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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
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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She said to me, "Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?" For the tower was built square by those six young men who had come with her.
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.
The city which he says is squared, he says also is resplendent with gold and precious stones, and has a sacred street, and a river through the midst of it, and the tree of life on either side, bearing twelve manner of fruits throughout the twelve months; and that the light of the sun is not there, because the Lamb is the light of it; and that its gates were of single pearls; and that there were three gates on each of the four sides, and that they could not be shut. I say, in respect of the square city, he shows forth the united multitude of the saints, in whom the faith could by no means waver. As Noah is commanded to make the ark of squared beams, that it might resist the force of the deluge, by the precious stones he sets forth the holy men who cannot waver in persecution, who could not be moved either by the tempest of persecutors, or be dissolved from the true faith by the force of the rain, because they are associated of pure gold, of whom the city of the great King is adorned. Moreover, the streets set forth their hearts purified from all uncleanness, transparent with glowing light, that the Lord may justly walk up and down in them.
The apostle certainly recalls the dimension of the city when he says, “according to the measure of Christ’s gift,” and again, “To me, though I am the least of all the saints, this grace was given to me, to preach to the Gentiles.” Therefore, the city is said to be foursquare and each side given an equal dimension, so that nothing might be marked by inequality. To be perfect, according to the apostle, is to have the same wisdom and to have peace, that is, truly to exist in the strength of a square. This is, then, that city that the Lord said in the Gospel was built on a hill, that is, was built on himself. And concerning this he also said to Peter, who is the image of the whole church, “You are Peter, and upon this rock I shall build my church.” It is as if he had said, “I will build you upon me.” For Christ was the Rock, and therefore from the Rock is the rock, even as the Christian is from Christ. And Christ indeed teaches that every invention of human error is to be avoided and only the monuments of divine truth are to be followed.
[The city is foursquare], that is, it persists in the faith of the fourfold gospel. It is said that its length is the same as its breadth, so that one might see that in its faith there is nothing disproportionate, nothing that has been added, and nothing that has been taken away.… He measured the city with his rod, which we understand to be the body of Christ, and it was twelve stadia. For the faith in Christ and the integrity of the holy people is recognized by means of these twelve stadia, that is, by means of the teaching of the apostles and the faith of the ancient fathers. “For the length and the breadth were the same.” All things are equal, for nothing is found in the saints that is superfluous or that comes from the outside, nor is anything inferior found within them.
The city is foursquare because of its stability and solidity. That which is of equal length in its depth and breadth and height is called by some a cube, and it suggests stability. The twelve thousand stadia that the city measures perhaps signify the size of the city, for, as David says, its inhabitants “shall be multiplied beyond the sand.” Or perhaps they are mentioned because of the number of the apostles through whom the city was established. The number seven, which is mystical, presents a solution through a certain line of reasoning. The thousands of stadia, which are mentioned, are equivalent to 1, miles, the thousand representing the perfection of eternal life, the seven hundred indicating the perfection of the rest, and the fourteen indicating the twofold sabbath of the soul and the body. For seven times two is fourteen.
And he measured the city with twelve thousand stadia. That is, he saw the Church to be perfect in faith and deeds, or he endowed it to be so. The perfection of the four principal virtues, elevated by the faith of the Holy Trinity, composes the dignity of the Church as if by the number ten.
Its length and breadth and height are equal. This is the solidity of invincible truth, by which the Church, supported by the length of faith, the breadth of charity, and the height of hope, is not allowed to be carried about by every wind of doctrine (Eph. 4). If it lacks any one of these, the perfect stability of the Church will not be.
And the city lies four-square. Therefore, the city is said to lie four-square and to be placed with equal dimensions on every side, because it is not allowed to be marked by any inequality. To be perfect according to the apostle, that is, to be wise and to have peace, is truly to subsist in the solidity of the four-square.
And the city, it says, lies foursquare, and its length, its breadth, and its height are equal. The foursquare shape, as it seems to those skilled in these matters, is and is called a cube; for there is also a plane square; but when it is both square and equilateral in all dimensions, they say the cube signifies stability; for the good things of the saints are permanent and unchangeable, with no transformation corrupting their blessedness. The greatness of the city reveals both the magnificence of the saints and that, even if they are far surpassed in number by the sinners, nevertheless they themselves are not few in number, but are such as to fill so great a city.
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Summary
Revelation 21:16 provides a profound description of the New Jerusalem, the eternal city of God, detailing its immense, perfect, and symmetrical dimensions. John's vision reveals the city as a colossal cube, measuring twelve thousand furlongs in length, breadth, and height, signifying its divine perfection, immeasurable grandeur, and the complete presence of God within it, mirroring the Holy of Holies in its sacred geometry. This precise depiction underscores the ordered, secure, and all-encompassing nature of humanity's eternal dwelling with God.
Context
Literary Context
This verse is an integral part of John's vision of the "new heaven and new earth" in Revelation 21, which marks the climax of God's redemptive plan. Following the passing of the old creation and the final judgment, John sees the "holy city, new Jerusalem, coming down from God out of heaven" (Revelation 21:2). Before detailing the city's inhabitants and the absence of sorrow and pain, John focuses on the city's physical characteristics, beginning with its foundational structure and dimensions. This section, Revelation 21:9-27, meticulously describes the city's walls, gates, foundations, and precious materials, with verse 16 laying out its core geometric form and scale.
Historical & Cultural Context
The concept of a divinely designed city or sanctuary was deeply ingrained in ancient Near Eastern and Israelite thought. The "foursquare" (cubic) shape immediately evokes the Most Holy Place (Holy of Holies) in both the Tabernacle and Solomon's Temple, which was a perfect cube. This shape symbolized the concentrated presence of God, holiness, and perfection. The use of "furlongs" (Greek: stadion) was a common unit of measurement in the Greco-Roman world, roughly equivalent to 600 feet or 185 meters. The number "twelve" held immense symbolic significance in Jewish tradition, representing divine order, completeness, and the totality of God's people (e.g., twelve tribes of Israel, twelve apostles). The multiplication of twelve by a thousand (a number signifying vastness or divine fullness) would have conveyed an idea of immeasurable scale and divine perfection to John's original audience.
Key Themes
Revelation 21:16 contributes significantly to several major themes within the book of Revelation and biblical theology. Foremost among these is the theme of Divine Perfection and Completeness, symbolized by the city's cubic form, which echoes the sacred geometry of the Holy of Holies, indicating God's pervasive presence throughout the entire city. The theme of Immeasurable Grandeur and Vastness is conveyed by the city's colossal dimensions, assuring ample room for all of God's redeemed people and reflecting His boundless provision and power, as seen in the promise of a new dwelling for His people in Isaiah 65:17-19. Furthermore, the precise, unchanging dimensions underscore the theme of Order, Stability, and Security, portraying the New Jerusalem as an eternal, unshakeable abode, a stark contrast to the fleeting and chaotic kingdoms of this world, aligning with the promise of eternal peace found in Isaiah 2:4.
Exposition and Analysis
Key Word Analysis
Derived from "four" and "angle," this term literally means "four-cornered" or "square." In the context of the New Jerusalem, it signifies perfect symmetry, balance, and completeness. Its application to a three-dimensional object (a cube) emphasizes a state of ideal geometric perfection, mirroring the Holy of Holies.
This verb means "to ascertain in size by a fixed standard" or "to allot by rule." John's vision emphasizes that the city's dimensions are not arbitrary but precisely determined by divine standard, indicating intentional design and divine order rather than spontaneous growth. It highlights the meticulous planning of God.
Meaning "similar in amount and kind," this word confirms that the city's length, breadth, and height are precisely identical. This equality is crucial for establishing the city's cubic form, which, as noted, carries profound theological significance regarding God's omnipresent holiness and the perfection of the redeemed community.
Verse Breakdown
"And the city lieth foursquare"
This clause introduces the foundational geometric shape of the New Jerusalem. "Lieth" (from keîmai) suggests that the city is established, set, or positioned in this form. The term "foursquare" immediately conveys a sense of order, stability, and symmetry, hinting at its sacred nature.
"and the length is as large as the breadth"
This specifies the two-dimensional aspect of the city's base, confirming that its footprint is a perfect square. This sets up the expectation of balanced proportions, which is then extended to the third dimension.
"and he measured the city with the reed, twelve thousand furlongs"
This part describes the act of measurement by the angel (implied from Revelation 21:15) using a "reed" (a common ancient measuring tool). The astounding figure of "twelve thousand furlongs" (approximately 1,500 miles or 2,400 kilometers) reveals the city's incomprehensible scale, far exceeding any earthly metropolis. This vastness signifies God's boundless provision and the capacity for countless inhabitants.
"The length and the breadth and the height of it are equal"
This climactic statement confirms the city's three-dimensional form as a perfect cube. This equality across all dimensions is theologically significant, echoing the Holy of Holies and symbolizing the pervasive presence of God, absolute perfection, and the complete sanctification of all within its bounds.
Literary Devices
Revelation 21:16 employs several powerful literary devices. Symbolism is paramount, with the "foursquare" or cubic shape directly symbolizing the Most Holy Place, signifying God's intimate, pervasive, and perfect presence throughout the entire city. The number twelve thousand furlongs is also highly symbolic; "twelve" represents divine governance and the completeness of God's people (Israel and the Church), while "thousand" denotes vastness or divine fullness. Their combination emphasizes the city's immense scale and its perfect, divinely ordered nature. The sheer size described also functions as Hyperbole, creating an image of grandeur so immense that it transcends human comprehension, thereby emphasizing divine power and generosity. The detailed description of dimensions and materials throughout Revelation 21 creates vivid Imagery, allowing the reader to visualize this glorious, divinely designed eternal dwelling.
Theological and Thematic Connections
The description of the New Jerusalem as a perfect cube in Revelation 21:16 is profoundly theological, linking the ultimate dwelling place of God's people to the most sacred space in Old Testament worship: the Holy of Holies. In both the Tabernacle and Solomon's Temple, the Holy of Holies was a perfect cube, signifying the concentrated presence and holiness of God. By making the entire New Jerusalem a cube, John's vision indicates that the entire city, and by extension, all of God's redeemed people, will be fully saturated with His presence, holiness, and glory. There will be no outer courts or less holy areas; the entire eternal dwelling will be a sanctuary where God dwells intimately and universally with His people, fulfilling the promise of Revelation 21:3. This signifies a restoration not just to Eden, but to an even greater intimacy and perfection of fellowship with God, where His glory fills everything.
Reflection and Application
The vision of the New Jerusalem's perfect, immeasurable dimensions in Revelation 21:16 offers immense hope and a profound sense of security for believers. It assures us that God's plan for His people is one of ultimate perfection, order, and boundless provision. In a world often characterized by chaos, instability, and scarcity, this vision reminds us that our ultimate home is a place of divine design, where every aspect is meticulously crafted by God Himself. It encourages us to live with an eternal perspective, not clinging to the temporary structures and achievements of this world, but investing in the spiritual realities that endure. This detailed glimpse into our future dwelling reinforces the trustworthiness of God's promises and His unfathomable love for His church, His bride. It calls us to live lives worthy of such a glorious inheritance, reflecting the holiness and order of our future home in our present walk.
Questions for Reflection
FAQ
What is the significance of the New Jerusalem being "foursquare" and a perfect cube?
The "foursquare" description, culminating in the city's equal length, breadth, and height, means the New Jerusalem is a perfect cube. This shape is profoundly symbolic, directly echoing the dimensions of the Most Holy Place (Holy of Holies) in both the Tabernacle and Solomon's Temple. In these Old Testament sanctuaries, the cube symbolized the most sacred space where God's presence dwelt. By making the entire New Jerusalem a cube, the vision signifies that the entire city will be permeated with God's holy presence and glory, making it an ultimate, all-encompassing sanctuary where God dwells intimately and universally with His redeemed people. It represents perfect holiness, completeness, and divine order.
How large is "twelve thousand furlongs," and what does its size imply?
A furlong (Greek: stadion) was an ancient unit of measurement, approximately 600 feet or 185 meters. Therefore, twelve thousand furlongs translates to roughly 1,500 miles (or 2,400 kilometers) in each dimension. This immense size is staggering, far exceeding any earthly city. Its colossal scale implies several things: it assures that there will be ample room for all who are saved, emphasizing God's boundless generosity and provision; it highlights the divine majesty and power of God in creating such a dwelling; and it signifies the vastness of God's redeemed community, encompassing people from every nation, tribe, and tongue, as described in Revelation 7:9.
Christ-Centered Fulfillment
The New Jerusalem, with its perfect cubic dimensions and immeasurable grandeur, finds its ultimate Christ-centered fulfillment as the eternal dwelling place established by and centered on Jesus Christ. He is the architect and builder of this glorious city, as He promised, "I go to prepare a place for you" (John 14:2). The city's perfection and holiness are a direct result of Christ's redemptive work, making it possible for sinful humanity to dwell in the unmediated presence of a holy God. The Lamb of God is explicitly stated to be its lamp and its temple (Revelation 21:22-23), signifying that all its glory, light, and access to God flow directly from Him. The cubic shape, echoing the Holy of Holies, points to Christ as the ultimate High Priest who has opened the way into God's presence, tearing the veil and granting full access to all believers (Hebrews 10:19-20). Thus, the New Jerusalem is not merely a physical place but a spiritual reality, a perfected communion with God made possible and sustained by the crucified and resurrected Christ, the very foundation and cornerstone of this eternal city (Ephesians 2:20).