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Commentary on Revelation 21 verses 9–27
We have already considered the introduction to the vision of the new Jerusalem in a more general idea of the heavenly state; we now come to the vision itself, where observe,
I. The person that opened the vision to the apostle - one of the seven angels, that had the seven vials full of the seven last plagues, Rev 21:9. God has a variety of work and employment for his holy angels. Sometimes they are to sound the trumpet of divine Providence, and give fair warning to a careless world; sometimes they are to pour out the vials of God's anger upon impenitent sinners; and sometimes to discover things of a heavenly nature to those that are the heirs of salvation. They readily execute every commission they receive from God; and, when this world shall be at an end, yet the angels shall be employed by the great God in proper pleasant work to all eternity.
II. The place from which the apostle had this glorious view and prospect. He was taken, in ecstasy, into a high mountain. From such situations men usually have the most distinct views of adjacent cities. Those who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, whence, as from the top of Pisgah, they may behold the goodly land of the heavenly Canaan.
III. The subject-matter of the vision - the bride, the Lamb's wife (Rev 21:10); that is, the church of God in her glorious, perfect, triumphant state, under the resemblance of Jerusalem, having the glory of God shining in its lustre, as uxor splendit radiis mariti - the bride comely through the comeliness put on her by her husband; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her. And now we have a large description of the church triumphant under the emblem of a city, far exceeding in riches and splendour all the cities of this world; and this new Jerusalem is here represented to us both in the exterior and the interior part of it.
1.The exterior part of the city - the wall and the gates, the wall for security and the gates for entrance.
(1.)The wall for security. Heaven is a safe state; those that are there are enclosed with a wall, that separates them and secures them from all evils and enemies: now here, in the account of the wall, we observe, [1.] The height of it, which, we are told, is very high, seventy yards (Rev 21:17), sufficient both for ornament and security. [2.] The matter of it: It was as jasper; a wall all built of the most precious stones, for firmness and lustre, Rev 21:11. This city has a wall that is impregnable as well as precious. [3.] The form of it was very regular and uniform: It was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection. There shall be an absolute uniformity in the church triumphant, a thing wanted and wished for on earth, but not to be expected till we come to heaven. [4.] The measure of the wall (Rev 21:15, Rev 21:16): Twelve thousand furlongs each way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen hundred German miles. Here is room sufficient for all the people of God - many mansions in their Father's house. [5.] The foundation of the wall, for heaven is a city that hath her foundations (Rev 21:19); the promise and power of God, and the purchase of Christ, are the strong foundations of the church's safety and happiness. The foundations are described by their number - twelve, alluding to the twelve apostles (Rev 21:14), whose gospel doctrines are the foundations upon which the church is built, Christ himself being the chief corner-stone; and, as to the matter of these foundations, it was various and precious, set forth by twelve sorts of precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellencies of the Lord Jesus Christ.
(2.)The gates for entrance. Heaven is not inaccessible; there is a way opened into the holiest of all; there is a free admission to all those that are sanctified; they shall not find themselves shut out. Now, as to these gates, observe, [1.] Their number - twelve gates, answering to the twelve tribes of Israel. All the true Israel of God shall have entrance into the new Jerusalem, as every tribe had into the earthly Jerusalem. [2.] Their guards which were placed upon them - twelve angels, to admit and receive the several tribes of the spiritual Israel and keep out others. [3.] The inscription on the gates - the names of the twelve tribes, to show that they have a right to the tree of life, and to enter through the gates into the city. [4.] The situation of the gates. As the city had four equal sides, answering to the four quarters of the world, east, west, north, and south, so on each side there were three gates, signifying that from all quarters of the earth there shall be some who shall get safely to heaven and be received there, and that there is as free entrance from one part of the world as from the other; for in Christ there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free. Men of all nations, and languages, who believe on Christ, have by him access to God in grace here and in glory hereafter. [5.] The materials of these gates - they were all of pearls, and yet with great variety: Every gate one pearl, either one single pearl of that vast bigness, or one single sort of pearl. Christ is the pearl of great price, and he is our way to God. There is nothing magnificent enough in this world fully to set forth the glory of heaven. Could we, in the glass of a strong imagination, contemplate such a city as is here described, even as to the exterior part of it, such a wall, and such gates, how amazing, how glorious, would the prospect be! And yet this is but a faint and dim representation of what heaven is in itself.
2.The interior part of the new Jerusalem, Rev 21:22-27. We have seen its strong wall, and stately gates, and glorious guards; now we are to be led through the gates into the city itself; and the first thing which we observe there is the street of the city, which is of pure gold, like transparent glass, Rev 21:21. The saints in heaven tread upon gold. The new Jerusalem has its several streets. There is the most exact order in heaven: every saint has his proper mansion. There is converse in heaven: the saints are then at rest, but it is not a mere passive rest; it is not a state of sleep and inactivity, but a state of delightful motion: The nations that are saved walk in the light of it. They walk with Christ in white. They have communion not only with God, but with one another; and all their steps are firm and clean. They are pure and clear as gold and transparent glass. Observe,
(1.)The temple of the new Jerusalem, which was no material temple, made with men's hands, as that of Solomon and Zerubbabel, but a temple altogether spiritual and divine; for the Lord God Almighty, and the Lamb, are the temple thereof. There the saints are above the need of ordinances, which were the means of their preparation for heaven. When the end is attained the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel institutions.
(2.)The light of this city. Where there is no light, there can be no lustre nor pleasure. Heaven is the inheritance of the saints in light. But what is that light? There is no sun nor moon shining there, Rev 21:23. Light is sweet, and a pleasant thing it is to behold the sun. What a dismal world would this be if it were not for the light of the sun! What is there in heaven that supplies the want of it? There is no want of the light of the sun, for the glory of God lightens that city, and the Lamb is the light thereof. God in Christ will be an everlasting fountain of knowledge and joy to the saints in heaven; and, if so, there is no need of the sun or moon, any more than we here need to set up candles at noon day, when the sun shineth in its strength.
(3.)The inhabitants of this city. They are described here several ways. [1.] By their numbers - whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth are saved in heaven. [2.] By their dignity - some of the kings and princes of the earth: great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low; and when the greatest kings come to heaven they will see all their former honour and glory swallowed up of this heavenly glory that so much excels. [3.] Their continual accession and entrance into this city: The gates shall never be shut. There is no night, and therefore no need of shutting up the gates. Some one or other is coming in every hour and moment, and those that are sanctified always find the gates open; they have an abundant entrance into the kingdom.
(4.)The accommodations of this city: All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree - brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world.
(5.)The unmixed purity of all who belong to the new Jerusalem, Rev 21:27. [1.] There the saints shall have no impure thing remaining in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of corruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the light of his countenance; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. [2.] There the saints shall have no impure persons admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care that can be taken. Some roots of bitterness will spring up to trouble and defile Christian societies; but in the new Jerusalem there is a society perfectly pure. First, Free from such as are openly profane. There are none admitted into heaven who work abominations. In the churches on earth sometimes abominable things are done, solemn ordinances profaned and prostituted to men openly vicious, for worldly ends; but no such abominations can have place in heaven. Secondly, Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days; but they cannot intrude into the new Jerusalem, which is wholly reserved for those that are called, and chosen, and faithful, who are all written, not only in the register if the visible church, but in the Lamb's book of life.
But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," [Revelation 21:2] which the apostle also calls "our mother from above;" [Galatians 4:26] and, while declaring that our πολίτευμα, or citizenship, is in heaven, he predicates of it that it is really a city in heaven. This both Ezekiel had knowledge of [Ezekiel 48:30-35] and the Apostle John beheld. [Revelation 21:10-23] And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited to view previous to its manifestation. This prophecy, indeed, has been very lately fulfilled in an expedition to the East. For it is evident from the testimony of even heathen witnesses, that in Judæa there was suspended in the sky a city early every morning for forty days. As the day advanced, the entire figure of its walls would wane gradually, and sometimes it would vanish instantly. We say that this city has been provided by God for receiving the saints on their resurrection, and refreshing them with the abundance of all really spiritual blessings, as a recompense for those which in the world we have either despised or lost; since it is both just and God-worthy that His servants should have their joy in the place where they have also suffered affliction for His name's sake. Of the heavenly kingdom this is the process. After its thousand years are over, within which period is completed the resurrection of the saints, who rise sooner or later according to their deserts there will ensue the destruction of the world and the conflagration of all things at the judgment: we shall then be changed in a moment into the substance of angels, even by the investiture of an incorruptible nature, and so be removed to that kingdom in heaven of which we have now been treating, just as if it had not been predicted by the Creator, and as if it were proving Christ to belong to the other god and as if he were the first and sole revealer of it.
And in that he says that the sun is not necessary in the city, he shows, evidently, that the Creator as the immaculate light shines in the midst of it, whose brightness no mind has been able to conceive, nor tongue to tell. In that he says there are three gates placed on each of the four sides, of single pearls, I think that these are the four virtues, to wit, prudence, fortitude, justice, temperance, which are associated with one another. And, being involved together, they make the number twelve. But the twelve gates we believe to be the number of the apostles, who, shining in the four virtues as precious stones, manifesting the light of their doctrine among the saints, cause it to enter the celestial city, that by intercourse with them the choir of angels may be gladdened. And that the gates cannot be shut, it is evidently shown that the doctrine of the apostles can be separated from rectitude by no tempest of contradiction. Even though the floods of the nations and the vain superstitions of heretics should revolt against their true faith, they are overcome, and shall be dissolved as the foam, because Christ is the Rock by which, and on which, the Church is founded. And thus it is overcome by no traces of maddened men.
The passage refers to the perpetual light of the Lamb. Indeed, the Lamb himself will be the eternal [light] in that city when the time of night has been removed. As Isaiah said, “It shall be for them from month to month and from sabbath to sabbath.” By month he signifies the light because of the full splendor of the moon; by sabbath he is signifying the eternal rest. It is as though it had said, “For them there continues light from light and eternal rest from rest.” That the gates are not closed is indicative of the most complete security. For [in that city] it is not said, “Watch and pray that you may not enter into temptation,” but rather “Be still and see that I am the Lord.” There what is seen is truly loved; what is loved is praised without ceasing. There no one becomes feeble from sloth; nor does anyone grow weary from the activity of perpetual praise.
And its gates will not be closed by day, for there will be no night there. He recalls that the perpetual light of the Lamb, or rather the Lamb himself as the eternal light, will be in that city, with the time of night removed. But the fact that the gates will not be closed is a sign of complete security. For there it is no longer said: "Watch and pray that you may not enter into temptation" (Matt. XXVI), but rather: "Be still and know that I am God" (Ps. XLV).
THERE FOLLOWS: And the gates thereof shall not be shut by day: for there shall be no night there. ANSWER: He is saying that there will be in that city the perpetual light of the Lamb, or rather that the Lamb himself will be there as a perpetual light, while nighttime will have been eliminated. As for the gates not being shut, it is a sign of the fullest security; for there it is no longer said, Watch ye, and pray that ye enter not into temptation, [Matt. 26:41, Mark 14:38] but rather, Be still and see that I am God. [Ps. 45:11]
And its gates he says shall not be shut by day. The meaning is twofold: for either this says that there will be peace and absence of fear, such that there will be no need to keep watch over the city by day or to bar the doors ever, or that the apostolic teachings, for we called the apostles gates, will not be silenced even there, but the apostles will be present there as teachers of new doctrines and of more divine things to the saints; for the righteous are "children of day and light," (1 Thess. 5:5) they will delight in divine and illuminating praises and mysteries, light ever being about them and a divine shining of light.
For he says there will be no night there. For if the divine radiance were ever interrupted, then there would be night; but if it is impious to say this, that the divine light ever ceases, how could there be night for the saints?
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SUMMARY
Revelation 21:25 offers a profound glimpse into the eternal state of the New Jerusalem, the dwelling place of God with humanity. This verse vividly portrays the city's absolute security, unhindered accessibility, and perpetual divine illumination, contrasting sharply with the vulnerabilities, limitations, and cyclical darkness of the present world. It assures believers of an unending era of peace, safety, and unmediated fellowship in God's glorious presence.
CONTEXT
Literary Context: This verse is deeply embedded within John's climactic vision of the New Heavens and New Earth, culminating in the descent of the New Jerusalem from God out of heaven. Following the passing away of the old creation and the definitive promise that God will wipe away every tear, and death shall be no more, John transitions to a detailed description of the holy city. The preceding verses emphasize the city's unparalleled glory, its construction from precious materials, and crucially, its unique source of light. Specifically, Revelation 21:23 declares that the city has no need for sun or moon, "for the glory of God gives it light, and its lamp is the Lamb." Verse 25 then builds upon this, explaining a direct consequence of this divine illumination.
Historical & Cultural Context: In the ancient world, city gates served as critical points of defense, commerce, and social interaction. They were typically closed at nightfall to protect inhabitants from external threats, robbers, or invading armies. The act of closing gates signified a city's vulnerability and its need for protection. Conversely, open gates during the day allowed for trade, travel, and the free flow of people. The absence of gate-closing in the New Jerusalem, therefore, would have immediately conveyed to John's original audience a state of unprecedented security and peace, utterly devoid of any external threat or internal danger. It also implies a constant, unhindered flow of activity and access, a stark departure from the guarded, often fearful, existence of earthly cities.
Key Themes: Revelation 21:25 powerfully contributes to several overarching themes within the book of Revelation and biblical eschatology. It highlights the theme of Perpetual Security and Peace, asserting that in the New Jerusalem, there will be no need for defensive measures, as all enemies and threats will have been vanquished. This implies an eternal state of absolute safety for its inhabitants. Relatedly, it underscores Constant Access and Divine Openness, as the perpetually open gates signify unhindered communion with God and unrestricted entry into His presence, reflecting complete freedom and uninhibited fellowship. The verse also emphasizes the Absence of Darkness and Evil, as the declaration "there shall be no night there" signifies a realm entirely purged of all that darkness symbolizes—sin, fear, sorrow, and the hiding places of evil. This eternal day is a direct result of Divine Illumination, where the city's light is not a created source but the very glory of God and the Lamb, as further articulated in Revelation 22:5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 21:25 employs several powerful literary devices to convey its profound message. Symbolism is paramount, with the "gates" representing both security and access, and "night" symbolizing all forms of spiritual and physical darkness, evil, and fear. The perpetually open gates symbolize absolute security and unhindered access to God's presence, while the absence of night symbolizes the complete eradication of evil and sorrow. There is a strong Contrast drawn between earthly cities, which require gates for protection and experience the cycle of day and night, and the New Jerusalem, which transcends these limitations. This contrast highlights the perfection and divine nature of the new creation. Furthermore, the language uses Absolute Language and Hyperbole with phrases like "shall not be shut at all" and "no night there," emphasizing the definitive and eternal nature of these conditions, underscoring the completeness of God's redemptive work.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 21:25 is a powerful theological statement about the nature of God's eternal dwelling with humanity. It speaks to the ultimate triumph of light over darkness, good over evil, and peace over conflict. The perpetual openness of the gates signifies God's unending welcome and the unhindered access believers will have to His presence, a fulfillment of the longing for perfect communion. The absence of night underscores the complete eradication of sin, sorrow, and all that opposes God's holy nature, confirming that the new creation is a realm of pure, unadulterated glory and truth, illuminated by God Himself. This vision assures us that God's plan for His redeemed people culminates in a state of perfect security, joy, and eternal fellowship, free from every shadow of the old world.
REFLECTION AND APPLICATION
Revelation 21:25 offers immense comfort and a profound vision of our eternal hope, challenging us to live with an eschatological perspective. It paints a picture of a future free from all forms of fear, danger, and the cycles of weariness and darkness that characterize our present existence. This glorious vision encourages us to cultivate a deep trust in God's ultimate sovereignty and His unwavering commitment to His people. Knowing that our eternal home is a place of absolute security and perpetual light should empower us to face current anxieties with courage and to walk in the light of Christ even now, reflecting His truth and love in a world still shadowed by darkness. It calls us to anticipate a future where every tear is wiped away, and every shadow is banished by the overwhelming presence of God's glory.
Questions for Reflection
FAQ
What does the absence of night in the New Jerusalem truly signify?
Answer: The absence of night in the New Jerusalem, as stated in Revelation 21:25, signifies far more than just the lack of physical darkness. Theologically, "night" often symbolizes spiritual darkness, evil, sin, sorrow, fear, danger, and the hiddenness of God's presence. Therefore, "no night there" means that the New Jerusalem will be a realm utterly purged of all these negative elements. It represents a state of perpetual divine illumination, where the glory of God and the Lamb are the constant light, ensuring unending truth, holiness, peace, and joy. It is a world where there is nothing to hide, nothing to fear, and no sorrow to endure.
Why are the gates of the New Jerusalem never shut, even by day?
Answer: The gates of ancient cities were typically shut at night for protection against invaders and dangers. The declaration in Revelation 21:25 that the gates of the New Jerusalem "shall not be shut at all by day" (implying never, since there is no night) carries profound symbolic meaning. Firstly, it signifies absolute and eternal security; there is no enemy, no threat, and therefore no need for defensive measures. The city is perfectly safe because God Himself dwells within it. Secondly, it symbolizes constant accessibility and unhindered fellowship. The gates are always open, inviting all who are redeemed to enter and enjoy unmediated communion with God and one another. This contrasts sharply with the limited access and guarded nature of earthly realms, highlighting the complete freedom and peace found in God's eternal kingdom.
CHRIST-CENTERED FULFILLMENT
Revelation 21:25 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the very embodiment of the light and security promised for the New Jerusalem. Jesus declared Himself to be the Light of the World, and His coming dispelled the spiritual darkness that enveloped humanity. Through His atoning sacrifice and resurrection, He conquered sin, death, and the powers of darkness, ensuring that for those who believe in Him, there will truly be "no night." He is also the Lamb who is the lamp of the city, meaning His presence is the source of its perpetual illumination, banishing all shadows of fear and sorrow. Furthermore, Jesus identifies Himself as the Door or Gate, through whom believers enter into salvation and eternal life. His open invitation and the unhindered access to God's presence, symbolized by the never-shut gates, are made possible only through Him. Thus, Revelation 21:25 is a glorious testament to Christ's complete victory over darkness and His role as the eternal source of light, life, and security for His redeemed people.