Revelation 21 commentary

The new heaven and the new earth will not be separate from each other; the earth of the saints, their glorified, bodies, will be heavenly. The old world, with all its troubles and tumults, will have passed away. There will be no sea; this aptly represents freedom from conflicting passions, temptations, troubles, changes, and alarms; from whatever can divide or interrupt the communion of saints. This new Jerusalem is the church of God in its new and perfect state, the church triumphant. Its blessedness came wholly from God, and depends on him. The presence of God with his people in heaven, will not be interrupt as it is on earth, he will dwell with them continually. All effects of former trouble shall be done away. They have often been in tears, by reason of sin, of affliction, of the calamities of the church; but no signs, no remembrance of former sorrows shall remain. Christ makes all things new. If we are willing and desirous that the gracious Redeemer should make all things new in order hearts and nature, he will make all things new in respect of our situation, till he has brought us to enjoy complete happiness. See the certainty of the promise. God gives his titles, Alpha and Omega, the Beginning and the End, as a pledge for the full performance. Sensual and sinful pleasures are muddy and poisoned waters; and the best earthly comforts are like the scanty supplies of a cistern; when idolized, they become broken cisterns, and yield only vexation. But the joys which Christ imparts are like waters springing from a fountain, pure, refreshing, abundant, and eternal. The sanctifying consolations of the Holy Spirit prepare for heavenly happiness; they are streams which flow for us in the wilderness. The fearful durst not meet the difficulties of religion, their slavish fear came from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, were yet so desperate as to run into abominable wickedness. The agonies and terrors of the first death will lead to the far greater terrors and agonies of eternal death.

God has various employments for his holy angels. Sometimes they sound the trumpet of Divine Providence, and warn a careless world; sometimes they discover things of a heavenly nature of the heirs of salvation. Those who would have clear views of heaven, must get as near to heaven as they can, on the mount of meditation and faith. The subject of the vision is the church of God in a perfect, triumphant state, shining in its lustre; glorious in relation to Christ; which shows that the happiness of heaven consists in intercourse with God, and in conformity to him. The change of emblems from a bride to a city, shows that we are only to take general ideas from this description. The wall is for security. Heaven is a safe state; those who are there, are separated and secured from all evils and enemies. This city is vast; here is room for all the people of God. The foundation of the wall; the promise and power of God, and the purchase of Christ, are the strong foundations of the safety and happiness of the church. These foundations are set forth by twelve sorts of precious stones, denoting the variety and excellence of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellences of the Lord Jesus Christ. Heaven has gates; there is a free admission to all that are sanctified; they shall not find themselves shut out. These gates were all of pearls. Christ is the Pearl of great price, and he is our Way to God. The street of the city was pure gold, like transparent glass. The saints in heaven tread gold under foot. The saints are there at rest, yet it is not a state of sleep and idleness; they have communion, not only with God, but with one another. All these glories but faintly represent heaven.

Perfect and direct communion with God, will more than supply the place of gospel institutions. And what words can more full express the union and co-equality of the Son with the Father, in the Godhead? What a dismal world would this be, if it were not for the light of the sun! What is there in heaven that supplies its place? 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. There is no night, therefore no need of shutting the gates; all is at peace and secure. The whole shows us that we should be more and more led to think of heaven as filled with the glory of God, and enlightened by the presence of the Lord Jesus. Nothing sinful or unclean, idolatrous, or false and deceitful, can enter. All the inhabitants are made perfect in holiness. Now the saints feel a sad mixture of corruption, which hinders them in the service of God, and interrupts their communion with him; 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. None are admitted into heaven who work abominations. It is free from hypocrites, such as make lies. As nothing unclean can enter heaven, let us be stirred up by these glimpses of heavenly things, to use all diligence, and to perfect holiness in the fear of God.

CHAPTER 21

Re 21:1-27. The New Heaven and Earth: New Jerusalem Out of Heaven.

The remaining two chapters describe the eternal and consummated kingdom of God and the saints on the new earth. As the world of nations is to be pervaded by divine influence in the millennium, so the world of nature shall be, not annihilated, but transfigured universally in the eternal state which follows it. The earth was cursed for man's sake; but is redeemed by the second Adam. Now is the Church; in the millennium shall be the kingdom; and after that shall be the new world wherein God shall be all in all. The "day of the Lord" and the conflagration of the earth are in 2Pe 3:10, 11 spoken of as if connected together, from which many argue against a millennial interval between His coming and the general conflagration of the old earth, preparatory to the new; but "day" is used often of a whole period comprising events intimately connected together, as are the Lord's second advent, the millennium, and the general conflagration and judgment. Compare Ge 2:4 as to the wide use of "day." Man's soul is redeemed by regeneration through the Holy Spirit now; man's body shall be redeemed at the resurrection; man's dwelling-place, His inheritance, the earth, shall be redeemed perfectly at the creation of the new heaven and earth, which shall exceed in glory the first Paradise, as much as the second Adam exceeds in glory the first Adam before the fall, and as man regenerated in body and soul shall exceed man as he was at creation.

1. the first--that is the former.

passed away--Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe").

was--Greek, "is," which graphically sets the thing before our eyes as present.

no more sea--The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which "the beast" arose, Re 13:1. As the physical corresponds to the spiritual and moral world, so the absence of sea, after the metamorphosis of the earth by fire, answers to the unruffled state of solid peace which shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in Re 22:1, 2, probably literal (that is, with such changes of the natural properties of water, as correspond analogically to man's own transfigured body), as well as symbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after the millennium, at the general judgment, it is specially said, "The sea gave up the dead ... in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions.

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," Re 21:1, and the "new Jerusalem" in this verse.

Jerusalem ... out of heaven--(Re 3:12; Ga 4:26, "Jerusalem which is above"; He 11:10; 12:22; 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 (Re 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 (Ga 4:26; compare Ga 1:17, 18; 2:1; He 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, Re 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.

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: Re 11:19; 15:5, "the temple of the tabernacle of the testimony in heaven"; also Re 13:6. Compare the contrast in He 9:23, 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 (Re 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.

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 (Is 65:20; 1Co 15:26, 54, "the last enemy ... destroyed is death," Re 20:14, after the millennium).

sorrow--Greek, "mourning."

passed away--Greek, "departed," as in Re 21:1.

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").

6. It is done--the same Greek as in Re 16:17. "It is come to pass." So Vulgate reads with English Version. But A reads, "They ('these words,' Re 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 (Ge 1:31).

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

give unto ... athirst ... water of life--(Re 22:17; Is 12:3; 55:1; Joh 4:13, 14; 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.

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 1Co 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.

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 Re 21:27; 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 1Ti 4:1, 2, where similarly lying and dealings with spirits and demons, are joined together as features of "the latter times."

second death--Re 20:14: "everlasting destruction," 2Th 1:9; Mr 9:44, 46, 48, "Where THEIR worm dieth not, and the fire is not quenched."

9. The same angel who had shown John Babylon the harlot, is appropriately employed to show him in contrast new Jerusalem, the Bride (Re 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 (Re 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.

10. The words correspond to Re 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."

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 (Zec 2:5; compare Re 21:23, below).

her light--Greek, "light-giver": properly applied to the heavenly luminaries which diffuse light. Compare Note, see on Php 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.

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 (Re 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.

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 Re 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 (Nu 2:3, 5, 7). Reuben, Simeon, Gad, on the south (Nu 2:10, 12, 14). Ephraim, Manasseh, Benjamin, on the west (Nu 2:18, 20, 22). Dan, Asher, Naphtali, on the north (Nu 2:25, 27, 29).

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."

15. had a golden reed--so Coptic. But A, B, Vulgate, and Syriac read, "had (as) a measure, a golden reed." In Re 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.

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.

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.

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.

19. And--so Syriac, Coptic, and Andreas. But A, B, and Vulgate omit. Compare Re 21:14 with this verse; also Is 54:11.

all manner of precious stones--Contrast Re 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].

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

sardius--(See on Re 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].

21. every several--Greek, "each one severally."

22. no temple ... God ... the temple--As God now dwells in the spiritual Church, His "temple" (Greek, "naos," "shrine"; 1Co 3:17; 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.

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

the light--Greek, "the lamp" (Is 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.

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.

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.

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.

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

in the Lamb's book of life--(See on Re 20:12; Re 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 Re 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 Re 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 Re 21:26.

A new heaven and a new earth - See the notes on 2Pet 3:13 : The ancient Jews believed that God would renew the heavens and the earth at the end of seven thousand years. The general supposition they founded on Isa 65:17.

There was no more sea - The sea no more appeared than did the first heaven and earth. All was made new; and probably the new sea occupied a different position and was differently distributed, from that of the old sea.

However, with respect to these subjects as they stand in this most figurative book, I must express myself in the words of Calmet: Vouloir dire quels seront ce nouveau ciel, et cette nouvelle terre, quels seront leurs ornamens et leur qualite, c'est a mon avis la plus grande de toutes les presomptions. En general, ces manieres de parler marquent de tres grands changemens dans l'univers. "To pretend to say what is meant by this new heaven and new earth, and what are their ornaments and qualities, is in my opinion the greatest of all presumptions. In general these figures of speech point out great alternations in the universe."

And I John - The writer of this book; whether the evangelist and apostle, or John the Ephesian presbyter, has been long doubted in the Church.

New Jerusalem - See the notes on Gal 4:24-27 (note). This doubtless means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended.

Coming down from God - It is a maxim of the ancient Jews that both the tabernacle, and the temple, and Jerusalem itself, came down from heaven. And in Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, "The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven." Their opinion is, that there is a spiritual temple, a spiritual tabernacle, and a spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives. See Schoettgen.

The tabernacle of God is with men - God, in the most especial manner, dwells among his followers, diffusing his light and life everywhere.

There shall be no more death - Because there shall be a general resurrection. And this is the inference which St Paul makes from his doctrine of a general resurrection, 1Cor 15:26, where he says, "The last enemy that shall be destroyed is death." But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that there shall be no more death assures the fact that there shall be a general resurrection; and this also is a proof that, after the resurrection, there shall be no more death. See the whole of the note on 1Cor 15:27.

Behold, I make all things new - As the creation of the world at the beginning was the work of God alone, so this new creation.

These words are true and faithful - Truth refers to the promise of these changes; faithfulness, to the fulfillment of these promises.

It is done - All is determined, and shall be fulfilled in due time. The great drama is finished, and what was intended is now completed; referring to the period alluded to by the angel.

I am Alpha and Omega - See on Rev 1:8 (note).

The fountain of the water of life - See on Joh 4:10 (note), Joh 4:14 (note); Joh 7:37 (note), etc.

The rabbins consider the fountain of the world to come as one of the particular blessings of a future state. In Sanhedrim, Aboth R. Nathan, c. 31, it is said, "He will show them the excellency of the fountain of the future world, that they may accurately see and consider, and say, Wo to us! what good have we lost! and our race is cut off from the face of the earth."

Inherit all things - Here he had no inheritance; there he shall inherit the kingdom of heaven, and be with God and Christ, and have every possible degree of blessedness.

But the fearful - Δειλοις· Those who, for fear of losing life or their property, either refused to receive the Christian religion, though convinced of its truth and importance; or, having received it, in times of persecution fell away, not being willing to risk their lives.

And unbelieving - Those who resist against full evidence. And sinners, και ἁμαρτωλοις, is added here by about thirty excellent MSS., and is found in the Syrian, Arabic, some of the Slavonic, and in Andreas and Arethas. On this evidence Griesbach has admitted it into the text.

The abominable - Εβδελυγμενοις· Those who are polluted with unnatural lust.

And murderers - Φονευσι· Those who take away the life of man for any cause but the murder of another, and those who hate a brother in their heart.

And whoremongers - Πορνοις· Adulterers, fornicators, whores, prostitutes, and rakes of every description.

Sorcerers - Φαρμακοις· Persons who, by drugs, philtres, fumigations, etc., pretend to produce supernatural effects, chiefly by spiritual agency.

Idolaters - Ειδωλολατραις· Those who offer any kind of worship or religious reverence to any thing but God. All image worshippers are idolaters in every sense of the word.

And all liars - Και πασι τοις ψευδεσι· Every one who speaks contrary to the truth when he knows the truth, and even he who speaks the truth with the intention to deceive; i.e., to persuade a person that a thing is different from what it really is, by telling only a part of the truth, or suppressing some circumstance which would have led the hearer to a different end to the true conclusion. All these shall have their portion, το μερος, their share, what belongs to them, their right, in the lake which burneth with fire and brimstone. This is the second death, from which there is no recovery.

The bride, the Lamb's wife - The pure and holy Christian Church.

To a great and high mountain - That, being above this city, he might see every street and lane of it.

The holy Jerusalem - See on Rev 21:2 (note).

Having the glory of God - Instead of the sun and moon, it has the splendor of God to enlighten it.

Unto a stone most precious, even like a jasper stone, clear as crystal - Among precious stones there are some even of the same species more valuable than others: for their value is in proportion to their being free from flaws, and of a good water, i.e., a uniform and brilliant transparency. A crystal is perfectly clear, the oriental jasper is a beautiful sea-green. The stone that is here described is represented as a perfectly transparent jasper, being as unclouded as the brightest crystal, and consequently the most precious of its species. Nothing can be finer than this description: the light of this city is ever intense, equal, and splendid; but it is tinged with this green hue, in order to make it agreeable to the sight. Nothing is so friendly to the eye as blue or green; all other colors fatigue; and, if very intense, injure the eye. These are the colors of the earth and sky, on which the eye of man is to be constantly fixed. To these colors the structure of the eye is adapted; and the general appearance of the earth and the sky is adapted to this structure.

Had a wall great and high - An almighty defense.

Twelve gates - A gate for every tribe of Israel, in the vicinity of which gate that tribe dwelt; so that in coming in and going out they did not mix with each other. This description of the city is partly taken from Eze 48:30-35.

In Synopsis Sohar, p. 115, n. 27, it is said: "In the palace of the world to come there are twelve gates, each of which is inscribed with one of the twelve tribes, as that of Reuben, of Simeon, etc.: he, therefore, who is of the tribe of Reuben is received into none of the twelve gates but his own; and so of the rest."

On the east three gates - The city is here represented as standing to the four cardinal points of heaven, and presenting one side to each of these points.

The wall - had twelve foundations - Probably twelve stones, one of which served for a foundation or threshold to each gate; and on these were inscribed the names of the twelve apostles, to intimate that it was by the doctrine of the apostles that souls enter into the Church, and thence into the New Jerusalem.

Had a golden reed - Several excellent MSS. add μετρον, a measure; he had a measuring rod made of gold. This account of measuring the city seems to be copied, with variations, from Eze 40:3, etc.

The city lieth foursquare - Each side was equal, consequently the length and breadth were equal; and its height is here said to be equal to its length. It is hard to say how this should be understood. It cannot mean the height of the buildings, nor of the walls, for neither houses nor walls could be twelve thousand furlongs in height; some think this means the distance from the plain country to the place where the city stood. But what need is there of attempting to determine such measures in such a visionary representation? The quadrangular form intimates its perfection and stability, for the square figure was a figure of perfection among the Greeks; αντρ τετραγωνος, the square or cubical man, was, with them, a man of unsullied integrity, perfect in all things.

The wall - a hundred and forty and four cubits - This is twelve, the number of the apostles, multiplied by itself: for twelve times twelve make one hundred and forty-four.

The measure of a man, that is, of the angel - The cubit, so called from cubitus, the elbow, is the measure from the tip of the elbow to the tip of the middle finger, and is generally reckoned at one foot and a half, or eighteen inches; though it appears, from some measurements at the pyramids of Egypt, that the cubit was, at least in some cases, twenty-one inches.

By the cubit of a man we may here understand the ordinary cubit, and that this was the angel's cubit who appeared in the form of a man. Or suppose we understand the height of the man as being here intended, and that this was the length of the measuring rod. Now allowing this height and rod to be six feet, and that this was intended to have some kind of symbolical reference to the twelve tribes, mentioned Rev 21:12, represented by the twelve gates; and to the twelve apostles, represented by the twelve thresholds or foundations; then twenty-four, the number of the tribes and apostles, multiplied by six, make precisely the number one hundred and forty-four.

The building of the wall of it was of jasper - The oriental jasper is exceedingly hard, and almost indestructible. Pillars made of this stone have lasted some thousands of years, and appear to have suffered scarcely any thing from the tooth of time.

Pure gold, like unto clear glass - Does not this imply that the walls were made of some beautifully bright yellow stone, very highly polished? This description has been most injudiciously applied to heaven; and in some public discourses, for the comfort and edification of the pious, we hear of heaven with its golden walls, golden pavements, gates of pearl, etc., etc., not considering that nothing of this description was ever intended to be literally understood; and that gold and jewels can have no place in the spiritual and eternal world. But do not such descriptions as these tend to keep up a fondness for gold and ornaments? In symbols they are proper; but construed into realities, they are very improper.

The ancient Jews teach that "when Jerusalem and the temple shall be built, they will be all of precious stones, and pearls, and sapphire, and with every species of jewels." - Sepher Rasiel Haggadol, fol. 24, 1.

The same authors divide paradise into seven parts or houses; the third they describe thus: "The third house is built of gold and pure silver, and all kinds of jewels and pearls. It is very spacious, and in it all kinds of the good things, either in heaven or earth, are to be found. All kinds of precious things, perfumes, and spiritual virtues, are there planted. In the midst of it is the tree of life, the height of which is five hundred years; (i.e., it is equal in height to the journey which a man might perform in five hundred years), and under it dwell Abraham, Isaac, Jacob, the twelve patriarchs, and all that came out of Egypt, and died in the wilderness. Over these Moses and Aaron preside, and teach them the law," etc. - Yalcut Rubeni, fol. 13, 4. In the same tract, fol. 182, 1, we find these words: "Know that we have a tradition, that when the Messiah, with the collected captivity, shall come to the land of Israel, in that day the dead in Israel shall rise again; and in that day the fiery walls of the city of Jerusalem shall descend from heaven, and in that day the temple shall be builded of jewels and pearls."

The foundations of the wall - Does not this mean the foundations or thresholds of the gates? The gates represented the twelve tribes, Rev 21:12; and these foundations or thresholds, the twelve apostles, Rev 21:14. There was no entrance into the city but through those gates, and none through the gates but over these thresholds. The whole of the Mosaic dispensation was the preparation of the Gospel system: without it the Gospel would have no original; without the Gospel, it would have no reference nor proper object. Every part of the Gospel necessarily supposes the law and the prophets. They are the gates, it is the threshold; without the Gospel no person could enter through those gates. The doctrine of Christ crucified, preached by the apostles, gives a solid foundation to stand on; and we have an entrance into the holiest by the blood of Jesus, Heb 10:19, etc. And in reference to this we are said to be built on the Foundation of the Apostles and prophets, Jesus Christ himself being the chief corner stone, Eph 2:20.

The first foundation was jasper - A stone very hard, some species of which are of a sea-green color; but it is generally a bright reddish brown.

The second, sapphire - This is a stone of a fine blue color, next in hardness to the diamond.

The third, a chalcedony - A genus of the semipellucid gems, of which there are four species: -

1. A bluish white; this is the most common sort.

2. The dull milky veined; this is of little worth.

3. The brownish black; the least beautiful of all.

4. The yellow and red; the most beautiful, as it is the most valuable of all. Hitherto this has been found only in the East Indies.

The fourth, an emerald - This is of a bright green color without any mixture, and is one of the most beautiful of all the gems, The true oriental emerald as very scarce, and said to be found only in the kingdom of Cambay.

The fifth, sardonyx - The onyx is an accidental variety of the agate kind; it is of a dark horny color, in which is a plate of a bluish white, and sometimes of red. When on one or both sides of the white there happens to lie also a plate of a reddish color, the jewelers call the stone a sardonyx.

The sixth, sardius - The sardius, sardel, or sardine stone, is a precious stone of a blood-red color.

The seventh, chrysolite - The gold stone. It is of a dusky green with a cast of yellow. It is a species of the topaz.

The eighth, beryl - This is a pellucid gem of a bluish green color.

The ninth, a topaz - A pale dead green, with a mixture of yellow. It is considered by the mineralogists as a variety of the sapphire.

The tenth, a chrysoprasus - A variety of the chrysolite, called by some the yellowish green and cloudy topaz. It differs from the chrysolite only in having a bluish hue.

The eleventh, a jacinth - A precious stone of a dead red color, with a mixture of yellow. It is the same as the hyacenet or cinnamon stone.

The twelfth, an amethyst - A gem generally of a purple or violet color, composed of a strong blue and deep red.

These stones are nearly the same with those on the breastplate of the high priest, Exo 28:17, etc., and probably were intended to express the meaning of the Hebrew words there used. See the notes on Exo 28:17, etc. where these gems are particularly explained.

The twelve gates were twelve pearls - This must be merely figurative, for it is out of all the order of nature to produce a pearl large enough to make a gate to such an immense city. But St. John may refer to some relations of this nature among his countrymen, who talk much of most prodigious pearls. I shall give an example: "When Rabbi Juchanan (John) 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 Isa 54:12, I will make thy windows of agates, and thy gates of carbuncles, one of his disciples ridiculed him, saying, Where can such be found, since at present there is none so large as a pigeon's egg? Afterwards, being at sea in a ship, he saw the ministering angels cutting gems and pearls; and he asked them for what purpose they were preparing those. They answered, to place them in the gates of Jerusalem. On his return he found Rabbi Juchanan teaching as usual; to whom he said, Explain, master, what I have seen. He answered, Thou knave, unless thou hadst seen, thou wouldst not have believed; wilt thou not receive the saying of the wise men? At that moment he fixed his eyes upon him, and he was reduced into a heap of bones." - Bava bathra, fol. 77, 1, and Sanhedrim, fol. 100, 1, page 393. Edit. Cocceii. See Schoettgen.

I saw no temple - There was no need of a temple where God and the Lamb were manifestly present.

No need of the sun - This is also one of the traditions of the ancient Jews, that "in the world to come the Israelites shall have no need of the sun by day, nor the moon by night." - Yalcut Rubeni, fol. 7, 3. God's light shines in this city, and in the Lamb that light is concentrated, and from him everywhere diffused.

The nations of them which are saved - This is an illusion to the promise that the Gentiles should bring their riches, glory, and excellence, to the temple at Jerusalem, after it should be rebuilt. See Rev 21:26.

The gates of it shall not be shut at all - The Christian Church shall ever stand open to receive sinners of all sorts, degrees, and nations.

There shall be no night there - No more idolatry, no intellectual darkness; the Scriptures shall be everywhere read, the pure word everywhere preached, and the Spirit of God shall shine and work in every heart.

The glory and honor of the nations into it - Still alluding to the declarations of the prophets, (see the passages in the margin, Rev 21:24, etc.), that the Gentiles would be led to contribute to the riches and glory of the temple by their gifts, etc.

There shall in nowise enter into it any thing that defileth - See Isa 35:8; Isa 52:1. Neither an impure person - he who turns the grace of God into lasciviousness, nor a liar - he that holds and propagates false doctrines.

But they which are written - The acknowledged persevering members of the true Church of Christ shall enter into heaven, and only those who are saved from their sins shall have a place in the Church militant.

All Christians are bound by their baptism to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; to keep God's holy word and commandments; and to walk in the same all the days of their life. This is the generation of them that seek thy face, O God of Jacob! Reader, art thou of this number? Or art thou expecting an eternal glory while living in sin? If so, thou wilt be fearfully disappointed. Presuming on the mercy of God is as ruinous as despairing of his grace. Where God gives power both to will and to do, the individual should work out his salvation with fear and trembling.

And I saw - So it runs, Rev 19:11, 20:1,4,11, in a succession. All these several representations follow one another in order: so the vision reaches into eternity. A new heaven and a new earth - After the resurrection and general judgment. St. John is not now describing a flourishing state of the church, but a new and eternal state of all things. For the first heaven and the first earth - Not only the lowest part of heaven, not only the solar system, but the whole ethereal heaven, with all its host, whether of planets or fixed stars, Isai 34:4 Matt 24:29. All the former things will be done away, that all may become new, verses 4,5, 2Peter 3:10,12. Are passed away - But in the fourth verse it is said, "are gone away." There the stronger word is used; for death, mourning, and sorrow go away all together: the former heaven and earth only pass away, giving place to the new heaven and the new earth.

And I saw the holy city - The new heaven, the new earth, and the new Jerusalem, are closely connected. This city is wholly new, belonging not to this world, not to the millennium, but to eternity. This appears from the series of the vision, the magnificence of the description, and the opposition of this city to the second death, Rev 20:11,12; 21:1,2,5,8,9; 22:5. Coming down - In the very act of descending.

They shall be his people, and God himself shall be with them, and be their God - So shall the covenant between God and his people be executed in the most glorious manner.

And death shall be no more - This is a full proof that this whole description belongs not to time, but eternity. Neither shall sorrow, or crying, or pain, be any more: for the former things are gone away - Under the former heaven, and upon the former earth, there was death and sorrow, crying and pain; all which occasioned many tears: but now pain and sorrow are fled away, and the saints have everlasting life and joy.

And he that sat upon the throne said - Not to St. John only. From the first mention of "him that sat upon the throne," Rev 4:2, this is the first speech which is expressly ascribed to him. And he - The angel. Saith to me Write - As follows. These sayings are faithful and true - This includes all that went before. The apostle seems again to have ceased writing, being overcome with ecstasy at the voice of him that spake.

And he - That sat upon the throne. Said to me, It is done - All that the prophets had spoken; all that was spoken, Rev 4:1. We read this expression twice in this prophecy: first, Rev 16:17, at the fulfilling of the wrath of God; and here, at the making all things new. I am the Alpha and the Omega, the beginning and the end - The latter explains the former: the Everlasting. I will give to him that thirsteth - The Lamb saith the same, Rev 22:17.

He that overcometh - Which is more than, "he that thirsteth." Shall inherit these things - Which I have made new. I will be his God, and he shall be my son - Both in the Hebrew and Greek language, in which the scriptures were written, what we translate shall and will are one and the same word. The only difference consists in an English translation, or in the want of knowledge in him that interprets what he does not understand.

But the fearful and unbelieving - Who, through want of courage and faith, do not overcome. And abominable - That is, sodomites. And whoremongers, and sorcerers, and idolaters - These three sins generally went together; their part is in the lake.

And there came one of the seven angels that had the seven phials - Whereby room had been made for the kingdom of God. Saying, Come, I will show thee the bride - The same angel had before showed him Babylon, Rev 17:1, which is directly opposed to the new Jerusalem.

And he carried me away in the spirit - The same expression as before, Rev 17:3. And showed me the holy city Jerusalem - The old city is now forgotten, so that this is no longer termed the new, but absolutely Jerusalem. O how did St. John long to enter in! but the time was not yet come. Ezekiel also describes "the holy city," and what pertains thereto, xl. - xlviii. Eze 40:1 - Eze 48:35 but a city quite different from the old Jerusalem, as it was either before or after the Babylonish captivity. The descriptions of the prophet and of the apostle agree in many particulars; but in many more they differ. Ezekiel expressly describes the temple, and the worship of God therein, closely alluding to the Levitical service. But St. John saw no temple, and describes the city far more large, glorious, and heavenly than the prophet. Yet that which he describes is the same city; but as it subsisted soon after the destruction of the beast. This being observed, both the prophecies agree together and one may explain the other.

Having the glory of God - For her light, verse 23, Rev 21:23, Isaiah 40:1,2, Zech 2:5. Her window - There was only one, which ran all round the city. The light did not come in from without through this for the glory of God is within the city. But it shines out from within to a great distance, verses 23, 24. Rev 21:23,24

Twelve angels - Still waiting upon the heirs of salvation.

And the wall of the city had twelve foundations, and on them the names of the twelve apostles of the Lamb - Figuratively showing that the inhabitants of the city had built only on that faith which the apostles once delivered to the saints.

And he measured the city, twelve thousand furlongs - Not in circumference, but on each of the four sides. Jerusalem was thirtythree furlongs in circumference; Alexandria thirty in length, ten in breadth. Nineveh is reported to have been four hundred furlongs round; Babylon four hundred and eighty. But what inconsiderable villages were all these compared to the new Jerusalem! By this measure is understood the greatness of the city, with the exact order and just proportion of every part of it; to show, figuratively, that this city was prepared for a great number of inhabitants, how small soever the number of real Christians may sometimes appear to be; and that everything relating to the happiness of that state was prepared with the greatest order and exactness. The city is twelve thousand furlongs high; the wall, an hundred and forty - four reeds. This is exactly the same height, only expressed in a different manner. The twelve thousand furlongs, being spoken absolutely, without any explanation, are common, human furlongs: the hundred forty - four reeds are not of common human length, but of angelic, abundantly larger than human. It is said, the measure of a man that is, of an angel because St. John saw the measuring angel in an human shape. The reed therefore was as great as was the stature of that human form in which the angel appeared. In treating of all these things a deep reverence is necessary; and so is a measure of spiritual wisdom; that we may neither understand them too literally and grossly, nor go too far from the natural force of the words. The gold, the pearls, the precious stones, the walls, foundations, gates, are undoubtedly figurative expressions; seeing the city itself is in glory, and the inhabitants of it have spiritual bodies: yet these spiritual bodies are also real bodies, and the city is an abode distinct from its inhabitants, and proportioned to them who take up a finite and a determinate space. The measures, therefore, above mentioned are real and determinate.

And the building of the wall was jasper - That is, the wall was built of jasper. And the city - The houses, was of pure gold.

And the foundations were adorned with precious stones - That is, beautifully made of them. The precious stones on the high priest's breastplate of judgment were a proper emblem to express the happiness of God's church in his presence with them, and in the blessing of his protection. The like ornaments on the foundations of the walls of this city may express the perfect glory and happiness of all the inhabitants of it from the most glorious presence and protection of God. Each precious stone was not the ornament of the foundation, but the foundation itself. The colours of these are remarkably mixed. A jasper is of the colour of white marble, with a light shade of green and of red; a sapphire is of a sky - blue, speckled with gold; a chalcedony, or carbuncle, of the colour of red - hot iron; an emerald, of a grass green.

A sardonyx is red streaked with white; a sardius, of a deep red; a chrysolite, of a deep yellow; a beryl, sea - green; a topaz, pale yellow; a chrysoprase is greenish and transparent, with gold specks; a jacinth, of a red purple; an amethyst, violet purple.

The Lord God and the Lamb are the temple of it - He fills the new heaven and the new earth. He surrounds the city and sanctifies it, and all that are therein. He is "all in all."

The glory of God - Infinitely brighter than the shining of the sun.

And the nations - The whole verse is taken from Isaiah 60:3. Shall walk by the light thereof - Which throws itself outward from the city far and near. And the kings of the earth - Those of them who have a part there. Bring their glory into it - Not their old glory, which is now abolished; but such as becomes the new earth, and receives an immense addition by their entrance into the city.

And they shall bring the glory of the nations into it - It seems, a select part of each nation; that is, all which can contribute to make this city honourable and glorious shall be found in it; as if all that was rich and precious throughout the world was brought into one city.

Common - That is. unholy. But those who are written in the Lamb's book of life - True, holy, persevering believers. This blessedness is enjoyed by those only; and, as such, they are registered among them who are to inherit eternal life.

1 AND I saw a new heaven and a new earth , for the first heaven and the first earth were passed away, and there was no more sea .

A new and glorious state of things relating to the Church.

For now there was an end of the World, and all the Troubles that the People of God had met with in it, as well as the material Earth, Heaven, and Sea were passed away: this new Heaven was prophecied of of old by Isaiah, and more lately by Peter, 2 Pet. 3.13.

Marginal references: Isa. 66.22.

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.

That is, the whole Chorus or Number of the Elect of God, answering God's Chosen People in Ierusalem.

Not locally coming down, but who had their Original from Heaven, and were all persons of Heavenly Minds.

In their best Robes of Glory, such as Brides use to wear, when on their Wedding-day they adorn themselves for their Bridegrooms.

Marginal references: Gal. 4.26. Heb. 11.10. and 12.22. and 13.14. Chap. 3.12.; 2 Cor. 11.2.

3 And I heard a great voice out of heaven, saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God .

What is said here, is applicable to the Church of God in this Life, yea to every true Believer, whose Body is said to be the Temple of the Lord, and in whom the Lord dwells, according to the phrase of the Holy Ghost, in many places of the New-Testament; of whom it is also true, that God [illegible: 1 word] with them, and will be their God; but more especially applicable to the Church-Triumphant, as dwelling signifies a constancy of abode, and more full manifestation of a person. The state of the Saints in Glory, is thus described by a being ever with the Lord, 1 Thess. 4.17.

Marginal references: Lev. 26.11, 12. Ezek. 43.7. 2 Cor. 6.16.

4 And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor trying, neither shall there be any more pain, for the former things are passed away .

Scarce any of the passages in this Verse, taken in the plain literal sense are applicable to any state of the Church in this life: for though in the thousand years, mentioned v.. 20. the state of the Church (as 'tis presumed) will be very happy comparatively to what [illegible: 1 span] was before, and free from its [illegible: 1 span] and Persecutions; yet I think none hath asserted that in that time no Members of it shall die, or be sick, or have any sorrow or pain. There must be a great allowance of Figures, if we will apply this to any State of the Militant Church; but all will be literally true as to the Church in Heaven.

Marginal references: Chap. 7.17.; 1 Cor. 15.26, 54.; Isa. 35.10.

5 And he that [illegible: 1 letter]ate upon the throne , said , Behold, I make all things new . And he said unto me Write for these words are true and faithful .

That is, Christ said,

Behold I will put a new Face upon all things; the state of my People shall not for ever be a troubled and afflicted state.

Because the Vision is to be for an appointed time, and what I now tell thee will not be accomplished of many years, and yet the knowledg and prospect of it, and meditations upon it, is of highest importance to keep up the Spirits of my People under all Su[illegible: 2 letters]erings, during that time of the Dragon (the Romish Heathen Emperors) not yet run out, and the 1200 years of Antichri[illegible: 2 letters], &c. therefore write it, that all my People in all Ages, may know it, believe it, and suffer patiently [illegible: 1 word] the hopes of it.

For what I tell thee is, what comes from the true and faithful Witness, and shall have a certain being in its time.

Marginal references: Chap. 4.2. and 20.11.; Isa. 43.19. 2 Cor. 5.17.; Chap. 19.9.

6 And he said unto me , It is done , I am Alpha and Omega, the beginning and the end : I will give unto him that is athirst, of the fountain of the water of life freely .

The World is at an end, and all my Threatnings against my Enemies, and Promises to my People are now fulfilled in the eternal Damnation of the one, and Deliverance and Salvation of the other.

I first made the World, and I have put a Period to it. I first gave out those Promises and Threatnings, and I have now fulfilled them.

And my People who have thirsted after my Righteousness and Salvation, now have it freely, and shall drink, and drink abundantly.

Marginal references: Chap. 16.17.; Chap. 1.8. and 22.13.; Isa. 55.1. Joh. 4.10, 14. and 7.37. Chap. 22.17.

7 He that overcometh, shall inherit all things , and I will be his God, and he shall be my son.

God revealed this to Iohn almost 1600 years since; and how king it shall be before this glorious time shall come, God alone knows: the most of this time hath been, and will be a time of Fighting with the World, the Flesh and the Devil; but whoever he be that shall fight this good Fight, and come out of it a Conqueror, shall inherit all the Joys and Happiness of Heaven.

I will be to him ALL in All; I will be his God to love, and glorify him; and he shall be with me as my Son, to live with me for ever and ever.

Marginal references: Heb. 8.10.

8 But the fearful , and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all liars , shall have their parts in the lake, which burneth with fire and brimstone, which is the second death .

All those who are without the Church invisible,Chap. 20.14, 15. whether Profane Persons, (such are Murderers, Whoremongers, Sorcerers, Liars) or Idolaters, or Unbelievers and Hypocrites, shall all be cast to Hell. The fearful, who through fear of lo[illegible: 1 letter]ing their Reputation, Estates, Honours, or Lives, deny me, or shall not dare to own me.

Such as will not agree to the Proposition of my Gospel, or will not come to me that they might have Life.

Sodomites, and such as live in Beastly Lusts.

Such as without any warrant from God; take away Mens lives wilfully.

Such as defile their Neighbours Wives.

Such as exercise Witchcraft, consult the Devil, and trade with Familiar Spirits.

Whether they commit the Idolatry of Ahab, giving Divine Adoration to the Creatures, as the term of their Worship; or the Idolatry of Ieroboam, worshipping the true God by images.

And all such as are Liars with their Tongues, speaking what they know to be false, or Liars in practice, that is, Hypocrites, seeming to be what they are not.

All these, and all such like, shall be Eternally Damned.

Marginal references: 1 Cor. 6.9. Gal. 5.21. Eph. 5.5. 1 Tim. 1.9. Heb. 12.14. Chap. 22.15.; Chap. 20.14, 15.; 1 Cor. 6.9. Gal. 5.21. Eph. 5.5. 1 Tim. 1.9. Heb. 12.14. Chap. 22.15.

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 .

One of those mentioned, chap. 15.6.

I will shew thee the whole Church (invisible heretofore) the glorious state of the Church Triumphant, under the representation of a great City.

Marginal references: Chap. 15.1, 6, 7.; Chap. 19.7.

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 ,

In a Trance of Ex[illegible: 1 letter]asy (as before).

From whence Men use to have the best Prospect of Cities, or other places.

There he caused me to see the whole Triumphant Church, answering as the Anti-type to Hierusalem, but more Holy; being not of the Earth, Earthly, but from Heaven, Heavenly, founded, built up, and adorned by God.

Marginal references: Chap. 1.10▪; Ver. 2.

11 Having the glory of God , and her light was like unto a stone most precious , even like a jasper stone, clear as crystal ;

A most excellent Glory received from God.

And her Light, that is (as some interpret it) that which gave her Light, (as the Sun is called the Light of the Earth) or her inlightner.

Was Christ himself, who is a Stone most precious, v. 23. The Lamb is the Light thereof.

Like a Iasper stone, see chap. 4.3. God is there compared to a Iasper stone, here to a Iasper stone, clear as Crystal. They say of the Iasper stone, that it is very glorious to the Eye, precious and pure, so it is very fit to resemble in part, a pure and glorious God.

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 .

That is, this City, by which is meant the Church of God, had

a Wall great and high; Walls are for the Protection and Defence of a place, the higher and greater they are, the greater Defence and Protection they give. By this God is meant, who is often called his Peoples Rock and Defence.

The use of the Gates of a City, are to let persons in and out; the Church is said to have twelve Gates, because of the free liberty of access to the Church while it was Militant, and to signify that the Church in Heaven will be made up of Persons come into it from all parts; or for the greater state and glory of it. Some think, because of the 12 Apostles, who were the first Ministers of the Gospel who admitted Men: into this Church.

Denoting the Guard of Angels about the Church; unless by Angels, Ministers be to be understood, proportioned to the several parts of the Church.

Because as of old, only the 12 Tribes of God's Chosen people Israel, made up the Church in that Period; 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 affects the number of i[illegible: 1 letter] in the affairs of his Church.

Marginal references: Ezek. 48.31.

13 On the east three gates, on the north three gates, on the south three gates, on the west three gates .

To signify it was made up of persons from all parts of the World. This agreeth with Ezechiel's Vision, Ezech. 48.31, 32, 33, 34. The Triumphant Church will be a collection of Believers, who from all Nations have come into it.

14 And the wall of the city had twelve foundations , and in them the names of the twelve apostles of the lamb .

The ancient Church of God was founded in 12 Patriarchs, and 12 Tribes; the Gospel Church in 12 Apostles; Christ is the only Foundation of both, 1 Cor. 3.11. but he is the Foundation upon which the Church is built. The 12 Apostles are called the Foundations per quae, or per quos, by which the Gospel Church had its beginning.

As Work-Men sometimes set their Names upon Foundation-Stones, by which it is made known who were they that builded the Wall.

Marginal references: Matth. 16.18. Eph. 2.20.

15 And he that talked with me , had a golden reed to measure the city, and the gates thereof, and the wall thereof .

This seemeth to signify the transcendency of the state of the Church now, to what it was before: it was then measured by a Man, chap. 11. now by an Angel; then by an ordinary Reed, now by a Golden Reed.

Marginal references: Ezek. 40.3.

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 heighth of it are equal .

The Church Militant, measured by the Reed of the Word, is equal in its parts. Some parts of it are purer than others; but in the New Ierusalem all parts shall be equal in perfection and purity, as all the sides of a thing foursquare 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 .

This could not be the measure of the compass, (it was for that much too little,) nor of the heighth or breadth, (for either of them it was much too great,) from whence Dr. Potter concludes, it must be the square measure; so as the heighth and breadth of it was twelve Cubits, for 12 times 12 makes 144.

and as this Angel measured, who appeared as a Man in this Action.

As Men use to measure

18 And the building of the wall of it was of Jasper , and the city was pure gold , like unto clear glass .

Strong and Impregnable, not subject to Impressions from Enemies, as it is said of the Iasper, that no Hammer will break it.

All that make up this City are perfect and noble,

and pure without spots.

19 And the foundations of the wall of the city were garnished with all manner of precious stones p. The first foundation was a jasper; the second, a sapphire; the third, a chalcedonie; the fourth, an emerauld.

By which we noted before, are to be understood the Apostles, who building upon the one Foundation Christ Jesus, by their Holy Doctrine laid the beginnings of the Gospel-Churches, the first Stones (upon the Rock Christ) which were afterwards multiplied, others being builded upon them, till the whole Church was perfected.

20 The fifth, a sardonyx; the sixth, a sardius; the seventh, a chrysolite; the eighth, a berill; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst .

I cannot tell what to make of these precious Stones, with which they are said to be garnished, unless it be their Spiritual gifts and habits of Grace. The various manifestations of the Holy Spirit given to the Apostles to profit the Church with all, with which they adorned the Doctrine of the Gospel, and wan upon the Pagan World, making themselves admirable in the Eyes of Men and Women. Nor were it hard to descant upon these several sorts of Stones, and to shew of what Graces they may be Types; the Iasper, of Steadiness and Constancy: The Saphyr, of Heavenly-mindedness; (it being a Stone of the colour of the Heavens:) The Chalcedony, of Zeal: the Emerald, of Vigour and Liveliness: The Sardonix (a stone of various colours) of various gifts and graces: The Sardius, of Courage and Fortitude, and a readiness to shed their Blood for Christ: The Chrysolite, of Love, or Wisdom, and Knowledge: The Berill, of a quickness of sight and understanding; The Topaz of searching out Divine Mysteries: The Chrysophrasus, of Gravity and Severity: The Iacinth, of Spiritual Ioy, Calmness, and Serenity of Mind: The Amethist, of Sobriety and Temperance: But it seems to me too great curiosity to Philosophize so far upon the nature of these Stones; take them together, they probably signify all the Gifts and Graces of the Blessed Apostles, by which the Religion of the Gospel was first commended, and made to appear lovely to the World.

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 .

I am not willing to descant further in particulars, conjecturing (for it is no more) what each Metaphorical term signifies in this unusual Description of a City. I do think the scope of the whole, is no more, than to let us know, that the mansions of Heaven will be most glorious places, giving the Souls of those to whom God shall give to enter into them, an infinite satisfaction, beyond what the most rich and glorious things in the World can give our outward senses.

22 And I saw no Temple therein , for the Lord God Almighty, and the Lamb are the temple of it .

I cannot take Temple so strictly here, as those who understand all this but as a description of the Blessed State of the Militant Church, during the Thousand years, but understand it of all such Worship and Ordinances as we serve God in, and by, in this Life.

The immediate fruition of God shall there supply all, God shall be all in all, 1 Cor. 15.28. Ordinances are but Perspectives, of use in this Life to see God at a distance; means, whereby we know in part: There we shall see God face to face, and know him as we are known. The Saints there shall want nothing, and therefore shall not need an House of Prayer; they shall know perfectly, and therefore will not need any to teach them; they shall always see Christ, and so will need no Sacraments whereby to remember him.

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 u.

The Sun and the Moon are the two great Luminaries of the World, which God hath made, the one to rule the Day, the other to rule the Night; in Heaven there will be no need of any of these. Light in Scripture (in its Metaphorical notion) signifies knowledg or com[illegible: 1 letter]ort, there will in Heaven be no need of any created Beings, to help us to either of these; God and Christ shall there fill the Souls of his Saints with Knowledg and Joy not to be expressed.

Marginal references: Isa. 60.19.; Chap. 22.5.

24 And the nations of them that are saved, shall walk in the light of it , and the kings of the earth do bring their glory and honour into it .

All that go to Heaven shall be thus happy.

And such Kings of the Earth, as shall come into Heaven, shall see all their Honour and Glory swallowed up in the Glory and Honour of that place and state; and confess that all their Crowns are infinitely short of this Blessed and Glorious Crown, all their Thrones nothing to these Thrones.

Marginal references: Isa. 60.3. and 66.12.

25 And the gates of it shall not be shut at all by day , for there shall be no night there .

The reason of shutting a Cities Gates, is either to shut out Enemies, or to keep in such as are within: There will be no need of shutting these Gates on either of these accounts; there will be no Enemies to fear, and those that are within this City will have no need nor desire to go out.

We do not ordinarily shut ou[illegible: 1 letter] City Gates by day, but there shall be nothing but Day, no Night in a natural or metaphorical sense.

Marginal references: Isa. 60.11.; Isa. 60.20. Zech. 14.7. Chap. 22.5.

26 And they shall bring the glory and honour of the nations into it .

Whatsoever is excellent or desirable in the World, shall be supplied to the Souls of those that are in Heaven, by Good of another make, but which shall be equally (nay infinitely more) satisfactory to the Soul.

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 Lambs book of life .

This strongly denying Particle is brought to make the Bar excluding all unclean persons from Heaven evident. And alas! how often had this need be denied, to make Men and Women [illegible: 1 word] of their Lusts, believe it? the Word translated, that [illegible: 1 word], signifieth, what is common; nothing, no person th[illegible: 2 letters] hath not by an Holy Life separated himself from the World and all Sin, and Wickedness, and dedicated himself to God.

No pro[illegible: 2 letters]ne, or lewd Person,

Nor any false or lying Hypocrites, nor any Idolaters, for Idols are Lies.

None but those whose Names are written in the Book of Life, predetermined to Salvation, and redeemed with the Blood of Christ. Some are not pleased with this Sense; but what other thing can be meant? This is, at least, the sixth time we have met with this Phrase in this Book, ch. 3.5. and 13.8. and 17.8. and 20.12, 15. It is also mentioned, Phil. 4.3. and what else can be meant in Moses his Prayer, Exod. 32.32. It is twice, ch. 13.8. and 17.8. said, that Names were written in it from the Foundation of the World. God hath a particular, certain, infallible Knowledge who are his, and had it from Eternity; and whence he should know it, without willing of it, is very hard to conceive. It is called the Lamb's Book, to let us know, that the Act of Redemption by Christ bears proportion [illegible: 1 word] the Councils of Election.

Marginal references: Isa. 35.8. Joel. 3.17. Chap. 22.14, 15.

The New Jerusalem. (a. d. 95.)

1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 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. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

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 (v. 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, &c., v. 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, v. 5, 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 (v. 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, v. 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.

The New Jerusalem. (a. d. 95.)

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 show thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and showed 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, a 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, chrysolite; 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.

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, v. 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 (v. 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 (v. 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, v. 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 (v. 15, 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 (v. 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 (v. 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, v. 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, v. 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, v. 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, v. 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.

CHAP. XXI. Verſe 1. And I ſaw a new heaven]

NEw for form and ſtate, but the ſame as afore for matter and ſubſtance: as an old garment tranſlated is called a new one: and as who ſo is in Chriſt is a new creature.

Paſſed away] i. e, Where purged from their vanity and defilements.

And there was no more ſea] i. e. Trouble and tumult. The ſea is of it ſelf reſtleſſe, and oft toſſed with ſtorms and tempeſts, Iſa. 57.20. As for the element of water it ſhall remain, probably, as earth, air, and fire doc. Andreas thinks there ſhall be no more ſea.

Verſe 2. The holy City] The Church in glory, ſaith Diodate. The Church wayfaring and warfaring, ſaith Brightman, whoſe interpretation of this text, Nititur conjecturâ optabili magis quâm opinabili, ſaith Pareus.

As a bride adorned, &c.] Biſhop Ridley, the night before he ſuffered, invited his hoſteſſe, and the reſt at Table, to his marriage: for, ſaid he, to morrow I muſt be married. Some other Martyrs went as merrily to die, as ever they did to dine.

Verſe 3. And I heard a great voice] To confirm the viſion, left it ſhould be thought a deluſion.

Behold the tabernacle] His ſpecially preſence both of grace and glory is with his elect. See Ezek. 37.27, 28.

He will dwell with them] He will ind well in them, 2 Cor. 6.16. See the Note there. The enjoyment of God is heaven it ſelf, therefore God is called heaven, I have ſinned against heaven.

Verſe 4. And God ſhall wipe away] As mothers do their childrens tears. Sorrow and ſighing ſhall flee away. Ba[illegible: 1 letter]a ſhall be turned into Berachah, ſighing into ſinging, miſery into majeſty: as Qu. Elizabeth was exalted from a priſoner to a Princeſſe; and as our Henry 4. was crowned the very ſame day that, the year before,Daniel. he had been baniſhed the Realm.

No more death] For mortality ſhall be ſwallowed up of life.

Neither ſorrow] [non-Latin text not transcribed]. Properly for loſſe of friends; for we ſhall inſeparably and everlaſtingly enjoy them. We ſhall ſit down with Abraham, Iſaac and Jacob, have communion with them, not only as godly men, but as ſuch and ſuch godly men. And if with them, why not with others whom we have known and loved in the body?

Nor crying] [non-Latin text not transcribed] Qualis eſt in tragaedijs, ſaith Aretius.

Nor any more pain] Or, Hard labour for a livelyhood to be gotten with the ſweat either of brow or brain.

For the former things, &c.] The Latins call proſperous things, Res ſecundas, becauſe they are to be had hereafter: they are not the firſt things.

Verſe 5. Write: for theſe words are faithfull] Though few men will believe them: for if they did, what would they not doe or ſorgo to get heaven? Cleombrotus reading Plato's book of the immortality of the ſoul, was ſo raviſhed with the conceit thereof, that he caſt himſelf headlong into the ſea. But how many reading this better book of heavens happineſſe, are no whit wrought upon thereby, or in the leaſt meaſure moved to affect thoſe things above, that run parallel with the life of God and line of eternity?

Verſe 6. It is done] As the puniſhment of the wicked, Chap. 16.17. (See the Note there.) So the reward of the righteous is performed and accompliſhed.

I will give unto him] Whereas ſome good ſoul might ſay: I would it were once done. Have patience (ſaith God) I will ſhortly give unto him that is athirſt to drink of that torrent of pleaſure, that runs at my right hand, without any either let or loathing.

Clitorio quicun que ſitim de fonte levarit, Vina fugit gaudet que meris abſtemius undis.Ovid▪ Metam[illegible: 1 letter]

Of the water of life, freely] But merit-mongers will not have it freely: therefore they ſhall go without it. Coelum gratis non accipiam, ſaith Viega.

Verſe 7. He that overcometh] Gr. He that is overcoming, [non-Latin text not transcribed], quaſi [non-Latin text not transcribed]. or not yeelding, though he hath not yet overcome. If he but doing at it, and do not yeeld up the bucklers.

Shall inherit all things] Tanquam haeres ex aſſe. All Gods ſervants are ſons, and every ſon an heir.

Verſe 8. But the fearfull] Cowardly recreants, white-livered milk-ſops, that pull in their horns for every pile of graſſe that toucheth them, that are afraid of every new ſtep, ſaying as Caeſar at Rubicon, Yet we may go back: that follow Chriſt afar off, as Peter: that tremble after him, as the people did after Saul, 1 Sam. 13 7. and the next news is, They were ſcattered from him, verſ. 11. Theſe lead the ring-dance of this rout of reprobates: and are ſo hated of Chriſt, that he will not imploy them ſo farre, as to break a pitcher, or to bear a torch, Judg. 7.

And unbelieving] Therefore fearfull, becauſe unbelieving: for faith fears no fray-bugs: but why do ye fear, ye ſmall-faiths? ſaith our Saviour.

Verſe 9. One of the ſeven Angels] The ſame, likely, that Chap. 17.1. had ſhewed him the damnation of the Whore. So ſtudious and officious are the Angels to ſerve the Saints, Heb. 1.14.

The Bride, the lambs wife] Ʋxor fulget radijs mariti, ſaith the Civilian: ſo is it here.

Verſe 10. To a great and high mountain] As Moſes was carried up into mount Nebo, that from thence he might view the promiſed land. He that would contemplate heaven, muſt ſoar aloft, flie an high pitch, &c. Take a turn with Chriſt in mount Tabor, and be transfigured.

Verſe 11. Having the glory of God] Who putteth upon her his own comelines, Ezek 16. as Rachel was decked with Iſaac's jewels.

Even like a Jasper] And ſo, like God himſelf, who is ſet out by a Jaſper, Chap. 4.3.

Clear as Crystall] There is no ſuch jaſper in nature as is thus clear: but ſuch an one muſt here be imagined. Nec Christus, nec coelum patitur hyperbolen.

Verſe 12. And had a wall] Far better then that of Babylon. Indeed this celeſtiall China needs no wall to divide it from the Tartars: this is Arabia Foelix, the people whereof live in ſecurity, and fear no enemy.

And had twelve gates] Thebes had an hundred gates, and was therefore called [non-Latin text not transcribed], but nothing ſo well ſet, and ſo commodious for paſſengers, as this City with twelve gates.

Twelve Angels] As porters to let in, not as ſwordmen to keep out, as the Angel that ſtood Centinel at the porch of Paradiſe, Gen. 3.

Verſe 13. On the East three gates] The Church is collected, and heaven filled from all quarters of the earth. Hence it is by one compared to the Samaritans Inne ([non-Latin text not transcribed]) becauſe it receiveth and lodgeth all ſtrangers that come. In the Synagogue there was not lodging for all: the Ammonites and the Moabites were excluded the Congregation of Iſrael. But Chriſt was born in an Inne, to ſignifie that in his Kingdom all may be entertained. He is called the ſecond Adam: the Greek letters of which name (as Cyprian noteth) do ſeverally ſignifie all the quarters of the earth. His garments were divided into four parts, becauſe out of what coaſt or part ſoever we come (ſaith a Divine) Chriſt hath garments to cloath us, [non-Latin text not transcribed] and room to receive us. There are that have obſerved that the name of God in all the chief languages conſiſteth of four letters (as [non-Latin text not transcribed], De[illegible: 1 letter], Dien, Gott, &c.) to intimate that he hath his people in all the four quarters of the earth, out of all countries, nations and languages.

Verſe 24. And the wall] A wall the Church hath about it, and a well within it, verſ. 6. A garden encloſed is my ſister, my ſpouſe, a ſpring ſhut up, a fountain ſealed, Cant. 4.12. This wall of the Church hath twelve foundations, that is, Chriſt the only foundation, 1 Cor. 3.11. firſt laid by the twelve Apoſtles: In whoſe names alſo the ſumme of Chriſtian faith is made up in thoſe twelve Articles of the Creed, Diſceſſuri ab invicem Apostoli normam praedication is in commune conſtituunt, ſaith Cyprian. Cyp de ſymb[illegible: 1 letter]l. Apoſt l. The Apoſtles being to be ſevered into ſeverall Countries to preach the Goſpel, agreed upon this as the ſumme and ſubſtance of their Sermons. It was called Symbolum, a ſign or badge to diſtinguiſh Chriſtians from unbelievers.

Had twelve foundations] Foundation is taken either for Chriſt, 1 Cor. 3.11. Mat. 16.16. or for the doctrine of the Apoſtles teaching ſalvation only by Jeſus Chriſt, as Epheſ. 2.20. and here. The Papiſts have lately added twelve new Articles, raiſed out of the Councel of Trent, to be believed by as many as ſhall be ſaved: as above hath been noted.

Verſe 15. Had a golden reed] Not thoſe twelve Trent-Articles, or any humane invention, but the word, as Chap. 1[illegible: 1 letter].1. wherewith is meaſured not the Temple only as there, but the City, gates and wall, as Ezek. 4.

Verſe 16. And the City lieth fourſquare] So was Babylon of old (as Herodotus deſcribeth it) which yet was taken by Cyrus, Alexander, Herod [illegible: 1 word]. and ſundry other enemies. Heaven alſo is taken, but by another kinde of violence, then by force of arms. The ſolid ſquare whereby it is here ſet forth, commends it to us: 1.Heb. 12.28. For ſtable and unſhaken, Immota manet, as it is ſaid of Venice, which yet ſtands in the ſea, and hath but one ſtreet that is not daily overflowed (the Venetian Motto is, Nec fluctu, nec flatu movetur) 2.Turk. hiſt 1153. For ſuch as looketh every way, to the four corners of the earth, as Conſtantinople did: which is therefore ſaid to be a City fatally founded to command.

Twelve thouſand furlongs] About 300. Dutch miles. Nine-veh was nothing to this City for bigneſſe: no more is Alcair, Scanderoon or Cambalu, which yet is ſaid to be 28. miles in circuit, being the imperiall ſeat of the great Cham of Tartary. Quinſay in the ſame Kingdom, Ibid. 75. is ſaid to be of all Cities in the world the greateſt: in circuit a hundred miles about, as Paulus Venetus writeth, who himſelf dwelt therein about the year 1260. But our new Jeruſalem is far larger: 12000 furlongs (according to ſome) make 1500 miles; and yet he that ſhall imagine heaven no larger then ſo, ſhall be more worthy to be blamed, then the work-men were that built Weſtminster- hall; which King William the ſecond the founder, found great fault with, for being built too little: ſaying, It was fitter for a Chamber, Dan Chron. then for a Hall for a King of England: and therefore took a plot for one farre more ſpacious to be added unto it.

Verſe 17. An hundred twenty four Cubits] A Cubit is ſix handfuls.

That is of the Angel] That appeared as a man, but bigger and higher then ordinary: Now becauſe this holy City is thus meaſured, and that with the meaſure of a man. Some think it to be meant of the Church militant. But ſome other paſſages in this and the following Chapters cannot be otherwiſe taken according to the letter, then of the ſtate of full perfection. They do beſt in my opinion, that take in both.

Verſe 18. Was of Jaſper] A ſtone of great worth and glory, the beauty whereof, ſaith one, it is eaſier to admire then to declare. It hath a variety of ſweetneſſe in it: ſuch as none of the moſt cunning wits and ſharpeſt eyes are able to diſtinguiſh. Heaven (we are ſure) is ſuch as eye hath not ſeen, ear hath not heard, &c. Sermo non valet exprimere, experimento opus eſt. Words are to weak to utter its happineſſe: get to it once,Chryſoſt. and you will ſay ſo.

Pure gold] A mettall that ſhineth in the fire, waſteth not in the uſe, ruſteth not with long lying, rotteth not though caſt into brine or vinegar (as Pliny noteth) to ſhew that this City is incorruptible, invincible.

Like unto clear glaſſe] Gliſtering gold, ſuch as this world affords not.

Verſe 19. [non-Latin text not transcribed]. And the foundations] The Apoſtles and their faithfull ſucc[illegible: 1 letter]ſſours, who were puriores coelo, ſaith Chryſoſtome, clearer then the sky, the very ſtars of the world, and flowers of the Churches, as Baſil calleth them.

Verſe 20. The fift Sardonyx] Search is here made thorow all the bowels of the earth for ſomething of worth to ſhadow out the Saints happineſſe: which if it could be fully known (as it cannot) it would be no ſtrange thing or thank-worthy for the moſt horrible Belial to become preſently the holieſt Saint, or the worlds greateſt minion the moſt mortified man. He that deſires to know the nature and vertues of theſe precious ſtones may read Epiphanius, Philo, Franciſous, Rurus, and others Degemm[illegible: 2 letters]. Joſephus alſo in the third book of his Jewiſh Antiquities. That was an odd conceit, and ſcarce worth relating, held by Anaxagoras, Coelum ex lapidibus constare, & aliquando collapſurum, La[illegible: 1 letter]rt. That heaven was made up of ſtones, and would one day fall upon mens heads. That other ſaying of his is much more memorable: when being asked, Wherefore he was born? He anſwered, Ʋt coelum contempler, that I might buſie my thoughts about heaven.

Verſe 21. And the twelve gates] i. e. Gate-keepers, Preachers of the righteouſnes that is by faith.

Were twelve pearls] All which doe receive their luſtre and worth from Chriſt that pearl of price, Matth. 13. like as the pearl by beating oft upon the Sun-beams, becometh radiant as the Sun.

Was pure gold] Which no dirty dog may ever trample upon.

Verſe 22. No temple] No need of externall worſhips and ordinances, for they are all taught of God: they ſee his face, and hear his voice. Now we ſee but in part, becauſe we prophecy but in part, 1 Cor. 13.

Verſe 23. And the City had no need] He ſaith not there ſhall be no Sun or Moon, but there ſhall be no ſuch need of them, as is now, for the Lamb ſhall outſhine them; ſhine they never ſo gloriouſly, as they ſhall in that new heaven, Iſa. 30.26.

Verſe 24. And the Nations] See Iſa. 60 3. and that he ſpeaketh of the life to come, See ver. 11, 18, 19.21.

Do bring their glory] Deſpiſe and caſt away all for heaven. Canutus ſet his crown upon the crucifix: which, according to the courſe of thoſe times, was held greateſt devotion. K Edw. 6.Act. and Monfol. 1185. aſſured the Popiſh rebels of Devonſhire, That he would rather loſe his Crown, then not maintain the Cauſe of God he had taken in hand to defend. Nazianzen rejoyced that he had ſomething of value, (viz. his Athenian learning) to part with for Chriſt, &c.

Verſe 25. For there ſhall be no night there] And ſo no need to fear a ſudden ſurprize by the enemy watching his opportunity. [non-Latin text not transcribed]. Their day above is a nightleſſe day, as a Father cals it.

Verſe 26. And they] i. e. The Kings, as ver. 24.

Verſe 27. And there ſhall in no wiſe] Though the ſerpent could wind himſelf into paradiſe, yet no unclean perſon can come into this holy City. Tertullian called Pompeys theatre (which was the greateſt ornament of old Rome) arcem omnium turpitudinum, the ſtie of all uncleannes. Heaven is none ſuch.

And I saw a new heaven and a new earth. Such a heaven and earth that they might properly be called new; such transformations, and such changes in their appearance, that they seemed to be just created, He does not say that they were created now, or anew; that the old heavens and earth were annihilated;--but all that he says is that there were such changes that they seemed to be new. If the earth is to be renovated by fire, such a renovation will give an appearance to the globe as if it were created anew, and might be attended with such an apparent change in the heavens that they might be said to be new. The description here (Rev 21:1) relates to scenes after the general resurrection and the judgment--for those events are detailed in the close of the previous chapter. In regard to the meaning of the language here, 2Pet 3:13. Compare, also, "The Religion of Geology and its Connected Sciences," by Edward Hitchcock, D.D., LL.D., pp. 370-408.

For the first heaven and the first earth were passed away. They had passed away by being changed, and a renovated universe had taken their place. 2Pet 3:10.

And there was no more sea. This change struck John more forcibly, it would appear, than anything else. Now, the seas and oceans occupy about three-fourths of the surface of the globe, and of course to that extent prevent the world from being occupied by men--except by the comparatively small number that are mariners. There, the idea of John seems to be, the whole world will be inhabitable, and no part will be given up to the wastes of oceans. In the present state of things, these vast oceans are necessary to render the world a fit abode for human beings, as well as to give life and happiness to the numberless tribes of animals that find their homes in the waters. In the future state, it would seem, the present arrangement will be unnecessary; and if man dwells upon the earth at all, or if he visits it as a temporary abode, (2Pet 3:13,) these vast wastes of water will be needless. It should be remembered that the earth, in its changes, according to the teachings of geology, has undergone many revolutions quite as remarkable as it would be if all the lakes, and seas, and oceans of the earth should disappear. Still, it is not certain that it was intended that this language should be understood literally as applied to the material globe. The object is to describe the future blessedness of the righteous; and the idea is, that that will be a world where there will be no such wastes as those produced by oceans.

(a) "new heaven" Isa 65:17-19, 66:22, 2Pet 3:13

And I John saw the holy city, new Jerusalem, coming down from God out of heaven. On the phrase "new Jerusalem," Gal 4:26; Heb 12:22. Here it refers to the residence of the redeemed, the heavenly world, of which Jerusalem was the type and symbol. It is here represented as "coming down from God out of heaven." This, of course, does not mean that this great city was literally to descend upon the earth, and to occupy any one part of the renovated world; but it is a symbolical or figurative representation, designed to show that the abode of the righteous will be splendid and glorious. The idea of a city literally descending from heaven, and being set upon the earth with such proportions--three hundred and seventy miles high, (Rev 21:16,) made of gold, and with single pearls for gates, and single gems for the foundations--is absurd. No man can suppose that this is literally true, and hence this must be regarded as a figurative or emblematic description. It is a representation of the heavenly state under the image of a beautiful city, of which Jerusalem was, in many respects, a natural and striking emblem.

Prepared as a bride adorned for her husband. Isa 49:18; 61:10. The purpose here is, to represent it as exceedingly beautiful. The comparison of the church with a bride, or a wife, is common in the Scriptures. Rev 19:7-8; Isa 1:21. It is also common in the Scriptures to compare a city with a beautiful woman, and these images here seem to be combined. It is a beautiful city that seems to descend, and this city is itself compared with a richly attired bride prepared for her husband.

(b) "holy city" Isa 52:1, Heb 11:10,12,22 (a) "bride" Isa 54:5 (b) "adorned" Ps 45:9-14

And I heard a great voice out of heaven. As if uttered by God himself, or the voice of angels.

Behold, the tabernacle of God is with men. The tabernacle, as that word is commonly used in the Scriptures, referring to the sacred tent erected in the wilderness, was regarded as the peculiar dwelling-place of God among his people--as the temple was afterwards, which was also called a tabernacle. Heb 9:2. The meaning here is, that God would now dwell with the redeemed, as if in a tabernacle, or in a house specially prepared for his residence among them. It is not said that this would be on the earth, although that may be; for it is possible that the earth, as well as other worlds, may yet become the abode of the redeemed. 2Pet 3:13.

And he will dwell with them. As in a tent, or tabernacle--σκηνωσει. This a common idea in the Scriptures.

And they shall be his people. He will acknowledge them in this public way as his own, and will dwell with them as such.

And God himself shall be with them. Shall be permanently with them; shall never leave them.

And be their God. Shall manifest himself as such, in such a manner that there shall be no doubt.

(c) "tabernacle of God" 2Cor 6:16 (d) "his people" Zech 8:8

And God shall wipe away all tears from their eyes. This will be one of the characteristics of that blessed state, that not a tear shall ever be shed there. How different will that be from the condition here--for who is there here who has not learned to weep? Rev 7:17. Compare Isa 25:8.

And there shall be no more death. In all that future world of glory, not one shall ever die; not a grave shall ever be dug! What a view do we begin to get of heaven, when we are told there shall be no death there! How different from earth, where death is so common; where it spares no one; where our best friends die; where the wise, the good, the useful, the lovely, die; where fathers, mothers, wives, husbands, sons, daughters, all die; where we habitually feel that we must die. Assuredly we have here a view of heaven most glorious and animating to those who dwell in a world like this, and to whom nothing is more common than death. In all their endless and glorious career, the redeemed will never see death again; they will never themselves die. They will never follow a friend to the tomb, nor fear that an absent friend is dead. The slow funeral procession will never be witnessed there; nor will the soil ever open its bosom to furnish a grave. 1Cor 15:55.

Neither sorrow. The word sorrow here--πενθος--denotes sorrow or grief of any kind; sorrow for the loss of property or friends; sorrow for disappointment, persecution, or care; sorrow over our sins, or sorrow that we love God so little, and serve him so unfaithfully; sorrow that we are sick, or that we must die. How innumerable are the sources of sorrow here; how constant is it on the earth! Since the fall of man there has not been a day, an hour, a moment, in which this has not been a sorrowful world; there has not been a nation, a tribe--a city or a village--nay, not a family where there has not been grief. There has been no individual who has been always perfectly happy. No one rises in the morning with any certainty that he may not end the day in grief; no one lies down at night with any assurance that it may not be a night of sorrow. How different would this world be if it were announced that hence forward there would be no sorrow! How different, therefore, will heaven be when we shall have the assurance that henceforward grief shall be at an end!

Nor crying.--κραυγη. This word properly denotes a cry, an outcry, as in giving a public notice; a cry in a tumult--a clamour, Acts 23:9; and then a cry of sorrow, or wailing. This is evidently its meaning here, and it refers to all the outbursts of grief arising from affliction, from oppression, from violence. The sense is, that as none of these causes of wailing will be known in the future state, all such wailing will cease. This, too, will make the future state vastly different from our condition here; for what a change would it produce on the earth if the cry of grief were never to be heard again!

Neither shall there be any more pain. There will be no sickness, and no calamity; and there will be no mental sorrow arising from remorse, from disappointment, or from the evil conduct of friends. And what a change would this produce--for how full of pain is the world now! How many lie on beds of languishing; how many are suffering under incurable diseases; how many are undergoing severe surgical operations; how many are pained by the loss of property or friends, or subjected to acuter anguish by the misconduct of those who are loved! How different would this world be, if all pain were to cease for ever; how different, therefore, must the future state of the blessed be from the present!

For the former things are passed away. The world as it was before the judgment.

(e) "all tears" Rev 7:17, Isa 25:8 (f) "death" 1Cor 15:26,54 (g) "sorrow" Isa 35:10

And he that sat upon the throne said. Probably the Messiah, the dispenser of the rewards of heaven. Rev 20:11.

Behold, I make all things new. A new heaven and new earth, (Rev 21:1,) and an order of things to correspond with that new creation. The former state of things when sin and death reigned will be changed, and the change consequent on this must extend to everything.

And he said unto me, Write. Make a record of these things, for they are founded in truth, and they are adapted to bless a suffering world. Compare Barnes on "Re 14:13". See also Rev 1:19.

For these words are true and faithful. They are founded in truth, and they are worthy to be believed. Rev 19:9. Compare also Barnes on "Da 12:4".

And he said unto me. That is, he that sat on the throne--the Messiah.

It is done. It is finished, complete; or, still more expressively, it is--γεγονε. An expression remarkably similar to this occurs. in Jn 19:30, when the Saviour on the cross said, "It is finished." The meaning in the passage before us evidently is, "the great work is accomplished; the arrangement of human affairs is complete. The redeemed are gathered in; the wicked are cut off; truth is triumphant, and all is now complete--prepared for the eternal state of things.

I am Alpha and Omega, the beginning and the end. This language makes it morally certain that the speaker here is the Lord Jesus, for it is the very language which he uses of himself in Rev 1:11. See its meaning explained in Barnes on "Re 1:8". If it is applied to him here, it proves that he is Divine, for in the following verse (Rev 21:7) the speaker says that he would be a God to him who should "overcome." The meaning of the language as here used, regarded as spoken by the Redeemer at the consummation of all things, and as his people are about entering into the abodes of blessedness, is, "I am now indeed the Alpha and the Omega--the first and the last. The attributes implied in this language which I claimed for myself are now verified in me, and it is seen that these properly belong to me. The scheme for setting up a kingdom in the lost world began in me, and it ends in me--the glorious and triumphant king."

I will give unto him that is athirst. Mt 5:6; Jn 4:14; Jn 7:37.

Of the fountain of the water of life. An image often used in the Scriptures to represent salvation. It is compared with a fountain that flows in abundance where all may freely slake their thirst.

Freely. Without money and without price, (Barnes on "Isa 55:1; Joh 7:27;) the common representation in the Scriptures. The meaning here is not that he would do this in the future, but that he had shown that this was his character, as he had claimed, in the same way as he had shown that he was the Alpha and the Omega. The freeness and the fulness of salvation will be one of the most striking things made manifest when the immense hosts of the redeemed shall be welcomed to their eternal abodes.

(h) "It is done" Rev 16:17 (i) "I am Alpha and Omega" Rev 1:8, 22:13 (k) "athirst" Rev 22:17, Isa 55:1, Jn 4:10,14, 7:37

He that overcometh. Rev 2:7.

Shall inherit all things. Be an heir of God in all things. Rom 8:17. Compare Rev 2:7,11,17,26, 3:5,12,21.

And I will be his God. That is, for ever. He would be to them all that is properly implied in the name of God; he would bestow upon them all the blessings which it was appropriate for God to bestow. 2Cor 6:18; Heb 8:10.

And he shall be my son. He shall sustain to me the relation of a son, and shall be treated as such. He would ever onward sustain this relation, and be honoured as a child of God.

(1) "all" "these"

But the fearful. Having stated, in general terms, who they were who would be admitted into that blessed world, he now states explicitly who would not. The fearful denote those who had not firmness boldly to maintain their professed principles, or who were afraid to avow themselves as the friends of God in a wicked world. They stand in contrast with those who "overcome," Rev 21:7.

And unbelieving. Those who have not true faith; avowed infidels; infidels at heart; and all who have not the sincere faith of the gospel. Mk 16:16.

And the abominable. The verb from which this word is derived means, to excite disgust; to feel disgust at; to abominate or abhor; and hence the participle--"the abominable"-refers to all who are detestable, to wit, on account of their sins; all whose conduct is offensive to God. Thus it would include those who live in open sin; who practise detestable vices; whose conduct is fitted to excite disgust and abhorrence. These must all, of course, be excluded from a pure and holy world; and this description, alas! would embrace a lamentably large portion of the world as it has hitherto been. Rom 1:26, seq.

And murderers. Rom 1:29; Gal 5:21.

And whoremongers. Gal 5:19.

And sorcerers. See the word here used--φαρμακευσι--explained in Barnes on "Ga 5:19", under the word witchcraft.

And idolaters. 1Cor 6:9, Gal 5:19.

And all liars. All who are false in their statements, their promises, their contracts. The word would embrace all who are false towards God, (Acts 5:1-3,) and false toward men. See Rom 1:31.

Shall have their part in the lake which burneth, etc. Barnes on "Re 20:14". That is, they will be excluded from heaven, and punished for ever. 1Cor 6:9-10; Gal 5:19-21.

(a) "fearful" Lk 12:4-9 (b) "unbelieving" 1Jn 5:4,10 (c) "abominable" 1Cor 6:9,10 (d) "murderers" 1Jn 3:15 (e) "whoremongers" Heb 13:4 (f) "sorcerers" Mal 3:5 (g) "idolators" 1Co 10:20,21 (h) "all liars" Rev 22:15, Prov 19:5,9

And there came unto me one of the seven angels, etc. Rev 16:6-7. 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, there was a propriety that that triumph should be announced by one of their number.

And talked with me. That is, in regard to what he was about to show me.

I will show thee the bride, the Lamb's wife. 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. Rev 21:2. Compare Rev 19:7-8.

(i) "seven angels" Rev 15:1:6,7 (k) "Lamb's wife" Rev 19:7

And he carried me away in the spirit. Gave him a vision of the city; seemed to place him where he could have a clear view of it as it came down from heaven. Rev 1:10.

In a great and high mountain. The elevation, and the unobstructed range of view, gave him an opportunity to behold it in its glory.

And showed me that great city, etc. As it descended from heaven. Barnes on "Re 21:2".

(l) "great city" Eze 40 Eze 48

Having the glory of God. A glory or splendour such as became the dwelling-place of God. The nature of that splendour is described in the following verses.

And her light. In Rev 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. Lk 2:9; Acts 9:3. The word here rendered light--φωστηρ--occurs nowhere else in the New Testament except in Php 2:15. It means, properly, a light, a light-giver, and, in profane writers, means commonly a window. It is used here to denote the brightness or shining of the Divine glory, as supplying the place of the sun, or of a window.

Like unto a stone most precious. A stone of the richest or most costly nature.

Even like a jasper stone. On the jasper, Rev 4:3. It is used there for the same purpose as here, to illustrate the majesty and glory of God.

Clear as crystal. Pellucid or resplendent like crystal. There are various kinds of jasper--as red, yellow, and brown, brownish yellow, etc. The stone is essentially a quartz, and the word crystal here is used to show that the form of it referred to by John was clear and bright.

(m) "glory of God" Isa 60:1,2

And had a wall great and high. Ancient cities were always surrounded with walls for protection, and John represents this as enclosed in the usual manner. The word great means that it was thick and strong. Its height also is particularly noticed, for it was unusual. See Rev 21:16.

And had twelve gates. Three on each side. The number of the gates correspond 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.

And at the gates twelve angels. Stationed there as guards to the New Jerusalem. Their business seems to have been to watch the gates that nothing improper should enter; that the great enemy should not make an insidious approach to this city as he did to the earthly Paradise.

And names written thereon. On the gates.

Which are the names of the twelve tribes of the children of Israel. So in the city which Ezekiel saw in vision, which John seems also to have had in his eye. See Eze 48:31. 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 of their number.

(n) "twelve gates" Eze 48:31-34

On the east three gates, etc. The city was square, (Rev 21:16,) and the same number of gates is assigned to each quarter. There does not appear to be any special significancy in this fact, unless it be 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.

And the wall of the city had twelve foundations. It is not said whether these foundations were twelve rows of stones placed one above another under the city, and extending round 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 liability to fall. Compare Barnes on "Re 21:19.

And in them. In the foundation of stones. That is, the names of the apostles were cut or carved in them so as to be conspicuous.

The names of the twelve apostles of the Lamb. Of the Lamb of God; the Messiah. For an illustration of this passage, Eph 2:20.

(o) "and in them" Eph 2:20

And he that talked with me. The angel, Rev 21:9.

Had a golden reed to measure the city. Rev 11:1. The reed, or measuring rod, here, is of gold, because all about the city is of the most rich and costly materials. The rod is thus suited to the personage who uses it, and to the occasion. Compare a similar description in Eze 40:3-5, 43:16. The object of this measuring is to show that the city has proper architectural proportions.

And the gates thereof, etc. To measure every part of the city, and to ascertain its exact dimensions.

(p) "golden reed" Rev 21:1, Eze 40:3, Zech 2:1

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 circumstances. Most cities have been determined in their outline by the character of the ground--by hills, streams, or ravines; or have grown up by accretions, where one part has been joined to another, 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 by the circumstances, 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. The height also of the city was the same--so that it was an exact square.

And he measured the city with the reed, twelve thousand furlongs. As eight furlongs make a mile, the extent of the walls, therefore, must have been three hundred and seventy-five miles. Of course, this must preclude all idea of there being such a city literally in Palestine. 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.

The length, and the breadth, and the height of it are equal. According to this representation, the height of the city, not of the walls, (compare Rev 21:17,) would be three hundred and seventy-five miles. Of course, this cannot be understood literally; and the very idea of a literal fulfilment 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 no 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. The image before the mind is, that the numbers of the redeemed will be immense.

And he measured the wall thereof. In respect to its height. Of course, its length corresponded with the extent of the city.

An hundred and forty and four cubits. This would be, reckoning the cubit at eighteen inches, two hundred and sixteen feet. This is less than the height of the walls of Babylon, which Herodotus says were three hundred and fifty feet high. See Introduction to Isa 13:1. As the walls of a city are designed to protect it from external foes, the height mentioned here gives all proper ideas of security; and we are to conceive of the city itself as towering immensely above the walls. Its glory, therefore, would not be obscured by the wall that was thrown around it for defence.

According to the measure of a man. The measure usually employed by men. This seems to be added in order to prevent any mistake as to the size of the city. It is an angel who makes the measurement, and without this explanation it might perhaps be supposed that he used some measure not in common use among men, so that, after all, it would be impossible to form any definite idea of the size of the city.

That is, of the angel. That is, "which is the measure employed by the angel." It was, indeed, an angel who measured the city, but the measure which he employed was that in common use among men.

And the building of the wall of it. The material of which the wall was composed. This means the wall above the foundation, 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 was composed of jasper.

Was of jasper. Rev 4:3. Of course, this cannot be taken literally; and an attempt to explain all this literally would show that that method of interpreting the Apocalypse is impracticable.

And the city was pure gold. The material of which the edifices were composed.

Like unto clear glass. The word rendered glass in this place-- υαλος--occurs in the New Testament only here and in Rev 21:21. It means, properly, "anything transparent like water;" as, for example, any transparent stone or gem, or as rock-salt, crystal, glass.--Rob. Lex. Here the meaning is, that the golden city would be so bright and burnished 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 burnished 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. Perhaps the reflection of the sunbeams from the "Crystal Palace," erected for the late "industrial exhibition" in London, would convey a better idea of what is intended to be represented here than anything which our world has furnished. The following description from one who was an eye-witness, drawn up by him at the time, and without any reference to this passage, and furnished at my request, will supply a better illustration of the passage before us than any description which I could give: "Seen as the morning vapours rolled around its base--its far-stretching roofs, rising one above another, and its great transept, majestically arched, soaring out of the envelope of clouds--its pillars, window-bars, and pinnacles, looked literally like a castle in the air; like some palace, such as one reads of in idle tales of Arabian enchantment, having about it all the ethereal softness of a dream. Looked at from a distance at noon, when the sunbeams came pouring upon the terraced and vaulted roof, it resembles a regal palace of silver, built for some Eastern prince; when the sun at eventide sheds on its sides his parting rays, the edifice is transformed into a temple of gold and rubies; and in the calm hours of night, when the moon walketh in her brightness, the immense surface of glass which the building presents looks like a sea, or like throwing back in flickering smile the radiant glances of the queen of heaven."

And the foundations of the wall of the city. Rev 21:14.

Were garnished. Were adorned, or decorated. That is, the foundations were composed of precious stones, giving them this highly ornamented and brilliant appearance.

The first foundation. The first row, layer, or course. Barnes on "Re 21:14".

Was jasper. Rev 4:3.

The second, sapphire. This stone is not elsewhere mentioned in the New Testament. It is a precious stone next in hardness to the diamond, usually of an azure or sky-blue colour, 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 colour, and of a lustre nearly like wax. It is found covering the sides of cavities, and is a deposit from filtrated silicious 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 colour. 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 Dic.

The fourth, an emerald. Rev 4:3. The emerald is green.

(a) "foundations of the wall" Isa 54:11

The fifth, sardonyx. This word does not occur elsewhere in the New Testament. The name is derived from Sardis, a city in Asia Minor, (Barnes on "Re 3:1",) and ονυξ--a nail--so named, according to Pliny, from the resemblance of its colour to the flesh and the nail. It is a silicious stone or gem, nearly allied to the onyx. The colour is a reddish yellow, nearly orange.--Webster's Dic.

The sixth, sardius. This word does not elsewhere occur in the New Testament. It is also derived from Sardis, and the name was probably given to the gem because it was found there. It is a stone of a blood-red or flesh colour, and is commonly known as a carnelian. It is the same as the sardine stone mentioned in Rev 4:3. Rev 4:3

The seventh, chrysolite. This word does not elsewhere occur in the New Testament. It is derived from χρυσος, gold, and λιθος, stone, and means golden stone, and was applied by the ancients to all gems of a golden or yellow colour, probably designating particularly the topaz of the moderns.--Rob. Lex. But in Webster's Dic. it is said that its prevalent colour is green. It is sometimes transparent. This is the modern chrysolite. The ancients undoubtedly understood by the name a yellow gem.

The eighth, beryl. This word occurs nowhere else in the New Testament. The beryl is a mineral of great hardness, and is of a green or bluish-green colour. It is identical with the emerald, except in the colour, the emerald having a purer and richer green colour, proceeding from a trace of oxide of chrome. Prisms of beryl are sometimes found nearly two feet in diameter in the state of New Hampshire.--Webster.

The ninth, a topaz. This word does not elsewhere occur in the New Testament. The topaz is a well-known mineral, said to be so called from Topazos, a small island in the Arabian Gulf. It is generally of a yellowish colour, and pellucid, but it is also found of greenish, bluish, or brownish shades.

The tenth, a chrysoprasus. This word does not elsewhere occur in the New Testament. It is derived from χρυσος, gold, and πρασον, a leek, and denotes a precious stone of greenish golden colour, like a leek; that is, "apple-green passing into a grass-green."--Rob. Lex. "It is a variety of quartz. It is commonly apple-green, and often extremely beautiful. It is translucent, or sometimes semi-transparent; its hardness little inferior to flint."--Webster's Dic.

The eleventh, a jacinth. The word does not elsewhere occur in the New Testament. It is the same word as hyacinth--υακινθος--and denotes properly the well-known flower of that name, usually of a deep purple or reddish blue. Here it denotes a gem of this colour. It is a red variety of zircon. See Webster's Dic., under the word hyacinth.

The twelfth, an amethyst. This word, also, is found only in this place in the New Testament. It denotes a gem of a deep purple or violet colour. The word is derived from a, priv., and μεθυω, to be intoxicated, because this gem was supposed to be an antidote against drunkenness. It is a species of quartz, and is used in jewelry.

And the twelve gates. Rev 21:12.

Were twelve pearls. Rev 17:4; Mt 13:46.

Every several gate was of one pearl. Each gate. Of course, this is not to be understood literally. 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.

And the street of the city was pure gold. Was paved with gold; that is, all the vacant space that was not occupied with buildings was of pure gold. Rev 21:18.

And I saw no temple therein. No structure reared expressly for the worship of God; no particular place where he was adored. It was all temple--nothing but a temple. It was not like Jerusalem, where there was but one house reared expressly for Divine worship, and to which the inhabitants repaired to praise God; it was all one great temple reared in honour of his name, and where worship ascended from every part of it. With this explanation, this passage harmonizes with what is said in Rev 2:12, 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 splendour 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.

And the city had no need of the sun, neither of the moon, to shine in it. This imagery seems to be derived from Isa 60:19-20. Isa 60:19 Isa 60:20. No language could give a more striking or beautiful representation of the heavenly state than that which is here employed.

For the glory of God did lighten it. By the visible splendour of his glory. Rev 21:11. That supplied the place of the sun and the moon.

And the Lamb is the light thereof. The Son of God; the Messiah. Rev 5:6; Isa 60:19.

(a) "sun" Rev 22:5, Isa 60:19,20 (b) "the light" Jn 1:4

And the nations of them which are saved. All the nations that are saved; or all the saved considered as nations. This imagery is doubtless derived from that in Isaiah, particularly Isa 60:3-9. Isa 60:3, seq.

Shall walk in the light of it. Shall enjoy its splendour, and be continually in its light.

And the kings of the earth do bring their glory and honour into it. All that they consider as constituting their glory, treasures, crowns, sceptres, robes. The idea is, that all these will be devoted to God in the future days of the church in its glory, and will be, as it were, brought and laid down at the feet of the Saviour in heaven. The language is derived, doubtless, from the description in Isa 60:3-14. Compare Isa 49:23.

(c) "nations" Isa 60:3-11, 66:10-12 (d) "kings" Ps 72:11

And the gates of it shall not be shut at all by day. It shall be constantly open, allowing free ingress and egress to all who reside there. The language is derived from Isa 60:11. Isa 60:11. Applied to the future state of the blessed, it would seem to mean, that while this will be their permanent abode, yet that the dwellers there will not be prisoners. The universe will be open to them. They will be permitted to go forth and visit every world, and survey the works of God in all parts of his dominions.

For there shall be no night there. It shall be all day; all unclouded splendour. When, therefore, it is said that the gates should not be "shut by day," it means that they would never be shut. When it is said that there would be no night there, it is, undoubtedly, to be taken as meaning that there would be no literal darkness, and nothing of which night is the emblem: no calamity, no sorrow, no bereavement, no darkened windows on account of the loss of friends and kindred. Compare Barnes on "Re 21:4".

(e) "for there shall be no night" Zech 14:7

And they shall bring, etc. Rev 21:24. That blessed world shall be made up of all that was truly valuable and pure on the earth.

And there shall in no wise. On no account; by no means. This strong language denotes the absolute exclusion of all that is specified in the verse.

Anything that defileth. Literally, "anything common." Acts 10:14. It means here that nothing will be found in that blessed abode which is unholy or sinful. It will be a pure world, 2Pet 3:13.

Neither whatsoever worketh abomination, or maketh a lie. Rev 21:8.

But they which are written in the Lamb's book of life. Whose names are there recorded. Rev 3:5. Compare Rev 21:8.

(f) "there shall" Isa 35:8, 52:1, 60:21, Joel 3:17, Mt 13:41, 1Cor 6:9,10 Gal 5:19-21, Eph 5:5, Heb 12:14 (g) "Lamb's book of life" Rev 13:8

By the new heaven and the new earth here, all understand a new state and face of the church; but some apply it to the state of the church militant here upon earth, and others to the state of the church triumphant in heaven.

Accordingly they take the new heaven and the new earth to be the effect of that great change which shall be made by fire at the universal conflagration; and they are called new, not so much in regard to substance, as in respect of qualities, being now for nature more stable, and for beauty more glorious.

Quest. But what use shall there be of this new heaven and new earth? and who shall dwell therein?

Ans. We cannot tell, but must rest satisfied with what God has told us, that therein shall dwell righteousness; that it shall be a standing monument of God's power and greatness.

It is added, that the first heaven and the first earth were passed away; not by annihilation, but by a qualitative mutation. And no more sea; that is say some, as it was before, turbulent, changeable, subject to corruption and vanity; say others, no more troublesome state of things, which is oft-times signified by the sea. A new and glorious state of things was undoubtedly here designed relating to the church.

Observe next, The character St. John gives of the glorious state of the church triumphant, ver. 2. He compares her,

1. To a beautiful city, for amplitude and largeness, for compact structure, and for commodious habitation; she is called holy, because no unclean thing can enter into her, and because that holiness shall there be perfected which was here begun.

2. To an adorned bride; no spouse on her marriage-day so adorned as she was. The church in heaven is so called, to denote her dignity, and the love which Christ bears to her, and the delight which he takes in her, which is so continual, as if it were always a wedding-day; and she is adorned for him, and adorned by him, with spiritual beauty and glory, and perfection of grace.

Observable is that variety of expressions which the Holy Ghost here makes use of, to set forth the excellency of the church triumphant by,

1. She is blessed with God's immediate presence and abode, of which the tabernacle was a sign; the Lord manifesting himself in heaven unto his saints in a more immediate way than ever he did unto them here on earth, the Tabernacle of God is with men; and to show the permanency of this privilege, it is added, He shall dwell with them; after an inhabitation here by grace, shall follow a cohabitation hereafter in glory.

Next it is said, They shall be his people and he will be their God; which must not be so understood as if that relation did now begin between them, but the comfort of that relation is now perfectly understood, and they reap the complete advantage of that covenant-promise, whose sweetness they did only taste before.

2. Having described the positive good which the triumphant church shall eternally rest in; St. John next sets forth the primitive evils which they shall everlastingly be freed from.

All sorrow, and all the causes of sorrow, shall be removed; they shall have no outward occasion, nor inward disposition to weep: there shall be no more death, but immortality and eternal life; nor any more pain or sickness, but pleasure for evermore.

Lord! what a sovereign cordial is this against all our present sorrows and sufferings! to consider the time is at hand when all tears shall be wiped from our eyes, all sorrows, and the causes of sorrow, banished from our hearts, and everlasting joys shall possess our souls, and we shall be with our Lord for ever, to obey him with vigour, to praise him with cheerfulness, to love him above measure, to fear him without torment, to serve him without interruption or distraction, and be perfectly like unto him, as well in holiness as in happiness, as well in purity as in immortality!

Note here, 1. How these new heavens and new earth come to be effected and made, namely, by the omnipotent power of Christ, Behold I make all things new; a good argument to encourage us to go unto Christ by prayer for renewing grace. Surely he that makes new heavens can make new hearts, he that renews an old world, can renew us in the spirit of our minds, and make old things pass away, and cause all things to become new.

Next he commands St. John to write, that these words set down here, and throughout this prophecy, are true and faithful. We see then that the holy scriptures were written at the Lord's command, and therefore from him they do derive their authority.

Observe, 2. The word of assurance here uttered by Christ, for the confirmation of what he had before declared and promised, He said unto me, It is done; signifying thereby, that it is as certain as if it was already done; namely, whatever he had promised relating to his church's happiness, and all that he had threatened relating to her enemies' destruction; let not the Church then at any time stagger in her faith.

Observe, 3. The title which Christ is pleased here to resume, which before was given by himself, chap. 1.8. I am Alpha and Omega, the beginning and the end; to show, that, as he first made the world, so he was now about to put a period to it, and would give to every thirsty or believing soul an everlasting life in the new Jerusalem, which shall no more decay than water, which is an ever-springing fountain, can be dried up.

Observe here, 1. That our design of happiness must be accompanied with endeavours after it, or they will be ineffectual; to thirsting in the former verse, he joins overcoming in this verse: we must not barely wish, but work; not only talk, but fight; and not only fight but overcome our spiritual enemies in fighting, or we are miserable; how strong soever our desires after happiness may be supposed to be, without proportionable endeavours we can have no good ground of hope.

Observe, 2. He that overcometh, that is, he that is overcoming, he that daily maintains the combat, though he has not yet obtained a perfect conquest over his spiritual enemies, yet he keeps the field with sword in hand, resolving never to throw down his weapon, but to die as a conqueror, rather than be taken a prisoner.

Observe, 3. The encouraging promise given to the conqueror, He shall inherit all things.

Where note, The extent and latitude of the promise, the enjoying all things, that is, all blessings and benefits, all joys and comforts, that are requisite to make him perfectly and perpetually happy.

Note also, God's way and manner of dispensing the mercy promised, and that is, by free gift, he shall inherit all things, not merit any thing; an inheritance is gratuitum paterni amoris pignus, an estate freely given by the father to his children.

Observe, 4. A superadded promise, I will be his God, and he shall be my son; that is, I will give him the manifestation of his adoption before angels and men: I am now his God, and he is now my son, but the world knoweth it not; they brand my people for a generation of hypocrites, and sometimes they call in question their own sincerity, and their title to the privilege of adoption; but at the great day I will publicly own them before angels and men, and make it appear that I love them as a father, and they shall live with me as sons for ever and ever: He that overcometh, &c.

After a description given of the celestial happiness of the righteous at the day of judgment, here follows the eternally miserable condition of the wicked; and eight several sorts of sinners are here summed up, who shall be excluded out of heaven, and cast into hell, namely,

the fearful, such as dare not own Christ, or for fear of suffering, have disowned him, or apostatized and revolted from him;

unbelievers, such especially as have sat under the dispensation of the gospel, but have rejected our Lord Jesus Christ, and have refused to come unto him that they might have life;

the abominable, such as live in the practice of sins against nature, sodomy, and such uncleanness as renders them abominable in the sight of God and man, Rom 1:26;

murders, such as destroy either the soul, body, or good name, of their neighbours, especially persecutors; the whore and her followers, who are drunk with the blood of the saints;

whoremongers of all sorts, both spiritual and corporal, particularly such as are guilty of uncleanness in a conjugal state;

sorcerers, such as exercise witchcraft, consult with the devil, and trade with familiar spirits;

idolators of all sorts and kinds, such as worship false gods, or the true God after a false manner; covetous persons, who make the world their god; and sensual persons, who make their belly their god; lastly,

all liars, those which lie with the lip, and talk falsely; those that lie in their lives, as all hypocrites do, whose practice gives their profession the lie; those who are the inventors of the doctrine of lies, which is no better than the doctrine of devils;

these, all these, shall have their part in the lake that burneth with fire and brimstone, that is, in exquisite torments, and everlasting.

From the whole note, 1. How the timorous and fearful stand in the front of all those vile sinners, whose ways lead down to the chambers of death and hell.

Behold here! God's martial law executed upon cowards and renegadoes, whose fear makes them revolt from Christ in time of danger. Think of this, all you timorous and faint-hearted professors! who cannot bear the thought of lying in a nasty dungeon for owning Christ, how will you endure to lie in a lake of fire and brimstone for disowning of him! Is not the little finger of an angry God heavier than the loins of all the tyrants and persecutors in the world?

Note, 2. That although eight sorts of sinners only are here reckoned up, yet all others who live and die impenitently in any known sin, besides these, of what kind soever, are certainly included, and their damnation implied also, as well as these: for whoever lives in the habitual practice of any known sin, without converting from from it unto God, is certainly in a state of damnation.

Note lastly, That the sins here mentioned must not be understood copulatively, but disjunctively; we must not suppose that such as are guilty of all the before-mentioned sins, are the persons threatened with hell-fire; but such as are with allowance guilty of any one of these, or of any other besides these, and continuing impenitently in them.

St. John having delivered, before a general account of the saints' happiness in heaven, descends here to a more particular description of it. Heaven, called the New Jerusalem, is represented by a city, with magnificent gates and walls; and the church, the collective body of glorified saints, is here called the Lamb's wife, espoused before, but the marriage solemnized now.

Note here, That as the earthly Jerusalem was a type of the church militant, so the church triumphant is called the New Jerusalem, and compared to a great city for the multitude of its members, and styled holy, because sanctity is the special qualification of those who are the inhabitants of it.

Note, 2. The light which is found in this city; it is not compared to the light of the sun, for that is attended with scorching heat, nor to the light of the moon, which is variable and uncertain, but to the light of precious stones, which is clear and pure, and has nothing annoying in it.

Note, 3. The great safety and security of this city, and of all the citizens inhabiting therein: here is a wall great and high; walls are for defence, (called maenia a muniendo, and the higher the wall the greater the defence: God's omnipotency is as a wall, and will be an invincible bulwark about his saints in heaven: nothing shall endanger them, nothing shall offend them.

Note, 4. Here are twelve gates for conveniency of entrance into this city on all sides, and to give free and easy access from all parts, east, west, north, and south; to signify that the church in heaven will be made up of persons coming from all parts, as Christ foretold, Matt 8:11; Luke 13:29 They shall come from the east, &c. and shall sit down with Abraham. The triumphant church is a collective body of believers of all nations, kindreds, and people, tongues and languages.

Note lastly, That as the names of workmen are sometimes set upon foundation stones, by which it is well known in after-ages who were the builders; in like manner it is here intimated, that as the ancient Jewish church was founded in twelve patriarchs, so the latter Christian church in and by twelve apostles, Jesus Christ himself being the chief cornerstone, or the foundation of both; he being fundamentum fundans, they fundamenta fundata; teaching us that our faith must be built upon the doctrine of Christ and his apostles, and upon no other doctrine whatsoever, though it has a pretended stamp of infallibility upon it.

Still St. John proceeds in the description of the heavenly state, and the church triumphant in it; this is called a city, in respect of its magnificent building, comely order, and invincible strength; a great city, in regard of its largeness and capaciousness, being full of glorified saints and angels; and Jerusalem, because of that everlasting peace which is there enjoyed, as the Hebrew word signifies; and here an account is given of the measuring of this great city: we read of its measuring before, chap 9, but differently from its measuring now; then it was measured by a man, now by an angel; then by an ordinary reed, now by a golden reed; intimating the transcendency of the state of the church now to what it was before, and representing the firmness, perfection, and greatness, of the new Jerusalem.

Here note, An observable difference in the measuring of the church militant and of the church triumphant: the church militant, upon a just measure by the reed of the word is found unequal in its parts, some parts of it are purer and better than others, but in the New Jerusalem all parts are equal in perfection and purity; the length is as large as the breadth, and the height equal to either: the church of Christ in heaven shall be exceeding large and great, perfect and complete, nothing shall be found irregular in it, all things can there endure the measuring reed, and abide the exactest trial.

Some will have all this to signify and represent the purest state of the church here upon earth; but if there shall be any state on this side eternity which answereth this glorious representation, how much more will the perfect glorious church in heaven fully answer it; What was said of Jerusalem of old may be truly spoken of the New Jerusalem above, Very excellent things are spoken of thee thou city of God, Ps 87:3: her pavement of gold, her gates of pearl, her walls of precious stones, denoting the durableness and permanency of the saints' happiness, the delight and satisfaction that accompany it, and the resplendent glory of it; as gold excels all metals, and is not subject to corruption, as precious stones are full of splendour and glory, in like manner will the mansions of heaven be most glorious, the conversation there pure and incorrupt, affording saints such an entire satisfaction as entirely exceeds all that the most rich and glorious things of this world can afford for the gratification of the outward senses.

Observe here, 1. St. John declares that the new Jerusalem shall not want either those spiritual supplies or natural advantages which Jerusalem below stood in need of; no need of any temple there for external worship and ordinances which it is our duty to wait upon God in here: What need of an house of prayer for them that want nothing to pray for? What need of ministers and ordinances, to teach them whose knowledge is perfected? What need of sacraments to remember Christ in and by, when they shall always see Christ face to face?

Again, what need of the natural light of the sun and moon, where the sun of righteousness for ever shineth, and where God is all in all? Happy they that enjoy him, for they enjoy all good in him and by him, he being the fountain of all goodness!

Observe, 2. Having thus described the city, St. John next declares who shall be the citizens, namely, the nations that are saved, all believing Jews and converted Gentiles, called elsewhere the general assembly and church of the first-born, which are a great multitude; these shall be admitted into it, and partake of the glory and happiness of it; and whereas it is added, that kings do bring their glory and honour into it, this is not to be so understood as if there would be a distinction in heaven between kings and subjects; no, all the saints there are kings and priests unto God; neither is it meant that kings shall carry their earthly glory and honour with them into heaven; but that kings who shall be so happy as to go thither, shall see all their honour and glory swallowed up in the glory and happiness of that place and state, and shall confess that all their crowns are infinitely short of the corwn of glory, and that their thrones are dunghills compared with the dignity of this throne.

Observe, 3. It is declared what perfect security and peace the saints enjoy in the New Jerusalem, together with their glory, riches, and happiness; this is signified, ver. 25 The gates shall not be shut at all by day, and there is no night to shut them in; the gates shall be open, to show their peaceable state and secure tranquility, without fear of any hostile invasion or entry of enemies, either by force or fraud; it is added, there shall be no night there, either in a literal or a metaphorical sense, no darkness, no interruption of happiness, nor fear of danger, nothing that can either disturb or disquiet.

Observe, 4. Who the persons are that shall be everlastingly debarred the enjoyment of this happiness--all that have defiled themselves by lust and uncleanness, every person that hath not by holiness of heart and life separated himself from sin and wickedness, and dedicated himself to God and his service; nothing that defileth, nothing that worketh abomination; no open scandalous sinner, or he that maketh a lie, shall be admitted; to tell a lie is bad, but to make a lie is much worse, this is the devil's sin in a special manner, it is his by temptation, it is his by approbation, it is his by practice, he is a liar, and the father of lies and liars; it were well if our customary liars would consider it. The sum of all is, "That without grace and holiness here, there can be no expectation of glory and happiness hereafter; this fits at once for the employment of heaven, and the enjoyments of heaven, it makes meet for the inheritance in light: and if we have not our present fruit unto holiness, our end can never be everlasting life."