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Commentary on Revelation 21 verses 9–27
We have already considered the introduction to the vision of the new Jerusalem in a more general idea of the heavenly state; we now come to the vision itself, where observe,
I. The person that opened the vision to the apostle - one of the seven angels, that had the seven vials full of the seven last plagues, Rev 21:9. God has a variety of work and employment for his holy angels. Sometimes they are to sound the trumpet of divine Providence, and give fair warning to a careless world; sometimes they are to pour out the vials of God's anger upon impenitent sinners; and sometimes to discover things of a heavenly nature to those that are the heirs of salvation. They readily execute every commission they receive from God; and, when this world shall be at an end, yet the angels shall be employed by the great God in proper pleasant work to all eternity.
II. The place from which the apostle had this glorious view and prospect. He was taken, in ecstasy, into a high mountain. From such situations men usually have the most distinct views of adjacent cities. Those who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, whence, as from the top of Pisgah, they may behold the goodly land of the heavenly Canaan.
III. The subject-matter of the vision - the bride, the Lamb's wife (Rev 21:10); that is, the church of God in her glorious, perfect, triumphant state, under the resemblance of Jerusalem, having the glory of God shining in its lustre, as uxor splendit radiis mariti - the bride comely through the comeliness put on her by her husband; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her. And now we have a large description of the church triumphant under the emblem of a city, far exceeding in riches and splendour all the cities of this world; and this new Jerusalem is here represented to us both in the exterior and the interior part of it.
1.The exterior part of the city - the wall and the gates, the wall for security and the gates for entrance.
(1.)The wall for security. Heaven is a safe state; those that are there are enclosed with a wall, that separates them and secures them from all evils and enemies: now here, in the account of the wall, we observe, [1.] The height of it, which, we are told, is very high, seventy yards (Rev 21:17), sufficient both for ornament and security. [2.] The matter of it: It was as jasper; a wall all built of the most precious stones, for firmness and lustre, Rev 21:11. This city has a wall that is impregnable as well as precious. [3.] The form of it was very regular and uniform: It was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection. There shall be an absolute uniformity in the church triumphant, a thing wanted and wished for on earth, but not to be expected till we come to heaven. [4.] The measure of the wall (Rev 21:15, Rev 21:16): Twelve thousand furlongs each way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen hundred German miles. Here is room sufficient for all the people of God - many mansions in their Father's house. [5.] The foundation of the wall, for heaven is a city that hath her foundations (Rev 21:19); the promise and power of God, and the purchase of Christ, are the strong foundations of the church's safety and happiness. The foundations are described by their number - twelve, alluding to the twelve apostles (Rev 21:14), whose gospel doctrines are the foundations upon which the church is built, Christ himself being the chief corner-stone; and, as to the matter of these foundations, it was various and precious, set forth by twelve sorts of precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellencies of the Lord Jesus Christ.
(2.)The gates for entrance. Heaven is not inaccessible; there is a way opened into the holiest of all; there is a free admission to all those that are sanctified; they shall not find themselves shut out. Now, as to these gates, observe, [1.] Their number - twelve gates, answering to the twelve tribes of Israel. All the true Israel of God shall have entrance into the new Jerusalem, as every tribe had into the earthly Jerusalem. [2.] Their guards which were placed upon them - twelve angels, to admit and receive the several tribes of the spiritual Israel and keep out others. [3.] The inscription on the gates - the names of the twelve tribes, to show that they have a right to the tree of life, and to enter through the gates into the city. [4.] The situation of the gates. As the city had four equal sides, answering to the four quarters of the world, east, west, north, and south, so on each side there were three gates, signifying that from all quarters of the earth there shall be some who shall get safely to heaven and be received there, and that there is as free entrance from one part of the world as from the other; for in Christ there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free. Men of all nations, and languages, who believe on Christ, have by him access to God in grace here and in glory hereafter. [5.] The materials of these gates - they were all of pearls, and yet with great variety: Every gate one pearl, either one single pearl of that vast bigness, or one single sort of pearl. Christ is the pearl of great price, and he is our way to God. There is nothing magnificent enough in this world fully to set forth the glory of heaven. Could we, in the glass of a strong imagination, contemplate such a city as is here described, even as to the exterior part of it, such a wall, and such gates, how amazing, how glorious, would the prospect be! And yet this is but a faint and dim representation of what heaven is in itself.
2.The interior part of the new Jerusalem, Rev 21:22-27. We have seen its strong wall, and stately gates, and glorious guards; now we are to be led through the gates into the city itself; and the first thing which we observe there is the street of the city, which is of pure gold, like transparent glass, Rev 21:21. The saints in heaven tread upon gold. The new Jerusalem has its several streets. There is the most exact order in heaven: every saint has his proper mansion. There is converse in heaven: the saints are then at rest, but it is not a mere passive rest; it is not a state of sleep and inactivity, but a state of delightful motion: The nations that are saved walk in the light of it. They walk with Christ in white. They have communion not only with God, but with one another; and all their steps are firm and clean. They are pure and clear as gold and transparent glass. Observe,
(1.)The temple of the new Jerusalem, which was no material temple, made with men's hands, as that of Solomon and Zerubbabel, but a temple altogether spiritual and divine; for the Lord God Almighty, and the Lamb, are the temple thereof. There the saints are above the need of ordinances, which were the means of their preparation for heaven. When the end is attained the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel institutions.
(2.)The light of this city. Where there is no light, there can be no lustre nor pleasure. Heaven is the inheritance of the saints in light. But what is that light? There is no sun nor moon shining there, Rev 21:23. Light is sweet, and a pleasant thing it is to behold the sun. What a dismal world would this be if it were not for the light of the sun! What is there in heaven that supplies the want of it? There is no want of the light of the sun, for the glory of God lightens that city, and the Lamb is the light thereof. God in Christ will be an everlasting fountain of knowledge and joy to the saints in heaven; and, if so, there is no need of the sun or moon, any more than we here need to set up candles at noon day, when the sun shineth in its strength.
(3.)The inhabitants of this city. They are described here several ways. [1.] By their numbers - whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth are saved in heaven. [2.] By their dignity - some of the kings and princes of the earth: great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low; and when the greatest kings come to heaven they will see all their former honour and glory swallowed up of this heavenly glory that so much excels. [3.] Their continual accession and entrance into this city: The gates shall never be shut. There is no night, and therefore no need of shutting up the gates. Some one or other is coming in every hour and moment, and those that are sanctified always find the gates open; they have an abundant entrance into the kingdom.
(4.)The accommodations of this city: All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree - brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world.
(5.)The unmixed purity of all who belong to the new Jerusalem, Rev 21:27. [1.] There the saints shall have no impure thing remaining in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of corruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the light of his countenance; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. [2.] There the saints shall have no impure persons admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care that can be taken. Some roots of bitterness will spring up to trouble and defile Christian societies; but in the new Jerusalem there is a society perfectly pure. First, Free from such as are openly profane. There are none admitted into heaven who work abominations. In the churches on earth sometimes abominable things are done, solemn ordinances profaned and prostituted to men openly vicious, for worldly ends; but no such abominations can have place in heaven. Secondly, Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days; but they cannot intrude into the new Jerusalem, which is wholly reserved for those that are called, and chosen, and faithful, who are all written, not only in the register if the visible church, but in the Lamb's book of life.
But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.
This both Ezekiel had knowledge of and the Apostle John beheld. And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited.
By the mountain he refers to Christ.… It is the church, the city established on the mountain, that is the bride of the Lamb. The city is then established on the mountain when on the shoulders of the Shepherd it is called back like a sheep to its own sheepfold. For were the church one and the city coming down from heaven another, there would be two brides, which is simply not possible. He has called this city the “bride” of the Lamb, and therefore it is clear that it is the church itself that is going to be described.
By the testimony of the Truth this is the “city set on a hill.” Also Isaiah says, “The mountain of the house of the Lord shall be established as the highest of the mountains and shall be raised above the hills.” [Isaiah says this] either because of the height of its righteousness, of which we read, “Your righteousness is like the mountains of God,” or because both the apostles and the prophets are called mountains. However, being more excellent than all others, the Lord Christ towers as a mountain above the heights of mountains, and from his fullness, it says, we receive grace for grace. Fittingly he says [that the city comes] down out of heaven from God, for [the church’s] beauty will then be seen more fully, when through the Spirit, by whom her bridegroom is believed to have been conceived and born, she has merited to bear the heavenly image. Therefore, it is this very bride that is this city.
That he was “carried away in the Spirit” indicates that through the Spirit he was elevated in his mind from earthly things to the contemplation of heavenly realities. The image of the “great mountain” indicates the sublime and transcendent life of the saints, in which the wife of the Lamb, the Jerusalem above, will be made beautiful and glorified by God.
Descending out of heaven from God, having the glory of God. For then she will appear more beautiful, when by the Spirit through whom her spouse is believed to have been conceived and born, she has fully merited to bear the heavenly image.
And he took me in the spirit to a great and high mountain, etc. After the fall of Babylon, the holy city, which is the bride of the Lamb, is seen placed upon a mountain. For the stone cut out of the mountain without hands crushed the image of worldly glory, and grew into a great mountain, filling the entire world (Dan. 2).
QUESTION: And he took me up in spirit to a great mountain: and he shewed me the holy city Jerusalem. ANSWER: After the fall of Babylon, the holy city, which is the bride of the Lamb, is seen on the mountain, for the stone cut out of a mountain without hands has broken in pieces the effigy of worldly glory, and has grown into a great mountain, and filled the whole world. [Dan. 2:34-35] THERE FOLLOWS: Coming down out of heaven from God, having the glory of God. ANSWER: It will indeed appear more beautiful when, by the Spirit by which its bridegroom is believed to have been conceived and engendered, it has gained fully to have a heavenly appearance.
Therefore, from that state. "And he carried me away in the Spirit to a great and high mountain and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God." For without spiritual grace no human mind could ever be exalted so as to enter into the perception of the glory of the saints. And fittingly the church, and likewise the life of the righteous and the state; there also was a great and high mountain; for nothing lowly or close to the ground or prostrate was among them, but all things were high and uplifted. For it is written concerning them that "the mighty ones of the earth were greatly exalted by God." (Ps. 46:10)
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SUMMARY
Revelation 21:10 presents the apostle John's profound vision of the New Jerusalem, the holy city of God, as he is spiritually transported by an angel to a majestic mountain. From this elevated vantage point, John beholds the glorious capital of the new creation, not built by human hands but divinely prepared and descending from heaven, signifying its sacred origin and God's direct initiative in establishing His eternal dwelling place with humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 21:10 employs several powerful literary devices to convey its profound message. Symbolism is paramount, with the "great and high mountain" symbolizing a place of divine revelation and a superior vantage point from which to perceive spiritual truths. The "great city, the holy Jerusalem" is a rich symbol for the perfected dwelling place of God, representing not only a physical reality but also the redeemed community of believers, the "bride" of Christ, purified and made ready for eternal fellowship. The entire passage functions as an Apocalyptic Vision, a characteristic literary form of the book of Revelation, using vivid imagery and supernatural events to convey eschatological truths. The description of the city as "great" and the mountain as "great and high" also utilizes Hyperbole or Magnification to emphasize the unparalleled grandeur, significance, and divine majesty of the New Jerusalem and the vision itself. Furthermore, the direct showing by the angel functions as a form of Divine Manifestation or Theophany, where God's ultimate reality is made visible through an intermediary.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 21:10 serves as a theological cornerstone, vividly portraying the culmination of God's redemptive plan and His ultimate desire to dwell with humanity. The descent of the New Jerusalem from heaven signifies that the eschatological hope for a perfect world is not a human achievement but a divine gift, wholly initiated and brought to fruition by God. This city, holy and great, represents the perfected relationship between God and His people, where the barriers of sin are removed, and His presence is fully realized. It is the ultimate fulfillment of the Old Testament tabernacle and temple, where God's presence was localized, now expanded to encompass an entire city, demonstrating His universal and intimate dwelling among the redeemed. This vision assures believers of a glorious and secure future, where God's holiness and glory will fully permeate His creation, establishing an eternal reality of peace, justice, and unhindered fellowship.
REFLECTION AND APPLICATION
Revelation 21:10 offers a profound source of hope and inspiration for believers navigating the complexities and trials of the present age. The vision of the New Jerusalem, descending from heaven, reminds us that our ultimate destiny is not tied to the fleeting realities of this world, but to a glorious, eternal city prepared by God Himself. This should instill in us a deep sense of security and purpose, knowing that God's plan for His creation culminates in perfect fellowship and an unblemished dwelling place. It calls us to live with an eternal perspective, prioritizing spiritual realities and heavenly values over earthly pursuits. Furthermore, the "holy" nature of this city challenges us to pursue holiness in our daily lives, striving to reflect the purity of the God who will dwell among us. This vision encourages perseverance in faith, reminding us that every tear will be wiped away in the presence of our God, and that our citizenship is truly in heaven, spurring us on to live as ambassadors of that coming kingdom.
Questions for Reflection
FAQ
Is the New Jerusalem a literal city, a symbolic representation, or both?
Answer: The New Jerusalem is best understood as both literal and symbolic. While the detailed descriptions in Revelation 21-22 suggest a real, tangible city with specific dimensions and materials, it also profoundly symbolizes the perfected, redeemed people of God—the Church—as the "bride, the Lamb's wife" (Revelation 21:2). Its divine origin, "descending out of heaven from God," ensures its perfection and purity, making it fit as the eternal dwelling place where God will fully reside with His people. Therefore, it is a real place where God's presence is fully manifested, and it simultaneously represents the glorious community of those who are in Christ.
Why is John taken to a "great and high mountain" to see this vision?
Answer: The motif of being taken to a "great and high mountain" is a recurring theme in biblical prophecy and apocalyptic literature, serving as a symbolic setting for profound divine revelation. Mountains in Scripture are often places where humanity encounters God's majesty and receives His truth. For instance, Moses received the Law on Mount Sinai (Exodus 19), and Ezekiel received visions of the new temple on a very high mountain (Ezekiel 40:2). This elevated vantage point provides a comprehensive perspective, allowing the prophet to grasp the grandeur and scope of the divine plan being unveiled. For John, it emphasizes that this vision of the New Jerusalem is not earthly or human-derived, but a divinely granted, authoritative glimpse into the ultimate future.
CHRIST-CENTERED FULFILLMENT
The vision of the New Jerusalem in Revelation 21:10 finds its ultimate Christ-centered fulfillment in several profound ways. At its heart, the New Jerusalem represents the consummation of God's desire to dwell with humanity, a desire perfectly embodied in Jesus Christ. He is the true tabernacle, the Word who "became flesh and dwelt among us" (John 1:14), literally "tabernacling" with humanity. The New Jerusalem, descending from God, is the ultimate expression of this divine indwelling, made possible only through Christ's redemptive work. He is the "Lamb of God" (John 1:29) whose sacrifice purifies the "holy Jerusalem," making it fit for God's presence. Furthermore, the city needs no temple or sun because "the Lord God Almighty and the Lamb are its temple" and "the glory of God gives it light, and the Lamb is its lamp" (Revelation 21:22-23). Christ is the very essence and light of this new creation, the cornerstone upon which the entire spiritual edifice is built (Ephesians 2:19-22). His reign, alongside the Father, is the central reality of this eternal city, as "the throne of God and of the Lamb will be in the city" (Revelation 22:3-5). Thus, the New Jerusalem is not merely a place but the eternal realm where Christ's redemptive work is fully realized, and God's presence is perfectly enjoyed through Him.