Revelation 21
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Revelation 21
A New Heaven and a New Earth
1And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And I saw. The usual introduction to a new vision (cf. Rev_20:11, etc.). Having described the origin and progress of evil in the world, the final overthrow of Satan and his adherents, and the judgment when every man is rewarded according to his works, the seer now completes the whole by portraying the eternal bliss of the redeemed in heaven (cf. on Rev_20:10). The description is based upon Isa_60:1-22. and Eze_40:1-49., et seq.; especially the latter, which follows the account of God and Magog, as does this. A new heaven and a new earth. The dispute as to whether a new creation is intended, or a revivified earth, seems to be founded on the false assumption that the dwellers in heaven must be localized in space (cf. Isa_65:17, "I create new heavens and a new earth;" also Isa_66:22; 2Pe_3:13). For the first heaven and the first earth were passed away. The Revisers follow B and others in reading ἀπῆλθον, and render it by the English perfect tense. In א, A, is read ἀπῆλθαν, while other manuscripts give ἀπῆλθεν and παρῆλθε. The first heaven and earth; that is, those now existing pass away as described in Rev_20:11. And there was no more sea; and the sea no longer exists. The threefold division of heaven, earth, and sea represents the whole of this world (cf. Rev_10:6). Some interpret the sea symbolically of the restless, unstable, wicked nations of the earth, which now exist no longer; others understand the absence of sea to typify the absence of instability and wickedness in the New Jerusalem.
And I saw. The usual introduction to a new vision (cf. Rev_20:11, etc.). Having described the origin and progress of evil in the world, the final overthrow of Satan and his adherents, and the judgment when every man is rewarded according to his works, the seer now completes the whole by portraying the eternal bliss of the redeemed in heaven (cf. on Rev_20:10). The description is based upon Isa_60:1-22. and Eze_40:1-49., et seq.; especially the latter, which follows the account of God and Magog, as does this. A new heaven and a new earth. The dispute as to whether a new creation is intended, or a revivified earth, seems to be founded on the false assumption that the dwellers in heaven must be localized in space (cf. Isa_65:17, "I create new heavens and a new earth;" also Isa_66:22; 2Pe_3:13). For the first heaven and the first earth were passed away. The Revisers follow B and others in reading ἀπῆλθον, and render it by the English perfect tense. In א, A, is read ἀπῆλθαν, while other manuscripts give ἀπῆλθεν and παρῆλθε. The first heaven and earth; that is, those now existing pass away as described in Rev_20:11. And there was no more sea; and the sea no longer exists. The threefold division of heaven, earth, and sea represents the whole of this world (cf. Rev_10:6). Some interpret the sea symbolically of the restless, unstable, wicked nations of the earth, which now exist no longer; others understand the absence of sea to typify the absence of instability and wickedness in the New Jerusalem.
2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And I John saw the holy city, new Jerusalem. "John" must be omitted, according to all the best manuscripts. "The holy city" is the Church of God (see on Rev_11:2), now glorified and prepared for perfect communion with her Redeemer (cf. the promise in Rev_3:12, which is now fulfilled; cf. also Gal_4:26; Heb_11:10, Heb_11:16). Contrast this figure of the holy city with that of Babylon (see on Rev_18:1-24.). Coming down from God out of heaven. Connect "out of heaven" with "coming down." The same words occur in Rev_3:12 (which see). Prepared as a bride adorned for her husband. Here is the contrast to the "harlot" (see on Rev_17:1). Though many of those forming the bride are rewarded according to their works (see Rev_20:13), yet their own works are insufficient to fit them for their future life; they are prepared by God. This appearance is anticipated in Rev_19:7 (which see).
And I John saw the holy city, new Jerusalem. "John" must be omitted, according to all the best manuscripts. "The holy city" is the Church of God (see on Rev_11:2), now glorified and prepared for perfect communion with her Redeemer (cf. the promise in Rev_3:12, which is now fulfilled; cf. also Gal_4:26; Heb_11:10, Heb_11:16). Contrast this figure of the holy city with that of Babylon (see on Rev_18:1-24.). Coming down from God out of heaven. Connect "out of heaven" with "coming down." The same words occur in Rev_3:12 (which see). Prepared as a bride adorned for her husband. Here is the contrast to the "harlot" (see on Rev_17:1). Though many of those forming the bride are rewarded according to their works (see Rev_20:13), yet their own works are insufficient to fit them for their future life; they are prepared by God. This appearance is anticipated in Rev_19:7 (which see).
God Shall Wipe Away All Tears
3And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And I heard a great voice out of heaven saying. Out of the throne is read in א, A, and others; out of heaven is the reading of B, P, etc. As usual, the voice is described as a great voice (cf. Rev_19:17, etc.). It is not stated from whom the voice proceeds, but comp. Rev_20:11. Behold, the tabernacle of God is with men, and he will dwell with them; literally, he shall tabernacle with them. Still the seer is influenced by the language of Ezekiel: "And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them forevermore" (Eze_37:28). Thus God makes his abode in his glorified Church—the New Jerusalem, among his spiritual Israel (cf. Rev_7:15, where this vision has been already anticipated). And they shall be his people, and God himself shall be with them, and be their God; and they shall be his peoples, and himself shall be God with them, their God. The balance of authority is in favour of retaining the two last words, though they are omitted in א, B, and others. Evidently the same words as Eze_37:27 (see above), "My tabernacle also shall be with them: yea, I will be their God, and they shall be my people." Cf. "God with them" with "Emmanuel" (Mat_1:23; Isa_7:14). Now, the promise is redeemed in all its fulness. The plural "peoples" seems to point to the catholic nature of the New Jerusalem, which embraces many nations (cf. Eze_37:24; also Rev_7:9).
And I heard a great voice out of heaven saying. Out of the throne is read in א, A, and others; out of heaven is the reading of B, P, etc. As usual, the voice is described as a great voice (cf. Rev_19:17, etc.). It is not stated from whom the voice proceeds, but comp. Rev_20:11. Behold, the tabernacle of God is with men, and he will dwell with them; literally, he shall tabernacle with them. Still the seer is influenced by the language of Ezekiel: "And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them forevermore" (Eze_37:28). Thus God makes his abode in his glorified Church—the New Jerusalem, among his spiritual Israel (cf. Rev_7:15, where this vision has been already anticipated). And they shall be his people, and God himself shall be with them, and be their God; and they shall be his peoples, and himself shall be God with them, their God. The balance of authority is in favour of retaining the two last words, though they are omitted in א, B, and others. Evidently the same words as Eze_37:27 (see above), "My tabernacle also shall be with them: yea, I will be their God, and they shall be my people." Cf. "God with them" with "Emmanuel" (Mat_1:23; Isa_7:14). Now, the promise is redeemed in all its fulness. The plural "peoples" seems to point to the catholic nature of the New Jerusalem, which embraces many nations (cf. Eze_37:24; also Rev_7:9).
4And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
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; and death shall be no more, neither shall there be mourning, nor crying, nor pain, any more (Revised Version). All tears; just as in Rev_7:17 (cf. Isa_25:8, "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces;" cf. also Isa_65:19). There is "no more death" because sin is no mere (cf. Isa_51:11, "Sorrow and mourning shall flee away"), For the former things are passed away. Ὅτι, "for," should probably be omitted, as in A and P, and א as first written. The former state of things is the state now existing, which will then have passed away as described in Rev_7:1.
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; and death shall be no more, neither shall there be mourning, nor crying, nor pain, any more (Revised Version). All tears; just as in Rev_7:17 (cf. Isa_25:8, "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces;" cf. also Isa_65:19). There is "no more death" because sin is no mere (cf. Isa_51:11, "Sorrow and mourning shall flee away"), For the former things are passed away. Ὅτι, "for," should probably be omitted, as in A and P, and א as first written. The former state of things is the state now existing, which will then have passed away as described in Rev_7:1.
5And 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.
Jamieson-Fausset-Brown
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").
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").
The Pulpit Commentary
And he that sat upon the throne said; that sitteth (cf. Rev_20:11 and Mat_25:31). Behold, I make all things new. As in Rev_21:1. So in Mat_19:28, "Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory," etc. And he said unto me, Write; and he saith, Write. Probably the angel (cf. Rev_19:9; Rev_14:13). The change from εἷπεν to λέγει, and the immediate return to εἷπεν, appear to indicate a change of speaker. For these words are true and faithful; faithful and true. So also in Rev_19:9; Rev_3:14, etc.
And he that sat upon the throne said; that sitteth (cf. Rev_20:11 and Mat_25:31). Behold, I make all things new. As in Rev_21:1. So in Mat_19:28, "Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory," etc. And he said unto me, Write; and he saith, Write. Probably the angel (cf. Rev_19:9; Rev_14:13). The change from εἷπεν to λέγει, and the immediate return to εἷπεν, appear to indicate a change of speaker. For these words are true and faithful; faithful and true. So also in Rev_19:9; Rev_3:14, etc.
6And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And he said unto me, It is done; and he said unto me, They are come to pass (Revised Version). It is uncertain what is the nominative intended. It may be the "words" just mentioned; or the incidents described in Rev_21:1-5; or the Divine promises and judgments in general. The analogy of Rev_16:17 supports the last, but it is not conclusive. I am Alpha and Omega, the Beginning and the End; the Alpha and the Omega. As the book opens, so it closes, with the solemn assurance of the certainty and unchangeableness of God's eternal promises (cf. Rev_1:8; Rev_22:13). The second clause interprets the first; a third form of expressing the same idea occurs in Rev_22:13, "the First and the Last." I will give unto him that is athirst of the fountain of the water of life freely. The same ideas are repeated in Rev_22:13-17. Again the symbolism of the prophet (cf. Rev_22:3). There is also another reminiscence of Rev_7:17 (cf. also Rev_7:4 of this chapter). In exactly the same sense the words, "living water," are used in Joh_4:10 (cf. also Mat_5:6, "thirst after righteousness").
And he said unto me, It is done; and he said unto me, They are come to pass (Revised Version). It is uncertain what is the nominative intended. It may be the "words" just mentioned; or the incidents described in Rev_21:1-5; or the Divine promises and judgments in general. The analogy of Rev_16:17 supports the last, but it is not conclusive. I am Alpha and Omega, the Beginning and the End; the Alpha and the Omega. As the book opens, so it closes, with the solemn assurance of the certainty and unchangeableness of God's eternal promises (cf. Rev_1:8; Rev_22:13). The second clause interprets the first; a third form of expressing the same idea occurs in Rev_22:13, "the First and the Last." I will give unto him that is athirst of the fountain of the water of life freely. The same ideas are repeated in Rev_22:13-17. Again the symbolism of the prophet (cf. Rev_22:3). There is also another reminiscence of Rev_7:17 (cf. also Rev_7:4 of this chapter). In exactly the same sense the words, "living water," are used in Joh_4:10 (cf. also Mat_5:6, "thirst after righteousness").
7He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
He that overcometh shall inherit all things. The correct reading makes the sense plain: He that overcometh shall inherit these things, i.e. the promises just enumerated. These words show the reason for the words of Rev_21:6; and may be called the text on which the Apocalypse is based (cf. Rev_2:1-29.); for, though the words themselves do not often recur, yet the spirit of them is constantly appearing (cf. Rev_12:11; see also Joh_16:33). And I will be his God, and he shall be my son (cf. Le 26:12, "And I will walk among you, and will be your God, and ye shall be my people"). Some have thought that these words prove the Speaker to be God the Father; but it is impossible to separate the Persons of the Blessed Trinity in these chapters. This promise, first made to David concerning Solomon (2Sa_7:14), received its mystical fulfilment in Christ (Heb_1:5), and is now fulfilled in the members of Christ (Alford).
He that overcometh shall inherit all things. The correct reading makes the sense plain: He that overcometh shall inherit these things, i.e. the promises just enumerated. These words show the reason for the words of Rev_21:6; and may be called the text on which the Apocalypse is based (cf. Rev_2:1-29.); for, though the words themselves do not often recur, yet the spirit of them is constantly appearing (cf. Rev_12:11; see also Joh_16:33). And I will be his God, and he shall be my son (cf. Le 26:12, "And I will walk among you, and will be your God, and ye shall be my people"). Some have thought that these words prove the Speaker to be God the Father; but it is impossible to separate the Persons of the Blessed Trinity in these chapters. This promise, first made to David concerning Solomon (2Sa_7:14), received its mystical fulfilment in Christ (Heb_1:5), and is now fulfilled in the members of Christ (Alford).
8But 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.
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
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; but for the fearful, etc. The construction is changed in the middle of the verse. The fearful are those who, through cowardice, have not overcome (cf. Rev_21:7). Abominable; those defiled with abominations (cf. Rev_17:4). And murderers, and fornicators (cf. Rev_14:4; Rev_17:1, Rev_17:2). And sorcerers (cf. Rev_9:21; Rev_18:23); those who deceived the heathen. And idolaters; the heathen who were deceived by them. All liars; all who are false in any way. Their part is in the lake, etc. (see on Rev_20:10). These took no part in the first, spiritual, resurrection (Rev_20:6); they now, therefore, inherit "the second death."
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; but for the fearful, etc. The construction is changed in the middle of the verse. The fearful are those who, through cowardice, have not overcome (cf. Rev_21:7). Abominable; those defiled with abominations (cf. Rev_17:4). And murderers, and fornicators (cf. Rev_14:4; Rev_17:1, Rev_17:2). And sorcerers (cf. Rev_9:21; Rev_18:23); those who deceived the heathen. And idolaters; the heathen who were deceived by them. All liars; all who are false in any way. Their part is in the lake, etc. (see on Rev_20:10). These took no part in the first, spiritual, resurrection (Rev_20:6); they now, therefore, inherit "the second death."
The Bride, the Lamb's Wife
9And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And there came unto me one of the seven angels which had the seven vials full of the seven last plagues. Omit "unto me." "Full of" must be connected with "angels." Just as these angels had carried out God's judgments upon the ungodly, and one of them had exhibited the judgment of the harlot (Rev_17:1), so now one of them shows the picture of the bliss of the faithful—the bride of the Lamb. And talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife; hither (omitting "come"). The wording of this verse (except the last phrase) is almost identical with Rev_17:1. The last phrase is the great contrast to the former chapter. In Rev_17:1-18. I was seen a picture of a harlot, the unfaithful part of Christ's Church; here we have a description of those who have been "faithful unto death" (Rev_2:10), and whose purity and faithfulness are symbolized under the figure of the "wife of the Lamb" (see on Rev_17:1).
And there came unto me one of the seven angels which had the seven vials full of the seven last plagues. Omit "unto me." "Full of" must be connected with "angels." Just as these angels had carried out God's judgments upon the ungodly, and one of them had exhibited the judgment of the harlot (Rev_17:1), so now one of them shows the picture of the bliss of the faithful—the bride of the Lamb. And talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife; hither (omitting "come"). The wording of this verse (except the last phrase) is almost identical with Rev_17:1. The last phrase is the great contrast to the former chapter. In Rev_17:1-18. I was seen a picture of a harlot, the unfaithful part of Christ's Church; here we have a description of those who have been "faithful unto death" (Rev_2:10), and whose purity and faithfulness are symbolized under the figure of the "wife of the Lamb" (see on Rev_17:1).
The Holy City, New Jerusalem
10And 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,
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
And he carried me away in the Spirit (so also in Rev_17:3; cf. Rev_1:10) to a great and high mountain. From which a clear view of "the city" might be obtained (cf. Eze_40:2). The preposition ἐπί implies "on to." And showed me that great city, the holy Jerusalem, descending out of heaven from God; showed me the holy city Jerusalem; not great, which is the title of Babylon (cf. Rev_16:19). Just as the harlot, signifying faithless Christians, was identified with Babylon, the world city (see on Rev_18:1-24.), so the bride, the faithful portion of Christ's flock, is merged in Jerusalem, the heavenly city. Coming down, etc. (cf. Rev_21:2).
And he carried me away in the Spirit (so also in Rev_17:3; cf. Rev_1:10) to a great and high mountain. From which a clear view of "the city" might be obtained (cf. Eze_40:2). The preposition ἐπί implies "on to." And showed me that great city, the holy Jerusalem, descending out of heaven from God; showed me the holy city Jerusalem; not great, which is the title of Babylon (cf. Rev_16:19). Just as the harlot, signifying faithless Christians, was identified with Babylon, the world city (see on Rev_18:1-24.), so the bride, the faithful portion of Christ's flock, is merged in Jerusalem, the heavenly city. Coming down, etc. (cf. Rev_21:2).
11Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
Having the glory of God. That is, the abiding presence of God, as the Shechinah (cf. Exo_40:34; 1Ki_8:11. Cf. also 1Ki_8:3, supra). And her light was like unto a stone most precious, even like a jasper stone, clear as crystal; as it were a jasper stone (Revised Version). This light is again alluded to in Rev_21:23. The jasper probably represents the modern diamond (see on Rev_4:3). The brilliant light which illumines the city is the characteristic of "him that sat on the throne" (Rev_4:3).
Having the glory of God. That is, the abiding presence of God, as the Shechinah (cf. Exo_40:34; 1Ki_8:11. Cf. also 1Ki_8:3, supra). And her light was like unto a stone most precious, even like a jasper stone, clear as crystal; as it were a jasper stone (Revised Version). This light is again alluded to in Rev_21:23. The jasper probably represents the modern diamond (see on Rev_4:3). The brilliant light which illumines the city is the characteristic of "him that sat on the throne" (Rev_4:3).
12And 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:
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And had a wall great and high; having a wall. Omit each introductory "and." The wall is a type of the absolute security of the heavenly city; not that any further assault is expected. In Eze_38:11 Gog and Magog prey upon the unwalled villages. 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 (cf. the description in Eze_48:1-35.). Twelve; as signifying completeness (cf. Rev_4:9; Rev_7:4-8), and as being the number of the tribes of Israel, which are the type of the spiritual Israel of God. Gates; rather, portals. The picture of the angels placed at the portals, still fulfilling their mission as guardians of men, shows the absolute security of the city. The names are written thereon: as on the stones of the ephod (Exo_28:9) and breastplate (Exo_39:14). Contrast the names of blasphemy (Rev_18:3).
And had a wall great and high; having a wall. Omit each introductory "and." The wall is a type of the absolute security of the heavenly city; not that any further assault is expected. In Eze_38:11 Gog and Magog prey upon the unwalled villages. 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 (cf. the description in Eze_48:1-35.). Twelve; as signifying completeness (cf. Rev_4:9; Rev_7:4-8), and as being the number of the tribes of Israel, which are the type of the spiritual Israel of God. Gates; rather, portals. The picture of the angels placed at the portals, still fulfilling their mission as guardians of men, shows the absolute security of the city. The names are written thereon: as on the stones of the ephod (Exo_28:9) and breastplate (Exo_39:14). Contrast the names of blasphemy (Rev_18:3).
13On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
On the east three gates; on the north three gates; on the south three gates; and on the west three gates. The following are the dispositions of the tribes in the Old Testament:—
Order in Num_2:1-34.
East—
Judah.
Issachar.
Zebulun.
North—
Dan.
Asher.
Naphtali.
South—
Reuben.
Simeon.
Gad.
West—
Ephraim.
Manasseh.
Benjamin.
Order in Ezekiel 49:30.
East—
Joseph.
Benjamin.
Dan.
North—
Reuben.
Judah.
Levi.
South—
Simeon.
Issachar.
Zebulon.
West—
Gad.
Asher.
Naphtali.
On the east three gates; on the north three gates; on the south three gates; and on the west three gates. The following are the dispositions of the tribes in the Old Testament:—
Order in Num_2:1-34.
East—
Judah.
Issachar.
Zebulun.
North—
Dan.
Asher.
Naphtali.
South—
Reuben.
Simeon.
Gad.
West—
Ephraim.
Manasseh.
Benjamin.
Order in Ezekiel 49:30.
East—
Joseph.
Benjamin.
Dan.
North—
Reuben.
Judah.
Levi.
South—
Simeon.
Issachar.
Zebulon.
West—
Gad.
Asher.
Naphtali.
14And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
Jamieson-Fausset-Brown
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."
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."
The Pulpit Commentary
And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb; and on them twelve names, etc. (cf. Eph_2:20). The imagery is, of course, symbolical, and there can, therefore, be no question as to individual names of apostles, e.g. whether St. Matthias or St. Paul is the twelfth. Some writers have, without sufficient reason, brought forward this verse as indicating that the writer of the Apocalypse was not an apostle.
And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb; and on them twelve names, etc. (cf. Eph_2:20). The imagery is, of course, symbolical, and there can, therefore, be no question as to individual names of apostles, e.g. whether St. Matthias or St. Paul is the twelfth. Some writers have, without sufficient reason, brought forward this verse as indicating that the writer of the Apocalypse was not an apostle.
15And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof; had for a measure a golden reed to measure, etc. "He that spake" is the angel of Rev_21:9 (cf. the action of Rev_11:1; and Eze_40:3, Eze_40:5; Eze_42:15, et seq.). Here the measuring is evidently to indicate the large extent of the city (see on Rev_11:1). The reed is golden, as being the typical heavenly material.
And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof; had for a measure a golden reed to measure, etc. "He that spake" is the angel of Rev_21:9 (cf. the action of Rev_11:1; and Eze_40:3, Eze_40:5; Eze_42:15, et seq.). Here the measuring is evidently to indicate the large extent of the city (see on Rev_11:1). The reed is golden, as being the typical heavenly material.
16And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And the city lieth foursquare, and the length is as large as the breadth. The shape is doubtless typical of that which is complete and symmetrical, to which nothing is wanting to render the shape perfect. The word τετράγωνος, "foursquare," is thus used by Greek philosophic writers. And he measured the city with the reed, twelve thousand furlongs. That is, in each direction. (On στάδιον, "furlong," see Rev_14:20.) The number twelve thousand, which is the number of the sealed in each tribe (Rev_7:1-17.), is typical of
(1) a large number,
(2) a complete number (see on Rev_21:12).
There seems to be in this description a designed reference to the literal Babylon (see Smith's 'Dictionary of the Bible,' art. "Babylon"). The length and the breadth and the height of it are equal. The plain meaning seems to be that the city forms a vast cube, and this is typical of its perfect nature. The account given is that of a vision, and not of a reality, and therefore there is no need to attempt to reduce the enormous dimensions given here, as is done by some writers. The holy of holies was thus cubical in shape (1Ki_6:20).
And the city lieth foursquare, and the length is as large as the breadth. The shape is doubtless typical of that which is complete and symmetrical, to which nothing is wanting to render the shape perfect. The word τετράγωνος, "foursquare," is thus used by Greek philosophic writers. And he measured the city with the reed, twelve thousand furlongs. That is, in each direction. (On στάδιον, "furlong," see Rev_14:20.) The number twelve thousand, which is the number of the sealed in each tribe (Rev_7:1-17.), is typical of
(1) a large number,
(2) a complete number (see on Rev_21:12).
There seems to be in this description a designed reference to the literal Babylon (see Smith's 'Dictionary of the Bible,' art. "Babylon"). The length and the breadth and the height of it are equal. The plain meaning seems to be that the city forms a vast cube, and this is typical of its perfect nature. The account given is that of a vision, and not of a reality, and therefore there is no need to attempt to reduce the enormous dimensions given here, as is done by some writers. The holy of holies was thus cubical in shape (1Ki_6:20).
17And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And he measured the wall thereof, an hundred and forty and four cubits. (For the signification of the number, see on Rev_7:4.) The parallel between the shape of the city as just related and the holy of holies (vide supra) almost seems to have insensibly suggested the transition from stadia to cubits. The discrepancy between the height of the city, which is twelve thousand furlongs (Rev_21:16), and the height of the wall, which is a hundred and forty-four cubits, has led to the suggestion that in the height of the city is included the hill on which it stands (Alford). Others understand that the wall is purposely described as of small height, because the writer wishes to indicate that "the most inconsiderable wall is sufficient to exclude all that is impure" (Dusterdieck). According to the measure of a man, that is, of the angel; of an angel. That is, the measure here used by the angel is that used by men (cf. "the number of a man," Rev_13:18).
And he measured the wall thereof, an hundred and forty and four cubits. (For the signification of the number, see on Rev_7:4.) The parallel between the shape of the city as just related and the holy of holies (vide supra) almost seems to have insensibly suggested the transition from stadia to cubits. The discrepancy between the height of the city, which is twelve thousand furlongs (Rev_21:16), and the height of the wall, which is a hundred and forty-four cubits, has led to the suggestion that in the height of the city is included the hill on which it stands (Alford). Others understand that the wall is purposely described as of small height, because the writer wishes to indicate that "the most inconsiderable wall is sufficient to exclude all that is impure" (Dusterdieck). According to the measure of a man, that is, of the angel; of an angel. That is, the measure here used by the angel is that used by men (cf. "the number of a man," Rev_13:18).
18And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass; pure glass. The exceeding brightness and purity is the idea contained in both expressions—the light of Rev_21:11, which is there associated with jasper and crystal. (On "jasper," see on Rev_21:11 and Rev_4:3.) The whole description is, of course, typical, not literal.
And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass; pure glass. The exceeding brightness and purity is the idea contained in both expressions—the light of Rev_21:11, which is there associated with jasper and crystal. (On "jasper," see on Rev_21:11 and Rev_4:3.) The whole description is, of course, typical, not literal.
19And 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;
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
And the foundations of the wall of the city were garnished with all manner of precious stones. Omit "and" (cf. Isa_54:12, "All thy borders of pleasant stones"). Foundations (cf. Rev_21:14). The first foundation was jasper. Probably the diamond (see on Rev_4:3). The second, sapphire. Thought to be the modern lapis lazuli. It was of a clear blue colour (Exo_24:10), and very precious (Job_28:16). The third, a chalcedony. Not the modern stone of that name, but a green carbonate of copper, found in the mines of Chalcedon. It was, therefore, a kind of inferior emerald. The fourth, an emerald. The same as the modern stone (cf. Rev_4:3).
And the foundations of the wall of the city were garnished with all manner of precious stones. Omit "and" (cf. Isa_54:12, "All thy borders of pleasant stones"). Foundations (cf. Rev_21:14). The first foundation was jasper. Probably the diamond (see on Rev_4:3). The second, sapphire. Thought to be the modern lapis lazuli. It was of a clear blue colour (Exo_24:10), and very precious (Job_28:16). The third, a chalcedony. Not the modern stone of that name, but a green carbonate of copper, found in the mines of Chalcedon. It was, therefore, a kind of inferior emerald. The fourth, an emerald. The same as the modern stone (cf. Rev_4:3).
20The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
The fifth, sardonyx. A variety of agate—a kind of onyx, valued for its use in engraving into cameos. The name onyx appears to be owing to the resemblance in colour to the fingernails. The sixth, sardius. Probably the modern carnelian (see on Rev_4:3). The seventh, chrysolyte. A variety of the gem of which that called topaz (the ninth stone) is another kind. This species contained a considerable amount of yellow colour, whence the name "golden stone." It has been suggested that it is identical with the modern jacinth or amber. The eighth, beryl. A variety of emerald, of less decided green shade than the pure emerald. The ninth, a topaz. Not the modern topaz, but a variety of chrysolite (see the seventh stone, supra), of a yellowish-green colour, the latter predominating. The tenth, a chrysoprasus. The name "golden leek green" appears to point to a species of beryl, and the modern aquamarine. It is thus probably a variety of emerald, being of a yellowish pale green hue. The eleventh, a jacinth. "A red variety of zircon, which is found in square prisms, of a white, grey, red, reddish brown, yellow, or pale green colour" (Smith's 'Dictionary of the Bible'). "The sapphire of the moderns" (King). The twelfth, an amethyst. A purple stone, possibly the common amethyst.
The fifth, sardonyx. A variety of agate—a kind of onyx, valued for its use in engraving into cameos. The name onyx appears to be owing to the resemblance in colour to the fingernails. The sixth, sardius. Probably the modern carnelian (see on Rev_4:3). The seventh, chrysolyte. A variety of the gem of which that called topaz (the ninth stone) is another kind. This species contained a considerable amount of yellow colour, whence the name "golden stone." It has been suggested that it is identical with the modern jacinth or amber. The eighth, beryl. A variety of emerald, of less decided green shade than the pure emerald. The ninth, a topaz. Not the modern topaz, but a variety of chrysolite (see the seventh stone, supra), of a yellowish-green colour, the latter predominating. The tenth, a chrysoprasus. The name "golden leek green" appears to point to a species of beryl, and the modern aquamarine. It is thus probably a variety of emerald, being of a yellowish pale green hue. The eleventh, a jacinth. "A red variety of zircon, which is found in square prisms, of a white, grey, red, reddish brown, yellow, or pale green colour" (Smith's 'Dictionary of the Bible'). "The sapphire of the moderns" (King). The twelfth, an amethyst. A purple stone, possibly the common amethyst.
21And 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.
Jamieson-Fausset-Brown
21. every several--Greek, "each one severally."
21. every several--Greek, "each one severally."
The Pulpit Commentary
And the twelve gates were twelve pearls; every several gate was of one pearl. The pearl was known to the ancients from the earliest times, and was always held in high honour by them (cf. Rev_17:4). And the street of the city was pure gold, as it were transparent glass (cf. Rev_21:18). The brilliancy was so far beyond ordinary gold as to make it apparently transparent like glass. "The street" is not merely one street, but the whole collective material of which the streets are composed.
And the twelve gates were twelve pearls; every several gate was of one pearl. The pearl was known to the ancients from the earliest times, and was always held in high honour by them (cf. Rev_17:4). And the street of the city was pure gold, as it were transparent glass (cf. Rev_21:18). The brilliancy was so far beyond ordinary gold as to make it apparently transparent like glass. "The street" is not merely one street, but the whole collective material of which the streets are composed.
No Temple in the City
22And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. No ναός, "inner shrine," or "sanctuary" (cf. Rev_7:15). The whole city is now the ναός (cf. on Rev_21:16, Rev_21:17, where the shape of the city is that of the holy of holies). The presence of God pervades all the city (cf. Rev_21:11); all the redeemed are within the sanctuary, all are now priests (cf. Rev_20:6). There is, therefore, no ναός, or "temple," within the city, for the whole city itself is the temple. The Object of all worship and the great Sacrifice are there (Alford).
And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. No ναός, "inner shrine," or "sanctuary" (cf. Rev_7:15). The whole city is now the ναός (cf. on Rev_21:16, Rev_21:17, where the shape of the city is that of the holy of holies). The presence of God pervades all the city (cf. Rev_21:11); all the redeemed are within the sanctuary, all are now priests (cf. Rev_20:6). There is, therefore, no ναός, or "temple," within the city, for the whole city itself is the temple. The Object of all worship and the great Sacrifice are there (Alford).
23And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And the city had no need of the sun, neither of the moon, to shine in it; hath no need. So Isa_60:19, Isa_60:20, "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting Light, and thy God thy Glory." For the glory of God did lighten it, and the Lamb is the Light thereof. The glory of God (cf. Isa_60:11). No distinction is to be made between God and the Lamb; both are the Light (cf. Joh_1:5).
And the city had no need of the sun, neither of the moon, to shine in it; hath no need. So Isa_60:19, Isa_60:20, "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting Light, and thy God thy Glory." For the glory of God did lighten it, and the Lamb is the Light thereof. The glory of God (cf. Isa_60:11). No distinction is to be made between God and the Lamb; both are the Light (cf. Joh_1:5).
24And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And the nations of them which are saved shall walk in the light of it; and the nations shall walk by means of her light. Omit "of them which are saved." The description, following that of Isaiah, makes use of earthly symbolism; but it is not, therefore, to be supposed (as Afford) that there will be hereafter a real earth with inhabitants. "The nations" are the redeemed, described in this way on account of their selection from every "kindred, and nation, and tribe, and tongue" (Rev_7:9): not the wicked nations of Rev_16:19. Though the Authorized Version is probably incorrect in inserting "of them which are saved," yet these words appear to give the correct sense of the passage. The description is evidently still founded on the prophetical writings, "And the Gentiles shall come to thy light, and kings to the brightness of thy rising" (Isa_60:3). And the kings of the earth do bring their glory and honour into it. Omit "and honour," according to א, A, P, and others. Not that there are literal kings and earth. The language is intended to convey an idea of God's supreme glory and unquestioned authority. There are now no kings to dispute his sway. Instead, all join in promoting his glory.
And the nations of them which are saved shall walk in the light of it; and the nations shall walk by means of her light. Omit "of them which are saved." The description, following that of Isaiah, makes use of earthly symbolism; but it is not, therefore, to be supposed (as Afford) that there will be hereafter a real earth with inhabitants. "The nations" are the redeemed, described in this way on account of their selection from every "kindred, and nation, and tribe, and tongue" (Rev_7:9): not the wicked nations of Rev_16:19. Though the Authorized Version is probably incorrect in inserting "of them which are saved," yet these words appear to give the correct sense of the passage. The description is evidently still founded on the prophetical writings, "And the Gentiles shall come to thy light, and kings to the brightness of thy rising" (Isa_60:3). And the kings of the earth do bring their glory and honour into it. Omit "and honour," according to א, A, P, and others. Not that there are literal kings and earth. The language is intended to convey an idea of God's supreme glory and unquestioned authority. There are now no kings to dispute his sway. Instead, all join in promoting his glory.
25And the gates of it shall not be shut at all by day: for there shall be no night there.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And the gates of it shall not be shut at all by day: for there shall be no night there. The Revised Version correctly places the last clause in parentheses. The meaning is: The gates shall never be shut, either by day or night; but it is superfluous to say, "by night," for there is no night there. Some commentators think the open gates are a sign of perfect security; others, that they are open to admit the nations, as described in the following verse. Both ideas may well be understood.
And the gates of it shall not be shut at all by day: for there shall be no night there. The Revised Version correctly places the last clause in parentheses. The meaning is: The gates shall never be shut, either by day or night; but it is superfluous to say, "by night," for there is no night there. Some commentators think the open gates are a sign of perfect security; others, that they are open to admit the nations, as described in the following verse. Both ideas may well be understood.
26And they shall bring the glory and honour of the nations into it.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And they shall bring the glory and honour of the nations into it; that is, the glory and the honour of the nations shall be brought into it. The verb is used impersonally, as in Rev_10:11 and many other places. A repetition of verse 24 (vide supra).
And they shall bring the glory and honour of the nations into it; that is, the glory and the honour of the nations shall be brought into it. The verb is used impersonally, as in Rev_10:11 and many other places. A repetition of verse 24 (vide supra).
27And 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.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; anything unclean, or he that doeth an abomination, and a lie. It is thus evident that "the nations" of Rev_21:24 are among the redeemed (cf. Isa_52:1, "O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean"). The lot of such as are here described is the lake of fire (Rev_21:8); cf. the "abomination" of the harlot (Rev_17:4, Rev_17:5). (On "lie," cf. Rev_2:2; Rev_3:9. "Unclean, cf. Rev_3:4; Rev_14:4.) But they which are written in the Lamb's book of life; but only they, etc. (cf. Rev_3:5; Rev_13:8; Rev_17:8; Rev_20:12, Rev_20:15).
And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; anything unclean, or he that doeth an abomination, and a lie. It is thus evident that "the nations" of Rev_21:24 are among the redeemed (cf. Isa_52:1, "O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean"). The lot of such as are here described is the lake of fire (Rev_21:8); cf. the "abomination" of the harlot (Rev_17:4, Rev_17:5). (On "lie," cf. Rev_2:2; Rev_3:9. "Unclean, cf. Rev_3:4; Rev_14:4.) But they which are written in the Lamb's book of life; but only they, etc. (cf. Rev_3:5; Rev_13:8; Rev_17:8; Rev_20:12, Rev_20:15).
THE HOLY BIBLE
Revelation
Chapter 21
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105