Tom Lowe
1/23/18
Book of Revelation Commentary
Lesson: V.D.2: The New Jerusalem Described (21:9-27)
Scripture (Rev. 21:9-27, KJV)
9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.
10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:
13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.
19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
21 And the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.
22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
25 And the gates of it shall not be shut at all by day: for there shall be no night there.
26 And they shall bring the glory and honour of the nations into it.
27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.
Commentary
9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.
And there came unto me one of the seven angels which had the seven vials full of the seven last plagues
The first part of Revelation 17:1 is almost identical to this verse: “And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters” (Revelation 17:1). The difference between 17:1 and 21:9 is that the angel of 17:1 made the announcement about the harlot city (Babylon), while here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. The New Jerusalem was briefly presented in Revelation 21:2, but now is pictured in detail (21:9-22:5) in a closer and clearer vision.
The Scripture does not say which of the seven angels this was, which has led to speculation and differing opinions. One group says it may be the first angel, but their reasoning is unclear. Another group thinks it is perhaps the fifth angel, because he poured out his vial on the headquarters of the beast; but I have concluded that this is the seventh and last angel, for the reason that it is engaged in the utter destruction of antichrist; and therefore proposes to John that he show him the judgment of the great whore{1]; but perhaps the best reason of all is that John tells us as much when he says this was, “one of the seven angels which had the seven vials”; that is the seventh angel. Why one of these angels was employed to make this communication is not stated. It may be that as they had been engaged in bringing destruction on the enemies of the church, and securing its final triumph, the priority turned out to be that triumph should be announced by one of their number.
and talked with me saying, Come hither, I will shew thee the bride, the Lamb's wife
The announcement by the angel went something like this: I will show you what represents the redeemed church now to be received into permanent union with its Lord?as a bride about to be united to her husband.
“The bride, the Lamb's wife” is also called “the holy city and new Jerusalem” in Revelation 19:2: “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” Throughout Scripture, Jerusalem is considered holy, although at times she plays the harlot ?“How the faithful city has become a harlot, She who was full of justice! Righteousness once lodged in her, But now murderers” (Isa. 1:21). Jerusalem is called the “city of the great King” (Ps. 48:2), “city of God” (Ps. 87:3), “the faithful city” (Isa. 1:21), and the “holy city” (Isa. 52:1). Joel made a prediction, concerning her final state: “Jerusalem shall be holy, and no aliens shall ever pass through her again” (Joel 3:17).
This holy city is the same as the beloved city in Revelation 20:9 ?“And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city . . .” ?the church of God: sometimes the church, when acting in a militant way is called a CITY, of which the saints are now fellow citizens, governed by good moral laws, and enjoying many privileges. But here the church of God, or all the elect of God, are meant, the whole body and society of them, functioning as a city that is called HOLY, not only because God the Father prearranged for it to be holy, and for their sins to be covered by the blood of Christ, or because He is made a blessing to them, or because they are internally sanctified by the Spirit of God [though now it is only partial]; but because they will be perfectly holy in themselves, without any sin in them, or any speck of sin on them: and John was given this vision so he would know what will happen in the future, and would write it in his book, so that every succeeding generation would also know.
New Jerusalem?There are many today who believe this means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended. “NEW” means it is new in quality, better, superior, and different “by way of contrast with the old or obsolete ?a substantially new (and better) one.” This is not how I interpret the Scripture. I believe it means what it says; that this passage speaks of a heavenly city created by God to serve as a home for believers.
Although the earthly Jerusalem had been restored for the Millennial Kingdom in accordance with God’s word (See Isa. 62), it is not the ultimate city, but a literal city which God has prepared as the ultimate dwelling place for the faithful in their glorified existence beyond this life. In a similar way to which the Temple on earth corresponds to a greater reality in heaven, the earthly Jerusalem will eventually be replaced by the NEW JERUSALEM. Unlike the earthly Jerusalem, the NEW JERUSALEM has never been subjected to destruction or desolation. Nor has it ever needed watchmen on its walls to pray for its protection and reestablishment (Isa. 62:6).
Paul compared the earthly Jerusalem with the “Jerusalem above” when teaching of the superiority of the New Covenant over the Old (Gal. 4:24-26). Jesus called the New Jerusalem “the city of My God” and promised the overcomer that He would write upon him the name of the city (Rev. 3:12). The New Jerusalem is the ultimate destination of all the saints. Those who follow Jesus have no continuing city on earth, but ultimately seek the one to come, the New Jerusalem ?“For here we do not have a lasting city, but we are seeking the city which is to come” (Heb. 13:14).
Prepared as a bride (19:2) ? [lit., “having been prepared.”] For those who do not know, a “BRIDE” is a young woman that is about to be married. It can also be the newly married woman. Christ is the husband, or bridegroom, and the New Jerusalem is His spouse, and bride; and they will both appear at this time, and the city may be said to be prepared as such, when all the elect of God are gathered in, the number of the saints is perfected; when the good work of grace is finished in them all, and they are all arrayed in the righteousness of Christ: and are ready to be “adorned.”
The idea seems to be that the BRIDE had no part in her preparation. This is because the bride is inanimate: a city. This bride contrasts with the bride mentioned in Revelation 19:7, who “made herself ready.” ?“Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” The bride at the marriage of the Lamb participated in her readiness—indicating she is made up of living beings: the saints who had previously been resurrected at the Rapture. Here, the bride is an inanimate city which is prepared by God.
God is her husband because it is He who restores her and has promised that she would rejoice as a bride. Although He had adorned the earthly Jerusalem as a beautiful woman, she played the harlot (Eze. 16:1-16). Nevertheless, He promised that one day Jerusalem would wear beautiful garments again, for she would be holy and no unclean thing would come into her (Isa. 52:1).
The Church, the Bride of Christ, is not called into existence simply for itself; it is called into existence for the sake of the Bridegroom. A husband and wife ought to be one in thought, in character, in work. And that is the idea, that the Church of Christ should be one in thought, in character, and in work with Jesus Christ. What is Jesus Christ’s character? That should be the character of His Church and the different parts of the Church. What is the thought of Jesus Christ? That should be the thought of the Church, the different parts of the Church.
I. The work of the Bride—just think of the love of Jesus Christ for the world! Can we estimate it? Can we picture it? Can we even imagine it? And yet if we are one with Him and His Bride, there ought to be in us that same spirit of love and devotion, that keenness for the work that characterized Him.
II. The position of the Bride.—When you are united to Jesus Christ in the closest of all ties as His bride, think what a claim you have upon Him, think what a claim He has upon you. If you are His bride, what has He a right to expect from you? Loyalty to Himself, nothing coming between. What have you a right to expect from Him? Everything. And yet, unfortunately, what do we see over and over again? Men and women not living up to their rank, not realizing their privileges.
III. The ambition of the Bride.—Just as a wife looks up to the husband, so the Church must look up to Jesus Christ. Jesus only! That is the cry of the Church, that is the cry of the Christian. Jesus only!
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[1}“And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters” (Rev. 17:1).
10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
And he carried me away in the spirit to a great and high mountain
John was in an ecstasy or trance, as he was before (Rev. 1:10), and in the thoughts and misgivings of his mind and spirit, it seemed to him as though he was “carried away” from one place to another; for this was not a real and tangible sight, nor were any of the visions he had, but were what the Lord placed into his mind or spirit. It was the same thing that happened to the Apostle Paul when he was caught up to the third heaven and said he did not know whether he was in the body or out of the body; and the same thing happened to Moses when he was carried up into Mount Nebo so that he might view the Promised Land. The Ethiopic version renders it, “the Spirit brought me”; not the evil spirit Satan, who took up our Lord bodily, and carried him to an exceeding high mountain, and showed him all the kingdoms of this world, and their glory (Mat. 4:8), but either a good angel, or the Spirit of God.
In the vision, he was taken “to a great and high mountain,” like the one to which Ezekiel was brought in his visions of God, when the frame of a city and temple was shown him, along with their dimensions (Eze. 40:2). But here a city is shown to John, including its wall, gates, and foundations, and the measurements of each. The apostle was brought to such a place, partly to give him a clear and full view of it as it descends in all its glory from heaven to earth; and partly to suggest unto him, that now the church of Christ is established upon the top of the mountains, and exalted above the hills, and was a city on a hill, which could not be hid (Isa. 2:2).
John had needed no such vantage point as this for viewing the great whore (Rev. 17:3); but it was only from such a lofty pinnacle as this that he could behold the glory of the Lamb's wife. “The heavenly city is to be described only from an exalted viewpoint, perhaps the high point of faith.”
and shewed me that great city, the holy Jerusalem, descending out of heaven from God,
The angel “showed me that great city,” which is the church, the bride, the Lamb's wife; just as the apostate church, all through this book, is called the “great city” (Rev. 11:8), but now that Jerusalem has been demolished, there is no other “great city” in existence but the church of Christ, called a city before (Rev. 21:2). Here it is a “great one,” not only because of its exceptionally large dimensions (Rev. 21:16); but because of the number of its inhabitants, being so many that no man can count them. And because it is the residence of the great King, the tabernacle of God will be in it. The city of Jerusalem was called the holy city (Matthew 4:5) on account of the temple in it, the place of divine worship; but here this city is called holy, because it is the residence of the holy God, Father, Son, and Spirit, and is inhabited only by men, made perfectly holy, and cover by holy angels.
The “great city, the holy Jerusalem” was coming down out of heaven from God. He caused me to see the whole triumphant church, as the antitype to Jerusalem, but more holy; being not of the earth, earthly, but from heaven, heavenly; founded, built up, and adorned by God. What an incredibly wonderful thought! That the church, which is made of ordinary mortals who came through the toils, struggles, temptations, and sorrows of life, shall at last possess and exhibit the very glory of God himself?this indeed is the reward of the saints.
Even during the millennium the earth will not be a suitable abode for the saints of God, who therefore shall reign in heaven over the earth. But after the renewal of the earth at the close of the millennium and judgment, they shall descend from heaven to dwell on an earth assimilated to heaven itself. “From God” implies that “we (the city) are God‘s workmanship.”
11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
Having the glory of God
“The glory of God” means not merely the Shekinah-cloud, but God Himself as her [the great city, New Jerusalem] glory and splendor, and His dwelling in the midst of her. The glory of God is not only upon their souls, which will lie in the glorious robe of Christ's righteousness, but upon the bride's wedding garment which is on them, in the character of perfect holiness which will be in them, and in that complete knowledge of all spiritual and heavenly things they will possess. They will have a glory upon their bodies also, for this city, the church, the bride of Christ, will consist only of risen and changed saints, whose bodies will be freed from all dishonor; deformity, diseases, and imperfections, and will be made like unto Christ's glorious body, and will shine like the sun in the kingdom of God. Moreover, the glorious presence of God will now be in this church state, and will cast a luster on all that are in it; for if the face of Moses, and of Stephen, shone so bright and glorious, through the presence of God with them (2 Corinthians 3:7); how much more gloriously will the saints shine in this state, when they shall enjoy the presence of God in a far more illustrious manner? Finally, Jesus Christ, who is the brightness of His Father's glory, will now appear there, and in His own, and in the glory of His angels; and all the saints will appear with Him in glory; and to see them in all this glory is a glorious sight indeed!
And her light
By “her light” is not meant the light she will have in her, though that will be exceedingly great, but the source of it; Christ, who is the son of righteousness, the church's light or enlightener (Revelation 21:23). This “light” is not the light of nature, with which he enlightens every man, nor is it the light of grace, with which the saints are enlightened by Him in the present state of things, and it is not by His Spirit, through the word and ordinances, but the meaning here is the “light of glory.” In Revelation 21:23 it is said that “the glory of God did lighten it.” That is, it was made light by the visible symbol of the Deity?the “Shekinah.” The word rendered here as “light” occurs nowhere else in the New Testament except in Philemon 2:15. It means a light, a lightgiver, and sacrilegious writers commonly put it for a “window.” It is used here to denote the brightness or shining of the divine glory, taking the place of the sun, or of a window.
Was like unto a stone most precious
A stone of the richest or most costly nature. He is comparable to the most precious stone; He is more precious than rubies. That is how He is now to them that believe in Him, and He will be even more precious in His light and glory in the New Jerusalem state.
Even like a jasper stone
Luke mentions three stones, the “emerald, the jasper, and a sardine stone.” They were among the precious stones on the breastplate of the High Priest (Exodus 28:17); and they were among the stones which were the foundation of the Holy City (Revelation 21:19).
Nowadays “the Jasper” is a dull opaque stone, but in the ancient world it seems to have been a clear rock crystal—“clear as crystal”—through which the light would come with an almost unbearable glistening. Some think that here it means a diamond, but this is not unlikely. The blood-red “sardine stone” was said to be found mainly near the city of Sardis, from which it got its name. It was a gem which was frequently used to make engravings, and it may correspond to the modern carnelian. In the vision it represents either God’s justice in executing a fiery wrath against those who have rejected His Son, or it is used to illustrate the majesty and glory of God.
Here Christ is said to be “like a jasper stone,” because of the exceeding brightness of this stone, and the durableness of it. It is expressive of the eternalness of Christ, as the light of His church and people; He is the everlasting light of it (Isaiah 60:19{2]), and He is compared to the crystallizing “jasper.” Christ is like this, because He is light itself, and in Him is no darkness at all, and He will cause an everlasting day; and such a clear and bright state of things that there will be no night or any more darkness, nothing but everlasting joy, peace, prosperity, and happiness; there seems to be some reference to Isaiah 60:1?“Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee.”
Clear as crystal
Chrystal clear or glittering like crystal. There are various kinds (colors) of jasper; red, yellow, brown, brownish yellow, etc. The stone is essentially quartz, and the word “crystal” here is used to show that the form of it referred to by John was clear and bright.
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[2} “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory” (Isa. 60:19).
12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:
And had a wall great and high
That is, this city “had a wall great and high,” by which is meant the church of God. Ancient cities were always surrounded with walls for protection, and John represents this city as enclosed in the usual manner. Walls are for the protection and defense of a place; the higher and greater they are, the greater defense and protection they give. Here God is “a wall great and high,” who is often called His people’s Rock and Defense. The word “great” means that it was thick and strong. Its height also is particularly noticed, for it was unusually high (Revelation 21:16) in order to provide the security of the Church, and the exclusion of the ungodly.
And had twelve gates
The number of the gates corresponds to the number of the tribes of the children of Israel, and to the number of the apostles. The idea seems to be that there would be ample opportunity of access and egress. There is a gate for every tribe of Israel, three on each side, and each gate is located in the vicinity of one of the tribes; so that in coming in and going out they did not mix with each other. This description of the city is partly taken from Ezekiel 48:30-35. The church is said to have twelve gates, because of the free liberty of access to the church, and to signify that the church in heaven will be made up of persons from all parts of the earth.
And at the gates twelve angels
“Twelve angels” are stationed at the “gates” as guards for the New Jerusalem (the church). Their business seems to have been to watch the gates so that nothing improper could enter, and so that the great enemy would not make an insidious approach to this city as he did to the earthly paradise. These angels are an additional image of perfect security, while the gates being never shut (Revelation 21:25) implies perfect liberty and peace. Also, angels shall be the brethren of the heavenly citizens.
And names written thereon, which are the names of the twelve tribes of the children of Israel
So in the city which Ezekiel saw in a vision (Eze. 48:31), and which John seems also to have had in his eye, “the names of the twelve tribes of the children of Israel” are written on its twelve gates. The inscription in Ezekiel denoted that that was the residence of the people of God; and the same idea is denoted here. The New Jerusalem is the eternal residence of the children of God, and this is indicated at every gate. None can enter who do not belong to that people; all who are within are understood to be one of their number. The inscription of the names on the gates implies that none but the spiritual Israel, God‘s elect, shall enter the heavenly city.
In ancient times, only the “twelve tribes” of God’s chosen people Israel made up the church; so only God’s elect and peculiar people, typified by that Israel, come in at the gates of this church. It is very observable, how God involves the number “twelve” in the affairs of His church.
13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
We know from what we have read thus far that there are three gates on each side, which are always open, and have written on them the names of the twelve tribes of the children of Israel, and there is an angel welcomer at each gate. The city was square (Revelation 21:16), and the same number of gates is assigned to each quarter. There does not appear to be any special significance in this fact, unless it is meant to denote that there is access to this city from all quarters of the world, and that they who dwell there will have come from each of the great divisions of the earth?that is, from every land,
Evidently geographical directions will exist in the new creation as they do in the old, suggesting that space will exist throughout eternity as well as time (Revelation 20:10). Which names will be on which gate-towers remains to be seen. The placement of the tribes around the tabernacle in the wilderness and the gates in the millennial temple do not necessarily provide this information; but for our purposes, we will use the arrangement given in Ezekiel 48:30-35.
(30) “These are the exits of the city: on the north side, 4,500 cubits by measurement, (31) shall be the gates of the city, named for the tribes of Israel, three gates toward the north: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one. (32) On the east side, 4,500 cubits, shall be three gates: the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one. (33) On the south side, 4,500 cubits by measurement, shall be three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one. (34) On the west side, 4,500 cubits, shall be three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one. (35) The city shall be 18,000 cubits round about; and the name of the city from that day shall be, ‘The LORD is there.’”
On the east three gates
The city is represented here as positioned toward the four cardinal points of heaven, and presenting one side to each of these points. The gates on the east side had written on them the names of Joseph, Benjamin, and Dan.
on the north three gates
The gates on the north side had written on them the names of Reuben, Judah, and Levi.
on the south three gates
The gates on the south side had written on them the names of Simeon, Issachar, and Zebulun.
and on the west three gates
The gates on the west side had written on them the names of Gad, Asher, and Naphtali.
This denotes the collection of the saints from all parts of the world, who shall come from east, west, north, and south, and sit down in the kingdom of God; and therefore there are gates at every point to enter in at?“Do not be afraid, for I am with you; I will bring your children from the east and gather you from the west” (Isaiah 43:5).
14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
And the wall of the city had twelve foundations
This probably means there were twelve stones, one of which served as a foundation or threshold for each gate; and on these were inscribed the names of the twelve apostles [The names of the apostles were cut or carved in them to make them conspicuous.], to indicate that it was by the doctrine of the apostles that souls enter into the Church, and then into the New Jerusalem. It is not said whether these foundations were twelve rows of stones placed one above another under the city, and extending around it or whether they were twelve stones placed at intervals. The former would seem to be the most probable, as the latter would indicate comparative feebleness and the likelihood of falling. [Compare the notes on Revelation 21:19.]
Christ is the one and only foundation of His church and people, of the covenant of grace, and of salvation; and of faith, hope, peace, and joy, and of eternal happiness, and thus of this glorious state of the church. He will be the light and temple of it, the glory and safety of it; He will be everything to all who are in it, but because He has been laid as the foundation of it by the preaching of the twelve apostles, men can build their present and future happiness upon it, therefore the foundations of the wall of salvation are said to be twelve?“built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:20). Moreover, this may denote the firm and immovable state of the church at this time, since it is a city which has foundations, or is well founded?“For he looked for a city which hath foundations, whose builder and maker is God” (Hebrews 11:10). (Compare Isaiah 14:32).
and in them the names of the twelve apostles of the Lamb -
Paul said of the church that it was “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone” (Eph 2:20), by which he meant that it was built upon their ministry and living example. Didn’t Jesus tell Peter, “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:18). Christ Himself, the only true Foundation, was the grand subject of their ministry; He was their motivation and provided them with strength, courage, wisdom and the ability to perform miracles. As one with Him and his fellow workers, they (the apostles), too, in a secondary sense, are called “foundations” (Revelation 21:14). The “prophets” are joined with them closely; for the expression here is not “foundations of the apostles and the prophets,” but “foundations of the apostles and prophets,” for the doctrine of both was essentially the same (See 1 Peter 1:10, 11; Revelation 19:10). The apostles take the primacy, as Christ pointed out to them?“For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them” (Luke 10:24).
Paul continually identifies his teaching with that of Israel‘s prophets of the past (Acts 26:22; Acts 28:23). The costly foundation-stones of the temple (1 Kings 5:17) typified the same truth (compare Jeremiah 51:26). The same stone is both the corner-stone and the foundation-stone on which the walls rest. Paul supposes a single stone or rock so large and so shaped that it could serve both purposes at the same time; supporting the weight of the wall as the foundation; and joining the side walls together at their ends to form a corner and to unite the walls with the corner-stone. As the corner-stone, it is conspicuous, as was Christ (1 Peter 2:6), and when it lies in men‘s way it may be stumbled over, as the Jews did with Christ (Matthew 21:42; 1 Peter 2:7).
The actual foundation-stone is Christ Jesus Himself. The “chief corner-stone” was the primary foundation-stone at the corners of the structure. It is He who supports and holds together both the foundation and the walls. It is faith in Him which gives to every believer a place in the building, and it is Christ who gives to the structure its unity and its strength. There was not one single line or angle of the building which was not determined by and adjusted to the perfect symmetry of that stone. The angle of the cornerstone governs all the lines and all the other angles of the building.
Jesus Christ is the most important aspect of Christianity (Matthew 16:16-18). Remove Him and Christianity becomes useless (1 Corinthians 15:17), yet this is exactly what many denominations have done. They deny His virgin birth, His literal resurrection or the truthfulness of His message through His apostles. For all practical purposes such religious bodies are nothing more than non-profit human organizations. Very busy, but completely powerless to bring their members to salvation. Jesus Christ determines everything that Christians believe in and practice. Every aspect of the church from worship, to organization, work, and terms of entrance take their cue from Jesus Christ (1 Timothy 6:3). The world can never destroy the church, because it will never be able to successfully destroy its foundation. Jesus is called a “corner-stone” in other passages as well (Isaiah 28:16; Matthew 21:42-44; 1 Peter 2:6-8). Jesus is the "great test" for all men. Some cannot bring themselves to be completely honest when dealing with Jesus, and that's why they stumble, fail the test, and end up eternally lost. Others encounter Jesus and are crushed by how selfish they have lived, and become Christians.
15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
And he that talked with me
The speaker here is one of the seven angels, probably the same one who is introduced in verse 21:9.
Had a golden reed to measure the city and the gates thereof, and the wall thereof
A better rendering of the first two clauses would be, “And he who was talking with me had a ‘golden reed.’” The reed, or measuring rod, is made of gold, because everything having to do with the city is composed of rich and costly materials; the street is gold (Rev. 21:18, 21), which may stand, as a token of the wealth (Ps. 72:15; 1 Ki. 10:14-21) of the royal city; but the wealth of that city is love (Rev. 3:18). The fact that the angel’s measuring rod was gold reflects the dignity of the task of measuring this city’s gate-towers and walls (Ezekiel 40:3). [It is interesting that although the gates are mentioned as going to be measured, their dimensions are never given.] Therefore the rod is well-suited to the personage who uses it, and to the occasion. [There is a similar description in Ezekiel 40:3-5; Ezekiel 43:16.] The temple that Ezekiel described being measured in Ezekiel 40-43 is the millennial temple, which seems clear from the contexts and the differing measurements. Only the utensils used in the holy of holies were gold in the tabernacle and temple, but even this measuring rod is gold, suggesting the high value of the city.
The object of this measuring is to show that the city has proper architectural proportions, and to exhibit the beauty and proportion of the city which is now dwelling at peace. It also implies the entire consecration of every part, all things being brought up to the most exact standard of God‘s holy requirements, and also God‘s accurate guardianship of even the most minute parts of His holy city from all evil, and the present glorious state of the church, being without spot or wrinkle, or any such thing.
16 And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
And the city lieth four-square
It was an exact square. That is, there was nothing irregular about it; there were no crooked walls; there was no jutting out, and no indentation in the walls, as if the city had been built at different times without a plan, and had been accommodated to the landscape. The outline of most cities has been influenced by the characteristics of the ground?by hills, streams, or ravines (the environment); or have been developed by incorporating (annexing) land, and then joining it to the initial city, so that there is no regularity, and so that the original plan, if there was any, has been lost sight of. The New Jerusalem, on the contrary, had been built according to a plan of the utmost regularity, which had not been modified to fit the environment, or varied as the city grew. The idea here may be, that the church, as it will appear in its state of glory, will be in accordance with an eternal plan, and that the great original design will have been fully carried out.
And the length is as large as the breadth
And this makes the outline of it square. The height was also the same, as the last part of the verse states: “The length, and the breadth, and the height of it are equal.” The geometry of the Heavenly city can therefore be described as a cube.
And he measured the city with the reed, twelve thousand furlongs
Since eight furlongs make a mile, the length of each wall of the city must have been three hundred and seventy-five miles. Of course, this must rule out the idea of there being such a city literally in Palestine. Some say this is clearly a figurative or symbolical representation; and the idea is that the city was on the most magnificent scale, and with the largest proportions, and the description here is adopted merely to indicate this vastness, without any idea that it would be understood “literally.” But I disagree, because I believe the biblical description is accurate; the city was three hundred and seventy-five miles long.
The length, and the breadth, and the height of it are equal
According to this, the height of the city, not of the walls (compare Revelation 21:17), would be three hundred and seventy-five miles. Of course, this cannot be understood literally, and the very idea of a literal fulfillment of this shows the absurdity of that method of interpretation. The idea intended to be conveyed by this immense height would seem to be that it would contain countless numbers of inhabitants. It is true that such a structure has not existed and that a city of such a height may seem to be out of all proportion; but we are to remember:
(a) that this is a “symbol”; and,
(b) that, considered as one mass or pile of buildings, it may not seem to be out of proportion. It is not an uncommon thing that a house should be as high as it is long or broad.
The idea of vastness and of capacity is the main idea designed to be represented here. The image before the mind is, that the numbers of the redeemed will be immense.
This is a good argument, but I stubbornly maintain that the height of the city is stated correctly in the Bible; the height of the city is three hundred and seventy-five miles.
17 And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
And he measured the wall thereof, an hundred and forty and four cubits
The root of “an hundred and forty and four cubits” is twelve, for twelve times twelve is a hundred and forty four; which is a mystical and apostolic number, and well-suited to the perfect state of this church. Notice that we have thus far, twelve gates, and twelve angels at them, and the names of the twelve tribes on them, and twelve foundations of the wall, and twelve thousand furlongs, the measure of the city.
Once again, some writers say this could not be the length of the wall, or its breadth or height, for that is too little for any of them, therefore, they have concluded that it must be the square measure; so as the height and breadth of it was twelve cubits, for twelve times twelve make one hundred and forty-four [which is still too little].
The word “Cubit” originally meant that part of the arm between the hand and the elbow-joint, the forearm. Hence, a cubit or ell, a measure of the distance from the joint of the elbow to the tip of the middle finger, i.e., about a foot and a half. The precise length, however, is disputed. “Cubit” is from the Latin cubitus the elbow, on which one reclines. Some take the one hundred and forty-four cubits as representing the height of the wall; others the thickness. If the height, then they must be interpreted as equal to the twelve thousand furlongs, since the length and the breadth and the height of the city are equal (Rev. 21:16). It is to be noted, however, that there is a distinction between the measure of the city and the measure of the wall. If the wall, that would be 216 feet high (Rev. 21:12), which is not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city.
According to the measure of a man, that is, of the angel
“That is, the angel” who talked with John, and measured the city, gates, and wall, and who appeared in the form of a man, but bigger and higher than ordinary. His reed might be, as some have supposed, the length [“measure”] “of a man,” six cubits [nine feet], or six feet, as in Ezekiel 40:5 and may denote that this measuring business requires the utmost wisdom and understanding of a man, ?“Wisdom is needed here. Let the one with understanding solve the meaning. . .” (Rev. 13:18)?and even of an angel, and also may signify the angelic state of the saints at this time, when the children of the resurrection will be like the angels of God, for immortality and glory.
18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.
And the building of the wall of it was of jasper
The measuring has been completed. The next thing Paul describes is the materials of which the “wall” was composed?“And the building of the wall of it was jasper.” We have already been told in 21:11 that the light shining from the city was like that of a “jasper” stone. The wall, which was of jasper, must have shinned like clear crystal; a distinct proof of the falseness of the idea which makes “the wall” low in order that it may not obstruct the light of the city. “ Jasper” is a stone that is both valuable and beautiful. It has a variety of qualities which only the most cunning wits and sharpest eyes are able to distinguish.
The “walls” appeared to be glistening (Rev. 21:11; Rev. 4:3). The word “material” (Gr. endomesis) means “building in” and suggests that the material on the wall was jasper, but the wall was not solid jasper. Perhaps John meant that the walls above the foundation were overlaid with this brilliant material [suggesting the radiance of God’s holy presence], but not the part below ground, for that was composed of twelve rows of precious stones (Rev. 21:14, 19-20). The height of the foundation is not stated, but the entire wall above ground was composed of jasper.
and the city was pure gold
The whole “city” appeared to shine like a mass of “pure gold,” suggesting that this city is incorruptible, and invincible. The many limestone buildings of old Jerusalem today take on a beautiful golden color in the light of the rising or setting sun, but this is a pale shadow of what the New Jerusalem will look like. Clear glass was the best quality glass in John’s day, so when he compared the gold to clear glass (see below) he probably meant that there was no impurity in the city. John apparently described the New Jerusalem by using images and metaphors to communicate its indescribable glory.
Like unto clear glass
The word rendered here and in Revelation 21:21as “glass,” occurs in no other place in the New Testament. It means “anything transparent like water”; as, for example, any transparent stone or gem, rock-salt, crystal, and glass. Here the meaning is that the golden city would be so bright and glossy that it would seem to be glass reflecting the sunbeams. Would the appearance of a city, as the sun is setting, when the reflection of its beams from thousands of panes of glass gives it the appearance of polished gold, represent the idea here? If we were to suppose a city made entirely of glass, and the setting sunbeams falling on it, it might convey the idea represented here. It is certain that, as nothing could be more magnificent, so nothing could more beautifully combine the two ideas referred to here - that of “gold and glass.”
19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
And the foundations of the wall of the city were garnished with all manner of precious stones
That is, “the foundations of the wall of the city were garnished” [were adorned, or decorated, or composed] with “all manner of precious stones,” giving them this highly ornamented and brilliant appearance. [See notes on Revelation 21:14.] This does not mean that there were “all manner of precious stones” in every foundation, but rather, each foundation had its stone peculiar to it, as noted below; and which are not applicable to the apostles, who were not the foundations, but only their names were written on them: though they are without a doubt comparable to them for their preciousness in the sight of God, and Christ, and all the saints; and for the brightness and purity of their doctrine and lives; and for their zeal in the cause of Christ; and for their sturdiness, and invincible courage and faithfulness. The precious stones are also comparable to Jesus Christ, the one and only foundation: and without entering into the particular virtues and quality of these stones, in general, they undoubtedly set forth the worth and preciousness of Christ, who is the pearl of great price. The pleasure and delight had in viewing His excellence and perfections; His brightness, purity, and glory, and His firmness and durableness, as a foundation. There may be some allusion to the twelve stones in the breastplate of the high priest, on which the names of the tribes of Israel were written.
the second, sapphire
This stone is mentioned nowhere else in the New Testament. It is a precious stone, next in hardness to the diamond, usually of an azure or sky-blue color, but of various shades.
the third, a chalcedony
This word occurs nowhere else in the New Testament. The stone referred to is an uncrystallized translucent variety of quartz, having a whitish color, and a luster nearly like wax. It is found covering the sides of cavities, and is a deposit from filtrated siliceous waters. When it is arranged in “stripes,” it constitutes “agate”; and if the stripes are horizontal, it is the “onyx.” The modern “carnelian” is a variety of this. The carnelian is of a deep flesh red or reddish white color. The name chalcedony is from “Chalcedon,” a town in Asia Minor, opposite to Byzantium, or Constantinople, where this stone was probably first known (Webster‘s Dictionary).
the fourth, an emerald
The fourth is an emerald, the same as our modern gem. See the notes on Revelation 4:3. The emerald is green.
The fifth, sardonyx
Sardonyx is an onyx in which white was broken by layers of red and brown.
the sixth, sardius
The name of this stone was derived from Sardis; it was also called a carnelian. It was blood red, and the commonest of all stones used for gems.
the seventh, chrysolyte
Its Hebrew name means the Stone of Tarshish, described as shining with a golden radiance.
the eighth, beryl
Beryl is a variety of emerald, though not as green.
the ninth, a topaz
Topaz is a stone of a greenish gold color, highly valued by the Hebrews.
the tenth, a chrysoprasus
Chrysoprase is the equivalent of our aquamarine, another variety of emerald.
the eleventh, a jacinth
Jacinth is the modern sapphire.
the twelfth, an amethyst
Amethyst is the same as the common amethyst of today.
21 And the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.
And the twelve gates (see Rev. 21:12) were twelve pearls (see Rev. 17:4)
This may be merely figurative, for it seems impossible for nature to produce a pearl large enough to make a gate to such a huge city. But the Apostle John may be referring to some of his countrymen, who talk a lot about the most enormous pearls. I will give an example: Rabbi Juchanan once taught that God would provide jewels and pearls, thirty cubits every way, ten of which should exceed in height twenty cubits, and would place them in the gates of Jerusalem, according to what is said in Isaiah 54:12?“I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones.”
The pearl seems to have been known from the earliest times to the Asiatic Greeks, as a consequence of their interaction with the Persians. Among the motives which impelled Caesar to attempt the conquest of Britain, was the fame of its pearl-fisheries. Pearls held the highest rank among precious stones. The Latin term unio (unity) was applied to the pearl because no two were found exactly alike.
Every several gate [each gate] was of one pearl
Of course, this is not to be understood literally, according to most Biblical authorities. The idea is that of ornament and beauty, and nothing could give a more striking view of the magnificence of the future abode of the saints. Again, I disagree and prefer to accept God’s Word as it was written. “And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book” (Rev. 22:19).
And the street of the city was pure gold
Streets were paved with gold; that is, all the vacant space that was not occupied with buildings was pure gold. [See the notes on Revelation 21:18.]
It is said also that this was, as it were, "transparent glass [see below]." What kind of gold is that? One “so called” writer thought that, “These symbols have no special significance”; but it seems important that the very thing people worship on earth should at last have found its place under foot instead of upon the throne. “The street,” as used here, does not mean that there was only one street. “The street here is not one street, but all streets.” So the Jews say of paradise, that the ground is paved with precious stones, the luster of which may be compared to the light of burning torches.
as it were transparent glass.
The Greek word rendered here as “Transparent” means shining through, and is found here alone in New Testament. It does not refer to glass, but gold of a kind unknown to us.
22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
And I saw no temple therein:
There was no structure built expressly for the worship of God, no particular place where He was adored; no material temple, such as was in the old Jerusalem where there was only one house erected expressly for divine worship, and to which the inhabitants gathered to praise God; or such as is described in Ezekiel's vision; nor any place of public worship, as under the present Gospel dispensation; for in this state there will be no such external form of worship as there is now, such as preaching the word and administering ordinances. The New Jerusalem was all temple?nothing but a temple. It was not like old Jerusalem, it was all one great temple reared in honor of His name, and where worship ascended from every part of it. This explanation harmonizes with what is said in Revelation 2:12, and 7:15.
for the Lord God Almighty and the Lamb are the temple of it.
They are present in all parts of it in their glory; they fill it with light; and the splendor of their presence may be said to be the temple. The idea here is that it would be a holy world?all holy. No particular portion would be set apart for purposes of public worship, but in all places God would be adored, and every portion of it devoted to the purposes of religion.
There, God will be immediately present with His people, whose face they shall see, and whom they will serve in the most pure and spiritual manner; and Christ in His human nature, in the temple of His body, that tabernacle which God pitched, and not man, and in which the fullness of the Godhead dwells bodily, will be the only medium of the divine Presence, and of the communications of glory to men, and of the saints’ praise to God, which will be the service they will be employed in; and the Lamb being joined with the Lord God Almighty, shows His deity and His equality with His Father.
23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
And the city had no need of the sun, neither of the moon, to shine in it
No sun. . .no moon. . .no night. In that city which Christ has prepared for His own there will be no created light, simply because Christ Himself, who is the uncreated Light (John 8:12), will be there. Then shall be fulfilled the ancient prophesy which said, “The sun will no more be your light by day nor will the brightness of the moon shine on you, for the Lord will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will wane no more; the Lord will be your everlasting light, and your days of sorrow will end” (Isaiah 60:19-20). The created lights of God and of men are as darkness when compared with our blessed Savior and Lord. The light He defuses throughout eternity is the unclouded, undimmed Glory of His own holy Presence. In consequence of the fullness of that Light, there shall be no night. Think of it! No darkness forever! Isaiah went on to say that “All your people will be righteous. . . ” (Isaiah 60:21), so perhaps the same reality is being described here. God and the Lamb impart the “light” of their righteousness to the city (the people). John, in his Gospel, had recorded Jesus’ statement, “I am the light of the world” (John 8:12).
Some confused “bible scholars” suggest that when God had remade the heavens?“Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away”. . . (21:1)?that perhaps, when He did so, He didn’t recreate a sun or a moon. [Do they think He forgot?]
for the glory of God did lighten it, and the Lamb is the light thereof
God will be the light in the New Jerusalem. Light represents what is good, pure, true, holy and reliable. Darkness represents what is sinful and evil. The statement “God is its light” means that the city will be enveloped by God, who is perfectly holy and true. Light is also related to truth in that it exposes whatever exists. Just as darkness cannot exist in the presence of light, so sin cannot exist in the presence of a holy God. The city will be completely without sin and evil.
If we want to have a relationship with God, we must put aside our sinful ways of living. To claim that we belong to God but then to go out and live for ourselves is hypocrisy. To prepare to live with Him in eternity, we must love the light and let it chase out any darkness in our lives.
24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
And the nations of them which are saved shall walk in the light of it
As the New Jerusalem is suspended over the “earth,” the “nations” on the earth will receive the benefit and blessing of the divine promise. By this holy Light the nations “shall walk.” It is the Light of life, truth, holiness, and righteousness. The world today is not seeing that Light as it should, but in that day all nations shall walk in it. Jesus told His followers, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Mat. 5:16). His meaning is this; that the light of the Gospel, which he had communicated to them, the spiritual knowledge of the mysteries of grace, which he had favored them with, were to be openly declared, and made manifest before men. Light was not given merely for their own private use, but for the public good of mankind; and therefore, as they were placed as lights in the world, they were to speak out, in the most open and conspicuous manner, declaring the word of light and life.
I am sure someone is asking, “Who are these saved nations?” These are the peoples who refused to follow Gog and Magog when Satan was loosed for a little season. I pointed out that there will be billions born during the Millennium. When Satan is loosed and goes to the four corners of the earth to test and try men, a number “as the sands of the sea” will follow him; but there will be millions who will refuse to follow his leadership. There will be kings and great men who will refuse to follow him, and they will make up the “saved nations.” Also on the new earth will be the nations who were friendly to Israel during the reign of the Antichrist, together with the 12 tribes of the children of Israel. The new earth, then, will be occupied by Israel and the saved nations. The Pearly White City will be the home of the New Testament Church, the Bride of Christ. The saved nations will bring their glory and honor into the Pearly White City.
and the kings of the earth do bring their glory and honour into it.
I want to say a little more about the message God has for us in this verse. Elsewhere in Revelation, the word “nations” referred to the nations of the earth that joined the Antichrist (see 11:2, 18; 18:3, 23; 19:15). Here, however, the term refers to God’s people. This shows the culmination of the conversion offered to all nations (5:9; 11:18; 14:6-7). This does not mean universal salvation, as some have suggested, but that God has chosen from every tribe, nation, people, and language that will come to be part of His great city. The city will be lit by the glory of God and the Lamb (21:23), and the people will walk by its light. All people on earth, even the kings of the earth who experienced power and Glory in this world, will simply bring their splendor to God’s throne, casting down their crowns before Him. But their splendor will be nothing compared to what they will experience in eternity.
25 And the gates of it shall not be shut at all by day: for there shall be no night there.
The city’s gates will never be shut. This does not imply that outside of the New Jerusalem, unsaved people are still roaming around. Instead, this pictures a city with open gates on a new earth where believers will dwell throughout. Ancient cities shut their gates at night for security purposes. However, since there will be no night there, and since all evil will have been eradicated, these gates will stay open at all times. Revelation seems to picture great activity coming and going from the city.
26 And they shall bring the glory and honour of the nations into it.
Once the glittering diversity of the construction gems of the New Jerusalem has been described and the gates have been given various names, the inhabitants are introduced. They are all “the nations.” They will bring splendor, “glory, and honor” to the city. The peace and harmony we have longed for but only glimpsed in this world will be our way of life in the next. The eradication of sin will remove the barriers that separate people here. Somehow, even differences like language and customs will be translated into shared praise before God’s throne. The city will be God’s city, and we will be God’s people.
The mystery of God will be over, and everything will be plain to be seen. The light of “glory,” shining everywhere in that city, will enlighten mankind on the earth. The Kings of the earth will bow in homage and acknowledge that the heavens do rule. With their faces turned upward, they will offer the only thing earth can ever give to heaven—“glory and honour!” The gates are open, suggesting that there will be unhindered communication between heaven and earth. The era of mystery is over; heaven is visible from earth; and men will live in the full blaze of the glory which shines visibly in the sky. All other cities have been the centers of scientific activity, social action, and deliberate sophistication. They have also been great centers of sin. But not this city! Only the saved will enter into it, those whose names are in the lamb’s book of life (21:27), renewed by the Spirit of God and living in the power of an endless, impeccable life.
Meanwhile, we continue to live in a fractured world. But Jesus commands us and enables us to be peacemakers. Every day we live on earth as temporarily misplaced citizens of God’s Kingdom, we can begin to demonstrate our true citizenship by offering our splendor, glory, and honor to the Lord. Praise God for the peace He brings you now and pray for the fulfillment of His reign on earth.
27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.
No wicked person or evil thing will be permitted to enter the gates of the New Jerusalem. This does not indicate that evil would still be present in some realm outside the great city. All evil will be gone. Instead, in 20:7-8, John was warning his contemporary readers that they would not be in this glorious place unless their names are written in the “Lambs Book of Life.” (For more on the Book of Life, see 3:5 and 20:12-15).
The gates to the city will remain open at all times (21:25), so it is obvious that they are not for protection. The Lord Himself will see to its protection. And right here I must remind the sinner who has rejected Christ that, unless he repents and receives the Lord Jesus Christ, he will be barred from the city of God.
THANK GOD FOR THIS VERSE! God will see to it that the episode recorded in Ezekiel 28 will never be repeated. God will see to it that the tragedy of Genesis 3 will never be repeated. God will see to it that in no wise—under no circumstances nor by any means—will anything enter into the Pearly White City to mar, scar and defile, nothing abominable shall enter there. Revelation 21:8 tells us that all evil ones are in the lake of fire, eternally imprisoned and sealed, never to be released, and the devil is there, too. Satan had access to God’s throne in the beginning when he was Lucifer, the shining one (Isaiah 14). But in the Pearly White City there will be no devil—nor in the new earth or the heavenlies. Satan will be in the lake of fire, the eternal prison of the damned. We need not worry about the sin-tragedy reoccurring. It will not, because God Almighty will have put down evil once, for all, forever. Satan’s head will be crushed, his kingdom destroyed and his subjects in the lake of fire with him.
