Revelation 22:3–4

When sin entered the world the serpent, its source, was cursed (Genesis 3:14), and the ground too (verse 17). Cain, who added to his father's sin and completed it, so to speak, was also cursed (Genesis 4:11). All who are under the works of the law are under the curse (Galatians 3:10). But in the heavenly Jerusalem there is no more curse with its long train of ills and miseries. Neither the curse nor its dreadful effects can ever enter the holy city of God, surrounded by His glory.

And then, there is to be no more curse — God and the Lamb shall be in it. The Lamb bore the curse. Thorns the earth was to bring forth, as the product of the curse, and thorns were pressed onto His holy head. He bore the curse that He might remove it.

Now that the curse is gone, all is unmixed blessing in the city. The throne of God and of the Lamb ensure perfect truth and righteousness, yet with perfect grace in administration (v. 3). During the thousand year reign (the Millennium) the curse of Genesis 3:17-19 is largely removed from the earth, but not completely. Isaiah 65:17-25 says so, and verse 20 in particular. Only exceptional cases will call for a curse.

Note here, the throne of God and the Lamb are now in it. That throne, which was acting in judgment to bring about blessing, was now fixed in the heavenly city; but it is not the seat of judgment now. The Lamb still holds its place in the scene, and it is the throne of the Lamb as well as of God. The reader will notice that now for the first time it is called the throne of the Lamb.

The reason given here is that "the throne of God and of the Lamb" is in it. That throne is supreme, and all own it as supreme. Its perfect government therefore secures a state according to God. God's holiness, shown in His throne, will be the eternal guarantee of the happiness of the redeemed. And His love, and the love of the Lamb, will be their eternal and satisfying portion.

They are His servants, and now no one else divides their allegiance with Him. Without reserve "they serve Him." Serve whom, it may be asked — God or the Lamb? Here, as often in his writings, John draws no distinction; he speaks of both as one. There is but one throne named, but One whom they serve, but One whom they see, but One whose name is written on their foreheads.

Ours will be a service without stopping, without weariness, without flagging energy. In joy and freedom our service then will be one of pure love, without a flaw, and without one legal thought. How varied the character of service will be! How gladly the whole being enters on an eternal life of service to Him!

They shall serve and they shall reign at the same time. They shall then be openly priests and kings. But grace has already made them so. Knowing this, they have the privilege of drawing near by faith to that glorious place where they will one day truly stand. Our best instruction is gathered by looking forward.

Then comes that glorious statement, "they shall see His face." His face and His glory go together in the revealing of Himself. The law was given, and broken. Then Moses found grace in God's sight, and this made him bold, so he said, "Please show me your glory." The answer was: "You cannot see my face, for man shall not see me and live." Under grace the contrast is great. Now we can say, "God … has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." But what we have here goes far beyond that. Brought into favour, we shall live in the full light of the knowledge of God, perfectly revealed in Christ. The prayer of our Lord will be fulfilled: "that they also, whom you have given me, may be with me where I am, to see my glory." We shall see the face of God for ever, as we behold Him.

"They shall see His face," that face once covered so shamefully with the spit of men, now radiant with the glory of God. The best wine of the kingdom is being poured out. We shall see His face.

They shall moreover see His face. We read that the Lord spoke to Moses face to face, as a man speaks to his friend. David, on the other hand, gave orders about Absalom: "Let him return to his own house; he is not to come into my presence." So to see the Lamb's face in glory means close approach and the enjoyment of His presence. It is a place of nearness, and of honour and blessing too. This alone tells us of the saints' perfect condition, just as John writes: "We know that when he appears we shall be like him, because we shall see him as he is."

We have already seen that the name worn on the forehead first means ownership: it marks out those who have it as belonging to Christ. This says a great deal. To be His is the sum of eternal blessedness, for it brings us into everlasting association with Him, both now and in heaven itself. There is, however, another thought. In chapter 14 the Name is "written" on their foreheads; here it is only said to be there. We gather from this distinction that here the leading feature is moral conformity to the One whose name they bear. … What joy it will be to the Lord Himself, as He looks over the countless crowds of His glorified saints, to see His own likeness shining from every face!

They will see His face and He will be seen in their faces… The names we have borne on earth will have passed forever. No more will "thief" be written on the brow of the saved criminal, nor "sinner" on the woman of Luke 7:36-39, nor will "Pharisee" be seen on the face of Saul of Tarsus. These names will have passed with the lives that earned them, and the Name of Christ alone will be written on every sinless brow.

His name will be stamped on our foreheads. That is the opposite of the number of the Beast stamped on the foreheads of the ungodly (Rev. 13:15-16). This should speak to us now. It should encourage us to give the world a clear confession of His name in both our words and ways.