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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 21:9–27. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eight Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
And in that he says that the sun is not necessary in the city, he shows, evidently, that the Creator as the immaculate light shines in the midst of it, whose brightness no mind has been able to conceive, nor tongue to tell. In that he says there are three gates placed on each of the four sides, of single pearls, I think that these are the four virtues, to wit, prudence, fortitude, justice, temperance, which are associated with one another. And, being involved together, they make the number twelve. But the twelve gates we believe to be the number of the apostles, who, shining in the four virtues as precious stones, manifesting the light of their doctrine among the saints, cause it to enter the celestial city, that by intercourse with them the choir of angels may be gladdened. And that the gates cannot be shut, it is evidently shown that the doctrine of the apostles can be separated from rectitude by no tempest of contradiction. Even though the floods of the nations and the vain superstitions of heretics should revolt against their true faith, they are overcome, and shall be dissolved as the foam, because Christ is the Rock by which, and on which, the Church is founded. And thus it is overcome by no traces of maddened men.
Having mentioned the patriarchs, he now mentions the apostles. Although we know that the church has but a single foundation, that is, Christ, it is not surprising that here it is said to have twelve [foundations]. In Christ the apostles have merited to be foundations of the church, and of [Christ] the apostle said, “No other foundation can any one lay than that which is laid, which is Christ Jesus.” In Christ the apostles are also said to be “light,” as he said to them, “You are the light of the world,” although Christ alone is “the true light that enlightens every person coming into this world.” Therefore, Christ is the Light that enlightens, while the apostles are a light that is enlightened. The Holy Scripture often suggests many similar ideas.…70 Therefore, in this passage we ought to recognize the twelve foundations to be the apostles, although as those called to be in the one Foundation, which is Jesus Christ.… Therefore, the apostles are foundations, but in the one foundation, Jesus. Moreover, Jesus alone, even without the apostles, is rightly called “foundation,” while the apostles are without Christ in no way said to be foundations of the church.
The foundations of the wall are the blessed apostles, upon whom the church of Christ has been established. Their names have been inscribed upon them, as upon a public placard, for the easy instruction of those who read them.
And the wall of the city had twelve foundations, etc. What the gates are, the foundations are; what the city is, the wall is. The patriarchs can also be designated by the term foundations, who held the names, that is, the figures, of the apostles in themselves. For through them, this city has foundations, even though it was opened to the nations through the apostles as through gates. It should be noted that when foundations are mentioned in the plural, they signify the teachers or virtues of the Church, but when singularly, they signify the Lord himself, who is the foundation of foundations.
And the wall of the city, he says, had twelve foundations; for Christ, whom we have thought of as a wall, rests upon the preaching of the apostles, and upon them has gone forth as a "chief cornerstone," (1 Peter 2:6; Isa. 28:16; Eph. 2:20) as it is written.
And upon them, that is, upon those foundations, are twelve names of the twelve apostles of the Lamb. He has barely revealed the riddle, plainly saying that he calls the apostles the gates and foundations of the holy city of the church; by whose teaching may we all abide, turning away from the profane babblings of the false knowledge of heretics; by the grace of Christ our teacher and chief shepherd; to whom be glory forever. Amen.
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Summary
Revelation 21:14 offers a profound glimpse into the architectural and theological significance of the New Jerusalem, the eternal city of God. It describes the city's massive wall as resting upon twelve distinct foundations, each inscribed with the name of one of the twelve apostles of the Lamb. This imagery powerfully conveys the secure and divinely ordered nature of God's dwelling place, underscoring the foundational role of the apostles in God's redemptive plan and the continuity of His covenant with humanity, all centered on the person and work of Christ.
Context
Literary Context
This verse is an integral part of John's detailed vision of the New Jerusalem, which begins in Revelation 21:9. Following the establishment of the new heaven and new earth, the city is presented as the glorious dwelling place of God with humanity, described in terms of its immense size, precious materials, and radiant glory. Prior to verse 14, Revelation 21:12 mentions the city's twelve gates, each bearing the name of one of the twelve tribes of Israel. This immediately sets up a deliberate parallel, where the gates represent the Old Covenant people of God, and the foundations (in verse 14) represent the New Covenant people, unified in the ultimate city. The description continues with the city's dimensions, materials, and lack of a temple, all contributing to a picture of divine perfection and direct communion with God.
Historical & Cultural Context
In the ancient world, foundations were critical for the stability and longevity of any significant structure, especially a city wall. They symbolized permanence, strength, and the underlying basis upon which everything else rested. Walled cities, or pólis (G4172), were the norm for security and defense, and the grandeur of a city's walls and foundations often reflected its importance and power. The practice of inscribing names on public structures, monuments, or even city gates was a common way to honor individuals, commemorate significant events, or denote ownership and authority. For the early Christian audience, the concept of "apostles" as authoritative delegates of Christ, entrusted with the foundational message of the gospel, would have been well understood. This vision draws upon both Jewish apocalyptic traditions, which often used symbolic numbers and imagery, and the burgeoning Christian understanding of the church's unique identity rooted in Christ and His chosen witnesses.
Key Themes
Revelation 21:14 contributes significantly to several overarching themes within the book of Revelation and biblical theology. The Apostolic Foundation of the Church: The explicit mention of the "twelve apostles of the Lamb" on the foundations powerfully underscores the indispensable role of these chosen witnesses in God's redemptive plan. They were divinely appointed to proclaim the gospel, establish the early church, and transmit the authoritative teachings of Christ. This aligns perfectly with the New Testament teaching that the church is "built on the foundation of the apostles and prophets, Christ Jesus Himself being the chief cornerstone." Divine Order and Completeness: The pervasive use of the number twelve (twelve foundations, twelve gates, twelve tribes, twelve apostles) throughout the description of the New Jerusalem signifies divine government, completeness, and perfection. This numerical symbolism emphasizes the meticulous and perfect design of God's eternal dwelling and His comprehensive plan for His people. Continuity of God's Redemptive Plan: The deliberate juxtaposition of the twelve tribes of Israel on the gates (Revelation 21:12) and the twelve apostles on the foundations highlights the seamless continuity between God's Old Covenant and New Covenant people. Both are integral components of God's singular, unfolding plan of salvation, culminating in the unified people of God dwelling eternally with Him. The Authority and Centrality of the Lamb: The phrase "apostles of the Lamb" is crucial, emphasizing that the apostles' authority and mission were not self-derived but flowed directly from Jesus Christ, the sacrificial Lamb of God, who takes away the sin of the world. This reinforces the Lamb's supreme authority and worthiness, as celebrated throughout Revelation (e.g., Revelation 5:12).
Exposition and Analysis
Key Word Analysis
From a derivative of τίθημι; something put down, i.e. a substruction (of a building, etc.), (literally or figuratively):--foundation. This term denotes the underlying, supporting structure upon which a building rests. In Revelation 21:14, it refers to the literal base of the city wall, but carries profound figurative meaning, signifying the fundamental principles or persons upon which the spiritual reality of the New Jerusalem, and by extension the church, is built.
From ἀποστέλλω; a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ ("apostle") (with miraculous powers):--apostle, messenger, he that is sent. This word describes those specifically "sent out" by Christ with His authority to preach the gospel and establish His church. The twelve apostles were unique eyewitnesses to Christ's life, death, and resurrection, entrusted with the foundational revelation and mission.
Diminutive from ἀρήν; a lambkin:--lamb. This term is John's favorite designation for Jesus Christ in the book of Revelation, appearing 29 times. It consistently evokes imagery of Christ's sacrificial death (like a lamb led to slaughter) and His subsequent triumph and sovereign authority. The "apostles of the Lamb" are those whose authority and message are derived directly from this crucified and risen Lord.
Verse Breakdown
"And the wall of the city had twelve foundations"
This phrase introduces a key structural element of the New Jerusalem. The "wall" (G5038, teîchos) signifies protection and demarcation, while the "twelve foundations" (G2310, themélios) speak to its immense stability and divine design. The number twelve immediately signals completeness and divine order, echoing the twelve tribes of Israel and setting the stage for the revelation of the apostles' names. The verb "had" (G2192, échō) denotes possession, indicating that these foundations are an inherent and essential part of the city's structure.
"and in them the names"
This clause specifies the content of the foundations. The preposition "in" (G1722, en) indicates that the names are inscribed within or upon these foundations, making them an intrinsic part of their identity. The "names" (G3686, ónoma) are not merely labels but represent the identity, authority, and enduring legacy of those inscribed. This practice of inscribing names on foundational elements signifies honor, remembrance, and the permanent association of the individuals with the structure.
"of the twelve apostles of the Lamb"
This final clause identifies whose names are inscribed: the "twelve apostles" (G652, apóstolos). This refers specifically to the original disciples chosen by Jesus to be His authoritative witnesses. The crucial qualifier "of the Lamb" (G721, arníon) emphasizes that their apostolic office and authority are derived directly from Jesus Christ, the crucified and risen Lord. It highlights that their mission and message are entirely centered on Him, and their foundational role is in service to His ultimate redemptive work.
Literary Devices
Revelation 21:14 is rich with Symbolism. The "wall" itself symbolizes security and the separation of the holy city from the profane, while its "foundations" symbolize the underlying truths and authoritative figures upon which God's eternal dwelling place (and by extension, the church) is built. The "names" inscribed on these foundations are not just identifiers but represent the enduring legacy, authority, and identity of the apostles. The number Numerology plays a significant role, with the repeated use of "twelve" (twelve foundations, twelve apostles) emphasizing divine completeness, governmental order, and the totality of God's covenant people, both Old and New. This verse also employs Juxtaposition or Parallelism when read in conjunction with Revelation 21:12, which speaks of the twelve gates bearing the names of the twelve tribes of Israel. This parallel structure highlights the continuity of God's redemptive plan, showing how the Old Covenant (tribes) and New Covenant (apostles) are integrated into the single, glorious reality of the New Jerusalem.
Theological and Thematic Connections
Revelation 21:14 profoundly articulates the theological truth that the church, in its ultimate, perfected form as the New Jerusalem, is built upon the historical and authoritative witness of the apostles. This does not suggest that the apostles are the ultimate object of faith, but rather that they were God's chosen instruments for laying the foundational truths of the gospel, which are preserved in Scripture and continue to guide the church. Their names on the foundations symbolize the enduring validity and divine origin of the apostolic teaching, ensuring the church's stability and authenticity. This verse also beautifully illustrates the unity of God's people across all ages, showing how the Old Testament promises (represented by the tribes on the gates) find their fulfillment and continuity in the New Testament reality (represented by the apostles on the foundations), all centered on Christ, the Lamb.
Reflection and Application
The vision of the New Jerusalem's foundations bearing the names of the twelve apostles of the Lamb offers profound hope and assurance for believers today. It reminds us that the church, despite its earthly imperfections and struggles, has an eternal and unshakeable foundation laid by God Himself through His chosen witnesses. This imagery affirms the enduring value and divine authority of apostolic teaching, which is preserved for us in the pages of the New Testament. For those seeking spiritual understanding and a firm grounding for their faith, this vision reinforces the meticulous and perfect nature of God's plan for His people, culminating in a glorious, secure, and divinely ordered eternal home. It encourages us to appreciate the historical roots of our faith, to cling to the foundational truths proclaimed by the apostles, and to live in light of the secure hope that our ultimate dwelling is with God, built on the solid rock of Christ and His faithful messengers. It calls us to recognize the unity of God's people throughout history and to honor the legacy of those who faithfully proclaimed the Gospel of Christ.
Questions for Reflection
FAQ
Does Revelation 21:14 suggest that the apostles are more important than Christ in the foundation of the church?
No, absolutely not. While the verse highlights the foundational role of the apostles, it is crucial to understand this within the broader biblical context. The apostles are "of the Lamb," meaning their authority and very existence as apostles are derived directly from Jesus Christ. 1 Corinthians 3:11 explicitly states, "For no one can lay a foundation other than that which is laid, which is Jesus Christ." Similarly, Ephesians 2:20 teaches that the church is "built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone." The apostles are foundational in the sense that they were the divinely appointed, eyewitness conduits of the gospel and the initial builders of the church upon Christ, the ultimate and indispensable foundation. Their names on the foundations signify their unique historical role in receiving and transmitting the revelation of Christ, not their superiority to Him.
Why are there "twelve" foundations, and what is the significance of the number?
The number twelve is highly symbolic in biblical literature, representing divine government, completeness, and the totality of God's covenant people. In the Old Testament, there were twelve tribes of Israel, symbolizing the entirety of God's chosen nation. In the New Testament, Jesus chose twelve apostles to be the authoritative witnesses and foundational leaders of His new covenant community, the church. Therefore, the "twelve foundations" bearing the names of the "twelve apostles" in Revelation 21:14 signifies the perfect and complete nature of God's eternal city, which encompasses both Old and New Covenant believers. It emphasizes the divine order and the comprehensive scope of God's redemptive plan, bringing together all His people into one glorious, unified dwelling place.
Christ-Centered Fulfillment
Revelation 21:14 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, the Lamb. The very phrase "apostles of the Lamb" underscores that their authority, mission, and indeed their very identity as apostles flow directly from Christ. He is the one who called them, empowered them, and sent them forth to lay the initial foundation of His church through their witness to His life, death, and resurrection. While the apostles are foundational in a secondary sense, Christ Himself is the chief cornerstone and the ultimate foundation upon which everything rests, as affirmed in Ephesians 2:20 and 1 Corinthians 3:11. The entire New Jerusalem, with its glorious wall and foundations, is a testament to the Lamb's victory and His eternal reign. It is the Lamb who is its light (Revelation 21:23), its temple (Revelation 21:22), and the one who makes all things new (Revelation 21:5). Thus, the foundations bearing the apostles' names ultimately point to Christ as the divine architect and builder of His church, the one who purchased His people with His own blood, and the glorious Lamb who will dwell eternally with them in perfect communion (Revelation 21:3).