Revelation of John 21:3-7
The tabernacle of God is with men ( η σκηνη του θεου μετα των ανθρωπων ). It is one of the angels of the Presence (16:17; 19:5) speaking.And he shall dwell with them ( κα σκηνωσε μετ' αυτων ). Future active of σκηνοω, already in 7:15 from Eze 37:27; Zec 2:10; 8:8 and used of the Incarnate Christ on earth by John (Joh 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (7:15; 13:6; 15:5), the true tabernacle of which it was a picture (Heb 8:2; 9:11). God is now Immanuel in fact, as was true of Christ (Mt 1:23).
Shall wipe away every tear from their eyes ( εξαλειψε παν δακρυον εκ των οφθαλμων αυτων ). More exactly, "shall wipe out every tear out of their eyes" (repetition of εξ ) like a tender mother as in 7:17 (Isa 25:8). There is no more that ought to cause a tear, for death ( θανατος ) is no more, mourning ( πενθος ), associated with death and crying ( κραυγη, wailing), and pain ( πονος as in 16:10) are all gone. There is peace and bliss.
Behold, I make all things new ( Ιδου καινα ποιω παντα ). The first time since 1:8 that God has been represented as speaking directly, though voices have come out of the throne before (21:3) and out of the sanctuary (16:1, 17), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (7:14; 17:7; 21:6; 22:6), but to the entire world of the blessed. See Isa 43:18f. for the words ( Ιδου εγω ποιω καινα ). The idea of a new heaven and a new earth is in Isa 65:17; 66:22; Ps 102:25f. For the locative here with επ ( επ τω θρονω ) see 7:10; 19:4 (genitive more usual, 4:9f.; 5:1, 7, 13, etc.). See 20:11 for the picture.
And he saith ( κα λεγε ). Probably this means a change of speakers, made plain by μο (to me) in many MSS. An angel apparently (as in 14:13; 19:9f.) assures John and urges him to write ( γραψον as in 1:11; 2:1, 8, 12, 18; 3:1, 7, 14; 14:3). The reason given ( οτ, for) is precisely the saying in 22:6 and he uses the two adjectives ( πιστο κα αληθινο ) employed in 19:11 about God himself, and 3:14 about Christ. In 19:9 αληθινο occurs also about "the words of God" as here. They are reliable and genuine.
They are come to pass ( Γεγοναν ). Second perfect active indicative of γινομα with -αν for -ασ. See 16:17 for a like use of γεγονεν, "They have come to pass." Here again it is the voice of God because, as in 1:8, He says:
I am the Alpha and the Omega ( Εγω το Αλφα κα το Ο ) with the addition "the beginning and the end" ( η αρχη κα το τελος ), the whole used in 22:13 of Christ. In Isa 44:6 there is something like the addition, and in Col 1:18; Re 3:14 η αρχη is applied to Christ, while here God is the First Cause ( αρχη ) and the Finality ( τελος ) as in Ro 11:36; Eph 4:6. But God works through Christ (Joh 1:3; Heb 1:2f.; Col 1:12-20). God is the bountiful Giver (Jas 1:5, 17) of the Water of Life. See 7:17; 22:1, 17 for this metaphor, which is based on Isa 55:1. It is God's own promise ( Εγω δωσω ), "I will give."
Of the fountain ( εκ της πηγης ). For this partitive use of εκ see Mt 25:8, without εκ Re 2:17.
Freely ( δωρεαν ). See Mt 10:8; Joh 4:10; Ro 3:24; Ac 8:20; Re 22:17.
He that overcometh ( ο νικων ). Recalls the promises at the close of each of the Seven Letters in chapters 2 and 3.
Shall inherit ( κληρονομησε ). Future active of κληρονομεω, word with great history (Mr 10:17; 1Pe 1:4; Ga 4:7; Ro 8:17), here interpreted for the benefit of these who share in Christ's victory.
I will be his God ( Εσομα αυτω θεος ). Repeated Old Testament promise (first to Abraham, Ge 17:7f.). Cf. Re 21:3.
He shall be my son ( αυτος εστα μο υιος ). Made first of Solomon (2Sa 7:14) and applied to David later in Ps 89:26f.
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