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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.
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.
In the golden rod he shows the members of the church, who, although weak in the flesh, are well founded in the golden faith. As the apostle says, “[We] have this treasure in earthen vessels.”
Earlier John had said that a measuring rod was given to him, namely, the commission given to him to preach. Now he says that the angel speaking with him has a golden measuring rod to measure the city and its gates and walls. It is necessary, therefore, to understand this angel as Christ, who is the Wisdom of God and by his power extends from one end [of the earth] to the other and “orders all things well.” Therefore, we read, “Receive wisdom as gold.” Moreover, to Christ alone is it given to measure the city, for it is he who distributes to each one of the faithful the gifts of the spiritual graces, and who, as we read, “has ordered all things in number and measure and weight.”
The wall of fire surrounding it is the Lord, as we have already said. The golden measuring rod is the faith concerning the Lord’s incarnation, for on account of its purity and sinlessness his body is revealed to be clearer and more brilliant than any metal. He alone is the one through whom the measure of the faith and the integrity of the holy city is established, and he only is recognized as the measure of its gates and the height of its wall.
The “golden measuring rod” indicates the excellence of the angel who measures, whom he saw in the form of a man. It indicates as well the excellence of the city that is being measured, whose wall we have interpreted to be Christ. The city is measured not by people but by an angel because of the purity and wisdom of its transcendent nature, to whom, as is probable, the greatness or the comely dignity of the city above is known. However, in this passage we think that the “wall” is suggestive of the divine covering and shelter by which the saints will be protected.
And the one who spoke with me, etc. Christ, who is the wisdom of God (1 Cor. 1), reaching from end to end mightily and ordering all things sweetly (Wis. 8), measures the holy city. For, establishing all things in number, measure, and weight, he distributes the gifts of graces to each of the faithful. The teachers of the Church can also be understood as being fragile in body but heavenly in mind, who carefully examine the merits of each person.
QUESTION: And he that spoke with me, had a measure of a reed of gold. ANSWER: Christ, who is the Father's wisdom, measures the holy city, because he distributes the gifts of spiritual graces to every one of the faithful while ordering all things in number, and measure, and weight. [Wis. 11:21] We may also understand it to mean the teachers of the Church, fragile in body but heavenly in mind, who cleverly examine the merits of everyone.
The reed with which he measured the holy city was geometric; and it was golden because of the preciousness of both the measuring angel and the city being measured.
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SUMMARY
Revelation 21:15 presents a pivotal moment in John's vision of the New Jerusalem, where an angelic guide, equipped with a golden measuring reed, meticulously prepares to survey the dimensions of the holy city, including its main structure, its gates, and its surrounding wall. This act of divine measurement signifies the absolute precision, perfect order, and inherent value of God's eternal dwelling place, underscoring its readiness and security for the redeemed.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 21:15 masterfully employs several literary devices to convey its profound theological truths. Symbolism is paramount, with the "golden reed" serving as a powerful symbol. Gold universally represents purity, value, divinity, and royalty, elevating the measuring instrument beyond a mere tool to an emblem of God's perfect and precious standards. The act of Measurement itself is symbolic, not merely indicating physical dimensions but signifying divine order, precision, completeness, and the certainty of God's plans. This echoes prophetic traditions where measurement often indicated divine blueprint and restoration. The passage also uses vivid Imagery, allowing the reader to visualize the angel, the golden reed, and the grand scale of the city, its gates, and its wall, thereby enhancing the sense of awe and the tangible reality of the New Jerusalem.
THEOLOGICAL AND THEMATIC CONNECTIONS
The measurement of the New Jerusalem in Revelation 21:15 profoundly underscores the divine attributes of precision, order, and faithfulness. It assures believers that God's eternal plans are not vague or arbitrary, but meticulously designed and perfectly executed. This act of measurement, carried out with a "golden reed," signifies the absolute holiness and immense value of the city, which is prepared as the eternal dwelling place for God and His redeemed people. It speaks to the ultimate security and permanence of our future hope, a city whose foundations are divinely laid and whose structure is perfectly complete, reflecting the very character of a God who brings perfect order out of chaos and fulfills every promise with unwavering accuracy.
REFLECTION AND APPLICATION
The vision of the New Jerusalem being meticulously measured with a golden reed offers profound comfort and a robust foundation for our hope. In a world often characterized by disorder, decay, and uncertainty, this passage assures us that God's ultimate plan is one of perfect order, beauty, and security. It reminds us that our eternal home is not a vague concept but a divinely prepared reality, designed with infinite care and precision. This should inspire deep trust in God's sovereignty and His unwavering commitment to His people. Knowing that our future is so perfectly secured and prepared should alleviate anxieties about tomorrow and empower us to live with purpose today, confident in the glorious destiny that awaits those who are in Christ. It calls us to reflect on the holiness and perfection of God, and to strive for a life that reflects the order and purity of the kingdom we are destined to inherit.
Questions for Reflection
FAQ
Why is the New Jerusalem being measured?
Answer: The measurement of the New Jerusalem, particularly with a "golden reed," signifies several profound truths. Firstly, it indicates divine precision and order. Unlike human constructions that are imperfect, the New Jerusalem is built according to God's exact, flawless blueprint, ensuring its perfection and readiness as the eternal dwelling place. Secondly, it conveys divine ownership and certification. The act of measuring by an angel with a divine instrument validates the city's authenticity and sacredness. This echoes Old Testament practices where sacred spaces like the tabernacle and temple were built to divine specifications (Exodus 25:9). Thirdly, it implies completeness and security. The detailed measurement of the city, its gates, and its wall assures believers that their eternal home is perfectly prepared, stable, and impenetrable to evil, providing ultimate security for all who dwell within it. This act is not for human construction, but for divine declaration of its perfect state.
What is the significance of the "golden reed" specifically?
Answer: The "golden reed" (Greek: kalamos chrysous) is highly significant due to its material. The "reed" (κάλαμος) was a common measuring tool in the ancient world, often a simple stalk or cane. However, the adjective "golden" (χρυσοῦς) elevates its meaning dramatically. Gold throughout Scripture, and especially in Revelation, symbolizes purity, preciousness, divinity, and royalty. Therefore, the "golden reed" signifies that the measurement is not an ordinary, earthly assessment but one conducted by divine authority, with divine standards, and for a divinely precious and holy purpose. It emphasizes the inestimable value and sacredness of the New Jerusalem, ensuring that its dimensions and structure are perfectly aligned with God's holy and glorious nature.
CHRIST-CENTERED FULFILLMENT
The vision of the New Jerusalem, and specifically the meticulous measurement by a golden reed, finds its ultimate Christ-centered fulfillment in several profound ways. Christ Himself is the divine Architect and Builder of this eternal city, as foreshadowed in His promise to His disciples: "In my Father's house are many mansions... I go to prepare a place for you" (John 14:2). The perfection and precision of the New Jerusalem, as revealed by the golden reed, directly reflect the flawless character and redemptive work of Jesus. He is the one who makes all things new (Revelation 21:5), bringing about this glorious culmination of God's plan. Furthermore, the city itself, the "bride, the Lamb's wife" (Revelation 21:9), is made ready and holy through the sacrificial work of Christ, who "loved the church and gave himself up for her, that he might sanctify her" (Ephesians 5:25-26). The security and accessibility of the city are also Christ-centered, for it is through Him, the "door" (John 10:9), and by His blood, that we gain entrance and citizenship in this heavenly dwelling, where He reigns as the Lamb, its very light and temple (Revelation 21:22-23). Thus, the measured city is a tangible promise of Christ's faithfulness to His covenant and the glorious destiny He secures for His redeemed people.