Revelation 21:3

And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

THE FIRST VOICE.—The voice out of the throne (Revelation 21:3-4.)

(3) And I heard a great voice out of heaven. . . .—According to the best MSS. the voice now heard was heard “out of the throne,” saying, Behold, the tabernacle of God is with men, and He will tabernacle with them. Here, as in Revelation 7:15, the translation, “shall dwell,” weakens the force of the allusion. The tent, or tabernacle, is in the seer’s mind. There is a difference in the prepositions used here and in Revelation 7 : in the latter, God was spoken of as tabernacling over them; here He tabernacles with them. He not only stretches His cloud-shelter over them, but He is with them. They shall be His people, and He shall be God with them, their God. The introduction of the words in italics (“and be”) in our version is a weakness; the force of the thought is spoiled. They are God’s people, and He is their Emmanuel—God with them, their God. The prophet Ezekiel supplies parallel thoughts (Ezekiel 37:27-28; comp. also Leviticus 26:11-12).

MacLaren's Expositions

John

‘THREE TABERNACLES’

John 1:14. - Revelation 7:15. - Revelation 21:3.

The word rendered ‘dwelt’ in these three passages, is a peculiar one. It is only found in the New Testament-in this Gospel and in the Book of Revelation. That fact constitutes one of the many subtle threads of connection between these two books, which at first sight seem so extremely unlike each other; and it is a morsel of evidence in favour of the common authorship of the Gospel and of the Apocalypse, which has often, and very vehemently in these latter days of criticism, been denied.

The force of the word, however, is the matter to which I desire especially to draw attention. It literally means ‘to dwell in a tent,’ or, if we may use such a word, ‘to tabernacle,’ and there is no doubt a reference to the Tabernacle in which the divine Presence abode in the wilderness and in the land of Israel before the erection. In all three passages, then, we may see allusion to that early symbolical dwelling of God with man. ‘The Word tabernacled among us’; so is the truth for earth and time. ‘He that sitteth upon the throne shall spread His tabernacle upon’ the multitude which no man can number, who have made their robes white in the blood of the Lamb; that is the truth for the spirits of just men made perfect, the waiting Church, which expects the redemption of the body. ‘God shall tabernacle with them’; that is the truth for the highest condition of humanity, when the Tabernacle of God shall be with redeemed men in the new earth. ‘Let us build three tabernacles,’ one for the Incarnate Christ, one for the interspace between earth and heaven, and one for the culmination of all things. And it is to these three aspects of the one thought, set forth in rude symbol by the movable tent in the wilderness, that I ask you to turn now.

I. First, then, we have to think of that Tabernacle for earth. ‘The Word was made flesh, and dwelt, as in a tent, amongst us.’

The human nature, the visible, material body of Jesus Christ, in which there enshrined itself the everlasting Word, which from the beginning was the Agent of all divine revelation, that is the true Temple of God. When we begin to speak about the special presence of Omnipresence in any one place, we soon lose ourselves, and get into deep waters of glory, where there is no standing. And I do not care to deal here with theological definitions or thorny questions, but simply to set forth, as the language of my text sets before us, that one transcendent, wonderful, all-blessed thought that this poor human nature is capable of, and has really once in the history of the world received into itself, the real, actual presence of the whole fulness of the Divinity. What must be the kindred and likeness between Godhood and manhood when into the frail vehicle of our humanity that wondrous treasure can be poured; when the fire of God can burn in the bush of our human nature, and that nature not be consumed? So it has been. ‘In Him dwelleth all the fulness of the Godhead bodily.’

And when we come with our questions, How? In what manner? How can the lesser contain the greater? we have to be content with the recognition that the manner is beyond our fathoming, and to accept the fact, pressed upon our faith, that our hearts may grasp it and be at peace. God hath dwelt in humanity. The everlasting Word, who is the forthcoming of all the fulness of Deity into the realm of finite creatures, was made flesh and dwelt among us.

But the Tabernacle was not only the dwelling-place of God, it was also and, therefore, the place of Revelation of God. So in our text there follows, ‘we beheld His glory.’ As in the tent in the wilderness there hovered between the outstretched wings of the silent cherubim, above the Mercy-seat, the brightness of the symbolical cloud which was expressly named ‘the glory of God,’ and was the visible manifestation of His real presence; so John would have us think that in that lowly humanity, with its curtains and its coverings of flesh, there lay shrined in the inmost place the brightness of the light of the manifest glory of God. ‘We beheld His glory.’ The rapturous adoration of the remembrance overcomes him, and he breaks his sentence, reckless of grammatical connection, as the fulness of the blessed memory floods into his soul. ‘That glory was as of the Only Begotten of the Father.’ The manifestation of God in Christ is unique, as becomes Him who partakes of the nature of that God of whom He is the Representative and the Revealer.

And how did that glory make itself known to us? By miracle? Yes! As we read in the story of the first that Christ wrought, ‘He manifested forth His glory and His disciples believed upon Him.’ By miracle? Yes! As we read His own promise at the grave of Lazarus: ‘Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?’ But, blessed be His name, miracle is not the highest manifestation of Christ’s glory and of God’s. The uniqueness of the revelation of Christ’s glory in God does not depend upon the deeds which He wrought. For, as the context goes on to tell, the Word which tabernacled among us was ‘full of grace and truth,’ and therein is the glory most gloriously revealed.

The lambent light of stooping love that shone forth warning and attracting in His gentle life, and the clear white beam of unmingled truth that streamed from the radiant purity of Christ’s life, revealed God to hearts that pine for love and spirits that hunger for truth, as no others of God’s self-revealing works have done. And that revelation of the glory of God in the fulness of grace and truth is the highest possible revelation. For the divinest thing in God is love, and the true ‘glory of God’ is neither some symbolical flashing light nor the pomp of mere power and majesty; nor even those inconceivable and incommunicable attributes which we christen with names like Omnipotence and Omnipresence and Infinitude, and the like. These are all at the fringes of the brightness. The true central heart and lustrous light of the glory of God lie In His love, and of that glory Christ is the unique Representative and Revealer, because He is the only Begotten Son, and ‘full of grace and truth.’

Thus the Word tabernacled amongst us. And though the Tabernacle to outward seeming was covered by curtains and skins that hid all the glowing splendour within; yet in that lowly life that was lived in the body of His humiliation, and knew our limitations and our weaknesses, ‘the glory of the Lord was revealed; and all flesh hath seen it together’ and acknowledged the divine Presence there.

Still further the Tabernacle was the place of sacrifice. So in the tabernacle of His flesh Jesus offered up the one sacrifice for sins for ever. In the offering up of His human life in continuous obedience, and in the offering up of His body and blood in the bitter Passion of the Cross, He brought men nigh unto God.

Therefore, because of all these things, because the Tabernacle is the dwelling-place of God, the place of revelation, and the place of sacrifice, therefore, finally is it the meeting-place betwixt God and man. In the Old Testament it is always called by the name which our Revised Version has accurately substituted for ‘tabernacle of the congregation,’ namely ‘tent of meeting.’ The correctness of that rendering and the meaning of the name are established by several passages in the Old Testament, as for instance, ‘There I will meet with you, to speak there unto thee, and there I will meet with the children of Israel.’ So in Christ, who by His Incarnation lays His hand upon both, God touches man and man touches God. We who are afar off are made nigh, and in that ‘true tabernacle which the Lord pitched and not man’ we meet God and are glad.

‘And so the word was flesh, and wrought

With human hands the creed of creeds,

In loveliness of perfect deeds.’

The temple for earth is ‘the temple of His body.’

II. We have the Tabernacle for the Heavens.

In the context of our second passage we have a vision of the great multitude redeemed out of all nations and kindreds, ‘standing before the Throne and before the Lamb, arrayed in white robes, and palms in their hands.’ The palms in their hands give important help towards understanding the vision. As has been often remarked, there are no heathen emblems in the Book of the Apocalypse. All its metaphors move within the circle of Jewish experiences and facts. So that we are not to think of the Roman palm of victory, but of the Jewish palm which was borne at the Feast of Tabernacles. What was the Feast of Tabernacles? A festival established on purpose to recall to the minds and to the gratitude of the Jews settled in their own land the days of their wandering in the wilderness. Part of the ritual of it was that during its celebration they builded for themselves booths or tabernacles of leaves and boughs of trees, under which they dwelt, thus reminding themselves of their nomad condition.

Now what beauty and power it gives to the word of my text, if we take in this allusion to the Jewish festival! The great multitude bearing the palms are keeping the feast, memorial of past wilderness wanderings; and ‘He that sitteth on the throne shall spread His tabernacle above them,’ as the word might be here rendered. That is to say, He Himself shall build and be the tent in which they dwell; He Himself shall dwell with them in it. He Himself, in closer union than can be conceived of here, shall keep them company during that feast.

What a thought of that condition-the condition as I believe represented in this vision-of the spirits of the just made perfect, ‘who wait for the adoption, to wit, the resurrection of the body,’ is given us if we take this point of view to interpret the whole lovely symbolism. It is all a time of glad, grateful remembrance of the wilderness march. It is all a time in which festal joys shall be theirs, and the memory of the trials and the weariness and the sorrow and the solitude that are past shall deepen to a more exquisite poignancy of delight, the rest and the fellowship and the felicity of that calm Presence, and God Himself shall spread His tent above them, lodge with them, and they with Him.

And so, dear brethren, rest in that assurance, that though we know so little of that state, we know this: ‘Absent from the body, present with the Lord,’ and that the happy company who bear the palms shall dwell in God, and God in them.

III. And now, lastly, look at that final vision which we have in these texts, which we may call the Tabernacle for the renewed earth.

I do not pretend to interpret the scenery and the setting of these Apocalyptic visions with dogmatic confidence, but it seems to me as if the emblems of this final vision coincide with dim hints in many other portions of Scripture; to the effect that some cosmical change having passed upon this material world in which we dwell, it, in some regenerated form, shall be the final abode of a regenerated and redeemed humanity. That, I think, is the natural interpretation of a great deal of Scriptural teaching.

For that highest condition there is set forth this as the all-sufficing light upon it. ‘Behold, the Tabernacle of God is with men, and He will tabernacle with them.’ The climax and the goal of all the divine working, and the long processes of God’s love for, and discipline of, the world, are to be this, that He and men shall abide together in unity and concord. That is God’s wish from the beginning. We read in one of the profound utterances of the Book of Proverbs how from of old the ‘delights’ of the Incarnate Wisdom which foreshadowed the Incarnate Word ‘were with the sons of men.’ And, at the close of all things, when the vision of this final chapter shall be fulfilled, God will say, settling Himself in the midst of a redeemed humanity, ‘Lo! here will I dwell, for I have desired it. This is My rest for ever.’ He will tabernacle with men, and men with Him.

We know not, and never shall know until experience strips the bandages from our eyes, what new methods of participation of the divine nature, and new possibilities of intimacy and intercourse with Him may be ours when the veils of flesh and sense and time have all dropped away. New windows may be opened in our spirits, from which we shall perceive new aspects of the divine character. New doors may be opened in our souls, from out of which we may pass to touch parts of His nature, all impalpable and inconceivable to us now. And when all the veils of a discordant moral nature are taken away, and we are pure, then we shall see, then we shall draw nigh to God. The thing that chiefly separates man from God is man’s sin. When that is removed, the centrifugal force which kept our tiny orb apart from the great central sun being withdrawn, we shall, as it were, fall into the brightness and be one, not losing our sense of individuality, which would be to lose all the blessedness, but united with Him in a union far more intimate than earth can parallel. ‘The Tabernacle of God shall be with men, and He will tabernacle with them.’

Do not let us forget that this highest and ultimate hope that is held forth here, of the union and communion, perfect and perpetual, of humanity with God, does not sweep aside Jesus Christ. For through all eternity the Everlasting Word, the Christ who bears our nature in its glorified form, or, rather, whose nature in its glorified form we shall bear, is the Medium of Revelation, and the Medium of communication between man and God.

‘I saw no Temple therein,’ says this final vision of the Apocalypse, but ‘God Almighty and the Lamb,’ and these are the Temples thereof. Therefore through eternity God shall tabernacle with men, as He does tabernacle with us now through Him, in whom dwelleth as in its perennial habitation, ‘all the fulness of the Godhead bodily.’

So we have the three tabernacles, for earth, for heaven, for the renewed earth; and these three, if I may say so, are like the triple division of that ancient Tabernacle in the wilderness: the Outer Court; the Holy Place; the Holiest of all. Let us enter into that outer court, and abide and commune with that God who comes near to us, revealing, forgiving, in the person of His Son, and then we shall pass from court to court, ‘and go from strength to strength, until every one of us in Zion appear before God’; and enter into the Holiest of all, where ‘within the veil’ we shall receive splendours of revelation undreamed of here, and enjoy depths of communion to which the selectest moments of fellowship with God on earth are shallow and poor.

Matthew Henry's Concise Commentary

21:1-8 The new heaven and the new earth will not be separate from each other; the earth of the saints, their glorified, bodies, will be heavenly. The old world, with all its troubles and tumults, will have passed away. There will be no sea; this aptly represents freedom from conflicting passions, temptations, troubles, changes, and alarms; from whatever can divide or interrupt the communion of saints. This new Jerusalem is the church of God in its new and perfect state, the church triumphant. Its blessedness came wholly from God, and depends on him. The presence of God with his people in heaven, will not be interrupt as it is on earth, he will dwell with them continually. All effects of former trouble shall be done away. They have often been in tears, by reason of sin, of affliction, of the calamities of the church; but no signs, no remembrance of former sorrows shall remain. Christ makes all things new. If we are willing and desirous that the gracious Redeemer should make all things new in order hearts and nature, he will make all things new in respect of our situation, till he has brought us to enjoy complete happiness. See the certainty of the promise. God gives his titles, Alpha and Omega, the Beginning and the End, as a pledge for the full performance. Sensual and sinful pleasures are muddy and poisoned waters; and the best earthly comforts are like the scanty supplies of a cistern; when idolized, they become broken cisterns, and yield only vexation. But the joys which Christ imparts are like waters springing from a fountain, pure, refreshing, abundant, and eternal. The sanctifying consolations of the Holy Spirit prepare for heavenly happiness; they are streams which flow for us in the wilderness. The fearful durst not meet the difficulties of religion, their slavish fear came from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, were yet so desperate as to run into abominable wickedness. The agonies and terrors of the first death will lead to the far greater terrors and agonies of eternal death.

Barnes' Notes on the Bible

And I heard a great voice out of heaven - As if uttered by God himself or the voice, of angels.

Behold, the tabernacle of God is with men - The tabernacle, as that word is commonly used in the Scriptures, referring to the sacred "tent" erected in the wilderness, was regarded as the unique dwelling-place of God among his people - as the temple was afterward, which was also called a "tabernacle." See the notes on Hebrews 9:2. The meaning here is, that God would now dwell with the redeemed, as if in a tabernacle, or in a house specially prepared for his residence among them. It is not said that this would be "on the earth," although that may be; for it is possible that the earth, as well as other worlds, may yet become the abode of the redeemed. See the notes on 2 Peter 3:13.

And he will dwell with them - As in a tent, or tabernacle - σκηνώσει skēnōsei. This is a common idea in the Scriptures.

And they shall be his people - He will acknowledge them in this public way as his own, and will dwell with them as such.

And God himself shall be with them - Shall be permanently with them; shall never leave them.

And be their God - Shall manifest himself as such, in such a manner that there shall be no doubt.

Jamieson-Fausset-Brown Bible Commentary

3. out of heaven—so Andreas. But A and Vulgate read, "out of the throne."

the tabernacle—alluding to the tabernacle of God in the wilderness (wherein many signs of His presence were given): of which this is the antitype, having previously been in heaven: Re 11:19; 15:5, "the temple of the tabernacle of the testimony in heaven"; also Re 13:6. Compare the contrast in Heb 9:23, 14, between "the patterns" and "the heavenly things themselves," between "the figures" and "the true." The earnest of the true and heavenly tabernacle was afforded in the Jerusalem temple described in Eze 40:1-42:20, as about to be, namely, during the millennium.

dwell with them—literally, "tabernacle with them"; the same Greek word as is used of the divine Son "tabernacling among us." Then He was in the weakness of the flesh: but at the new creation of heaven and earth He shall tabernacle among us in the glory of His manifested Godhead (Re 22:4).

they—in Greek emphatic, "they" (in particular).

his people—Greek, "His peoples": "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people": singular.

God himself … with them—realizing fully His name Immanuel.

Matthew Poole's Commentary

What is said here, is applicable to the church of God in this life, yea, to every true believer, whose body is said to be the temple of the Lord, and in whom the Lord dwells, according to the phrase of the Holy Ghost in many places of the New Testament; of whom it is also true, that God is

with them, and will be their God; but more especially applicable to the church triumphant, as dwelling signifies a constancy of abode, and more full manifestation of a person. The state of the saints in glory is thus described by a being ever with the Lord, 1 Thessalonians 4:17.

Gill's Exposition of the Entire Bible

And I heard a great voice out of heaven,.... Either of an angel, or rather of Christ, or God himself; since the Alexandrian copy and Vulgate Latin version read, "out of the throne",

saying, behold the tabernacle of God is with men; in allusion to the tabernacle being with the Israelites, and the "Shechinah", or divine Majesty, being in the midst of them, and as an accomplishment of the promise in Ezekiel 37:27 in the fullest sense of it; and designs something distinct from the spiritual presence of Christ in his church, as his tabernacle and temple, and in the hearts of his people; and from the heavenly glory, or ultimate state of happiness, in which they will be "with him", and that not as in a tabernacle, but as in a city, which has foundations: the phrase seems to denote the personal presence of Christ with his saints in human nature, like, though different from, that in the time of his humiliation; then he dwelt or tabernacled with men on earth, but it was in the form of a servant; but now he will appear in a glorious body, and indeed in all his personal glory, and reign among them as their King:

and he will dwell with them; in person and not by his Spirit, or by faith, as before, nor as a wayfaring man only for a night; but he will dwell with them for the space of a thousand years, and after that for ever: Christ and his church will now be come together as husband and wife:

and they shall be his people; that is, they shall appear to be his covenant people, that will be out of all doubt; this is made manifest in some measure in the effectual calling; but it does not yet appear neither to the saints themselves, nor to others, what they are, and shall be, but now it will be evident and unquestionable.

And God himself shall be with them; the "Immanuel", God with us; not by his Spirit, as he was after his ascension to heaven, and since is; but in person, he himself will descend from heaven, when his church, the new Jerusalem does; the Lord their God will come in person with all the saints, and will be King over all the earth.

And be their God, as Thomas styles him, my Lord, and my God, John 20:28. The covenant of grace, with all its blessings and promises, are in him, and now will it have its full accomplishment, and the saints be in a state inexpressibly happy; see Psalm 144:15.

Geneva Study Bible

{3} And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

(3) The Church is described by the speech, first of an angel, in two verses, then by God himself, in four verses. The angel's speech describes the glory of the Church, by the most intimate communion with God, by giving of all manner of good things according to the covenant, in this verse: and by removing or putting away of all evil things, in the verse following Re 21:4.

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

σκην. (chosen on account of its “assonance with the Hebrew to express the Shekinah,” Dr. Taylor on Pirke Aboth iii. 3) is the real tabernacle (Hebrews 8:2; Hebrews 9:11). The whole meaning and value of the new Jerusalem lies in the presence of God (En. xlv. 6, lxii. 14, Test. Judges 1:25, etc.) with men which it guarantees. The O.T. promises are realised (see reff.); God is accessible, and men are consoled with eternal comfort (cf. Enoch 10:22, καὶ καθαρισθήσεται πᾶσα ἡ γῆ ἀπὸ παντὸς μιάμματος καὶ ἀπὸ πάσης ἀκαθαρσίας καὶ ὀργῆς καὶ μάστιγος). If we were to read the passage in the light of Isaiah 61:3-10, the tears wiped away would signify that the penitents were newly espoused to the Lord; but the context here implies tears of grief and pain, not of repentance. “There shall be no more labour, nor sickness, nor sorrow, nor anxiety, nor need, nor night, nor darkness, but a great light” (Slav. En. lxv. 9).

Cambridge Bible for Schools and Colleges

A Voice from Heaven of Blessing and Judgement, Revelation 21:3-83. out of heaven] Read, out of the Throne; cf. Revelation 19:5.

the tabernacle of God] i.e. the Shechinah, the divine Presence, see on Revelation 7:15. So in the next words,

he will dwell with them] Lit., have His tabernacle with them, the verb being the same as in St John’s Gospel John 1:14; though the prepositions “among” and “with” are different.

his people] The word is a plural: peoples, though used in modern English, at least as a Gallicism, is scarcely (see however Revelation 10:11, Revelation 17:15) admitted in the English of the A. V. It would not do to translate “His nations,” for in Hellenistic language, representing O. T. usage, “the nations” means Gentiles, and “the people” Israel. Here therefore the use of this word in the plural has a special significance: all nations shall be God’s people, in the sense that one nation only has been hitherto.

(and be) their God] There is considerable authority for the omission of this clause. If it be retained, it is a question of taste whether to insert the words in brackets, or to render “God Himself, their own God, shall be with them”—something like Psalm 67:6. There may be a reminiscence of the name Immanuel: there certainly is of Jeremiah 24:7 &c.; Ezekiel 11:20 &c.; Zechariah 8:8, whether on St John’s part or only on that of his copyists.

Bengel's Gnomen

Revelation 21:3. Ἰδοὺ) It is unnecessary to understand the verb ἐστί, Behold the tabernacle of God is with men: for ἰδοὺ even by itself points out the fact, as for instance ch. Revelation 19:11, and repeatedly.—[225] μετʼ αὐτῶν) Vigilius of Thapsus, under the name of Idacius Clarus, has, with them, on the earth. John saw the city coming down out of heaven from God, but he does not add, to the earth.

[225] λαὸς αὐτοῦ—Θεὸς αὐτῶν, His people—their GOD) A most blessed final consummation.—V. g.

Pulpit Commentary

Verse 3. - And I heard a great voice out of heaven saying. Out of the throne is read in א, A, and others; out of heaven is the reading of B, P, etc. As usual, the voice is described as a great voice (cf. Revelation 19:17, etc.). It is not stated from whom the voice proceeds, but comp. Revelation 20:11. Behold, the tabernacle of God is with men, and he will dwell with them; literally, he shall tabernacle with them. Still the seer is influenced by the language of Ezekiel: "And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them forevermore" (Ezekiel 37:28). Thus God makes his abode in his glorified Church - the New Jerusalem, among his spiritual Israel (cf. Revelation 7:15, where this vision has been already anticipated). And they shall be his people, and God himself shall be with them, and be their God; and they shall be his peoples, and himself shall be God with them, their God. The balance of authority is in favour of retaining the two last words, though they are omitted in א, B, and others. Evidently the same words as Ezekiel 37:27 (see above), "My tabernacle also shall be with them: yea, I will be their God, and they shall be my people." Cf. "God with them" with "Emmanuel" (Matthew 1:23; Isaiah 7:14). Now, the promise is redeemed in all its fulness. The plural "peoples" seems to point to the catholic nature of the New Jerusalem, which embraces many nations (cf. ver. 24; also Revelation 7:9). Revelation 21:3

Vincent's Word Studies

With men

Men at large. No longer with an isolated people like Israel.

He shall dwell (σκηνώσει)

Lit., tabernacle. Only in Revelation and John 1:14. The word "denotes much more than the mere general notion of dwelling. There lies in it one of the particulars of that identification of Christ and His people which is fundamental to the seer." See on John 1:14. Compare Ezekiel 37:27, Ezekiel 37:28.

People (λαοὶ)

Notice the plural, peoples (so Rev.), because many nations shall partake of the fulfillment of the promise. Compare Revelation 21:24.

And God Himself shall be with them and be their God

And be is inserted. The Greek is shall be with them their God.