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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.
And the gate glittered to such a degree under the sunbeams, that I marvelled at the splendour of the gate; and round about the gate stood twelve virgins.
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.
[To which bride] the Lord says, “You are the light of the world.” This expression pertains to the entire body of Christ, although the apostles heard it from the mouth of the Truth, since they were first in both time and merit.… Although the jasper and the crystal are different kinds of stones with different colors, nonetheless here he aptly conjoins both of them for the sake of the metaphor. He compares them to a most precious stone, so that it would be understood to refer to Christ, of whom the blessed Peter spoke: “a cornerstone precious, laid firm in the foundation.”
We read of this very city in the prophets: “The sun shall be no more your light by day, nor shall the brightness of the moon give you light. But the Lord will be everlasting light, and your God will be your glory.” … As the brilliance of a stone shines neither in itself nor from the outside, but it is translucent by the clarity of its nature, so this city is described as illumined by no radiance of the stars but as invisibly illumined by the light of God alone. The shining clarity of the crystal signifies that in the city the grace of baptism shines with a reddish hue.
The radiance of the church is Christ, who here is depicted as a jasper and clear as crystal to indicate that he is unfading and life-giving and pure. He is also depicted by means of other images. For the manifold diversity of his generosity for us cannot be described merely through the illustration of one form.
Like a jasper stone, clear as crystal. Jasper, for the brightness of virtues; crystal, for the inner purity of the mind and unfeigned faith (1 Tim. 1).
Her light was like a precious stone. The precious stone is Christ, who says: The glory which you have given me I have given to them (John 17).
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.
Her radiance, that is, the Sun of righteousness Christ (Mal. 4:2), is said to be like a jasper stone. The jasper, as was said above, being somewhat green, signifies the life-giving and life-sustaining Christ, "who opens his hand and fills every living thing with good will" (Ps. 145:16); for green is considered the source of all earthly food. But the jasper was also clear as crystal, showing the purity and holiness of Christ; "for he committed no sin, and deceit was not found in his mouth," (Isa. 53:9) according to the prophecies of Isaiah. And Christ again is the wall of the saints, that is, of his church, being our bulwark and defense and help.
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SUMMARY
Revelation 21:11 provides a breathtaking glimpse into the New Jerusalem, the eternal dwelling place of God with humanity, emphasizing its inherent radiance and divine splendor. The verse describes the city's light as emanating directly from the glory of God, manifesting as a brilliance akin to the most precious and transparent of gemstones, specifically a jasper stone made clear as crystal. This imagery conveys the city's unparalleled beauty, purity, and the manifest presence of God at its core, serving as a powerful symbol of the consummation of God's redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 21:11 is rich in Imagery, painting a vivid picture of the New Jerusalem's celestial beauty. The description of light emanating from God's glory and its resemblance to a "stone most precious" and "jasper stone, clear as crystal" appeals directly to the visual sense, evoking awe and wonder. The verse employs Simile extensively, using "like unto" and "even like" to compare the city's light to specific, highly valued gemstones. This use of simile helps the reader grasp the incomprehensible divine glory by relating it to the most beautiful and valuable things known on earth, while simultaneously transcending those earthly comparisons by adding the "clear as crystal" modifier. Furthermore, the entire description functions as Symbolism. The radiant light symbolizes God's manifest presence, holiness, and the perfect communion He shares with His people. The precious, transparent stones symbolize the purity, perfection, and inestimable value of the New Jerusalem and, by extension, the redeemed who dwell within it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 21:11 powerfully articulates the theological truth that God Himself is the ultimate source of light, life, and glory in the new creation. The city's radiance is not an external illumination but an intrinsic emanation of God's own being, signifying the complete and unhindered communion between the Creator and His redeemed people. This vision fulfills ancient prophetic longings for a time when God's glory would fully indwell His people and His dwelling place, transforming everything into a realm of perfect purity and transparent holiness. It underscores the beauty and perfection of God's final redemptive work, where all darkness and imperfection are banished by the overwhelming presence of divine light.
REFLECTION AND APPLICATION
The vision of the New Jerusalem in Revelation 21:11 offers profound hope and a powerful anchor for our faith in the present. It reminds us that our ultimate destiny is to dwell in a place saturated with the unblemished glory of God, where His presence is the sole source of light, beauty, and life. This future reality should shape our present walk, encouraging us to pursue holiness and purity in our lives, knowing that we are being prepared for a dwelling place where only perfect clarity and divine radiance exist. The inestimable value of this eternal inheritance, far surpassing any earthly treasure, should motivate us to prioritize spiritual riches over fleeting material possessions, living with an eternal perspective that informs our daily choices and cultivates a longing for God's manifest presence.
Questions for Reflection
FAQ
What is the significance of the "jasper stone, clear as crystal" in Revelation 21:11?
Answer: The "jasper stone, clear as crystal" holds profound significance. Traditionally, jasper was an opaque, often reddish or greenish stone. However, the description "clear as crystal" radically transforms its meaning here, suggesting a stone of unparalleled transparency, brilliance, and purity, perhaps akin to a diamond or pure quartz. This imagery emphasizes the absolute purity, flawlessness, and reflective quality of the New Jerusalem. It symbolizes that in God's eternal dwelling, there will be no hiddenness, no blemish, and perfect clarity, reflecting the unadulterated holiness of God Himself. It also suggests that the divine light will pass through the city unimpeded, illuminating everything with perfect clarity, just as Revelation 21:23 explicitly states there will be no need for sun or moon, for the glory of God will illuminate it.
How does the "glory of God" relate to the city's light in this verse?
Answer: The "glory of God" is presented as the direct and sole source of the New Jerusalem's light. This means the city's radiance is not from an external light source, but an intrinsic emanation of God's own majestic presence and inherent splendor. In biblical terms, God's glory often manifests as brilliant light, signifying His holiness, power, and manifest presence, as seen when the glory of the Lord filled the Tabernacle in the Old Testament. In the New Jerusalem, this glory is the city's perpetual illumination, signifying a perfect, unhindered communion between God and His people, where His light dispels all darkness and reveals all truth. This concept is further reinforced in Revelation 22:5, where it states, "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light."
CHRIST-CENTERED FULFILLMENT
Revelation 21:11, describing the New Jerusalem as "Having the glory of God" and illuminated by a "light... like unto a stone most precious, even like a jasper stone, clear as crystal," finds its ultimate fulfillment and meaning in Jesus Christ. He is the very embodiment and effulgence of God's glory, as Hebrews 1:3 declares, "who being the brightness of his glory, and the express image of his person." Christ is also the "true Light, which lighteth every man that cometh into the world" (John 1:9), and He Himself proclaimed, "I am the light of the world" (John 8:12). The radiant purity and clarity of the New Jerusalem, symbolized by the "jasper stone, clear as crystal," reflect the sinless perfection of Christ, through whom believers are made pure and righteous, able to stand in the unblemished presence of God (2 Corinthians 5:21). It is through His atoning sacrifice that humanity is reconciled to God, making possible this eternal dwelling where God's glory, fully revealed in Christ, is the everlasting light and life of His redeemed people (Revelation 22:3-4). Thus, the glory and light of the New Jerusalem are a testament to the completed work of Christ, who brings us into perfect communion with the Father.