Revelation 21: Summary and Commentary

Verse 1

21:1–22:9 The final scenes of the new heaven and earth are striking pictures of a new community and home for God’s people that is fashioned and given by God. These scenes help to lift the spirits of persecuted Christians. John lays out his basic vision (21:1-8) and follows it with two expansions: (1) In 21:9-27, he presents the new Jerusalem as the site of holy perfection; (2) in 22:1-5, he describes the new Jerusalem as the ultimate Garden of Eden that Adam and Eve could have experienced had they not sinned.

21:1 The vision involves God’s creation of the new heaven and earth (cp. Gen 1:1 with Isa 65:17; 66:22). The old creation has disappeared—it was subject to decay (see Rom 8:20-21; 2 Pet 3:7, 10). • the sea was also gone: The sea was associated with chaos or the abyss (see study note on Rev 9:1-12) and was sometimes portrayed as a roaring monster (see Pss 46:3; 74:14; see also Job 3:8; 41:1-34; Luke 21:25). The new creation will be free from all such evil.

Verse 2

21:2 coming down from God: The new creation is a gift from God. In the beginning, God created everything good, and in the end, God will create a new, unbroken world. • This picture of Jerusalem as a beautiful bride (see Isa 61:10) contrasts starkly with the vision of Babylon (or Rome) as the prostitute (Rev 17:4-5; 18:2-3; see study note on 21:9–22:9).

Verse 3

21:3 God’s home is now among his people! Old and New Testament expectations are fully and finally realized. Ever since humanity sinned (Gen 3), separation from God has been humanity’s greatest problem (Gen 3:23). God has repeatedly called his people to himself through the prophets, through Jesus his Son, and through the presence of the Spirit (see Gen 17:8; Exod 29:45-46; Pss 46:4-5; 95:7; Jer 7:23; 31:33; Ezek 34:14; 37:27; Zech 8:8; John 14:2-3; 17:24). In the new heaven and new earth, God’s people will finally experience ultimate and everlasting fellowship with God.

Verse 4

21:4 no more death or sorrow or crying or pain: See Isa 25:8; 1 Cor 15:54. God’s people will know the creative wholeness and salvation that Christ brings (see 2 Cor 5:17; Gal 6:15).

Verse 6

21:6 God restates Jesus’ final words from the cross, It is finished! (John 19:30; cp. Rev 16:17), connecting Christ’s death with the assurance of eternal life. • I am the Alpha and the Omega: With the first and last letters of the Greek alphabet, John portrays God as encompassing total reality and total truth. God was from the Beginning (see Gen 1:1; cp. John 1:1-2) and is also the End (see Rev 1:8; 22:13). • Because Christ is supreme and in charge of all things (see Rom 9:5; 1 Cor 15:28; Eph 1:22-23; 4:5-6), he dispenses the water of life to all who are thirsty for it (see study note on Rev 7:16-17; see also Isa 55:1; John 4:10; 7:37-38).

Verse 7

21:7 All who are victorious: God’s children who persevere in life will inherit his blessings. Adoption is a covenant relationship; the language of adoption certifies their privileges and responsibilities (cp. Gen 17:8; 2 Sam 7:14-16; Jer 31:33; Ezek 34:24).

Verse 8

21:8 This vice list summarizes sins described throughout Revelation. These sins characterize people who have not experienced adoption by God; their fate is the fiery lake (see Rom 1:29-32; Gal 5:19-21; 2 Tim 3:2-5; cp. Exod 20:13-17; see also study note on Rev 20:10). • all liars: John apparently viewed deception as the root of sin; elsewhere he describes Satan as the “father of lies” (John 8:44; 1 Jn 2:4; see Rev 14:5; 21:27; 22:15; cp. Matt 12:34).

Verse 9

21:9–22:9 This symbolic vision of the new Jerusalem uses vivid word pictures to describe the bride, the wife of the Lamb—all those who respond to Christ’s message of salvation (see 21:2; 22:17; Eph 5:22-32).

Verse 10

21:10 a great, high mountain: In Scripture, experiences with God frequently take place on the mountains (cp. Ezek 40:2; see also Exod 3:1; 19:10-25; Deut 34:1-4; 1 Kgs 18:20-40; 19:8-18; Matt 5:1; 15:29; 17:1; 24:3; 28:16). • the holy city . . . descending out of heaven from God: God’s presence and eternal life cannot be reached by human effort but are received as a gift (Eph 2:8-9; cp. 2 Cor 5:1).

Verse 11

21:11 Like the true people of God, the glory of the city reflects God’s glory (cp. Exod 34:29-35; 2 Cor 3:7-11). • Jasper (see also Rev 4:3; 21:11, 18) is opaque on earth; the heavenly jasper is clear as crystal, having a transparency that mirrors God’s purity and integrity.

Verse 12

21:12-14 In this vision, the twelve tribes of Israel represent the redeemed people of God (see 7:4-8; see also Rom 9:6-7). The foundation for this community of God’s redeemed is the twelve apostles of the Lamb. In Jesus, God’s promise to bless all of the families of the earth through Abraham has been fully realized (Gen 12:3).

Verse 15

21:15-17 measure the city: Measuring defines accepted boundaries (contrast the unmeasured section of the Temple, 11:2; see also Ezek 40:3–42:20).

Verse 16

21:16 The city is described as a perfect cube. Each dimension is 1,400 miles (Greek 12,000 stadia); the number 12,000 symbolically represents the people of God (see “Symbolic Numbers” Theme Note).

Verse 17

21:17 In the ancient world, walls were important not only to the defense and boundary of a city, but also to its status. That these walls are 216 feet thick (Greek 144 cubits) indicates the strength of God’s redeemed people. The measurement of 144 cubits again uses a multiple of 12 to represent God’s people. A cubit was the length of a man’s forearm, with a standard length of about 18 inches.

Verse 18

21:18 The wall is built of jasper (see study note on 21:11; cp. 4:3). The city is fashioned in gold, which is not opaque like earthly gold; rather, like God’s transformed people, the heavenly gold is clear and pure.

Verse 19

21:19 The twelve precious stones adorning the foundation stones of the city’s wall are a reminder of the twelve stones on the high priests’ breastplate that represented the people of God (see Exod 28:17-20).

Verse 21

21:21 Things that are precious and luxurious on earth are common building materials in heaven.

Verse 22

21:22 I saw no temple: This apparent conflict with earlier visions (11:19; 14:15-17) is resolved by understanding each visionary picture in Revelation as a separate symbolic representation of God’s presence. There is no longer any need for a temple in heaven because God is present with his people.

Verse 23

21:23 The vitality, energy, and life of the city are not in institutions or physical sources of power and light, but in the glory of God and the Lamb. The sun and moon were features of the first creation (Gen 1:14-19; see Isa 60:19-20). • the Lamb is its light: Jesus is the light of the world (see John 8:12; 9:5; 12:35-36).

Verse 24

21:24-25 The nations: God’s promise to Abraham is fulfilled (Gen 12:3; see Isa 2:3). • In Revelation, the kings of the world usually refer to God’s enemies (Rev 6:15; 17:18; 18:3, 9). Now that the enemies have been destroyed (16:9, 11; 19:1-2, 19-21), the picture is of God’s glory as reflected in those people who have repented (14:6-7; cp. 11:13) and walk with God (5:9; 15:4). • The gates that are never . . . closed contrast with the ancient scene in which closed gates protected cities from enemies, particularly at night. The people enjoy peace and security in God’s supremacy (see Isa 60:11). God’s enemies have been destroyed, and fear and failure have ended (see Zech 14:7; John 11:8-10; 12:35-36).

Verse 27

21:27 evil (or ceremonially unclean): Spiritual impurity is a basic concern in Revelation (see 21:8). Evil is here generalized as idolatry and dishonesty (see Rev 14:5; 21:8; 22:15). Those who fail to appear in the Book of Life are excluded from the city of God. Only those whose names are written in the Book of Life, the pure of heart (Matt 5:8), will see God.

Verse 1

We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state.

I. A new world now opens to our view (Rev 21:1): I saw a new heaven and a new earth; that is, a new universe; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the new earth will not then be distinct; the very earth of the saints, their glorified bodies, will now be spiritual and heavenly, and suited to those pure and bright mansions. To make way for the commencement of this new world, the old world, with all its troubles and commotions, passed away.

II. In this new world the apostle saw the holy city, the new Jerusalem, coming down from heaven, not locally, but as to its original: this new Jerusalem is the church of God in its new and perfect state, prepared as a bride adorned for her husband, beautified with all perfection of wisdom and holiness, meet for the full fruition of the Lord Jesus Christ in glory.

III. The blessed presence of God with his people is here proclaimed and admired: I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, etc., Rev 21:3. Observe, 1. The presence of God with his church is the glory of the church. 2. It is matter of wonder that a holy God should ever dwell with any of the children of men. 3. The presence of God with his people in heaven will not be interrupted as it is on earth, but he will dwell with them continually. 4. The covenant, interest, and relation, that there are now between God and his people, will be filled up and perfected in heaven. They shall be his people; their souls shall be assimilated to him, filled with all the love, honour, and delight in God which their relation to him requires, and this will constitute their perfect holiness; and he will be their God: God himself will be their God; his immediate presence with them, his love fully manifested to them, and his glory put upon them, will be their perfect happiness; then he will fully answer the character of the relation on his part, as they shall do on their part.

IV. This new and blessed state will be free from all trouble and sorrow; for, 1. All the effects of former trouble shall be done away. They have been often before in tears, by reason of sin, of affliction, of the calamities of the church; but now all tears shall be wiped away; no signs, no remembrance of former sorrows shall remain, any further than to make their present felicity the greater. God himself, as their tender Father, with his own kind hand, shall wipe away the tears of his children; and they would not have been without those tears when God shall come and wipe them away. 2. All the causes of future sorrow shall be for ever removed: There shall be neither death nor pain; and therefore no sorrow nor crying; these are things incident to that state in which they were before, but now all former things have passed away.

V. The truth and certainty of this blessed state are ratified by the word and promise of God, and ordered to be committed to writing, as matter of perpetual record, Rev 21:5, Rev 21:6. The subject-matter of this vision is so great, and of such great importance to the church and people of God, that they have need of the fullest assurances of it; and God therefore from heaven repeats and ratifies the truth thereof. Besides, many ages must pass between the time when this vision was given forth and the accomplishment of it, and many great trials must intervene; and therefore God would have it committed to writing, for perpetual memory, and continual use to his people. Observe, 1. The certainty of the promise averred: These words are faithful and true; and it follows, It is done, is as sure as if it were done already. We may and ought to take God's promise as present payment; if he has said that he makes all things new, it is done. 2. He gives us his titles of honour as a pledge or surety of the full performance, even those titles of Alpha and Omega, the beginning and the end. As it was his glory that he gave the rise and beginning to the world and to his church, it will be his glory to finish the work begin, and not to leave it imperfect. As his power and will were the first cause of all things, his pleasure and glory are the last end, and he will not lose his design; for then he would no longer be the Alpha and Omega. Men may begin designs which they can never bring to perfection; but the counsel of God shall stand, and he will do all his pleasure. 3. The desires of his people towards this blessed state furnish another evidence of the truth and certainty of it. They thirst after a state of sinless perfection and the uninterrupted enjoyment of God, and God has wrought in them these longing desires, which cannot be satisfied with any thing else, and therefore would be the torment of the soul if they were disappointed but it would be inconsistent with the goodness of God, and his love to his people, to create in them holy and heavenly desires, and then deny them their proper satisfaction; and therefore they may be assured that, when they have overcome their present difficulties, he will give them of the fountain of the water of life freely.

VI. The greatness of this future felicity is declared and illustrated, 1. By the freeness of it - it is the free gift of God: He gives of the water of life freely; this will not make it less but more grateful to his people. 2. The fulness of it. The people of God then lie at the fountain-head of all blessedness: they inherit all things (Rev 21:7); enjoying God, they enjoy all things. He is all in all. 3. By the tenure and title by which they enjoy this blessedness - by right of inheritance, as the sons of God, a title of all others the most honourable, as resulting from so near and endeared a relation to God himself, and the most sure and indefeasible, that can no more cease than the relation from which it results. 4. By the vastly different state of the wicked. Their misery helps to illustrate the glory and blessedness of the saints, and the distinguishing goodness of God towards them, Rev 21:8. Here observe, (1.) The sins of those who perish, among which are first mentioned their cowardliness and unbelief. The fearful lead the van in this black list. They durst not encounter the difficulties of religion, and their slavish fear proceeded from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, and discharge their duty to him, were yet so desperate as to run into all manner of abominable wickedness - murder, adultery, sorcery, idolatry, and lying. (2.) Their punishment: They have their part in the lake that burns with fire and brimstone, which is the second death. [1.] They could not burn at a stake for Christ, but they must burn in hell for sin. [2.] They must die another death after their natural death; the agonies and terrors of the first death will consign them over to the far greater terrors and agonies of eternal death, to die and to be always dying. [3.] This misery will be their proper part and portion, what they have justly deserved, what they have in effect chosen, and what they have prepared themselves for by their sins. Thus the misery of the damned will illustrate the blessedness of those that are saved, and the blessedness of the saved will aggravate the misery of those that are damned.

Verse 9

We have already considered the introduction to the vision of the new Jerusalem in a more general idea of the heavenly state; we now come to the vision itself, where observe,

I. The person that opened the vision to the apostle - one of the seven angels, that had the seven vials full of the seven last plagues, Rev 21:9. God has a variety of work and employment for his holy angels. Sometimes they are to sound the trumpet of divine Providence, and give fair warning to a careless world; sometimes they are to pour out the vials of God's anger upon impenitent sinners; and sometimes to discover things of a heavenly nature to those that are the heirs of salvation. They readily execute every commission they receive from God; and, when this world shall be at an end, yet the angels shall be employed by the great God in proper pleasant work to all eternity.

II. The place from which the apostle had this glorious view and prospect. He was taken, in ecstasy, into a high mountain. From such situations men usually have the most distinct views of adjacent cities. Those who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, whence, as from the top of Pisgah, they may behold the goodly land of the heavenly Canaan.

III. The subject-matter of the vision - the bride, the Lamb's wife (Rev 21:10); that is, the church of God in her glorious, perfect, triumphant state, under the resemblance of Jerusalem, having the glory of God shining in its lustre, as uxor splendit radiis mariti - the bride comely through the comeliness put on her by her husband; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her. And now we have a large description of the church triumphant under the emblem of a city, far exceeding in riches and splendour all the cities of this world; and this new Jerusalem is here represented to us both in the exterior and the interior part of it.

1. The exterior part of the city - the wall and the gates, the wall for security and the gates for entrance.

(1.) The wall for security. Heaven is a safe state; those that are there are enclosed with a wall, that separates them and secures them from all evils and enemies: now here, in the account of the wall, we observe, [1.] The height of it, which, we are told, is very high, seventy yards (Rev 21:17), sufficient both for ornament and security. [2.] The matter of it: It was as jasper; a wall all built of the most precious stones, for firmness and lustre, Rev 21:11. This city has a wall that is impregnable as well as precious. [3.] The form of it was very regular and uniform: It was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection. There shall be an absolute uniformity in the church triumphant, a thing wanted and wished for on earth, but not to be expected till we come to heaven. [4.] The measure of the wall (Rev 21:15, Rev 21:16): Twelve thousand furlongs each way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen hundred German miles. Here is room sufficient for all the people of God - many mansions in their Father's house. [5.] The foundation of the wall, for heaven is a city that hath her foundations (Rev 21:19); the promise and power of God, and the purchase of Christ, are the strong foundations of the church's safety and happiness. The foundations are described by their number - twelve, alluding to the twelve apostles (Rev 21:14), whose gospel doctrines are the foundations upon which the church is built, Christ himself being the chief corner-stone; and, as to the matter of these foundations, it was various and precious, set forth by twelve sorts of precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellencies of the Lord Jesus Christ.

(2.) The gates for entrance. Heaven is not inaccessible; there is a way opened into the holiest of all; there is a free admission to all those that are sanctified; they shall not find themselves shut out. Now, as to these gates, observe, [1.] Their number - twelve gates, answering to the twelve tribes of Israel. All the true Israel of God shall have entrance into the new Jerusalem, as every tribe had into the earthly Jerusalem. [2.] Their guards which were placed upon them - twelve angels, to admit and receive the several tribes of the spiritual Israel and keep out others. [3.] The inscription on the gates - the names of the twelve tribes, to show that they have a right to the tree of life, and to enter through the gates into the city. [4.] The situation of the gates. As the city had four equal sides, answering to the four quarters of the world, east, west, north, and south, so on each side there were three gates, signifying that from all quarters of the earth there shall be some who shall get safely to heaven and be received there, and that there is as free entrance from one part of the world as from the other; for in Christ there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free. Men of all nations, and languages, who believe on Christ, have by him access to God in grace here and in glory hereafter. [5.] The materials of these gates - they were all of pearls, and yet with great variety: Every gate one pearl, either one single pearl of that vast bigness, or one single sort of pearl. Christ is the pearl of great price, and he is our way to God. There is nothing magnificent enough in this world fully to set forth the glory of heaven. Could we, in the glass of a strong imagination, contemplate such a city as is here described, even as to the exterior part of it, such a wall, and such gates, how amazing, how glorious, would the prospect be! And yet this is but a faint and dim representation of what heaven is in itself.

2. The interior part of the new Jerusalem, Rev 21:22-27. We have seen its strong wall, and stately gates, and glorious guards; now we are to be led through the gates into the city itself; and the first thing which we observe there is the street of the city, which is of pure gold, like transparent glass, Rev 21:21. The saints in heaven tread upon gold. The new Jerusalem has its several streets. There is the most exact order in heaven: every saint has his proper mansion. There is converse in heaven: the saints are then at rest, but it is not a mere passive rest; it is not a state of sleep and inactivity, but a state of delightful motion: The nations that are saved walk in the light of it. They walk with Christ in white. They have communion not only with God, but with one another; and all their steps are firm and clean. They are pure and clear as gold and transparent glass. Observe,

(1.) The temple of the new Jerusalem, which was no material temple, made with men's hands, as that of Solomon and Zerubbabel, but a temple altogether spiritual and divine; for the Lord God Almighty, and the Lamb, are the temple thereof. There the saints are above the need of ordinances, which were the means of their preparation for heaven. When the end is attained the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel institutions.

(2.) The light of this city. Where there is no light, there can be no lustre nor pleasure. Heaven is the inheritance of the saints in light. But what is that light? There is no sun nor moon shining there, Rev 21:23. Light is sweet, and a pleasant thing it is to behold the sun. What a dismal world would this be if it were not for the light of the sun! What is there in heaven that supplies the want of it? There is no want of the light of the sun, for the glory of God lightens that city, and the Lamb is the light thereof. God in Christ will be an everlasting fountain of knowledge and joy to the saints in heaven; and, if so, there is no need of the sun or moon, any more than we here need to set up candles at noon day, when the sun shineth in its strength.

(3.) The inhabitants of this city. They are described here several ways. [1.] By their numbers - whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth are saved in heaven. [2.] By their dignity - some of the kings and princes of the earth: great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low; and when the greatest kings come to heaven they will see all their former honour and glory swallowed up of this heavenly glory that so much excels. [3.] Their continual accession and entrance into this city: The gates shall never be shut. There is no night, and therefore no need of shutting up the gates. Some one or other is coming in every hour and moment, and those that are sanctified always find the gates open; they have an abundant entrance into the kingdom.

(4.) The accommodations of this city: All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree - brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world.

(5.) The unmixed purity of all who belong to the new Jerusalem, Rev 21:27. [1.] There the saints shall have no impure thing remaining in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of corruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the light of his countenance; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. [2.] There the saints shall have no impure persons admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care that can be taken. Some roots of bitterness will spring up to trouble and defile Christian societies; but in the new Jerusalem there is a society perfectly pure. First, Free from such as are openly profane. There are none admitted into heaven who work abominations. In the churches on earth sometimes abominable things are done, solemn ordinances profaned and prostituted to men openly vicious, for worldly ends; but no such abominations can have place in heaven. Secondly, Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days; but they cannot intrude into the new Jerusalem, which is wholly reserved for those that are called, and chosen, and faithful, who are all written, not only in the register if the visible church, but in the Lamb's book of life.

Verse 2

And I John—"John" is omitted in A, B, Vulgate, Syriac, Coptic, and ANDREAS; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," Rev 21:1, and the "new Jerusalem" in this verse.

Jerusalem . . . out of heaven— (Rev 3:12; Gal 4:26, "Jerusalem which is above"; Heb 11:10; Heb 12:22; Heb 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (Rev 3:12). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (Gal 4:26; compare Gal 1:17-18; Gal 2:1; Heb 12:22), though not so in the Epistles to Romans and Corinthians [BENGEL].

bride—made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, Rev 2:7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.

Verse 3

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

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

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

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

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

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

Verse 4

all tears—Greek, "every tear."

no more death—Greek, "death shall be no more." Therefore it is not the millennium, for in the latter there is death (Isa 65:20; Co1 15:26, Co1 15:54, "the last enemy . . . destroyed is death," Rev 20:14, after the millennium).

sorrow—Greek, "mourning."

passed away—Greek, "departed," as in Rev 21:1.

Verse 5

sat—Greek, "sitteth."

all things new—not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul.

unto me—so Coptic and ANDREAS. But A, B, Vulgate, and Syriac omit.

true and faithful—so ANDREAS. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").

Verse 6

It is done—the same Greek as in Rev 16:17. "It is come to pass." So Vulgate reads with English Version. But A reads, "They ('these words,' Rev 21:5) are come to pass." All is as sure as if it actually had been fulfilled for it rests on the word of the unchanging God. When the consummation shall be, God shall rejoice over the work of His own hands, as at the completion of the first creation God saw everything that He had made, and behold it was very good (Gen 1:31).

Alpha . . . Omega—Greek in A and B, "the Alpha . . . the Omega" (Rev 1:18).

give unto . . . athirst . . . water of life— (Rev 22:17; Isa 12:3; Isa 55:1; Joh 4:13-14; Joh 7:37-38). This is added lest any should despair of attaining to this exceeding weight of glory. In our present state we may drink of the stream, then we shall drink at the Fountain.

freely—Greek, "gratuitously": the same Greek as is translated, "(They hated Me) without a cause," Joh 15:25. As gratuitous as was man's hatred of God, so gratuitous is God's love to man: there was every cause in Christ why man should love Him, yet man hated Him; there was every cause in man why (humanly speaking) God should have hated man, yet God loved man: the very reverse of what might be expected took place in both cases. Even in heaven our drinking at the Fountain shall be God's gratuitous gift.

Verse 7

He that overcometh—another aspect of the believer's life: a conflict with sin, Satan, and the world is needed. Thirsting for salvation is the first beginning of, and continues for ever (in the sense of an appetite and relish for divine joys) a characteristic of the believer. In a different sense, the believer "shall never thirst."

inherit all things—A, B, Vulgate, and CYPRIAN read, "these things," namely, the blessings described in this whole passage. With "all things," compare Co1 3:21-23.

I will be his God—Greek, "I will be to him a God," that is, all that is implied of blessing in the name "God."

he shall be my son—"He" is emphatic: He in particular and in a peculiar sense, above others: Greek, "shall be to me a son," in fullest realization of the promise made in type to Solomon, son of David, and antitypically to the divine Son of David.

Verse 8

the fearful—Greek, "the cowardly," who do not quit themselves like men so as to "overcome" in the good fight; who have the spirit of slavish "fear," not love, towards God; and who through fear of man are not bold for God, or "draw back." Compare Rev 21:27; Rev 22:15.

unbelieving—Greek, "faithless."

abominable—who have drank of the harlot's "cup of abominations."

sorcerers—one of the characteristics of Antichrist's time.

all liars—Greek, "all the liars": or else "all who are liars"; compare Ti1 4:1-2, where similarly lying and dealings with spirits and demons, are joined together as features of "the latter times."

second death— Rev 20:14 : "everlasting destruction," Th2 1:9; Mar 9:44, Mar 9:46, Mar 9:48, "Where THEIR worm dieth not, and the fire is not quenched."

Verse 9

The same angel who had shown John Babylon the harlot, is appropriately employed to show him in contrast new Jerusalem, the Bride (Rev 17:1-5). The angel so employed is the one that had the last seven plagues, to show that the ultimate blessedness of the Church is one end of the divine judgments on her foes.

unto me—A, B, and Vulgate omit.

the Lamb's wife—in contrast to her who sat on many waters (Rev 17:1), (that is, intrigued with many peoples and nations of the world, instead of giving her undivided affections, as the Bride does, to the Lamb.

Verse 10

The words correspond to Rev 17:3, to heighten the contrast of the bride and harlot.

mountain—Compare Eze 40:2, where a similar vision is given from a high mountain.

that great—omitted in A, B, Vulgate, Syriac, Coptic, and CYPRIAN. Translate then, "the holy city Jerusalem."

descending—Even in the millennium the earth will not be a suitable abode for transfigured saints, who therefore shall then 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."

Verse 11

Having the glory of God—not merely the Shekinah-cloud, but God Himself as her glory dwelling in the midst of her. Compare the type, the earthly Jerusalem in the millennium (Zac 2:5; compare Rev 21:23, below).

her light—Greek, "light-giver": properly applied to the heavenly luminaries which diffuse light. Compare Note, see on Phi 2:15, the only other passage where it occurs. The "and" before "her light' is omitted in A, B, and Vulgate.

even like—Greek, "as it were."

jasper—representing watery crystalline brightness.

Verse 12

And—A and B omit. Eze 48:30-35, has a similar description, which implies that the millennial Jerusalem shall have its exact antitype in the heavenly Jerusalem which shall descend on the finally regenerated earth.

wall great and high—setting forth the security of the Church. Also, the exclusion of the ungodly.

twelve angels—guards of the twelve gates: an additional emblem of perfect security, while the gates being never shut (Rev 21:25) imply perfect liberty and peace. Also, angels shall be the brethren of the heavenly citizens.

names of . . . twelve tribes—The inscription of the names on the gates implies that none but the spiritual Israel, God's elect, shall enter the heavenly city. As the millennium wherein literal Israel in the flesh shall be the mother Church, is the antitype to the Old Testament earthly theocracy in the Holy Land, so the heavenly new Jerusalem is the consummation antitypical to the spiritual Israel, the elect Church of Jews and Gentiles being now gathered out: as the spiritual Israel now is an advance upon the previous literal and carnal Israel, so the heavenly Jerusalem shall be much in advance of the millennial Jerusalem.

Verse 13

On the north . . . on the south—A, B, Vulgate, Syriac, and Coptic read, "And on the north and on the south." In Ezekiel, Joseph, Benjamin, Dan (for which Manasseh is substituted in Rev 7:6), are on the east (Eze 48:32); Reuben, Judah, Levi, are on the north (Eze 48:31); Simeon, Issachar, Zebulun, on the south (Eze 48:33); Gad, Asher, Naphtali, on the west (Eze 48:34). In Numbers, Judah, Issachar, Zebulun are on the east (Num 2:3, Num 2:5, Num 2:7). Reuben, Simeon, Gad, on the south (Num 2:10, Num 2:12, Num 2:14). Ephraim, Manasseh, Benjamin, on the west (Num 2:18, Num 2:20, Num 2:22). Dan, Asher, Naphtali, on the north (Num 2:25, Num 2:27, Num 2:29).

Verse 14

twelve foundations—Joshua, the type of Jesus, chose twelve men out of the people, to carry twelve stones over the Jordan with them, as Jesus chose twelve apostles to be the twelve foundations of the heavenly city, of which He is Himself the Chief corner-stone. Peter is not the only apostolic rock on whose preaching Christ builds His Church. Christ Himself is the true foundation: the twelve are foundations only in regard to their apostolic testimony concerning Him. Though Paul was an apostle besides the twelve, yet the mystical number is retained, twelve representing the Church, namely thirty the divine number, multiplied by four, the world number.

in them the names, &c.—As architects often have their names inscribed on their great works, so the names of the apostles shall be held in everlasting remembrance. Vulgate reads, "in them." But A, B, Syriac, Coptic, and ANDREAS read, "upon them." These authorities also insert "twelve" before "names."

Verse 15

had a golden reed—so Coptic. But A, B, Vulgate, and Syriac read, "had (as) a measure, a golden reed." In Rev 11:2 the non-measuring of the outer courts of the temple implied its being given up to secular and heathen desecration. So here, on the contrary, the city being measured 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 henceforth of even the most minute parts of His holy city from all evil.

Verse 16

twelve thousand furlongs—literally, "to twelve thousand stadii": one thousand furlongs being the space between the several twelve gates. BENGEL makes the length of each side of the city to be twelve thousand stadii. The stupendous height, length, and breadth being exactly alike, imply its faultless symmetry, transcending in glory all our most glowing conceptions.

Verse 17

hundred . . . forty . . . four cubits—twelve times twelve: the Church-number squared. The wall is far beneath the height of the city.

measure of a man, that is, of the angel—The ordinary measure used by men is the measure here used by the angel, distinct from "the measure of the sanctuary." Men shall then be equal to the angels.

Verse 18

the building—"the structure" [TREGELLES], Greek, "endomeesis."

gold, like . . . clear glass—Ideal gold, transparent as no gold here is [ALFORD]. Excellencies will be combined in the heavenly city which now seem incompatible.

Verse 19

And—so Syriac, Coptic, and ANDREAS. But A, B, and Vulgate omit. Compare Rev 21:14 with this verse; also Isa 54:11.

all manner of precious stones—Contrast Rev 18:12 as to the harlot, Babylon. These precious stones constituted the "foundations."

chalcedony—agate from Chalcedon: semi-opaque, sky-blue, with stripes of other colors [ALFORD].

Verse 20

sardonyx—a gem having the redness of the cornelian, and the whiteness of the onyx.

sardius—(See on Rev 4:3).

chrysolite—described by PLINY as transparent and of a golden brightness, like our topaz: different from our pale green crystallized chrysolite.

beryl—of a sea-green color.

topaz—PLINY [37.32], makes it green and transparent, like our chrysolite.

chrysoprasus—somewhat pale, and having the purple color of the amethyst [PLINY, 37, 20, 21].

jacinth—The flashing violet brightness in the amethyst is diluted in the jacinth [PLINY, 37.41].

Verse 21

every several—Greek, "each one severally."

Verse 22

no temple . . . God . . . the temple—As God now dwells in the spiritual Church, His "temple" (Greek, "naos," "shrine"; Co1 3:17; Co1 6:19), so the Church when perfected shall dwell in Him as her "temple" (naos: the same Greek). As the Church was "His sanctuary," so He is to be their sanctuary. Means of grace shall cease when the end of grace is come. Church ordinances shall give place to the God of ordinances. Uninterrupted, immediate, direct, communion with Him and the Lamb (compare Joh 4:23), shall supersede intervening ordinances.

Verse 23

in it—so Vulgate. But A, B, and ANDREAS read, "(shine) on it," or literally, "for her."

the light—Greek, "the lamp" (Isa 60:19-20). The direct light of God and the Lamb shall make the saints independent of God's creatures, the sun and moon, for light.

Verse 24

of them which are saved . . . in—A, B, Vulgate, Coptic, and ANDREAS read "(the nations shall walk) by means of her light": omitting "of them which are saved." Her brightness shall supply them with light.

the kings of the earth—who once had regard only to their glory, having been converted, now in the new Jerusalem do bring their glory into it, to lay it down at the feet of their God and Lord.

and honour—so B, Vulgate, and Syriac. But A omits the clause.

Verse 25

not be shut . . . by day—therefore shall never be shut: for it shall always be day. Gates are usually shut by night: but in it shall be no night. There shall be continual free ingress into it, so as that all which is blessed and glorious may continually be brought into it. So in the millennial type.

Verse 26

All that was truly glorious and excellent in the earth and its converted nations shall be gathered into it; and while all shall form one Bride, there shall be various orders among the redeemed, analogous to the divisions of nations on earth constituting the one great human family, and to the various orders of angels.

Verse 27

anything that defileth—Greek, "koinoun." A and B read [koinon,] "anything unclean."

in the Lamb's book of life—(See on Rev 20:12; Rev 20:15). As all the filth of the old Jerusalem was carried outside the walls and burnt there, so nothing defiled shall enter the heavenly city, but be burnt outside (compare Rev 22:15). It is striking that the apostle of love, who shows us the glories of the heavenly city, is he also who speaks most plainly of the terrors of hell. On Rev 21:26-27, ALFORD writes a Note, rash in speculation, about the heathen nations, above what is written, and not at all required by the sacred text: compare Note, see on Rev 21:26.

Next: Revelation Chapter 22