelation to John,” in ESV Study Bible, 2454.
[7] D. Brent Sandy, Plowshares & Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic (Downers Grove, IL: IVP Academic, 2002), 108.
[8] Ibid., 122.
[9] “Basic Literary Features of Prose: Plot & Character Analysis,” (handout, Westminster Theological Seminary, Glenside, PA, November 20, 2024).
[10] G. K. Beale and David H. Campbell, Revelation: A Shorter Commentary (Grand Rapids, MI: Eerdmans Publishing Company, 2015), 466-67.
[11] Ibid., 464.
[12] Dennis E. Johnson, study notes in ESV Study Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2008), 2494.
[13] Ibid.
[14] Assessing how Scripture addresses people as saints, sufferers, and sinners is discussed in: Michael R. Emlet, CrossTalk: Where Life & Scripture Meet (Greensboro, NC: New Growth Press, 2009), 86-98.