Verse-by-Verse Bible Commentary

Revelation 22:5

And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.
New American Standard Version

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Nave's Topical Bible - Church;   Heaven;   Immortality;   Night;   Readings, Select;   Righteous;   Thompson Chain Reference - Exaltation-Abasement;   Future, the;   Glorified, Saints;   Heaven;   Heavenly;   Home;   Joys, Family;   Kings of Israel;   Kingship, Spiritual;   Light, Spiritual;   Light-Darkness;   Living Water;   Night;   No Mores, the Seven;   Saints;   Seven;   Spiritual;   Water;   Water of Life;   Wells;   The Topic Concordance - Coming of the Lord Jesus Christ;   Giving and Gifts;   Government;   Light;   Servants;   Truth;   Torrey's Topical Textbook - Reward of Saints, the;   Second Coming of Christ, the;  
Bridgeway Bible Dictionary - Eschatology;   Heaven;   Paradise;   Revelation, book of;   Vision;   Baker Evangelical Dictionary of Biblical Theology - Darkness;   Light;   Charles Buck Theological Dictionary - Obedience;   CARM Theological Dictionary - Heaven;   Holman Bible Dictionary - Heavenly City, the;   Hope;   Night;   Revelation, the Book of;   Hastings' Dictionary of the Bible - Revelation, Book of;   Sun;   Hastings' Dictionary of the New Testament - Day and Night;   Fellowship (2);   Grace;   Lamp Lampstand;   New Jerusalem;   Star (2);   Morrish Bible Dictionary - Candle;   Night;   Revelation, the;   29 Light Lamp Candle;   Wilson's Dictionary of Bible Types - Candle;  
International Standard Bible Encyclopedia - Ashamed;   Light;   Night;   Reign;   Revelation of John:;  
Daily Light on the Daily Path - Devotion for August 27;  

Adam Clarke Commentary

There shall be no night there - See the 23d (note) and 25th (note) verses of the preceding chapter ( Revelation 21:23; and Revelation 21:25;).

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These files are public domain.
Bibliographical Information
Clarke, Adam. "Commentary on Revelation 22:5". "The Adam Clarke Commentary". 1832.

Albert Barnes' Notes on the Whole Bible

And there shall be no night there - notes on Revelation 21:25.

And they need no candle - No lamp; no artificial light, as in a world where there is night and darkness.

Neither light of the sun; for the Lord God, … - See the notes on Revelation 21:23.

And they shall reign forever and ever - That is, with God; they shall be as kings. See the notes on Revelation 5:10; Revelation 20:6. Compare the Romans 8:16 note; 2 Timothy 2:11-12 note.

Remarks On Revelation 21:1.

(2) the locality of that abode is not determined. No particular place is revealed as constituting heaven; nor is it intimated that there would be such a place. For anything that appears, the universe at large will be heaven - the earth and all worlds; and we are left free to suppose that the redeemed will yet occupy any position of the universe, and be permitted to behold the special glories of the divine character that are manifested in each of the worlds that he has made. Compare the notes on 1 Peter 1:12. That there may be some one place in the universe that will be their permanent home, and that will be more properly called heaven, where the glory of their God and Saviour will be especially manifested, is not improbable; but still there is nothing to prevent the hope and the belief that in the infinite duration that awaits them they will be permitted to visit all the worlds that God has made, and to learn in each, and from each, all that he has especially manifested of his own character and glory there.

(3) that future state will be entirely and forever free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse, Revelation 21:4; Revelation 22:3. It will, therefore, be a perfectly happy abode.

(4) it will be pure and holy. Nothing will ever enter there that shall contaminate and defile, Revelation 21:8, Revelation 21:27. On this account, also, it will be a happy world, for:

(a)all real happiness has its foundation in holiness; and,

(b)the source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.

(5) it will be a world of perfect light, Revelation 21:22-25; Revelation 22:5. There will be:

(a)literally no night there:

(b)spiritually and morally there will be no darkness - no error, no sin.

Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the divine government and dealings which now perplex the mind there will be poured the splendor of perfect day. All the darkness that exists here will be dissipated there; all that is now obscure will be made light. And in view of this fact, we may well submit for a little time to the mysteries which hang over the divine dealings here. The Christian is destined to live forever and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendors of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night. In a little time - a few weeks or days - by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker, and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world. There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.

(6) it will be a world of surpassing splendor. This is manifest by the description of it in Revelation 20:1-15, as a gorgeous city, with ample dimensions, with most brilliant colors, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that even this was a very imperfect representation of that glorious world.

(7) that future world will be an abode of the highest conceivable happiness. This is manifest, not only from the fact stated that there will be no pain or sorrow here, but from the positive description in Revelation 22:1-2. It was, undoubtedly, the design of the writer, under the image of a “Paradise,” to describe the future abode of the redeemed as one of the highest happiness - where there would be an ample and a constant supply of every want, and where the highest ideas of enjoyment would be realized. And,

(8) All this will be eternal. The universe, so vast and so wonderful, seems to have been made to be suited to the eternal contemplation of created minds, and in this universe there is an adaptation for the employment of mind forever and ever.

If it be asked now why John, in the account which he has given of the heavenly state, adopted this figurative and emblematic mode of representation, and why it did not please God to reveal any were respecting the nature of the employments and enjoyments of the heavenly world, it may be replied:

(a)That this method is eminently in accordance with the general character of the book, as a book of symbols and emblems.

(b)He has stated enough to give us a general and a most attractive view of that blessed state.

(c)It is not certain that we would have appreciated it, or could have comprehended it, if a more minute and literal description had been given.

That state may be so unlike this that it is doubtful whether we could have comprehended any literal description that could have been given. How little of the future and the unseen can ever be known by a mere description; how faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! Who ever obtained any adequate idea of Niagara by a mere description? To what Greek or Roman mind, however cultivated, could there have been conveyed the idea of a printing-press, of a locomotive engine, of the magnetic telegraph, by mere description? Who can convey to one born blind an idea of the prismatic colors; or to the deaf an idea of sounds? If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the happy and gilded butterfly that today plays in the sunbeam impart to its companions of yesterday - low and grovelling worms - any adequate idea of that new condition of being into which it had emerged? And how do we know that we could comprehend any description of that world where the righteous dwell, or of employments and enjoyments so unlike our own?

I cannot more appropriately close this brief notice of the revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns, now used in Protestant places of worship - the well-known hymn which begins, “Jerusalem! my happy home!” This hymn is deservedly a great favorite, and is an eminently beautiful composition. It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold at Mr. Bright‘s sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additional ms. 15,225. It is referred, by the lettering on the book, to the age of Elizabeth, but it is supposed to belong to the subsequent reign. The volume seems to have been formed by or for some Roman Catholic, and contains many devotional songs or hymns, interspersed with others of a more general character. See Littell‘s Living Age, vol. xxviii. pp. 333-336. The hymn is as follows:

A Song Made by F. B. P.

To the tune of “Diana”

Jerusalem! my happy home!

When shall I come to thee?

When shall my sorrows have an end -

Thy joys when shall I see?

O happy harbor of the saints -

O sweet and pleasant soil!

In thee no sorrow may be found,

No grief, no care, no toil.

In thee no sickness may be seen,

No hurt, no ache, no sore;

There is no death, no ugly deil*,

There‘s life forevermore.

No dampish mist is seen in thee,

No cold nor darksome night;

There every soul shines as the sun,

There God himself gives light.

There lust and lucre cannot dwell,

There envy hears no sway;

There is no hunger, heat, nor cold,

But pleasure every way.

Jerusalem! Jerusalem!

God grant I once may see.

Thy endless joys, and of the same.

Partaker aye to be.

Thy walls are made of precious stones,

Thy bulwarks diamonds square;

Thy gates are of right orient pearl,

Exceeding rich and rare.

Thy turrets and thy pinnacles.

With carbuncles to shine;

Thy very streets are paved with gold,

Surpassing clear and fine.

Thy houses are of ivory,

Thy windows crystal clear;

Thy tiles are made of beaten gold -

O God, that I were there!

Within thy gates no thing doth come.

That is not passing clean;

No spider‘s web, no dirt, no dust,

No filth may there be seen.

Ah, my sweet home, Jerusalem!

Would God I were in thee;

Would God my woes were at an end,

Thy joys that I might see!

Thy saints are crown‘d with glory great,

They see God face to face;

They triumph still, they still rejoice -

Most happy is their case.

We that are here in banishment.

Continually do moan;

We sigh and sob, we weep and wail,

Perpetually we groan.

Our sweet is mixed with bitter gall,

Our pleasure is but pain;

Our joys scarce last the looking on,

Our sorrows still remain.

But there they live in such delight,

Such pleasure, and such play,

As that to them a thousand years.

Doth seem as yesterday.

Thy vineyards said thy orchards are.

Most beautiful and fair;

Full furnished with trees and fruits,

Most wonderful and rare.

Thy gardens and thy gallant walks.

Continually are green;

There grow such sweet and pleasant flowers.

As nowhere else are seen.

There‘s nectar and ambrosia made,

There‘s musk and civet sweet;

There many a fair and dainty drug.

Are trodden under feet.

There cinnamon, there sugar grows,

There nard and balm abound;

What tongue can tell, or heart conceive,

The joys that there are found?

Quite through the streets, with silver sound,

The flood of life doth flow;

Upon whose banks, on every side,

The wood of life doth grow.

There trees forevermore bear fruit,

And evermore do spring;

There evermore the angels sit,

And evermore do sing.

There David stands with harp in hand,

As master of the quire;

Ten thousand times that man were blest.

That might this music** hear.

Our Lady sings Magnificat,

With tune surpassing sweet;

And all the virgins bear their parts,

Sitting above her feet.

Te Deun doth Saint Ambrose sing,

Saint Austin doth the like;

Old Simeon and Zachary.

Have not their song to seek.

There Magdalene hath left her moan,

And cheerfully doth sing.

With blessed saints, whose harmony.

In every street doth ring.

Jerusalem, my happy home!

Would God I were in thee;

Would God my woes were at an end,

Thy joys that I might see!

*devil, in ms., but it must have been pronounced Scoticè, “deil.”

**Musing, in ms.

Copyright Statement
These files are public domain.
Bibliographical Information
Barnes, Albert. "Commentary on Revelation 22:5". "Barnes' Notes on the Whole Bible". 1870.

The Biblical Illustrator

Revelation 22:5

There shall be no night there.

The light of the blessed

This declaration would be no good news to us in our present state. Night brings rest and refreshment to wearied bodies, and often over-laden minds. Yet who of us all remembers to give thanks, because daylight does not invite us unceasingly to toil and anxiety? But, if we think upon the subject, we shall see that the blessings of the night are all connected with a state of trouble, labour, and imperfection. Hence we may understand there being in heaven no time of sleep and darkness. For centuries we have been trying to light up a dark world, and trying in vain. There is indeed a light come into the world, but it shineth in a dark place. It is pleasant news to many that Christ died to save sinners, but when told that all thin was to bring them nearer to God, to enable them “to deny ungodliness and worldly lusts,” then the greater number turn from the light and plunge back into the darkness. Some there are who do humbly and thankfully accept that light. Their path shineth more and more; yet even with them it is very far from being “perfect day.” They have light, but it is to guide them through darkness, for life here is, and must be, “this night” to the Christian, though he sees afar off the rising of the dawn. He is here in much ignorance of God’s character, works, and ways. He knows enough to save him, but not enough to satisfy him. God’s dispensations are full of mystery; God’s dealings in his own case are often a trial to his belief. Again, Satan tempts the Christian to doubt the love of God, the truth of God, and the word of God, and to question whether he is really in a state of salvation. At times he feels in much darkness through these temptations; almost lost. “There shall be no night there.” Once more, the Christian’s life on earth is darkened by frequent mourning, and by death. Fears dim his vision, friends pass out of his reach, he beholds them no more! But there are no graves, no funerals, in heaven; for there shall be no more sorrow, nor sighing, nor any night there. (F. J. Scott, M. A.)


We may safely say that those who muse much on heaven are often privileged with such foretastes of what God hath prepared for His people, as serve, like the clusters of Eshcol, to teach them practically the richness of Canaan. With them it is not altogether matter of report that the inheritance of the saints is transcendently glorious. They have waited upon the Lord, until, according to the promise of Isaiah, they have been enabled to “mount up with wings as eagles.”

I. With our present constitution there would be nothing cheering in an arrangement which took away night from our globe. The alternation of day and night, the two always making up the same period of twenty-four hours, is among the most beautiful of the many proofs that God fitted the earth for man, and man for the earth. We know that other planets revolve in very different times on their axis, so that their days and nights are of very different lengths from our own. We could not live on one of those planets. We could not, at least, conform ourselves to the divisions of time: for we require a period of repose in every twenty-four hours, and could not subsist, if there were only to come such a period in every hundred, or in every thousand. And besides this, it is very easy to speak of night as the season of dreariness and gloom, as the representative of ignorance and error--but what should we be without night? Where is there so eloquent an instructor as night? What reveals so much of the workmanship of the ever-living God? So that there is not necessarily anything very desirable in the absence of night: it would be the reverse of a blessing to us in our present condition, and would imply the diminution rather than the enlargement of knowledge. What then are we to learn from the statement that there shall be no night in heaven? We learn much, whether it be the natural, or the figurative, night, whose total absence is affirmed. Night is now grateful, yea necessary, to us, as bringing quiet and repose to overwrought bodies and minds. But all this arises from the imperfectness of our present condition; we are so constituted that we cannot incessantly pursue either occupation or enjoyment, but must recruit ourselves. And it would evidently be to raise us very greatly in the scale of animated being, to make it no longer needful that we should have intervals of rest; body and soul being incapable of exhaustion, or rather of fatigue. There is no night there, because there we shall need no periods of inactivity; we shall never be sensible of fatigue, and never either wish or want repose. It is given as one characteristic of Deity, that He never slumbers nor sleeps. It is affirmed moreover of the four living creatures which are round about the throne, that they “rest not day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come.” And, therefore, I read the promise of a splendid exaltation, of an inconceivable enlargement of every faculty and capacity, in the announcement of the absence of night. And though it be true that night now discloses to us the wonders of the universe, so that to take from us night were to take a revelation of the magnificence of creation, whence comes this but from the imperfection of faculties--faculties which only enable us to discern certain bodies, and under certain circumstances, and which probably suffer far more to escape them than they bring to our notice? Be it so, that night is now our choice instructor. I feel that night is to cease because we shall no longer need to be taught through a veil, because we shall be able to read the universe illuminated, and not require as now to have it darkened for our gaze. I shall be adapted in every faculty to an everlasting day. And if from considering night in its more literal, we pass to the considering it in its metaphorical sense, who can fail to be struck with the beauty and fulness of the promise of our text? We take night as the image of ignorance, of perplexity, of sorrow. And to affirm the absence of night from the heavenly state may justly be regarded as the affirming the absence of all which darkness is used to represent. I behold the removal of all mistake, of all misconception; conjectures have given place to certainties; controversies are ended, difficulties are solved, prophecies are completed, parables are interpreted. I behold the hushing up of every grief, the prevention of every sorrow, the communication of every joy. I behold the final banishment of whatsoever has alliance with sinfulness, the splendid reimpressment of every feature of the Divine image upon man, the unlimited diffusion of righteousness, the triumphant admission of the fallen into all the purities of God’s presence, and their unassailable security against fresh apostacy.

II. St. John is not content with affirming the absence of night: he proceeds to assert the absence of those means or instruments to which we are here indebted for the scattering of darkness. “They need no candle, neither light of the sun.” And what then is to make their perpetual day? “The Lord God giveth them light.” The whole apparatus of mirror, and temple, and sun, will be taken away, because we shall be admitted to the beatific vision, to all those immediate manifestations of Deity which are vouchsafed to the angel or the archangel. “The Lord God giveth them light”; is not this to say that the Lord God giveth them Himself? for you will remember what is affirmed by St. John, “This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all.” And therefore God in some ineffable way is to communicate Himself to the soul. There will probably be a communication of ideas: God will substitute His ideas, great, noble, luminous, for our own, contracted, confused, obscure; and we shall become like Him, in our measure, through participating His knowledge. There will be a communication of excellences: God will so vividly impress His image upon us, that we shall be holy even as He is holy. There will be a communication of happiness: God will cause us to be happy in the very way in which He is happy Himself, making what constitutes His felicity to constitute ours, so that we shall be like Him in the sources or springs of enjoyment. The expression, “the Lord God giveth them light,” seems to indicate that our future state, like our present, will be progressive; there is to be a continued communication of light, or of knowledge, so that the assertion of Solomon, “The path of the just is as the shining light that shineth more and more unto the perfect day,” may be as true hereafter as here. Whatever may be the attainments of the just man whilst on earth, he sees only “through a glass, darkly.” But he has yet to pass into a scene of greater light, and to read, in the opened volume of God’s purposes, the explanation of difficulties, the wisdom of appointments, the nice proportions of truth. Then shall the Divine attributes rise before him, unsearchable indeed and unlimited, but ever discovering more of their stupendousness, their beauty, their harmony. Then shall redemption throw open before him its untravelled amplitude, and allow of his tracing those unnumbered ramifications which the Cross, erected on this globe, may possibly be sending to all the outskirts of immensity. Then shall the several occurrences of his life, the dark things and the bright which chequered his path, appear equally necessary, equally merciful; and doubt give place to adoring reverence, as the problem is cleared up of oppressed righteousness and successful villany. But it shall not be instantaneous; for if the mysteries of time were exhausted, and redemption presented no unexplored district, God would remain infinite as at the first, as sublime in His inscrutableness as though ages had not been given to the searching out His wonders. Thus will the just proceed from strength to strength; knowledge, and love, and holiness, and joy, being always on the increase; and eternity one glorious morning.

III. “and they shall reign for ever and ever”--“they shall be kings for ever and ever.” Wonderful assertion! wonderful, because made of beings apparently insignificant. Yes, of us, who are by nature “children of wrath,” of us, who are “born to trouble as the sparks fly upwards,” even of us is it said, “They shall be kings for ever and ever.” And on what thrones shall we sit in heaven? over whom shall we be invested with dominion? I connect the different parts of the verse; and I read in its last clause, only differently expressed, the same promise, or prophecy, which I find in all the rest. I shall reign over the secrets of nature; all the workmanship of God shall be subject to me, opening to me its recesses, and admitting me into its marvels. I shall reign over the secrets of Providence; my empire shall gather back the past, and anticipate the future; and all the dealings of my Maker shall range themselves in perfect harmony before my view. I shall reign over the secrets of grace; the mediatorial work shall be as a province subject to my rule, containing no spot in all its spreadings which I may not explore. I shall reign over myself: I shall be thorough master of myself: no unruly desires, no undisciplined affections: I shall not be what an earthly king often is, his own base slave: no war between the flesh and the spirit, no rebellion of the will, no struggle of corrupt inclinations; but with all that true royalty, the royalty of perfect holiness, I shall serve God without wavering, and find His service to be sovereignty. (H. Melvill, B. D.)

The happiness of heaven, as it is a state of uninterrupted light, proceeding immediately from God

I. Who these happy persons are who shall partake of this happiness.

II. Point out something of the happiness of heaven as expressed therein.

1. The happiness you shall have in heaven is light, and sweet as light.

2. There shall be no intermission of that happy day and light you shall have in heaven, for there shall be no night there.

3. The light the saints have in heaven is not by such means and instruments as they have it here.

4. The Lord God will give you light immediately from Himself. As the sun is seen by its own light, so will God be known by you in heaven. He will communicate Himself immediately unto you for your joy, happiness, and satisfaction, without means, and be instead of all means; for you shall “behold His face, and be satisfied with His likeness.”

5. You shall be made capable in heaven to take in this light from the Lord God to your comfort and satisfaction.

6. Your light of all kinds in heaven shall be full and perfect, your knowledge, your enjoyment, your conformity to His image shall be full and perfect, for it shall be immediately from Himself.

7. Your light from the Lord God in heaven shall be everlasting and endless.


1. Be persuaded, without delay, to enter into that state in which you will get a right to this happiness, be made meet for it, and be actually admitted into it when you die, and at the resurrection of the just.

2. As for you who have a right and title to this happiness, give all diligence to have your right to it made clearer to your knowledge and faith, and kept clear, and to arrive unto the full assurance of the hope of it unto the end. (James Robe, M. A.)

A blessed country

I. Perfect Illumination.

1. Material illumination. “No night.”

2. Individual illumination. “No candle”--a candle lights only one or two persons.

3. Universal illumination. “Light of the sun” illumines the world.

4. Spiritual illumination.

II. Perfect Rest. “The Lord giving them light.”

1. No anxiety.

2. No exertions.

3. No dread.

III. Perfect triumph. “They shall reign.”

1. Over self.

2. Over sin.

3. Over materialism.

4. Over ignorance.

IV. Perfect continuance. “For ever”--unbroken by any shock, or change, or chance. (Thos. Heath.)

The world without a night

I. A realm ever clear in vision.

1. There will be no error in our conception of things there. Far enough am I from believing that we shall ever see all things in heaven. There will always be universes lying beyond the ken of the most penetrating eye. Nor do I believe that different minds will ever have exactly the same view of things, see things in exactly the same light. Our views will necessarily be relative. They will be true to us, but not necessarily true to others. God alone can see the whole of a thing. We only see sections and sides. Not only does it appear impossible, but undesirable. Diversity of view gives a freshness and charm to society. Still, our range of vision, though limited, and our views, though relative, will be clear and accurate.

2. No doubt as to the path of duty. God’s Will, will radiate on everything without, and will express itself in every impulse within.

II. A realm ever pure in character. There are the holy angels whose natures, through the ages of their being, have never been clouded with one impure thought or touched by the thrill of one unholy passion. The redeemed of all ages are there. They have had their robes washed and made white in the blood of the Lamb. Christ, whose love for purity was so unconquerable, that He gave His life’s blood to cleanse the pollution of the world, is in the midst of its throne. He who is light, and in whom there is no darkness at all, fills with the sunshine of His presence the whole of that blessed scene.

III. A realm ever beautiful in aspect.

1. All natural beauties will be there.

2. All artistic beauties will be there. The very instinct of genius is to invent, imitate, and create, and there genius will flourish in perfection.

3. All moral beauties will be there. The beauty of holiness, the beauty of the Lord, will adorn every spirit. Thus all wilt rejoice in each other, and all rejoice in the Lord whence all their beauty came.

IV. A realm of ever unchecked progress.

1. No check to the advance of life. The vital energies will always be increasing. Sinew and soul, character and conscience, will be ever growing in force. No blight to wither, no shadow to chill there. But all the influences that play around existence there, inspire, invigorate, and uplift.

2. No checking of labour. Our range of action will be unrestrained. We shall be always abounding in the work of the Lord.

V. A realm ever joyous in spirit. A bright day sets the world to music. What happiness, then, must there be in a world where there is no night. (Homilist.)

Light the blessing of heaven

1. There shall be no sin there. The works of darkness are excluded, and all that have fellowship with them. And more than that--the past sins of those who are admitted shall not enter there to haunt them.

2. There shall be no more sorrow there. Heaviness may have endured for the night, but this is the morning-tide, and joy cometh. It is the harvest of joy after the seed-time of tears; and all the light and brief afflictions of the mortal life shall be turned into an exceeding and eternal weight of glory.

3. There shall be no chastisement there. The fatherly correction, which brought them home, shall be no more.

4. There shall be no trial there, and no temptation any more. For they have endured, and are blessed; yea, they have endured unto the end, and they are saved.

5. There shall be no weariness there.

6. There shall be no ignorance there; but they shall all know, even as also they are known.

7. There shall be no decay there, Because there is no corruption, there shall be no more “drawing to an end as soon as we are born.”

8. There shall be no loneliness there. For this also is of the night.

9. There shall be no adversary there--no spiritual wickedness any more to wrestle with in heavenly places--no powers of darkness! The prince of this world is cast out of the next; his engines, his lies, his fury, all are spent.

10. To crown all--There shall be no estrangement from God there; no more darkness of spirit; no more clouds and gloom between our spirits and their Lord. This is blessedness indeed, because it is holiness! But for that very reason, it is not blessedness for all. The night-bird, if it is disturbed at noonday, is only blinded by the sunbeams. And the light of that world will be indeed insufferable to those who in this world have loved darkness rather than light. They have refused to come to the light because their deeds were evil. And now the light has come to them, and made their deeds manifest. They have had their choice. And their place henceforth is in the outer darkness, lighted only by the fire that never shall be quenched. (Dean Scott.)

They shall reign for ever and ever.

On the happiness of heaven as an everlasting kingdom

I. That you, who are the Lamb’s faithful servants now, shall reign when you come to heaven.

1. I give you some of the characters of those to whom heaven is promised as a kingdom.

2. Some Scriptural account of your reign in heaven.

(a) You shall reign there gloriously.

(b) You shall reign in heaven jointly and severally with all the saints.

(c) Your reign in heaven will be quiet and peaceable, calm and undisturbed.

(d) You shall reign in heaven joyfully.

(e) Your reign in heaven shall be just and righteous.

(f) Your reign in heaven shall be very long, longer than the thousand years’ reign of the saints with Jesus Christ upon the earth. It will be for ever and ever.

3. Whence it is that you shall reign in heaven.

II. The happiness of heaven is “for ever and ever.”

1. Your reign and happiness in heaven will be immutable: if it admitted any change, it would not be for ever and ever.

2. Your reign and happiness in heaven will be everlasting and without all end. It is everlasting life, everlasting consolation, an eternal inheritance, an eternal weight of glory, eternal salvation, pleasures for evermore, a crown of glory that fadeth not away.

3. But if you now inquire what the eternity of heaven and the happiness of it is founded upon, I answer, It is founded upon the eternity and unchangeableness of God and His perfections, in covenant with His people through Jesus Christ.


1. Shall your reign and happiness be for ever and ever? Then hence see the inconceivable greatness of the hope and happiness laid up for you in heaven.

2. Then things are valuable and precious here in proportion to the influence they have in bringing us to the enjoyment of an eternity of happiness.

3. The love of God to you who are His people is incomprehensibly great, which hath designed for you a glory not only so great in itself, but also for ever.

4. Learn hence the wisdom and sagacity of the people of God, who renounce a present and temporary happiness, and choose an unseen and future blessedness because it is eternal.

5. Then let me prevail with you to seek after this eternal happiness first and most, with the utmost earnestness, industry, and self-denial.

6. Then let the servants of God and the Lamb comfort themselves and one another with the consideration of the eternity of their reign and happiness in heaven.

7. Let the consideration of the eternity of your happiness in heaven engage and excite you to the duties of holiness and obedience. (James Robe, M. A.)

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Exell, Joseph S. "Commentary on "Revelation 22:5". The Biblical Illustrator. 1905-1909. New York.

John Gill's Exposition of the Whole Bible

And there shall be no night there,.... This is repeated from Revelation 21:25 to express the certainty of it, and to observe, that the happiness of this state will greatly lie in the light thereof; it will be one everlasting day, ημερα αιωνος, "day of eternity", or eternal day, as in 2 Peter 3:18

and they need no candle, nor the light of the sun; neither artificial nor natural light; neither the dimmer light of the ceremonial law, under the legal dispensation, which was like a candle lighted up in Judea; nor the more clear light of the Gospel and its ordinances, under the present dispensation, which now will be at an end:

for the Lord God giveth them light; immediately from himself, without the use of means and ordinances; and in his light the saints will see all things clearly; who will be always communicating it to them, and will be their everlasting light; See Gill on Revelation 21:23.

and they shall reign for ever and ever; they are made kings now, and in this state they shall reign with Christ for the space of a thousand years; and when they are ended, they shall not cease to reign; nor will Christ, when he delivers up the kingdom to the Father, for his and their kingdom is an everlasting one, Revelation 1:6 and here ends the account of this glorious state of things; what follows is the conclusion of the whole book.

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Gill, John. "Commentary on Revelation 22:5". "The New John Gill Exposition of the Entire Bible". 1999.

Commentary Critical and Explanatory on the Whole Bible

there — so Andreas. But A, B, Vulgate, and Syriac read, “(there shall be no night) any longer”; Greek, “{(eti},” for “{(ekei}.”

they need — A, Vulgate, and Coptic read the future, “they shall not have need.” B reads, “(and there shall be) no need.”

candleGreek, “lamp.” A, Vulgate, Syriac, and Coptic insert “light (of a candle, or lamp).” B Omits it.

of the sun — so A. But B omits it.

giveth  …  light — “illumines.” So Vulgate and Syriac. But A reads, “shall give light.”

them — so B and Andreas. But A reads, “upon them.”

reign — with a glory probably transcending that of their reign in heaven with Christ over the millennial nations i)n the flesh described in Revelation 20):4, Revelation 20:6; that reign was but for a limited time, “a thousand years”; this final reign is “unto the ages of the ages.”

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 22:5". "Commentary Critical and Explanatory on the Whole Bible". 1871-8.

Robertson's Word Pictures in the New Testament

Shall be night no more (νυχ ουκ εσται ετιnux ouk estai eti). As in Revelation 21:25.

They need (εχουσιν χρειανechousin chreian). Present active indicative, “They have need,” though A has εχουσινhexousin (shall have), future like εσταιestai Here again there is repetition of part of Revelation 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to πωςphōs with ηλιουhēliou instead of πωτοςphōtos “they have no light of sun”).

Shall give them light (πωτισειphōtisei). Future active of πωτιζωphōtizō while aorist επωτισενephōtisen in Revelation 21:23.

They shall reign (βασιλευσουσινbasileusousin). Future active of βασιλευωbasileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
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Robertson, A.T. "Commentary on Revelation 22:5". "Robertson's Word Pictures of the New Testament". Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

No night there ( ἐκεῖ )

Substitute ἔτι anymore. Rev., there shall be night no more.

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Vincent, Marvin R. DD. "Commentary on Revelation 22:5". "Vincent's Word Studies in the New Testament". Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

And they shall reign for ever and ever — What encouragement is this to the patience and faithfulness of the saints, that, whatever their sufferings are, they will work out for them "an eternal weight of glory!" Thus ends the doctrine of this Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal Sabbath, an everlasting state of perfect peace and happiness, reserved for all who endure to the end.

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Wesley, John. "Commentary on Revelation 22:5". "John Wesley's Explanatory Notes on the Whole Bible". 1765.

John Trapp Complete Commentary

5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

Ver. 5. And there shall be no night] See the note on Revelation 21:25.

For the Lord God] He that is αυτοφως, light essential.

And they shall reign] Reign together with Christ, a part of whose joy it is that we shall be where he is, John 17:20 : he will not be long without us.

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Trapp, John. "Commentary on Revelation 22:5". John Trapp Complete Commentary. 1865-1868.

Johann Albrecht Bengel's Gnomon of the New Testament

Revelation 22:5. ἐπʼ αὐτοὺς) ἐπʼ is omitted by many,(241) whom Wolf supports, especially comparing the passage, ch. Revelation 21:23. But the places differ. The glory of God enlightens the city: the Lord God pours light upon the citizens. Thus it is said, להאיר על הארץ, Genesis 1:15. The antiquity of the witnesses defends the particle ἐτί.

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Bengel, Johann Albrecht. "Commentary on Revelation 22:5". Johann Albrecht Bengel's Gnomon of the New Testament. 1897.

Matthew Poole's English Annotations on the Holy Bible

See Poole on "Revelation 21:23".

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Poole, Matthew, "Commentary on Revelation 22:5". Matthew Poole's English Annotations on the Holy Bible. 1685.

Alexander MacLaren's Expositions of Holy Scripture

будут царствовать Жители небес – более чем рабы Божии (см. пояснение к 3:21).

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MacLaren, Alexander. "Commentary on Revelation 22:5". Alexander MacLaren's Expositions of Holy Scripture.

Coffman Commentaries on the Bible

And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light; and they shall reign for ever and ever.

And there shall be night no more ... All of the dread and fear of the darkness which have dogged the steps of humanity through the ages shall disappear in the light and bliss of heaven. "The saved will need no sun nor lamp, because of the light of the divine glory with them."[20]

And they shall reign for ever and ever ... "It is not said that they shall reign over anyone."[21] The millennial notion of the saints reigning over people is carnal, secular, and unbiblical. The reigning will be over themselves in perfect control of all their abilities and powers in the true service of God in whatever activity God may assign to them, exactly the same kind of reigning they are doing now. When taken with the statement in Revelation 22:3 that, "His servants shall serve him," it is clear enough that, "Paradise is not only the absence of evil but the privilege of serving God in his presence forever."[22] It is a false view that looks upon heaven as a place of idleness and inactivity, as some have imagined:

I go where the loud Hallelujah's are ringing, But I shall not take part in the singing. Then weep not for me, friends, if death do us sever, For I'm going to do nothing forever and ever.[23]

Maybe such a view has comfort in it for people who are oppressed and overworked, but it is nevertheless a false view.

This verse concludes the vision of the new Jerusalem, the Paradise of the redeemed. The wonders and glories of it surpass all imagination and leave the mind numb in the contemplation of it.

Let us leave it here in all its glory; for there are times when silence is better than speech, when worship and wonder should supplant the words of men. Here is the final glory.[24]

[20] Isbon T. Beckwith, op. cit., p. 767.

[21] Leon Morris, Tyndale Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 257.

[22] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 123.

[23] Donald W. Richardson, The Revelation of Jesus Christ (New York: Pillar Books, 1964), p. 140.

[24] Charles M. Laymond, The Book of Revelation (New York-Nashville: Abingdon Press, 1960), p. 146.

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Coffman, James Burton. "Commentary on Revelation 22:5". "Coffman Commentaries on the Bible". Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

Peter Pett's Commentary on the Bible

‘And there will be night no more, and they need no light of lamp nor light of sun, for the Lord God will give them light and they will reign for ever and ever.’

He Who is the light of the world (John 8:12) gives them light, and this light has given them life. They need nothing more. Neither sun nor artificial light will be required. Darkness is gone. All is light. Indeed with God as their light that is all that they can possibly need. Their lives will be lived in the glory of His light.

‘And they will reign for ever and ever’. They share the eternal reign of Christ (Revelation 11:15). This is an advance on their reign with Him while they were on earth (Revelation 5:10; Revelation 20:4; Romans 5:17). Now they stand supreme with Him (compare Daniel 12:3).

The book has reached its ultimate. All has been restored to its pristine glory, and there is better far to come.


We now have a series of statements summing up the main messages of the book. They are very similar to postscripts in letters, a little disjointed but each concerned to highlight something.

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Pett, Peter. "Commentary on Revelation 22:5". "Peter Pett's Commentary on the Bible ". 2013.

Expository Notes of Dr. Thomas Constable

The final point John stressed was the great glory of God that will illuminate the whole new earth ( Revelation 21:23-25; cf. Zechariah 14:6-7; Zechariah 14:9). Previously he mentioned this to show how glorious the city will be, but now he did so to emphasize what delight this will result in for the city-dwellers (cf. Numbers 6:22-27). He added that His bond-servants will reign with Him forever, not just in the millennial kingdom ( Revelation 20:4; Revelation 20:6). This is the fulfillment of God"s desire and command that man should rule over His creation ( Genesis 1:26). [Note: Beckwith, p767; Wall, pp257-58.] Evidently faithful believers will have more authority in the new creation than unfaithful believers, as will be true during the Millennium (cf. Matthew 25:14-30; Luke 19:11-27). However, we should not think of a type of rule in which some people become the objects of oppression.

"Our faithfulness in life prepares us for higher service in heaven." [Note: Wiersbe, 2:624.]

"Who knows but what He will give to each saint a world or a solar system or a galactic system to operate. Remember that Adam was given dominion over the old creation on this earth." [Note: McGee, 5:1077.]

Thus the prophecy of things that shall take place after present things ( Revelation 1:19), which began in Revelation 4:1, closes with another picture of God"s servants worshipping around His throne and ruling under His authority.

"As seen in the Book of Revelation, worship today should involve adoration of God"s being, declaration of the Lamb"s worthiness, a celebration of God"s presence, submission to His authority, and fearing and serving Him." [Note: Mazie Nakhro, "The Meaning of Worship according to the Book of Revelation," Bibliotheca Sacra158:629 (January-March2001):85.]

Many commentators believed that the New Jerusalem is the place to which Jesus referred when He told His disciples that He was going to prepare a place for them ( John 14:2). However, He probably meant that His crucifixion, resurrection, and ascension constituted His preparatory work rather than His special creation of the new heavens and earth.

Sometimes people speak of the new heavens and earth as the eternal state. This terminology has led some to conclude that time as we know it, which marks events in sequence, will end when God destroys the present heavens and earth. This view was popular with some pagan Greek philosophers, and Origen held it. Some non-Christian eastern religions teach this view, and some Christians hold it today. There is no indication in the text, however, that the new creation will introduce a timeless form of existence. In fact the term "forever and ever" ( Revelation 20:10; Revelation 21:5) implies the continuation of time without end. Furthermore the reference to months ( Revelation 22:2) implies the sequence of events. The references to distances picture a creation in which there is not only time but space (cf. Revelation 21:2-3; Revelation 21:8; Revelation 21:10; Revelation 21:13-17; Revelation 21:24-27; Revelation 22:1-2).

""Eternity" to Old Testament people was not timelessness or absence of time. They knew no such realm. It was, rather, extension of time-as far back and as far forward as one could imagine-"time in its wholeness" (JB), "sense of time past and future" (NEB)." [Note: David A. Hubbard, Ecclesiastes,, Song of Solomon, pp106-7. See also Leonard L. Thompson, The Book of Revelation, Apocalypse and Empire, p67; and Oscar Cullmann, Christ and Time.]

"We do well to return again and again to Revelation 21, 22, for it is the end of the pilgrim path. The more distinct the vision to the pilgrim of the beauty and glory of the city to which he journeys, the less the immediate environments of his journey attract him." [Note: Newell, p348.]

"This final vision of the book concerning these same five themes-new covenant, new temple, new Israel, new Jerusalem, and new creation-is also the climax and the expression of the main point of the Apocalypse thus far. But it is not the main point of the whole book. Why is this vision placed at the end of the book? It is here to underscore the ultimate basis for John"s final goal and purpose in writing: to exhort God"s people to remain faithful....

"While the main goal of the book"s argument is to exhort God"s people to remain faithful so that they will inherit final salvation, this is not the most important theological idea in the book. The major theological theme of the book is the glory that God is to receive for accomplishing consummate salvation and final judgment..." [Note: Beale, pp1119-20. Italics omitted.]

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Constable, Thomas. DD. "Commentary on Revelation 22:5". "Expository Notes of Dr. Thomas Constable". 2012.

Schaff's Popular Commentary on the New Testament

Revelation 22:5. And there shall be night no more. We have already had a similar statement in chap. Revelation 21:25, but it is now repeated in a different connection and with a different purpose. Then it was to indicate that the gates of the city shall be continually open, so that the redeemed may continually enter with their gifts in order to magnify its King. Now it is to show that, having entered, they shall suffer no interruption in their joyful service, and shall need no nightly rest to recruit the weary frame for the service of the following day. They shall be always strong and vigorous for the service of their Lord.

And they need no light of lamp, neither light of sun, for the Lord God shall give them light. Did they need light of lamp or sun, it would show that they were still amidst the changes of this fleeting scene, for the lamp wastes as it burns, and the sun hastens daily to his setting. But He who is ‘without variableness or shadow cast by turning’ is now their light, and that light never fades. As their frame never wearies for service, so the conditions necessary for the accomplishment of that service never fail.

And they shall reign for ever and ever. The transition is sudden, almost startling, for we have been reading only of ‘service.’ Yet it is eminently characteristic of St. John, who constantly delights at the close of a passage to return to his earlier steps, and to close as he had begun. He has reached the consummation of the happiness of the saints of God, and of what can it remind him but of his very earliest words, words too the echo of which has run through the whole of the Apocalypse, ‘And he made us to be a kingdom, to be priests unto His God and Father’ (chap. Revelation 1:6)? It is true that the redeemed are priests, but they are more than priests. He with whom they are one is a ‘priest after the order of Melchizedek,’ both priest and king. In like manner they are both priests and kings; they ‘sit down with their Lord in His throne, even as He also overcame, and sat down with His Father in His throne’ (chap. Revelation 3:21). They share the Divine authority over all things around them, and their authority is without interruption and without end. They reign ‘for ever and ever.’

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Schaff, Philip. "Commentary on Revelation 22:5". "Schaff's Popular Commentary on the New Testament". 1879-90.

E.W. Bullinger's Companion Bible Notes

there. The texts read "longer".

candle. App-130.

neither. Literally and.

light. App-130.

the. Omit.

shall reign, &c. Compare the reign of the saints with Messiah for 1,000 years and the reign here with God "for ever and ever".

for ever and ever. App-151. a. The last of the twenty-one (App-10) Occurs in N.T. (fourteen in Rev.) of the full phrase.

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Bullinger, Ethelbert William. "Commentary on Revelation 22:5". "E.W. Bullinger's Companion bible Notes". 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

There. So Andreas; but 'Aleph (') A B, Vulgate Syriac, 'there shall be no night any longer' [ eti (Greek #2089) for ekei (Greek #1563)]. Moses tells of paradise lost; John, paradise regained. "In the beginning God created the heaven and the earth:" so 'Jesus, a new heaven and a new earth.' Satan, the old serpent, victorious at the beginning; Satan cast into the lake fire at the close. Then the curse (Genesis 3:17): now "no more curse" (Revelation 22:3). Then death: now "no more death" (Revelation 21:4). Then exclusion from the tree of life: now its restoration (Revelation 2:7). Night appointed, Genesis 1:5 : "no night there" twice repeated (Revelation 21:5; Revelation 22:5): neither literal nor figurative toil, ignorance, sorrow.

They need. So 'Aleph ('); but A, Vulgate, Coptic, future, 'they shall not have need;' B, '(there shall be) no need.'

Candle - `lamp.' 'Aleph (') A, Vulgate, Syriac, Coptic, insert, 'light (of a candle, or lamp);' B omits.

Of the sun. So 'Aleph ('); but A B omits.

Giveth ... light - `illumines.' So Vulgate, Syriac; but 'Aleph (') B A, 'shall give light.'

Them. So B, Andreas; but 'Aleph (') A, 'upon them.'

Reign - with a glory transcending that of their reign in heaven with Christ over the millennial nations (Revelation 20:4; Revelation 20:6): that reign was but for a time - "a thousand years:" this is 'unto the ages of the ages.'

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 22:5". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". 1871-8.

Ellicott's Commentary for English Readers

(5) And there shall be no night there . . .—Rather, And night shall not be any more, and (they shall not have) need of the light of lamp, and of light of sun, because the Lord God shall give light upon them, and they shall reign unto the ages of ages. There shall be no night. Twice is it said (Revelation 21:25) that all darkness shall cease; the darkness in which the saints and sorrowing walked shall be dispelled, when God gives them light. No artificial light is needed, since He who is Light is their light. Those who were children of light now dwell in the light of God’s countenance; and they reign who were made kings and priests to God (Revelation 1:6). With this utterance the visions of the Apocalypse close. The saints of God have been seen in the bitterness and toilfulness of their struggle and pilgrimage towards the Holy City; but from point to point they have made progress. They have gone from strength to strength, unto the God of gods appeareth every one of them in Zion. The Lord God is their sun and shield. He has given grace; He now gives glory. No good thing has been withheld; light, life, and love are theirs. “O Lord God of Hosts, blessed is the man that trusteth in Thee” (Psalms 84:11-12).

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Ellicott, Charles John. "Commentary on Revelation 22:5". "Ellicott's Commentary for English Readers". 1905.

Foy E. Wallace's Commentary on the Book of Revelation

(5) The reigning saints--22:5.

In repetition of previous statements in the context, verse five is a rephrasing of the words repeated: And there shall be no night there; and they need no candle, neither light of the sun, for the Lord God giveth them light. (See comments on chapter 21:3). The use of the word night has application to the darkness of the whole heathen world, as so used in other epistles (2 Corinthians 6:14-16), in contrast with the truth of the gospel (Acts 26:18) sent to all dark nations concerning which Jesus said to Saul: "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in me." The same Saul, after becoming the apostle of Christ to the world of heathen darkness, exhorted the Gentile church (Ephesians 5:11-14) to "have no fellowship with the unfruitful works of darkness (heathenism), but rather reprove them . . . it is a shame to even speak of those things which are done in secret . . . for whatsoever doth make manifest is light . . . wherefore he saith, Awake thou that sleepest, and arise from the dead (the state of darkness), and Christ shall give thee light." So the words of the Seer in verse five of this chapter--for the Lord God giveth them light--had specific reference to the absolute absence of any element of heathen darkness in the new and renovated state of the Holy City, the bride of the Lamb.

The apocalypse proper ended with this verse, as verse six was the beginning of the Seer's own concluding comments on the vision which he had received. The apocalyptic descriptions were all completed, and the terse finale of the grand and majestic pageant was clothed in the crowning declaration: AND THEY SHALL REIGN FOREVER AND EVER.

The prophet Daniel foretold in the interpretation of king Nebuchadnezzar's dream (Daniel 2:44) that in the days of the Roman kings the God of heaven would "set up a kingdom which shall never be destroyed"; and he added in the words of the apocalypse that "it shall stand forever." The prophet envisioned in this interpretation the rise and fall of Babylonia, Media and Persia, and Macedonia or Grecia, and clearly indicated the reign of the Caesar's of the Roman empire as the fourth monarchy in the succession of kings. It was in the days of these kings, in fulfillment of Daniel's prophecy, that Jesus made the announcement (Mark 1:14-15) "the time is fulfilled, and the kingdom of God is at hand." In the record of Matthew 4:17 it is stated that "from that time Jesus began to preach and to say: repent, for the kingdom of heaven is at hand. It was named the kingdom of God because "the God of heaven" set it up; but it was called the kingdom of heaven because of its spiritual character-- it was from heaven. The people of that day understood the meaning of the word kingdom; they had lived under no other form of government from the Babylonians to the Romans; but Jesus distinguished his kingdom from all others in origin and in nature when he named it the kingdom of heaven. Before Pontius Pilate (John 18:36) he declared: Now is my kingdom not from hence. The phrase from hence means from here; it is here but it is not from here--because it is the kingdom of heaven, and therefore from heaven. And the word now, the first word of the sentence--now is my kingdom not from hence-- meant that it would be established then, at that time, for Jesus had announced that the time is fulfilled.

References to the kingdom which Jesus Christ came to establish all point either forward or backward to the Day of Pentecost, of Acts the second chapter, as the time of its establishment. The prophecy of Daniel 7:13-14 connected its beginning with the ascension of Christ to heaven when it was given him "dominion, and glory, and a kingdom": and in description of the same ascension scenes by the apostle of Hebrews (chapter 1:8) he declared that it was done. The gospel of Mark (9:1) records the statement of Jesus that some standing in his presence should not "taste of death" (would not die) until this kingdom had come "with power--they would be the living witnesses to its establishment. After his ascension, in conversation with his future apostles, he made the explanation to them (Acts 1:8) that the coming of the kingdom would accompany the descent of the Spirit and the power, and it is a matter of gospel record (Acts 2:1-47 :1-4) that the Spirit and the power were received on the Day of Pentecost. It follows therefore as an inescapable scriptural conclusion that the kingdom of God and Christ, otherwise designated the kingdom of heaven, came on that day of Acts the second chapter;; and that it was in fulfillment of the time prophecies of the Old Testament.

After Pentecost all references to the existence and presence of the kingdom pointed back to the second chapter of Acts, to the Day of Pentecost. The preaching of the kingdom was the subject of repeated references in the book of Acts; and in the epistles to the churches the members were told that they had been translated into it (Colossians 1:13-14); and that the church to which they belonged is itself the kingdom of Christ and of God (Ephesians 5:5); and that this kingdom had been received (Hebrews 12:22-28) simultaneously with the church, and that it is the church.

Finally, the Seer of Revelation made his signatory to the churches (Revelation 1:9) in the words: "I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ." Therefore, when the apocalypse of John was composed the kingdom of Christ was a present existing thing, and John the apostle was in it with his companions in tribulation.

The high note with which the apocalypse ended (chapter 22:5)--and they shall reign forever and ever--meant therefore-- in the light of the textual and contextual teaching, and precept upon precept from other portions of the Old and the New scriptures--that the victorious saints reigned with Christ in the kingdom which would stand forever here, and forever and ever hereafter. Entrance into it here is entrance into the church. (Matthew 16:18-20); and there will be no exit from it for the faithful hereafter (2 Peter 1:11), for the eternal state is but an abundant entrance into an everlasting kingdom already received and possessed, which cannot be moved (Hebrews 12:28); and of which heaven will be the final and abundant fruition of its glorified realm.

Here ended the vision of the New Jerusalem, the Bride of the Lamb, the church of Christ. The remainder of the chapter is in the character of a conclusion to the apocalyptic disclosures. The complete symbolic picture of the fortunes of the church, standing on the threshold of the tribulation, had passed before John's enraptured view, to the vindication of the cause for which they were soon to suffer. The ending of the vision demonstrated that the church cannot die, as the believer himself who lives in Jesus Christ never dies. (John 11:26) The New Testament concept of the believer's life in Christ minimizes death and magnifies the transition to where he is: "That where I am, there ye may be also" (John 14:3) and, "for me to live is Christ (to preach), but to die is gain . . . and to be with Christ; which is far better." (Philippians 1:21-23) In this world death has no more dominion (Romans 6:7-9) over the risen believer (Colossians 3:1-4), whose affections have been set on the things above where Christ is enthroned with God; for he views this life as a pilgrimage and as a place of sojourning (Hebrews 11:13), knowing that his abiding citizenship is in heaven. (Philippians 3:20-21)

The New Jerusalem was envisioned as the home of the saints; but it was not in heaven--it descended out of heaven from God; it was descriptive of the new surroundings of the church with Judaism removed and heathenism overcome.

The apocalypse completed, John proceeded to his concluding observations concerning things both retrospective and prospective which were related to this wonderful visional panorama.

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Wallace, Foy E. "Commentary on Revelation 22:5". "Foy E. Wallace's Commentary on the Book of Revelation". 1966.

Treasury of Scripture Knowledge

And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
no night
18:23; 21:22-25; Psalms 36:9; 84:11; Proverbs 4:18,19; Isaiah 60:19,20
and they
3:21; 11:15; Daniel 7:18,27; Matthew 25:34,46; Romans 5:17; 2 Timothy 2:12; 1 Peter 1:3,4
Reciprocal: Exodus 25:37 - give;  1 Samuel 2:8 - set them;  Psalm 16:11 - in thy;  Psalm 27:1 - light;  Psalm 97:11 - Light;  Psalm 119:135 - Make;  Proverbs 15:30 - light;  Song of Solomon 6:10 - clear;  Isaiah 10:17 - the light;  Isaiah 30:26 - the light of the moon;  Micah 4:8 - the first;  Micah 7:8 - the Lord;  Habakkuk 3:4 - brightness;  Zechariah 14:7 - it shall be one day;  Luke 9:32 - they saw;  Luke 12:32 - the kingdom;  Acts 9:3 - a light;  Romans 5:2 - the glory;  1 Corinthians 13:10 - General2 Corinthians 3:10 - had;  Colossians 1:12 - in;  2 Thessalonians 2:16 - everlasting;  1 Timothy 6:16 - dwelling;  James 1:17 - from the;  1 John 1:5 - that God;  Revelation 2:26 - to him will I give;  Revelation 5:10 - kings;  Revelation 7:15 - serve;  Revelation 14:11 - for;  Revelation 21:11 - the glory;  Revelation 21:23 - the city;  Revelation 21:25 - for

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Torrey, R. A. "Commentary on Revelation 22:5". "The Treasury of Scripture Knowledge".

Walter Scott's Commentary on Revelation

Revelation 22:5. — "And night shall not be any more." This statement is verbally repeated in Revelation 21:25, but incidentally, and as a reason why the gates of the heavenly city are open perpetually; but here the statement is not contingent upon nor explanatory of any other truth, but is an absolute declaration by itself. There shall be no night and no darkness. It is one eternal day. No artificial light as a lamp nor created light as the sun is needed. The city is not dependent upon the lights of this world. She needs them not, for the "Lord God shall shine upon them." The saints in glory will bask under the direct light of God Himself.

5. — "They shall reign to the ages of ages." The millennium and the eternal ages are here embraced. The saints on high shall never cease to reign. So long as Christ is on the throne, so long as He wears the crown, that determines the duration of the reign of the saints, for we "shall reign in life by One, Jesus Christ " (Romans 5:17). This character of reign is necessarily eternal, and is quite independent of economic or other change. The kingdom given up to God (1 Corinthians 15:24) is set up on the earth for a specified time, and to manifest the accomplishment of the counsels of God. The thousand years' reign comes in between the history of the world as it now exists and the eternal state. It is the kingdom of that period which the Lord delivers up, but His reign over all creatures never ceases; so long as there are angels and men — creatures of God — so long is government necessarily required. The throne is eternal, and the thrones and crowns of the saints, too, are eternal. We understand therefore the expression, "they shall reign to the ages of ages," to signify the eternal reign of the heavenly saints. Both our service and reigning are for ever and ever, or eternal.

What a glorious and triumphant close to this section of the book! How full and magnificent are the declarations, and how true! They will soon be resolved into fact in our happy experience.

May God grant grace to walk worthy of Him, and of these prophetic truths and glories so soon to be realised.

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Scott, Walter. "Commentary on Revelation 22:5". "Walter Scott's Commentary on Revelation".

E.M. Zerr's Commentary on Selected Books of the New Testament

Shall be no night there. (See the comments at Revelation 21:25.) Need no candle neither light of the sun. This is one of the most significant symbols used in this series, because it includes the two extremes on the subject. A candle is an artificial light and the weakest that man has devised. The sun is God"s own direct work and is the strongest light in all the natural creation. In saying that neither will be needed in the celestial city, John is giving us the greatest possible picture of the strength of the light that will radiate from the throne of God; although he was to be the lawgiver, Moses was a natural man. And 1 Timothy 6:16 says God is "dwelling in the light which no man can approach unto; whom no man hath seen, nor can see." They shall reign for ever and ever. The word reign may raise a question in connection with the truth that even Jesus is said to reign only until death has been conquored ( 1 Corinthians 15:25-26). The explanation lies in the definitions of the original word. The Greek original is BASILEUO, which means "to reign," but in our passage Thayer explains it to mean "to denote the supreme moral dignity, liberty, blessedness, which will be enjoyed by Christ"s redeemed ones." Hence the word does not necessarily mean to rule as a king. It is a figurative term and denotes a situation where a certain condition prevails. It is like saying that "all difficulties were removed and peace again reigned." We have the blessed assurance from the apostle that the condition of such a reign will continue for ever and ever.

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Zerr, E.M. "Commentary on Revelation 22:5". E.M. Zerr's Commentary on Selected Books of the New Testament. 1952.

Hanserd Knollys' Commentary on Revelation

Revelation 22:5

Revelation 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

And there shall be no night there

there will be no darkness in the new Jerusalem, nor will the inhabitants of that holy city need the

light of the sun, for the Lord God giveth them light.

See Revelation 21:23; Isaiah 60:19-20

And they shall reign forever and ever

Revelation 5:9-10; Daniel 7:27; Revelation 11:15.

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Knollys, Hanserd. "Commentary on Revelation 22:5". "Hanserd Knollys' Commentary on Revelation".

Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms

Revelation 22:5. And there shall be no night there, and they need no lamp, nor the light of the sun; for God the Lord will shine upon them;[Note: Bengel: ἐ π' is omitted in some copies, which are defended by Wolf, who chiefly compares ch. 21:23. But the passages differ: the glory of God illuminates the city: upon citizens the Lord God pours down light. So it is said in Genesis 1:15, "to give light upon the earth." The genuineness of ἐ πὶ is defended by the most ancient codices. Allusion is specially made to Genesis 1:1.] and they shall reign for ever and ever. It was said also in Re 22:25 of the preceding chapter, that there should be no night there; the night there denoting, as was mentioned, the absence of blessing, which is always experienced when the gracious presence of the Lord is withdrawn, as it too often is in the militant church on account of the prevalence of iniquity. Here once again this thought returns at the close, being very consolatory for those who find themselves enveloped in the shades of night, and are obliged constantly to cry out, Watchman, is the night near gone? There is here a remarkable point of contact with the Gospel of John. In three passages of that Gospel, which mutually throw light on each other, and the import of which would not be so commonly misapprehended, if they were not viewed apart, but in connection with each other, and with the passages in the Revelation, by the day is denoted the time of grace and salvation, by the night the time of perdition, as it enters when grace is withdrawn. He who has lived with wakeful eye through the year 48, will be able to understand this distinction in John between day and night. Jesus says in John 9:4, when he was going to heal the man that had been born blind, "I must work the works of Him who sent me, while it is day; the night cometh when no man can work." In John 11 Jesus asks his disciples again to march with him into Judea. "The disciples say unto him, Master, the Jews of late sought to stone thee, and goest thou thither again?" Jesus answered in John 11:9-10, that it was still day, and no danger was to be feared, this arises only when the night comes, in which the light of the world appears not. Luke 22:35-36 is to be compared, as the Lord there points out to his disciples the difference between the time when God imparts his grace and when he withdraws it. Finally, in John 13:30, it is said, "But it was night when he went out." There can be no doubt that these words have something of an enigmatical character about them; that the natural night was regarded by John here only as the symbol of the spiritual night, when the light of grace shines not, and along with that the power of darkness begins (Luke 22:53); when the hour has arrived for a desperate attack on the kingdom of God. The consolatory word, "and there shall be no night there," also pre-supposes that the alternation of night and day in the spiritual life of the church shall have finally ceased in the new Jerusalem. So long as this still continues, the church must be exercised by the cross, as must also individual believers. If at present the night were to cease, spiritual darkness would soon acquire unconditional sway over the church, according to the word spoken of old to Israel, "When Israel waxed fat, he kicked," &c. Now, therefore, we must let the night fall upon us, though the longing of our heart must be toward the time, when it shall be perpetual day. We could not, besides, properly enjoy the day as yet, because we are constantly apprehensive of the night coming, which often breaks so suddenly in upon us.

In regard to the reigning of believers, see on ch. Revelation 1:6, Revelation 5:10, Revelation 20:6. Here, when the meek shall possess the earth, the kingdom of the elect shall reach its highest elevation. If till then it has reigned, with its divine head, in the midst of its enemies, thenceforth its enemies shall be for ever completely subdued, and there shall be nothing more to withstand the full establishment of its dominion. Bengel asks: "If the inhabitants of the city shall be all regents, where then shall be the subjects?" The answer, which he himself gives to this question, "outside the city upon the new earth," rests upon the quite untenable supposition, that there shall be in the future world, beside the new Jerusalem and the lake of fire, some intermediate place. A hint for the right answer is furnished by Psalms 49:14, where it is said of the wicked, "As sheep they are laid in hell, death feeds on them, and the righteous reign over them in the morning." There the wicked, notwithstanding their destruction, are the object of that ruling, which is to be exercised by the righteous. So also here. The ungodly world, which even by that parallel passage must necessarily be subject to a higher sway, is reigned over by the righteous in their earlier possession, in the arrangements which arc made in behalf of them in their provisional heritage of good.

We close the exposition of this section in the words of Bengel: "Thus far of the holy city Jerusalem! Would that we may enter therein! Would that we even were therein! Now it is in our power to attain to a happy portion, if we will but turn our back on a lost world, and renounce the service of the prince of the world. There is need for a good, instant resolution to act, under the impulse of grace. But whoever has set his face stedfastly to go toward this Jerusalem, shall abide in it, and shall never err from the way of life."

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Hengstenberg, Ernst. "Commentary on Revelation 22:5". Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms.

Whedon's Commentary on the Bible

5.The seer reiterates the pleasing thought, no night there, Revelation 21:25. No repose is needed by these immortal frames; no debility weighs down the limbs, no stupor closes the eyes.

For ever and ever—The length of the reign of the saved is measured by the same terms as the length of the doom of the lost, Revelation 20:10. And the Greek word for reign is the verb for the Greek word for king, they shall be kings for ever. Hence, in one sense at least, all the inhabitants of heaven are kings of the heavenly earth.

The book of this Revelation is here properly closed. But its genuineness and transcendent value and dignity are now to be attested by the principal personages through whom it is delivered to the Church and world.


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Whedon, Daniel. "Commentary on Revelation 22:5". "Whedon's Commentary on the Bible". 1874-1909.

The Expositor's Greek Testament

Philo (de Joshua 24) had already described heaven as , . Cf. En. vi. 6.—Such teaching on heaven, though in a less religious form, seems to have been current among the Asiatic . Irenæus (5:36, 1–2) quotes them as holding (cf. above on Revelation 2:7) that some of the blessed , · , , . . .

The epilogue (Revelation 22:6-21) is a series of loose ejaculations, which it is not easy to assign to the various speakers. It is moulded on the lines of the epilogue to the astronomical section of Enoch (lxxxi. f.), where Enoch is left for one year with his children—“that thou mayest testify to them all.’ Let thy heart be strong, for the good will announce righteousness to the good, but the sinners will die with the sinners, and the apostates go down with the apostates”. Two characteristic motifs, however, dominate the entire passage: (a) the vital importance of this book as a valid and authentic revelation, and (b) the nearness of the end. The former is heard in the definite claim of inspiration (Revelation 22:6 f., Revelation 22:16) and prophetic origin (Revelation 22:8-9) which guarantees its contents, in the beatitude of Revelation 22:7b (cf. Revelation 22:17), and (cf. Revelation 22:21) in the claim of canonical dignity (Revelation 22:18-19). The latter is voiced thrice in a personal (Revelation 22:7; Revelation 22:12; Revelation 22:20) and twice in an impersonal (Revelation 22:6; Revelation 22:10) form. Both are bound up together (cf.Revelation 22:20 and Revelation 1:3). It is as a crucial revelation of the near future and a testimony to the authority and advent of the messiah (cf. Revelation 22:20) that this apocalypse claims to be read, and honoured in the churches. This general standpoint is clear enough, but the details are rather intricate. It is characteristic of the Apocalyse, as of ep. Barnabas, that the writer often leaves it indefinite whether God or Christ or an angel is speaking. Sometimes the divine voice is recognised to be that of Christ (cf.Revelation 1:10 f., Revelation 4:1), or may be inferred from the context to be that of an angel (e.g., Revelation 17:15; Revelation cf.1 and Revelation 19:9), perhaps as the divine spokesman (Revelation 21:5-6, cf.Revelation 22:5; Revelation 22:7). But frequently, even when the seer is addressed (Revelation 10:4, Revelation 14:13), the voice or Bath-Qol is anonymous (e.g., Revelation 11:12, Revelation 12:10, Revelation 14:2, Revelation 16:1; Revelation cf.17). In the epilogue, as it stands, it is impossible and irrelevant to determine whether Jesus (16) begins to speak at Revelation 22:10 (so Spitta, Holtzm, Porter, Forbes) and resumes in Revelation 22:18-20a. But, while Revelation 22:6-7, and Revelation 22:8-9 are both intended in a sense to round off the entire Apocalypse, and not merely the immediately preceding vision, 8–9 (a replica of Revelation 19:9-10) stands closer to Revelation 21:9 to Revelation 22:5 than does Revelation 22:6-7. No in the last vision justify the reference in 6, whereas the specific . in 8 echoes the cicerone-function of the angel in Revelation 21:9-10, Revelation 22:1. Revelation 22:6-7 very probably lay originally between 9 and 10 (for the juxtaposition of and cf.Revelation 17:7; Revelation 17:15), where they definitely mark the beginning of the epilogue already anticipated in 8 (cf.Revelation 1:4; Revelation 1:9) and in the broadened close of 9 (contrast Revelation 19:10 above). It is not necessary (though perhaps a later scribe may have thought so) to account for John’s action in 8–9 by supposing that he mistook the angelus interpres for Christ. The of 6, when this order is adopted, acquire their natural sense (cf. Revelation 22:10), and the three successive angel-utterances (Revelation 22:8-9; Revelation 22:6-7; Revelation 22:10-11) have a proper sequence. It is needless, in view of Revelation 16:15 (cf.Revelation 3:11) to omit Revelation 22:7a as an interpolation (Könnecke). But Revelation 22:12-13 probably have been displaced from their original order (Revelation 22:13; Revelation 22:12) and position after Revelation 22:16 (Könnecke), where Revelation 22:17 echoes Revelation 22:12a, and Revelation 22:14-15 carries on the thought of Revelation 22:11. Revelation 22:18-19 are plainly editorial, interrupting the connexion of Revelation 22:17 and Revelation 22:20. In 11 Resch (Agrapha, § 113) attempts to prove that some logion of Jesus is quoted. On the “inconsistent optimism” of Revelation 22:13; Revelation 22:15, cf. Abbott, p. 107.



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Nicol, W. Robertson, M.A., L.L.D. "Commentary on Revelation 22:5". The Expositor's Greek Testament. 1897-1910.

The Bible Study New Testament

5. There shall be no more night. The Christians rule on earth (Revelation 5:10); in heaven with Christ a thousand years (Revelation 20:6); and in the New Heaven and New Earth as kings forever and ever!




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Ice, Rhoderick D. "Commentary on Revelation 22:5". "The Bible Study New Testament". College Press, Joplin, MO. 1974.