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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
9 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.
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 city was from pure gold, similar to pure glass.” He uses this strange analogy so that in all metaphors he might confer a unique dignity upon the one true stone, which is Christ, and so teach that all things serve him. For who does not know that gold is much different from glass and differs from it also in color? And although it is common that the church is symbolized by gold since it is often depicted by golden lampstands and bowls on account of its worship of Wisdom, nonetheless that pure gold is compared to pure glass is somewhat puzzling. I think the significance of this is given in what the apostle said, “Do not pronounce judgment before the time until the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of [our] hearts.” For with glass nothing is seen on the outside that does not exist on the inside. And so, this book in announcing that time when the thoughts of each one will be openly declared to each other, boldly compares gold with glass. Whatever at that time will be in the thoughts of the saints shall shine with the adornment of the virtue of Wisdom.… But now, however much one might excel in virtue, “no one knows the thoughts of man except the spirit of the man which is in him.”
Jasper glimmers with a certain faint greenness and so shows the modest face of virginity. This is so that you might understand that our Lord Jesus Christ is joined to every building of the city and that that body taken from the flesh of the Virgin rises up for the protection of the whole wall. “The city itself was pure gold, pure as glass.” In this most pure gold, which is purified by the heat of fire and so is proven, we perceive the chorus of the saints who have been tested in the furnace of suffering and by the heat of temptation and so have been made pure through the power of the Lord. They are compared with pure glass to indicate the transparent and pure brightness of the holiness that is in them.
The structure of the wall was of jasper to show the ever green and unfading life of the saints. The city is of “pure gold as though of glass” because of the clarity and brightness of its inhabitants.
And the wall was built of jasper. This is what the Apostle Peter exhorts: You also, as living stones, are being built up as a spiritual house (1 Peter 2).
The city itself was pure gold, like clear glass. The Church is figured as gold, often adorned with golden candlesticks and bowls for the sake of wisdom's cultivation. Glass, however, refers to true faith, because what is seen on the outside is also inside, and there is nothing simulated or opaque in the saints of the Church. It can also refer to that time when thoughts are clearly revealed to each other.
And he says that the inner structure of its wall is jasper. Already we have received jasper as the symbol of the incorruptible and life-giving Christ.
And he says the city is pure gold, like clear glass. The gold is arranged with brilliance and transparency. The precious and purity of the saints is presented in works and words.
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Summary
Revelation 21:18 offers a breathtaking glimpse into the architectural splendor of the New Jerusalem, describing its formidable wall constructed of jasper and the city itself as pure gold, resembling clear glass. This verse contributes to the overarching vision of a divinely prepared dwelling place for God's redeemed people, emphasizing its unparalleled beauty, purity, and transcendent nature, far surpassing any earthly construction.
Context
Literary Context
Revelation 21 marks a dramatic shift in John's apocalyptic vision, moving from judgment and conflict to the glorious consummation of God's redemptive plan. Following the defeat of all evil and the final judgment, the old heaven and earth pass away (Revelation 21:1). The chapter then introduces the "New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (Revelation 21:2). This city is explicitly identified as the dwelling place of God with humanity (Revelation 21:3), where sorrow and death are no more (Revelation 21:4). Verses 15-21 provide a detailed description of the city's dimensions, gates, foundations, and materials, with verse 18 specifically focusing on the wall and the city's main composition, setting the stage for further revelations of its light and lack of a temple.
Historical & Cultural Context
For John's original audience, living under Roman persecution, the vision of the New Jerusalem would have offered immense hope and reassurance. Ancient cities were defined by their walls, which provided security and symbolized civic identity and strength. The materials described—gold, jasper, and precious stones—were the most valuable and luxurious known in the ancient world, often associated with royalty, divinity, and sacred spaces (e.g., the Temple in Jerusalem, or the high priest's breastplate in Exodus 28). The imagery of a city built of such materials would have conveyed ultimate wealth, purity, and divine favor, contrasting sharply with the earthly cities and empires that persecuted believers. The concept of "glass" in the ancient world, while known, was not as refined or transparent as modern glass, making the description of gold "like unto clear glass" particularly astonishing and indicative of a supernatural reality.
Key Themes
Revelation 21:18 powerfully contributes to several key themes prevalent in the book and broader biblical narrative. It underscores the theme of Divine Glory and Purity, as the radiant materials like jasper and pure gold reflect the very character of God, who is light and without blemish (1 John 1:5). The description of "pure gold, like unto clear glass" emphasizes Unimaginable Perfection and Transcendence, portraying a reality where earthly properties are transformed by divine presence, suggesting a place entirely free from corruption or imperfection. This imagery also speaks to God's Presence as the Source of Splendor, as the city's radiance ultimately emanates from the glory of God and the Lamb (Revelation 21:23), meaning the materials described are not merely beautiful in themselves but amplify and reflect divine light. Finally, the wall, though made of precious stone, subtly touches upon Security and Protection, though in this ultimate city, security is found in God's immediate presence rather than defense against external threats, as "the gates of it shall not be shut at all by day: for there shall be no night there" (Revelation 21:25).
Exposition and Analysis
Key Word Analysis
This term refers to a precious gem. In ancient usage, "jasper" could encompass a variety of opaque or translucent stones, but in Revelation, particularly in connection with God's throne (Revelation 4:3), it often implies a stone of brilliant, perhaps crystalline, clarity and luster, reflecting light. Its use for the wall suggests an impenetrable yet radiant boundary, symbolizing divine glory and the city's unassailable purity.
This adjective, meaning "clean, clear, pure," is used twice in the verse, describing both the gold and the glass. Its repetition emphasizes an absolute, unblemished quality. The gold is not merely gold, but pure gold, and the glass is not merely glass, but clear glass. This highlights the unparalleled, uncorrupted nature of the New Jerusalem, a place utterly set apart and holy.
This refers to glass, likely of a primitive form compared to modern glass. However, the phrase "like unto clear glass" when applied to gold is striking. It suggests a transparency and luminosity that defies the natural properties of gold, implying a spiritualized or glorified state of matter where even solid elements become permeable to divine light and possess an ethereal brilliance.
Verse Breakdown
"And the building of the wall of it was of jasper"
This clause describes the primary material of the city's outer wall. The term "building" (G1739, endómēsis) refers to the structure itself, emphasizing the substantial and foundational nature of the wall. Jasper, as discussed, signifies immense value, divine glory, and possibly a radiant, crystalline quality. This wall is not merely for defense but for definition and display of the city's sacred and glorious character, reflecting the glory of God.
"and the city was pure gold, like unto clear glass."
This second clause describes the material composition of the city itself, beyond its wall. The "pure gold" (G5553, chrysíon) denotes ultimate preciousness, wealth, and divine purity. The astonishing simile "like unto clear glass" (G3664, hómoios... G5194, hýalos) introduces a paradoxical quality. Gold is typically opaque, but here it is described as translucent or transparent, allowing light to pass through. This suggests a transformation of matter, where the city is not just beautiful and valuable, but also radiant, luminous, and perfectly clear, allowing the glory of God within it to shine unimpeded.
Literary Devices
Revelation 21:18 employs several powerful literary devices to convey the transcendent nature of the New Jerusalem. Symbolism is paramount, as jasper, pure gold, and clear glass are not merely building materials but symbols of divine glory, purity, value, and perfection. Jasper, often associated with God's throne (Revelation 4:3), symbolizes the radiant holiness and unapproachable glory of God that permeates the city. The most striking device is Paradox or Oxymoron in the phrase "pure gold, like unto clear glass." Gold is inherently opaque, so describing it as transparent creates a deliberate tension that defies earthly logic. This paradox serves to highlight the supernatural reality of the New Jerusalem, suggesting a glorified state of matter where physical limitations are transcended, and all substances are imbued with divine light and clarity. This also functions as Hyperbole, using extreme and seemingly impossible imagery to convey a beauty and perfection beyond human comprehension or earthly experience. The entire description is an example of Apocalyptic Imagery, using vivid, often symbolic, and fantastical language to reveal spiritual truths about the end times and God's ultimate dwelling with humanity.
Theological and Thematic Connections
Revelation 21:18 profoundly communicates the theological truth of God's ultimate dwelling with His people in a state of perfect holiness and glory. The materials described are not merely aesthetic choices but are deeply symbolic of the divine attributes that define the New Jerusalem: absolute purity, immeasurable value, and radiant glory. The city's composition reflects the character of its builder, God Himself, who is light and truth. This vision assures believers of a future reality where God's presence will be unmediated and all-encompassing, transforming even physical matter into a state of pristine clarity and brilliance. It speaks to the consummation of redemption, where the effects of sin are entirely removed, and creation is restored to a state of perfect harmony with divine holiness, a place where the redeemed will forever bask in the unhindered glory of God and the Lamb.
Reflection and Application
Revelation 21:18 offers a powerful vision that should ignite hope and reorient our perspectives. The description of the New Jerusalem's unparalleled beauty and purity reminds us that our ultimate destiny is not in the fleeting glories of this world, but in an eternal reality crafted by God Himself. This vision encourages us to live with an eternal perspective, investing in heavenly treasures rather than earthly ones, and to pursue personal holiness, knowing that we are destined for a city where only purity can dwell. It provides immense comfort, assuring us that God's promises of a perfect future are not vague metaphors but concrete, albeit divinely transformed, realities. This future home, radiant with God's glory, is the ultimate fulfillment of our deepest longings for peace, beauty, and unblemished communion with our Creator. It calls us to live lives worthy of such a glorious inheritance, reflecting the purity and light of Christ in a darkened world.
Questions for Reflection
FAQ
Is the description of the New Jerusalem's materials literal or symbolic?
The description in Revelation 21:18, like much of apocalyptic literature, uses highly symbolic language to convey spiritual truths about a future reality that transcends human comprehension. While the materials (jasper, gold, glass) are literal in their earthly forms, their properties as described ("pure gold, like unto clear glass") defy earthly physics. This suggests that the literal materials will be transformed and glorified in a way that perfectly reflects God's own nature—radiant, pure, and utterly magnificent. So, it's not a literal description in the sense of earthly construction, but a literal promise of a city whose glory and purity are truly beyond imagination, expressed through the most precious and radiant imagery available to John.
Why is the city described as "pure gold, like unto clear glass"? Gold is opaque.
This seemingly paradoxical description highlights the supernatural and transcendent nature of the New Jerusalem. Gold typically symbolizes immense value, wealth, and divine glory throughout Scripture (e.g., the Ark of the Covenant, the Temple). However, its opacity would hinder the pervasive light of God's glory that fills the city (Revelation 21:23). By describing it as "like unto clear glass," John conveys a material that retains the preciousness and glory of gold but gains the transparency and luminosity of glass. This implies a glorified state of matter, where even the most solid elements become permeable to divine light, allowing God's unhindered glory to radiate through every part of the city, making it a place of unparalleled brilliance, purity, and clarity. It speaks to a divine transformation where all things are perfected and illuminated by God's presence.
Christ-Centered Fulfillment
The breathtaking vision of the New Jerusalem in Revelation 21:18 finds its ultimate fulfillment and foundation in Jesus Christ. It is through His sacrificial work that humanity can dwell in such a city of perfect purity and glory. The "pure gold, like unto clear glass" and the wall of jasper are not merely architectural wonders but tangible expressions of the holiness and righteousness that Christ embodies and imparts to His redeemed. He is the "Lamb of God" (John 1:29) who takes away the sin that separates humanity from a holy God, thereby making it possible for God to "dwell with them" (Revelation 21:3) in this unblemished city. Christ Himself is the "light of the world" (John 8:12), and it is His glory, along with the Father's, that illuminates the New Jerusalem, rendering the sun and moon unnecessary (Revelation 21:23). The purity of the city reflects the purity purchased by His blood (Hebrews 9:14), and its security is grounded in His victory over sin and death (1 Corinthians 15:54-57). Thus, the New Jerusalem, with its radiant beauty and unblemished perfection, stands as the eternal testament to Christ's redemptive work, the ultimate dwelling place where the redeemed forever share in His glory and enjoy unhindered communion with God.