Revelation of John 21:5 · Bible study
Revelation 21:5 Commentary: All Things New
Greek · 10 what the commentators say
Meaning in one sentence
God's promise in Revelation 21:5 that He makes all things new grounds both our future hope and present transformation in Christ.
Research Summary
- Meaning: God declares that he is actively creating a new order of existence, both in the future consummation and in the present life of believers.
- Key words: kainos (new in quality, not just time), pistoi (faithful, trustworthy), alēthinoi (genuine, real).
- Main debate: Whether the present tense “I am making” applies to a gradual process now or only to the future event; also the identity of the speaker (God the Father or Christ).
- Theological theme: New creation, the fulfillment of God’s redemptive plan that began with the resurrection of Christ and will culminate in a new heaven and new earth.
- Best use: Comfort in suffering (nothing lasts forever except God’s newness), assurance of God’s faithfulness, motivation to live out the new creation in Christ now (Eph 4:22-24).
Translation Comparison
BSB Berean Standard Bible 2020
And the One seated on the throne said, “Behold, I make all things new.” Then He said, “Write this down, for these words are faithful and true.”
WEB World English Bible 2000
He who sits on the throne said, “Behold, I am making all things new.” He said, “Write, for these words of God are faithful and true.”
KJV King James Version 1769
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
ASV American Standard Version 1901
And he that sitteth on the throne said, Behold, I make all things new. And he saith, Write: for these words are faithful and true.
YLT Young's Literal Translation 1898
And He who is sitting upon the throne said, `Lo, new I make all things; and He saith to me, `Write, because these words are true and stedfast;'
Darby Darby Bible 1890
And he that sat on the throne said, Behold, I make all things new. And he says [to me], Write, for these words are true and faithful.
Douay-Rheims Douay-Rheims Bible 1899
And he that sat on the throne, said: Behold, I make all things new. And he said to me: Write. For these words are most faithful and true.
Translations in other languages (10 available)
Y el que estaba sentado en el trono dijo: He aquí, yo hago nuevas todas las cosas. Y me dijo: Escribe; porque estas palabras son fieles y verdaderas.
E o que estava sentado sobre o trono disse: Eis que eu faço novas todas as coisas. E ele me disse: Escreve, porque esta palavras são verdadeiras e fiéis.
Et celui qui était assis sur le trône dit: Voici, je fais toutes choses nouvelles. Et il dit: Écris; car ces paroles sont certaines et véritables.
Und der auf dem Stuhl saß, sprach: Siehe, ich mache alles neu! Und er spricht zu mir: Schreibe; denn diese Worte sind wahrhaftig und gewiß!
En Die op den troon zat, zeide: Ziet, Ik maak alle dingen nieuw. En Hij zeide tot mij: Schrijf, want deze woorden zijn waarachtig en getrouw.
E Colui che siede sul trono disse: Ecco, io fo ogni cosa nuova, ed aggiunse: Scrivi, perché queste parole sono fedeli e veraci.
I rzekł ten, który siedział na stolicy: Oto wszystko nowe czynię. I rzekł mi: Napisz: bo te słowa są wierne i prawdziwe.
И сказал Сидящий на престоле: се, творю все новое. И говорит мне: напиши; ибо слова сии истинны и верны.
坐 寶座 的說：「看哪，我將一切 都更 新了！」又 說：「你要寫上；因 這些 話 是 可信的， 是真實的。」
And he who is seated on the high seat said, See, I make all things new. And he said, Put it in the book; for these words are certain and true.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Revelation of John 21:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse is the divine centerpiece of the new creation vision. The one seated on the throne speaks for the first time in the book directly (Cambridge Bible). Gill and Barnes identify the speaker as Christ; others (Clarke, Wesley) leave the distinction open, but all traditions accept the speaker as God. The Greek verb poiō (I make) is present tense, describing an action underway, not merely a future event but a process already begun. The adjective kaina (from kainos) is key: Jamieson-Fausset-Brown explains it means changed from the old, fresh in quality, not just recent. Vincent notes the word order in the Greek reverses “faithful and true” to “faithful and true” (a textual variation that underscores the verse’s trustworthiness). Clarke ties truth to the promise, faithfulness to its fulfillment. All commentators read the command “Write” as a divine seal on the revelation, making it authoritative for the church.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Futurist (exclusively eschatological): The context of a new heaven and new earth (v1) and the passing away of the first things (v4) points to a future, post-judgment reality.
- Present spiritual transformation: The present tense 'I am making' and 2 Cor 5:17 show that new creation begins now in the life of the believer through the Spirit.
- Inaugurated eschatology (both/and): The already/not yet pattern of the New Testament: new creation is already present in Christ, but awaits full consummation at his return.
What is clear: God himself, the sovereign ruler of the universe, declares that he is the one who makes all things new — a promise grounded in his own faithful and true character.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the speaker | All traditions agree the speaker is God, either the Father or the Son, and that the authority is divine. | Some commentators (Gill, Barnes) identify the speaker as Christ based on his titles Alpha and Omega in Rev 1:8 and 22:13. Others (Cambridge, Wesley) leave the question open, noting that the same phrase 'one seated on the throne' refers to the Father in Rev 4:2. |
| Timing of the new creation | All agree that the full consummation occurs at the end of history when the first heaven and earth pass away. | Some emphasize that this is entirely future (e.g., Poole's annotations on the literal state in heaven). Others point to the present tense 'I am making' and cross-references like 2 Cor 5:17 to argue that believers already experience a foretaste of this new creation. |
| Meaning of 'new' (kainos) | Scholars agree that kainos means new in quality, transformed, not merely recent. | The extent of transformation is debated: is it only moral/spiritual renewal now, with physical newness later? Or does the promise already affect our bodies and community (e.g., through the Spirit's work)? |
| Command to write | All see the command as a divine mandate to record the vision for the church, underlining its reliability. | Some manuscripts include 'unto me' after 'Write'; others omit it (Cambridge, Jamieson-Fausset-Brown note the omission). No theological consensus on the significance of the variant. |
Historical & Cultural Context
Revelation 21:5 sits within the final vision of the book, after the judgment of Satan and the dead (20:7-15). John has just described a new heaven and a new earth (v1) and the New Jerusalem descending as a bride (v2). The voice from the throne announces that God now dwells with his people, wiping every tear, ending death and pain (vv3-4). Then comes the declarative climax: “Behold, I am making all things new.”
The throne imagery runs throughout Revelation. In chapter 4, John sees a throne set in heaven with one seated on it. That throne reappears here, but the speaker’s identity is debated. Gill and Poole argue it is Christ, referencing Revelations 1:8 and 22:13 where Christ calls himself the Alpha and Omega. Others (Cambridge, Wesley) leave the question open, noting that the same phrase “he who sits on the throne” is used of God the Father in 4:2. The point is theological, not grammatical: the promise comes from the highest authority in the cosmos.
The phrase “I make all things new” echoes Isaiah 43:19 (“Behold, I will do a new thing”) and 2 Corinthians 5:17 (“if anyone is in Christ, he is a new creation”). In the Old Testament, “new” often signaled a fresh act of deliverance or restoration. Here the scope is cosmic, everything. The command to write (aorist imperative grapson) ties the vision to John’s prophetic task (1:11, 19). The claim that these words are “faithful and true” (pistoi kai alēthinoi) builds on the same phrase used of Christ in Revelation 3:14 and 19:11. This verse is not merely a promise for the distant future. The present tense “I am making” suggests that the new creation has already begun in the resurrection of Christ and in the life of every believer. Yet it will only be fully realized when the first heaven and earth pass away. Christians have historically seen this as a present hope that sustains through suffering and a future certainty that gives courage.
Textual Notes
The consulted sources note minor textual variants. Some manuscripts (A, B, Vulgate, Syriac, Coptic) omit the phrase “unto me” after “write,” while others include it. The order of “faithful and true” is reversed in several early witnesses (Vincent notes that the Greek order is “faithful and true” as in Rev 3:14; 19:11; 22:6). These variations do not change the meaning of the verse. The overall text is well established.
Reception History
Christians across the centuries have treasured this verse as the ultimate promise of hope. Early church writers such as Irenaeus saw it as the fulfillment of God’s plan to recapitulate all things in Christ. Medieval theologians (e.g., Bede) linked it to the beatific vision and the resurrection of the body. The Reformation emphasized the assurance these words bring, that God’s promises are faithful and true. Hymn writers have set the line “Behold, I make all things new” to music, and it is frequently read at funerals and Easter services. While interpretive traditions differ on timing and scope, all have found in this verse a rock-solid anchor for faith: the God who sits on the throne is actively renewing everything, and his word can be trusted.
Preaching This Verse
Three-point outline
- The Speaker: The one on the throne is the sovereign God who has the authority to judge and to renew. His words carry the weight of the universe.
- The Promise: “I am making all things new”, not just repairing the old but creating a new quality of existence. This includes the new heaven and earth and the new life in Christ.
- The Command: “Write”, John is told to record these words because they are faithful and true. Scripture itself is the guarantee of the promise.
Five-point outline
- The Divine Speaker: God or Christ on the throne, the same voice that said “Let there be light” now says “Behold, I make all things new.”
- The Scope: “all things”, not just some parts of life, but the whole creation, including our bodies, relationships, and the cosmos.
- The Quality: “new” (kainos), not merely recent, but transformed from the old state of sin and death into something fresh and enduring.
- The Commission: “Write”, John must preserve this for the church. It’s not a private vision but a public word of hope for all generations.
- The Seal: “faithful and true”, the promise is as reliable as God himself. Truth refers to the content; faithfulness to its fulfillment.
Illustration hooks
- The renovation: When a house is gutted and rebuilt, the old frame may remain but everything else is new. God does not just patch up our broken world; he makes it fundamentally new.
- Spring after winter: Every year we see the old dying and new life appearing, a small picture of the greater renewal God promises.
- A restored relationship: When trust is rebuilt after betrayal, the relationship is not the same as before. It can become something deeper and stronger. That is a taste of “making all things new.”
Questions your congregation is asking
- If God is making all things new, why does the world still seem so broken?
- Does this promise mean I should expect my life to be completely free of pain and sin right now?
- How can I experience the “newness” of this verse in my daily struggles?
Leading a Discussion
This verse stands at the hinge of Revelation’s final vision. The one on the throne speaks directly, and his words are both a promise for the future and a present reality for those who belong to Christ. Use these questions to help your group explore how the “new creation” shapes their hope and daily walk.
Discussion questions
- Read Revelation 21:1-5. What do the verses before v5 tell us about what “all things new” includes?
- The speaker says, “I am making all things new” (present tense). How does this challenge the idea that the new creation is only a future event?
- Look at 2 Corinthians 5:17. How does Paul’s teaching about new creation in Christ connect to this verse in Revelation?
- The Greek word for “new” here is kainos, meaning fresh in quality or transformed, not merely recent. Why does this nuance matter for understanding the promise?
- The command to “Write” (v5) comes directly from the throne. How does this affirm the reliability and authority of Scripture for you personally?
- In what areas of your life do you most long to see God “make new” right now? How can you pray for that transformation while still waiting for its full completion?
- This verse is often used in funerals or times of loss. How does it speak hope to someone grieving? How does it challenge us to live differently today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 42:9 | Behold, the former things have happened and I declare new things. I tell you about them before they come up.” |
| Isaiah 43:19 | Behold, I will do a new thing. It springs out now. Don’t you know it? I will even make a way in the wilderness, and rivers in the desert. |
| II Corinthians 5:17 | Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new. |
| Revelation of John 1:11 | saying, “What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.” |
| Revelation of John 1:19 | Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter. |
| Revelation of John 4:2 | Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne |
| Revelation of John 4:9 | When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, |
| Revelation of John 5:1 | I saw, in the right hand of him who sat on the throne, a book written inside and outside, sealed shut with seven seals. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that the new creation is solely God's work, just as the original creation was. He then draws a sharp distinction between the two words describing God's declaration: 'true' refers to the promise
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the speaker as the Messiah, the giver of heaven's rewards. The new creation is not partial but a total transformation of every former condition where sin and death ruled. The command to write underscores that these promises are dependable and specifically meant to comfort a suffering world.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the speaker here is probably the one on the eternal throne, not the judgment throne. The closest parallel to “I make all things new” is 2 Corinthians 5:17, but this verse carries an even fuller meaning. The identity of the speaker is left uncertain, though the command to write is given.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that this verse describes the full realization of the covenant promise: God himself living among his people as their God. The emphasis falls on the intimate, personal relationship now made complete through Christ's redeeming work.
Gill's Exposition of the Bible Baptist 1748
Gill argues that "I make all things new" refers specifically to the future new heaven and earth, not to present-day conversion or the early church. He sees it as Christ’s own work of forming a new Jerusalem, bestowing new glories, and establishing a completely new and glorious administration of his kingdom.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that the Greek word for "new" means changed from the old, not simply recent. This transformed creation is already foreshadowed in the believer's renewed soul. Textual notes show variations in the wording of "unto me" and the order of "faithful and true."
Lange's Commentary Reformed 1857
Lange stresses that the new heaven and earth are not an absolute new creation from nothing, but a transformation of the old world mediated through the millennial kingdom. For him, the sea vanishes because it belongs to the realm of becoming and shapeless life, not the eternal realm of being.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry's distinctive point is that the new heaven and earth are not a newly created universe but the present world newly opened and filled with its heirs. This new state covers both bodies and souls, a fresh condition rather than a fresh creation.
Vincent's Word Studies Evangelical 1887
Vincent observes that the Greek text reverses the usual English order, placing faithful before true. He notes that the proper sequence in the original is the opposite of what some translations show.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that this is the first time in Revelation that God himself speaks from the throne. The angel then commands John to write, and the declaration that these words are faithful and true applies to everything previously revealed. John had paused writing, overcome with awe at the divine voice.