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Public-domain commentary
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.
Wishing to relieve us altogether from the changeability characteristic of the luminaries of the day and the night, and to call us to that immutable Light, it says, “[The city] had no need of the sun,” nor is that city illumined by that [natural] order. Rather, it is illumined by a much superior and ineffable Light, namely, the Sun of righteousness. Speaking of him, the prophet says, “Healing is in its wings.” “For he is himself the true Son and eternal life and the true light who enlightens every one coming into this world.”
What an image there is in these words, that the city, which has no need of a temple, has no need of the brightness of the heavenly luminaries! And what is the reason for this? Because the glory of God gives it light. The glory of God, that is, the presence of his majesty, about which it is said, “We shall see him as he is.” Therefore, why would those who shall see God have need of sun or moon?
Where there is the intellectual Sun of righteousness, there is no need of perceptible illuminaries. For he is both the glory and the lamp of the city, and “the nations” of those who are being saved will walk in its light.
For the glory of God will illuminate it. For we will enjoy the same light in the homeland by which we are now guided while walking on the way. By this same light, being shaped, we discern between good and evil, by which then, being made blessed, we will see only what is good.
And the city had no need of the sun nor the moon to shine in it. Because the Church is not governed by the light or elements of the world, but is led by Christ, the eternal sun, through the darkness of the world.
QUESTION: And the city hath no need of the sun, nor of the moon, to shine in it. ANSWER: Because the Church is not guided by the light or elements of the world, but it is led through the darkness of the world by Christ, the eternal Sun. THERE FOLLOWS: For the glory of God will enlighten it. ANSWER: The light we shall enjoy in our fatherland is the same one by which we are now guided as we walk on the way. It is by the same light by which we have been taught to distinguish between good and evil that we shall then be made blessed and see only what is good.
And the city, it says, has no need of the sun. For they enjoy the light of the divine and spiritual. For in that time the saints perceive, at the end of the spiritual things, no need of sensible light.
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Summary
Revelation 21:23 offers a breathtaking glimpse into the New Jerusalem, the eternal dwelling place of God with humanity, by describing its unique source of illumination. Unlike the present cosmos that relies on celestial bodies for light, this new city transcends such created dependencies. Its radiant brilliance emanates directly from the manifest presence and splendor of God, whose glory perpetually enlightens it, with the Lamb—Jesus Christ—serving as its ultimate and central luminary, signifying a state of perfect, unmediated divine communion.
Context
Literary Context
This verse is embedded within John's grand vision of the new heaven and new earth, specifically focusing on the detailed description of the New Jerusalem found in Revelation 21. Following the initial declaration of a new creation in Revelation 21:1, John sees the holy city descending from God, adorned as a bride for her husband (Revelation 21:2). The preceding verses (Revelation 21:9-22) meticulously detail the city's immense size, its precious material composition (walls of jasper, foundations of various jewels, gates of pearl, streets of pure gold), and its twelve gates named after the tribes of Israel, with foundations bearing the names of the twelve apostles. Verse 23 then shifts from the physical architecture to the city's internal atmosphere and, most profoundly, its source of light, setting it apart from any earthly city.
Historical & Cultural Context
John's vision, written likely during a period of Roman persecution (late 1st century AD), would have resonated deeply with early Christians. Cities in the ancient world relied on natural light during the day and artificial light (lamps, torches) at night. The idea of a city requiring no sun or moon would have been utterly revolutionary and conceptually difficult, highlighting the supernatural nature of God's new creation. Furthermore, the concept of God's glory as light has deep roots in the Old Testament, where God's presence often manifested as a brilliant, unapproachable light, such as the pillar of fire by night (Exodus 13:21), the Shekinah glory filling the Tabernacle and Temple (Exodus 40:34-35; 1 Kings 8:10-11), and prophetic visions of Zion's future illumination by the Lord (Isaiah 60:19-20). John's vision draws upon and culminates these ancient expectations.
Key Themes
This verse powerfully contributes to several overarching themes within Revelation and biblical theology. Firstly, it underscores the theme of Divine Presence, indicating that in the New Jerusalem, God's immediate and unmediated presence will be so complete and pervasive that no other light source is needed. This signifies a return to perfect communion, surpassing even the Garden of Eden. Secondly, it highlights the New Creation theme, emphasizing the radical departure from the old order where created elements like the sun and moon were essential. The new creation is entirely self-sufficient in God. Thirdly, the verse reinforces Christ's Centrality, identifying the Lamb as the very light of the city, thereby affirming His co-equality with God in providing this ultimate illumination and His indispensable role in the new cosmos. Lastly, it speaks to the Fulfillment of Prophecy, echoing Old Testament promises of a time when God Himself would be the everlasting light for His people, as seen in Isaiah 60:19.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to seem" or "to appear," signifies the manifest presence, radiance, majesty, and honor of God. In this context, it refers to the visible, brilliant splendor of God's very being, which serves as the primary and all-sufficient light source for the New Jerusalem. It is the tangible expression of God's inherent nature.
This verb means "to shed rays," "to shine," or "to brighten up." It can be used literally for physical illumination or figuratively for spiritual enlightenment. Here, it describes the active, continuous process by which God's glory illuminates the entire city, not just as a static presence, but as a dynamic source of light.
This noun refers to a portable lamp or other illuminator. While "light" in a broader sense is phōs (as in "light of the world"), lýchnos here specifies the Lamb as the source or instrument of light within the city, akin to a lamp that provides illumination. This emphasizes the Lamb's active role in radiating the divine glory.
Verse Breakdown
"And the city had no need of the sun, neither of the moon, to shine in it:"
This opening clause establishes a radical contrast with the present world. It declares the complete self-sufficiency of the New Jerusalem, stating that it has no dependency on the natural celestial bodies (sun and moon) that govern light and time in the current creation. This absence signifies a transcendence of the temporal and created order, implying an eternal day where darkness is utterly abolished.
"for the glory of God did lighten it,"
This phrase provides the divine reason for the city's self-sufficiency. The "glory of God" (dóxa tou Theou) is the direct, unmediated, and all-encompassing source of illumination. This refers to the visible manifestation of God's presence, His radiant splendor, majesty, and inherent brilliance, which actively and perpetually illuminates every part of the city. It is a light that is not merely reflected but emanates directly from the Divine Being.
"and the Lamb [is] the light thereof."
This final clause identifies Jesus Christ, depicted as the Lamb, as the specific and central embodiment of this divine light within the city. The Lamb is not just a participant but is the light, indicating His co-equality with God the Father in providing this ultimate illumination. His presence ensures that the city is perpetually bathed in the light of truth, life, and perfect communion, fulfilling His own declaration as the light of the world.
Literary Devices
The verse employs several significant literary devices. Contrast is immediately evident in the juxtaposition of the New Jerusalem's illumination with the reliance of the old creation on the sun and moon. This highlights the radical difference and superiority of the new order. Symbolism is rich, with the "sun" and "moon" symbolizing the created, temporal, and finite sources of light, while "the glory of God" and "the Lamb" symbolize the uncreated, eternal, and infinite divine source. The "city" itself is a metaphor for the redeemed community in perfect communion with God. Furthermore, the statement "the Lamb is the light thereof" is a powerful metaphor and personification, attributing the quality of light directly to the person of Jesus Christ, emphasizing His essential nature as the source of all spiritual and physical illumination in the eternal state.
Theological and Thematic Connections
Revelation 21:23 profoundly articulates the ultimate state of divine intimacy and the complete eradication of all forms of darkness. Theologically, it signifies the culmination of God's redemptive plan, where His unhindered presence is the sole and sufficient source of light, life, and glory for His people. This vision fulfills ancient prophetic longings for a time when God would dwell fully among His people, and His glory would be their perpetual light, signifying an end to all shadows of sin, sorrow, and separation. The co-identification of the Lamb as the light underscores the Trinitarian nature of this divine illumination and the indispensable role of Christ's atoning work in bringing humanity into this glorious state. It speaks to a reality where the created order is perfectly aligned with and subsumed by the Creator's radiant presence, making all lesser lights unnecessary and obsolete.
Reflection and Application
This verse offers immense hope and comfort, painting a vivid picture of our eternal destiny in Christ. To live in a city illuminated solely by the glory of God and the Lamb means a life utterly free from darkness—not just physical night, but also the spiritual darkness of sin, ignorance, fear, sorrow, and death. It assures us of perfect clarity, unblemished joy, and uninterrupted communion with God. This vision calls us to live now in anticipation of that glorious reality, allowing the light of Christ to illuminate our present path. It encourages us to shed the shadows of this world's fleeting attractions and to fix our gaze on the eternal source of all light, trusting that God's presence will ultimately be our all in all. As we walk in the light He provides today, we participate in a foretaste of that future glory, striving to reflect His radiance to a world still shrouded in darkness.
Questions for Reflection
FAQ
Why is there no need for the sun or moon in the New Jerusalem?
The verse explicitly states that the city has no need for the sun or moon because "the glory of God did lighten it, and the Lamb is the light thereof." This signifies a radical transformation from the current created order. In the New Jerusalem, God's manifest presence and radiant splendor (dóxa) are so complete and pervasive that they entirely supersede the need for any created light sources. It implies a state of perpetual, unmediated divine illumination, where the very essence of God and the Lamb provides all necessary light, truth, and life, making the temporal cycles of day and night obsolete. This fulfills ancient prophecies like Isaiah 60:19-20, where the Lord Himself becomes the everlasting light.
What does it mean that "the glory of God did lighten it"?
This phrase refers to the Shekinah glory, the visible, radiant manifestation of God's presence. Throughout the Old Testament, God's glory often appeared as a brilliant light or cloud, such as when it filled the Tabernacle (Exodus 40:34) and the Temple (1 Kings 8:11). In the New Jerusalem, this divine glory is not merely a transient manifestation but the permanent, inherent, and all-sufficient source of light for the entire city. It means that God's very being, His majesty, purity, and splendor, will be perpetually and directly revealed, providing perfect illumination and removing all shadows.
How is the Lamb "the light thereof"?
Identifying the Lamb (Jesus Christ) as "the light thereof" underscores His co-equality with God the Father and His central role in the new creation. Jesus declared Himself to be the "light of the world" during His earthly ministry (John 8:12; John 9:5). In the New Jerusalem, this identity is fully realized. The Lamb, who was slain and resurrected, is the one through whom God's glory is perfectly revealed and mediated to humanity. He is not merely a reflection of God's light but is intrinsically the light, providing eternal life, truth, and perfect communion for all who dwell in the city. His presence ensures that the divine illumination is personal, relational, and redemptive.
Christ-Centered Fulfillment
Revelation 21:23 finds its profound Christ-centered fulfillment in Jesus, the Lamb of God, who is revealed as the ultimate and eternal light of the New Jerusalem. From the very beginning of John's Gospel, Jesus is presented as the "true light that gives light to everyone" (John 1:9). His earthly ministry was characterized by dispelling spiritual darkness, bringing truth, life, and revelation to a world shrouded in sin and ignorance (John 8:12). The Lamb's atoning sacrifice on the cross not only purchased redemption but also opened the way for humanity to dwell in the unmediated presence of God's glory. In the New Jerusalem, this promise is fully realized: the Lamb, who is God incarnate, becomes the very source of light, signifying that all illumination, truth, and life for eternity flow from His person and His finished work. He is the visible manifestation of God's glory, making the Father known (John 14:9), and through Him, believers will experience perfect, unceasing communion in the radiant presence of God, forever basking in the light of the Lamb who sits on the throne.