Painting #86 The New Jerusalem - Revelation 21:10-27

Revelation 21:10.      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.

The first of these seven angels had carried John away in the spirit into the wilderness, to see Babylon(Revelation 17:1); the last carries him to a great and high mountain to see Jerusalem. In the first case he had been translated far back in time to observe Babel from its very beginnings, in the global wilderness resulting presumably from the devastations of the great Flood. Now it seems that, in spirit, he is translated far up in space, as though on an exceedingly high mountain reaching up into heaven. His vantage point is not actually within the city. He had previously been privileged to “come up” into the very presence of God in the heavens (Revelation 4:1). He had also frequently observed events taking place in both heaven and earth from that exalted position, which presumably was somewhere in the heavenly city as it remained suspended in the upper atmosphere throughout the tribulation and millennial periods.

Now, however, he is somehow stationed outside the city, in order to observe its entire structure, and yet close enough to it so that he can record the details of its beautiful perfections. At the beginning of the chapter (v. 2) he had noted in a simple summary statement that the holy city was coming down to the new earth, but his perspective there seemed to have been from a great distance, where he had observed the actual creation of the whole new earth and its new atmosphere. Now the angel conveys him to a closer location, where he can watch in great wonder as the glorious city moves down past his reverent gaze.

Revelation 21:11.     Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.

     The holy city will be like no other city. The greatest of all human cities had been mighty Babylon, arrayed in purple and scarlet, decked with gold and precious stones (Revelation 17:4). The new Jerusalem, on the other hand, is arrayed in radiant light, shining with the glory of God. The “Shekinah glory” had filled the ancient tabernacle (Exodus 40:34) and the temple of Solomon(2 Chronicles 5:14). When the Lord Jesus had “tabernacled among us,” the glory of God had been manifested in a different sense, “and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14). Now, finally and forever, the tabernacle of God is with men (v. 3), and His glorious presence will illumine the new Jerusalem, both spiritually and physically, as long as God Himself endures.

     The appearance of the city is, no doubt, more glorious than human language can describe. John can only compare it to a very precious jasper stone (Revelation 4:3). The radiant light was “clear as crystal.” A little later, John would note that the river of water of life is also “clear as crystal” (Revelation 22:1). The Lord Jesus is the very “brightness of his glory” (Hebrews 1:3), the “light of the world” (John 8:12), and the “living water” (John 7:38). The city of God is the bride of the Lamb, and she must be arrayed in fitting apparel for the ages to come, properly “adorned for her husband” (v. 2). She must, in fact, “put on the Lord Jesus Christ” (Romans 13:14), sharing His glory, reflecting His light, and enjoying His presence forever. 

Revelation 21:12.     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.

     As the city draws nearer to John’s observation post on his lofty summit, he sees emerging through the clear crystal radiance a majestic wall surrounding the city, evidently extending as high as the great height of the city itself. Unlike earthly cities, however, the wall is not for protection from enemies, for its gates are always open, and there are no enemies to fear. No doubt is speaks of strength and eternal security, but perhaps most of all it is a structure of transcending beauty.

     In the wall are twelve gates and, although their dimensions are not given, it is likely that each extends nearly to the top of the lofty wall, making access to the city easy at all levels. Most significant is the identification of the gates with the names of the children of Israel. This fact certainly assures us that the godly men and women of ancient Israel will be residents of the city and thus are included among those in the heavenly bride.

     But also the names on the entry gates will be an eternal reminder that it was first of all through the patriarchal ministry of Abraham, Isaac, and Israel, with the twelve sons of Israel, that we Gentiles first entered into the great family and city of God. It was the Israelites “to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.” (Romans 9:4, 5).

     Furthermore, attending perpetually at each gate will be one of God’s holy angels. They will not be guarding angels, of course, since there is no longer any need for angelic protection, but will be ministering spirits, ministering as needed to all “the heirs of salvation” (Hebrews 1:14) entering or leaving the city. Since there is “an innumerable company of angels” attached to “the heavenly Jerusalem” (Hebrews 12:22), it seems likely, although this is only a deduction – not a specific teaching – that there will be a continual rotation of these heavenly ministers assigned to these gates of the beautiful city, each ready to go and serve whenever and wherever needed.

Revelation 21:13.     On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

     The gates were to be symmetrically situated, three in each of the four walls, possibly in commemoration of the wilderness tabernacle, with three tribes encamped outside each wall. Judah, Issachar, and Zebulun were “far off about the tabernacle,” pitching “on the east side toward the rising of the sun” (Numbers 2:1-9). On the south side were Reuben, Simeon, and Gad (Numbers 2:10-16). Ephraim, Manasseh, and Benjamin encamped on the west side (Numbers 2:18-24), and Dan, Asher, and Naphtali (Numbers 2:25-31) on the north. The Levites, not numbered with the twelve, were immediately around the tabernacle, between the tabernacle and the other tribes, in order to do the service of the tabernacle. Moses and Aaron and his sons were on the east side (Numbers 3:38), the family of Gershon on the west (Numbers 3:23), Kohath on the south (Numbers 3:29) and Merari on the north (Numbers 3:35).

     The order of enumeration is different from the order of the tribal names on the gates in the wall of Jerusalem during the millennium (Ezekiel 48:31-34). As far as the order of the gates in the wall of the new Jerusalem are concerned, there is therefore probably no particular significance to be attached to it, except that the east gate is here mentioned first, symbolic perhaps of the rising sun. At the wilderness tabernacle, Moses and the priests were on the east and, outside of them, the messianic tribe of Judah.

Revelation 21:14.     And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

     As the wall has twelve gates, so it also has twelve strong foundations, deep and secure, transmitting the weight of the great wall down to the solid bedrock of the new earth. One foundation at each corner, plus two in each wall (located between the wall’s three gates), is no doubt the pattern employed. This, indeed, is the “city which hath foundations, whose builder and maker is God” (Hebrews 11:10), and its foundations are secure on the Rock of ages (Isaiah 26:4; Matthew 7:24, 25).

     The names of the twelve apostles inscribed on the foundations surely give testimony that those redeemed by the Lamb reside in the city, as the names of Israel’s sons on the gates likewise assure that the saved of ancient Israel are there, too. “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us” (Ephesians 2:14). “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:19-21). The analogy between the spiritual temple of God now being erected by the Holy Spirit, composed of living believers, and the heavenly tabernacle pitched by God and now coming to earth, is clear and beautiful.

Revelation 21:15.     And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

     The one talking with John is, of course, the angel, who had carried him to the high mountain. In order to impress upon him the tremendous dimensions of the city, the angel actually measures it before his eyes, using a distinctive measuring rod which, like so much else in the city, was made of gold, but fine and thin like a reed. A similar reed, though evidently not of gold, had been used to measure the temple of the tribulation period (Revelation 11:1). In both cases, the measuring process speaks also of a standard of evaluation and judgment. In the cast of apostate Jerusalemthe temple and its worshipers failed to measure up to God’s standard and their dimensions were not even recorded. Consequently, they were brought under God’s chastening. With the new Jerusalem, however, all the dimensions are measured and carefully recorded, fully satisfying God’s highest standards of perfection.

     The new Jerusalem is composed of such beautiful materials, such unique construction and such amazing dimensions as to be almost beyond human comprehension. It would all be impossible to believe, except that its builder and maker is God and He has carefully had it recorded in His Word. The city is so huge, its wall so majestic, its gates so magnificent as to transcend all imagination, and God must even have a mighty angel carefully measure and delineate it, for John’s benefit and for ours. Even so, with all its detailed measurement and description, most commentators still refuse to believe that the account means what it says, seeking by many and varied stratagems of interpretation to make it all an allegory or a parable of some kind. All such devices flounder, of course, upon these very details of measurement and description.

Revelation 21:16.     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.

     As the angel proceeds to measure the city, John can see directly that the plan of the city is that of a square. The term “foursquare” is the Greek tetragonos (literally “fourangled,” a term used to mean equal angles). Further, the measurements confirm that the sides are all equal, as well as the angles, with each dimension no less than 12,000 “furlongs” (that is, stadia, a Greek measure corresponding to 600 Greek feet, or approximately 607 English feet). In terms of miles, this would make the dimensions of the base of the city each 1,380 miles in length.

     Never, of course, was there ever a city like this! If it were to be superimposed upon the United States, its area would cover all the way from Canada to the Gulf of Mexico, and from the Atlantic Ocean to Colorado.

     Furthermore, its height is the same as its width and breadth, the whole comprising a gigantic cubical structure 1,380 miles on every side. A number of writers have interpreted the city to be like a pyramid in shape, with the height of the pyramid equal to the dimensions of its base. Such an interpretation is quite forced, however, the language of the passage being much more naturally understood to mean a cube, with the length and breadth and height all the same. Such a shape was long ago associated with the sacred presence of God, suggesting the attributes of tri-unity as it does. That is, the fundamental cosmic entity of space is a genuine trinity. Space must be composed of three dimensions, but each dimension pervades all space. Space is always referenced to the first dimension (length), but can only be seen in terms of two dimensions (area = length squared) and experienced in three dimensions (volume = length cubed). Similarly, the Godhead is referenced to the Father, seen in the Son, experienced in the Holy Spirit.

     The pyramidal shape, on the other hand (whether as in Egypt, Mexico, or the stepped-towers of practically all ancient nations), seems always to have been associated with paganism, with the pyramid’s apex being dedicated to the worship of the sun, or the host of heaven. The first such structure was the Tower of Babel, and the Bible always later condemns worship carried out in high places (Leviticus 26:30) whether these were simply natural high hills or artificially constructed hills in the form of a pyramid or ziggurat.

     The cube, on the other hand, was the shape specified by God for the holy place, or the oracle, in Solomon’s temple (1 Kings 6:20), where God was to “dwell” between the cherubim. Both the language and the symbology thus favor the cubical, rather than the pyramidal, shape.

     It should also be remembered that the new bodies of the resurrected saints will be like those of angels, no longer limited by gravitational or electromagnetic forces as at present. Thus it will be easy for the inhabitants to travel vertically as horizontally, in the new Jerusalem. Consequently, the “streets” of the city (verse 21) may well include vertical passageways as well as horizontal avenues, and the “blocks” could be real cubical blocks, instead of square areas between streets as in a present-day earthly city.

     This kind of geometry makes it easier to understand how all the redeemed of all the ages could be domiciled in a single city. Although there is no way to know precisely how many people will be there, one can make at least an order-of-magnitude estimate. It can be calculated that the total number of people who have lived between Adam’s time and our time is about 40 billion (see Biblical Cosmology and Modern Science, by Henry M. Morris, Craig Press, 1969, pp 72-83). Then, assuming that a similar number will be born during the millennium, and allowing another 20 billion for those who died before or soon after birth, it is reasonable that about 100 billion men, women, and children will be members of the human race – past, present or future.

     Assume also that 20 percent of these will be saved, including those who die in infancy. This is obviously only a guess, but the Lord Jesus did make it plain that the large majority will never be saved (Matthew 7:13, 14). If this figure is used, then the new Jerusalem would have to accommodate 20 billion residents. Also, assume that 25 percent of the city is used for the “mansions” of these inhabitants (John 14:2), with the rest allocated to streets, parks, public buildings, etc. Then the average space assigned to each person would be:

1380 (1380) (1380)          =       1cubic mile

4 (20) (1,000,000,000)             30 

This would correspond to a cubical “block” with about seventy-five acres on each face. Obviously, there is adequate room in the holy city for all who will be there. Another way of measuring the size would be that the average length (or width, or height) of each person’s block would be a little over a third of a mile in each direction. Some, no doubt, would have larger amounts, some smaller, but this would be about the average size.

Revelation 21:17.     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.

     The angel, assuming the appearance of a man, uses an ordinary measure of length based on the typical size of a man, in making his measurements. In the ancient world it was common practice to use a measure equal to the length of a man’s forearm, from elbow to middle finger tip, and this was called a “cubit.” When standardized, this is believed by most authorities to have become recognized at about eighteen inches. Probably the golden reed used by the angel was about two cubits long, like a yardstick.

     He had already measured the length and height of the city’s walls, finding them to be each 12,000 stadia, or 1,380 miles. Now he also measures the wall itself, showing it to be 144 cubits, or about 216 feet in thickness. No other wall was ever so thick. However, this wall is also the highest wall ever built, and its great thickness seems almost miniscule in comparison to its height.

     Most commentators have, for some reason, interpreted the 144 cubits to represent the height of the wall, but if this were the case, the stipulated height of the city itself is meaningless. The latter must at least represent the vertical dimensions of the structures at the outer edges of the city, in which case a wall 216 feet high surrounding structures 1,380 miles high would seem pointless, especially since the wall is not needed for protection. It is far more likely that the thickness is 144 cubits.

     The recurrence of the number twelve in these verses is striking – twelve angels, twelve gates, twelve foundations, twelve thousand stadia, a wall of twelve squared cubits in thickness. Twelve, like seven, seems to represent completeness, but particularly completeness in terms of God’s administrative subdivisions of a corporate whole.

Revelation 21:18.     And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

     The dimensions of the wall are amazing, but the construction material is even more amazing. The entire building (“structure,” the only occurrence in the New Testament) of the immense wall is of beautiful jasper stone. The exact nature of the jasper stone is uncertain, but it was renowned in the ancient world. Its name has been essentially transliterated from both the Hebrew (yashpeh) and Greek (iaspis), as well as other languages, but it still is unidentified today. It was one of the stones in the breastplate of the high priest (Exodus 28:20; 39:13) and in the heavenly Eden (Ezekiel 28:13). Its association with the sardine stone (Revelation 4:3) and with the clear crystal (Revelation 21:11), together with extrabiblical references, suggests that it was a fine translucent stone, capable of different colors, primarily radiant white but also with flashing fiery red and purple tints. In any case, there can be little doubt that the majestic wall of the city will be brilliantly beautiful.

     Even more glorious than the wall is the city itself. Both the buildings and the streets (v. 21) of the city are made of gold. In the present world, gold is the most precious of metals, the standard of all currencies and the greatest of all objects of human greed and conflict. In the new Jerusalem, however, the very streets are paved with gold and the buildings are plastered with gold. The most beautiful and valuable of metals is now the most abundant of metals! And, like the primeval Havilah (Genesis 2:11, 12), “the gold of that land is good.” The gold of heaven is so good and so flawless that, like the jasper stone, it is crystal clear, reflecting golden beams of brilliance from every surface. The words “pure” and “clear” in this verse are the same Greek word (katharos), speaking of the flawless perfection of the materials of the city.

Revelation 21:19.     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.

     Beneath the giant walls are interspersed twelve great foundations (v. 14), inserted between the twelve gates. Like the wall itself, these massive foundations are constructed of precious stones. Each foundation consists of one particular type of stone, but apparently that stone is itself trimmed with many other different kinds of precious stones, so that the whole scene is magnificently beautiful.

     There are twelve different gemstones for the twelve foundations, with each stone inscribed, perhaps using other precious stones, with the name of one of the twelve apostles (v. 14). There seems no way, however, of identifying the stone that corresponds to each apostle. Similarly, there is no apparent correlation with the order of the precious stones in the priestly breastplate (Exodus 28:17-20) or the stones in the heavenly garden (Ezekiel 28:13), although a number of the stones are the same in both instances (the Ezekiel listing includes only nine precious stones, plus gold). Six stones are in all three lists (jasper, sapphire, emerald, sardius, beryl, and topaz). No particular patterns or reasons for the particular sequences seem discernible at this time.

     The first foundation, like the wall which it supports, is of jasper, presumably reflecting a different hue than that of the wall. The beautiful and hard blue sapphire constitutes the second foundation, and the third is a chalcedony (only occurrence in Bible), a copper-colored stone. An emerald stone is the first foundation in the second wall, radiant in its shining green color, like the divine throne itself (Revelation 4:3).

Revelation 21:20. The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

     The sardonyx is a variety of onyx, with deep red layers (“sard,” derived from the Sardisregion in ancient Lydia) interspersed with white. The sixth foundation, sardius, is probably the same as the sardine stone (Revelation 4:3), a brilliant red stone of chalcedony quartz.

     On the next wall are three foundations of chrysolyte, beryl and topaz, respectively. The chrysolyte (“gold stone”) is probably not the present stone of that name, but could have been any yellow-hued gem. The beryl is also a yellow stone, probably the same as our modern beryl. The topaz likewise is a yellow gem, though possibly different from the stone presently recognized by that name.

     The fourth wall rests on foundations of chrysoprasus, jacinth and amethyst. The chrysoprase (mentioned only this once in the Bible) is probably a gold-tinted green gemstone. The jacinth (= “hyacinth”) is believed to represent a blue stone, possibly aquamarine or turquoise. Finally, the amethyst is undoubtedly the same as the beautiful purple stone known by that name today.

     There is considerable uncertainty about the exact identity of most of these foundation stones, but perhaps even this is intentional. The purpose of John’s description is surely to impress upon us the indescribable glories and beauties of the holy city, reflecting its heavenly light in the translucent white and rainbow hues of its mighty jasper wall, resting upon great and brilliant foundations containing every imaginable color and variety of the most beautiful materials that an omnipotent God can manufacture.

Revelation 21:21.     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.

     Although the description is not specific enough for us to be sure, it seems probable that these twelve gates extend upward through the entire height of the great walls, thus permitting access at all levels. The gates are never closed (v. 25), so they really constitute merely great openings in the wall. But each doorway, framed along the sides and over the crest of each gate, is one magnificent shimmering pure body of flawless pearl!

     Through these pearly gates, at many levels, will pass for endless ages streams of holy angels and glorified saints, going in and out on the business of the King. One can picture, for example, the delightful homecoming of one of the King’s “servants” (Revelation 22:3) who has been dispatched on a mission of exploration and development in some distant galaxy. After a long absence, he begins the long journey earthward. Traveling through space at angelic speeds, far greater than the velocity of light, though still at some finite speed, he enters the Milky Way galaxy and soon approaches the solar system. Slowing down in order to better savor the beauty of the earth as he draws near to it, he soon sees the fair planet with its soft vistas of blue and green beckoning him.

     And then he sees the City! One would have to view it from a great distance, of course, really to see it in its full grandeur. The city is far too large for one to see the whole of its beauty otherwise. From the outer reaches of the new heavens, however (that is, the new atmosphere), he will be able to revel in its magnificence.

     The great jasper wall, clear and glowing white in its soft, yet shimmering, hues, with the jeweled foundations imparts unimaginably beautiful rainbow colorings along its lower reaches. The shining pearl entrances, traversing its height through the intervals between the foundations, all will display the most beautiful panorama to be found in the entire universe, welcoming home the trusted emissary of the mighty King.

     Then, as he approaches the wall, he will probably direct his flight toward the gate and the level nearest his own “mansion” (John 14:2), there to dine and rest and prepare for his coming audience with the Lord, where he will eventually make his report and receive further instruction.

     As he enters the gate, passing through the wide wall, the transcendent beauty of the city itself will meet his eyes. The “street” of the city, which undoubtedly is really a great, three-dimensional network of avenues, is everywhere lined with the most pure gold, so pure that it is as transparent as clear glass. How this can be, we do not understand, but John saw it and assures us that it is so. The street is strong and solid, with the beautiful sunshine color of the finest gold, but nevertheless is translucent to the radiant light which everywhere permeates the city.

     There is far more to the city than golden streets, of course. There are waterways and trees (Revelation 22:1, 2) and therefore beautiful parks, with occasional clear vistas to the starry heavens above. There are magnificent public buildings, no doubt, as well as homes for all of the saints, and many more things than we can now imagine (1 Corinthians 2:9).       

No Night There

     With all the great structures and marvelous sights of the city, there does seem to be one surprising omission, surprising at first, that is. In the old Jerusalem, and even in the millennial Jerusalem, one great building had dominated both the landscape and the life of the city. Set high on the hill of Zion was the beautiful Temple of God. There served the priests and there were brought the sacrifices and offerings of the people. Most important of all, it was there where God met with his people.

     But now, in the new Jerusalem, God dwells with His people! The Lamb of God, who is the one sacrifice for sins forever, reigns there on His throne, and every redeemed saint is a king and priest unto God. There is no longer need for a temple structure, and one would search the huge city in vain for such a building. Nevertheless, there is a temple there.

Revelation 21:22.     And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

     Since all the purposes of the earthly temple will have been fully accomplished, no temple will be erected as a physical structure in the new Jerusalem. Before Christ, the temple was a prophecy; in the Christian era, the temple was in the Holy Spirit; in the Millennial Age, it will be a memorial. In the ages of eternity, however, all prophecies will have been fulfilled, the immediate presence of the Lamb will obviate any need for memorial ceremony, and the indwelling testimony of the Holy Spirit will be forever united with the all-pervasive reality of the personal glory of the triune God.

     Even the heavenly city, before its descent to earth, had possessed a temple (Revelation 11:19) and an altar (Revelation 8:3), but these will be removed forever once their purpose is served. The Lord God Almighty Himself constitutes the temple of the city. This exalted threefold title probably speaks of His tri-unity. It was the title used by the cherubim in their thrice-repeated ascription to Him of absolute holiness (Revelation 4:8), as they also identified His holy omnipotence with the eternal past, continuing present, and endless future, as the one which was, and is, and is to come (see also Revelation 11:17). The title is also used in Revelation 15:3 and 19:6, and surely testifies of the Godhead in all its fullness.

     But then also the Lamb “is the temple of it.” Both God in His infinite majesty and God in His suffering humanity are one, both together as God-man, comprising the holy temple in which He dwells eternally with His own people, His both by virtue of creation and by right of redemption.

     His people – what an identification! Furthermore, precisely because we are “in Christ” (Ephesians 1:3), and Christ is in us as our “hope of glory” (Colossians 1:27), we ourselves are spiritually components of the true temple. “Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people” (2 Corinthians 6:16). We “of the household of God . . . fitly framed together . . . an holy temple in the Lord . . . builded together for an habitation of God through the Spirit” (Ephesians 2:19-22). Thus, the very city itself becomes the temple, personifying and arraying both itself and its residents as “the bride, the Lamb’s wife” (v. 10), beautifully “adorned for her husband” (v. 2).

Revelation 21:23.     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.

     Since “God is light” and “in him is no darkness at all” (1 John 1:5) and since Christ Himself is “the light of the world” (John 9:5), it would be unfitting for the city ever to be darkened or for night to fall there. In His essential nature, He dwells “in the light which no man can approach unto” (1 Timothy 6:16), at least not any man in his natural human body. In like manner as “the glory of God” filled the ancient temple with devastating radiance (1 Kings 8:10, 11), and then also the millennial temple (Haggai 2:7-9; Ezekiel 44:4), so the glory of God will pervasively illumine the new Jerusalem.

     Neither the sun nor the moon will ever really be destroyed, of course, since God has promised that they, as well as all the starry heavens, will endure forever (Psalm 148:3, 6; Daniel 12:3). It is just that their light is no longer needed to illumine the holy city, for the city itself radiates light to all the surrounding regions (v. 24). However, the sun and moon will continue to serve their present functions with respect to the nether regions of the earth, serving there as lights by day and night, respectively.

     There is nothing intrinsically evil in darkness, of course, since God created it (Isaiah 45:7). The primeval creation included both evening and morning, light and darkness, day and night, and God called it all “very good” (Genesis 1:31). Light did not have to be created, since it was intrinsic in the very self-existence of God; it merely had to be “formed” (Isaiah 45:7), whereas the darkness was an actual creation. God simply said: “Let there be light” (Genesis 1:3), and the created earth and its primeval darkness were then enlightened and energized. Superficial modern philosophers imagine a difficulty when the Scriptures thus speak of “light” before the formation of the “lights” to rule the day and night (Genesis 1:14-18), but it is obvious that God’s provision of light for the earth is not dependent upon sun and moon. These are not needed at all for New Jerusalem.

     It may well be that the ineffable glory of the omnipotent Creator would be too much for even the glorified bodies of the saints to endure, so that the light for the city is mediated, as it were, through the Lamb, the glorified Son of man. Even His countenance is as bright as the sun (Revelation 1:16; 10:1), but at least those whom He has redeemed can survive its presence.

There is a beautiful passage describing this wonderful situation back in Isaiah’s prophecy. Isaiah first speaks of the beautiful walls and gates of the city: “Thou shalt call thy walls Salvation, and thy gates Praise” (Isaiah 60:18).

     And then he sees into the glorious city itself. “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. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. Thy people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified . . . I the Lord will hasten it in his time” (Isaiah 60:19-22). 

Revelation 21:24.     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.

     This unexpected revelation at this point in the description has, not surprisingly, been the object of speculation and varied interpretation. If all the redeemed, both Jew and Gentile, make up the Lamb’s bride and the new Jerusalem is their home (which we have already inferred from previous passages), then who are these other kings and nations? We do, at least, learn that there are still “nations,” even in the eternal ages to come, and that they have their kings. Further, they do seem to be associated with “kingdoms of the earth,” that is to say, those parts of the earth outside the holy city.

     Nevertheless, all these kings and their nations are said to be people who are “saved,” and indeed, all others have been banished to the lake of fire (Revelation 20:15; 21:8). Furthermore, all of the saved seemingly possess mansions in the city, consisting as they do of the redeemed saints of all past ages (see the discussion on Revelation 19:7-9; 20:4-6).

     Is there any way, however, that these could be nations of people still in a natural state (say, like Adam and Eve before the fall) continuing over from the millennium? The earth itself had been burned up at the end of the millennium, and it seems probable, as discussed previously, that any who had possessed saving faith at that time would have been immediately raptured and glorified, like the saints living at the time of Christ’s return before the tribulation.

     Admittedly, however, the Scriptures do not deal with this particular subject directly, so some degree of speculation may be warranted. It is possible, though one must certainly be tentative on this point, that this particular group of saints, some from each millennial nation, may have been (like Enoch and Elijah long before) translated to the heavenly Jerusalemstill in the flesh. In such a hypothetical situation, they would then still be in that state in the city when it descended to the earth.

     In that event, they could then go forth to colonize and multiply in the new earth, reestablishing their nations as before. This time, however, the sad history of the millennial apostasy could never be repeated, for Satan and all his hosts are bound forever in the lake of fire. As children were then born to the citizens of these nations of the saved, they would all be so “taught of the Lord” (Isaiah 54:13) that none would ever again rebel even in his heart against the gracious, omnipotent God in the beautiful city.

     This interpretation of this text, doubtful and fraught with difficulties though it may be, would help in answering certain other questions. For example, the divine promise that God’s primeval covenant with the descendants of Noah would be “for perpetual generations” as an “everlasting covenant” (Genesis 9:12, 16) could be taken quite literally, as could His promise that Abraham’s seed would be multiplied “as the stars of the heaven, and as the sand which is upon the sea shore” (Genesis 22:17). There is also the amazing messianic promise that “of the increase of his government and peace there shall be no end . . . to establish it with judgment and with justice from henceforth even for ever” (Isaiah 9:7). The doxology of Ephesians 3:21 could properly and better be translated: “Unto him be glory in the church by Christ Jesus throughout all generations, to the age of the ages.”

     If, indeed, these nations of the saved were to continue to multiply, as would have Adam and Eve, had they not sinned, God’s primeval command to “fill the earth” and to “subdue it” unto His glory would finally, for the first time, really be accomplished. The millennial multiplication, which had seemed about to do this, had ended in apostasy. Then, perhaps, they would be sent out to colonize and develop other terrestrial planets throughout God’s infinite universe, worlds without end.

     This is all admittedly highly speculative, but it does appear somewhat reasonable, both as a possible interpretation of Scripture and as a program consistent with the nature and program of an omniscient and loving and purposeful God. It does have problems as well and, though it is a fascinating speculation, it must be left for future determination.

     The best, and perhaps more likely, alternative exposition of this passage seems to be that the “nations of the saved” are identical with the redeemed residents of the city, but that, in addition to their homes in the city, they will also be given national boundaries in the new earth, within which they can still function as distinct nations. Certainly the new earth, with its increased land areas and far more equable and fruitful environments, could well accommodate such terrestrial “homes away from home” for its 20 billion or so human inhabitants. The nation of Israel would, as during the millennium, be the chief of all such earthly nations if this is the case.

     All such activity on the external earth must, of course, be carried out under the aegis of the great capital city and its divine regime. They will not “walk in darkness” (John 8:12) but in the glorious light of the Lamb and His city. None of the peoples, even their kings, will seek their own glory through such accomplishments, but will give all honor to the Lord.

Revelation 21:25.     And the gates of it shall not be shut at all by day: for there shall be no night there.

     The beautiful gates framed in pearl are entrances, not barriers. Unlike earthly cities, whose walls and gates have been needed from ancient times as barricades against their enemies, new Jerusalem has no enemies, and all people are welcome. Like the Lord Jesus Himself, who said: “I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:9), the gates are gracious invitations, not forbidding deterrents.

     Nor will they only be opened in the daytime, as were the gates of ancient cities, but they will always be open. The city itself will radiate light as bright as daylight, so night will never come, even when the earth’s rotation carries the city away from the sun.

     The absence of night also symbolizes the absence of all sin and sorrow. Even though, as noted previously, there is nothing intrinsically evil about the night time, it does entail the absence of light and thus appropriately is often used in the Bible as a figure of speech for the absence of God’s presence and His blessing (John 9:4; 12:35; Romans 14:12; Ephesians 4:11; 1 Thessalonians 5:2-8; 1 John 5:5-7).

     In New Jerusalem, there will be no more night, and this also correlates with the assurance that there will be “no more death, neither sorrow, nor crying, neither shall there be any more pain” (v. 4). Nothing will be “old” any more (v. 5) and there is “no more sea” (v. 1). In fact, there is “no more curse” (Revelation 22:3), so that nothing at all hinders any more at all the full and continual outpouring of the blessings of a loving God on the men and women who love Him.

Revelation 21:26.     And they shall bring the glory and honour of the nations into it.

     In verse 24 John observed that the kings of the earth were bringing all their glory and honor into the city; now he notes also that “they” (evidently all the citizens of the nations as well, following the example of their kings) are bringing their glory and honor into it.

     All “glory and honor,” as well as all “power and riches and wisdom and strength and blessing” (note Revelation 4:11; 5:12), rightfully belong to God, for we are His by right of both creation and redemption. Every ability we possess, and every blessing we enjoy, have come from Him. Yet there are few who acknowledge this fact. The rich man boasts of his riches, the educated man is proud of his intellectualism, the strong man revels in his might, the nobleman disdains the commoner, and God hates all such human pride. “Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord” (Jeremiah 9:23, 24).

     The nations and their kings will finally have learned this great truth. The earth will yield her riches, both in human understanding and material resources, to human research and development in incomparably greater degree than ever before. Much glory and honor could well accrue to the men and nations accomplishing these things. But this “subduing of the earth” is a ministry of stewardship, to the glory of God, and there will be a continuing procession into the city, where the people, small and great, will all lay their trophies of learning and wealth, glory and honor, at the feet of Him who alone deserves the praise.

Revelation 21:27.     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.

     With all this coming and going through the always-open gates of the city, John emphasizes once again that there is no danger whatever entailed in this right of unlimited access. There is no possibility that the wholesomeness of the city will ever be defiled by the entry of some unclean thought or impure motive. All who traffic there have long since been conformed to the image of God’s Son (Romans 8:29), and have purified themselves even as He is pure (1 John 3:3).

     All those who work abomination, meaning especially those who practice or nurture idolatry in their hearts, and this includes both unbelief and covetousness, and all liars, whose deceitful hearts are controlled by the father of liars, the Devil, have been dispatched to the far-off lake of fire (v. 8), whence there is no escape forever, so there is no way such as these can enter the city.

     In fact, all whose names have not been written and retained in the Lamb’s book of life have been cast into the lake of fire (Revelation 20:15), so none such can ever even approach the pearly gates. Both the city and the new earth on which it rests, and indeed all of God’s marvelous universe, save the infinitely-removed hidden corner which hides the terrible lake of fire, are for the exclusive and eternal utilization and enjoyment of those who have been redeemed by the Lamb and whose names are recorded in His book of life.