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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
8 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.
With these words it is to be understood that the Lamb himself who then will be the life of the citizens [of the heavenly city] is the way for those who are underway [toward the heavenly city]. For it is necessary that whatever dignity they will have received is attributed through praise to the honor of him who was the giver. Here [the passage] is speaking of spiritual kings of whom we read, “He is powerful and gives strength to our kings and has exalted the horn of his Christ.”
By the light, the Lamb is clearly shown to be the [city’s] lamp, and the kings and the nations will walk in his light. The prophet knew this and said, “In your light we shall see light.” The apostle also spoke concerning this light: “The night is far gone, the day is at hand.” The Evangelist also writes in a similar way: “The life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it.” This is to say, what the nature of our weakness had concealed and what the shadow of our humanity had rendered dark was made clear by the assumption of the Lord’s body. And while God, who is light, inhabits the lot of our flesh, he enlightens the whole by the greatness of his glory. For this reason the honor and the glory of the kings and the nations are given to him, because all have been made glorious through him, and the darkness of night shall not overcome his faithful, whom the presence of the Lamb and the Word of the ineffable, unbegotten Father illuminate.
And the kings of the earth will bring their glory and honor into it. Here he speaks of spiritual kings, who bring all the riches of their virtues to the Church with praise.
And the nations will walk by its light. It signifies that the same Lamb who is now the way for those on pilgrimage, will then be life for the citizens.
QUESTION: And the nations shall walk through the light of it. ANSWER: It means that it is the selfsame Lamb that is now the way for travelers and will then be the life for citizens. [Ref. to John 14:6]
And it says the nations will walk by its light. Not only the nations, but also the saints from Israel who have believed. But since those from the Gentiles are more numerous, it indicated these as well as those from the greater number.
And the kings of the earth will bring their glory and honor into it. He calls all the saints kings of the earth, concerning whom it is written in the passage appointing "the heavenly kings over it, they shall be whitened in Selmon," (Ps. 67:15) as was said before. These therefore have even glorious and honorable status. And he says: the boastings borne of virtue will be laid up in that holy city, as he said that the goods of virtue dwell together with the saints.
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Summary
Revelation 21:24 offers a breathtaking glimpse into the eternal state of the New Jerusalem, depicting a future where redeemed humanity, drawn from all nations, dwells perpetually in the radiant presence of God. It portrays the ultimate submission of all earthly authority and achievement, as the kings of the earth willingly consecrate their glory and honor to the divine majesty of the city, which is illuminated by the glory of God and the Lamb. This verse underscores the universal scope of God's salvation and the complete triumph of His sovereign reign.
Context
Literary Context
Revelation 21 begins with the magnificent vision of a new heaven and a new earth, signifying the culmination of God's redemptive plan and the eradication of all effects of sin. The focus quickly shifts to the descent of the New Jerusalem, described as a bride adorned for her husband, emphasizing its purity and intimate relationship with God. Central to this vision is the promise that God Himself will dwell with His people, wiping away every tear and eliminating death, sorrow, crying, and pain (Revelation 21:4). Verse 23 explicitly states that the city has no need of sun or moon, for the glory of God illuminates it, and the Lamb is its lamp. Revelation 21:24 builds directly upon this, detailing the consequence of such divine illumination: the nations and their kings are drawn to and participate in this glorious light, bringing their offerings.
Historical & Cultural Context
John's vision in Revelation was given to Christians facing severe persecution under the Roman Empire. The concept of "nations" (Greek: ethnē) in the biblical context often referred to the Gentiles, the non-Israelite peoples. In the Old Testament, the nations were often seen as hostile to God's people, but prophetic texts also envisioned a future where all nations would come to worship the Lord (Isaiah 2:2-4; Zechariah 8:20-23). The "kings of the earth" would have resonated with John's audience as symbols of worldly power and authority, often oppressive and resistant to God's reign. The image of these kings bringing their "glory and honour" into the city would have been a profoundly counter-cultural statement, demonstrating the ultimate subjugation of all human power and pride to the absolute sovereignty of God, a stark contrast to the earthly empires that demanded such homage.
Key Themes
This verse powerfully contributes to several overarching themes in Revelation and the broader biblical narrative. Firstly, it highlights Universal Salvation and Inclusion, demonstrating that God's redemptive plan extends beyond a single ethnic group to encompass all peoples who are saved, fulfilling prophecies that all nations would come to worship God. Secondly, the theme of Divine Light and Presence is central; the city's illumination by God's glory signifies a state of perfect knowledge, truth, and intimate communion with the Creator, where darkness has no place (1 John 1:5). Thirdly, it underscores the Ultimate Sovereignty of God and Christ's Reign, as all earthly power and achievement are willingly laid down and consecrated to the King of Kings, acknowledging His supreme authority and worthiness of all praise. This foreshadows the scene where every knee will bow and every tongue confess Jesus as Lord.
Exposition and Analysis
Key Word Analysis
Meaning "a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan)." In this context, éthnos emphasizes the global, inclusive nature of salvation. It signifies that the redeemed community in the New Jerusalem will comprise people from every ethnic, cultural, and linguistic background, not limited to any single historical people group. This highlights the universal scope of God's grace and the fulfillment of His promise to Abraham that all nations would be blessed through him.
Meaning "luminousness (in the widest application, natural or artificial, abstract or concrete, literal or figurative)." Here, phōs refers to the literal, radiant glory of God and the Lamb that illuminates the New Jerusalem. It is not merely a metaphor but the very presence of God that provides perfect clarity, truth, and life. To "walk in the light" signifies living in constant, unhindered communion with God, fully guided and sustained by His divine presence and truth, a state of perfect spiritual and moral illumination.
Meaning "glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship." Dóxa here refers to the inherent splendor, majesty, and renown of the kings and, by extension, the achievements, cultures, and unique contributions of humanity. The act of bringing their "glory and honour" into the city signifies that these earthly accomplishments are not abolished but transformed, purified, and consecrated to God, finding their ultimate meaning and purpose in glorifying Him. It implies that the best of human culture and achievement, when redeemed, will contribute to the richness of the eternal city, all directed towards the worship of God.
Verse Breakdown
"And the nations of them which are saved shall walk in the light of it"
This clause describes the inhabitants of the New Jerusalem. "The nations" (Greek: ethnē) clearly indicates that the redeemed community is not ethnically exclusive but comprises people from every corner of the earth who have received salvation. To "walk in the light of it" means to live in constant, active communion with the divine presence, which is the source of the city's light. This "light" is explicitly identified in the preceding verse as the glory of God and the Lamb. Thus, the saved nations will perpetually experience and be guided by God's radiant truth, righteousness, and unmediated presence, signifying a state of perfect knowledge, joy, and spiritual vitality.
"and the kings of the earth do bring their glory and honour into it"
This second clause describes the ultimate submission and consecration of all earthly power and achievement to God's reign. "The kings of the earth" represent the highest forms of human authority, accomplishment, and cultural expression. Their act of "bringing their glory and honour into it" signifies a willing offering and dedication of all that humanity values and achieves—its dignity, prestige, wealth, and cultural contributions—to the New Jerusalem, and by extension, to God Himself. This demonstrates that in the eternal state, all human greatness finds its true purpose and ultimate fulfillment only when it is consecrated to and absorbed into the divine glory, acknowledging God's supreme sovereignty and worthiness of all praise.
Literary Devices
Revelation 21:24 is rich in Symbolism and Imagery. The "light" of the city is a profound symbol, not merely of physical illumination but of God's unmediated presence, truth, and glory, which dispels all darkness and brings perfect understanding and life. The "nations" symbolize the universal scope of God's redemptive plan, emphasizing that salvation is for all peoples, transcending ethnic and national boundaries. The "kings of the earth" symbolize all human power, authority, and cultural achievement. Their act of "bringing their glory and honour" into the city is symbolic of the ultimate subjugation and consecration of all earthly dominion to the divine reign of God and the Lamb. This act also carries Metaphorical weight, suggesting that the best of human culture and accomplishment, when redeemed, will not be annihilated but purified and offered as worship, contributing to the eternal city's splendor. The entire verse paints a vivid Imagery of a vibrant, inclusive, and divinely illuminated city where all creation finds its ultimate purpose in glorifying God.
Theological and Thematic Connections
Revelation 21:24 is a profound theological statement on the consummation of God's kingdom and the universal scope of His salvation. It underscores the biblical narrative's trajectory from a particular people (Israel) to a global community of the redeemed, fulfilling the Abrahamic covenant's promise that all families of the earth would be blessed through him. The "light" of the city, being the glory of God and the Lamb, connects to the Old Testament concept of God's kabod (glory) filling the tabernacle and temple, now fully realized in the New Jerusalem without any veil. The willing submission of "kings" and their "glory and honour" signifies the ultimate triumph of Christ's reign over all earthly powers and the complete reorientation of all creation towards His worship. It speaks to the transformation, not annihilation, of human culture and achievement when brought under divine sovereignty.
Reflection and Application
Revelation 21:24 offers immense hope and a powerful vision for believers today. It assures us that God's plan of salvation is truly global, encompassing people from every nation, tribe, and tongue. This should ignite a passion for missions and evangelism, knowing that God is actively drawing people from all backgrounds into His eternal family. Furthermore, the image of "walking in the light" calls us to live lives of transparency, truth, and holiness now, reflecting the character of God even in this present darkness. It reminds us that our ultimate citizenship is in this heavenly city, providing a profound eternal perspective that shapes our values and priorities. The verse also challenges us to consider how we use our "glory and honour"—our talents, resources, achievements, and cultural contributions. Rather than seeking self-glory, we are called to consecrate all that we are and have to God, allowing Him to purify and use them for His eternal purposes. This vision encourages us to live with intentionality, knowing that our faithful service and consecrated lives contribute to the ultimate glory of God in His coming kingdom.
Questions for Reflection
FAQ
Does this verse mean that only "kings" and "nations" will be in the New Jerusalem?
No, this verse uses "nations" and "kings of the earth" as representative terms to emphasize the universal scope of God's salvation and the ultimate submission of all earthly authority to His reign. The "nations of them which are saved" refers to all redeemed humanity from every people group, as seen in Revelation 7:9. The "kings of the earth" symbolize the highest forms of human power, achievement, and culture. Their act of bringing their glory and honor into the city signifies that all human greatness, when redeemed, will be consecrated to God and find its ultimate purpose in glorifying Him, rather than being abolished. It's a comprehensive picture of all creation acknowledging God's supreme sovereignty.
What is the "light" that the nations walk in?
The "light" is explicitly identified in the preceding verse, Revelation 21:23, as "the glory of God" and "the Lamb is its lamp." This light is not a created light like the sun or moon, but the unmediated, radiant presence of God Himself and Jesus Christ. To "walk in the light of it" signifies living in perpetual, intimate communion with God, fully illuminated by His truth, righteousness, and love, with no darkness or misunderstanding. It represents a state of perfect knowledge, joy, and spiritual vitality in His direct presence.
Christ-Centered Fulfillment
Revelation 21:24 finds its ultimate Christ-centered fulfillment in Jesus as the very embodiment of the divine light and the triumphant King to whom all glory is due. He is the Lamb of God whose sacrificial work on the cross made salvation possible for "the nations," breaking down the dividing wall between Jew and Gentile to create one new humanity in Himself. It is through His atoning blood that people from every tribe, tongue, people, and nation are redeemed and granted access to this glorious eternal city (Revelation 5:9). Furthermore, Jesus is the Light of the World, and in the New Jerusalem, He, as the Lamb, is the very lamp that illuminates the city with God's glory (Revelation 21:23). The "kings of the earth" bringing their glory and honor into the city is a profound acknowledgment of Jesus' ultimate sovereignty as the King of Kings and Lord of Lords. All human achievement, power, and cultural expression find their highest purpose and meaning only when consecrated to Him, the one who holds all authority in heaven and on earth, and to whom every knee will ultimately bow. Thus, Revelation 21:24 is a testament to Christ's universal reign, His role as the source of eternal light, and the ultimate consummation of His redemptive work in bringing all things under His glorious dominion.