The book of Revelation, as a whole, has spawned a number of controversies. Even among those who take what is called a classical preterist approach (i.e., the primary message was fulfilled not very long after it was written), there is disagreement as to the exact meaning of what is under discussion. Some believe the entire book looks no further than A.D. 70. Others believe that the first half of the book refers to the destruction of Jerusalem, while the latter half refers to the downfall of the Roman Empire, with the last chapters dealing with the final judgment. Still others believe it all to be referring to the fall of the Roman Empire.

Most will agree that the message of Revelation is that God’s people are ultimately victorious over the forces that oppose them. To this extent, of course, the book has a lasting message for every age, whether it refers to the destruction of Jerusalem or Rome. The question of this study has to do with the last two chapters in particular.

Overview of Considerations
The main question here concerns whether the last two chapters refer to the church on earth, or the glorified church in heaven. The position taken here is that it refers primarily to the latter. Following is an overview of some of the reasons for taking the position that Revelation 21-22 refers to the final glorified state of God’s people.

1. The natural flow of the reading would indicate that it refers to the glorified church. In line with other passages on the subject of the final judgment and eternity, we have an order that is harmonious: final judgment, Satan and the unrighteous cast into hell, and eternal salvation for the saved. It is difficult to read 20:11-15 and not conclude that it refers to final judgment. Though figurative, it still describes a scene that transcends temporal judgment. Verse 11 describes the scene as occurring before the throne itself. All of the dead are present, and all are judged according to their deeds, which coincides with many other passages referring to final judgment (cf. 2 Cor. 5:10). Then, there is the mention of the “second death, the lake of fire,” into which is thrown “death and Hades” and finally anyone whose name was not written in the book of life (vv. 14-15). Satan had been cast down into the same lake of fire in verse 10, where all who are there will “be tormented day and night forever and ever.” Remembering that chapter breaks were not originally in the text, it naturally follows that the contrast with the “lake of fire” is what chapter 21 discusses. This is, then, most naturally a reading about those who are eternally glorified in opposition to those who were cast into the lake of fire.

2. The reference to the new heaven and new earth is easily understood as a reference to future glory (Rev. 21:1). It may be argued that this refers to the “new creation” one becomes when entering into fellowship with God (2 Cor. 5:17). But given the fact that this follows such a powerful scene of judgment, it more likely refers to an entirely new order of things yet to be enjoyed. This is exactly what Peter spoke of in 2 Peter 3. Peter speaks of a final judgment in which the “heavens will pass away” and “the earth and its works will be burned up” (vs. 10). Compare this with Revelation 20:11, in which the the great judgment scene depicts God on His throne, and “from whose presence earth and heaven fled away, and no place was found for them.” Peter seems to be describing this very event. Then, after telling of the destruction of heaven and earth, Peter looks to future glory: “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (vs. 13). This fits perfectly with what John is describing. John’s “new heaven and new earth” is a place in which there is nothing unclean (Rev. 21:27). In other words, righteousness dwells there in an absolute sense, as Peter said. It is no stretch to understand John’s language as referring to future glory. This promise is fulfilled after the present heavens and earth are destroyed.

3. The phrase the holy city, new Jerusalem refers to the church (Rev. 21:2). This would be true whether referring to the church on earth or glorified in heaven. The Hebrew writer said that Christians have “come to Mount Zion and to the city of the living God, the heavenly Jerusalem” (Heb. 12:22). This heavenly Jerusalem is composed of those “who are enrolled in heaven” (vs. 23); their names are written in the book of life. The “heavenly Jerusalem” of Hebrews 12 includes those saints who have already passed from this life. So Hebrews does not prove that Revelation 21 refers to the church on earth. Rather, the phrase simply identifies God’s people; and this would be true whether they are on the earth or in heaven. Both ideas are plausible. However, if the greater context in Revelation is a reference to the glorified state, then there is nothing about the phrase that would be out of order in such a context. If anything, since the reference in Hebrews 12 would necessarily include the saints who have gone to be with the Lord, then it would have to include them also in Revelation 21, which means that Revelation 21 cannot be limited to the church on earth.

A few verses later, John describes the holy city. It is a glorious and enduring picture of wonder and wealth. The walls seem to indicate security and protection. Though the walls of many cities have fallen, including Jerusalem’s, these walls will never fall. Those inside of these walls cannot be harmed anymore. What a great message for those Christians who were suffering at the hands of oppressive rulers!

4. Verse 4 has been a wonderful source of comfort for those who suffer. Five things are mentioned that will be no more: tears, death, mourning, crying, and pain. The “first things have passed away.” While it might be argued that these things are true of Christians on earth, the situation seems to fit better with heaven itself. It is true that, in Christ, we may always rejoice because of our relationship with Him (Phil. 4:4). However, to say that there is no more pain is a bit of a stretch. Paul said that Christians would be persecuted and endure much tribulation (2 Tim. 3:12; Acts 14:22). He wrote that he had “great sorrow and unceasing grief” in his heart for those who were lost (Rom. 9:2). He was very bothered by a “thorn in the flesh” and prayed for its removal (2 Cor. 12). Peter wrote to suffering Christians who were “for a little while ... distressed by various trials.” However, their ability to rejoice was rooted in the heavenly inheritance that awaited them (1 Pet. 1:3-8). Nevertheless, they suffered pain. Revelation 21 describes a situation in which there is no pain at all; neither is there death. This does not completely fit our situation on earth. It does perfectly describe our heavenly inheritance.

5. Verses 7-8 make a contrast between what those who overcome “will inherit” and what will happen to the unrighteous. These verses alone are powerful in placing this scene beyond this earth. First, the tense of verse 7, “He who overcomes will inherit” points to the future. What will they inherit? The things that the previous verses (and following) describe. If this is speaking of what they already had on earth, then what is the significance of it being spoken of as a future inheritance not yet fully received, and based on their overcoming. This is the same inheritance of which Peter speaks (1 Pet. 1:3-4). Christians have certainly received a “down-payment,” but the fullness of their reward is realized in heaven itself. Second, the contrast with verse 8 puts it in eternity. These unrighteous ones will have their part “in the lake that burns with fire and brimstone, which is the second death.” This is the same place to which Satan will go, along with death and Hades at the final judgment. If this speaks of eternal death in hell, then the most logical contrast is with eternal life in heaven. In fact, mentioned in this context is the “spring of the water of life” (vs. 6), the “Lamb’s book of life” (vs. 27), the “river of the water of life” (22:1), and the “tree of life” (22:2). All of this comes directly from God in heaven, where there is no death at all.

6. The mention of the tree of life is significant (22:2). Jesus had mentioned it to the church at Ephesus: “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God” (2:7). Again, this was a future promise. If this is something that one receives upon becoming a Christian, then why would it be promised to Christians who overcome? They would already have it. No, this is something more, something greater yet to come. Jesus said that the tree of life was in the Paradise of God. When we see it mentioned in chapter 22, the scene then is placed in Paradise, in heaven itself. That Paradise refers to heaven can be seen in Paul’s description of his visions and revelations (2 Cor. 12). In verse 2 he said he was caught up “to the third heaven,” and in verse 4 he called it “Paradise.” The phrase “third heaven” is understood to refer to the “abode of the Almighty” (McGarvey 235). One thing is sure: this is not the earth; and neither is Revelation 22 describing an earthly scene.

Context?
How does this position fit contextually with the whole book? Keep in mind that this is prophecy. Even if the book’s message concerned the overthrow of Jerusalem, this would not necessarily mean that the last two chapters referred to the church on earth. The church had been established already -- 40 years before Jerusalem was destroyed. If these chapters referred to the church on earth, then this was not prophecy at all, for the fulfillment had come a generation earlier. But this does not seem to mesh with the predictive nature of the book, nor with the predictive nature of these chapters in particular. John speaks in a future tense: God will wipe away every tear; he who overcomes “will inherit these things.” That does not make much sense if “these things” had already come to pass many years prior. Further, it is not sin they are overcoming here, but rather tribulation (cf. Acts 14:22).

Contextually, this position fits well with the book. In the midst of physical persecutions, they needed to be reminded that there is something far greater than what this world can offer (cf. 2 Cor. 4:16-5:10). They were being told that in Christ, they are the victors. That would be difficult for some to see if all they were looking at was the physical. The glimpse into their future, eternal glory would have been a tremendous encouragement to their overall state of mind, just as it is today for those going through difficulties. Paul expressed, “I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed in us” (Rom. 8:18). What greater form of encouragement can be given? They were being reminded of this “glory” that would be revealed in them; they weren’t simply being told what they had on the earth. It was a similar looking into eternity that enabled Moses to “endure ill-treatment with the people of God.” He was “looking to the reward” (Heb. 11:24-26). Would it not be in order for suffering saints in the first century to be reminded of this as well? “God is not only concerned with showing Christians their initial victory over Rome, but also their final victory in glory” (Barnes 204).

It is also helpful to go back to the beginning of Revelation and look at what the Lord told the churches to whom this was addressed. He promised those in Ephesus, “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God” (2:7). To Smyrna, He said, “He who overcomes will not be hurt by the second death” (2:11; cf. 2:17, 26-28; 3:5, 12, 21). The fulfillment of these promises were based upon their overcoming the situation they were in. This pointed to something that they did not fully possess yet -- something they would receive only after they had overcome. This is clearly stated by the words, “Be faithful until death, and I will give you the crown of life” (2:10). Overcoming, for many, meant that they would die for the cause of Christ; “until death” signifies “to the point of dying.” If they died for the Lord, they would overcome and thus receive the promises given. So, when we come to the end of the book, is it a great stretch that the Lord would describe the glory that they would receive if they overcome? “He who overcomes will inherit these things” (21:7). The Lord introduced those promises in the opening chapters, and gives a fuller glimpse of the glory at the end. This fits well within the scope of the book.

Does this position contradict with the Lord’s statement that He was coming quickly? In the main, the book describes the overthrow of the persecuting powers. Reminding the Christians of their future, eternal glory does not contradict the main message that, shortly, these persecuting powers would be brought down in judgment. This is what would soon happen. Such statements need not prevent the Lord from pulling back the curtains of eternity for a moment to show what awaited on the other side of this life. These Christians were suffering; that part of it would soon end. Eternal glory was on the other side, and that cannot be put into a time-frame. Eternity, by its very nature, is not subject to time or chronology (also keeping in mind that time, in prophecy, can be an elasted concept). It is what awaited those who overcame. The time factor was a viewpoint given to those suffering on the earth. Their time of suffering would soon be over.

Conclusion
The book of Revelation deserves much deeper study than can be done here. As with any issue or passage, all are urged to take up the Book and study for themselves. I hope that some of these considerations will be helpful. Not that I am an expert, but these considerations have helped me in my study. I have tried to look fairly at the various viewpoints in my own study so that my conclusions would not be arbitrary.

Revelation is such a powerful source of encouragement and comfort, even for us today, because it shows victory. We can have victory in Christ on this earth, and ultimately, we will be rewarded with the crown of life (cf. 2 Tim. 4:8). Looking to heaven is the way that we can see past the trials and heartaches of this earth. Heavenly glory is ours if we will stand firm in the ways of our Lord. Any affliction will be bearable as we look to the “eternal weight of glory far beyond all comparison” (2 Cor. 4:17). It is this eternal weight of glory to which the last chapters of Revelation direct the suffering Christians. It is our worthwhile hope, also. May God help us overcome and so share in this glory.

Works Cited
Barnes, David G. “The New Heavens and the New Earth.” Overcoming with the Lamb: Lessons from the Book of Revelation. Temple Terrace: Florida College Bookstore, 1994: 200-211.
McGarvey, J. W. and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans. Delight AR: Gospel Light Publishing Co., n.d.

Doy Moyer