Text -- Revelation 21:9--22:5 (NET)

The New Jerusalem Descends

21:9 Then one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, saying, “Come, I will show you the bride, the wife of the Lamb!” 21:10 So he took me away in the Spirit to a huge, majestic mountain and showed me the holy city, Jerusalem, descending out of heaven from God. 21:11 The city possesses the glory of God; its brilliance is like a precious jewel, like a stone of crystal-clear jasper. 21:12 It has a massive, high wall with twelve gates, with twelve angels at the gates, and the names of the twelve tribes of the nation of Israel are written on the gates. 21:13 There are three gates on the east side, three gates on the north side, three gates on the south side and three gates on the west side. 21:14 The wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb. 21:15 The angel who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall. 21:16 Now the city is laid out as a square, its length and width the same. He measured the city with the measuring rod at fourteen hundred miles (its length and width and height are equal). 21:17 He also measured its wall, one hundred forty-four cubits according to human measurement, which is also the angel’s. 21:18 The city’s wall is made of jasper and the city is pure gold, like transparent glass. 21:19 The foundations of the city’s wall are decorated with every kind of precious stone. The first foundation is jasper, the second sapphire, the third agate, the fourth emerald, 21:20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. 21:21 And the twelve gates are twelve pearls– each one of the gates is made from just one pearl! The main street of the city is pure gold, like transparent glass. 21:22 Now I saw no temple in the city, because the Lord God– the All-Powerful– and the Lamb are its temple. 21:23 The city does not need need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb. 21:24 The nations will walk by its light and the kings of the earth will bring their grandeur into it. 21:25 Its gates will never be closed during the day (and there will be no night there). 21:26 They will bring the grandeur and the wealth of the nations into it, 21:27 but nothing ritually unclean will ever enter into it, nor anyone who does what is detestable or practices falsehood, but only those whose names are written in the Lamb’s book of life. 22:1 Then the angel showed me the river of the water of life– water as clear as crystal– pouring out from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s main street. On each side of the river is the tree of life producing twelve kinds of fruit, yielding its fruit every month of the year. Its leaves are for the healing of the nations. 22:3 And there will no longer be any curse, and the throne of God and the Lamb will be in the city. His servants will worship him, 22:4 and they will see his face, and his name will be on their foreheads. 22:5 Night will be no more, and they will not need the light of a lamp or the light of the sun, because the Lord God will shine on them, and they will reign forever and ever.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rev 21:9

One of the seven angels ( heis ek tōn hepta aggelōn ).

As in Rev 17:1 with the same introduction when the angel made the announcement about the harlot city (Babylon), so here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. Thus the numphē (Bride) is placed in sharp contrast with the pornē (Harlot). The New Jerusalem was briefly presented in Rev 21:2, but now is pictured at length (21:9-22:5) in a nearer and clearer vision.

Robertson: Rev 21:9

The bride the wife of the Lamb ( tēn numphēn tēn gunaika tou arniou ).

Twice already the metaphor of the Bride has been used (Rev 19:7; Rev 21:2), here termed "wife"(gunaika ), mentioned proleptically as in Rev 19:7 if the marriage is not yet a reality. For the use of the same metaphor elsewhere in the N.T., see note on Rev 19:7.

Robertson: Rev 21:10

He carried me away in the Spirit ( apēnegken me en pneumati ).

See same language in Rev 17:7 when John received a vision of the Harlot City in a wilderness. Here it is "to a mountain great and high"(epi oros mega kai hupsēlon ). So it was with Ezekiel (Eze 40:2) and so the devil took Jesus (Mat 4:8). It was apparently not Mount Zion (Rev 14:1), for the New Jerusalem is seen from this mountain. "The Seer is carried thither ‘ in spirit’ (cf. Rev 1:10; Rev 4:1); the Angel’ s deuro is a sursum cor to which his spirit under the influence of the ‘ Spirit of revelation’ (Eph 1:17) at once responds"(Swete).

Robertson: Rev 21:10

And he shewed me ( kai edeixen moi ).

First aorist active indicative of deiknumi , just as he had said he would do in Rev 21:9 (deixō soi , I will shew thee). Precisely the same words about Jerusalem as in Rev 21:2, save the absence of kainēn (New).

Robertson: Rev 21:11

Having the glory of God ( echousan tēn doxan tou theou ).

Syntactically this clause goes with Rev 21:10, the feminine accusative singular participle echousan agreeing with polin , the radiance of the dazzling splendour of God as seen in Isa 60:1; Eze 43:5. God’ s very presence is in the Holy City (the Bride).

Robertson: Rev 21:11

Light ( phōstēr ).

"Luminary,"late word (in lxx, papyri), in N.T. only here and Phi 2:15. Christ is the light (phōs ) of the world (Joh 8:12) and so are Christians (Mat 5:14) who have received the illumination (phōtismos ) of God in the face of Christ (2Co 4:6) and who radiate it to men (Phi 2:15). See both words in Gen 1:3, Gen 1:14. "The ‘ luminary’ of the Holy City is her witness to Christ"(Swete).

Robertson: Rev 21:11

Like unto a stone most precious ( homoios lithōi timiōtatōi ).

Associative instrumental case after homoios . Timiōtatōi is the elative superlative.

Robertson: Rev 21:11

As it were a jasper stone ( hōs lithōi iaspidi ).

As in Rev 4:3, which see.

Robertson: Rev 21:11

Clear as crystal ( krustallizonti ).

Verb not found elsewhere from krustallos (old word, Rev 4:6; Rev 22:1), "of crystalline brightness and transparency"(Thayer), "transparent and gleaming as rock-crystal"(Moffatt).

Robertson: Rev 21:12

Having a wall great and high ( echousa teichos mega kai hupsēlon ).

John returns, after the parenthesis in Rev 21:11, to the structure in Rev 21:10, only to use the accusative echousan as before to agree with polin , but the nominative echousa as again with "twelve gates"(pulōnas dōdeka ). Pulōn is an old word (from pulē gate) for a large gate as in Luk 16:20 and six times in Rev for the gate tower of a city wall (Rev 21:12, Rev 21:13, Rev 21:15, Rev 21:21, Rev 21:25; Rev 22:14) as in 1Ki 17:10; Act 14:13. See Eze 48:31. for these twelve gates, one for each tribe (cf. Rev 7:1-8).

Robertson: Rev 21:12

At the gates ( epi tois pulōsin ).

"Upon the gate towers."

Robertson: Rev 21:12

Twelve angels ( aggelous dōdeka ).

As pulōroi or phulakes according to Isa 62:6; 2Ch 8:14.

Robertson: Rev 21:12

Names written thereon ( onomata epigegrammena ).

Perfect passive participle of epigraphō .

Robertson: Rev 21:12

Which are the names ( ha estin ).

Just as in Ezekiel’ s vision (Eze 48:31.), so here the names of the twelve tribes of Israel appear, one on each gate.

Robertson: Rev 21:13

Three gates ( pulōnes treis )

on each of the four sides as in Eze 42:16.; "on the east"(apo anatolēs , as in Rev 16:12, starting from the east), "on the north"(apo borrā , from the north, as in Luk 13:29), "on the south"(apo notou , from the south, as in Luk 13:29), "on the west"(apo dusmōn , from the west, as in Mat 8:11).

Robertson: Rev 21:14

Had ( echōn ).

Masculine present active participle of echō instead of echon (neuter like to teichos ), and the participle occurs independently as if a principal verb (eichen ) as often in this book.

Robertson: Rev 21:14

Twelve foundations ( themelious dōdeka ).

Foundation stones, old adjective (from thema , from tithēmi ), here as in 1Co 3:11.; 2Ti 2:19, with lithous (stones understood), though often neuter substantive to themelion (Luk 6:48.; Act 16:26). See Isa 28:16; Heb 11:10. Twelve because of the twelve apostles as foundation stones (Eph 2:20).

Robertson: Rev 21:14

On them ( ep' autōn ).

On the twelve foundation stones.

Robertson: Rev 21:14

Names of the twelve apostles of the Lamb ( onomata tōn dōdeka apostolōn tou arniou ).

Jesus had spoken of twelve thrones for the apostles (Mat 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Mat 16:18. As a matter of fact, Christ is the corner stone or akrogōniaion (1Pe 2:6; 1Co 3:10; Eph 2:20), though rejected by the Sanhedrin (Mat 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias.

Robertson: Rev 21:15

Had ( eichen ).

Regular imperfect here, no longer echōn .

Robertson: Rev 21:15

For a measure a golden reed ( metron kalamon chrusoun ).

See Rev 11:1 for kalamos (reed). Metron is an old word, kin to mētēr (mother, moulder, manager), an instrument for measuring (metreō ) as in Mat 7:2, here in the predicate accusative.

Robertson: Rev 21:15

To measure ( hina metrēsēi ).

Purpose clause with hina and the first aorist active subjunctive of metreō . The rod of gold was in keeping with the dignity of the service of God (Rev 1:12; Rev 5:8; Rev 8:3; Rev 9:13; Rev 15:7).

Robertson: Rev 21:16

Lieth foursquare ( tetragōnos keitai ).

Present middle indicative of keimai . The predicate adjective is from tetra (Aeolic for tessares four) and gōnos (gōnia corner, Mat 6:5) here only in N.T. As in Eze 48:16, Eze 48:20. It is a tetragon or quadrilateral quadrangle (Rev 21:12.).

Robertson: Rev 21:16

The length thereof is as great as the breadth ( to mēkos autēs hoson to platos ).

It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare.

Robertson: Rev 21:16

With the reed ( tōi kalamōi ).

Instrumental case (cf. Rev 21:15 for kalamos ) and for metreō (aorist active indicative here)

Robertson: Rev 21:16

Twelve thousand furlongs ( epi stadiōn dōdeka chiliadōn ).

This use of the genitive stadiōn with epi is probably correct (reading of Aleph P), though A Q have stadious (more usual, but confusing here with chiliadōn ). Thucydides and Xenophon use epi with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high.

Robertson: Rev 21:16

Equal ( isa ).

That is, it is a perfect cube like the Holy of Holies in Solomon’ s temple (1Ki 6:19.). This same measurement (platos , mēkos , hupsos ) is applied to Christ’ s love in Eph 3:18, with bathos (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (Joh 14:1.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

Robertson: Rev 21:17

A hundred and forty and four cubits ( hekaton tesserakonta tessarōn pēchōn ).

Another multiple of 12 (12x12=144) as in Rev 7:4; Rev 14:1. It is not clear whether it is the height or the breadth of the wall that is meant, though hupsos (height) comes just before. That would be 216 feet high (cf. Rev 21:12), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city.

Robertson: Rev 21:17

According to the measure of a man, that is, of an angel ( metron anthrōpou , ho estin aggelou ).

No preposition for "according to,"just the accusative case of general reference in apposition with the verb emetrēsen . Though measured by an angel, a human standard was employed, man’ s measure which is angel’ s (Bengel).

Robertson: Rev 21:18

The building of the wall ( hē endōmēsis tou teichous ).

Or endomēsis , elsewhere so far only in Josephus ( Ant. XV. 9. 6, a mole or breakwater) and in an inscription ( Syll. 583 31), apparently from endomeō , to build in, and so the fact of building in. The wall had jasper (Rev 21:11) built into it.

Robertson: Rev 21:18

Was pure gold ( chrusion katharon ).

No copula ēn (was) expressed. The city shone like a mass of gold in contrast with the jasper lustre of the wall.

Robertson: Rev 21:18

Pure glass ( hualōi katharōi ).

Associative instrumental case after homoion . Hualos (apparently from huei , it rains, and so raindrop) in N.T. only Rev 21:18, Rev 21:21.

Robertson: Rev 21:19

Were adorned ( kekosmēmenoi ).

Perfect passive participle of kosmeō as in Rev 21:2, but without the copula ēsan (were), followed by instrumental case lithōi (stone).

Robertson: Rev 21:19

With all manner of precious stones ( panti lithōi timiōi ).

"With every precious stone."The list of the twelve stones in Rev 21:19, Rev 21:20 has no necessary mystical meaning. "The writer is simply trying to convey the impression of a radiant and superb structure"(Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest’ s breastplate (Exo 28:17-20; Exo 39:10.; Eze 28:13; Isa 54:11.). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in Rev 4:3. These foundation stones are visible. For jasper (iaspis ) see Rev 4:3; Rev 21:11, Rev 21:18; Isa 54:12; sapphire (sappheiros ) see Exo 24:10;. Isa 54:11 (possibly the lapis lazuli of Turkestan); chalcedony (chalkēdōn ) we have no other reference in N.T. or lxx (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (smaragdos ) here only in N.T., see Rev 4:3 smaragdinos , and like it a green stone.

Robertson: Rev 21:20

@@Sardonyx (sardonux ), here only in N.T., white with layers of red, from sardion (red carnelian) and onyx (white); for sardius (sardion ) see Rev 4:3; chrysolite (chrusolithos ), here only in N.T. (Exo 28:20), stone of a golden colour like our topaz or amber or a yellow beryl or golden jasper; beryl (bērullos ), again here only in N.T. (Exo 28:20), note the difficulty of identification, much like the emerald according to Pliny; for topaz (topazion ), here only in N.T. (Exo 28:17), a golden-greenish stolle; chrysoprase (chrusoprasos), here only in N.T. (not in lxx), in colour like a teek, translucent golden-green; jacinth (huakinthos ), of the colour of the hyacinth, a violet colour (Pliny), already in Rev 9:17 like blue smoke, like achates in lxx; amethyst (amethustos ), only here in N.T. (Exo 28:19), of a violet and purple colour, more brilliant than the huakinthos . Swete sums up the colours thus: blue (sapphire, jacinth, amethyst), green (jasper, chalcedony, emerald, beryl, topaz, chrysoprase), red (sardonyx, sardius), yellow (chrysolite). But even so there is great variety in hue and brilliancy and in the reaction on each other. Clement of Alexandria argues that this variety illustrates the variety of gifts and graces in the twelve apostles. Possibly so.

Robertson: Rev 21:21

Twelve pearls ( dōdeka margaritai ).

These gate towers (pulōnes ) were mentioned in Rev 21:12. Each of these (cf. Isa 54:12) is a pearl, one of the commonest of jewels (Mat 7:6; Mat 13:46; 1Ti 2:9).

Robertson: Rev 21:21

Each one ( ana heis hekastos ).

Distributive use of ana , but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in Mar 14:19; Joh 8:9; with kata in Rom 12:5, "a barbaric construction"according to Charles.

Robertson: Rev 21:21

Street ( plateia ).

For which word (broad way, hodos understood) see Mat 6:5, here the singular, but includes all the streets.

Robertson: Rev 21:21

Transparent ( diaugēs ).

Old word (from dia , through, augē , ray, shining through), here alone in N.T.

Robertson: Rev 21:22

I saw no temple therein ( naon ouk eidon en autēi ).

"Temple I did not see in it."The whole city is a temple in one sense (Rev 21:16), but it is something more than a temple even with its sanctuary and Shekinah Glory in the Holy of Holies.

Robertson: Rev 21:22

For the Lord God the Almighty, and the Lamb are the temple thereof ( ho gar Kurios ho theos ho pantokratōr , naos autēs estin kai to arnion ).

"For the Lord God, the Almighty, is the sanctuary of it and the Lamb."The Eternal Presence is the Shekinah Glory of God (Rev 21:3). In 2Co 6:16 we are the sanctuary of God here, but now God is our Sanctuary, and so is the Lamb as in chapters Rev 4:1-11; Rev 5:1-14. See Rev 1:8 and often for the description of God here.

Robertson: Rev 21:23

To shine upon it ( hina phainōsin autēi ).

Purpose clause with hina and the present active subjunctive of phainō , to keep on shining. Light is always a problem in our cities. See Isa 60:19.

Robertson: Rev 21:23

Did lighten it ( ephōtisen autēn ).

First aorist active indicative of phōtizō , to illumine, old verb from phōs (Luk 11:36). If the sun and moon did shine, they would give no added light in the presence of the Shekinah Glory of God. See Rev 21:11 for "the glory of God."Cf. Rev 18:1; Rev 21:3. "Their splendour is simply put to shame by the glory of God Himself"(Charles).

Robertson: Rev 21:23

And the lamp thereof is the Lamb ( kai ho luchnos autēs to arnion ).

Charles takes ho luchnos as predicate, "and the Lamb is the lamp thereof."Bousset thinks that John means to compare Christ to the moon the lesser light (Gen 1:16), but that contrast is not necessary. Swete sees Christ as the one lamp for all in contrast with the many luchniai of the churches on earth (Rev 1:12, Rev 1:20). "No words could more clearly demonstrate the purely spiritual character of St. John’ s conception of the New Jerusalem"(Swete).

Robertson: Rev 21:24

Amidst the light thereof ( dia tou phōtos autēs ).

Rather "by the light thereof."From Isa 60:3, Isa 60:11, Isa 60:20. All the moral and spiritual progress of moderns is due to Christ, and the nations of earth will be represented, including "the kings"(hoi basileis ), mentioned also in Isa 60:3, "do bring their glory into it"(pherousin tēn doxan autōn eis autēn ). Present active indicative of pherō . Swete is uncertain whether this is a picture of heaven itself or "some gracious purpose of God towards humanity which has not yet been revealed"and he cites Rev 22:2 in illustration. The picture is beautiful and glorious even if not realized here, but only in heaven.

Robertson: Rev 21:25

Shall in no wise be shut ( ou mē kleisthōsin ).

Double negative with the first aorist passive subjunctive of kleiō .

Robertson: Rev 21:25

By day ( hēmeras ).

Genitive of time. Mentioned alone without nuktos (by night), "for there shall be no night there"(nux gar ouk estai ekei ). This looks like a continued picture of heaven.

Robertson: Rev 21:26

They shall bring ( oisousin ).

Future active indicative of pherō . Rome gathered the merchandise of the world (Rev 18:11.). The City of God will have the best of all the nations (Isa 60:5, Isa 60:11), an expansion of Rev 21:24.

Robertson: Rev 21:27

There shall in no wise enter into it ( ou mē eiselthēi eis autēn ).

Double negative again with the second aorist active subjunctive of eiserchomai with eis repeated. Like Isa 52:1; Eze 44:9.

Robertson: Rev 21:27

Anything unclean ( pān koinon ).

Common use of pān with negative like ouden , and the use of koinos for defiled or profane as in Mar 7:2; Act 10:14, not just what is common to all (Tit 1:4).

Robertson: Rev 21:27

Or he that ( kai ho ).

"And he that."

Robertson: Rev 21:27

Maketh an abomination and a lie ( poiōn bdelugma kai pseudos ).

Like Babylon (Rev 17:4 which see for bdelugma ) and Rev 21:8 for those in the lake of fire and brimstone, and Rev 22:15 for "every one loving and doing a lie."These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: "The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter."In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.

Robertson: Rev 21:27

But only they which are written ( ei mē hoi gegrammenoi ).

"Except those written."For "the book of life"see Rev 3:5; Rev 13:8; Rev 20:15. Cf. Dan 12:1.

Robertson: Rev 22:1

He shewed me ( edeixen moi ).

The angel as in Rev 21:9, Rev 21:10 (cf. Rev 1:1; Rev 4:1). Now the interior of the city.

Robertson: Rev 22:1

A river of water of life ( potamon hudatos zōēs ).

For hudōr zōēs (water of life) see Rev 7:17; Rev 21:6; Rev 22:17; Joh 4:14. There was a river in the Garden of Eden (Gen 2:10). The metaphor of river reappears in Zec 14:8; Eze 47:9, and the fountain of life in Joe 3:18; Jer 2:13; Pro 10:11; Pro 13:14; Pro 14:27; Pro 16:22; Psa 36:10.

Robertson: Rev 22:1

Bright as crystal ( lampron hōs krustallon ).

See Rev 4:6 for krustallon and Rev 15:6; Rev 19:8; Rev 22:16 for lampron . "Sparkling like rock crystal"(Swete), shimmering like mountain water over the rocks.

Robertson: Rev 22:1

Proceeding out of the throne of God and of the Lamb ( ekporeuomenon ek tou thronou tou theou kai tou arniou ).

Cf. Eze 47:1; Zec 14:8. Already in Rev 3:21 Christ is pictured as sharing the Father’ s throne as in Heb 1:3. See also Rev 22:3. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit.

Robertson: Rev 22:2

In the midst of the street thereof ( en mesōi tēs plateias autēs ).

Connected probably with the river in Rev 22:1, though many connect it with Rev 22:2. Only one street mentioned here as in Rev 21:21.

Robertson: Rev 22:2

On this side of the river and on that ( tou potamou enteuthen kai ekeithen ).

Enteuthen occurs as a preposition in Dan 12:5 (Theodoret) and may be so here (post-positive), purely adverbial in Joh 19:18.

Robertson: Rev 22:2

The tree of life ( xulon zōēs ).

For the metaphor see Gen 1:11. and Rev 2:7; Rev 22:14. Xulon is used for a green tree in Luk 23:31; Eze 47:12.

Robertson: Rev 22:2

Bearing ( poioun ).

Neuter active participle of poieō (making, producing, as in Mat 7:17). Some MSS. have poiōn (masculine), though xulon is neuter.

Robertson: Rev 22:2

Twelve manner of fruits ( karpous dōdeka ).

"Twelve fruits."

Robertson: Rev 22:2

Yielding ( apodidoun ).

Neuter active participle of apodidōmi , to give back, but some MSS. have apodidous (masculine) like poiōn .

Robertson: Rev 22:2

For the healing of the nations ( eis therapeian tōn ethnōn ).

Spiritual healing, of course, as leaves (phulla ) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

Robertson: Rev 22:3

There shall be no curse any more ( pan katathema ouk estai eti ).

No other example of katathema has been found outside of the Didache XVI. 5, though the verb katathematizō occurs in Mat 26:74, meaning to curse, while we have anathematizō in Mar 14:71 in the same sense. It may be a syncopated form of katanathema . The usual anathema (curse) occurs in 1Co 16:22; Gal 1:8; Rom 9:3. For pan with ouk =ouden see Rev 21:27.

Robertson: Rev 22:3

Shall do him service ( latreusousin autōi ).

Future active of latreuō , linear idea, "shall keep on serving."See Rev 7:15 for present active indicative of this same verb with the dative autōi as here, picturing the worship of God in heaven. See Rev 22:1 for "the throne of God and of the Lamb."

Robertson: Rev 22:4

They shall see his face ( opsontai to prosōpon autou ).

Future active of horaō . This vision of God was withheld from Moses (Exo 33:20, Exo 33:23), but promised by Jesus to the pure in heart (Mat 5:8) and mentioned in Heb 12:14 as possible only to the holy, and promised in Psa 17:15. Even here on earth we can see God in the face of Christ (2Co 4:6), but now in the New Jerusalem we can see Christ face to face (1Co 13:12), even as he is after we are made really like him (2Co 3:18; Rom 8:29; 1Jo 3:2). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb"(Beckwith).

Robertson: Rev 22:4

His name on their foreheads ( to onoma autou epi tōn metōpōn autōn ).

As in Rev 3:12; Rev 7:3; Rev 14:1.

Robertson: Rev 22:5

Shall be night no more ( nux ouk estai eti ).

As in Rev 21:25.

Robertson: Rev 22:5

They need ( echousin chreian ).

Present active indicative, "They have need,"though A has hexousin (shall have), future like estai . Here again there is repetition of part of Rev 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to phōs with hēliou instead of phōtos , "they have no light of sun").

Robertson: Rev 22:5

Shall give them light ( phōtisei ).

Future active of phōtizō , while aorist ephōtisen in Rev 21:23.

Robertson: Rev 22:5

They shall reign ( basileusousin ).

Future active of basileuō . Reign eternally in contrast with the limited millennial reign of Rev 20:4, Rev 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Rev 1:6; Rev 3:21; Rev 5:10) as in Luk 22:30. Christ’ s Kingdom is spiritual (Joh 18:36.). "The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem"(Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.

Vincent: Rev 21:9

Unto me

Omit.

Vincent: Rev 21:9

Vials

Properly bowls . See on Rev 5:8.

Vincent: Rev 21:10

In the Spirit

See on Rev 1:10.

Vincent: Rev 21:10

Mountain

Compare Eze 40:2.

Vincent: Rev 21:10

That great city, the holy Jerusalem

Omit great . Render the article as usual, and not as a demonstrative pronoun, and construe holy with city . So Rev., the holy city Jerusalem .

Vincent: Rev 21:11

Glory of God

Not merely divine brightness, but the presence of the God of glory Himself. Compare Exo 40:34.

Vincent: Rev 21:11

Light ( φωστὴρ )

Strictly, luminary; that with which the city is illumined, the heavenly Lamb. See Rev 21:23. The word occurs only here and Phi 2:15.

Vincent: Rev 21:11

Jasper

See on Rev 4:3.

Vincent: Rev 21:11

Clear as crystal ( κρυσταλλίζοντι )

Lit., shining like crystal .

Vincent: Rev 21:12

And had ( ἔχουσάν τε )

Rev., more simply and literally, having .

Vincent: Rev 21:12

Gates ( πυλῶνας )

Properly large gates. See on Luk 16:20; see on Act 12:13. Compare Eze 48:30 sqq.

Vincent: Rev 21:13

East ( ἀνατολῆς )

See on Mat 2:2, and see on day-spring , Luk 1:78. See the tribes arranged by gates in Eze 48:31-34.

Vincent: Rev 21:13

West ( δυσμῶν )

Lit., the goings down or settings .

Vincent: Rev 21:14

Foundations ( θεμελίους )

See on the kindred verb θεμελιώσει shalt settle , 1Pe 5:10.

Vincent: Rev 21:14

In them the names ( ἐν αὐτοῖς ὀνόματα )

The correct reading is ἐπ ' αὐτῶν δώδεκα ὀνόματα, on them twelve names .

Vincent: Rev 21:15

A golden reed

Add μέτρον as a measure. See Rev 11:1. Compare Eze 40:5.

Vincent: Rev 21:16

Four square ( τετράγωνος )

From τέτρα four and γωνία an angle . Only here in the New Testament. Compare Eze 48:16, Eze 48:20. Twelve-thousand furlongs (ἐπὶ σταδίων δώδεκα χιλιάδων ). Strictly, to the length of (ἐπί ) twelve , etc. For the collective term χιλιάδες thousands , see on Rev 5:11. For furlongs see on Rev 14:20. The twelve-thousand furlongs would be 1378.97 English miles. Interpretations vary hopelessly. The description seems to be that of a vast cube, which may have been suggested by the Holy of Holies of the tabernacle, which was of that shape. But opinions differ as to whether the twelve thousand furlongs are the measure of the four sides of the city taken together, in which case each side will measure three thousand furlongs; or whether the twelve-thousand furlongs are intended to represent the length of each side. The former explanation is prompted by the desire to reduce the vast dimensions of the city. Another difficulty is raised about the height. Düsterdieck, for example, maintains that the houses were three-thousand stadia in height. The question arises whether the vertical surface of the cube includes the hill or rock on which the city was placed, a view to which Alford inclines. These are enough to show how utterly futile are attempts to reduce these symbolic visions to mathematical statement. Professor Milligan aptly remarks: " Nor is it of the smallest moment to reduce the enormous dimensions spoken of. No reduction brings them within the bounds of verisimilitude; and no effort in that direction is required. The idea is alone to be thought of."

Vincent: Rev 21:17

Cubits ( πηχῶν )

The word originally means that part of the arm between the hand and the elbow-joint, the forearm . Hence a cubit or ell , a measure of the distance from the joint of the elbow to the tip of the middle finger, i . e ., about a foot and a half. The precise length, however, is disputed. Cubit is from the Latin cubitus the elbow , on which one reclines ( cubat ). Some take the one hundred and forty-four cubits as representing the height of the wall; others the thickness . If the height, then they must be interpreted as equal to the twelve thousand furlongs, since the length and the breadth and the height of the city are equal (Rev 21:16). It is to be noted, however, that there is a distinction between the measure of the city and the measure of the wall . " The most inconsiderable wall" remarks Düsterdieck, " is sufficient to exclude all that is impure."

Vincent: Rev 21:17

The measure of a man, that is, of the angel

" It is to be the dwelling-place of men; and even, therefore, when an angel measures it, he measures it according to the measure of a man" (Milligan).

Vincent: Rev 21:18

The building ( ἐνδόμησις )

Only here in the New Testament. From ἐν in and δωμάω to build . Lit., that which is built in . Hence the building of the wall is the material built into the wall; of which the wall was composed.

Vincent: Rev 21:18

Glass ( ὑάλῳ )

Only here and Rev 21:21. For the kindred adjective ὑάλινος of glass , see on Rev 4:6.

Vincent: Rev 21:19

All manner of precious stones

Compare Isaiah 54;11, Isa 12:1-6; 1Ch 29:2.

Vincent: Rev 21:19

Sapphire ( σάπφειρος )

Compare Isa 54:11; Eze 1:26. Probably lapis lazuli . Our sapphire is supposed to be represented by the jacinth in Rev 21:20. Pliny describes the σάπφειρος as opaque and sprinkled with specks of gold, and states that it came from Media ( i . e . Persia and Bokhara) whence the supply is brought to this day. King (" Precious Stones and Gems," cited by Lee), says: " Before the true precious stones were introduced from India, the lapis lazuli held the highest place in the estimation of the primitive nations of Asia and Greece; in fact it was almost the only stone known to them having beauty of color to recommend it."

Vincent: Rev 21:19

Chalcedony ( χαλκηδών )

From Chalcedon, where the stone was found in the neighboring copper mines. It was probably an inferior species of emerald, as crystal of carbonate of copper, which is still popularly called " the copper emerald." Pliny describes it as small and brittle, changing its color when moved about, like the green feathers in the necks of peacocks and pigeons.

Vincent: Rev 21:19

Emerald

See on Rev 4:3.

Vincent: Rev 21:20

Sardonyx ( σαρδόνυξ )

The most beautiful and rarest variety of onyx. Pliny defines it as originally signifying a white mark in a sard , like the human nail (ὄνυξ ) placed upon flesh , and both of them transparent . Onyx is called from the resemblance of its white and yellow veins to the shades in the human finger-nail. The early Greeks make no distinction between the onyx and the sardonyx.

Vincent: Rev 21:20

Sardius

See on Rev 4:3.

Vincent: Rev 21:20

Chrysolite ( χρυσόλιθος )

From χρυσός gold and λίθος stone . Lit., gold-stone . Identified by some with our topaz , by others with amber . Pliny describes it as " translucent with golden luster."

Vincent: Rev 21:20

Beryl ( βήρυλλος )

Pliny says that it resembled the greenness of the pure sea. It has been supposed to be of the same or similar nature with the emerald.

Vincent: Rev 21:20

Topaz ( τοπάζιον )

Compare Job 28:19. The name was derived from an island in the Red Sea where the gem was first discovered. The stone is our peridot . The Roman lapidaries distinguished the two varieties, the chrysopteron , our chrysolite , and the prasoides , our peridot . The former is much harder, and the yellow color predominates over the green. The modern topaz was entirely unknown to the ancients.

Vincent: Rev 21:20

Chrysoprasus

Rev., chrysoprase. From χρυσός gold and πράσον a leek ; the color being a translucent, golden green, like that of a leek. According to Pliny it was a variety of the beryl.

Vincent: Rev 21:20

Jacinth ( ὑάκινθος )

See on Rev 9:17.

Vincent: Rev 21:20

Amethyst ( ἀμέθυστος )

From ἀ not and μεθύω to be drunken in wine , the stone being supposed to avert intoxication. Pliny distinguishes it from the jacinth, in that, in the latter, the violet hue of the amethyst is diluted. The stone is the amethystine quartz, or rock-crystal, colored purple by manganese of iron.

Vincent: Rev 21:21

Pearls ( μαργαρίται )

The pearl seems to have been known from the earliest times to the Asiatic Greeks, in consequence of their intercourse with the Persians. Among the motives which impelled Caesar to attempt the conquest of Britain, was the fame of its pearl-fisheries. Pearls held the highest rank among precious stones. The Latin term unio ( unity ) was applied to the pearl because no two were found exactly alike; but the word became in time restricted to the fine, spherical pearls, while the generic name was margarita . Shakespeare uses union for pearl in Hamlet, Act v., Sc. 2.

" The king shall drink to Hamlet's better health:

And in the cup an union shall he throw

Richer than that which four successive kings

In Denmark's crown have worn."

And again:

" Drink of this potion: is thy union here?"

Vincent: Rev 21:21

Every several gate ( ἀνὰ εἷς ἕκαστος τῶν πυλώνων )

Rev., each one of the several gates , thus bringing out the force of the genitive πυλώνων of gates . The idea several is conveyed by ἀνά , as Luk 9:3, ἀνὰ δύο χιτῶνας " two coats apiece :" Joh 2:6, ἀνὰ μετρητὰξ δύο ἣ τρεῖς " two or three firkins apiece ."

Vincent: Rev 21:21

Street ( πλατεῖα )

See on Luk 14:21. From πλατύς broad . Hence the broadway .

Vincent: Rev 21:22

No temple

The entire city is now one holy temple of God. See on Rev 1:6.

Vincent: Rev 21:23

The glory of God did lighten it

Compare Isa 60:19, Isa 60:20.

Vincent: Rev 21:23

The light ( ὁ λύχνος )

Rev., better, lamp . See on Joh 5:35.

Vincent: Rev 21:24

Of them which are saved

Omit.

Vincent: Rev 21:24

In the light ( ἐν τῷ φωτὶ )

Read διὰ τοῦ φωτὸς " amidst the light" or " by the light."

Vincent: Rev 21:24

Do bring ( φέρουσιν )

The present tense, denoting habit.

Vincent: Rev 21:24

Glory and honor

Omit and honor . Compare Isa 60:3.

Vincent: Rev 21:27

That defileth ( κοινοῦν )

The participle. But the correct reading is the adjective κοινὸν common , hence unhallowed . Rev., unclean .

Vincent: Rev 21:27

Worketh ( ποιοῦν )

Lit., maketh or doeth .

" In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth. For no impure thing is allowed to approach the pure" (Plato, " Phaedo," 67).

Vincent: Rev 22:1

Pure

Omit.

Vincent: Rev 22:1

Clear ( λαμπρὸν )

See on Luk 23:11. Rev., bright .

Vincent: Rev 22:2

In the midst of the street thereof

Some connect these words with the preceding. So Rev.

Vincent: Rev 22:2

On either side ( ἐντεῦθεν καὶ ἐντεῦθεν )

For the latter ἐντεῦθεν read ἐκεῖθεν , as render , as Rev., on this side and on that .

Vincent: Rev 22:2

Tree ( ξύλον )

See on Luk 23:31, and see on Rev 2:7.

Vincent: Rev 22:2

Twelve manner of fruits ( καρποὺς δώδεκα )

Lit., twelve fruits . Some render crops or harvests of fruit . On these two verses compare Eze 47:1-12; Joe 3:18; Zec 14:8.

Vincent: Rev 22:3

Shall serve ( λατρεύσουσιν )

See on Luk 1:74. Rev., do Him service . The word originally means to serve for hire . In the New Testament, of the worship or service of God in the use of the rites intended for His worship. It came to be used by the Jews in a very special sense, to denote the service rendered to Jehovah by the Israelites as His peculiar people. See Rom 9:4; Act 26:7; Heb 9:1, Heb 9:6. Hence the significant application of the term to Christian service by Paul in Phi 3:3.

Vincent: Rev 22:4

See His face

Compare 1Jo 3:2; Mat 5:8; Exo 33:20; Psa 17:15.

Vincent: Rev 22:5

No night there ( ἐκεῖ )

Substitute ἔτι any more . Rev., there shall be night no more .

Wesley: Rev 21:9

Whereby room had been made for the kingdom of God. Saying, Come, I will show thee the bride - The same angel had before showed him Babylon, Rev 17:1, which is directly opposed to the new Jerusalem.

Wesley: Rev 21:10

The same expression as before, Rev 17:3.

Wesley: Rev 21:10

The old city is now forgotten, so that this is no longer termed the new, but absolutely Jerusalem. O how did St. John long to enter in! but the time was not yet come. Ezekiel also describes "the holy city," and what pertains thereto, Eze. 40:1-48:35, but a city quite different from the old Jerusalem, as it was either before or after the Babylonish captivity. The descriptions of the prophet and of the apostle agree in many particulars; but in many more they differ. Ezekiel expressly describes the temple, and the worship of God therein, closely alluding to the Levitical service. But St. John saw no temple, and describes the city far more large, glorious, and heavenly than the prophet. Yet that which he describes is the same city; but as it subsisted soon after the destruction of the beast. This being observed, both the prophecies agree together and one may explain the other.

Wesley: Rev 21:11

For her light, Rev 21:23, Isa 40:1-2, Zec 2:5.

Wesley: Rev 21:11

There was only one, which ran all round the city. The light did not come in from without through this for the glory of God is within the city. But it shines out from within to a great distance, Rev 21:23-24.

Wesley: Rev 21:12

Still waiting upon the heirs of salvation.

Wesley: Rev 21:14

Figuratively showing that the inhabitants of the city had built only on that faith which the apostles once delivered to the saints.

Wesley: Rev 21:15

Not in circumference, but on each of the four sides. Jerusalem was thirtythree furlongs in circumference; Alexandria thirty in length, ten in breadth. Nineveh is reported to have been four hundred furlongs round; Babylon four hundred and eighty. But what inconsiderable villages were all these compared to the new Jerusalem! By this measure is understood the greatness of the city, with the exact order and just proportion of every part of it; to show, figuratively, that this city was prepared for a great number of inhabitants, how small soever the number of real Christians may sometimes appear to be; and that everything relating to the happiness of that state was prepared with the greatest order and exactness.

The city is twelve thousand furlongs high; the wall, an hundred and forty - four reeds. This is exactly the same height, only expressed in a different manner. The twelve thousand furlongs, being spoken absolutely, without any explanation, are common, human furlongs: the hundred forty - four reeds are not of common human length, but of angelic, abundantly larger than human. It is said, the measure of a man that is, of an angel because St. John saw the measuring angel in an human shape. The reed therefore was as great as was the stature of that human form in which the angel appeared. In treating of all these things a deep reverence is necessary; and so is a measure of spiritual wisdom; that we may neither understand them too literally and grossly, nor go too far from the natural force of the words. The gold, the pearls, the precious stones, the walls, foundations, gates, are undoubtedly figurative expressions; seeing the city itself is in glory, and the inhabitants of it have spiritual bodies: yet these spiritual bodies are also real bodies, and the city is an abode distinct from its inhabitants, and proportioned to them who take up a finite and a determinate space. The measures, therefore, above mentioned are real and determinate.

Wesley: Rev 21:18

That is, the wall was built of jasper.

Wesley: Rev 21:18

The houses, was of pure gold.

Wesley: Rev 21:19

That is, beautifully made of them. The precious stones on the high priest's breastplate of judgment were a proper emblem to express the happiness of God's church in his presence with them, and in the blessing of his protection. The like ornaments on the foundations of the walls of this city may express the perfect glory and happiness of all the inhabitants of it from the most glorious presence and protection of God. Each precious stone was not the ornament of the foundation, but the foundation itself. The colours of these are remarkably mixed. A jasper is of the colour of white marble, with a light shade of green and of red; a sapphire is of a sky - blue, speckled with gold; a chalcedony, or carbuncle, of the colour of red - hot iron; an emerald, of a grass green.

Wesley: Rev 21:20

green; a topaz, pale yellow; a chrysoprase is greenish and transparent, with gold specks; a jacinth, of a red purple; an amethyst, violet purple.

Wesley: Rev 21:22

He fills the new heaven and the new earth. He surrounds the city and sanctifies it, and all that are therein. He is "all in all."

Wesley: Rev 21:23

Infinitely brighter than the shining of the sun.

Wesley: Rev 21:24

The whole verse is taken from Isa 60:3.

Wesley: Rev 21:24

Which throws itself outward from the city far and near.

Wesley: Rev 21:24

Those of them who have a part there.

Wesley: Rev 21:24

Not their old glory, which is now abolished; but such as becomes the new earth, and receives an immense addition by their entrance into the city.

Wesley: Rev 21:26

It seems, a select part of each nation; that is, all which can contribute to make this city honourable and glorious shall be found in it; as if all that was rich and precious throughout the world was brought into one city.

Wesley: Rev 21:27

That is. unholy.

Wesley: Rev 21:27

True, holy, persevering believers. This blessedness is enjoyed by those only; and, as such, they are registered among them who are to inherit eternal life.

Wesley: Rev 22:1

The ever fresh and fruitful effluence of the Holy Ghost. See Eze 47:1-12; where also the trees are mentioned which "bear fruit every month," that is, perpetually. Proceeding out of the throne of God, and of the Lamb - "All that the Father hath," saith the Son of God, "is mine;" even the throne of his glory.

Wesley: Rev 22:2

Here is the paradise of God, mentioned, Rev 2:7.

Wesley: Rev 22:2

Not one tree only, but many.

Wesley: Rev 22:2

That is, in inexpressible abundance. The variety, likewise, as well as the abundance of the fruits of the Spirit, may be intimated thereby.

Wesley: Rev 22:2

For the continuing their health, not the restoring it; for no sickness is there.

Wesley: Rev 22:3

But pure life and blessing; every effect of the displeasure of God for sin being now totally removed.

Wesley: Rev 22:3

That is, the glorious presence and reign of God.

Wesley: Rev 22:3

The highest honour in the universe.

Wesley: Rev 22:3

The noblest employment.

Wesley: Rev 22:4

Which was not granted to Moses. They shall have the nearest access to, and thence the highest resemblance of, him. This is the highest expression in the language of scripture to denote the most perfect happiness of the heavenly state, 1Jo 3:2.

Wesley: Rev 22:4

Each of them shall be openly acknowledged as God's own property, and his glorious nature most visibly shine forth in them.

Wesley: Rev 22:4

But who are the subjects of these kings? The other inhabitants of the new earth. For there must needs be an everlasting difference between those who when on earth excelled in virtue, and those comparatively slothful and unprofitable servants, who were just saved as by fire. The kingdom of God is taken by force; but the prize is worth all the labour. Whatever of high, lovely, or excellent is in all the monarchies of the earth is all together not a grain of dust, compared to the glory of the children of God. God "is not ashamed to be called their God, for whom he hath prepared this city." But who shall come up into his holy place? "They who keep his commandments," Rev 22:14.

Wesley: Rev 22:5

What encouragement is this to the patience and faithfulness of the saints, that, whatever their sufferings are, they will work out for them "an eternal weight of glory!" Thus ends the doctrine of this Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal Sabbath, an everlasting state of perfect peace and happiness, reserved for all who endure to the end.

JFB: Rev 21:9

The same angel who had shown John Babylon the harlot, is appropriately employed to show him in contrast new Jerusalem, the Bride (Rev 17:1-5). The angel so employed is the one that had the last seven plagues, to show that the ultimate blessedness of the Church is one end of the divine judgments on her foes.

JFB: Rev 21:9

A, B, and Vulgate omit.

JFB: Rev 21:9

In contrast to her who sat on many waters (Rev 17:1), (that is, intrigued with many peoples and nations of the world, instead of giving her undivided affections, as the Bride does, to the Lamb.

JFB: Rev 21:10

The words correspond to Rev 17:3, to heighten the contrast of the bride and harlot.

JFB: Rev 21:10

Compare Eze 40:2, where a similar vision is given from a high mountain.

JFB: Rev 21:10

Omitted in A, B, Vulgate, Syriac, Coptic, and CYPRIAN. Translate then, "the holy city Jerusalem."

JFB: Rev 21:10

Even in the millennium the earth will not be a suitable abode for transfigured saints, who therefore shall then reign in heaven over the earth. But after the renewal of the earth at the close of the millennium and judgment, they shall descend from heaven to dwell on an earth assimilated to heaven itself. "From God" implies that "we (the city) are God's workmanship."

JFB: Rev 21:11

Not merely the Shekinah-cloud, but God Himself as her glory dwelling in the midst of her. Compare the type, the earthly Jerusalem in the millennium (Zec 2:5; compare Rev 21:23, below).

JFB: Rev 21:11

Greek, "light-giver": properly applied to the heavenly luminaries which diffuse light. Compare Note, see on Phi 2:15, the only other passage where it occurs. The "and" before "her light' is omitted in A, B, and Vulgate.

JFB: Rev 21:11

Greek, "as it were."

JFB: Rev 21:11

Representing watery crystalline brightness.

JFB: Rev 21:12

A and B omit. Eze 48:30-35, has a similar description, which implies that the millennial Jerusalem shall have its exact antitype in the heavenly Jerusalem which shall descend on the finally regenerated earth.

JFB: Rev 21:12

Setting forth the security of the Church. Also, the exclusion of the ungodly.

JFB: Rev 21:12

Guards of the twelve gates: an additional emblem of perfect security, while the gates being never shut (Rev 21:25) imply perfect liberty and peace. Also, angels shall be the brethren of the heavenly citizens.

JFB: Rev 21:12

The inscription of the names on the gates implies that none but the spiritual Israel, God's elect, shall enter the heavenly city. As the millennium wherein literal Israel in the flesh shall be the mother Church, is the antitype to the Old Testament earthly theocracy in the Holy Land, so the heavenly new Jerusalem is the consummation antitypical to the spiritual Israel, the elect Church of Jews and Gentiles being now gathered out: as the spiritual Israel now is an advance upon the previous literal and carnal Israel, so the heavenly Jerusalem shall be much in advance of the millennial Jerusalem.

JFB: Rev 21:13

A, B, Vulgate, Syriac, and Coptic read, "And on the north and on the south." In Ezekiel, Joseph, Benjamin, Dan (for which Manasseh is substituted in Rev 7:6), are on the east (Eze 48:32); Reuben, Judah, Levi, are on the north (Eze 48:31); Simeon, Issachar, Zebulun, on the south (Eze 48:33); Gad, Asher, Naphtali, on the west (Eze 48:34). In Numbers, Judah, Issachar, Zebulun are on the east (Num 2:3, Num 2:5, Num 2:7). Reuben, Simeon, Gad, on the south (Num 2:10, Num 2:12, Num 2:14). Ephraim, Manasseh, Benjamin, on the west (Num 2:18, Num 2:20, Num 2:22). Dan, Asher, Naphtali, on the north (Num 2:25, Num 2:27, Num 2:29).

JFB: Rev 21:14

Joshua, the type of Jesus, chose twelve men out of the people, to carry twelve stones over the Jordan with them, as Jesus chose twelve apostles to be the twelve foundations of the heavenly city, of which He is Himself the Chief corner-stone. Peter is not the only apostolic rock on whose preaching Christ builds His Church. Christ Himself is the true foundation: the twelve are foundations only in regard to their apostolic testimony concerning Him. Though Paul was an apostle besides the twelve, yet the mystical number is retained, twelve representing the Church, namely thirty the divine number, multiplied by four, the world number.

JFB: Rev 21:14

As architects often have their names inscribed on their great works, so the names of the apostles shall be held in everlasting remembrance. Vulgate reads, "in them." But A, B, Syriac, Coptic, and ANDREAS read, "upon them." These authorities also insert "twelve" before "names."

JFB: Rev 21:15

So Coptic. But A, B, Vulgate, and Syriac read, "had (as) a measure, a golden reed." In Rev 11:2 the non-measuring of the outer courts of the temple implied its being given up to secular and heathen desecration. So here, on the contrary, the city being measured implies the entire consecration of every part, all things being brought up to the most exact standard of God's holy requirements, and also God's accurate guardianship henceforth of even the most minute parts of His holy city from all evil.

JFB: Rev 21:16

Literally, "to twelve thousand stadii": one thousand furlongs being the space between the several twelve gates. BENGEL makes the length of each side of the city to be twelve thousand stadii. The stupendous height, length, and breadth being exactly alike, imply its faultless symmetry, transcending in glory all our most glowing conceptions.

JFB: Rev 21:17

Twelve times twelve: the Church-number squared. The wall is far beneath the height of the city.

JFB: Rev 21:17

The ordinary measure used by men is the measure here used by the angel, distinct from "the measure of the sanctuary." Men shall then be equal to the angels.

JFB: Rev 21:18

"the structure" [TREGELLES], Greek, "endomeesis."

JFB: Rev 21:18

Ideal gold, transparent as no gold here is [ALFORD]. Excellencies will be combined in the heavenly city which now seem incompatible.

JFB: Rev 21:19

So Syriac, Coptic, and ANDREAS. But A, B, and Vulgate omit. Compare Rev 21:14 with this verse; also Isa 54:11.

JFB: Rev 21:19

Contrast Rev 18:12 as to the harlot, Babylon. These precious stones constituted the "foundations."

JFB: Rev 21:19

Agate from Chalcedon: semi-opaque, sky-blue, with stripes of other colors [ALFORD].

JFB: Rev 21:20

A gem having the redness of the cornelian, and the whiteness of the onyx.

JFB: Rev 21:20

(See on Rev 4:3).

JFB: Rev 21:20

Described by PLINY as transparent and of a golden brightness, like our topaz: different from our pale green crystallized chrysolite.

JFB: Rev 21:20

Of a sea-green color.

JFB: Rev 21:20

PLINY [37.32], makes it green and transparent, like our chrysolite.

JFB: Rev 21:20

Somewhat pale, and having the purple color of the amethyst [PLINY, 37, 20, 21].

JFB: Rev 21:20

The flashing violet brightness in the amethyst is diluted in the jacinth [PLINY, 37.41].

JFB: Rev 21:21

Greek, "each one severally."

JFB: Rev 21:22

As God now dwells in the spiritual Church, His "temple" (Greek, "naos," "shrine"; 1Co 3:17; 1Co 6:19), so the Church when perfected shall dwell in Him as her "temple" (naos: the same Greek). As the Church was "His sanctuary," so He is to be their sanctuary. Means of grace shall cease when the end of grace is come. Church ordinances shall give place to the God of ordinances. Uninterrupted, immediate, direct, communion with Him and the Lamb (compare Joh 4:23), shall supersede intervening ordinances.

JFB: Rev 21:23

So Vulgate. But A, B, and ANDREAS read, "(shine) on it," or literally, "for her."

JFB: Rev 21:23

Greek, "the lamp" (Isa 60:19-20). The direct light of God and the Lamb shall make the saints independent of God's creatures, the sun and moon, for light.

JFB: Rev 21:24

A, B, Vulgate, Coptic, and ANDREAS read "(the nations shall walk) by means of her light": omitting "of them which are saved." Her brightness shall supply them with light.

JFB: Rev 21:24

Who once had regard only to their glory, having been converted, now in the new Jerusalem do bring their glory into it, to lay it down at the feet of their God and Lord.

JFB: Rev 21:24

So B, Vulgate, and Syriac. But A omits the clause.

JFB: Rev 21:25

Therefore shall never be shut: for it shall always be day. Gates are usually shut by night: but in it shall be no night. There shall be continual free ingress into it, so as that all which is blessed and glorious may continually be brought into it. So in the millennial type.

JFB: Rev 21:26

All that was truly glorious and excellent in the earth and its converted nations shall be gathered into it; and while all shall form one Bride, there shall be various orders among the redeemed, analogous to the divisions of nations on earth constituting the one great human family, and to the various orders of angels.

JFB: Rev 21:27

Greek, "koinoun." A and B read [koinon,] "anything unclean."

JFB: Rev 21:27

(See on Rev 20:12; Rev 20:15). As all the filth of the old Jerusalem was carried outside the walls and burnt there, so nothing defiled shall enter the heavenly city, but be burnt outside (compare Rev 22:15). It is striking that the apostle of love, who shows us the glories of the heavenly city, is he also who speaks most plainly of the terrors of hell. On Rev 21:26-27, ALFORD writes a Note, rash in speculation, about the heathen nations, above what is written, and not at all required by the sacred text: compare Note, see on Rev 21:26.

JFB: Rev 22:1

A, B, Vulgate, and HILARY 22, omit.

JFB: Rev 22:1

Infinitely superior to the typical waters in the first Paradise (Gen 2:10-14); and even superior to those figurative ones in the millennial Jerusalem (Eze 47:1, Eze 47:12; Zec 14:8), as the matured fruit is superior to the flower. The millennial waters represent full Gospel grace; these waters of new Jerusalem represent Gospel glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted continuance of life derived by the saints, ever fresh, from Him: life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: compare Rev 4:6, "before the throne a sea of glass, like crystal."

JFB: Rev 22:1

Greek, "bright."

JFB: Rev 22:2

The harmonious unity of Scripture is herein exhibited. The Fathers compared it to a ring, an unbroken circle, returning into itself. Between the events of Genesis and those at the close of the Apocalypse, at least six thousand or seven thousand years intervene; and between Moses the first writer and John the last about one thousand five hundred years. How striking it is that, as in the beginning we found Adam and Eve, his bride, in innocence m Paradise, then tempted by the serpent, and driven from the tree of life, and from the pleasant waters of Eden, yet not without a promise of a Redeemer who should crush the serpent; so at the close, the old serpent cast out for ever by the second Adam, the Lord from heaven, who appears with His Bride, the Church, in a better Paradise, and amidst better waters (Rev 22:1): the tree of life also is there with all its healing properties, not guarded with a flaming sword, but open to all who overcome (Rev 2:7), and there is no more curse.

JFB: Rev 22:2

That is, of the city.

JFB: Rev 22:2

ALFORD translates, "In the midst of the street of it (the city) and of the river, on one side and on the other" (for the second Greek, "enteuthen," A, B, and Syriac read, ekeithen: the sense is the same; compare Greek, Joh 19:18); thus the trees were on each side in the middle of the space between the street and the river. But from Eze 47:7, I prefer English Version. The antitype exceeds the type: in the first Paradise was only one tree of life; now there are "very many trees at the bank of the river, on the one side and on the other." To make good sense, supposing there to be but one tree, we should either, as MEDE, suppose that the Greek for street is a plain washed on both sides by the river (as the first Paradise was washed on one side by the Tigris, on the other by the Euphrates), and that in the midst of the plain, which itself is in the midst of the river's branches, stood the tree: in which case we may translate, "In the midst of the street (plain) itself, and of the river (having two branches flowing) on this and on that side, was there the tree of life." Or else with DURHAM suppose, the tree was in the midst of the river, and extending its branches to both banks. But compare Eze 47:12, the millennial type of the final Paradise; which shows that there are several trees of the one kind, all termed "the tree of life." Death reigns now because of sin; even in the millennial earth sin, and therefore death, though much limited, shall not altogether cease. But in the final and heavenly city on earth, sin and death shall utterly cease.

JFB: Rev 22:2

Greek, "according to each month"; each month had its own proper fruit, just as different seasons are now marked by their own productions; only that then, unlike now, there shall be no season without its fruit, and there shall be an endless variety, answering to twelve, the number symbolical of the world-wide Church (compare Note, see on Rev 12:1; Rev 21:14). ARCHBISHOP WHATLEY thinks that the tree of life was among the trees of which Adam freely ate (Gen 2:9, Gen 2:16-17), and that his continuance in immortality was dependent on his continuing to eat of this tree; having forfeited it, he became liable to death; but still the effects of having eaten of it for a time showed themselves in the longevity of the patriarchs. God could undoubtedly endue a tree with special medicinal powers. But Gen 3:22 seems to imply, man had not yet taken of the tree, and that if he had, he would have lived for ever, which in his then fallen state would have been the greatest curse.

JFB: Rev 22:2

(Eze 47:9, Eze 47:12). The leaves shall be the health-giving preventive securing the redeemed against, not healing them of, sicknesses, while "the fruit shall be for meat." In the millennium described in Eze. 47:1-23 and Rev 20:1-15, the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal their spiritual malady; but in the final and perfect new Jerusalem here described, the state of all is eternally fixed, and no saving process goes on any longer (compare Rev 22:11). ALFORD utterly mistakes in speaking of "nations outside," and "dwelling on the renewed earth, organized under kings, and saved by the influences of the heavenly city" (!) Compare Rev 21:2, Rev. 21:10-27; the "nations" mentioned (Rev 21:24) are those which have long before, namely, in the millennium (Rev 11:15), become the Lord's and His Christ's.

JFB: Rev 22:3

Of which the earnest shall be given in the millennium (Zec 14:11). God can only dwell where the curse and its cause, the cursed thing sin (Jos 7:12), are removed. So there follows rightly, "But the throne of God and of the Lamb (who redeemed us from the curse, Gal 3:10, Gal 3:13) shall be in it." Compare in the millennium, Eze 48:35.

JFB: Rev 22:3

With worship (Rev 7:15).

JFB: Rev 22:4

Revealed in divine glory, in Christ Jesus. They shall see and know Him with intuitive knowledge of Him, even as they are known by Him (1Co 13:9-12), and face to face. Compare 1Ti 6:16, with Joh 14:9. God the Father can only be seen in Christ.

JFB: Rev 22:4

Greek, "on their foreheads." Not only shall they personally and in secret (Rev 3:17) know their sonship, but they shall be known as sons of God to all the citizens of the new Jerusalem, so that the free flow of mutual love among the members of Christ's family will not be checked by suspicion as here.

JFB: Rev 22:5

So ANDREAS. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer"; Greek, "eti," for "ekei."

JFB: Rev 22:5

A, Vulgate, and Coptic read the future, "they shall not have need." B reads, "(and there shall be) no need."

JFB: Rev 22:5

Greek, "lamp." A, Vulgate, Syriac, and Coptic insert "light (of a candle, or lamp)." B Omits it.

JFB: Rev 22:5

So A. But B omits it.

JFB: Rev 22:5

"illumines." So Vulgate and Syriac. But A reads, "shall give light."

JFB: Rev 22:5

So B and ANDREAS. But A reads, "upon them."

JFB: Rev 22:5

With a glory probably transcending that of their reign in heaven with Christ over the millennial nations in the flesh described in Rev 20:4, Rev 20:6; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."

Clarke: Rev 21:9

The bride, the Lamb’ s wife - The pure and holy Christian Church.

Clarke: Rev 21:10

To a great and high mountain - That, being above this city, he might see every street and lane of it

Clarke: Rev 21:10

The holy Jerusalem - See on Rev 21:2 (note).

Clarke: Rev 21:11

Having the glory of God - Instead of the sun and moon, it has the splendor of God to enlighten it

Clarke: Rev 21:11

Unto a stone most precious, even like a jasper stone, clear as crystal - Among precious stones there are some even of the same species more valuable than others: for their value is in proportion to their being free from flaws, and of a good water, i.e., a uniform and brilliant transparency. A crystal is perfectly clear, the oriental jasper is a beautiful sea-green. The stone that is here described is represented as a perfectly transparent jasper, being as unclouded as the brightest crystal, and consequently the most precious of its species. Nothing can be finer than this description: the light of this city is ever intense, equal, and splendid; but it is tinged with this green hue, in order to make it agreeable to the sight. Nothing is so friendly to the eye as blue or green; all other colors fatigue; and, if very intense, injure the eye. These are the colors of the earth and sky, on which the eye of man is to be constantly fixed. To these colors the structure of the eye is adapted; and the general appearance of the earth and the sky is adapted to this structure.

Clarke: Rev 21:12

Had a wall great and high - An almighty defense

Clarke: Rev 21:12

Twelve gates - A gate for every tribe of Israel, in the vicinity of which gate that tribe dwelt; so that in coming in and going out they did not mix with each other. This description of the city is partly taken from Eze 48:30-35

In Synopsis Sohar, p. 115, n. 27, it is said: "In the palace of the world to come there are twelve gates, each of which is inscribed with one of the twelve tribes, as that of Reuben, of Simeon, etc.: he, therefore, who is of the tribe of Reuben is received into none of the twelve gates but his own; and so of the rest."

Clarke: Rev 21:13

On the east three gates - The city is here represented as standing to the four cardinal points of heaven, and presenting one side to each of these points.

Clarke: Rev 21:14

The wall - had twelve foundations - Probably twelve stones, one of which served for a foundation or threshold to each gate; and on these were inscribed the names of the twelve apostles, to intimate that it was by the doctrine of the apostles that souls enter into the Church, and thence into the New Jerusalem.

Clarke: Rev 21:15

Had a golden reed - Several excellent MSS. add μετρον, a measure; he had a measuring rod made of gold. This account of measuring the city seems to be copied, with variations, from Eze 40:3, etc.

Clarke: Rev 21:16

The city lieth foursquare - Each side was equal, consequently the length and breadth were equal; and its height is here said to be equal to its length. It is hard to say how this should be understood. It cannot mean the height of the buildings, nor of the walls, for neither houses nor walls could be twelve thousand furlongs in height; some think this means the distance from the plain country to the place where the city stood. But what need is there of attempting to determine such measures in such a visionary representation? The quadrangular form intimates its perfection and stability, for the square figure was a figure of perfection among the Greeks; αντρ τετραγωνος, the square or cubical man, was, with them, a man of unsullied integrity, perfect in all things.

Clarke: Rev 21:17

The wall - a hundred and forty and four cubits - This is twelve, the number of the apostles, multiplied by itself: for twelve times twelve make one hundred and forty-four

Clarke: Rev 21:17

The measure of a man, that is, of the angel - The cubit, so called from cubitus , the elbow, is the measure from the tip of the elbow to the tip of the middle finger, and is generally reckoned at one foot and a half, or eighteen inches; though it appears, from some measurements at the pyramids of Egypt, that the cubit was, at least in some cases, twenty-one inches

By the cubit of a man we may here understand the ordinary cubit, and that this was the angel’ s cubit who appeared in the form of a man. Or suppose we understand the height of the man as being here intended, and that this was the length of the measuring rod. Now allowing this height and rod to be six feet, and that this was intended to have some kind of symbolical reference to the twelve tribes, mentioned Rev 21:12, represented by the twelve gates; and to the twelve apostles, represented by the twelve thresholds or foundations; then twenty-four, the number of the tribes and apostles, multiplied by six, make precisely the number one hundred and forty-four.

Clarke: Rev 21:18

The building of the wall of it was of jasper - The oriental jasper is exceedingly hard, and almost indestructible. Pillars made of this stone have lasted some thousands of years, and appear to have suffered scarcely any thing from the tooth of time

Clarke: Rev 21:18

Pure gold, like unto clear glass - Does not this imply that the walls were made of some beautifully bright yellow stone, very highly polished? This description has been most injudiciously applied to heaven; and in some public discourses, for the comfort and edification of the pious, we hear of heaven with its golden walls, golden pavements, gates of pearl, etc., etc., not considering that nothing of this description was ever intended to be literally understood; and that gold and jewels can have no place in the spiritual and eternal world. But do not such descriptions as these tend to keep up a fondness for gold and ornaments? In symbols they are proper; but construed into realities, they are very improper

The ancient Jews teach that "when Jerusalem and the temple shall be built, they will be all of precious stones, and pearls, and sapphire, and with every species of jewels."- Sepher Rasiel Haggadol, fol. 24, 1

The same authors divide paradise into seven parts or houses; the third they describe thus: "The third house is built of gold and pure silver, and all kinds of jewels and pearls. It is very spacious, and in it all kinds of the good things, either in heaven or earth, are to be found. All kinds of precious things, perfumes, and spiritual virtues, are there planted. In the midst of it is the tree of life, the height of which is five hundred years; (i.e., it is equal in height to the journey which a man might perform in five hundred years), and under it dwell Abraham, Isaac, Jacob, the twelve patriarchs, and all that came out of Egypt, and died in the wilderness. Over these Moses and Aaron preside, and teach them the law,"etc. - Yalcut Rubeni, fol. 13, 4. In the same tract, fol. 182, 1, we find these words: "Know that we have a tradition, that when the Messiah, with the collected captivity, shall come to the land of Israel, in that day the dead in Israel shall rise again; and in that day the fiery walls of the city of Jerusalem shall descend from heaven, and in that day the temple shall be builded of jewels and pearls."

Clarke: Rev 21:19

The foundations of the wall - Does not this mean the foundations or thresholds of the gates? The gates represented the twelve tribes, Rev 21:12; and these foundations or thresholds, the twelve apostles, Rev 21:14. There was no entrance into the city but through those gates, and none through the gates but over these thresholds. The whole of the Mosaic dispensation was the preparation of the Gospel system: without it the Gospel would have no original; without the Gospel, it would have no reference nor proper object. Every part of the Gospel necessarily supposes the law and the prophets. They are the gates, it is the threshold; without the Gospel no person could enter through those gates. The doctrine of Christ crucified, preached by the apostles, gives a solid foundation to stand on; and we have an entrance into the holiest by the blood of Jesus, Heb 10:19, etc. And in reference to this we are said to be built on the Foundation of the Apostles and prophets, Jesus Christ himself being the chief corner stone, Eph 2:20

Clarke: Rev 21:19

The first foundation was jasper - A stone very hard, some species of which are of a sea-green color; but it is generally a bright reddish brown

Clarke: Rev 21:19

The second, sapphire - This is a stone of a fine blue color, next in hardness to the diamond

Clarke: Rev 21:19

The third, a chalcedony - A genus of the semipellucid gems, of which there are four species: -

1.    A bluish white; this is the most common sort

2.    The dull milky veined; this is of little worth

3.    The brownish black; the least beautiful of all

4.    The yellow and red; the most beautiful, as it is the most valuable of all. Hitherto this has been found only in the East Indies

Clarke: Rev 21:19

The fourth, an emerald - This is of a bright green color without any mixture, and is one of the most beautiful of all the gems, The true oriental emerald as very scarce, and said to be found only in the kingdom of Cambay.

Clarke: Rev 21:20

The fifth, sardonyx - The onyx is an accidental variety of the agate kind; it is of a dark horny color, in which is a plate of a bluish white, and sometimes of red. When on one or both sides of the white there happens to lie also a plate of a reddish color, the jewelers call the stone a sardonyx

Clarke: Rev 21:20

The sixth, sardius - The sardius, sardel, or sardine stone, is a precious stone of a blood-red color

Clarke: Rev 21:20

The seventh, chrysolite - The gold stone. It is of a dusky green with a cast of yellow. It is a species of the topaz

Clarke: Rev 21:20

The eighth, beryl - This is a pellucid gem of a bluish green color

Clarke: Rev 21:20

The ninth, a topaz - A pale dead green, with a mixture of yellow. It is considered by the mineralogists as a variety of the sapphire

Clarke: Rev 21:20

The tenth, a chrysoprasus - A variety of the chrysolite, called by some the yellowish green and cloudy topaz. It differs from the chrysolite only in having a bluish hue

Clarke: Rev 21:20

The eleventh, a jacinth - A precious stone of a dead red color, with a mixture of yellow. It is the same as the hyacenet or cinnamon stone

Clarke: Rev 21:20

The twelfth, an amethyst - A gem generally of a purple or violet color, composed of a strong blue and deep red

These stones are nearly the same with those on the breastplate of the high priest, Exo 28:17, etc., and probably were intended to express the meaning of the Hebrew words there used. See the notes on Exo 28:17, etc. where these gems are particularly explained.

Clarke: Rev 21:21

The twelve gates were twelve pearls - This must be merely figurative, for it is out of all the order of nature to produce a pearl large enough to make a gate to such an immense city. But St. John may refer to some relations of this nature among his countrymen, who talk much of most prodigious pearls. I shall give an example: "When Rabbi Juchanan (John) once taught that God would provide jewels and pearls, thirty cubits every way, ten of which should exceed in height twenty cubits, and would place them in the gates of Jerusalem, according to what is said Isa 54:12, I will make thy windows of agates, and thy gates of carbuncles, one of his disciples ridiculed him, saying, Where can such be found, since at present there is none so large as a pigeon’ s egg? Afterwards, being at sea in a ship, he saw the ministering angels cutting gems and pearls; and he asked them for what purpose they were preparing those. They answered, to place them in the gates of Jerusalem. On his return he found Rabbi Juchanan teaching as usual; to whom he said, Explain, master, what I have seen. He answered, Thou knave, unless thou hadst seen, thou wouldst not have believed; wilt thou not receive the saying of the wise men? At that moment he fixed his eyes upon him, and he was reduced into a heap of bones."- Bava bathra, fol. 77, 1, and Sanhedrim, fol. 100, 1, page 393. Edit. Cocceii. See Schoettgen.

Clarke: Rev 21:22

I saw no temple - There was no need of a temple where God and the Lamb were manifestly present.

Clarke: Rev 21:23

No need of the sun - This is also one of the traditions of the ancient Jews, that "in the world to come the Israelites shall have no need of the sun by day, nor the moon by night."- Yalcut Rubeni, fol. 7, 3. God’ s light shines in this city, and in the Lamb that light is concentrated, and from him everywhere diffused.

Clarke: Rev 21:24

The nations of them which are saved - This is an illusion to the promise that the Gentiles should bring their riches, glory, and excellence, to the temple at Jerusalem, after it should be rebuilt. See Rev 21:26.

Clarke: Rev 21:25

The gates of it shall not be shut at all - The Christian Church shall ever stand open to receive sinners of all sorts, degrees, and nations

Clarke: Rev 21:25

There shall be no night there - No more idolatry, no intellectual darkness; the Scriptures shall be everywhere read, the pure word everywhere preached, and the Spirit of God shall shine and work in every heart.

Clarke: Rev 21:26

The glory and honor of the nations into it - Still alluding to the declarations of the prophets, (see the passages in the margin, Rev 21:24, etc.), that the Gentiles would be led to contribute to the riches and glory of the temple by their gifts, etc.

Clarke: Rev 21:27

There shall in nowise enter into it any thing that defileth - See Isa 35:8; Isa 52:1. Neither an impure person - he who turns the grace of God into lasciviousness, nor a liar - he that holds and propagates false doctrines

Clarke: Rev 21:27

But they which are written - The acknowledged persevering members of the true Church of Christ shall enter into heaven, and only those who are saved from their sins shall have a place in the Church militant

All Christians are bound by their baptism to renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh; to keep God’ s holy word and commandments; and to walk in the same all the days of their life. This is the generation of them that seek thy face, O God of Jacob! Reader, art thou of this number? Or art thou expecting an eternal glory while living in sin? If so, thou wilt be fearfully disappointed. Presuming on the mercy of God is as ruinous as despairing of his grace. Where God gives power both to will and to do, the individual should work out his salvation with fear and trembling.

Clarke: Rev 22:1

Pure river of water of life - This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, Eze 47:7-12. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.

Clarke: Rev 22:2

In the midst of the street of it - That is, of the city which was described in the preceding chapter

Clarke: Rev 22:2

The tree of life - An allusion to Gen 2:9. As this tree of life is stated to be in the streets of the city, and on each side of the river, tree must here be an enallage of the singular for the plural number, trees of life, or trees which yielded fruit by which life was preserved. The account in Ezekiel is this: "And by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade - it shall bring forth new fruit, according to his months - and the fruit thereof shall be for meat, and the leaf thereof for medicine;"Eze 47:12

Clarke: Rev 22:2

Twelve manner of fruits - Καρπους δωδεκα· Twelve fruits; that is, fruit twelve times in the year, as is immediately explained, yielded her fruit every month. As this was a great and spacious city, one fountain was not sufficient to provide water for it, therefore a river is mentioned; a great river, by which it was sufficiently watered. Some think that by this tree of life the Gospel is indicated; the twelve fruits are the twelve apostles; and the leaves are Gospel doctrines by which the nations - the Gentiles, are healed of the disease of sin. But this seems to be a fanciful interpretation.

Clarke: Rev 22:3

No more curse - Instead of καταναθεμα, curse, the best MSS., versions, etc., read καταθεμα cursed person. As there shall be no more sinning against God, so there shall be no more curse of God upon the people; for they shall be all his servants, and serve him. Our first parents came under the curse by sinning against their Maker in paradise; these shall never apostatize, therefore neither they nor the earth shall be cursed.

Clarke: Rev 22:4

See his face - Enjoy what is called the beatific vision; and they shall exhibit the fullest evidence that they belong entirely to him, for his name shall be written on their foreheads.

Clarke: Rev 22:5

There shall be no night there - See the 23d (note) and 25th (note) verses of the preceding chapter (Rev 21:23 and Rev 21:25).

Defender: Rev 21:12

The description of the glorious holy city, the new Jerusalem, is too detailed to admit anything but literal interpretation, though there have been many efforts to try to spiritualize it. There is every reason to believe that John is describing exactly what he saw, and that God means exactly what He says (note the warning in Rev 22:18, Rev 22:19). In other words, the holy city is a literal city on a literal earth, with dimensions and descriptions exactly as recorded.

Defender: Rev 21:12

The inscription of both the twelve tribes of Israel and the twelve apostles of the Lamb on the city's foundational structures (Rev 21:14) indicates that "the bride, the Lamb's Wife" (Rev 21:9), who will indwell and personify the city, is composed of believers from both old and new covenants, both before and after the first coming of Christ, Israel and the church (compare Eph 2:14, Eph 2:19-21)."

Defender: Rev 21:16

The Greek word here is stadia, and the equivalent of 12,000 stadia is approximately 1380 miles, which is the length of each side of this gigantic cubical city. Some writers have suggested that the city might be of pyramid shape, but pyramid-shaped towers - ever since Babel - have been associated with pagan idolatry."

Defender: Rev 21:21

The pearly gates, each consisting of 1380 miles of solid pearl, are never closed (Rev 21:25), thus providing access to the city at every level throughout its great height.

Defender: Rev 21:21

The "street of the city" must be an inter-connected complex of both horizontal streets and vertical streets (like elevator shafts), all of translucent gold. The glorified bodies of the saints will be like that of Christ (Phi 3:21), capable of moving at great speed through space (Joh 20:17; Dan 9:21-23), and, therefore, can easily move both horizontally and vertically about the city. How the streets of pure gold can also be like transparent glass, we do not yet understand. However, "the gold is mine, saith the Lord" (Hag 2:8), and He can do with it as He will. The city will be of indescribable beauty in its total aspect (1Co 2:9)."

Defender: Rev 21:22

All the purposes of a localized temple will have been served; God's presence will henceforth be immediate and forever. "The Lord God Almighty" is His name of infinite majesty, "the Lamb" of His suffering yet spotless humanity. He is eternally the God-Man."

Defender: Rev 21:23

Although the city will not need the light of the sun and moon, they along with all the stars (Dan 12:3), will continue to exist forever (Psa 89:36; Psa 148:3, Psa 148:6; Ecc 3:14)."

Defender: Rev 21:24

The identity of these "kings of the earth" and "the nations of them which are saved" is somewhat enigmatic at this time. There seem to be two possibilities. Assuming the new earth is the same size as the present earth, there will be vast land areas outside the holy city (even the vast area occupied by the city would only cover about 1/75 of the earth's surface, with none of the surface occupied by ocean waters). Consequently, in addition to their extensive "mansions" (Joh 14:2) in the holy city itself, each of the twenty billion or so inhabitants could have extensive country estates in the earth outside the city. It is noteworthy that there will still be a divine recognition of the "nations" that God had established. Even though there is only race (the human race - Act 17:26), there will always be nations. Another possibility is that all true believers among the earthly nations and kings will still be in their natural flesh, having been translated (like Enoch and Elijah) into the heavenly city before the holocaust and then returned to the new earth, to finally fill it and have godly dominion over it as God originally commanded Adam and Eve (Gen 1:26-28)."

Defender: Rev 21:25

Although there will be no "night" in the city itself, there will continue to be day and night in the cosmos as a whole (Rev 20:10), as well as "months" on the new earth (Rev 22:2)."

Defender: Rev 22:1

The primeval river emerging from Eden (Gen 2:10) seems to have been a representation of this eternal river proceeding from the throne of the Lamb. Like the former river, this will probably also part into four directions, watering the whole city and the entire earth. Since there will be no sea, there will be no rain. This wonderful river of the water of life, however, will surely support an abundance of vegetation everywhere - with enough water for the whole world and none wasted. Presumably, the Lord will continue to create an unending supply of water from His throne for all these needs."

Defender: Rev 22:2

The cherubim had once been directed by God to prevent sinful men from eating the fruit of the tree of life and living forever in their sins (Gen 3:22-24). In the new Jerusalem, however, the tree of life will always be freely accessible to all; it will probably also grow alongside the river wherever its distributaries flow throughout the whole earth.

Defender: Rev 22:2

Here is a marvelous thing. Instead of twelve different kinds of fruit trees, each bearing its fruit only in its particular season, God has programmed this tree to bear all of them, each in its proper time.

Defender: Rev 22:2

There will still be a flow of time in the new earth, and some means (perhaps astronomical, as at present) of measuring time. Even though there will be no night in the city itself, since the glory of God perpetually illumines it, the sun and moon will still be in the sky, and may well continue the normal procession of days, months and years which God had originally established in His "very good" creation in the beginning (Gen 1:14, Gen 1:31). It is not that time will cease, as some teach, but that time will never end, "throughout all ages, world without end" (Eph 3:21)."

Defender: Rev 22:3

The primeval curse (Gen 3:17-19) will be completely lifted from the new earth (see Rev 20:11, note; Rev 21:1, Rev 21:4, Rev 21:5, notes).

Defender: Rev 22:3

Life in the new earth will be far more than mere rest and fellowship. There will be ample time for these, as well as for harps and singing, but there will also be work to do. This work will no doubt be referenced in some appropriate way to our service here in this life (Rev 22:12) and will surely be satisfying and fruitful work. In an infinite universe, with an eternity of time, we can never run out of things to do."

Defender: Rev 22:4

Note Rev 3:12; Rev 7:3."

TSK: Rev 21:9

which : Rev 15:1-7, 16:1-17

the Lamb’ s : Rev 21:2, Rev 19:7

TSK: Rev 21:10

he carried : Rev 1:10, Rev 4:2, Rev 17:3; 1Ki 18:12; 2Ki 2:16; Eze 3:14, Eze 8:3, Eze 11:1, Eze 11:24, Eze 40:1-3; Act 8:39; 2Co 12:2-4

that : Rev 21:2; Ezek. 40:1-49, Eze 48:15-22

TSK: Rev 21:11

the glory : Rev 21:22, Rev 21:23, Rev 22:5; Isa 4:5, Isa 60:1, Isa 60:2, Isa 60:19, Isa 60:20; Eze 48:35

her : Rev 21:19; Eze 1:26, Eze 28:13, Eze 28:14, Eze 28:16

clear : Rev 21:18, Rev 4:6, Rev 22:1; Job 28:17; Eze 1:22

TSK: Rev 21:12

a wall : Rev 21:17-20; Ezr 9:9; Neh 12:27; Psa 51:18, Psa 122:7

twelve gates : Rev 21:21, Rev 21:25; Isa 54:12, Isa 60:18; Eze 48:31-34

twelve angels : Mat 18:10; Luk 15:10, Luk 16:22; Heb 1:14

and names : Rev 7:4-8; Num. 2:2-32; Act 26:7

TSK: Rev 21:13

Eze 48:31-34

TSK: Rev 21:14

foundations : Rev 21:19-21; Isa 54:11; Heb 11:10

and in : Rev 18:20; Mat 10:2-4, Mat 16:18; 1Co 3:10,1Co 3:11; Gal 2:9; Eph 2:20, Eph 3:5, Eph 4:11; Jud 1:17

TSK: Rev 21:15

a golden : Rev 11:1, Rev 11:2; Exo 40:3-5; Eze 41:1-5; Zec 2:1

TSK: Rev 21:16

four square, The square form of this city probably denotes its stability; while its vast dimensions, being 1,500 miles on each side, are emblematical of magnificence, and of its capability of containing all the multitude of inhabitants which should ever enter it, however immense or innumerable. Eze 48:17, Eze 48:18, Eze 48:20,Eze 48:35

twelve : Eze 48:8-19

TSK: Rev 21:17

an : Rev 7:4, Rev 14:3

TSK: Rev 21:18

was of : Rev 21:11, Rev 21:19

like : Rev 21:11, Rev 21:21

TSK: Rev 21:19

the foundations : Job 28:16-19; Pro 3:15; Isa 54:11, Isa 54:12

sapphire : Exo 28:17-21, Exo 29:10-14

TSK: Rev 21:21

the twelve : Rev 21:12, Rev 17:4; Mat 13:45, Mat 13:46

every several : This may denote, that every thing will be superlatively glorious, beyond all comparison with anything ever seen on earth.

pure : Rev 21:18, Rev 17:4, Rev 18:16, Rev 22:2; 1Ki 6:20; Isa 60:17, Isa 60:18

as it : Rev 21:11, Rev 21:18

TSK: Rev 21:22

I saw : Rev 21:4, Rev 21:5; 1Ki 8:27; 2Ch 2:6, 2Ch 6:18; Isa 66:1; Joh 4:23

the Lord : Rev 1:8, Rev 4:8, Rev 11:17, Rev 15:3, Rev 16:7, Rev 16:14, Rev 19:15

the Lamb : Joh 2:19-21, Joh 10:30; Col 1:19, Col 2:9; Heb 9:1-12

TSK: Rev 21:23

the city : Rev 21:11, Rev 22:5; Isa 24:23, Isa 60:19, Isa 60:20

for : Rev 21:11, Rev 18:1; Isa 2:10,Isa 2:19, Isa 2:21; Hab 3:3; Mat 16:27; Mar 8:38; Joh 17:24; Act 22:11

the Lamb : Luk 2:32; Joh 1:4, Joh 1:9, Joh 1:14, Joh 1:18, Joh 5:23

TSK: Rev 21:24

the nations : Rev 22:2; Deu 32:43; Psa 22:27; Isa 2:2, Isa 52:15, Isa 55:5, Isa 55:10, Isa 66:12, Isa 66:18; Jer 4:2; Zec 2:11, Zec 8:22, Zec 8:23; Rom 15:10-12, Rom 15:16, Rom 15:26

walk : Isa 2:5

the kings : Psa 72:10,Psa 72:11; Isa 60:3-10,Isa 60:13, Isa 66:11, Isa 66:12

TSK: Rev 21:25

the gates : Isa 60:11

for : Rev 22:5; Isa 60:20; Zec 14:7

TSK: Rev 21:26

the glory : Rev 21:24

TSK: Rev 21:27

there : Lev 13:46; Num 5:3, Num 12:15; Psa 101:8; Isa 35:8, Isa 52:1, Isa 60:21; Joe 3:17; Mat 13:41; 1Co 6:9, 1Co 6:10; Gal 5:19-21; Eph 5:5; Heb 12:14

worketh : Rev 17:4, Rev 17:5

or maketh : Rev 21:8, Rev 22:14, Rev 22:15

they : Rev 3:5, Rev 13:8, Rev 20:12, Rev 20:15; Phi 4:3

TSK: Rev 22:1

A pure : Psa 36:8, Psa 46:4; Isa 41:18, Isa 48:18, Isa 66:12; Eze 47:1-9; Zec 14:8; Joh 7:38, Joh 7:39

water : Rev 7:17, Rev 21:6; Psa 36:9; Jer 2:13, Jer 17:13; Joh 4:10,Joh 4:11, Joh 4:14

clear : Rev 21:11

proceeding : Rev 3:21, Rev 4:5, Rev 5:6, Rev 5:13, Rev 7:10,Rev 7:11, Rev 7:17; Joh 14:16-18, Joh 15:26, Joh 16:7-15; Act 1:4, Act 1:5, Act 2:33

TSK: Rev 22:2

the midst : Rev 22:1, Rev 21:21; Eze 47:1, Eze 47:12

the tree of life : Rather, the definite article not being in the original, ""a tree of life;""for there were three trees; one in the street, and one on each side of the river. Rev 22:14, Rev 2:7; Gen 2:9, Gen 3:22-24; Pro 3:18

healing : Rev 21:24; Psa 147:3; Isa 6:10, Isa 57:18, Isa 57:19; Jer 17:14; Eze 47:8-11; Hos 14:4; Mal 4:2; Luk 4:18; 1Pe 2:24

TSK: Rev 22:3

there : Rev 21:4; Deu 27:26; Zec 14:11; Mat 25:41; Gen 3:10-13

but : Rev 7:15-17, Rev 21:22, Rev 21:23; Psa 16:11, Psa 17:15; Isa 12:6; Eze 48:35; Mat 25:21; Joh 14:3, Joh 17:24

his : Rev 7:15; Joh 12:26

TSK: Rev 22:4

they : Eze 33:18-20,Eze 33:23; Job 33:26; Psa 4:6; Isa 33:17, Isa 35:2, Isa 40:5; Mat 5:8; Joh 12:26, Joh 17:24; 1Co 13:12; Heb 12:14; 1Jo 3:2, 1Jo 3:3

and his : Rev 3:12, Rev 14:1

TSK: Rev 22:5

no night : Rev 18:23, Rev 21:22-25; Psa 36:9, Psa 84:11; Pro 4:18, Pro 4:19; Isa 60:19, Isa 60:20

and they : Rev 3:21, Rev 11:15; Dan 7:18, Dan 7:27; Mat 25:34, Mat 25:46; Rom 5:17; 2Ti 2:12; 1Pe 1:3, 1Pe 1:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rev 21:9

And there came unto me one of the seven angels ... - See the notes on Rev 16:6-7. Why one of these angels was employed to make this communication is not stated. It may be that as they had been engaged in bringing destruction on the enemies of the church, and securing its final triumph, there was a propriety that that triumph should be announced by one of their number.

And talked with me - That is, in regard to what he was about to show me.

I will show thee the bride, the Lamb’ s wife - I will show you what represents the redeemed church now to be received into permanent union with its Lord - as a bride about to be united to her husband. See the notes on ver. 2. Compare Rev 19:7-8.

Barnes: Rev 21:10

And he carried me away in the spirit - Gave him a vision of the city; seemed to place him where he could have a clear view of it as it came down from heaven. See the notes on Rev 1:10.

To a great and high mountain - The elevation, and the unobstructed range of view, gave him an opportunity to behold it in its glory.

And showed me that great city, ... - As it descended from heaven. See the notes on Rev 21:2.

Barnes: Rev 21:11

Having the glory of God - A glory or splendor such as became the dwelling place of God. The nature of that splendor is described in the following verses.

And her light - In Rev 21:23 it is said that "the glory of God did lighten it."That is, it was made light by the visible symbol of the Deity - the "Shekinah."See the Luk 2:9 note; Act 9:3 note. The word here rendered "light"- φωστὴρ phōstēr - occurs nowhere else in the New Testament except in Phi 2:15. It means, properly, a light, a lightgiver, and, in profane writers, means commonly a "window."It is used here to denote the brightness or shining of the divine glory, as supplying the place of the sun, or of a window.

Like unto a stone most precious - A stone of the richest or most costly nature.

Even like a jasper stone - On the jasper, see the notes on Rev 4:3. It is used there for the same purpose as here, to illustrate the majesty and glory of God.

Clear as crystal - Pellucid or resplendent like crystal. There are various kinds of jasper - as red, yellow, and brown, brownish yellow, etc. The stone is essentially a quartz, and the word "crystal"here is used to show that the form of it referred to by John was clear and bright.

Barnes: Rev 21:12

And had a wall great and high - Ancient cities were always surrounded with walls for protection, and John represents this as enclosed in the usual manner. The word "great"means that it was thick and strong. Its height also is particularly noticed, for it was unusual. See Rev 21:16.

And had twelve gates - Three on each side. The number of the gates correspond to the number of the tribes of the children of Israel, and to the number of the apostles. The idea seems to be that there would be ample opportunity of access and egress.

And at the gates twelve angels - Stationed there as guards to the New Jerusalem. Their business seems to have been to watch the gates that nothing improper should enter; that the great enemy should not make an insidious approach to this city as he did to the earthly paradise.

And names written thereon - On the gates.

Which are the names of the twelve tribes of the children of Israel - So in the city which Ezekiel saw in vision, which John seems also to have had in his eye. See Eze 48:31. The inscription in Ezekiel denoted that that was the residence of the people of God; and the same idea is denoted here. The New Jerusalem is the eternal residence of the children of God, and this is indicated at every gate. None can enter who do not belong to that people; all who are within are understood to be of their number.

Barnes: Rev 21:13

On the east three gates ... - The city was square Rev 21:16, and the same number of gates is assigned to each quarter. There does not appear to be any special significancy in this fact, unless it be to denote that there is access to this city from all quarters of the world, and that they who dwell there will have come from each of the great divisions of the earth - that is, from every land,

Barnes: Rev 21:14

And the wall of the city had twelve foundations - It is not said whether these foundations were twelve rows of stones placed one above another under the city, and extending round it, or whether they were twelve stones placed at intervals. The former would seem to be the most probable, as the latter would indicate comparative feebleness and liability to fall. Compare the notes on Rev 21:19.

And in them - In the foundation of stones. That is, the names of the apostles were cut or carved in them so as to be conspicuous.

The names of the twelve apostles of the Lamb - Of the Lamb of God; the Messiah. For an illustration of this passage, see the notes on Eph 2:20.

Barnes: Rev 21:15

And he that talked with me - The angel, Rev 21:9.

Had a golden reed to measure the city - See the notes on Rev 11:1. The reed, or measuring rod, here, is of gold, because all about the city is of the most rich and costly materials. The rod is thus suited to the personage who uses it, and to the occasion. Compare a similar description in Eze 40:3-5; Eze 43:16. The object of this measuring is to show that the city has proper architectural proportions.

And the gates thereof, ... - To measure every part of the city, and to ascertain its exact dimensions.

Barnes: Rev 21:16

And the city lieth four-square - It was an exact square. That is, there was nothing irregular about it; there were no crooked walls; there was no jutting out, and no indentation in the walls, as if the city had been built at different times without a plan, and had been accommodated to circumstances. Most cities have been determined in their outline by the character of the ground - by hills, streams, or ravines; or have grown up by accretions, where one part has been joined to another, so that there is no regularity, and so that the original plan, if there was any, has been lost sight of. The New Jerusalem, on the contrary, had been built according to a plan of the utmost regularity, which had not been modified by the circumstances, or varied as the city grew. The idea here may be, that the church, as it will appear in its state of glory, will be in accordance with an eternal plan, and that the great original design will have been fully carried out.

And the length is as large as the breadth - The height also of the city was the same - so that it was an exact square.

And he measured the city with the reed, twelve thousand furlongs - As eight furlongs make a mile, the extent of the walls, therefore, must have been three hundred and seventy-five miles. Of course, this must preclude all idea of there being such a city literally in Palestine. This is clearly a figurative or symbolical representation; and the idea is, that the city was on the most magnificent scale, and with the largest proportions, and the description here is adopted merely to indicate this vastness, without any idea that it would be understood "literally."

The length, and the breadth, and the height of it are equal - According to this representation, the height of the city, not of the walls (compare Rev 21:17), would be three hundred and seventy-five miles. Of course, this cannot be understood literally, and the very idea of a literal fulfillment of this shows the absurdity of that method of interpretation. The idea intended to be conveyed by this immense height would seem to be that it would contain countless numbers of inhabitants. It is true that such a structure has not existed, and that a city of such a height may seem to be out of all proportion; but we are to remember:

(a)\caps1     t\caps0 hat this is a "symbol"; and,

(b)\caps1     t\caps0 hat, considered as one mass or pile of buildings, it may not seem to be out of proportion. It is no uncommon thing that a house should be as high as it is long or broad.

The idea of vastness and of capacity is the main idea designed to be represented. The image before the mind is, that the numbers of the redeemed will be immense.

Barnes: Rev 21:17

And he measured the wall thereof - In respect to its "height."Of course, its length corresponded with the extent of the city.

An hundred and forty and four cubits - This would be, reckoning the cubit at eighteen inches, two hundred and sixteen feet. This is less than the height of the walls of Babylon, which Herodotus says were three hundred and fifty feet high. See the introduction to chapter 13 of Isaiah. As the walls of a city are designed to protect it from external foes, the height mentioned here gives all proper ideas of security; and we are to conceive of the city itself as towering immensely above the walls. Its glory, therefore, would not be obscured by the wall that was thrown around it for defense.

According to the measure of a man - The measure usually employed by men. This seems to be added in order to prevent any mistake as to the size of the city. It is an "angel"who makes the measurement, and without this explanation it might perhaps be supposed that he used some measure not in common use among people, so that, after all, it would be impossible to form any definite idea of the size of the city.

That is, of the angel - That is, "which is the measure employed by the angel."It was, indeed, an angel who measured the city, but the measure which he employed was that in common use among people.

Barnes: Rev 21:18

And the building of the wall of it - The material of which the wall was composed. This means the wall above the foundation, for that was composed of twelve rows of precious stones, Rev 21:14, Rev 21:19-20. The height of the foundation is not stated, but the entire wall above was composed of jasper.

Was of jasper - See the notes on Rev 4:3. Of course, this cannot be taken literally; and an attempt to explain all this literally would show that that method of interpreting the Apocalypse is impracticable.

And the city was pure gold - The material of which the edifices were composed.

Like unto clear glass - The word rendered "glass"in this place - ὕαλος hualos - occurs in the New Testament only here and in Rev 21:21. It means, properly, "anything transparent like water"; as, for example, any transparent stone or gem, or as rock-salt, crystal, glass (Robinson, Lexicon). Here the meaning is, that the golden city would be so bright and burnished that it would seem to be glass reflecting the sunbeams. Would the appearance of a city, as the sun is setting, when the reflection of its beams from thousands of panes of glass gives it the appearance of burnished gold, represent the idea here? If we were to suppose a city made entirely of glass, and the setting sunbeams falling on it, it might convey the idea represented here. It is certain that, as nothing could be more magnificent, so nothing could more beautifully combine the two ideas referred to here - that of "gold and glass."

Perhaps the reflection of the sunbeams from the "Crystal Palace,"erected for the late "industrial exhibition"in London, would convey a better idea of what is intended to be represented here than anything which our world has furnished. The following description from one who was an eyewitness, drawn up by him at the time, and without any reference to this passage, and furnished at my request, will supply a better illustration of the passage before us than any description which I could give: "Seen as the morning vapors rolled around its base - its far-stretching roofs rising one above another, and its great transept, majestically arched, soaring out of the envelope of clouds - its pillars, window-bars, and pinnacles, looked literally like a castle in the air; like some palace, such as one reads of in idle tales of Arabian enchantment, having about it all the ethereal softness of a dream. Looked at from a distance at noon, when the sunbeams came pouring upon the terraced and vaulted roof, it resembles a regal palace of silver, built for some Eastern prince; ‘ when the sun at eventide sheds on its sides his parting rays, the edifice is transformed into a temple of gold and rubies;’ and in the calm hours of night, when the moon walketh in her brightness, the immense surface of glass which the building presents looks like a sea, or like throwing back, in flickering smile, the radiant glances of the queen of heaven."

Barnes: Rev 21:19

And the foundations of the wall of the city - notes on Rev 21:14.

Were garnished - Were adorned, or decorated. That is, the foundations were composed of precious stones, giving them this highly ornamented and brilliant appearance.

The first foundation - The first "row, layer, or course."notes on Rev 21:14.

Was jasper - See the notes on Rev 4:3.

The second, sapphire - This stone is not elsewhere mentioned in the New Testament. It is a precious stone, next in hardness to the diamond, usually of an azure or sky-blue color, but of various shades.

The third, a chalcedony - This word occurs nowhere else in the New Testament. The stone referred to is an uncrystallized translucent variety of quartz, having a whitish color, and of a luster nearly like wax. It is found covering the sides of cavities, and is a deposit from filtrated silicious waters. When it is arranged in "stripes,"it constitutes "agate"; and if the stripes are horizontal, it is the "onyx."The modern "carnelian"is a variety of this. The carnelian is of a deep flesh red, or reddishwhite color. The name chalcedony is from "Chalcedon,"a town in Asia Minor, opposite to Byzantium, or Constantinople, where this stone was probably first known (Webster’ s Dictionary).

The fourth, an emerald - See the notes on Rev 4:3. The emerald is green.

Barnes: Rev 21:20

The fifth, sardonyx - This word does not occur elsewhere in the New Testament. The "name"is derived from "Sardis,"a city in Asia Minor (notes on Rev 3:1), and ὄνυξ onux , a nail - so named, according to Pliny, from the resemblance of its color to the flesh and the nail. It is a silicious stone or gem, nearly allied to the onyx. The color is a reddish yellow, nearly orange (Webster, Dictionary).

The sixth, sardius - This word does not elsewhere occur in the New Testament. It is also derived from "Sardis,"and the name was probably given to the gem because it was found there. It is a stone of a blood-red or flesh color, and is commonly known as a "carnelian."It is the same as the sardine stone mentioned in Rev 4:3. See the notes on that place.

The seventh, chrysolite - This word does not elsewhere occur in the New Testament. It is derived from χρυσὸς chrusos , "gold,"and λίθος lithos , "stone,"and means "golden stone,"and was applied by the ancients to all gems of a golden or yellow color, probably designating particularly the topaz of the moderns (Robinson, Lexicon). But in Webster’ s Dictionary it is said that its prevalent color is green. It is sometimes transparent. This is the "modern"chrysolite. The ancients undoubtedly understood by the name a "yellow"gem.

The eighth, beryl - This word occurs nowhere else in the New Testament. The beryl is a mineral of great hardness, and is of a green or bluish-green color. It is identical with the emerald, except in the color, the emerald having a purer and richer green color, proceeding from a trace of oxide of chrome. Prisms of beryl are sometimes found nearly two feet in diameter in the state of New Hampshire (Webster).

The ninth, a topaz - This word does not elsewhere occur in the New Testament. The topaz is a well-known mineral, said to be so called from "Topazos,"a small island in the Arabian Gulf. It is generally of a yellowish color, and pellucid, but it is also found of greenish, bluish, or brownish shades.

The tenth, a chrysoprasus - This word χρυσόπρασος chrusoprasos does not occur elsewhere in the New Testament. It is derived from χρυσὸς chrusos , "gold,"and πράσον prason , "a leek,"and denotes a precious stone of greenish golden color, like a leek; that is, "apple-green passing into a grass-green"(Robinson, Lexicon). "It is a variety of quartz. It is commonly apple-green, and often extremely beautiful. It is translucent, or sometimes semi-transparent; its hardness little inferior to flint"(Webster, Dictionary).

The eleventh, a jacinth - The word does not occur elsewhere in the New Testament. It is the same word as "hyacinth"- ὑάκινθος huakinthos - and denotes properly the well-known flower of that name, usually of a deep purple or reddish blue. Here it denotes a gem of this color. It is a red variety of "zircon."See Webster’ s Dictionary under the word "hyacinth."

The twelfth, an amethyst - This word, also, is found only in this place in the New Testament. It denotes a gem of a deep purple or violet color. The word is derived from α a , the alpha privative ("not"), and μεθύω methuō , to be intoxicated, because this gem was supposed to be an antidote against drunkenness. It is a species of quartz, and is used in jewelry.

Barnes: Rev 21:21

And the twelve gates - Rev 21:12.

Were twelve pearls - See the Rev 17:4 note; Mat 13:46 note.

Every several gate was of one pearl - Each gate. Of course, this is not to be understood literally. The idea is that of ornament and beauty, and nothing could give a more striking view of the magnificence of the future abode of the saints.

And the street of the city was pure gold - Was paved with gold; that is, all the vacant space that was not occupied with buildings was of pure gold. See the notes on Rev 21:18.

Barnes: Rev 21:22

And I saw no temple therein - No structure reared expressly for the worship of God; no particular place where he was adored. It was all temple - nothing but a temple. It was not like Jerusalem, where there was but one house reared expressly for divine worship, and to which the inhabitants repaired to praise God; it was all one great temple reared in honor of his name, and where worship ascended from every part of it. With this explanation, this passage harmonizes with what is said in Rev 2:12; Rev 7:15.

For the Lord God Almighty and the Lamb are the temple of it - They are present in all parts of it in their glory; they fill it with light; and the splendor of their presence may be said to be the temple. The idea here is, that it would be a holy world - all holy. No particular portion would be set apart for purposes of public worship, but in all places God would be adored, and every portion of it devoted to the purposes of religion.

Barnes: Rev 21:23

And the city had no need of the sun, neither of the moon, to shine in it - This imagery seems to be derived from Isa 9:19-20. See notes on those verses. No language could give a more striking or beautiful representation of the heavenly state than what is here employed.

For the glory of God did lighten it - By the visible splendor of his glory. See the notes on Rev 21:11. That supplied the place of the sun and the moon.

And the Lamb is the light thereof - The Son of God; the Messiah. See the Rev 5:6 note; Isa 60:19 note.

Barnes: Rev 21:24

And the nations of them which are saved - All the nations that are saved; or all the saved considered as nations. This imagery is doubtless derived from that in Isaiah, particularly Isa 60:3-9. See the notes on that passage.

Shall walk in the light of it - Shall enjoy its splendor, and be continually in its light.

And the kings of the earth do bring their glory and honour into it - All that they consider as constituting their glory, treasures, crowns, scepters, robes. The idea is, that all these will be devoted to God in the future days of the church in its glory, and will be, as it were, brought and laid down at the feet of the Saviour in heaven. The language is derived, doubtless, from the description in Isa 60:3-14. Compare Isa 49:23.

Barnes: Rev 21:25

And the gates of it shall not be shut at all by day - It shall be constantly open, allowing free ingress and egress to all who reside there. The language is derived from Isa 60:11. See the notes on that place. Applied to the future state of the blessed, it would seem to mean, that while this will be their permanent abode, yet that the dwellers there will not be prisoners. The universe will be open to them. They will be permitted to go forth and visit every world, and survey the works of God in all parts of his dominions.

For there shall be no night there - It shall be all day; all unclouded splendor. When, therefore, it is said that the gates should not be "shut by day,"it means that they would never be shut. When it is said that there would be no night there, it is, undoubtedly, to be taken as meaning that there would be no literal darkness, and nothing of which night is the emblem: no calamity, no sorrow, no bereavement, no darkened windows on account of the loss of friends and kindred. Compare the notes on Rev 21:4.

Barnes: Rev 21:26

And they shall bring ... - See the notes on Rev 21:24. That blessed world shall be made up of all that was truly valuable and pure on the earth.

Barnes: Rev 21:27

And there shall in no wise - On no account; by no means. This strong language denotes the absolute exclusion of all that is specified in the verse.

Anything that defileth - Literally, anything "common."See the notes on Act 10:14. It means here that nothing will be found in that blessed abode which is unholy or sinful. It will be a pure world, 2Pe 3:13.

Neither whatsoever worketh abomination, or maketh a lie - See the notes on Rev 21:8.

But they which are written in the Lamb’ s book of life - Whose names are there recorded. See the notes on Rev 3:5. Compare the notes on Rev 21:8.

Barnes: Rev 22:1

And he showed me a pure river of water of life - In the New Jerusalem; the happy abode of the redeemed. The phrase "water of life,"means living or running water, like a spring or fountain, as contrasted with a stagnant pool. See the notes on Joh 4:14. The allusion here is doubtless to the first Eden, where a river watered the garden (Gen 2:10, seq.), and as this is a description of Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such a way as to accord with the general description of that future abode of the redeemed. It does not spring up, therefore, from the ground, but flows from the throne of God and the Lamb. Perhaps, also, the writer had in his eye the description in Eze 47:1-12, where a stream issues from under the temple, and is parted in different directions.

Clear as crystal - See the notes on Rev 4:6.

Proceeding out of the throne of God and of the Lamb - Flowing from the foot of the throne. Compare Rev 4:6. This idea is strictly in accordance with Oriental imagery. In the East, fountains and running streams constituted an essential part of the image of enjoyment and prosperity (see the notes on Isa 35:6), and such fountains were common in the courts of Oriental houses. Here, the river is an emblem of peace, happiness, plenty; and the essential thought in its flowing from the throne is, that all the happiness of heaven proceeds from God.

Barnes: Rev 22:2

In the midst of the street of it - Prof. Stuart renders this, "between the street thereof and the river"; and says that "the writer conceives of the river as running through the whole city; then of streets parallel to it on either side; and then, on the banks of the river, between the water and the street, the whole stream is lined on either side with two rows of the tree of life."The more common interpretation, however, is doubtless admissible, and would give a more beautiful image; that in the street, or streets of the city, as well as on the banks of the river, the tree of life was planted. It abounded everywhere. The city had not only a river passing through it, but it was pervaded by streets, and all those streets were lined and shaded with this tree. The idea in the mind of the writer is that of Eden or Paradise; but it is not the Eden of the book of Genesis, or the Oriental or Persian Paradise: it is a picture where all is combined, that in the view of the writer would constitute beauty, or contribute to happiness.

And on either side of the river - As well as in all the streets. The writer undoubtedly conceives of a single river running through the city - probably as meandering along - and that river lined on both sides with the tree of life. This gives great beauty to the imagery.

Was there the tree of life - Not a single tree, but it abounded everywhere - on the banks of the river, and in all the streets. It was the common tree in this blessed Paradise - of which all might partake, and which was everywhere the emblem of immortality. In this respect, this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there seems to have been a single tree that was designated as the tree of life, Gen 3:22-23. In the future state of the blessed, that tree will abound, and all may freely partake of it; the emblem, the pledge of immortal life, will be constantly before the eyes, whatever part of the future abode may be traversed, and the inhabitants of that blessed world may constantly partake of it.

Which bare twelve manner of fruits - "Producing twelve fruit-harvests; not (as our version) twelve manner of fruits"(Prof. Stuart). The idea is not that there are twelve kinds of fruit on the same tree, for that is not implied in the language used by John. The literal rendering is, "producing twelve fruits"- ποιοῦν καρποὺς δώδεκα poioun karpous dōdeka . The word "manner"has been introduced by the translators without authority. The idea is, that the tree bore every month in the year, so that there were twelve fruit-harvests. It was not like a tree that bears but once a year, or in one season only, but it constantly bore fruit - it bore every month. The idea is that of abundance, not variety. The supply never fails; the tree is never barren. As there is but a single class of trees referred to, it might have been supposed, perhaps, that, according to the common method in which fruit is produced, there would be sometimes plenty and sometimes want; but the writer says that, though there is but one kind, yet the supply is ample. The tree is everywhere; it is constantly producing fruit.

And yielded her fruit every month - The word "and"is also supplied by the translators, and introduces an idea which is not in the original, as if there was not only a succession of harvests, which is in the text, but that each one differed from the former, which is not in the text. The proper translation is, "producing twelve fruits, yielding or rendering its fruit in each month."Thus there is, indeed, a succession of fruit-crops, but it is the same kind of fruit. We are not to infer, however, that there will not be variety in the occupations and the joys of the heavenly state, for there can be no doubt that there will be ample diversity in the employments, and in the sources of happiness, in heaven; but the single thought expressed here is, that the means of life will be abundant: the trees of life will be everywhere, and they will be constantly yielding fruit.

And the leaves of the tree - Not only the fruit will contribute to give life, but even the leaves will be salutary. Everything about it will contribute to sustain life.

Were for the healing - That is, they contribute to impart life and health to those who had been diseased. We are not to suppose that there will be sickness, and a healing process in heaven, for that idea is expressly excluded in Rev 21:4; but the meaning is, that the life and health of that blessed world will have been imparted by partaking of that tree; and the writer says that, in fact, it was owing to it that they who dwell there had been healed of their spiritual maladies, and had been made to live forever.

Of the nations - Of all the nations assembled there, Rev 21:24. There is a close resemblance between the language used here by John and that used by Ezekiel Eze 47:12, and it is not improbable that both these writers refer to the same thing. Compare also in the Apocrypha, 2 Esdras 2:12; 8:52-54.

Barnes: Rev 22:3

And there shall be no more curse - This is doubtless designed to be in strong contrast with our present abode; and it is affirmed that what now properly comes under the name of a curse, or whatever is part of the curse pronounced on man by the fall, will be there unknown. The earth will be no more cursed, and will produce no more thorns and thistles; man will be no more compelled to earn his bread by the sweat of his brow; woman will be no more doomed to bear the sufferings which she does now; and the abodes of the blessed will be no more cursed by sickness, sorrow, tears, and death.

But the throne of God and of the Lamb shall be in it - God will reign there forever; the principles of purity and love which the Lamb of God came to establish, will pervade that blessed abode to all eternity.

And his servants shall serve him - All his servants that are there; that is, all the inhabitants of that blessed world. For the meaning of this passage, see the notes on Rev 7:15.

Barnes: Rev 22:4

And they shall see his face - See the notes on Mat 18:10. They would be constantly in his presence, and be permitted continually to behold his glory.

And his name shall be in their foreheads - They shall be designated as his. See the notes on Rev 3:12; Rev 7:3; Rev 13:16.

Barnes: Rev 22:5

And there shall be no night there - notes on Rev 21:25.

And they need no candle - No lamp; no artificial light, as in a world where there is night and darkness.

Neither light of the sun; for the Lord God, ... - See the notes on Rev 21:23.

And they shall reign forever and ever - That is, with God; they shall be as kings. See the notes on Rev 5:10; Rev 20:6. Compare the Rom 8:16 note; 2Ti 2:11-12 note.

Remarks On Revelation 21:1-5 And Revelation 22:1-5

This portion of the Apocalypse contains the most full and complete continuous description of the state of the righteous, in the world of blessedness, that is to be found in the Bible. It seems to be proper, therefore, to pause on it for a moment, and to state in a summary manner what will be the principal features of that blessedness. All can see that, as a description, it occupies an appropriate place, not only in regard to this book, but to the volume of revealed truth. In reference to this particular book, it is the appropriate close of the account of the conflicts, the trials, and the persecutions of the church; in reference to the whole volume of revealed truth, it is appropriate because it occurs in the last of the inspired books that was written. It was proper that a volume of revealed truth given to mankind, and designed to describe a great work of redeeming mercy, should close with a description of the state of the righteous after death.

The principal features in the description are the following:

(1) There will be a new heaven and a new earth: a new order of things, and a world adapted to the condition of the righteous. There will be such changes produced in the earth, and such abodes suited up for the redeemed, that it will be proper to say that they are "new,"Rev 21:1.

\caps1 (2) t\caps0 he locality of that abode is not determined. No particular place is revealed as constituting heaven; nor is it intimated that there would be such a place. For anything that appears, the universe at large will be heaven - the earth and all worlds; and we are left free to suppose that the redeemed will yet occupy any position of the universe, and be permitted to behold the special glories of the divine character that are manifested in each of the worlds that he has made. Compare the notes on 1Pe 1:12. That there may be some one place in the universe that will be their permanent home, and that will be more properly called heaven, where the glory of their God and Saviour will be especially manifested, is not improbable; but still there is nothing to prevent the hope and the belief that in the infinite duration that awaits them they will be permitted to visit all the worlds that God has made, and to learn in each, and from each, all that he has especially manifested of his own character and glory there.

\caps1 (3) t\caps0 hat future state will be entirely and forever free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse, Rev 21:4; Rev 22:3. It will, therefore, be a perfectly happy abode.

\caps1 (4) i\caps0 t will be pure and holy. Nothing will ever enter there that shall contaminate and defile, Rev 21:8, Rev 21:27. On this account, also, it will be a happy world, for:

\tx720 \tx1080 (a)\caps1     a\caps0 ll real happiness has its foundation in holiness; and,

(b)\caps1     t\caps0 he source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.

\caps1 (5) i\caps0 t will be a world of perfect light, Rev 21:22-25; Rev 22:5. There will be:

\tx720 \tx1080 (a)\caps1     l\caps0 iterally no night there:

(b)\caps1     s\caps0 piritually and morally there will be no darkness - no error, no sin.

Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the divine government and dealings which now perplex the mind there will be poured the splendor of perfect day. All the darkness that exists here will be dissipated there; all that is now obscure will be made light. And in view of this fact, we may well submit for a little time to the mysteries which hang over the divine dealings here. The Christian is destined to live forever and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendors of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night. In a little time - a few weeks or days - by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker, and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world. There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.

\caps1 (6) i\caps0 t will be a world of surpassing splendor. This is manifest by the description of it in Rev 20:1-15, as a gorgeous city, with ample dimensions, with most brilliant colors, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that even this was a very imperfect representation of that glorious world.

\caps1 (7) t\caps0 hat future world will be an abode of the highest conceivable happiness. This is manifest, not only from the fact stated that there will be no pain or sorrow here, but from the positive description in Rev 22:1-2. It was, undoubtedly, the design of the writer, under the image of a "Paradise,"to describe the future abode of the redeemed as one of the highest happiness - where there would be an ample and a constant supply of every want, and where the highest ideas of enjoyment would be realized. And,

(8) All this will be eternal. The universe, so vast and so wonderful, seems to have been made to be suited to the eternal contemplation of created minds, and in this universe there is an adaptation for the employment of mind forever and ever.

If it be asked now why John, in the account which he has given of the heavenly state, adopted this figurative and emblematic mode of representation, and why it did not please God to reveal any were respecting the nature of the employments and enjoyments of the heavenly world, it may be replied:

(a)    That this method is eminently in accordance with the general character of the book, as a book of symbols and emblems.

(b)    He has stated enough to give us a general and a most attractive view of that blessed state.

©    It is not certain that we would have appreciated it, or could have comprehended it, if a more minute and literal description had been given.

That state may be so unlike this that it is doubtful whether we could have comprehended any literal description that could have been given. How little of the future and the unseen can ever be known by a mere description; how faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! Who ever obtained any adequate idea of Niagara by a mere description? To what Greek or Roman mind, however cultivated, could there have been conveyed the idea of a printing-press, of a locomotive engine, of the magnetic telegraph, by mere description? Who can convey to one born blind an idea of the prismatic colors; or to the deaf an idea of sounds? If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the happy and gilded butterfly that today plays in the sunbeam impart to its companions of yesterday - low and grovelling worms - any adequate idea of that new condition of being into which it had emerged? And how do we know that we could comprehend any description of that world where the righteous dwell, or of employments and enjoyments so unlike our own?

I cannot more appropriately close this brief notice of the revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns, now used in Protestant places of worship - the well-known hymn which begins, "Jerusalem! my happy home!"This hymn is deservedly a great favorite, and is an eminently beautiful composition. It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold at Mr. Bright’ s sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additional ms. 15,225. It is referred, by the lettering on the book, to the age of Elizabeth, but it is supposed to belong to the subsequent reign. The volume seems to have been formed by or for some Roman Catholic, and contains many devotional songs or hymns, interspersed with others of a more general character. See Littell’ s Living Age , vol. xxviii. pp. 333-336. The hymn is as follows:

A Song Made by F. B. P.

To the tune of "Diana"

Jerusalem! my happy home!

When shall I come to thee?

When shall my sorrows have an end -

Thy joys when shall I see?

O happy harbor of the saints -

O sweet and pleasant soil!

In thee no sorrow may be found,

No grief, no care, no toil.

In thee no sickness may be seen,

No hurt, no ache, no sore;

There is no death, no ugly deil*,

There’ s life forevermore.

No dampish mist is seen in thee,

No cold nor darksome night;

There every soul shines as the sun,

There God himself gives light.

There lust and lucre cannot dwell,

There envy hears no sway;

There is no hunger, heat, nor cold,

But pleasure every way.

Jerusalem! Jerusalem!

God grant I once may see.

Thy endless joys, and of the same.

Partaker aye to be.

Thy walls are made of precious stones,

Thy bulwarks diamonds square;

Thy gates are of right orient pearl,

Exceeding rich and rare.

Thy turrets and thy pinnacles.

With carbuncles to shine;

Thy very streets are paved with gold,

Surpassing clear and fine.

Thy houses are of ivory,

Thy windows crystal clear;

Thy tiles are made of beaten gold -

O God, that I were there!

Within thy gates no thing doth come.

That is not passing clean;

No spider’ s web, no dirt, no dust,

No filth may there be seen.

Ah, my sweet home, Jerusalem!

Would God I were in thee;

Would God my woes were at an end,

Thy joys that I might see!

Thy saints are crown’ d with glory great,

They see God face to face;

They triumph still, they still rejoice -

Most happy is their case.

We that are here in banishment.

Continually do moan;

We sigh and sob, we weep and wail,

Perpetually we groan.

Our sweet is mixed with bitter gall,

Our pleasure is but pain;

Our joys scarce last the looking on,

Our sorrows still remain.

But there they live in such delight,

Such pleasure, and such play,

As that to them a thousand years.

Doth seem as yesterday.

Thy vineyards said thy orchards are.

Most beautiful and fair;

Full furnished with trees and fruits,

Most wonderful and rare.

Thy gardens and thy gallant walks.

Continually are green;

There grow such sweet and pleasant flowers.

As nowhere else are seen.

There’ s nectar and ambrosia made,

There’ s musk and civet sweet;

There many a fair and dainty drug.

Are trodden under feet.

There cinnamon, there sugar grows,

There nard and balm abound;

What tongue can tell, or heart conceive,

The joys that there are found?

Quite through the streets, with silver sound,

The flood of life doth flow;

Upon whose banks, on every side,

The wood of life doth grow.

There trees forevermore bear fruit,

And evermore do spring;

There evermore the angels sit,

And evermore do sing.

There David stands with harp in hand,

As master of the quire;

Ten thousand times that man were blest.

That might this music** hear.

Our Lady sings Magnificat,

With tune surpassing sweet;

And all the virgins bear their parts,

Sitting above her feet.

Te Deun doth Saint Ambrose sing,

Saint Austin doth the like;

Old Simeon and Zachary.

Have not their song to seek.

There Magdalene hath left her moan,

And cheerfully doth sing.

With blessed saints, whose harmony.

In every street doth ring.

Jerusalem, my happy home!

Would God I were in thee;

Would God my woes were at an end,

Thy joys that I might see!

*devil, in ms., but it must have been pronounced Scoticè, "deil."

**Musing, in ms.

Poole: Rev 21:9

One of the seven angels one of those mentioned Rev 15:6 .

I will show thee the bride, the Lamb’ s wife I will show thee the whole church, (invisible heretofore), the glorious state of the church triumphant, under the representation of a great city.

Poole: Rev 21:10

And he carried me away in the spirit in a trance or ecstasy, as before.

To a great and high mountain from whence men use to have the best prospect of cities, or other places.

And showed me that great city, the holy Jerusalem, descending out of heaven from God there he caused me to see the whole triumphant church, answering as the antitype to Jerusalem, but more holy; being not of the earth, earthly, but from heaven, heavenly; founded, built up, and adorned by God.

Poole: Rev 21:11

Having the glory of God a most excellent glory, received from God.

And her light that is, (as some interpret it), that which gave her light, (as the sun is called the light of the earth), or her enlightener,

was like unto a stone most precious was Christ himself, who is a stone most precious: Rev 21:23 ,

The Lamb is the light thereof

Like a jasper stone: see Rev 4:3 . God is there compared to a jasper stone; here, to a

jasper stone, clear as crystal They say of the jasper stone, that it is very glorious to the eye, precious and pure; so it is very fit to resemble in part a pure and glorious God.

Poole: Rev 21:12

And had a wall that is, this city, by which is meant the church of God,

had a wall great and high Walls are for the protection and defence of a place; the higher and greater they are, the greater defence and protection they give. By this God is meant, who is often called his people’ s Rock and Defence.

And had twelve gates: the use of the gates of a city, are to let persons in and out. The church is said to have twelve gates, because of the free liberty of access to the church while it was militant, and to signify that the church in heaven will be made up of persons come into it from all parts; or for the greater state and glory of it. Some think, because of the twelve apostles, who were the first ministers of the gospel who admitted men into this church.

And at the gates twelve angels denoting the guard of angels about the church; unless by angels ministers be to be understood, proportioned to the several parts of the church.

And names written thereon, which are the names of the twelve tribes of the children of Israel because as, of old, only the twelve tribes of God’ s chosen people Israel made up the church in that period; so only God’ s elect and peculiar people, typified by that Israel, come in at the gates of this church. It is very observable, how God affects the number of twelve in the affairs of his church.

Poole: Rev 21:13

To signify it was made up of persons from all parts of the world. This agreeth with Ezekiel’ s vision, Eze 48:31-34 . The triumphant church will be a collection of believers, who from all nations have come into it.

Poole: Rev 21:14

And the wall of the city had twelve foundations the ancient church of God was founded in twelve patriarchs, and twelve tribes; the gospel church in twelve apostles; Christ is the only foundation of both, 1Co 3:11 , but he is the foundation upon which the church: is built. The twelve apostles are called the foundations per quoe or per quos, by which the gospel church had its beginning.

And in them the names of the twelve apostles of the Lamb as workmen sometimes set their names upon foundation stones, by which it is made known who were they that builded the wall.

Poole: Rev 21:15

This seemeth to signify the transcendency of the state of the church now, to what it was before; it was then measured by a man, Rev 11:1-19 , now by an angel; then by an ordinary reed, now by a golden reed.

Poole: Rev 21:16

The church militant, measured by the reed of the word, is unequal in its parts; some parts of it are purer than others; but in the new Jerusalem all parts shall be equal in perfection and purity, as all the sides of a thing four square are equal.

Poole: Rev 21:17

This could not be the measure of the compass, (it was for that much too little), nor of the height or breadth, (for either of them it was much too great), from whence Dr. Potter concluded, it must be the square measure; so as the height and breadth of it was twelve cubits, for twelve times twelve make one hundred and forty-four.

According to the measure of a man, that is, of the angel as men use to measure, and as this angel measured, who appeared as a man in this action.

Poole: Rev 21:18

And the building of the wall of it was of jasper strong and impregnable, not subject to impressions from enemies, as it is said of the jasper, that no hammer will break it.

And the city was pure gold all that make up this city are perfect and noble.

Like unto clear glass pure, without spots.

Poole: Rev 21:19

And the foundations of the wall of the city by which, we noted before, are to be understood the apostles, who, building upon the one foundation, Christ Jesus, by their holy doctrine laid the beginnings of the gospel churches, the first stones, (upon the Rock Christ), which were afterwards multiplied, others being builded upon them, till the whole church was perfected.

Poole: Rev 21:20

I cannot tell what to make of these precious stones, with which they are said to be garnished, unless it be their spiritual gifts and habits of grace; the various manifestations of the Holy Spirit given to the apostles to profit the church withal, with which they adorned the doctrine of the gospel, and won upon the pagan world, making themselves admirable in the eyes of men and women. Nor were it hard to descant upon these several sorts of stones, and to show of what graces they may be types: the jasper, of steadiness and constancy; the sapphire, of heavenly mindedness (it being a stone of the colour of the heavens); the chalcedony, of zeal; the emerald of vigour and liveliness; the sardonyx, (a stone of various colours), of various gifts and graces; the sardius, of courage and fortitude, and a readiness to shed their blood for Christ; the chrysolyte, of love, or wisdom, and knowledge; the beryl, of a quickness of sight and understanding; the topaz, of searching out Divine mysteries; the chrysoprasus, of gravity and severity; the jacinth, of spiritual joy, calmness, and serenity of mind; the amethyst, of sobriety and temperence. But it seems to me too great curiosity to philosophize so far upon the nature of these stones; take them together, they probably signify all the gifts and graces of the blessed apostles, by which the religion of the gospel was first commended, and made to appear lovely to the world.

Poole: Rev 21:21

I am not willing to descant further in particulars, conjecturing (for it is no more) what each metaphorical term signifies in this unusual description of a city. I do think the scope of the whole is no more, than to let us know that the mansions of heaven will be most glorious places, giving the souls of those to whom God shall give to enter into them, an infinite satisfaction, beyond what the most rich and glorious things in the world can give our outward senses.

Poole: Rev 21:22

And I saw no temple therein: I cannot take temple so strictly here, as those who understand all this but as a description of the blessed state of the militant church, during the thousand years; but understand it of all such worship and ordinances as we serve God in, and by, in this life.

For the Lord God Almighty and the Lamb are the temple of it the immediate fruition of God shall there supply all, God shall be all in all, 1Co 15:28 . Ordinances are but perspectives, of use in this life to see God at a distance; means, whereby we know in part: there we shall see God face to face, and know him as we are known. The saints there shall want nothing, and therefore shall not need a house of prayer; they shall know perfectly, and therefore will not need any to teach them; they shall always see Christ, and so will need no sacraments whereby to remember him.

Poole: Rev 21:23

The sun and the moon are the two great luminaries of the world, which God hath made, the one to rule the day, the other to rule the night; in heaven there will be no need of any of these.

Light in Scripture, (in its metaphorical notion), signifies knowledge or comfort; there will in heaven be no need of any created beings, to help us to either of these; God and Christ shall there fill the souls of his saints with knowledge and joy not to be expressed.

Poole: Rev 21:24

And the nations of them, which are saved shall walk in the light of it all that go to heaven shall be thus happy.

And the kings of the earth do bring their glory and honour into it and such kings of the earth as shall come into heaven, shall see all their honour and glory swallowed up in the glory and honour of that place and state; and confess that all their crowns are infinitely short of this blessed and glorious crown, all their thrones nothing to these thrones.

Poole: Rev 21:25

And the gates of it shall not be shut at all by day: the reason of shutting a city’ s gates, is either to shut out enemies, or to keep in such as are within: there will be no need of shutting these gates on either of these accounts; there will be no enemies to fear, and those that are within this city will have no need nor desire to go out.

For there shall be no night there: we do not ordinarily shut our city gates by day, but there shall be nothing but day, no night in a natural or metaphorical sense.

Poole: Rev 21:26

Whatsoever is excellent or desirable in the world, shall be supplied to the souls of those that are in heaven, by good of another make, but which shall be equally (nay, infinitely more) satisfactory to the soul.

Poole: Rev 21:27

And there shall in no wise enter into it: in the Greek there are two negative particles, which though in the Latin they make an affirmative, yet in the Greek make a stronger negative, which we translate in no wise, or by no means.

Any thing that defileth: this strongly denying particle is brought to make the bar excluding all unclean persons from heaven evident. And alas! How often had this need be denied, to make men and women, mad of their lusts, believe it! The word translated, that defileth, signifieth, what is common; nothing, no person that hath not by a holy life separated himself from the world, and all sin and wickedness, and dedicated himself to God.

Neither whatsoever worketh abomination no profane or lewd person.

Or maketh a lie nor any false or lying hypocrites, nor any idolaters, for idols are lies.

But they which are written in the Lamb’ s book of life none but those whose names are written in the book of life, predetermined to salvation, and redeemed with the blood of Christ. Some am not pleased with this sense; but what other thing can be meant? This is, at least, the sixth time we have met with this phrase in this book, Rev 3:5 Rev 13:8 17:8 20:12,15 . It is also mentioned, Phi 4:3 . And what else can be meant in Moses’ s prayer, Exo 32:32 ? It is twice Rev 13:8 17:8said, that names were written in it from the foundation of the world. God hath a particular, certain, infallible knowledge who are his, and had it from eternity; and whence he should know it, without willing of it, is very hard to conceive. It is called the Lamb’ s book, to let us know, that the act of redemption by Christ bears proportion to the counsels of election.

Poole: Rev 22:1

Rev 22:1,2 The river and tree of life.

Rev 22:3-7 The glorious state of the servants of God.

Rev 22:8,9 John is forbidden by the angel to worship him,

Rev 22:10,11 and commanded to seal up the prophet.

Rev 22:12,13 Christ’ s coming and eternity.

Rev 22:14-17 The blessedness of them that do God’ s commandments.

Rev 22:18-20 Nothing must be added to or taken from this prophecy.

Rev 22:21 The concluding benediction.

And he the angel, who showed him all before mentioned.

Showed me a pure river of water of life, clear as crystal: no place can be happy without the accommodation of water; those places have the best accommodation of it that are near a river, especially a pure river. To let us know, that in heaven there shall be no want of any thing that can make the saints happy, it is described as having by it, or running through it, a pure river, whose water is clear, and no ordinary water, but such as giveth and preserveth life. What could this signify, but the pure and unmixed joys of heaven?

Proceeding out of the throne of God and of the Lamb flowing from the saints thee enjoying of God and Jesus Christ.

Poole: Rev 22:2

In the midst of the street of it, and on either side of the river, was there the tree of life: trees, especially fruit trees, and those laden with fruit, and variety of fruit, and such as, instead of being prejudicial to life, are wholesome, and give life, are very beautiful, especially in or near a city. The city in Ezekiel’ s vision, Eze 47:7 , is thus described. This expression further shows the infinite pleasure and soul satisfaction the saints shall have in heaven. But we are further told here, that the tree here was the tree of life; a manifest allusion to a tree so called in old Paradise, Gen 2:9 ; and who can this agree to, but Christ?

Which bare twelve manner of fruits in whom all fulness dwelt, the fulness of the Godhead, and who was anointed, and received the Spirit without measure.

And yielded her fruit every month and is daily distributing of his fulness to his people.

And the leaves of the trees were for the healing of the nations and in whom there is nothing useless, but what tends either to the life or healing of his people out of all nations.

Poole: Rev 22:3

And there shall be no more curse nothing that is devoted to the devil, katanayema , no accursed person, or thing.

But the throne of God and of the Lamb shall be in it the presence of a holy and pure God will prevent and forbid that.

And his servants shall serve him it is a place in which God alone shall be served by his own servants.

Poole: Rev 22:4

And they shall see his face it is a phrase by which the happiness of the glorified saints is oft expressed, Mat 5:8 1Co 13:12 Heb 12:14 1Jo 3:2 ; they shall enjoy him immediately.

And his name shall be in their foreheads there shall be none that have the name of the beast on their foreheads; they shall have God’ s name on their foreheads, and be so manifested to be the sons of God.

PBC: Rev 21:9

Re 21:9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.

Attention is now drawn away from the Old Jerusalem and to the Holy Jerusalem. As we view this city which is shown in the following passages, we look through human eyes. We see a description adorned with the things of highest values to the human mind. Therefore as we read through the next passages, let us realize that things in heaven will be far greater than these.— Eld. Charles Taylor

"the bride, the Lamb’s wife."

I tend to see "bride" as a special term for the true church of the Lord Jesus Christ. While "church" may describe a local assembly recognized by the Lord, I think when the term "bride" is used it speaks of the special relationship that Jesus has attained and maintains for His church. There can be no doubt that the church is spoken of when the "bride" is mentioned.

487

PBC: Rev 21:10

This is the same City as seen by John in Re 21:2. This is also a metaphor taken from Ezekiel, " It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there." {Eze 48:35} This is interpreted as " Jehovah-Shammah is there." The metaphor concerns the twelve gates with the names of the tribes of Israel being written thereon. These gates are reserved for the firstfruits of God unto the Lamb. These are the hundred forty and four thousand of Re 7:1-17, and Re 14:1, and the firstfruits of Re 14:4. They were the first of the Jews who were reaped in the gospel harvest as the apostles followed the route of preaching outlined by Christ. They were to begin at Jerusalem, then to Judaea, then to Samaria, then to the uttermost parts of the earth. The Jews were to have the gospel preached to them before any further outreach. Those Jews who responded were the firstfruits unto God and to the Lamb. — Eld. Charles Taylor

PBC: Rev 21:14

We find the counterpart of this in the Ephesian letter, " And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord. {Eph 2:20-21} —Eld. Charles Taylor

PBC: Rev 21:15

Re 21:15-16 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

The Greek translation for furlong is stadion, (as fixed); a stade or certain measure of distance. This is God’s measurement of the Church kingdom. The number of God’s elect is fixed. None can be added nor taken away. The room is sufficient for all of the chosen of God.— Eld. Charles Taylor

PBC: Rev 21:18

Re 21:18-21 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

Again we stress that the beauty of the building is the utmost comprehension of the human mind. The Church can only be seen by the spiritual mind. " But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God." {1Co 2:10} —Eld. Charles Taylor

PBC: Rev 21:22

Re 21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

The Church kingdom is set up in the hearts of men. No literal temple is needed to house God. He cannot be contained in a literal building.— Eld. Charles Taylor

PBC: Rev 22:1

Re 22:1-2 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

This is that water of life which Jesus promised to the Samaritan woman whom He met at the well. " And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely" {Re 21:6} "And let him that is athirst come. And whosoever will, let him take the water of life freely." {Re 22:17} This water of life is needed to quench the thirst of the Church in the earth.

The tree of life gives the healing balm of Gilead. All nations which bring their praise into the Church are blessed with this tree of life which draws sustenance from the river of life. The Word of God declares that a man blessed whose delight is in the law of the Lord. " And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper." {Ps 1:3} The Church in the earth is blessed when she depends upon God for her every need.— Eld. Charles Taylor

PBC: Rev 22:3

God has removed the curse of the law by His death on the cross for our sins. He has removed the trappings of the law by the destruction of the temple. His throne is far above all principalities and powers. He sits in the midst of the congregation and is ever present in the worship of the Church when it is done in truth and verity. His servants serve him by glorifying His name and adorning the Church with praise. They indeed see His face in the mirror of their hearts. His name is written in their foreheads and all who converse with them see the evidence of His high calling. And they join in singing a new song before the throne, and no man can learn that song but the redeemed.

" And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it." {Re 21:23-24} The natural things of the world cannot furnish light to the Church. Neither light of day nor darkness of night can alter the light which is in Christ Jesus our Lord. " In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not." {Joh 1:4-5} —Eld. Charles Taylor

Haydock: Rev 21:9

I will shew thee the bride, the wife of the Lamb: all the Church triumphant in heaven. (Witham)

Haydock: Rev 21:16

The city is situate four-square; [1] and by what follows, so as to be a perfect square, though everything that is quadrangular is not always a square, or perfect square. (Witham)

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[BIBLIOGRAPHY]

In quadro, Greek: tetragonos, quadrangularis.

Haydock: Rev 21:17

The measure of a man, which is of an Angel. [2] This seems, without doubt, the sense of it. (Witham)

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[BIBLIOGRAPHY]

Mensura hominis, quæ est Angeli; Greek: metron anthropou, o estin aggelou.

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Haydock: Rev 21:22

No temple in it. No need of a temple for divine worship, where God is in such a perfect manner present to all the blessed, where nothing can distract or divert their souls from endless adorations, praises, &c. (Witham)

Haydock: Rev 21:23

Needeth not sun nor moon, where there is no vicissitude or succession of day and night, the divine brightness always shining to them. (Witham)

Haydock: Rev 21:24

The kings of the earth shall bring their glory; the elect, of all states and conditions, shall now be exalted like kings, or rather infinitely above the glory that we can imagine of any kings in this world. (Witham)

Haydock: Rev 21:27

There shall not enter it any thing defiled. This is what we ought always to remember and have in our minds. (Witham)

Haydock: Rev 22:1

A river of water of life, or of living water. It is spoken with allusion to the rivers of paradise and to the tree of life. (Witham)

Haydock: Rev 22:2

For the healing of the nations, or Gentiles, to signify the call of all Gentiles or nations to this heavenly happiness. (Witham)

Haydock: Rev 22:4

They shall see his face. Thus in a few words is expressed the happiness of the blessed in heaven; they shall see God, from which vision proceed love, joy, and everlasting praises of the divine Majesty. (Witham)

Gill: Rev 21:9

And there came unto me one of the seven angels,.... Either the first of them, as one of the four beasts is the first of them, Rev 6:1 or it may be the last, and very likely the same as in Rev 17:1

which had the seven vials full of the seven last plagues; that is, the wrath of God poured out by them on the antichristian party; see Rev 15:1.

And talked with me, saying, come hither; see Rev 17:1.

I will show thee the bride, the Lamb's wife. The "Lamb" is Christ, who is often so called in this book; see Rev 5:6 Rev 19:7 and is the Son of God, the heir of all things, the Maker and Governor of the universe, the King of kings, and Lord of lords; and who, as Mediator, has all accomplishments and qualifications to recommend him as a bridegroom, such as beauty, riches, and wisdom: the bride, his wife, is not any particular believer, nor any particular church; not the Gentile church, nor the Jewish church only, but all the elect of God, consisting of the raised and living saints at the coming of Christ; who will make up one body, one general assembly, and be as a bride, prepared and adorned for her husband: these were first betrothed to Christ in eternity, and were openly espoused by him, one by one, at conversion; and now being all gathered in by the effectual calling, the dead being raised, and the living changed, and all glorified, the marriage is consummated, and they are declared publicly to be the bride, the Lamb's wife; See Gill on Mat 22:2. And now, though John had had a sight of her before, Rev 21:2 yet that was but a glimmering one, at a distance, he being in the wilderness, Rev 17:3 wherefore the angel calls him to him, and proposes to give him a clear, distinct, and particular view of her, in all her glory; and a glorious sight this indeed! to see the bride brought to the King in raiment of needlework, and the queen stand at his right hand in gold of Ophir. This is a sight of a quite different nature from that of the filthy strumpet, which the same angel proposed to give to John in Rev 17:1.

Gill: Rev 21:10

And he carried me away in the Spirit,.... John was in an ecstasy, as in Rev 1:10 and in the thoughts and apprehensions of his mind and spirit, it seemed to him as if he was carried away from one place to another; for this was not a corporeal sight, nor were any of the visions he had, but what was represented to his mind or spirit; it being with him as it was with the Apostle Paul when he was caught up to the third heaven, who knew not whether he was in the body or out of the body. The Ethiopic version renders it, "the Spirit brought me"; not the evil spirit Satan, who took up our Lord corporeally, and carried him to an exceeding high mountain, and showed him all the kingdoms of this world, and their glory, Mat 4:8 but either a good angel, or the Spirit of God:

to a great and high mountain; to such an one was Ezekiel brought in the visions of God, when the frame of a city and temple was shown him, with their dimensions, Eze 40:2 as here a city is shown to John, with its wall, gates, foundations, and their measures: and he was brought to such a place, partly that he might have the more plain and full view of it; and partly to suggest unto him, that now the church of Christ was established upon the top of the mountains, and exalted above the hills, and was a city on a hill, which could not be hid, Isa 2:2.

And showed me that great city; which is no other than the church, the bride, the Lamb's wife; just as the apostate church, all along in this book before, is called the great city, Rev 11:8 but now that being demolished, there is no other great city in being but the church of Christ, called a city before; Rev 21:2 here a "great one", not only because of its prodigious large dimensions, Rev 21:16 but because of the number of its inhabitants, being such as no man can number; and because it is the residence of the great King, the tabernacle of God will be in it; though this epithet is left out in the Alexandrian copy, and in the Vulgate Latin and all the Oriental versions: "the holy Jerusalem"; called "the new Jerusalem", Rev 21:2 here "holy", in allusion to the city of Jerusalem, which was called the holy city, Mat 4:5 on account of the temple in it, the place of divine worship; but here this city is so called, because it is the residence of the holy God, Father, Son, and Spirit, inhabited only by holy men, made perfectly so, and encompassed by holy angels.

Descending out of heaven from God; See Gill on Rev 21:2.

Gill: Rev 21:11

Having the glory of God,.... Not only upon their souls, which will lie in the glorious robe of Christ's righteousness, the bride's wedding garment being on them, in the perfect holiness which will be in them, and in that complete knowledge of all spiritual and heavenly things they will be possessed of, they will have a glory revealed in them; but upon their bodies also, for this city, the church, the bride of Christ, will consist only of risen and changed saints, whose bodies will be freed from all dishonour; deformity, diseases, and imperfections, and will be made like unto Christ's glorious body, and will shine like the sun in the kingdom of God. Moreover, the presence of God may be intended by his glory, as the Shechinah, or the divine majesty of God in the tabernacle and temple was called, Exo 40:35 1Ki 8:11 for the glorious presence of God will now be in this church state, which will cast a lustre on all that are in it; for if the face of Moses, and of Stephen, shone so bright and glorious, through the presence of God with them; see 2Co 3:7 how much more gloriously will the saints shine in this state, when they shall enjoy the presence of God in a far more illustrious manner? to which may be added, that Jesus Christ, who is the brightness of his Father's glory, will now appear in that, and in his own, and in the glory of his angels; and all the saints will appear with him in glory; and to see them in all this glory is a glorious sight indeed!

And her light was like unto a stone most precious; by her "light" is not meant the light she will have in her, though that will be exceeding great, but the fountain of it from whence it comes; that which holds it forth to her, and supplies her with it: the word φωστηρ signifies an illuminator, and is used of the ministers of the Gospel, that hold forth the word of life and light to others, Phi 2:15 but here it intends Christ, who is the sun of righteousness, the church's light or enlightener, Rev 21:23 not with the light of nature, as he enlightens every man, nor with the light of grace, with which the saints are enlightened by him in the present state of things, by his Spirit, through the word and ordinances, but with the light of glory: and he is comparable to the most precious stone; he is more precious than rubies; he is so now to them that believe, in his person, offices, grace, and righteousness, and will be more so in his light and glory in the new Jerusalem state:

even like a jasper stone, clear as crystal: God the Father, who sits on the throne, is said to be to look upon like a "jasper"; See Gill on Rev 4:2; and here Christ, the illuminator of his church, is said to be like one, because of the exceeding brightness of this stone, and the durableness of it, expressive of the perpetuity of Christ, as the light of his church and people; he is the everlasting light of it, Isa 60:19 and he is compared to the crystallising "jasper". There is one sort which is called "Aerizusa", like to air ^c, and another "Crystallizusa" ^d, clear as crystal. So Pliny speaks ^e of a white "jasper" called "Astrios", and which, he says, is crystallo propinquans, "near to crystal", found in India, and on the shores of Pallene. To this Christ is like, because he is light itself, and in him is no darkness at all, and will cause an everlasting day; and such a clear and bright state of things, as that there will be no night, nor any more darkness, nothing but everlasting joy, peace, prosperity, and happiness; there seems to be some reference to Isa 60:1.

Gill: Rev 21:12

And had a wall great and high,.... Not the Spirit of God, who separates, sanctifies, and preserves the saints, as Cocceius thinks, for this account respects not the church militant; nor the eternal decree of God, the unpassable gulf between heaven and hell, which everlastingly fixes the state of men; for this regards not the ultimate state of happiness: many interpreters understand it of the doctrine of the Gospel, which, as it secures the church now from heretics, and is like a wall very strong and well built, is durable and impregnable; and may be called "great", because of the great Author of it, and the great things contained in it; and "high", since it is not to be reached by carnal minds; so none but such who have embraced it shall enter into the new Jerusalem; for all liars, and forgers of doctrinal lies, and who embrace the antichristian lies, shall be without. Though rather the almighty power of God, which guards his church and people now, and will be their defence in this state, is meant; and which shows the state not to be that of the ultimate glory, which will need no wall, but this will; since an attempt will be made upon the saints in it, though it will be a foolish and fruitless one: and this wall of divine power is very great indeed, and is insuperable by men; God himself is a wall of fire about his people; though it may be best to interpret this of salvation itself, which is by Jesus Christ, if we compare with this text Isa 26:1 for those, and those only, who are interested in it, will dwell in the new Jerusalem; and salvation in this state will be enjoyed in its fulness; and this is very great in its author, objects, and matter, being wrought out by the great God, for great sinners, at a great expense, and including grace and glory, and not to be got over or enjoyed by those who have no interest in it.

And had twelve gates; though, strictly speaking, there is but one gate, and that a strait one, which is the Lord Jesus Christ, his person, blood, righteousness, regenerating and sanctifying grace; for as he is the only door into the sheepfold, the church, in its present state, or he only that has faith in him has a right to enter there, and is the only way to heaven and eternal happiness; so he is the only gate into the new Jerusalem, or such only will be admitted there, who are interested in him: but these gates are said to be twelve, in allusion to the twelve apostles, who pointed out to men the way of salvation by Christ; and to the twelve tribes of Israel, who represent all the elect of God, who enter in thereat; and to the twelve gates of Ezekiel's city, Eze 48:31.

And at the gates twelve angels; meaning either the ministering spirits, in allusion to the cherubim in Gen 3:24 who are watchers, and encamp about the saints now, and will, as it were, stand sentinels in this camp of the saints, as it is called, Rev 20:8 and besides, will be made use of in gathering the saints from the several parts of the world, and introducing them into this state; or else the apostles and ministers of the word, often called angels in this book, who will shine with peculiar lustre now, and will appear at the head of the several companies they have been useful to, and bring them as their joy and crown of rejoicing into this glorious state: this clause is wanting in the Alexandrian copy, and in the Syriac version. The Jews speak of שרים, "princes", being appointed over the gates of heaven, east, west, north, and south, with the keys in their hands, whose names they give us ^f.

And names written thereon, which are the names of the twelve tribes of the children of Israel; not literal, but mystical Israel, whom God has chosen to salvation, Christ has redeemed by his blood, and the Spirit calls by his grace; denoting that all, and each of these, have a right to enter into the new Jerusalem, and will be admitted there, and none but they. In like manner the Jews ^g make mention of a court of the Lord,

"which has twelve gates, according to the computation of the tribes of Israel; on one gate is written Reuben, on another is written Simeon; and so all the tribes of Israel are written on those gates; in the time they go up to appear before the Lord of the world, whoever goes up to this gate, (on which the tribe of Reuben is written,) if he is of the tribe of Reuben they open to him, (and receive him,) if not they cast him without; and so of all whom they do not receive; they open to none but to him who is of that tribe, or whose name is written on the gate.''

Gill: Rev 21:13

On the east three gates,.... On which were written the names of Joseph, Benjamin, and Dan:

on the north three gates; on which were written the names of Reuben, Judah, and Levi:

on the south three gates; on which were written the names of Simeon, Issachar, and Zabulon:

and on the west three gates; on which were written the names of Gad, Asher, and Naphtali; see Eze 48:31. This denotes the collection of the saints from all parts of the world, who shall come from east, west, north, and south, and sit down in the kingdom of God; and therefore here are gates at every point to enter in at; see Isa 43:5.

Gill: Rev 21:14

And the wall of the city had twelve foundations,.... Christ is the one and only foundation of his church and people, of the covenant of grace, and of salvation; and of faith, hope, peace, and joy, and of eternal happiness, and so of this glorious state of the church; he will be the light and temple of it, the glory and safety of it; he will be all in all in it; but because he has been ministerially laid as the foundation, by the twelve apostles, for men to build their present and future happiness upon, therefore the foundations of the wall of salvation are said to be twelve; see Eph 2:20. Moreover, this may denote the firm and immovable state of the church at this time, it being a city which has foundations, or is well founded, Heb 11:10 with which compare Isa 14:32. Hence it follows,

and in them the names of the twelve apostles of the Lamb. The Alexandrian copy, Vulgate Latin, Syriac and Arabic versions, read, "the twelve names of the twelve apostles"; the allusion seems to be to the inscribing of the names of builders on stones laid in the foundation, in memory of them; and so these wise master builders will be had in everlasting remembrance.

Gill: Rev 21:15

And he that talked with me,.... One of the seven angels, Rev 21:9 for not a man is the measurer of this city, as in Eze 40:3 nor John, as of the temple, Rev 11:1 but an angel, the same that showed to John this great sight:

had a golden reed; not a common measuring reed, or rod, as in Eze 40:4 but one covered with gold, denoting the present glorious state of the church, being without spot or wrinkle, or any such thing:

to measure the city; the new Jerusalem, its length and breadth; see Zec 2:1 to show how exactly conformable this church state will be to the rule of God's word, even to perfection: and the gates thereof; to signify who had a right to enter into it, and who not:

and the wall thereof; its height, it being exceeding high.

Gill: Rev 21:16

And the city lieth four square,.... To the four corners of the world, from whence its inhabitants come, and denotes the regularity, uniformity, perfection, and immovableness of it.

And the length is as large as the breadth; this church state will be all of a piece, perfect, entire, and wanting nothing.

And he measured the city with the reed, twelve thousand furlongs; or fifteen hundred miles; a monstrously large city indeed! such an one as never was upon earth; see Eze 48:35 and which shows, that this is not to be understood literally, but mystically; and intends the capaciousness of it, here being room enough for all the twelve tribes of Israel; that is, for all the elect of God; for as in Christ's Father's house, so in this kingdom state of his, there will be many mansions, or dwelling places, enough for all his people. This city will hold them all. The Jews ^h say of Jerusalem, that in time to come it shall be so enlarged, as to reach to the gates of Damascus, yea, to the throne of glory.

The length, and the breadth, and the height of it are equal. A perfectly uniform state! according to the Ethiopic version, it is in length twelve thousand furlongs, and every measure equal, so that it is so many furlongs in length, breadth, and height.

Gill: Rev 21:17

And he measured the wall thereof, an hundred and forty and four cubits,.... The root of which is twelve, for twelve times twelve is a hundred and forty four; which number is mystical and apostolical, and suited to the perfect state of this church: hence twelve gates, and twelve angels at them, and the names of the twelve tribes on them, and twelve foundations of the wall, and twelve thousand furlongs, the measure of the city.

According to the measure of a man, that is, of the angel; who talked with John, and measured the city, gates, and wall, and who appeared in the form of a man; and his reed might be, as some have supposed, the length of a man, six cubits, or six feet, as in Eze 40:5 and may denote that this business requires the utmost wisdom and understanding of a man, and even of an angel, to look into, and find out; see Rev 13:18 and also may signify the angelic state of the saints at this time, when the children of the resurrection will be like the angels of God, for immortality and glory.

Gill: Rev 21:18

And the building of the wall of it was of jasper,.... Which is expressive of the impregnableness, duration, brightness, and glory of salvation by Christ, the jasper being a very hard, durable, and bright stone; and salvation can never be made void, and of none effect; it will last for ever, and in this state will come forth as light, and as a lamp that burneth; it is represented by the same precious stone as God and Christ themselves are; see Rev 4:2. And the city was pure gold, like unto clear glass; it was made or built of gold; its parts, buildings, houses, and palaces, were all of gold, and that the best; and it was like to transparent glass; that is, either the city, as most copies read, or the gold; for the Alexandrian copy reads, ομοιον, and so the Vulgate Latin version; the gold of which it was is different from common gold; and as this city, the new Jerusalem, designs the saints, the precious sons of Zion, comparable to fine gold, the inhabitants of the new earth; this denotes the solidity, excellency, and preciousness of them, the rich and happy state they will be in, as well as their purity and freedom from all sin and corruption, and the clear knowledge of things they themselves will have, and others will have of them; their hearts and actions will be open to all; nor will this gold have any rust upon it any more, or ever be changed, and become dim.

Gill: Rev 21:19

And the foundations of the wall of the city,.... Which were twelve; see Rev 21:14 were garnished with all manner of precious stones: see Isa 54:11 not that there were all manner of precious stones in every foundation, but in them all there were, and each foundation had its stone peculiar to it, as follows; and which are not applicable to the persons of the apostles, who were not the foundations, but on them their names only were written: and besides, the order of them, as given in the Evangelists and Acts of the Apostles, is not certain, and always the same, to which these several stories may be adjusted; though they are doubtless comparable to them for their preciousness in the sight of God, and Christ, and all the saints; and for the brightness and purity of their doctrine and lives; and for their zeal in the cause of Christ; and for their solidity, and invincible courage and constancy: much less are these precious stones applicable to a set of ministers in the latter day, who are to be useful in the conversion of the Jews in the several parts of the world, where these stones are found, as Brightman thinks, but to Jesus Christ, the one and only foundation: and without entering into the particular virtues and excellencies of these stones, in general, they set forth the worth and preciousness of Christ, who is the pearl of great price; the pleasure and delight had in viewing his excellencies and perfections; his brightness, purity, and glory, and his firmness and durableness, as a foundation. There may be some allusion to the twelve stones in the breastplate of the high priest, on which the names of the tribes of Israel were written ⁱ.

The first foundation was jasper; it was laid with a jasper stone, of which see Rev 4:3. On this stone, in the breastplate, Benjamin's name was written.

The second, sapphire; its colour is azure, or sky blue; it is transparent, and exceeding hard. Schroder says there are very good ones found in the borders of Bohemia and Silesia; but those which are brought from Pegu are most valuable: on this stone Issachar's name was engraven.

The third, a chalcedony; it is of a misty grey colour, clouded with blue, yellow, or purple; the best is that which has a pale cast of blue; it is very much like the common agate; and the Hebrew word כדכד, "cadcod", is rendered agate in Isa 54:12 though it is thought to answer to the carbuncle in the breastplate, on which was written the name of Levi. And Pliny ^k speaks of carbuncles, called "charcedonies", which R. Leo Mutinensis says ^l had their name in memory of the city of Carthagena. There is a precious stone mentioned in the Targum of Jonathan, called כדכודין, "cadcodin", which answers to the diamond in the breastplate, on which Zabulon's name was written; and in the Jerusalem Targum it is called כדכדנא, "cadcedana", and answers to the emerald, which had Judah's name on it, and seems to be put for "chalcodin" and "chalcedana", which agrees with the name of this stone.

The fourth, an emerald; of which see Rev 4:3. The best of this sort are the eastern ones. Schroder says ^m they are found in Cyprus, Britain, and other places, but not so good as the rest. On this stone Judah's name was written.

Gill: Rev 21:20

The fifth, sardonyx,.... Which is partly of the sardian, and partly of the onyx stone, which resembles a man's nail, from whence it has its name; it is reddish, bordering on white; it may be thought to answer to the onyx in the breastplate, on which was written the name of Joseph.

The sixth, sardius; the same with the sardine stone, Rev 4:3 of a blood colour, and what is commonly called a cornelian: it is found in Sardinia, from whence it has its name, and in Bohemia and Silesia, though those of Babylon are the best. This was Reuben's stone.

The seventh, chrysolite; a stone of a dusky green colour, with a cast of yellow; by its name it should have the colour of gold. Schroder says it is found in Bohemia, and that it is the same the moderns call the topaz. Some think it answers to "tarshish" in the breastplate, rendered "beryl", on which was the name of Asher.

The eighth, beryl; a stone of a pale green colour, thought to be the diamond of the ancients: it may answer to the "ligure" in the breastplate, which the Targum on Son 5:14 calls "birla", and had the name of Dan on it.

The ninth, a topaz; a stone very hard and transparent, of a beautiful yellow, or gold colour: the topaz of Ethiopia was counted the best, Job 28:19. Some say it is so called from the island "Topazus"; on this stone Simeon's name was engraven.

The tenth, a chrysoprasus; a stone of a green colour, inclining to that of gold, from whence it has its name; for this is the agate in the breastplate, which was Napthali's stone.

The eleventh, a jacinth; or "hyacinth": a stone of a purple, or violet colour, from whence it has its name; though what the moderns so call is of a deep reddish yellow, pretty near a flame colour. Zabulon's stone was the diamond.

The twelfth, an amethyst; a stone of a violet colour, bordering on purple: it has been thought a preservative from drunkenness, from whence it seems to have its name. On this stone was written the name of Gad. Agreeably to this account of John's, the Jews speak ⁿ of the tabernacle above being built on twelve precious stones; and sometimes they say ^o, that the holy blessed God will found Jerusalem with ten kind of precious stones, and which they mention, and several of which are the same with these.

Gill: Rev 21:21

And the twelve gates were twelve pearls,.... Denoting the purity and preciousness of Christ, by whom the saints enter, and of the saints who enter in thereat, as well as of the place into which they enter.

Every several gate was of one pearl; the pearl of great price, the Lord Jesus Christ, who is the only gate, door, and way into this happy state: this shows that this account cannot be taken literally, but mystically, for no such pearl was ever known, large enough to make a gate of.

"A pearl is a hard, white, shining body, usually roundish, found in a shell fish resembling an oyster, but is three or four times the size of the common oyster; and which ordinarily yields ten or twelve pearls, and sometimes more. Those of the largest size that have been known are that of Cleopatra, valued by Pliny at centies H S, or at 80,000 pound sterling; and that brought in 1574 to Philip the Second, of the size of a pigeon's egg, worth 14,400 ducats; and that of the Emperor Rudolph, mentioned by Boetius, called "la peregrina", or the incomparable, of the size of a muscade pear, and weighing 30 carats; and that mentioned by Tavernier, in the hands of the emperor of Persia in 1633, bought of an Arab for 32,000 tomans, which, at three pounds nine shillings the toman, amounts to 110,400 pounds sterling ^p.''

But what is one of these pearls to make a gate of, for a wall which was an hundred and forty four cubits high? Rev 21:17. The Jews say ^q, that the holy blessed God will bring precious stones and "pearls" of thirty cubits by thirty, &c. and place them "in the gates of Jerusalem", as it is said, Isa 54:12 which must be understood also not in a literal but mystical sense: and L'Empereur ^r makes mention of an ancient commentary on Psa 87:1 which says, that the holy blessed God will make a gate at the east (of the temple), and in it two doors, each of one pearl. So R. Joshua ben Levi says ^s, that there are in paradise two gates of agates or diamonds; some render the word rubies.

And the street of the city was pure gold, as it were transparent glass; denoting the preciousness and delightfulness of the saints' conversation one with another; and the purity and cleanness of it, there being no mire and filth of sin in these streets; and the sincerity and openness of it, each one walking in his uprightness; which will be seen and known of all, as clearly as anything can be beheld in a transparent glass. So the Jews say ^t of paradise, that the ground is paved with precious stones, the lustre of which may be compared to the light of burning torches.

Gill: Rev 21:22

And I saw no temple therein,.... No material temple, as was in the old Jerusalem, or such as is described in Ezekiel's vision; nor any place of public worship, as under the Gospel dispensation; for in this state there will be no such external form of worship as now, such as preaching the word and administering ordinances. The Jews expect a third temple, but in vain.

For the Lord God Almighty, and the Lamb, are the temple of it; God will be immediately present with his people, whose face they shall see, and whom they will serve in the most pure and spiritual manner; and Christ in his human nature, in the temple of his body, that tabernacle which God pitched, and not man, which is filled with the train of the divine perfections, and in which the fulness of the Godhead dwells bodily, will be the only medium of the divine Presence, and of the communications of glory to men, and of the saints' praise to God, which will be the service they will be employed in; and the Lamb being joined with the Lord God Almighty, shows his deity and his equality with his Father.

Gill: Rev 21:23

And the city had no need of the sun, neither of the moon to shine in it,.... Which may be understood either literally of these two luminaries, which all earthly cities need; and which, though they may be in being in the new heavens, yet will not have the use with respect to this city they now have. The Jews say ^u, the orb of the sun is in this world; and the gloss adds, but not in the future state, for the lights shall be renewed: and they further say ^w, as here, that

"in the world to come, "Israel אין צריכין לאור החמה, will have no need of the light of the sun, nor of the light of the moon", neither by day nor by night,''

as they say ^x, the Israelites had not in the wilderness. So they represent the Lord speaking to Moses, and saying ^y,

"thy days shall cease, but thy light shall not cease; for thou shall have no need for ever of the light of the sun, nor of the light of the moon, and of the stars.''

Or else it may be understood mystically, but not of Christ, the sun of righteousness, whom the saints will always need and enjoy; but of the governors and discipline of the church in its present state; and of the written word, which is a light unto them now, and the ministration of it, and the ordinances of the Gospel, by which light and knowledge are conveyed; but in this state all will be immediately taught of God; nor shall everyone teach his neighbour, but all shall know the Lord perfectly; and also of political governors, who will be no more; see 1Co 15:24.

For the glory of God did lighten it; the Shekinah, or glorious presence of God, which filled the temple of Solomon, and shone round about the shepherds at the incarnation of Christ; with the presence of God, who is light itself, which will be enjoyed in a much more glorious manner, will the church now be enlightened; and this will be an everlasting light unto her: and the Lamb is the light thereof; in whose light they will see the face of God, and see God face to face; they will see Christ as he is, and behold his glory; and look upon the angels, those glorious forms of light, and all the glorified saints, and know and converse with each other; and they will look into, and clearly discern all the mysteries and doctrines of grace, and all the various scenes of Providence, which will all be opened and laid before them. And this light will be always without any change and variation; which is no small part of the commendation of this city, which is the inheritance of the saints in light. So the holy blessed God is said by the Jews ^z to be אורו של ירושלים, "the light of Jerusalem"; he is the light of the new Jerusalem; see Isa 60:19 and the light of, the world to come is, by ^a them, called "the great light".

Gill: Rev 21:24

And the nations of them which are saved,.... In distinction from them that will be deceived by Satan, Rev 20:8. These are not all the nations of the world, which will be gathered before Christ, the Judge, for all will not be saved, there is a world that will be condemned; nor the Gentiles only, which shall come into the church state of the Jews when called, for that state is not here designed; and besides, all Israel shall be saved then; nor the living saints at Christ's coming, who shall have escaped, and are saved from the general conflagration; for these, with the raised ones, will be caught up together to Christ, and descend and dwell together on earth, and make one church state; but all the elect of God, both Jews and Gentiles, whom God has chosen, Christ has redeemed, and the Spirit has called out of all the nations of the earth: these are only saved ones; such are already saved, not only are determined to be saved, and for whom salvation is wrought out by Christ, and to whom it is applied at conversion, and who are representatively set down in heavenly places in Christ, and are already saved by hope and faith, and with respect to the certainty of salvation; all which may be said of saints in the present state; but these will be such, who will be actually and personally saved, will be in the full possession of salvation, enjoying all the blessings of it: they will be partakers of the first resurrection, and the glories of it: the tabernacle of God will be with them, they will be free from all sorrows and death, and will inherit all things: the Syriac version reads, "the nations that are saved"; who are redeemed and saved by Christ: this may teach us how to understand those phrases, which seem to favour general redemption, as all men, the world, the whole world; see Isa 45:20. These words, "of them which are saved", are left out in the Vulgate Latin, Arabic, and Ethiopic versions, but are in all the copies. These nations are the inhabitants of this city, and they

shall walk in the light of it, which is Christ; they shall enjoy it; they shall have the light of life, and be partakers of the inheritance with the saints in light, and that continually: they shall not only come to it, but continue in it, and walk at it, and by the light of it: the walk of these will be different from the walk of saints now, who walk by faith, and not by sight; but these shall walk by sight, enjoying the beatific vision of God, and the Lamb. The Jews say ^b, that Jerusalem, in time to come, will be made a lamp to the nations of the world, והם מהלכים לאורה, "and they shall walk in its light", or by the light of it, which is the sense of Isa 60:3 "the Gentiles shall come to thy light"; see Isa 9:1

and the kings of the earth do bring their glory and honour into it; by whom may be meant either mystically all the saints, who will be kings as well as priests unto God, and will reign as such with Christ in this state, will cast their crowns at his feet, and give him all the honour and glory; or literally, the kings of the earth, who shall have relinquished antichrist, hated the whore, and burnt her with fire, and who will have been nursing fathers in the spiritual reign; or rather all good kings that ever have been in the earth: not that they will be kings of the earth at this time, for now all rule, authority, and power, will be put down; nor will any worldly riches, honour, and glory, be brought by them into this state, nor will they be needed in it; but it is to be understood of who have been kings on earth, though not of their having brought earthly riches and grandeur into the interest and churches of Christ; as David gave much towards the building of the temple, which was begun and finished by King Solomon his son, and as Constantine greatly enriched and aggrandized the church when he became emperor; but the sense seems to be this, that such who have been Christian kings on earth will prefer the happiness of this state to all their riches and greatness here; and that could all the glory of the kings of the earth be put together, it would not equal, but be greatly inferior to the glory of the new Jerusalem; Solomon in all his glory was not arrayed like one of the inhabitants of this place; see Rev 20:6 besides, these shall do all homage, and submit to Christ the King of kings in the midst of the church, which may be meant by "glory" and "honour".

Gill: Rev 21:25

And the gates of it shall not be shut at all by day,.... Which does not design the free communication between the living saints on the new earth, and the raised ones in the new heaven, as some have thought, for these shall be together, and make up one body; but rather the universal collection, and free admission of all the saints from all parts into this city; though it seems best to interpret it of the safety of the inhabitants, see Jer 49:31 who will have no enemy to fear, and therefore need never shut their gates; the beast and false prophet will have been taken, and cast into the lake of fire long ago; ungodly men will be destroyed in the general conflagration, and Satan will be bound in the bottomless pit during the thousand years:

for there shall be no night there; this is a reason given why it is before said the gates shall not be shut by day, since it is unusual to shut gates in the day, unless in time of war, because there will be no night in this city, and so no need of ever shutting the gates; the night time being the season for thieves and robbers, and for enemies to make their incursions, and to surprise: but here will be no night; either literally, times and seasons, as measured by the revolutions of the sun and moon, will be no more, they will not have the use they have; at least this city will stand in no need of them. The Jews say ^c, that the world to come will be כולו יום, "all day": or mystically and figuratively, there will be no night of spiritual darkness and desertion, of drowsiness, sleepiness, and inactivity, of error and heresy, or of calamity and distress of any kind; all which are sometimes signified by night in Scripture; see Son 3:1 Isa 26:9.

Gill: Rev 21:26

And they shall bring the glory and honour of the nations into it. The glory of the nations are the people of God, who, though they are reckoned the filth of the world, are the excellent in the earth; these will be brought into this city, and be presented to the King of it, in a glorious manner, and that by the kings of the earth; either such who have been ecclesiastical rulers over them, who will introduce them as their joy and crown of rejoicing; or who have been political governors of them, their fathers and protectors; or the sense is as before, that whatever is great and glorious in the nations of the world, will be counted as nothing in comparison of the glory and magnificence of this state, and not to be mentioned with it: the Arabic version renders it, "the nations shall bring glory and honour to it"; in the sense before given.

Gill: Rev 21:27

And there shall in no wise enter into it anything that defileth,.... As evil thoughts, words, and actions do; and therefore he that enters into this city must be free from all these: or "that is defiled", as the Vulgate Latin and Syriac versions read; or "that is unclean", as the Arabic and Ethiopic versions; alluding to the tabernacle and temple, into which no unclean person might come; see Isa 52:1. No profane sinner, whose mind and conscience are defiled, and whose conversation is defiling, may enter here; nor any self-righteous person, whose righteousness is as filthy rags, and he himself is as an unclean thing, shall be admitted here; only such who are washed in the blood of Christ, and have on his righteousness, and so are without spot or wrinkle; which shows the pure and perfect state of this church and therefore cannot design any state of the church previous to the coming of Christ and the first resurrection:

neither whatsoever worketh abomination; commits sin, which is abominable in the sight of God, lives and dies in a course of wickedness; or particularly is guilty of idolatry, either makes idols, or serves them, or both, which are an abomination to the Lord; see 1Ki 11:7

or maketh a lie; any lie in general; who is a common liar, loves and invents a lie, and speaks one; delivers that which is false with an intention to deceive; or in particular, who embraces and propagates antichristian lies, doctrinal ones, lies spoken in hypocrisy; such shall be damned; see 1Ti 4:1 but they which are written in the Lamb's book of life; who are predestinated to eternal life; and though they are naturally, and in themselves defiled and sinful creatures, yet they are justified by the righteousness of Christ, and sanctified by his Spirit, and so are made meet and fit to enter this city; See Gill on Rev 13:8. It is by the Jews observed ^d, that

"the Jerusalem of the world to come is not as the Jerusalem of this world; the Jerusalem of this world, whoever would go up to it (or enter into it) might; but that of the world to come, אין עולין אלא המזומנין לה, "none may go up to it (or enter into it) but those who are prepared", or appointed for it.''

Gill: Rev 22:1

And he showed me a pure river of water of life,.... Not baptism, which used to be administered in rivers and pools of water; and which engaged to purity of life; and, the power and authority of administering which was from God and Christ; but in this Jerusalem state there will be no use nor need of ordinances; for Rev 22:1 belongs to the preceding chapter, and is a continuation of the same account, this being not a new vision, but a part of the former, which the same angel, as in Rev 21:9 proceeds to show to John: nor is the Holy Ghost intended by this river, whose gifts and graces are sometimes, for their plenty, purity, and quickening virtue, compared to rivers of living water; and who is a pure and holy Spirit, and proceeds from the Father and the Son: nor the doctrine of the Gospel, which comes from the blessed God, and is the Gospel of Christ; and, when purely and faithfully preached, is clear as crystal; and is the means of conveying spiritual life to men, and of supporting it in them: nor the ultimate joys of heaven, which may be called a river of pleasure, for the fulness and variety of delight; pure, and clear as crystal, for the holiness and perfect knowledge of that state; and be said to proceed from the throne of God and the Lamb, being the free gift of God through Christ; but this state is not designed here: rather, therefore, by this river is meant the everlasting love of God, which may be compared to a river for its largeness and abundance, its height and depth, its length and breadth; and for the large displays of it in this state, when its waters will increase, and be a broad river to swim in, and be unpassable; and for the streams of it in election, redemption, calling, justification, pardon, adoption, and eternal life, which make glad the city of God; and for the pleasure it yields, and the fruitfulness it gives to those who drink of it: it may be called a river "of water of life", because in the present state of things it quickens such who are dead in trespasses and sins; revives the saints when dead and lifeless, supports their spirits, and is a cordial that preserves from fainting; it keeps and secures from dying the second death and is the spring and source of eternal life; and that itself will last and flow for ever, it is ever running water, it is everlasting love: and it may be said to be pure and

clear as crystal, it being free from all hypocrisy and dissimulation, being real, hearty, and sincere, both in the Father and in Christ, of which the fullest proofs and demonstrations are given; and being clear of all motives and conditions in the creature, by which it might be influenced; and it engaging to purity and holiness of life and conversation; for the doctrine, which brings the account of it, and the inward principle of grace, which is the fruit of it, and every discovery of it, have a tendency hereunto:

proceeding out of the throne of God and of the Lamb; not taking its rise from man's obedience, nor from his love to God, nor from his faith in Christ; for the love of God is prior to all these, and is the spring and cause of them, and therefore cannot be moved and influenced by them; but it has its origin from the sovereignty of God and of Christ, signified by the throne of both, who will be gracious to whom they will be gracious; nor can any reason be given why they love any of the sons of men, but their own sovereign will and pleasure; this is the sole motive, spring, and cause of their love; and God and the Lamb being mentioned together, shows both the equal dignity of their persons, being on the same throne, and the equality of their love to the inhabitants of the new Jerusalem: and thus, as a river adds to the pleasure, use, convenience, and wholesomeness of a city, this glorious city is commended by such a river running by it, or in the midst of it: there may be an allusion to the river which ran out of the garden of Eden, for this will be a paradisiacal state, Gen 2:9 or rather to the waters in Eze 47:1 which came from under the threshold of the Sanctuary; though this river proceeds not from the temple, there being no temple in this state, but from the throne of God and the Lamb, which is instead of it.

Gill: Rev 22:2

In the midst of the street of it,.... That is, of the city described in the preceding chapter, which shows that this vision belongs to that, and is a continuation of it, and which street was all of pure gold, Rev 21:21

and on either side of the river was there the tree of life; not that it stood either in the midst of the street of the city, which being a pavement of gold, a tree could not well stand there; nor on both sides of the river, which is impossible, unless the tree of life is put for many trees of the same kind, as in Ezekiel's vision, to which the allusion is; and so some were on one side of the river, and some on the other, as there; see Eze 47:7 or unless it can be thought that such a solution of the difficulty is sufficient, that the root of it was on one side, and the branches grew over to the other; though the words may be better rendered, and the difficulty will be removed, and the sense be clear, "between the street of it", the city, "and the river, on this side, and on that side"; that is, the street on one side, and the river on the other, was the tree of life; compare with this Joh 19:18. So the Jews say ^e, that the tree of life is in the midst of paradise, and its body covers all the garden; and that there is in it five hundred thousand different tastes; and that there is no likeness and smell like it. By the tree of life is meant not the Gospel, nor godliness, nor eternal life, nor any other of the divine Persons, but Christ, who is the author of life, natural, spiritual, and eternal; See Gill on Rev 2:7 and its situation between the street of the city, where the saints commune and converse together, and the river of God's everlasting love, which in this state will appear in its fulness and glory, shows that Christ will be seen and enjoyed by all in the most delightful and comfortable manner that can be wished for:

which bare twelve manner of fruits, and yielded her fruit every month; not one sort of fruit one month, and another sort another month, and so on, but twelve sorts every month; which is expressive of the fruits and spiritual blessings of grace from Christ, enjoyed by saints in the present state, and of that variety of happiness and pleasures to be had in this glorious state, and of the continuance of them; they being always ever fresh and new, and will be always sufficient for the twelve tribes of the true Israel of God, and for all that have embraced the doctrine of the twelve apostles of the Lamb; whose drink in this state will be the everlasting love of God, and whose food will be the fruit of the tree of life; both which they shall enjoy in great abundance:

and the leaves of the tree were for the healing of the nations; not for the curing of diseases, or repairing of health; which in the present state of things is done by the application of the blood of Christ for the pardon of sin, which is a healing of diseases, and by the discoveries of the love of God; through the ministration of the Gospel, and the doctrines of it, which might be thought to be signified by leaves; for there will be no disease either of body or mind in this state; besides, the nations that will walk in the light of this city will be saved perfectly and completely, Rev 21:4 but these leaves will be for the preserving and continuing the health of the people of God in this state, as the tree of life in Eden's garden was for the preservation of the health and life of Adam, had he continued in a state of innocence; and it denotes that everything in Christ will contribute to the comfort, health, and happiness of the saints. The Jews interpret the passage in Eze 47:12 to which this refers, of future time, or the world to come ^f; and speak of various trees and herbs of great fragrancy and medicinal virtues, which grow quite round on the sides of a laver that stands in paradise ^g.

Gill: Rev 22:3

And there shall be no more curse,.... As there was in Eden, from whence a river came, and where was a tree of life; for there the serpent cursed for his concern in man's transgression, and the earth on account of it; but in this new earth, and paradisiacal state, and on the inhabitants of it, will be no curse; here will be no sin, the cause of the curse, nor pain and sorrow, nor death, corporeal, spiritual, and eternal, or the wrath of God, the several effects of sin, and parts of the curse; the curse of the law cannot here take place; for, besides the righteousness of Christ, which all in the new Jerusalem will be clothed with, and so be blessed and secure from the curse, they will be perfectly pure and holy in nature, and constant and complete in their obedience and service; they will always do the will of God on earth, as it is done in heaven; no accursed person, or anyone devoted to ruin and destruction, will be here; not the old serpent, the devil, he will be shut up in the bottomless pit; nor the blasphemous beast and false prophet, they will be taken and cast alive into the lake of fire before this time comes; no cursing, or accursed men will dwell here; not such who curse themselves, or the saints, or such who will be bid to depart as cursed, these will be destroyed in the general conflagration; nor will there be any anathema denounced against any person, for here wilt be no introducers of another Gospel, nor any that do not love the Lord Jesus Christ; nor will any be an anathema, or accursed from Christ, excommunicated from the church of Christ, for that will have no members deserving of that; none but what are pure and undefiled; see Zec 14:11

but the throne of God and of the Lamb shall be in it; God himself will be there, his tabernacle will be among men; the name of this city will be "Jehovah Shammah", the Lord is here; the pure and spotless Lamb of God, the Son of the Blessed, will be here, whose presence will make it an happy state; these will both have their throne, or seat, here; they will sit on one throne, being the one God over all, blessed for ever; this city will be the city of the great King, where his royal glory and majesty will be most illustriously displayed, and which will greatly make for the felicity of this state, and secure it from the curse:

and his servants shall serve him: either the angels, who are ministering spirits, and the servants of God and of the Lamb; or the ministers of the Gospel, the servants of the most high God; or rather all the true followers of Christ, who shall be where he is, and "serve him": both God and the Lamb, who are one in nature, though two distinct persons; wherefore serving them both is not serving two masters: and the service the saints will be employed in, in this state, will not be preaching the word, or attending on the ministry of it, or subjecting to ordinances, which will now be at an end, but celebrating the praises of God, adoring the perfections of his nature, ascribing the glory of every providence, and of all salvation to him, and magnifying the riches of his grace; and this they will perform in the most spiritual, fervent, and perfect manner, and that continually; see Rev 7:15.

Gill: Rev 22:4

And they shall see his face,.... The face of God, so as he is not to be seen now; they shall see him as he is; not only the angels, who always behold the face of God, but all the saints, risen and changed, being pure in heart, and perfectly holy; they shall see him face to face, they shall have intimate and familiar communion with him; they shall enjoy his favour, and have the freest and largest discoveries of his love; and they shall see the face of the Lamb; they shall behold Christ and his glory both with the eyes of their understanding, and with the eyes of their bodies; and this is a very desirable sight, and will be very glorious and delightful; it will be fully satisfying, and will make the saints like unto him; it will be free from all darkness and any interruption, and will always continue.

And his name shall be in their foreheads; they shall be known to be his servants, as if his name was written and bore on their foreheads; it will be a clear case that they are the children and people of God; now they are, but it is not known, at least not so known as it will be in this state; and they will also in the fullest and freest manner own God to be their God, and the Lamb to be their Redeemer; they will be under no fear of man, nor be under any temptation to be ashamed of Christ, or of his service; see Rev 14:1. Some think there is an allusion to the inscription on the mitre of the high priest's forehead, "holiness to the Lord", the saints being now openly, visibly, and perfectly holy.

Gill: Rev 22:5

And there shall be no night there,.... This is repeated from Rev 21:25 to express the certainty of it, and to observe, that the happiness of this state will greatly lie in the light thereof; it will be one everlasting day, ημερα αιωνος, "day of eternity", or eternal day, as in 2Pe 3:18

and they need no candle, nor the light of the sun; neither artificial nor natural light; neither the dimmer light of the ceremonial law, under the legal dispensation, which was like a candle lighted up in Judea; nor the more clear light of the Gospel and its ordinances, under the present dispensation, which now will be at an end:

for the Lord God giveth them light; immediately from himself, without the use of means and ordinances; and in his light the saints will see all things clearly; who will be always communicating it to them, and will be their everlasting light; See Gill on Rev 21:23.

and they shall reign for ever and ever; they are made kings now, and in this state they shall reign with Christ for the space of a thousand years; and when they are ended, they shall not cease to reign; nor will Christ, when he delivers up the kingdom to the Father, for his and their kingdom is an everlasting one, Rev 1:6 and here ends the account of this glorious state of things; what follows is the conclusion of the whole book.

Commentary -- Verse Notes / Footnotes

NET Notes: Rev 21:9

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

² tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

NET Notes: Rev 21:10

¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

³ tn Grk “to a mountain great and high.”

NET Notes: Rev 21:11

¹ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

² tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

NET Notes: Rev 21:12

¹ tn Grk “jasper, having.” Here a new sentence was started in the translation.

² tn Grk “a (city) wall great and high.”

³ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

⁴ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

⁵ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

NET Notes: Rev 21:13

¹ tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

² tn The word “side” has been supplied four times in this verse for clarity.

NET Notes: Rev 21:14

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Rev 21:15

¹ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

NET Notes: Rev 21:16

¹ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

² tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁴ tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

⁵ tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).

NET Notes: Rev 21:17

¹ tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

² tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

NET Notes: Rev 21:18

¹ tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.

³ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

NET Notes: Rev 21:19

¹ tn The perfect participle here has been translated as an intensive (resultative) perfect.

² sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

NET Notes: Rev 21:20

¹ sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).

² sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).

³ sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).

⁴ sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).

⁵ sn Chrysoprase is a greenish type of quartz (L&N 2.40).

⁶ sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.

NET Notes: Rev 21:21

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

NET Notes: Rev 21:22

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

² tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

NET Notes: Rev 21:24

¹ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

² tn Or “splendor”; Grk “glory.”

NET Notes: Rev 21:25

¹ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

² tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

³ tn The clause has virtually the force of a parenthetical comment.

NET Notes: Rev 21:26

¹ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

² tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

NET Notes: Rev 21:27

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

³ tn Or “what is abhorrent”; Grk “who practices abominations.”

⁴ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

⁵ tn Grk “those who are written”; the word “names” is implied.

NET Notes: Rev 22:1

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

² tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

³ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

NET Notes: Rev 22:2

¹ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

² tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

³ tn Grk “From here and from there.”

⁴ tn Or “twelve crops” (one for each month of the year).

⁵ tn The words “of the year” are implied.

NET Notes: Rev 22:3

¹ tn Or “be anything accursed” (L&N 33.474).

² tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

³ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

⁴ tn See the note on the word “servants” in 1:1.

⁵ tn Or “will serve.”

Geneva Bible: Rev 21:9

^{( 6 )} And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.

^{( 6 )} A transition to the describing of the heavenly Church, by the express calling of John in this verse, and his enrapturing by the Spirit, in confirmation of the truth of God in the verse following.

Geneva Bible: Rev 21:10

And he carried me away in the spirit to a great and ^{( 7 )} high mountain, and shewed me ^{( 8 )} that great city, the holy Jerusalem, descending out of heaven from God,

^{( 7 )} He means the place and stately seat of the Church, foreshadowed in a mountain. ^{( 8 )} A type of that Church which is one, ample, or catholic, holy celestial, built by God, in this verse: and glorious in the verse following (Rev 21:11). This type propounded generally, is particularly declared; (Rev 21:12).

Geneva Bible: Rev 21:12

^{( 9 )} And had a wall great and high, [and] had ^{( 10 )} twelve gates, and at the gates ^{( 11 )} twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:

^{( 9 )} A particular description of the celestial Church, first, by its essential parts, compared to a city down to verse 22, (Rev 21:12-22). Secondly, from the outside, to the end of the chapter (Rev 21:23-27). Thirdly, by the effects, in the beginning of the next chapter, the essential parts are noted the matter and the form in the whole work: of these the superstructure and foundation of the wall are entire parts (as they use to be called) which parts are first described in figure, to the 14th verse afterwards more exactly.

^{( 10 )} According to the number of the tribes. For here the outward part is attributed to the Old Testament, and the foundation of the New Testament.

^{( 11 )} He means the prophets, who are the messengers of God, and watchmen of the Church.

Geneva Bible: Rev 21:14

And the wall of the city had ^{( 12 )} twelve foundations, and in them the names of the twelve apostles of the Lamb.

^{( 12 )} That is, foundation stones, according to the number of the gates, as is shown in (Rev 21:19).

Geneva Bible: Rev 21:15

^{( 13 )} And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

^{( 13 )} A transition to a more exquisite description of the parts of the Church, by finding out its size, by the angel that measured them.

Geneva Bible: Rev 21:16

^{( 14 )} And the city lieth ^{( b )} foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

^{( 14 )} The measure and form most equal, in two verses.

^{( b )} A foursquare figure has equal sides, and outright corners, and therefore the Greeks call by this name those things that are steady, and of continuance and perfect.

Geneva Bible: Rev 21:17

And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the ^{( c )} angel.

^{( c )} He adds this, because the angel had the shape of a man.

Geneva Bible: Rev 21:18

^{( 15 )} And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass.

^{( 15 )} The matter most precious and glittering, which the presence of God makes most glorious.

Geneva Bible: Rev 21:21

And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the ^{( d )} street of the city [was] pure gold, as it were transparent glass.

^{( d )} By street, he means the broadest place of the city.

Geneva Bible: Rev 21:23

^{( 16 )} And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.

^{( 16 )} The second form of particular description (as I said) See Rev 21:12 from exterior and outward actions which are these, light from God himself, to this verse glory from men, (Rev 21:24). Finally such truth and incorruption of glory (Rev 21:26) as can bear and abide with it, nothing that is inglorious, (Rev 21:27).

Geneva Bible: Rev 22:1

And ^{( 1 )} he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

^{( 1 )} Here is absolved and finished the description of the celestial Church (as I showed before) See Rev 21:12 by the effects in (Rev 22:5), and then this book is concluded in the rest of the chapter. The effects proceeding from God, who dwells in the Church, are these: the everlasting grace of God, in this verse, the eternal life of the godly, as in (Rev 2:7) the eternal fruits which the godly bring forth to God, themselves and others, (Rev 22:2), freedom and immunity from all evil, God himself taking pleasure in his servants, and they likewise in their God, (Rev 22:3). The beholding and sight of God, and sealing of the faithful from all eternity, (Rev 22:4) the light of God and an everlasting kingdom and glory, (Rev 22:5).

Commentary -- Verse Range Notes

TSK Synopsis: Rev 21:1-27

1 A new heaven and a new earth.

10 The heavenly Jerusalem, with a full description thereof.

23 She needs no sun, the glory of God being her light.

24 The kings of the earth bring their riches unto her.

TSK Synopsis: Rev 22:1-21

1 The river of the water of life.

2 The tree of life.

5 The light of the city of God is himself.

9 The angel will not be worshipped.

18 Nothing may be added to the word of God, nor taken therefrom.

Maclaren: Rev 22:1-11

The City, The Citizens, And The King

"And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2. In the midst of the street of it, anti on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and His servants shall serve Him: 4. And they shall see His face; and His name shall be in their foreheads. 5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. 6. And He said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent His angel to shew unto His servants the things which must shortly be done. 7. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. 9. Then saith he unto me, See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still."--Rev. 22:1-11.

Is the vision of the new Jerusalem to be realised in the present or in the future? Such features as the existence of nations' and kings of the earth' outside of it (Rev. 21:24), and leaves of the tree of life being for the healing of the nations,' favour the former reference, while its place in the book, after the first and second resurrections and the judgment and at the very end of the whole, seems to oblige us to hold by the latter. But the question must be answered in the light of the fact that the Christian life is one in essence in both worlds, and that the difference between the conditions of the society of the redeemed here and there is only one of degree. The city' has already come down from heaven; its perfect form waits to be manifested.

The passage is partly the close of that vision (Rev. 22:1-5), and partly the beginning of the epilogue of the whole book (Rev. 22:6-11). The closing description of the city is saturated with allusions to Old Testament prophecy. It is like the finale of some great concerto, in which the themes that have sounded throughout it are all gathered up in the last majestic, melodious crash. Here at the farthest point to which mortal eyes are allowed to pierce, the tree of life' that the first of mortal eyes had looked on waves its branches again. The end has circled round to the beginning. But now there is no more prohibition to pluck and eat, and now it grows, not in a garden, but in a city where the perfection of human society is entered into.

Here, on the last page of Scripture, the river, the music of whose ripple had been heard by Ezekiel and Zechariah bringing life to everything that it laved, and by the Psalmist making glad the city of God,' flows with a broader, fuller stream, and is fouled by no stains, but is clear as crystal.' River and tree have the same epithet, and bring the same gift to the citizens. All the blessings which Jesus gives are summed up, both in John's Gospel and in the Apocalypse, as life.' The only true life is to live as God's redeemed servants, and that life is ours here and now if we are His. It is but a stream' of the river that gladdens us here, the fruit has not yet its full flavour nor abundance. It is life, more life, for which we pant,' and the desire will be satisfied there when the river runs always full, and every month the fruit hangs ripe and ready to be dropped into happy hands from among the healing leaves.

In Rev. 22:3-4 we pass from the city to the citizens. Perfect purity clothes them all. There shall be no more anything accursed'; that is, any unclean thing drawing down necessarily the divine curse,' and therefore there shall be no separation, no film of distance between the King and the people, but' the throne of God and the Lamb shall be therein.' The seer has already beheld the Lamb close by the throne of God, but now he sees Him sharing it in indissoluble union. Perfect purity leads to perfect union with God and (or rather in) Christ, and unbroken, glad submission to His regal rule. And that perfect submission is the occupation and delight of all the citizens. They are His bond-servants,' and their fetters are golden chains of honour and ornament. They do Him service,' ministering as priests, and all their acts are begun, continued, and ended in Him.' Having been faithful over a few things, they are made rulers over many things, and are yet bond-servants, though rulers.

In that higher service the weary schism between the active and the contemplative life is closed up. Mary and Martha end their long variance, and gazing on His face does not hinder active obedience, nor does doing Him service distract from beholding His beauty. His name shall be in their foreheads,' conspicuous and unmistakable, no longer faintly traced or often concealed, but flaming on their brows. They are known to be His, because their characters are conformed to His. They bear the marks of Jesus' in complete and visible assimilation to Him.

The vision closes with an echo of Old Testament prophecy (Isaiah 60:19). No night'--perhaps the most blessed of all John's negative descriptions of the future state, indicating the removal for ever of all the evil and woe symbolised by darkness, and pointing to a state in which no artifices of ours are needed to brighten our gloom with poor, man-made candles, nor any created light, though mighty and resplendent as the sun, whose beams fade into invisibility before the immortal radiance that pours out for ever from the throne, brightening every glorified face that is turned to its lustre. Thus seeing, serving, and being like God and the Lamb,' they, as a consequence, shall reign for ever and ever,' for they are as He is, and while He lives and reigns they also live and reign.

With Rev. 22:6 begins the epilogue. An angel speaks, the same as in Rev. 1:1--is represented as signifying' the revelation' to John. He now, as it were, sets his seal on his completed roll of prophecy. To discriminate between the words of the angel and of Jesus is impossible. Jesus speaks through him. Behold, I come quickly' cannot be merely the angel's voice. As in Rev. 22:12, a deeper voice speaks through his lips. The purpose of that solemn announcement is to impress on the Asiatic churches, and through them on the whole Church through all time, the importance of keeping the words of the prophecy of this book.' Quickly'--and yet nineteen hundred years have gone since then? Yes; and during them all Jesus has been coming, and the words of this book have progressively been in process of fulfilment.

Again, the speedy coming is enforced as a reason for not sealing up the prophecy, as had been commanded in Rev. 10:4, and elsewhere in the Old Testament. And a very solemn thought closes our lesson--that there is a moment, the eve of any great day of the Lord,' when there is no more time or opportunity for change of moral or spiritual disposition. Too late, too late, ye cannot enter now.' Let us redeem the time,' buy back the opportunity while yet it is within our grasp.

The Triple Rays Which Make The White Light Of Heaven

"His servants shall serve Him: 4 And they shall see His face; and His name shall be in their foreheads."--Rev. 22:3-4.

One may well shrink from taking words like these for a text. Their lofty music will necessarily make all words of ours seem thin and poor. The great things about which they are concerned are so high above us, and known to us by so few channels, that usually he who says least speaks most wisely about them. And yet it cannot be but wholesome if in a reverent spirit of no vain curiosity, we do try to lay upon our hearts the impressions of the great, though they be dim, truths which gleam from these words. I know that to talk about a future life is often a most sentimental, vague, unpractical form of religious contemplation, but there is no reason at all why it should be so. I wish to try now very simply to bring out the large force and wonderful meaning of the words which I have ventured to read. They give us three elements of the perfect state of man--Service, Contemplation, Likeness. These three are perfect and unbroken.

I. The First Element, Then, In The Perfect State Of Man Is Perfect Activity In The Service Of God.

Now the words of our text are remarkable in that the two expressions for servant' and serve' are not related to one another in the Greek, as they are in the English, but are two quite independent words; the former meaning literally' a slave,' and the latter being exclusively confined in Scripture to one kind of service. It would never be employed for any service that a man did for a man; it is exclusively a religious word, and means only the service that men do for God, whether in specific acts Of so-called worship or in the wider worship of daily life. So that if we have not here the notion of priesthood, we have one very closely approximating towards it; and the representation is that the activity of the redeemed and perfected man, in the highest ideal condition of humanity, is an activity which is all worship, and is directed to the revealed God in Christ.

That, then, is the first thought that we have to look at. Now it seems to me to be a very touching confession of the weariness and unsatisfactoriness of life in general that the dream of the future which has unquestionably the most fascination for most men, is that which speaks of it as Rest. The religion which has the largest number of adherents in the world--the religion of the Buddhists--formally declares existence to be evil, and preaches as the highest attainable good, something which is scarcely distinguishable from annihilation. And even though we do not go so far as that, what a testimony it is of burdened hearts and mournful lives, and work too great for the feeble limits of our powers, that the most natural thought of a blessed future is as rest! It is easy to laugh at people for singing hymns about sitting upon green and flowery mounts, and counting up the labours of their feet: but oh! it is a tragical thought that whatsoever shape a life has taken, howsoever full of joy and sunshine and brightness it may be, deep down in the man there is such an experience as that the one thing he wants is repose and to get rid of all the trouble and toil.

Now this representation of my text is by no means contradictory, but it is complementary, of that other one. The deepest rest and the highest activity coincide. They do so in God who worketh hitherto' in undisturbed tranquillity; they may do so in us. The wheel that goes round in swiftest rotation seems to be standing still. Work at its intensest, which is pleasurable work, and level to the capacity of the doer, is the truest form of rest. In vacuity there are stings and torment; it is only in joyous activity which is not pushed to the extent of strain and unwelcome effort that the true rest of man is to be found. And the two verses in this Book of Revelation about this matter, which look at first sight to be opposed to each other, are like the two sides of a sphere, which unite and make the perfect whole. They rest from their labours.' They rest not, day nor night.'

From their labours--yes; from toil disproportioned to faculty--yes! from unwelcome work--yes! from distraction and sorrow--yes! But from glad praise and vigorous service--never! day nor night. And so with the full apprehension of the sweetness and blessedness of the tranquil Heaven, we say: It is found only there, where His servants serve Him. Thus the first thought that is presented here is that of an activity delivered from all that makes toil on earth burdensome and unwelcome; and which, therefore, is coincident with the deepest and most perfect repose.

It may seem strange to think of a blessed life which has no effort in it, for effort is the very salt and spice of life here below, and one can scarcely fancy the perfect happiness of a spirit which never has the glow of warmth that comes from exercise in overcoming difficulties. But perhaps effort and antagonism and strain and trial have done their work on us when they have moulded our characters, and when school is over we burn the rod'; and the discipline of joy may evolve nobler graces of character than ever the discipline of sorrow did. At all events, we have to think of work which also is repose, and of service in which is unbroken tranquillity.

Then there is further involved in this first idea, the notion of an outer world, on which and in which to work; and also the notion of the resurrection of the body, in which the active spirit may abide, and through which it may work.

Perhaps it may be that they who sleep in Jesus, in the period between the shuffling off of this mortal coil and the breaking of that day when they are raised again from the dead, are incapable of exertion in an outer sphere. Perhaps, it may be, that by reason of the absence of that glorified body of the Resurrection, they sleep in Jesus in the sense that they couch at the Shepherd's feet within the fold until the morning comes, when He leads them out to new pastures. It may be. At all events, this we may be sure of, that if it be so they have no desires in advance of their capacities; and of this also I think we may be sure, that whether they themselves can come into contact with an external universe or not, Christ is for them in some measure what the body is to us here now, and the glorified body will be hereafter; that being absent from the body they are present with the Lord, and that He is as it were the Sensorium by which they are brought into contact with and have a knowledge of external things, so that they may rest and wait and have no work to do, and have no effort to put forth, and yet be conscious of all that befalls the loved ones here below, may know them in their affliction, and not he untouched by their tears.

But all that is a dim region into which we have not any need to look. What I emphasise is, the service of Heaven means rest, and the service of Heaven means an outer universe on which, and a true bodily frame with which, to do the work which is delight.

The next point is this: such service must be in a far higher sphere and a far nobler fashion than the service of earth. That is in accordance with the analogy of the Divine dealings. God rewards work with more work. The powers that are trained and exercised and proved in a narrower region are lifted to the higher. As some poor peasant-girl, for instance, whose rich voice has risen up in the harvest-field only for her own delight and that of a handful of listeners, heard by some one who detects its sweetness, may be carried away to some great city, and charm kings with her tones, so the service done in some little corner of this remote, rural province of God's universe, apprehended by Him, shall be rewarded with a wider platform, and a nobler area for work. Thou hast been faithful in a few things, I will make thee ruler over many the.' God sends forth His children to work as apprentices here, and when they are' out of their time,' and have got a trade,' He calls them home, not to let their faculties rest unused, but to practise on a larger theatre what they have learned on earth.

One more point must be noticed, viz., that the highest type of Heaven's service must be service for other people. The law for Heaven can surely not be more selfish than the law for earth, and that is, He that is chiefest amongst you let him be your servant.' The law for the perfect man can surely not be different from the law for the Master, and the law for Him is, Even Christ pleased not Himself.' The perfection of the child can surely not be different from the perfection of the Father, and the perfection of the Father is: He maketh His sun to "shine," and His blessings to come --on the unthankful and on the good.'

So then the highest service for man is the service for others;--how, where, or whom, we cannot tell. We too may be ministering spirits, sent forth to minister' (Heb. 1:14), but at all events not on ourselves can our activities centre; and not in self-culture can be the highest form of our service to God.

The last point about this first matter is simply this--that this highest form of human activity is all to be worship; all to be done in reference to Him; all to be done in submission to Him. The will of the man in His work is to be so conformed to the will of God as that, whatsoever the hand on the great dial points to, that the hand on the little dial shall point to also. Obedience is joy and rest. To know and to do His will is Heaven. It is Heaven on earth in so far as we partially attain to it, and when with enlarged powers and all imperfections removed, and in a higher sphere, and without interruptions we do His commandments, hearkening to the voice of His word, then the perfect state will have come. Then shall we enter into the liberty of the glory of the children of God, when, as His slaves, we serve Him in the unwearied activities done for Him, which make the worship of Heaven.

II. Next, Look At The Second Of The Elements Here: They Shall See His Face.'

Now that expression seeing the face of God' in Scripture seems to me to be employed in two somewhat different ways, according to one of which the possibility of seeing the face is affirmed, and according to the other of which it is denied.

The one may be illustrated by the Divine word to Moses: Thou canst not see My face. There shall no man see Me and live.' The other may be illustrated by the aspiration and the confidence of one of the psalms: As for me, I shall behold Thy face in righteousness.'

A similar antithesis, which is apparently a contradiction, may be found in setting side by side the words of our Saviour: Blessed are the pure in heart, for they shall see God,' with the words of the Evangelist: No man hath seen God at any time.' I do not think that the explanation is to be found altogether in pointing to the difference between present and possible future vision, but rather, I think, the Bible teaches what reason would also teach: that no corporeal vision of God is ever possible; still further, that no complete comprehension and knowledge of Him is ever possible, and, as I think further, that no direct knowledge of, or contact with, God in Himself is possible for finite man, either here or yonder. And the other side lies in such words as these, which I have already quoted: Blessed are the pure in heart, for they shall see God.' As through a glass darkly, but then face to face.' Where is the key to the apparent contradiction? Here, I think. Jesus Christ is the manifest God, in Him only do men draw near to the hidden Deity, the King Invisible, who dwelleth in the light that is inaccessible.

Here on earth we see by faith, and yonder there will be a vision, different in kind, most real, most immediate and direct, not of the hidden Godhood in itself, but of the revealed Godhood manifest in Jesus Christ, whom in His glorified corporeal Manhood we shall perceive, with the organs of our glorified body; whom in His Divine beauty we shall know and love with heart and mind, in knowledge direct, immediate, far surpassing in degree, and different in kind from, the knowledge of faith which we have of Him here below. But the infinite Godhood that lies behind all revelations of Deity shall remain as it hath been through them all, the King invisible, whom no man hath seen or can see. They shall see His face in so far as they shall hold communion with, and through their glorified body have the direct knowledge of Christ, the revealed Deity.

Whether there be anything more, I know not;! think there is not; but this I am sure of, that the law for Heaven and the law for earth alike are,' He that hath seen Me hath seen the Father.'

But there is another point I would touch upon in reference to this second thought of our text, viz., its connection with the previous representation, They shall serve Him '--that is work in an outer sphere; they shall see His face'--that is contemplation. These two, the life of work and the life of devout communion --the Martha and the Mary of the Christian experience --are antagonistic here below, and it is hard to reconcile their conflicting, fluctuating claims and to know how much to give to the inward life of gazing upon Christ, and how much to the outward life of serving Him. But, says my text, the two shall be blended together. His servants shall serve Him,' nor in all their activity shall they lose the vision of His face. His servants shall see His face'; nor in all the still blessedness of their gaze upon Him shall they slack the diligence of the unwearied hands, or the speed of the willing feet. The Rabbis taught that there were angels who serve, and angels who praise, but the two classes meet in the perfected man, whose services shall be praise, whose praise shall be service. They go forth to do His will, yet are ever in the House of the Lord. They work and gaze; they gaze and work. Resting they serve, and serving they rest; perpetual activity and perpetual vision are theirs. They serve Him, and see His face.'

III. The Last Element Is, His Name Shall Be In Their Foreheads.'

That is, as I take it--a manifest likeness to the Lord whom they serve is the highest element in the perfect state of redeemed men. We hear a good deal in this Book of the Revelation about writing the names and numbers of persons and of powers upon men's faces and foreheads; as for instance, you remember we read about the number of the beast' written upon his worshippers, and about the name of the new Jerusalem, and the name of my God' being written as a special reward, upon him that overcomes.' The metaphor, as I suppose, is taken from the old, cruel practice of branding a slave with the name of his master. And so the primary idea of this expression: His slaves shall bear His name upon their foreheads,' is that their ownership shall be conspicuously visible to all that look.

But there is more than that in it. How is the ownership to be made visible? By His name being in their foreheads. What is His name'? Universally in Scripture His name' is His revealed character, and so we come to this: the perfect men shall be known to belong to God in Christ, because they are like Him. The ownership shall be proved by the likeness, and that likeness shall no longer be hidden in their hearts, no longer be difficult to make out, so blurred and obliterated the letters of the name by the imperfections of their lives and their selfishness and sin; but it shall flame in their foreheads, plain as the inscription on the high priest's mitre that declared him to be consecrated to the Lord.

And so that lovely and blessed thought is here of a perfect likeness in moral character, at all events, and a wonderful approximation and resemblance in other elements of human nature to the glorified humanity of Jesus Christ our Lord, which shall be the token that we are His.

Oh! what a contrast to the partial ownership, proved to be partial by our partial resemblance here on earth! We say, as Christian men and women, that we bear His name. Is it written so that men can read it, or is it like the name of some person traced in letters of gas jets over a shop-front--half blown out by every gust of wind that comes? Is that the way in which His name is written on your heart and character? My brother, a possibility great and blessed opens before us of a nobler union with Him, a closer approximation, a clearer vision, a perfecter resemblance. We shall be like Him, for we shall see Him as He is'!

One last word. These three elements, service, contemplation, likeness; these three are not different in kind from the elements of a Christian man's life here. You can enjoy them all sitting in these pews; in the bustle and the hurry of your daily life, you can have every one of them. If you do not enjoy them here you will never have them yonder. If you have never served anybody but yourself how shall death make you His servant? If all the days of your life you have turned away your ear when He has been saying to you Seek ye My face,' what reason is there to expect that when death's hammer smashes the glass through which you have seen darkly, the steady whole of that awful face' will be a pleasant sight to you? If all your life you have been trying, as some of you men and women, old and young, have been trying, and are trying now, to engrave the name of the beast upon your foreheads, what reason have you to expect that when you pass out of this life the foul signs shall disappear in a moment, and you will bear in your brow the marks of the Lord Jesus' in their stead? No! No! These things do not happen; you have got to begin here as you mean to end yonder. Trust Him here and you will see Him there. Serve Him here and you will serve Him yonder. Write His new Name upon your hearts, and when you pass from the imperfections of life you will bear His name in your foreheads.

And if you do not--I lay this upon the consciences of you all--if you do not you will see Christ;--and you will not like it! And you will bear, not the Image of the Heavenly, which is life, but the image of the earthy, which is death and hell!

MHCC: Rev 21:9-21

God has various employments for his holy angels. Sometimes they sound the trumpet of Divine Providence, and warn a careless world; sometimes they discover things of a heavenly nature of the heirs of salvation. Those who would have clear views of heaven, must get as near to heaven as they can, on the mount of meditation and faith. The subject of the vision is the church of God in a perfect, triumphant state, shining in its lustre; glorious in relation to Christ; which shows that the happiness of heaven consists in intercourse with God, and in conformity to him. The change of emblems from a bride to a city, shows that we are only to take general ideas from this description. The wall is for security. Heaven is a safe state; those who are there, are separated and secured from all evils and enemies. This city is vast; here is room for all the people of God. The foundation of the wall; the promise and power of God, and the purchase of Christ, are the strong foundations of the safety and happiness of the church. These foundations are set forth by twelve sorts of precious stones, denoting the variety and excellence of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellences of the Lord Jesus Christ. Heaven has gates; there is a free admission to all that are sanctified; they shall not find themselves shut out. These gates were all of pearls. Christ is the Pearl of great price, and he is our Way to God. The street of the city was pure gold, like transparent glass. The saints in heaven tread gold under foot. The saints are there at rest, yet it is not a state of sleep and idleness; they have communion, not only with God, but with one another. All these glories but faintly represent heaven.

MHCC: Rev 21:22-27

Perfect and direct communion with God, will more than supply the place of gospel institutions. And what words can more full express the union and co-equality of the Son with the Father, in the Godhead? What a dismal world would this be, if it were not for the light of the sun! What is there in heaven that supplies its place? 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. There is no night, therefore no need of shutting the gates; all is at peace and secure. The whole shows us that we should be more and more led to think of heaven as filled with the glory of God, and enlightened by the presence of the Lord Jesus. Nothing sinful or unclean, idolatrous, or false and deceitful, can enter. All the inhabitants are made perfect in holiness. Now the saints feel a sad mixture of corruption, which hinders them in the service of God, and interrupts their communion with him; 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. None are admitted into heaven who work abominations. It is free from hypocrites, such as make lies. As nothing unclean can enter heaven, let us be stirred up by these glimpses of heavenly things, to use all diligence, and to perfect holiness in the fear of God.

MHCC: Rev 22:1-5

All streams of earthly comfort are muddy; but these are clear, and refreshing. They give life, and preserve life, to those who drink of them, and thus they will flow for evermore. These point to the quickening and sanctifying influences of the Holy Spirit, as given to sinners through Christ. The Holy Spirit, proceeding from the Father and the Son, applies this salvation to our souls by his new-creating love and power. The trees of life are fed by the pure waters of the river that comes from the throne of God. The presence of God in heaven, is the health and happiness of the saints. This tree was an emblem of Christ, and of all the blessings of his salvation; and the leaves for the healing of the nations, mean that his favour and presence supply all good to the inhabitants of that blessed world. The devil has no power there; he cannot draw the saints from serving God, nor can he disturb them in the service of God. God and the Lamb are here spoken of as one. Service there shall be not only freedom, but honour and dominion. There will be no night; no affliction or dejection, no pause in service or enjoyment: no diversions or pleasures or man's inventing will there be wanted. How different all this from gross and merely human views of heavenly happiness, even those which refer to pleasures of the mind!

Matthew Henry: Rev 21:9-27

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.

Matthew Henry: Rev 22:1-5

The heavenly state which was before described as a city, and called the new Jerusalem, is here described as a paradise, alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe,

I. The river of paradise. The earthly paradise was well watered: no place can be pleasant or fruitful that is not so. This river is described, 1. By its fountain-head - the throne of God and the Lamb. All our springs of grace, comfort, and glory, are in God; and all our streams from him are through the mediation of the Lamb. 2. By its quality - pure and clear as crystal. All the streams of earthly comfort are muddy; but these are clear, salutary, and refreshing, giving life, and preserving life, to those who drink of them.

II. The tree of life, in this paradise. Such a tree there was in the earthly paradise, Gen 2:9. This far excels it. And now, as to this tree, observe, 1. The situation of it - in the midst of the street, and on either side the river; or, as might have been better rendered, in the midst between the terrace-walk and the river. This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfections of God furnish out all the glory and blessedness of heaven. 2. The fruitfulness of this tree. (1.) It brings forth many sorts of fruit - twelve sorts, suited to the refined taste of all the saints. (2.) It brings forth fruit at all times - yields its fruit every month. This tree is never empty, never barren; there is always fruit upon it. In heaven there is not only a variety of pure and satisfying pleasures, but a continuance of them, and always fresh. (3.) The fruit is not only pleasant, but wholesome. The presence of God in heaven is the health and happiness of the saints; there they find in him a remedy for all their former maladies, and are preserved by him in the most healthful and vigorous state.

III. The perfect freedom of this paradise from every thing that is evil (Rev 22:3): There shall be no more curse; no accursed one - katanathema , no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise. The devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God.

IV. The supreme felicity of this paradisiacal state. 1. There the saints shall see the face of God; there they shall enjoy the beatific vision. 2. God will own them, as having his seal and name on their foreheads. 3. They shall reign with him for ever; their service shall be not only freedom but honour and dominion. 4. All this shall be with perfect knowledge and joy. They shall be full of wisdom and comfort, continually walking in the light of the Lord; and this not for a time, but for ever and ever.

Barclay: Rev 21:9-10

The personality of the bringer of the vision of the heavenly Jerusalem must come as a surprise. He is one of the angels who had the seven bowls filled with the last seven plagues; and the last time we met such an angel he was the bringer of the vision of the destruction of Babylon, the great harlot. It is extraordinary that in Rev 17:1the invitation of the angel is: "Come, I will show you the judgment of the great harlot," and that in Rev 21:9the invitation, perhaps even of the same angel, is: "Come, I will show you the Bride, the wife of the Lamb."

No one can say for certain what much of the symbolism of this chapter stands for. John must have meant something by making the same angel the bearer of such different messages. It may be that John wishes us to see that the servant of God does not choose his task but must do whatever God sends him to do, and must speak whatever word God gives him to speak.

The angel, says John, carried him away in the Spirit to a high mountain. It is in this way that Ezekiel also describes his experience. "He brought me in the visions of God into the land of Israel, and set me down upon a very high mountain" (Eze 40:2). H. B. Swete points out that it is wrong to take this literally; the lifting up stands for the elevation of spirit in which a man sees the visions and hears the words which are sent to him by God.

Barclay: Rev 21:11

There is a certain difficulty of translation here. The word used for "light" is phoster (5458). The normal Greek word for "light" is phos (5457), and phoster (5458) is normally the word used for the lights of heaven, the sun, the moon and the stars, for instance, in the Creation story (Gen 1:14). Does this, then, mean that the body which illumined the city was like a precious stone? Or does it mean that the radiance which played over all the city was like the glitter of a jasper?

We think the word must describe the radiance over the city; it is later quite distinctly said that the city needs no heavenly body like the sun or the moon to give it light, because God is its light.

What, then, is the symbolism? H. B. Swete would find a hint in Phi 2:15. There Paul says of the Christians at Philippi: "You shine as lights in the world." The holy city is inhabited by thousands and thousands of the saints of God, and it may well be that it is the light of these saintly lives which gives it this glittering glow.

Barclay: Rev 21:12

Round the city is a great high wall. Again John is thinking in terms of the prophetic pictures of the re-created Jerusalem. The song of the land of Judah will be: "We have a strong city; God sets up salvation as walls and bulwarks" (Isa 26:1). Zechariah hears God say: "I will be to her a wall of fire round about" (Zec 2:5). The simplest interpretation of the wall is that it is "the insurmountable bulwark of faith." Faith is the wall behind which the saints of God are secure against the assaults of the world, the flesh and the devil.

In the wall are twelve gates, and on the gates the names of the twelve tribes of the sons of Israel. The word for gate is interesting. It is not the normal word which is pule (4439); it is pulon (4440). The pulon could be either of two things. A large house was built round an open courtyard. It opened on to the street by a great gate in the outer wall, leading into a spacious vestibule. That could be the picture here. Pulon (4440) can also mean the gate-tower in a great city, like the gate leading into a battlemented castle.

There are two things to note.

(i) There are twelve gates. Surely this stands for the catholicity of the Church. A man can come by many roads into the kingdom, for "there are as many ways to the stars as there are men to climb them."

(ii) On the gates are the names of the twelve tribes. Surely this stands for the continuity of the Church. The God who revealed himself to the patriarchs is the God who also, and far more fully, revealed himself in Jesus Christ; the God of the Old Testament is the God of the New Testament.

Barclay: Rev 21:13

There are three gates on each of the four sides of the city of God. Part at least of that picture John got from Ezekiel (Eze 48:30-35). What John meant to symbolize by this arrangement other than the catholicity of the Church we do not know. There is one symbolic interpretation which was unlikely to be in his mind, but which is none the less very beautiful and very comforting.

There are three gates on the east. The east is the place of the rising sun and the beginning of the day. These gates could represent the way into the holy city of those who find Christ in the glad morning of their days.

There are three gates on the north. The north is the cold land with a certain chill in it. These gates could stand for the way into the holy city of those who come to Christianity by the intellectual exercise of thought, and have found the faith through their minds rather than through their hearts.

There are three gates on the south. The south is the warm land, where the wind is gentle and the climate soft. These gates could stand for the way into the holy city of those who have come to Christ through their emotions, whose love ran over at the sight of the cross.

There are three gates on the west. The west is the land of the dying day and the setting sun. These gates could stand for the way into the holy city of those who come to Christ in the evening of their days.

Barclay: Rev 21:15-17

John takes his picture of the man with the measuring rod from Eze 40:3.

(i) We must note the city's shape. It was four-square. It was common enough for cities to be built in the form of a square; both Babylon and Nineveh were like that. But the holy city was not only square; it was in the form of a perfect cube. The length, breadth and height were the same. This is significant. The cube was the symbol of perfection. Both Plato and Aristotle refer to the fact that in Greece the good man was called "four-square" (Plato, Protagoras 339 B; Aristotle, Nicomachean Ethics 1. 10. 11 ; Rhetoric 3.11).

It was the same with the Jews. The altar of the burnt offering, the altar of the incense, and the High Priest's breast-plate were all in the form of a cube (Exo 27:1; Exo 30:2; Exo 28:16). Again and again this shape occurs in Ezekiel's visions of the new Jerusalem and the new temple (Eze 41:21; Eze 43:16; Eze 45:2; Eze 48:20). But most important of all, in Solomon's temple the Holy of Holies was a perfect cube (1Ki 6:20).

There is no doubt of the symbolism which John intends. He intends us to see that the whole of the holy city is the Holy of Holies, the dwelling-place of God.

(ii) We must note the city's dimensions. Each side of the city was twelve thousand stades (compare 4712). A stade is very nearly a furlong; therefore, each side was 1,500 miles long, and the total area of the city was 2,250,000 square miles. The rabbinic dreams of the re-created Jerusalem were vast enough. It was said that it would reach to Damascus and would cover the whole of Palestine. But a city with that area would stretch nearly from London to New York. Surely we are meant to see that in the holy city there is room for everyone. Men are so apt to limit their Churches, to shut out those who do not believe as they do or who do not administer as they do.

Strangely enough it is different when we come to the wall. The wall is 144 cubits high, that is, 266 feet, not very high. The wall of Babylon was 300 feet high, and the walls of the porch of Solomon's temple were 180 feet high. There is no comparison between the height of the wall and the size of the city. Again there is symbolism here. The wall cannot be for defence, for all hostile beings, spiritual and human, have been obliterated or cast into the lake of fire. The only thing the wall can do is delimit the area of the city; and the fact that it is so low shows that delimitation is comparatively unimportant. God is much more eager to bring men in than to shut them out--and his Church must be the same.

Barclay: Rev 21:18-21

The city itself was of pure gold, so pure that it seemed like transparent glass. It is possible that John is here accentuating a feature of the earthly Jerusalem. Josephus describes Herod's temple: "Now the outward face of the temple in its front lacked nothing that was likely to surprise either men's minds or their eyes; for it was covered all over with plates of gold of great weight, and, at the first rising of the sun, reflected back a very fiery splendour, and made those who forced themselves to look upon it to turn away their eyes, just as they would at the sun's own rays. But this temple appeared to strangers, when they were at a distance, like a mountain covered with snow, for as to those parts that were not golden, they were exceeding white" (Josephus: Wars of the Jews 5.5.6).

John goes on to speak of the twelve foundations of the city. Between the twelve gates there were twelve spaces, and the idea is that between these spaces there was one vast foundation stone. Again John may have been thinking of the vast stones in the foundations of the Jerusalem Temple. In the passage which we have just quoted Josephus speaks of stones in the Temple foundation walls of almost 70 feet in length, 8 feet in height, and 9 feet in breadth. In verse 14 John has said that the stones are inscribed with the names of the twelve apostles. They were both Jesus' first followers and his ambassadors, and they were literally the foundations of the Church.

In the city of God these foundation stones were all precious stones. The jasper was not the modern opaque jasper but a translucent rock crystal, green in colour. The sapphire appears in the Old Testament story as the stone of the paving on which God stood (Exo 24:10). Again, it was not the modern sapphire. Pliny describes it as sky-blue, flecked with gold. It was most likely the stone now known as lapis lazuli. The chalcedony was a green silicate of copper, found in mines near Chalcedon. It is described as being like the sheen of green on a dove's neck or in a peacock's tail. The emerald was the modern emerald, which Pliny describes as the greenest of all green stones. The sardonyx was an onyx in which the white was broken by layers of red and brown; it was specially used for cameos. The sard or carnelian took its name from Sardis. It was blood-red, and was the commonest of all stones used for engraving gems. The identification of the chrysolite is uncertain. Its Hebrew name means the stone of Tarshish. Pliny describes it as shining with a golden radiance. It could be a yellow beryl or a gold-coloured jasper. The beryl was like an emerald; the best stones were sea-blue or sea-green. The topaz was a transparent, greenish-gold stone, very highly valued by the Hebrews. Job speaks of the topaz of Ethiopia (Job 28:19). The jacinth is described by ancient writers as being a violet, bluish-purple stone. It is likely that it was the equivalent of the modern sapphire. The amethyst is described as being very similar to the jacinth, but more brilliant.

Have these stones any symbolism?

(i) It may be noted that eight of them are the same as the stones in the breast-plate of the High Priest (Exo 28:17). John may simply have used the breast-plate as his model.

(ii) It may well be that the only intention of John is to stress the splendour of the city of God in which even the foundations were stones beyond price.

(iii) There is another interesting possibility. In the east there was the idea of the city of the gods in the skies. There the gods dwelt; the sun and the moon and the stars were its lights; the Milky Way was its great street; there were twelve gates through which the stars went in and out upon their business. Connected with the city of the gods there are the signs of the Zodiac, the signs of the parts of the heavens through which the sun passes. The curious thing is that the signs of the Zodiac have as their corresponding precious stones exactly these twelve.

The table is as follows:

The Ram -- amethyst.

The Bull -- jacinth.

The Twins -- chrysoprase.

The Crab -- topaz.

The Lion -- beryl.

The Virgin -- chrysolite.

The Balance -- carnelian.

The Scorpion -- sardonyx.

The Archer -- emerald.

The Goat -- chalcedony.

The Water-carrier -- sapphire.

The Fishes -- jasper.

There is at least the possibility that John was thinking of the city of God as the consummation of the old idea of the city of the Gods, but far outshining it.

But there is one curious point. If that be so, John gives the signs of the Zodiac in precisely the reverse order! What the symbolism of that would be it is impossible to tell, unless it is John's way of saying that the city of the gods is made new in the city of God.

The most staggering use of precious stones in this picture is that the gates of the city of God each consist of one vast pearl. In the ancient world pearls were of all stones most valued. All his life the merchantman would seek the pearl of great price and then count it worth selling all his possessions to buy it (Mat 13:46). Gates of pearl are a symbol of unimaginable beauty and unassessable riches.

Barclay: Rev 21:22-23

In Rev 21:22John lays down a unique feature of the city of God; in it there is no temple. When we remember how precious the Temple was to the Jews, this is amazing. But we have already noted that the city is built in the shape of a perfect cube, indicating that it itself is the Holy of Holies. The city needs no temple because the presence of God is continually there.

Here is symbolism which is plain for all to see. Buildings do not make a Church nor liturgy, nor form of government, nor method of ordination to the ministry. The one thing which makes a Church is the presence of Jesus Christ. Without that there can be no such thing as a Church; with that any gathering of people is a real Church.

The city of God needed no created light, because God the uncreated light was in the midst of her. "The Lord," said Isaiah, "will be your everlasting light" (Isa 60:19-20). "In thy light," said the Psalmist, "do we see light" (Psa 36:9). Only when we see things in the light of God, do we see things as they are. Some things which seem vastly important are seen to be unimportant when seen in the light of God. Some things which seem permissible enough are seen to be dangerous when seen in the light of God. Some things which seem unbearable are seen to be a path to glory when seen in the light of God.

Barclay: Rev 21:24-27

A passage like this enables us--and even compels us--to redress a wrong which is often done to Jewish thought. Here is a picture of all nations coming to God and of all kings bringing him their gifts. In other words, here is a picture of universal salvation. It is often said that the Jews looked for nothing but the destruction of the Gentiles. It is true that we find sayings like: "God created the Gentiles to be fuel for the fires of hell." It is true that there is a strain of Jewish thought which expected the annihilation, or at least the enslavement, of the Gentiles; but there is much on the other side, and voice after voice speaks of the time when all men shall know and love God.

Isaiah has a picture of the day when all nations will go up to Mount Sion to be taught the law and to learn to walk in the ways of God (Isa 2:2-4). God will set up an ensign to which all the nations will come (Isa 11:12). It is God's word of privilege to Israel: "I will give you for a light to the nations, that my salvation may reach to the ends of the earth" (Isa 49:6). The isles will wait upon God and in his arm will they trust (Isa 51:5). Nations who never knew God will run to him (Isa 55:5). The sons of the stranger will learn to love God and to serve him. God will gather others to him (Isa 56:6-8). It is Israel's task to declare God's glory among the Gentiles (Isa 66:19). The ends of the earth are invited to look to God and to be saved (Isa 45:22). All nations shall be gathered to Jerusalem, and shall recognize it as the throne of the Lord, and will no more stubbornly follow their evil heart (Jer 3:17). The Gentiles will come to God from the ends of the earth, confessing and repenting of the previous errors of their ways (Jer 16:19-21). All peoples, nations and languages will serve the one who is like a son of man (Dan 7:14). All men shall worship God, everyone from his place, even all the isles of the heathen (Zep 2:11). God will give all men a pure language in which they may with one consent call upon him (Zep 3:9). All flesh will be silent before God (Zec 2:13). Many people and the inhabitants of many cities will come to Jerusalem. People of all races and tongues shall "take hold of the robe of a Jew, saying, Let us go with you, for we have heard that God is with you" (Zec 8:20-23). The day will come when the Lord will be king over all the earth; in that day there will be one Lord (Zec 14:9).

What is true of the Old Testament is true of the literature between the Testaments. The vision in Tobit is:

A bright light shall shine unto all the ends of the earth; Many nations shall come from afar, And the inhabitants of the utmost ends of the earth unto thy holy

name; With their gifts in their hands unto the king of heaven (Tob 13:11).

All the nations which are in the whole earth, all shall turn and fear God truly, all shall leave their idols (Tob 14:6).

Enoch writes nobly of God's chosen one:

He shall be a stall to the righteous whereon to stay themselves

and not fall,

And he shall be a light of the Gentiles,

And the hope of those who are troubled of heart.

All who dwell on earth shall fall down and worship before him,

And will praise and bless and celebrate with song the Lord of

Spirits (Enoch 48:4-5).

The writer of Enoch hears the voice of God say: "All the children of men shall become righteous, and all nations shall offer adoration, and shall praise me, and shall worship me" (Enoch 10:21).

The Testaments of the Twelve Patriarchs is full of this universal hope. When the Messiah comes "in his priesthood the Gentiles shall be multiplied in knowledge upon the earth, and enlightened in the grace of the Lord" (Testament of Levi 18:9). It is the word of God: "If ye work that which is good, my children, both men and angels will bless you; and God shall be glorified among the Gentiles through you." It is Israel's task "to gather the righteous from among the Gentiles" (Testament of Naphtali 8:3, 4). God will save all Israel and all the Gentiles (Testament of Asher 7:3). The Sibylline Oracles has a noble passage which tells of the reaction of the Gentiles when they see the goodness of God to Israel:

Then all the isles and the cities shall say, How doth the Eternal

love those men! For all things work in sympathy with them and

help them, the heaven, and God's chariot the sun, and the moon.

A sweet strain shall they utter from their mouths in hymns. Come,

let us all fall upon the earth and supplicate the Eternal King, the

mighty, everlasting God. Let us make procession to his Temple,

for he is the sole Potentate. And let us all ponder the law of the

Most High God, who is the most righteous of all upon the earth.

But we had gone astray from the path of the Eternal, and with

foolish heart worshipped the work of men's hands, idols and images

of men that are dead (Sibylline Oracles 3: 710-723).

Nations shall come from the ends of the earth to see the glory of God (Wis 17:34).

When John pictured the nations walking in the light of the city of God and the kings bringing their gifts to it, he was foretelling the consummation of a hope which was always in the hearts of the greatest of his countrymen.

Barclay: Rev 21:24-27

We gather up three further points before we leave this chapter.

(i) More than once John insists that there will be no night in the city of God. The ancient peoples, like children, were afraid of the dark. In the new world the frightening dark will be no more, for the presence of God will bring eternal light. Even in this world of space and time, where God is, the night is as bright as the day (Psa 139:12).

H. B. Swete sees further symbolism here. In the city of God there will be no darkness. Again and again it has happened that an age of brilliance has been followed by an age of darkness. But in the new age the darkness will be gone and there will be nothing but light.

(ii) John, like the ancient prophets, repeatedly speaks of the Gentiles and their kings bringing their gifts to God. It is true that the nations did bring their gifts to the Church. The Greeks brought the power of their intellect. To them, as Plato said, "the unexamined life was the life not worth living," and so the unexamined faith was the faith not worth having. To the Greeks we owe theology. The Romans were the greatest experts in government the world has ever seen. To the Church they brought their ability to organize and to administer and to formulate law. When a man enters the Church, he must bring his gift with him; the writer his power in words, the artist his power in colour, the sculptor his mastery of line and form and mass, the musician his music, the craftsman his craft. There is no gift which Christ cannot use.

(iii) The chapter ends with a threat. Those who will not lay aside the evil of their ways are barred from the city of God. There is a sinner who sins against his will; there is a sinner who deliberately sins. It is not the repentant sinner, but the defiant sinner, who is barred from the city of God.

Barclay: Rev 22:1-2

So far the description has been of the exterior of the holy city; now the scene moves inside.

First, there is the river of the water of life. This picture has many sources in the Old Testament. At its back is the river which watered the Garden of Eden and made it fruitful (Gen 2:8-16). Still closer is Ezekiel's picture of the river which issued from the Temple (Eze 47:1-7). The Psalmist sings of the river whose streams make glad the city of God (Psa 46:4). "A fountain," says Joel, "shall come forth from the house of the Lord" (Joe 3:18). "Living waters," says Zechariah, "shall flow out from Jerusalem" (Zec 14:8). In Second Enoch there is the picture of a river in Paradise, which issues in the third heaven, which flows from beneath the tree of life, and which divides into four streams of honey, milk, wine, and oil (2Enoch 8:5).

Closely allied with this is the picture so common in Scripture of the fountain of life; we have it in Rev 7:17; Rev 21:6in the Revelation. It is Jeremiah's complaint that the people have forsaken God who is the fountain of living waters to hew themselves out broken cisterns which can hold no water (Jer 2:13). The warning in Enoch is:

Woe to you who drink water from every fountain,

For suddenly shall ye be consumed and wither away,

Because ye have forsaken the fountain of life (Enoch 96:6).

The mouth of a righteous man is a well of life (Pro 10:11). The teaching of the wise is a fountain of life (Pro 13:14). The fear of the Lord is a fountain of life (Pro 14:27). Wisdom is a fountain of life to him who has it (Pro 16:22). With God, says the Psalmist, is the fountain of life (Psa 36:9). "God," said the rabbis in their dreams of the golden age, "will produce a river from the Holy of Holies, beside which every kind of delicate fruits will grow."

H. B. Swete identifies the river of life with the Spirit. In the Fourth Gospel Jesus says: "He who believes in me, out of his heart shall flow rivers of living water." John goes on to explain: "This he said about the Spirit which those who believed in him were to receive" (Joh 7:38-39).

But it may well be that there is something simpler here. Those who live in a civilization in which the turn of a tap will bring cold, clear water in any quantity can scarcely understand how precious water was in the East. In the hot lands water was, and is, literally life. And the river of life may well stand for the abundant life God provides for his people which is there for the taking.

Barclay: Rev 22:1-2

In this passage there is an ambiguity of punctuation. In the midst of the city street may be taken, not as the end of the first sentence, but as the beginning of the second. It will then be not the river which is in the midst of the street but the tree of life. Taking the phrase with the first sentence seems to give the better picture.

John takes his picture of the tree of life from two sources--from the tree in the Garden of Eden (Gen 3:6); and even more from Ezekiel. "And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither nor their fruit fail, but they will bear fresh fruit every month. Their fruit will be for food, and their leaves for healing" (Eze 47:12). Here again the rabbinic dreams of the future are very close. One runs: "In the age to come God will create trees which will produce fruit in any month; and the man who eats from them will be healed."

The tree gives many and varied fruits. Surely in that we may see the symbolism of the fruit of the Spirit (Gal 5:22-23). In the different fruit for each month of the year may we not see symbolized that in the life which God gives there is a special grace for each age from the cradle to the grave? The tree of life is no longer forbidden; it is there in the midst of the city for all to take. Nor are its fruits confined to the Jews; its leaves are for the healing of the nations. Only in the Spirit of God can the wounds and the breaches of the nations be healed.

Barclay: Rev 22:3-5

Here is the final culmination of the description of the city of God.

There will be no accursed thing there. That is to say, there will be no more of the pollutions which harm the Christian life.

God's servants shall see his face. The promise will come true that the pure in heart will see God (Mat 5:8). We may best understand the greatness of that promise by remembering that the Christian is promised a privilege which was denied even to Moses to whom God's word was: "You cannot see my face; for man shall not see me and live" (Exo 33:20, Exo 33:23). It is in Christ alone that men can see God.

The sight of God produces two things. It produces the perfect worship; where God is always seen, all life becomes an act of worship. It produces the perfect consecration; the inhabitants of the city will have the mark of God upon their foreheads, showing that they belong absolutely to him.

John returns to his vision that in the city of God there can never be any darkness nor need of any other light, for the presence of God is there.

The vision ends with the promise that the people of God will reign for ever and ever. In perfect submission to him they will find perfect freedom and the only true royalty.

Constable: Rev 4:1--22:6

III. THE REVELATION OF THE FUTURE 4:1--22:5

John recorded the rest of this book to reveal those aspects of the future that God wanted His people to know (cf. 1:19). He revealed the events in chapters 4-18 to enable the readers to understand events leading up to Jesus Christ's second coming.

"The closest modern parallel to this mode of communication is the political cartoon, which has gained an established place in the popular press all over the world."¹⁹⁴

Scholars have proposed many interpretations of the remaining chapters (4-22), but the only ones that make much sense of the text are those that see them as predicting events yet future. This is the futuristic approach. Other approaches are the following. The idealist (or allegorical) approach sees these chapters as containing the story of the conflict between God and Satan in the present age with a symbolic presentation of God's ultimate victory. The preterist approach sees these chapters as a picture of conflicts that took place in the early history of the church. Some preterist interpreters see these chapters as a symbolic revelation of God's principles of dealing with humankind throughout history. The historical approach interprets these chapters as a history of the church from Jesus Christ's first advent to His second advent. A major problem with the approaches just named is that their advocates do not agree with one another on the interpretation of individual passages. Only the futuristic approach has resulted in consistency in the interpretation of the major interpretive problems. This approach also has the support of 1:19 that promises a revelation of things yet future.

Whereas chapters 4-18 present events culminating in Jesus Christ's second coming, there are clues in the text that not everything in these chapters is in chronological order. I will point out these clues in the exposition to follow. There is also evidence in the text that as the time of Christ's return approaches predicted events will occur more closely together. The revelation of these events becomes correspondingly fuller. Jesus' second coming is the true climax of this section of the book and is the true climax of history on planet earth.

Constable: Rev 21:1--22:6

N. The eternal state 21:1-22:5

The next scenes in John's visions proved to be of conditions that will exist after the Millennium. He recorded this insight to reveal the final home of believers. There are many allusions to Isaiah 60 and 65 and Ezekiel 40-48 in this pericope. The final two chapters also tie up strands of revelation from every major previous section of the book.⁷¹⁶ This pericope is a picture of new beginnings, a sharp contrast with the lake of fire, another final end, in the previous one.

Note some contrasts between the former creation and the future creation.⁷¹⁷

Genesis	Revelation
Heavens and earth created (1:1)	New heavens and earth (21:1)
Sun created (1:16)	No need of the sun (21:23)
The night established (1:5)	No night there (21:25; 22:5)
The seas created (1:10)	No more seas (21:1)
The curse announced (3:14-17)	No more curse (22:3)
Death enters history (3:19)	No more death (21:4)
Man driven from the tree (3:24)	Man restored to paradise (22:140
Sorrow and pain begin (3:17)	No more mourning, crying or pain (21:4)

Constable: Rev 21:9--22:6

3. John's second vision of the New Jerusalem 21:9-22:5

God now provided John with more information about the New Jerusalem (v. 2).⁷³⁴ The chronological progression of the revelation in 19:11-22:5 locates the New Jerusalem in the new creation, not in the Millennium.

Constable: Rev 21:9-10

John's guide to the city 21:9-10

21:9 One of the angels with the seven bowls of judgment served as John's guide in this part of his vision (cf. 17:1). The fact that one of these particular angels helped John understand both the mystery of Babylon and that of the New Jerusalem sets these two cities in stark contrast.

"It is impossible to dwell both in Babylon and in the new Jerusalem."⁷³⁵

It is quite clear that the "bride," the wife of the Lamb, is the New Jerusalem (v. 10; cf. v. 2).⁷³⁶ From the description that follows it also seems clear that the New Jerusalem is a city. It is not just a person or a group of people, such as Christians.⁷³⁷ This is the first of seven references to the Lamb in this section (vv. 9, 14, 22, 23, 27; 22:1, 3). He becomes increasingly prominent as the book draws to a close. "The Lamb is all the glory in Immanuel's land."⁷³⁸

21:10 John entered a fresh state of prophetic ecstasy and saw a new vision (cf. 1:10; 4:1; 17:3). The angel took him to a high vantage point from which he could see the New Jerusalem (lit. city of peace) descending out of heaven from God (cf. v. 2; Ezek. 40:2). John received a fresh revelation that expanded something he had already witnessed in an earlier scene (vv. 2-8; cf. 16:19; 17:1).

"The holy city descending from God out of heaven should be understood as a real event' within the visionary experience. . . . The descent is an announcement in visionary terms of a future event which will usher in the eternal state. That the city comes down from God means that the eternal blessedness is not an achievement of man but a gift from God."⁷³⁹

Constable: Rev 21:11-22

The physical features of the city 21:11-22

21:11 This city obviously appeared extremely impressive to John. The first and most important characteristic that John noted was its radiant glow. It shone with the splendor of God Himself because He was in it (cf. Exod. 40:34; Num. 9:15-23; 1 Kings 8:11; 2 Chron. 5:14; Isa. 24:23; 60:1; Ezek. 43:5; John 12:41; Acts 26:13).

John compared the glory of the city to that of a beautiful gem. Jasper stones were very beautiful but not always clear. As mentioned earlier (cf. 4:3), this is probably a crystal clear gem with many facets of brilliance, probably what we call a diamond. This stone described God Himself earlier (4:3), so it's brilliance is a further reflection of God's presence in the city.

21:12 The city's wall with 12 gate-towers was what caught John's attention next. The city evidently looked square (v. 16). Its high walls suggest its security and inviolability. Certainly its inhabitants will need no defense from attacking enemies there. The 12 gate-towers (Gr. pylon, cf. Luke 16:20) stood three to a side (v. 13). The gate-towers provided access into the city. In the case of this city, the many gate-towers also suggest great freedom of access.

The angelic guards also present a picture of great security (cf. Gen. 3:24; Isa. 62:6). The names were apparently on the gates, not on the angels stationed beside them (cf. Ezek. 48:31-34).⁷⁴⁰ The fact that each gate-tower bears a name of one of Israel's tribes probably indicates that Israel will have a distinctive identity and role in this city as it had through history (cf. 7:1-8).⁷⁴¹ God will perpetuate the memory of Israel throughout eternity.

21:13 Evidently directions will exist in the new creation as they do in the old suggesting that space will exist throughout eternity as well as time (cf. 20:10). Which names will be on which gate-towers remains to be seen.⁷⁴²

21:14 Since there are foundations to the city (cf. Heb 11:10, 13-16), it will be a permanent abode for the righteous in contrast to temporary dwellings that lacked foundations. The foundations may be one on top of each other in layers, but probably each section of the wall, between the gate-towers, has its own foundation.⁷⁴³ As the walls and gates represent protection, so the foundations speak of permanence.

Evidently the church, represented by the apostles (cf. Eph. 2:20), will be in the New Jerusalem as will Israel (v. 12). However assigning the name of each apostle to a particular foundation stone is as impossible as matching the names of Israel's tribes with the gates.⁷⁴⁴ Note the distinction between Israel and the church even in the eternal state (cf. Matt. 19:28; Luke 22:30). God had a role for each group and an identity separate from the other in the past and as He does in the present.⁷⁴⁵

"The combination of the twelve tribes in verse 12 and the twelve apostles is a way of saying that Israel of old and the Christian church are united in God's final scheme of things."⁷⁴⁶

That these are apostles "of the Lamb" again focuses glory on the Lamb in this city.

21:15 The fact that the angel's measuring rod was gold reflects the dignity of the task of measuring this city's gate-towers and walls (cf. Ezek. 40:3).⁷⁴⁷ Only the utensils used in the holy of holies were gold in the tabernacle and temple, but even this measuring rod is gold suggesting the high value of the city.

21:16 John described the shape and then the size of the city. Its base was square, the same shape as ancient Babylon and Nineveh.⁷⁴⁸ The dimensions of this city were 12,000 stadia (approximately 1,500 miles) on each of its four sides and 1,500 miles high.⁷⁴⁹ This description could allow for either a cube⁷⁵⁰ or a pyramid shape.⁷⁵¹ The fact that the holy of holies was a cube tempts one to conclude that the New Jerusalem will also be a cube in shape, but this is speculation.

Probably we should interpret these dimensions literally. Some interpreters believe they only symbolize what the holy of holies in Israel anticipated, namely, a perfect environment in which God dwells. Others hold that they symbolize the fulfillment of all God's promises.⁷⁵²

21:17 The city wall was evidently 144 cubits (about 216 feet or 72 yards) thick (cf. Ezek. 40:5; 42:20).⁷⁵³ John explained that even though an angel was doing the measuring he was using human units of measure. Thus these measurements meant the same to John as they would have meant if something else in his day was being measured.

21:18 The walls appeared to be glistening (cf. v. 11; 4:3). The word "material" (Gr. endomesis) means "building in" and suggests that the material on the wall was jasper, not that the wall was solid jasper. Perhaps John meant that the walls were overlaid with this brilliant material, suggesting further the radiance of God's holy presence. The whole city appeared to shine as a mass of pure gold.⁷⁵⁴ Clear glass was the best quality glass in John's day, so when he compared the gold to clear glass he probably meant that there was no impurity in the city.⁷⁵⁵ John apparently described the New Jerusalem by using similes and metaphors to communicate its ineffable glory.

21:19-20 The apostle further explained the foundation stones of the city (v. 14). The foundation of a building is usually completely functional and not decorative, but these stones, which were at least partially visible above grade, were adorned with gems.⁷⁵⁶ These stones were of many different colors suggesting the extreme beauty of the city. We cannot identify all of them exactly today, but they were obviously precious gems in John's day.

"Our God is a God of beauty, and He will lavish His beauty on the city He is preparing for His people."⁷⁵⁷

The Israelite high priest carried 12 gems representing each of the twelve tribes on his breastpiece (Exod. 28:17-20). Perhaps there is some symbolic connection between these 12 jewels and those, though only eight of them appear in both lists. In the new order everyone will have the privilege of access to God that was the unique privilege of the high priest in Israel.⁷⁵⁸

21:21 Evidently each gate-tower that John saw (vv. 12-13) had been carved out of one huge pearl.⁷⁵⁹

"Among the ancients, pearls were ranked highest among precious stones, because their beauty derives entirely from nature, improvement by human workmanship being an impossibility . . ."⁷⁶⁰

John further described the street or pavement of the city (probably referring to all the streets since all would be connected). These were pure gold (v. 18), as pure as transparent glass. Old Testament priests who ministered in Solomon's temple walked on a gold floor (1 Kings 6:30).

21:22 Unlike old Jerusalem, there was no temple in the new city because God Himself was there. The whole city will, therefore, be a virtual temple.⁷⁶¹ The Lamb will play the central role in this temple along with Almighty God. The presence of God with man was the symbol of the earthly tabernacle and temple, but in the New Jerusalem that presence is a reality.

This verse and verses 23-27 stress that God will bring people into intimate relationship with Himself in the New Jerusalem.⁷⁶²

Constable: Rev 21:23-27

The illumination of the city 21:23-27

21:23 Evidently there will be no sun and moon (and stars) in the new heaven because God's glory will illuminate the whole earth. The need for created light sources will end when the Creator Himself lives among His people. God illuminated the camp of Israel with His presence in the pillar of fire, and He lit the holy of holies with His presence between the cherubim. He will similarly dispel all darkness of all kinds in the new city. The Lamb is the radiance of the Father's glory (Heb. 1:3), but the Father is also the light (22:5).

"It truly will be the Jesus Christ Light and Power Company then."⁷⁶³

21:24 The city will be so bright that it provides light for the whole new creation. The identity of these nations and kings is difficult to determine. The most probable explanation seems to be that the nations are groups of believers viewed according to their old creation nationalities, which they will retain in the new creation. The kings (rulers) are probably believing kings who ruled over nations during the old creation.⁷⁶⁴ These kings will bring their glory into the city, thus increasing its glory, by simply entering it, since they are glorious individuals.

21:25 In John's day cities closed their gates to keep out enemies, but there will be no enemies in the eternal state so the gates will remain open (cf. Isa. 60:11). John said the city gates will never ever close (Gr. ou me kleisthosin). These kings, therefore, may enter whenever they wish. There will be no night in the New Jerusalem because God's glory illuminates all.

21:26 The gates will admit these leaders who will bring glory and honor to God from their respective groups of followers. This is a picture of worship in the new creation.

". . . these verses reflect the ancient practice of kings and nations bringing their wealth and glory to the city of the greatest king. In the heavenly city, everyone will honor the King of kings' (see Pss. 68:29; 72:10-11; Isa. 60)."⁷⁶⁵

21:27 Only believers will enter the city. The unsaved will in no way be able to do so (Gr. ou me eiselthe; cf. 22:15). Evidently any believer will be able to enter the city since the contrast is with those whose names are not in the Lamb's book of life (i.e., the lost). This verse warns the reader that the only way to gain entrance into this city is to have one's name recorded in the Lamb's book of life (cf. 20:15).

Constable: Rev 22:1-5

The restoration of Paradise 22:1-5

Essentially what John saw next was Paradise regained (cf. 2:7; Gen. 2; Luke 23:43; 2 Cor. 12:2). Having viewed the splendor of the New Jerusalem he now saw what will nourish and enrich the lives of God's people there.

"Up to this chapter, the New Jerusalem seems to be all mineral and no vegetable. Its appearance is as the dazzling display of a fabulous jewelry store; we wonder if there is no soft grass to sit upon, no green trees to enjoy, and no water to drink or food to eat. However, here are introduced the elements which add a rich softness to this city of elaborate beauty."⁷⁶⁶

22:1 "And he showed me" signals new aspects of the city that John's angel-guide proceeded to point out. The pure river seems to be symbolic of the refreshment and sustenance that God provides (cf. Jer. 2:13; 17:13; Ps. 36:9; Prov. 10:11; 13:14; 14:27; 16:22; Zech. 14:8), though it, like the city itself, is probably also a literal river (cf. Gen. 2:10, 14). We should not confuse this river with the one flowing from the Jerusalem temple during the Millennium (Ezek. 47:1, 9, 12; Zech. 14:8). John described the river he saw as bright or clear as a crystal; it was a shimmering, sparkling stream of unpolluted water.⁷⁶⁷ This river proceeded from the throne that belongs to God and the Lamb (cf. v. 3; 3:21; Ezek. 47:1; Zech. 14:8; Heb. 1:3). This throne evidently stood at the head of the main street of the city so that looking down this street the throne appeared to be in its middle.⁷⁶⁸

"This is a symbolic way of describing the reign of eternal life in the age to come [and God as its source]. The symbolism of a river of life is a common one in biblical thought [cf. Ps. 46:4; Ezek. 47:1-12; Zech. 14:8; John 4:10, 14]."⁷⁶⁹

"The point of the passage is to teach that in the eternal state God's people will live at the source of the life-giving stream, the very presence of God Himself . . ."⁷⁷⁰

22:2 John also saw the tree of life.⁷⁷¹ When Adam and Eve fell, they lost their access to the tree of life in the Garden of Eden (cf. Gen. 2:9; 3:22-24). In the eternal city the residents will have access to the tree of life there.

The description of this tree's location is debatable, but perhaps John saw the river dividing and flowing on both sides of it. A tree surrounded by water is the epitome of a fruitful tree (cf. Ps. 1:3; Jer. 17:8; Ezek. 19:10). This tree was perpetually rather than seasonally in fruit; it produced a new crop of fruit each month of the year. Evidently the new creation will not have a lunar calendar, since there will be no moon (21:23), but another type of calendar will define months. Most fruit trees in the old creation bear fruit only a few months each year at most. In contrast, God's blessing of fruitfulness will mark life in the new earth. The tree of life in the Garden of Eden could perpetuate life forever (Gen. 3:22, 24). Evidently that will be the function of this tree in the new earth as well, to sustain immortality. "Healing" really means "health-giving" (Gr. therapeian). Since there will be no death in the new earth these leaves will evidently promote well-being.⁷⁷² They will provide healing from the conditions of the old creation as the wiping away of tears removed the sorrows of the old creation (cf. 21:4; Ezek. 47:12). The nations are groups of people in the new creation viewed according to their old creation divisions (cf. 21:24).

"It seems possible therefore to understand participation in the tree of life as a regular experience of fellowshipping with God, i.e., eating of this monthly fruit."⁷⁷³

22:3 There will no longer be a curse because the tree of life will heal the nations. The curse in view is probably the curse that God pronounced on the old creation at the Fall (cf. Zech. 14:11; Mal. 4:6). God will have intimate fellowship with His people because this curse has now been lifted. Evidently believers (His bond-servants in the new creation; cf. 1:1) will occupy themselves serving God and the Lamb in the new earth. The Greek word for "serve" (latreuo) suggests priestly service in view of its other uses in this book (cf. 1:6; 5:10; 20:6). "His" and "Him" present God and the Lamb as essentially one being.

22:4 God's bond-servants will see God's face; we will enjoy personal, intimate fellowship with Him. We will be able to do this because we will be pure in heart, righteous, and holy then (cf. Ps. 11:7; 17:15; Matt. 5:8; 1 Cor. 13:12; Heb. 12:14). Adam and Eve's sin broke their fellowship with God, and they hid from Him (Gen. 3:8; cf. Exod. 33:20, 23). Our ability to view God's glory is limited now (cf. Job 19:25-27; 2 Cor. 3:18; Heb. 9:7), but then it will be unhindered (1 John 3:2). Scripture does not reveal whether we will see one, two, or three persons of the Godhead.

Moreover we will bear God's name on our foreheads. Having His name on our foreheads means that we will be His and will reflect His divine glory in our persons. Having a name on one's forehead appeared three times earlier in this book (3:12; 7:3; 14:1). In each case it was a great privilege indicating ownership and protection as well as identification.

22:5 The final point John stressed was the great glory of God that will illuminate the whole new earth (21:23-25; cf. Zech. 14:6-7). Previously he mentioned this to show how glorious the city will be, but now he did so to emphasize what delight this will result in for the city-dwellers (cf. Num. 6:22-27). He added that His bond-servants will reign with Him forever, not just in the millennial kingdom (20:4, 6). This is the fulfillment of God's desire and command that man should rule over His creation (Gen. 1:26).⁷⁷⁴ Evidently faithful believers will have more authority in the new creation than unfaithful believers, as will be true during the Millennium (cf. Matt. 25:14-30; Luke 19:11-27). However, we should not think of a type of rule in which some people become the objects of oppression.

"Our faithfulness in life prepares us for higher service in heaven."⁷⁷⁵

"Who knows but what He will give to each saint a world or a solar system or a galactic system to operate. Remember that Adam was given dominion over the old creation on this earth."⁷⁷⁶

Thus the prophecy of things that shall take place after present things (1:19), which began in 4:1, closes with a picture of God's servants worshipping around His throne and ruling under His authority.

"As seen in the Book of Revelation, worship today should involve adoration of God's being, declaration of the Lamb's worthiness, a celebration of God's presence, submission to His authority, and fearing and serving Him."⁷⁷⁷

Many commentators believe that the New Jerusalem is the place to which Jesus referred when He told His disciples that He was going to prepare a place for them (John 14:2). I think this is correct since it will be the final abode of Christians. However, I think He probably meant that His crucifixion, resurrection, and ascension constituted His preparatory work rather than His special creation of the new heavens and earth.

Sometimes people speak of the new heavens and earth as the eternal state. This terminology has led some to conclude that time as we know it, which marks events in sequence, will end when God destroys the present heavens and earth. This view was popular with some pagan Greek philosophers, and Origen held it. Some non-Christian eastern religions teach this view, and some Christians hold it today. There is no indication in the text, however, that the new creation will introduce a timeless form of existence. In fact the term "forever and ever" (20:10; 21:5) implies the continuation of time without end. Furthermore the reference to months (v. 2) implies the sequence of events. The references to distances picture a creation in which there is not only time but space (cf. 21:2, 3, 8, 10, 13-17, 24-27; 22:1-2).

"Eternity' to Old Testament people was not timelessness or absence of time. They knew no such realm. It was, rather, extension of time--as far back and as far forward as one could imagine--'time in its wholeness' (JB), sense of time past and future' (NEB)."⁷⁷⁸

"We do well to return again and again to Revelation 21 and 22, for it is the end of the pilgrim path. The more distinct the vision to the pilgrim of the beauty and glory of the city to which he journeys, the less the immediate environments of his journey attract him."⁷⁷⁹

College: Rev 21:1-27

REVELATION 21-22

^21:1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. ² I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. ³ And I heard a loud voice from the throne saying, "Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. ⁴ He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away."

⁵ He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true."

⁶ He said to me: "It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life. ⁷ He who overcomes will inherit all this, and I will be his God and he will be my son. ⁸ But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars-their place will be in the fiery lake of burning sulfur. This is the second death."

⁹ One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, "Come, I will show you the bride, the wife of the Lamb." ¹⁰ And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. ¹¹ It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal. ¹² It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. ¹³ There were three gates on the east, three on the north, three on the south and three on the west. ¹⁴ The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb.

¹⁵ The angel who talked with me had a measuring rod of gold to measure the city, its gates and its walls. ¹⁶ The city was laid out like a square, as long as it was wide. He measured the city with the rod and found it to be 12,000 stadia ^a in length, and as wide and high as it is long. ¹⁷ He measured its wall and it was 144 cubits ^b thick, ^c by man's measurement, which the angel was using. ¹⁸ The wall was made of jasper, and the city of pure gold, as pure as glass. ¹⁹ The foundations of the city walls were decorated with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, ²⁰ the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. ^{d 21} The twelve gates were twelve pearls, each gate made of a single pearl. The great street of the city was of pure gold, like transparent glass.

²² I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. ²³ The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. ²⁴ The nations will walk by its light, and the kings of the earth will bring their splendor into it. ²⁵ On no day will its gates ever be shut, for there will be no night there. ²⁶ The glory and honor of the nations will be brought into it. ²⁷ Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life.

^22:1 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb ² down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. ³ No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. ⁴ They will see his face, and his name will be on their foreheads. ⁵ There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.

^a 16 That is, about 1,400 miles (about 2,200 kilometers) ^b 17 That is, about 200 feet (about 65 meters) ^c 17 Or high ^d 20 The precise identification of some of these precious stones is uncertain.

(8) Climax: The Consummated Kingdom of God (21:1-22:5). In Revelation 21:1-22:5, John concludes his third vision of the future with a symbolic description of the consummated kingdom of God. Below, we will analyze the symbols to uncover the nature of that kingdom.

22:3b The throne of God and of the Lamb will be in the city, and his servants will serve him.

First, the consummated kingdom of God will be just that - the kingdom of God. Everything in the universe will be brought into conformity with God's good and beneficent will. He will be king. He will be sovereign. He will exercise rule. He will have the dominion. He will be Lord. John expresses this truth by picturing God on the "throne" and saying that "his servants will serve him."

The "throne," or kingship of God, is shared by "the Lamb" Jesus Christ. Jesus is called "the Lamb" because he died on the cross as the sacrifice that destroys the kingdom of Satan and establishes the kingdom of God. He shares God's kingly authority by virtue of the fact that God has made him "Messiah" or "Christ," God's "right hand man." God exercises his sovereign rule through Jesus Christ, the man in whom he became incarnate. The God we know through Jesus Christ will reign forever, determining the shape of the universe and the course of the future.

21:1b,4,8,27; 22:3a for the first heaven and the first earth had passed away, and there was no longer any sea. . . . "He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away."

". . . But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars-their place will be in the fiery lake of burning sulfur. This is the second death."

. . . Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life.

. . . No longer will there be any curse.

Second, the consummation of God's kingdom will bring the destruction of evil and the end of the "present evil age." When Adam and Eve sinned, God said to Adam in Genesis 3:17-19:

"Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,'

"Cursed is the ground because of you;

through painful toil you will eat of it

all the days of your life.

It will produce thorns and thistles for you,

and you will eat the plants of the field.

By the sweat of your brow

you will eat your food

until you return to the ground [i.e., until you die],

since from it you were taken;

for dust you are

and to dust you will return."

We have seen that apocalyptic writers mark this event as the beginning of the "present evil age" - that is, a world fallen away from its original goodness, a world characterized by pain, suffering, hardship, and death.

When John, in Revelation 22:3, says, "No longer will there be any curse," he is describing the consummation of God's kingship as the end of the "curse" pronounced in Genesis 3. In other words, the coming of God's kingdom rule will mark the end of the "present evil age" - not the end of God's creation, but the end of creation in its sinful, fallen state. This is also the force of Revelation 21:1 ("The first heaven and the first earth had passed away.") and 21:4 ("He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.").

In describing the coming kingdom, John also says that there will "no longer" be "any sea" (21:1). Throughout Revelation, the prophet uses the "sea" as a symbol for evil and chaos. In Revelation 4:6, he pictures it "before the throne" of God as "a sea of glass, clear as crystal." He thus portrays the forces of evil as subdued or "overcome" by the Cross of Christ. In Revelation 15:2 John envisions Christians as having passed through "a sea of glass mixed with fire." The sea is calm like glass because the decisive battle over evil has already been won at the Cross. Nevertheless, in the last days of the "present evil age," Christians still experience the world as a sea "mixed with fire" because Satan, in desperation, makes war against the saints. Now, in Revelation 21:1, John describes the complete end of the "sea" as God consummates his kingdom and expels all evil from creation.

John also describes the purging of evil from creation in terms of the removal of evildoers from God's kingdom:

But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars-their place will be in the fiery lake of burning sulfur. This is the second death (Rev 21:8).

Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life (Rev 21:27).

When the Lord establishes his kingdom in its fullness, He will tolerate sin no more. Everything that robs life of its intended meaning and fulfillment, its beauty and joy, will be eliminated. God will restore creation to its original goodness (see Gen 1:31).

On the "fiery lake of burning sulfur" and "the second death," see Part III.D.3.(1) of the Commentary: "Element Three: The Millennial Reign of Christ (20:4b-6)." On "the Lamb's book of life," see Part III.D.3.(4): "Element Four: God's Judgment of Gog and Magog (20:7-15)."

21:1a,5,6a,24b,26 Then I saw a new heaven and a new earth . . . . He who was seated on the throne said, "I am making everything new!" Then he said, "Write this down, for these words are trustworthy and true." He said to me: "It is done. I am the Alpha and the Omega, the Beginning and the End." . . . the kings of the earth will bring their splendor into it. . . . The glory and honor of the nations will be brought into it.

Third, not only does the consummation of God's kingdom mean the destruction of evil. It also brings the transformation of creation and the establishment of the good. In describing this coming transformation, John writes: "Then I saw a new heaven and a new earth . . . . He who was seated on the throne said, 'I am making everything new!'" The prophet here adapts language and ideas from Isaiah 65:17-19:

Behold, I will create

new heavens and a new earth.

The former things will not be remembered,

nor will they come to mind.

But be glad and rejoice forever

in what I will create,

for I will create Jerusalem to be a delight

and its people a joy.

I will rejoice over Jerusalem

and take delight in my people;

the sound of weeping and crying

will be heard in it no more.

Dr. Eugene Boring states the matter well when he says, "God does not make 'all new things,' but 'all things new.'" The consummation of the kingdom does not mark the end of God's creation, but the transformation of creation so that it conforms to his sovereign will. God created the universe and pronounced it "good" (Gen 1:31). He loves his creation and does not want to destroy it. Instead, he wants to redeem it by removing the "cancer" of evil and restoring it to health.

God will renew all things, or "make everything new." Yet there will still be continuity between the old heaven and earth, and the new heaven and earth. For example, Christians, who are a part of the present creation, will also be a part of the New Creation. This is the meaning of the biblical doctrine of the resurrection of the "body" or "person" (sw'ma , sôma ). When Jesus was raised from the dead, he was transformed. For example, he could now enter rooms with locked doors (John 20:19) and alter his appearance at will (Luke 24:13-35). At the same time, he was still essentially the same Jesus - still essentially the same "person" (sôma ). The risen Jesus recognized his disciples, and they recognized him. Their relationship continued. In the same way, Christians will be raised to eternal life with our "selves" intact. We will retain our memories, our personalities - everything that makes us who we are. At the same time, we will be transformed and purified and renewed, so that we conform to God's will in every way.

Likewise, everything good in this world will be incorporated into God's eternal kingdom and made a part of the "new heaven and new earth." Every thought that has been thought, every deed that has been done, every creative contribution that brings glory to God will have a part in his New Creation. The Apostle Paul expresses this kind of an idea in 1 Corinthians 3:10-15:

By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it. But each one should be careful how he builds. For no one can lay any foundation other than the one already laid, which is Jesus Christ. If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because the Day [i.e., the Day of the Lord - the Second Coming of Christ, the final judgment, and the consummation of God's kingdom] will bring it to light. It will be revealed with fire, and the fire will test the quality of each man's work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames.

In the context of 1 Corinthians 3, Paul is thinking specifically about building churches. However, his conception of the final judgment has broader application. Christians are people who build their lives on the "foundation" of Jesus Christ. At the final judgment, everything in our lives that does not conform to the will of God (the "wood, hay or straw") will be "burned up." Praise God, for all our character flaws and all our failures will be removed! They will not be a part of the New Creation. However, Christians themselves will be "saved," and whatever good we have accomplished (the "gold and silver") will be incorporated into God's eternal kingdom.

This is the meaning of Revelation 21:24 and 26: "The kings of the earth will bring their splendor into [God's kingdom]. . . . The glory and honor of the nations will be brought into it." The Greek term translated "nations" (e[qnh , ethnç ) refers not to nation states, but to all the various ethnic groups that make up the human race. John is saying that the "new heaven and new earth" will include people "from every tribe and language and people and nation" (see Rev 5:9; 7:9). Each ethnic group will make its unique contributions to the richness and beauty of God's New Creation. The consummated kingdom of God will be a community based on the best theology and best philosophy, the best city planning and best social theory, the best science and best technology. The "new heaven and new earth" will include the best art, the best architecture, and the best landscaping from every culture. We will enjoy the best music, the best drama, the best literature, and the best food from every nation. Over time, we will learn every language so that we may share with each of the redeemed saints in his or her "heart language." This will be necessary because there are aspects of the glory of God that can only be communicated in Navaho or Hmong or Chibemba. We will have minds that can understand and retain the finer points of molecular biology and quantum theory, so that we may grasp all the wonders God wants to show us. We will have resurrection bodies that will not grow weary if we dance for joy for the first million years. And this will be only the beginning. We will have all eternity to grow beyond what we can even imagine, for "no eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him" (1 Cor 2:9)!

In Revelation 16:17, an angel pours out the last Bowl of Wrath on Babylon the Great. Afterwards, the Lord shouts, "It is done," signifying the completion of God's final judgment against his enemies. The corresponding "It is done" of 21:6 signals the consummation of God's kingdom, the salvation of his covenant people. We have seen that salvation and condemnation are two aspects of the same event. This is the purpose that motivates God, his aim for all creation. In 21:6 the Lord declares: "I am the Alpha and the Omega, the Beginning and the End." God is the one who gives creation both its origin and its goal, and the goal toward which he is directing history is the destruction of evil and the establishment of good.

21:2a,10,12-14,17-21 I saw the Holy City, the new Jerusalem, coming down out of heaven from God . . . . And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God . . . . It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. There were three gates on the east, three on the north, three on the south and three on the west. The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. . . . He measured its wall and it was 144 cubits thick, by man's measurement, which the angel was using. The wall was made of jasper, and the city of pure gold, as pure as glass. The foundations of the city walls were decorated with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst. The twelve gates were twelve pearls, each gate made of a single pearl. The great street of the city was of pure gold, like transparent glass.

Fourth, John presents the consummated kingdom of God as a "city," or a community made up of the Lord's people. His description of the city's foundations and walls and gates does not reveal the physical appearance of the city's architecture as much as it reveals the kind of people who make up the redeemed community .

John calls the city "the new Jerusalem," after the capital city of Israel. The old Jerusalem embodied Israel, the group of people who entered into the Mosaic covenant with God. In like manner, the "new Jerusalem" symbolizes Christians, the "new Israel," the group of people who have entered into the new covenant with God.

John describes the city as "coming down out of heaven from God." Note that the city is not located somewhere in the sky on the clouds. Instead, it comes down "from God" to the earthly sphere. This is a community created not by human beings, but by God himself. Its founder and builder is the Heavenly One.

The "new Jerusalem" has twelve foundations with the names of the twelve Apostles of the Lamb written on them. In other words, this new covenant community is built on the foundation of the apostles' witness, just as the church is in Ephesians 2:20.

The heavenly city has twelve gates with the names of the twelve tribes of Israel written on them. Elsewhere in Revelation, the twelve tribes of Israel symbolize the full number of Christians, the totality of the church. The twelve gates therefore represent an entryway for every part of the people of God. The consummated kingdom of God includes all the Lord's people.

The city is twelve thousand stadia long, twelve thousand stadia wide, and twelve thousand stadia high (literally about 1400 miles or 2200 kilometers long, wide, and high). We have seen that, in Jewish and Christian apocalyptic literature, "twelve" is the symbolic number for the people of God. Multiples of twelve symbolize the full number of the people of God. The dimensions of the city (12¥ 1000, 12¥ 1000, and 12¥ 1000) therefore symbolize the fact that the kingdom community will include everyone who belongs to the Lord.

The city's walls are one hundred and forty-four cubits thick (literally about 200 feet or 65 meters thick). Again, John uses a multiple of twelve (12¥ 12), showing that the "new Jerusalem" is a community consisting of all Christians. It has People of God "written all over it."

According to verses 19-20,

The foundations of the city walls were decorated with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, and the twelfth amethyst.

The twelve stones of the city's foundations are probably intended to remind us of the twelve stones mounted on the breastpiece worn by Aaron, the High Priest. According to Exodus 28:15-21, these twelve stones symbolize the twelve tribes of Israel, the whole of God's covenant people.

The names of the twelve stones given in Revelation 21 do not match all of the names of the stones given in Exodus 28 (which in the NIV are ruby, topaz, beryl, turquoise, sapphire, emerald, jacinth, agate, amethyst, chrysolite, onyx, and jasper). However, since the Greek equivalents for the Hebrew names of jewels were not standard, this does not rule out the possibility that John is alluding to the breastpiece worn by the High Priest. If this is the case, then not only the number of jewels (twelve), but the jewels themselves serve to identify the heavenly city with the people of God.

The name of the city, its dimensions, the number of its gates and foundations, the thickness of its walls, and the materials from which it is constructed - all serve to identify the heavenly kingdom as the community of God's people. It is a "Holy City" - that is, a group of people wholly committed to God as Lord. Furthermore, it is a "city" - not a group of independent individualists, but an interdependent community . Salvation will not take the form of isolated individuals contemplating their creator. Salvation will involve a network of relationships with both God and our fellow believers.

21:3,11,15-16,22-24a,25; 22:4-5a And I heard a loud voice from the throne saying, "Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God." . . . It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal. . . . The angel who talked with me had a measuring rod of gold to measure the city, its gates and its walls. The city was laid out like a square, as long as it was wide. He measured the city with the rod and found it to be 12,000 stadia in length, and as wide and high as it is long. . . . I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. The nations will walk by its light . . . . On no day will its gates ever be shut, for there will be no night there. . . . They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light.

Fifth, John shows that, at the consummation of his kingdom, God will be directly present with his people. In the Book of Exodus, God commanded Moses and the Israelites to build a tabernacle or tent. This tabernacle consisted of two rooms - namely, an outer room called the Holy Place and an inner room called the Most Holy Place. The inner room contained a wooden box, covered with gold, called the Ark of the Covenant, or Ark of the Testimony. The lid for the box was formed of a slab of pure gold on which were mounted two golden cherubim. This lid was called the Atonement Cover. Above the Atonement Cover hovered the glory of God, a bright light serving as a visible manifestation of the invisible God's presence. The Lord told Moses:

[H]ave [Israel] make a sanctuary for me, and I will dwell among them. . . . There, above the cover between the two cherubim that are over the ark of the Testimony, I will meet with you and give you all my commands for the Israelites (Exod 25:8,22).

So I will consecrate the Tent of Meeting and the altar and will consecrate Aaron and his sons to serve me as priests. Then I will dwell among the Israelites and be their God. They will know that I am the LORD their God, who brought them out of Egypt so that I might dwell among them. I am the LORD their God (Exod 29:44-46).

At the tabernacle, then, God was present with his covenant people Israel. The priests who served in the tabernacle could draw closer to God than the rest of the Israelites. However, only the High Priest could enter the Holy of Holies, the direct presence of God. He could do so only once per year on the Day of Atonement (see Leviticus 16).

Years later, King Solomon built a temple in Jerusalem, a more permanent structure to replace the older tabernacle. At the dedication of the new temple, God spoke to Solomon and declared his intention to "take up residence" there:

I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there (1 Kgs 9:3).

When the priests withdrew from the Holy Place, the cloud filled the temple of the LORD. And the priests could not perform their service because of the cloud, for the glory of the LORD filled his temple (1 Kgs 8:10-11).

So the temple, too, was a place where God was uniquely present with his covenant people. The temple signifies the presence of God.

In Revelation 21-22, John declares that the "new Jerusalem" is a "temple;" it is a place where God is present with his people. In verse 22 he writes: "I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple." In other words, there is no single building in the kingdom where God and Christ are present, because they are directly present everywhere. The entire city - the entire redeemed community - is a "temple."

In verses 15-16 an angel measures the heavenly city - just as an angel measures the temple in Ezekiel 40-42 (the Old Testament text which parallels this vision) and John measures the temple in Revelation 11:1. The act of measuring itself implies that the "new Jerusalem" is a temple where God is present.

When the angel measures the city, he finds that it is "laid out like a square, as long as it was wide." He finds it to be "12,000 stadia in length, and as wide and high as it is long." In other words, the city is shaped like a perfect cube. This has theological significance, for 1 Kings 6:20 states that the Holy of Holies was also shaped like a perfect cube: "The inner sanctuary was twenty cubits long, twenty wide and twenty high" (cf. 2 Chron 3:8-9). The meaning of the symbol is that living in the consummated kingdom of God will be something like living in the Most Holy Place forever. All God's people will be "High Priests" in the sense that they will have direct access to the Lord - not just once per year, but always. John emphasizes this truth with two other statements:

And I heard a loud voice from the throne saying, "Now the dwelling [lit., 'tent'] of God is with men, and he will live with them. They will be his people [lit., 'peoples'], and God himself will be with them and be their God (Rev 21:3).

They will see his face, and his name will be on their foreheads (Rev 22:4).

In the Old Testament tabernacle and temple, the presence of God took the form of "glory," a visible bright light showing that the invisible Deity was there. John pictures the same divine glory filling the heavenly city - again showing the Lord's constant presence with his people:

It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal (Rev 21:11).

The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. The nations will walk by its light . . . . On no day will its gates ever be shut, for there will be no night there (Rev 21:23-24a,25).

There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light (Rev 22:5a).

21:2b,7,9 prepared as a bride beautifully dressed for her husband. . . . "He who overcomes will inherit all this, and I will be his God and he will be my son." . . . One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, "Come, I will show you the bride, the wife of the Lamb."

Sixth, John shows that, when the kingdom comes, God's people will not only be in his presence. They will also enjoy the deepest, most personal, most intimate relationship with him. In 21:7 the Lord says: "He who overcomes will inherit all this, and I will be his God and he will be my son ." Christians will enjoy the same kind of relationship with God that adoring children share with their loving father.

In 21:2 and 9, John refers to the redeemed community as "the bride, the wife of the Lamb." The church will enjoy the same sort of intimate fellowship with Christ that a wife shares with her husband. As the Lord's "bride," the Christian community is "beautifully dressed" in righteousness (see 19:7-8). In contrast to the "great prostitute" of chapter 17, she is wholly committed to her "husband," free from the "adultery" of idolatry.

21:6b; 22:1-2,5b "To him who is thirsty I will give to drink without cost from the spring of the water of life." . . . Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. . . . And they will reign for ever and ever.

Finally, John portrays the consummated kingdom of God as life eternal in intimate fellowship with the Lord. The prophet draws imagery from Genesis 2, which describes the Garden of Eden as a place where many trees grew and from which a river flowed:

Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed. And the LORD God made all kinds of trees grow out of the ground-trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil.

A river watering the garden flowed from Eden . . . (Gen 2:8-10a).

John also makes use of Ezekiel 47:1-12, which describes the temple, the place of God's presence, as a source of life:

The man brought me back to the entrance of the temple, and I saw water coming out from under the threshold of the temple toward the east . . .

I saw a great number of trees on each side of the river. He said to me, "This water flows toward the eastern region and goes down into the Arabah, where it enters the Sea [i.e., the Dead Sea, which is so salty that fish cannot live in it]. When it empties into the Sea, the water there becomes fresh. Swarms of living creatures will live wherever the river flows. There will be large numbers of fish, because this water flows there and makes the salt water fresh; so where the river flows everything will live. . . . Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing (Ezek 47:1a,7b-9,12; cf. Zech 14).

By comparing the heavenly Jerusalem to Eden, John defines the consummated kingdom of God as Paradise restored - as the world returned to its original goodness (see Gen 1:31). According to Genesis, the Garden of Eden held the "tree of life" - a tree bearing fruit that could sustain human life forever. John declares that, in the coming kingdom community, this "fruit" - this gift of life - will always be available in abundance. The writer seems to be imagining multiple "trees of life," for they stand "on each side of the river." The trees bear "twelve crops of fruit, yielding its fruit every month," so life is never "out of season."

In 21:6b, John employs a similar symbol - namely, the "water of life," or the water that gives life. The Lord says: "To him who is thirsty I will give to drink without cost (or "as a gift," dwreavn , dôrean ) from the spring of the water of life." Since God continually gives the gift of life to his people, "they will reign for ever and ever ."

College: Rev 22:1-21

^22:6 The angel said to me, "These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place."

22:6 (9) Conclusion of the Third Vision of the Future. With these words, John concludes his third and final vision of the future. In Revelation 1:19, Christ promises to reveal to his servant the present ("what is now") and also the future ("what will take place later"). John's vision of the present takes the form of the letters to the seven churches of Asia found in chapters 2-3. The three-part vision of the future begins with the transitional sentence in 4:1 ("Come up here, and I will show you what must take place after this" - i.e., after the "present" described in chapters 2-3) and ends with the closing statement in 22:6. For a more detailed discussion of the "Structure of Revelation," see Part V of the Introduction.

The angel refers to the Lord as "the God of the spirits of the prophets." In other words, he is the God who stands behind the prophets as the ultimate source of their prophecy. Compare Revelation 19:10.

Through the prophet John, the Lord has revealed to his church the shape of the future from the late first century to the Second Coming of Christ. According to this revelation, God's people must first face the "labor pains," a time of suffering and persecution fueled by Satan and his allies. However, the "labor pains" will not last forever. Christ will one day return, carry out God's final judgment, purge the world from evil, establish the good, and thereby bring the entire universe under his beneficent sovereignty. His people will be raised up to eternal life in a redeemed, renewed creation, where they will enjoy intimate fellowship with one another and with their loving creator. This message is neither wishful thinking nor blind speculation. The angel reminds us that these are the words of God himself, and they "are trustworthy and true."

IV. EPILOGUE (22:7-21)

⁷"Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book."

⁸ I, John, am the one who heard and saw these things. And when I had heard and seen them, I fell down to worship at the feet of the angel who had been showing them to me. ⁹ But he said to me, "Do not do it! I am a fellow servant with you and with your brothers the prophets and of all who keep the words of this book. Worship God!"

¹⁰ Then he told me, "Do not seal up the words of the prophecy of this book, because the time is near. ¹¹ Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy."

¹²"Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. ¹³ I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

¹⁴"Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. ¹⁵ Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood.

¹⁶"I, Jesus, have sent my angel to give you ^a this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star."

¹⁷ The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.

¹⁸ I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. ¹⁹ And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book.

²⁰ He who testifies to these things says, "Yes, I am coming soon."

Amen. Come, Lord Jesus.

²¹ The grace of the Lord Jesus be with God's people. Amen.

^a 16 The Greek is plural.

Revelation 22:7-21 forms a short epilogue that concludes the Apocalypse of John. Since most of the ideas appear earlier in the book, the epilogue primarily serves to reinforce important themes. It begins with a word from Christ himself.

22:7 "Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book."

Much of Revelation has focused on the imminent Second Coming of Christ, which will bring the final judgment and the consummation of God's kingdom rule. As if to emphasize the reality of these events and the urgency of preparing for them, Christ says: "Behold, I am coming soon!" The Greek word translated "behold" (ijdouv , idou ) literally means "Look!" It carries the force of "Listen closely!" or "Pay attention!" The Lord declares that the person who pays attention to Revelation, who takes it to heart and "keeps the words of the prophecy," will be "blessed" (makavrio" , makarios ). In other words, that person will be "happy" or "fortunate" or "thriving."

After two thousand years of waiting, Christians may wonder how the Lord could truthfully say, "I am coming soon !" However, we have seen that the major events in God's apocalyptic scenario are the First Coming of Christ, then the "Labor Pains," then the Second Coming of Christ, and then the final judgment and consummation of God's Kingdom Rule. The Messiah has already appeared and the "labor pains" are well underway. The very next item on God's eschatological agenda is the Second Coming of Christ. When viewed from within Revelation's apocalyptic framework, the return of Christ will indeed come very soon.

22:8-9 I, John, am the one who heard and saw these things. And when I had heard and seen them, I fell down to worship at the feet of the angel who had been showing them to me. ⁹ But he said to me, "Do not do it! I am a fellow servant with you and with your brothers the prophets and of all who keep the words of this book. Worship God!"

On "John," the author of Revelation, see Parts IV.A.2 and IV.B.1 of the Introduction. On the warning to worship God rather than angels, see the comment on the parallel episode in Revelation 19:10.

22:10 Then he told me, "Do not seal up the words of the prophecy of this book, because the time is near.

In Daniel 12, an angel reveals to Daniel the future events of the "labor pains," the resurrection, the final judgment, and the consummation of the kingdom of God (vv. 1-4). He then commands Daniel to "close up and seal the words of the scroll" because these events belong to the distant future, to "the time of the end" (v. 4). In the Book of Revelation, John sees visions of the same events. However, the angel commands him not to seal up the prophecy "because the time is near." In fact, the eschatological events have already begun because the "labor pains" are already in progress. This conscious imitation of the Book of Daniel highlights the fact that John's readers live in the time of the fulfillment of God's promises. It therefore adds urgency to the need to prepare for the Second Coming of Christ. John imitates Daniel 12 in a similar manner in Revelation 10.

22:11 Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy."

This statement appears to be an adaptation of yet another verse from Daniel, chapter 12 (see above) - namely, Daniel 12:10:

Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand.

It is not surprising that an angel from the Lord would say: "Let him who does right continue to do right; and let him who is holy continue to be holy." It is quite surprising that a spokesman for the Holy God should say: "Let him who does wrong continue to do wrong; let him who is vile continue to be vile." This latter exhortation may be interpreted in several ways: First, it could simply be an acknowledgment that some will hear and heed Revelation, while others will not. In this case, the meaning would be similar to Ezekiel 3:27:

But when I speak to you, I will open your mouth and you shall say to them, "This is what the Sovereign LORD says. 'Whoever will listen let him listen, and whoever will refuse let him refuse; for they are a rebellious house.'"

Second, it could be understood as an encouragement to believers facing persecution. In this case, the force of the statement would be: Let the wicked continue to do their worst because, in the end, Christ and his people will nevertheless "overcome"!

Third, the exhortation may be intended to startle readers into recognizing the seriousness of their conduct and, if necessary, move them to repentance. In other words, if Christian readers are involved in sinful behavior, then the Lord's invitation to continue in it until the Second Coming and final judgment may shock them into changing their ways.

Whatever the case, the angel's word should not be understood to mean that it is impossible for sinners to change their ways. In verse 14 Christ says: "Blessed are those who wash their robes , that they may have the right to the tree of life and may go through the gates into the city." It is possible for even the worst offenders to hear the gospel, believe it, turn from sin, embrace the Lord, and thereby gain the kingdom. Praise the Lord for his marvelous grace!

22:12-16 "Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood. I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star."

Christ again breaks into the narrative to warn of his impending return and final judgment. For each individual, the outcome of the judgment will be either eternal doom or eternal life. The determination will be made "according to what he has done" - that is, according to his response to Jesus Christ and the manner of life that flows from that response.

The Lord pronounces a blessing on those who "wash their robes." Earlier in Revelation, clean robes symbolize "the righteous acts of the saints" (19:8) - that is, behavior consistent with a new covenant relationship with God. Those who "wash their robes" - who enter into the new covenant through a faith commitment to Christ - receive the right to eat from "the tree of life." The tree, a symbol first introduced in Genesis 2:9, represents eternal life given by God. The righteous are also given admittance to the heavenly city, the "new Jerusalem," a symbol for the consummated kingdom of God.

Those who reject God's kingship over their lives and instead cling to sin will be barred from that "city." The Lord calls such people "dogs," which was a common first century Jewish slur against Gentiles, or non-Jews (see Matt 15:21-28//Mark 7:24-30; Phil 3:2). The Jews drew a sharp distinction between themselves and other ethnic groups because they were given the Mosaic covenant while other nations were not. They were "insiders" enjoying a close relationship with God, while the Gentiles were "outsiders" having no knowledge of God. Here in Revelation 22, the Lord calls non-Christians "dogs" not so much as an insult to them (not that it's a compliment!), but as a way of identifying his people as "insiders," participants in the new covenant, the "new Israel."

The various titles applied to Christ have appeared earlier in the book. "The Alpha and the Omega (i.e., the 'A' and the 'Z'), the First and the Last, the Beginning and the End" identifies the Lord as the one who gives creation both its origin and its ultimate goal. "The Root and the Offspring of David" identifies Jesus as the "Messiah," the "Christ," the King descended from David who rules as God's vicar over all creation. "The bright Morning Star" identifies Jesus with the planet Venus, an ancient symbol for victory. Jesus is the Victor, who will "overcome" God's enemies and establish God's eternal kingdom.

22:17 The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.

More than any other part of Revelation, this verse communicates the "good news" of the Christian gospel. More than any other part of Revelation, this verse expresses the grace of God. The kingdom is not limited to the rich, or the talented, or the beautiful, or the powerful, or the educated, or the famous, or the intelligent, or the witty, or the wellborn, or the successful, or the healthy, or the strong, or the innocent, or the flawless. Eternal life with the Lord, in a redeemed and transformed universe, under the beneficent kingship of God, is offered to "whoever" wants such a gift. " Whoever is thirsty" may freely "drink" of the "water of life"!

"Come!" The Spirit of God himself delivers the invitation. "Come!" The "bride" - the Lord's church - delivers the invitation as God's witnesses on earth. Oh do come!

22:18-19 I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book.

Christ himself pronounces a curse on anyone who tampers with the revelation from God preserved in John's book. In the Letter of Aristeas 310-311 (cf. Deut 4:1-2), Jewish leaders take similar precautions after preparing a Greek translation of the Hebrew Old Testament (i.e., the Septuagint or "LXX"):

As the books were read, the priests stood up, with the elders from among the translators and from the representatives of the "Community," and with the leaders of the people, and said, "Since this version has been made rightly and reverently, and in every respect accurately, it is good that this should remain exactly so, and that there should be no revision." There was general approval of what they said, and they commanded that a curse should be laid, as was their custom, on anyone who should alter the version by any addition or change to any part of the written text, or any deletion either. This was a good step taken, to ensure that the words were preserved completely and permanently in perpetuity.

22:20-21 He who testifies to these things says, "Yes, I am coming soon." Amen. Come, Lord Jesus. The grace of the Lord Jesus be with God's people. Amen.

Verse 21 represents the benedictory wish, in the writer's own hand, common in Hellenistic letters of the first century. After a final reminder from Christ that he is indeed coming soon, John voices the only appropriate word with which to end this book: "Amen. (So be it!) Come, Lord Jesus."

Amen! Come, Lord Jesus!

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Rev 21:9

Young men and old men, and sisters of all ages, if you love the Lord, get a passion for souls. Do you not see them? They are going down to hell by the thousands. CHARLES SPURGEON

Evidence: Rev 22:2

Charles Spurgeon on Tracts :

" I well remember distributing them in a town in England where tracts had never been distributed before, and going from house to house, and telling in humble language the things of the kingdom of God. I might have done nothing, if I had not been encouraged by finding myself able to do something...[Tracts are] adapted to those persons who have but little power and little ability, but nevertheless, wish to do something for Christ. They have not the tongue of the eloquent, but they may have the hand of the diligent. They cannot stand and preach, but they can stand and distribute here and there these silent preachers...They may buy their thousand tracts, and these they can distribute broadcast.

" I look upon the giving away of a religious tract as only the first step for action not to be compared with many another deed done for Christ; but were it not for the first step we might never reach to the second, but that first attained, we are encouraged to take another, and so at the last...There is a real service of Christ in the distribution of the gospel in its printed form, a service the result of which heaven alone shall disclose, and the judgment day alone discover. How many thousands have been carried to heaven instrumentally upon the wings of these tracts, none can tell.

" I might say, if it were right to quote such a Scripture, ‘The leaves were for the healing of the nations’—verily they are so. Scattered where the whole tree could scarcely be carried, the very leaves have had a medicinal and a healing virtue in them and the real word of truth, the simple statement of a Savior crucified and of a sinner who shall be saved by simply trusting in the Savior, has been greatly blessed, and many thousand souls have been led into the kingdom of heaven by this simple means. Let each one of us, if we have done nothing for Christ, begin to do something now. The distribution of tracts is the first thing."

See also Mar 4:14 and 1Co 9:22 footnotes.

Evidence: Rev 22:3

A magnificent doe stands with its foal and drinks in the cool water from a mountain stream. The sun sparkles off the dew on deep green leaves of native tree branches. The mother gently caresses her offspring as it begins to also drink from the brook. The scene is one of incredible serenity...the picture of innocence. What more could optimize the beauty of God’s creation?

Suddenly a mountain lion leaps from a tree and digs its sharp claws deeply into the mother’s neck, dragging the helpless creature to the ground. As it holds its terrified prey in a death grip, its powerful jaws bite into the jugular vein, turning the mountain stream crimson with the creature’s blood.

It is a strong consolation to know that this isn’t the way God planned it in the beginning. Animals were not created to devour each other; they were created to be vegetarian ( Gen 1:29-30 ). The original creation was " good" and was not filled with violence and bloodshed. We live in a fallen creation ( Rom 8:20-23 ). As a result of Adam’s sin, the perfect creation was cursed and death was introduced into the world ( Rom 5:12 ). The day will come when the entire creation will be delivered from the " bondage of corruption" and there will be no more curse. In the new heaven and new earth, " the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock...They shall not hurt nor destroy in all my holy mountain" ( Isa 65:25 ). See also Isa 11:6-9 .

Introduction / Outline

Robertson: Revelation (Book Introduction)

THE REVELATION OF JOHN

ABOUT a.d. 95

By Way of Introduction

Difficulty in the Problem

Perhaps no single book in the New Testament presents so many and so formidable problems as the Apocalypse of John. These difficulties concern the authorship, the date, the apocalyptic method, the relation to the other Johannine books, the purpose, the historical environment, the reception of the book in the New Testament canon, the use and misuse of the book through the ages, etc. In the eastern churches the recognition of the Apocalypse of John was slower than in the west, since it was not in the Peshitta Syriac Version. Caius of Rome attributed the book to Cerinthus the Gnostic, but he was ably answered by Hippolytus, who attributed it to the Apostle John. The Council of Laodicea (about a.d. 360) omitted it, but the third Council of Carthage (a.d. 397) accepted it. The dispute about millenarianism led Dionysius of Alexandria (middle of the third century, a.d.) to deny the authorship to the Apostle John, though he accepted it as canonical. Eusebius suggested a second John as the author. But finally the book was accepted in the east as Hebrews was in the west after a period of doubt.

Poor State of the Text

There are only five uncials that give the text of John’s Apocalypse (Aleph A C P Q). Of these Aleph belongs to the fourth century, A and C to the fifth, Q (really B2 , B ending with Heb_9:13, both in the Vatican Library) to the eighth, P to the ninth. Only Aleph A Q (= B2 ) are complete, C lacking Rev_1:1, 3:19-5:14, Rev_7:14-17, 8:5-9:16, 10:10-11:3, 14:13-18:2, 19:5-21, P lacking Rev 16:12 - 17:1, 19:21-20:9, 22:6-21. Both C and P are palimpsests. In the 400 verses of the book " over 1,600 variants have been counted" (Moffatt). Erasmus had only one cursive (of the twelfth century numbered Ir) for his first edition, and the last six verses of the Apocalypse, save Rev_22:20, were a translation from the Vulgate. The result is that the versions are of special importance for the text of the book, since in no single MS. or group of MSS. do we have a fairly accurate text, though Aleph A C and A C Vulgate are the best two groups.

The Apocalyptic Style

The book claims to be an apocalypse (Rev_1:1) and has to be treated as such. It is an unveiling ( apokalupsis , from apokaluptō ) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it b.c., some of it a.d., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently " worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark 13; Matt 24, 25; Luke 21). Paul in 1 Cor 14 spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. " The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete). The reason for this style of writing is usually severe persecution and the desire to deliver a message in symbolic form. The effort of Antiochus Epiphanes, who claimed to be " a god manifest," to hellenize the Jews aroused violent opposition and occasioned many apocalypses to cheer the persecuted Jews.

Emperor Worship as the Occasion for John’s Apocalypse

There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus ( Sebastos , Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January a.d. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in a.d. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed Dominus ac Deus noster (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a religio licita , but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in 1Co_12:3. It was Kurios Iēsous or Kurios Kaisar . On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero redivivus , or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in 2Th_2:3., the man of sin who sets himself above God as the object of worship. We have seen also in 1Jo_2:18, 1Jo_2:22; 1Jo_4:3; 2Jo_1:7 the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

The Author

The writer calls himself John (Rev_1:1, Rev_1:4, Rev_1:9; Rev_22:8). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably 2 John and 3 John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to a.d. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

Relation to the Fourth Gospel

Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in Rev_1:4), all of them on purpose according to Milligan ( Revelation in Schaff’s Pop. Comm.) and Heinrici ( Der Litterarische Charakter der neutest. Schriften , p. 85). Radermacher ( Neutestamentliche Grammatik , p. 3) calls it " the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton ( Grammar , Vol. II, Part I, p. 3) says: " Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian’s reign and not much later than the Fourth Gospel. It is worth noting that in Act_4:13 Peter and John are both termed by the Sanhedrin agrammatoi kai idiōtai (unlettered and unofficial men). We have seen the possibility that 2 Peter represents Peter’s real style or at least that of a different amanuensis from Silvanus in 1Pe_5:12. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (Joh_21:24). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John’s own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man’s excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.

The Unity of the Apocalypse

Repeated efforts have been made to show that the Apocalypse of John is not the work of one man, but a series of Jewish and Christian apocalypses pieced together in a more or less bungling fashion. Spitta argued for this in 1889. Vischer was followed by Harnack in the view there was a Jewish apocalypse worked over by a Christian. Gunkel ( Creation and Chaos , 1895) argued for a secret apocalyptic tradition of Babylonian origin. In 1904 J. Weiss carried on the argument for sources behind the Apocalypse. Many of the Jewish apocalypses do show composite authorship. There was a current eschatology which may have been drawn on without its being a written source. It is in chapter Rev 12 where the supposed Jewish source is urged more vigorously about the woman, the dragon, and the man child. There are no differences in language (vocabulary or grammar) that argue for varied sources. The author may indeed make use of events in the reign of Nero as well as in the reign of Domitian, but the essential unity of the book has stood the test of the keenest criticism.

The Date

There are two chief theories, the Neronic, soon after Nero’s death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in Rev_17:11. an apparent reference to the story that Nero would return again. The fifth king who is one of the seven is an eighth. There was a Nero legend, to be sure, that Nero either was not dead but was in Parthia, or would be redivivus after death. Juvenal termed Domitian " a bald Nero" and others called Domitian " a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian " almost impossible."

The Visions

No theory of authorship, sources, or date should ignore the fact that the author claims to have had a series of visions in Patmos. It does not follow that he wrote them down at once and without reflection, but it seems hardly congruous to think that he waited till he had returned from exile in Patmos to Ephesus before writing them out. In fact, there is a note of sustained excitement all through the book, combined with high literary skill in the structure of the book in spite of the numerous grammatical lapses. The series of sevens bear a relation to one another, but more in the fashion of a kaleidoscope than of a chronological panorama. And yet there is progress and power in the arrangement and the total effect. There is constant use of Old Testament language and imagery, almost a mosaic, but without a single formal quotation. There is constant repetition of words and phrases in true Johannine style. Each of the messages to the seven churches picks out a metaphor in the first picture of Christ in chapter 1 and there are frequent other allusions to the language in this picture. In fact there is genuine artistic skill in the structure of the book, in spite of the deflections from ordinary linguistic standards. In the visions and all through the book there is constant use of symbols, as is the fashion in apocalypses like the beasts, the scorpions, the horses, etc. These symbols probably were understood by the first readers of the book, though the key to them is lost to us. Even the numbers in the book (3 ½, 7, 3, 4, 12, 24, 1000) cannot be pressed, though some do so. Even Harnack called the Apocalypse the plainest book in the New Testament, by using Harnack’s key for the symbols.

Theories of Interpretation

They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter Rev 13 as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter Rev_20:1-15. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to 2Pe_3:8 and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian’s persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

A Practical Purpose

So considered, this vision of the Reigning Christ in heaven with a constant eye on the suffering saints and martyrs is a guarantee of certain triumph in heaven and ultimate triumph on earth. The picture of Christ in heaven is a glorious one. He is the Lamb that was slain, the Lion of the tribe of Judah, the Word of God, the Victor over his enemies, worshipped in heaven like the Father, the Light and Life of men. Instead of trying to fit the various symbols on particular individuals one will do better to see the same application to times of persecution from time to time through the ages. The same Christ who was the Captain of salvation in the time of Domitian is the Pioneer and Perfecter of our faith today. The Apocalypse of John gives glimpses of heaven as well as of hell. Hope is the word that it brings to God’s people at all times.

The Readers of the Book

The whole book is sent to the seven churches in Asia (Rev_1:4). There is a special message to each of the seven (chapters Rev 2; 3), suited to the peculiar needs of each church and with a direct reference to the geography and history of each church and city, so Ramsay holds ( The Letters to the Seven Churches ). The book is to be read aloud in each church (Rev_1:3). One can imagine the intense interest that the book would arouse in each church. Children are charmed to hear the Apocalypse read. They do not understand the symbols, but they see the pictures in the unfolding panorama. There were other churches in the Province of Asia besides these seven, but these form a circle from Ephesus where John had lived and wrought. They do present a variety of churches, not necessarily all types, and by no means a chart of seven dispensations of Christian history.

JFB: Revelation (Book Introduction)

AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes from the Apocalypse, as John the apostle's work, the prophecy of the millennium of the saints, to be followed by the general resurrection and judgment. This testimony of JUSTIN is referred to also by EUSEBIUS [Ecclesiastical History, 4.18]. JUSTIN MARTYR, in the early part of the second century, held his controversy with TRYPHO, a learned Jew, at Ephesus, where John had been living thirty or thirty-five years before: he says that "the Revelation had been given to John, one of the twelve apostles of Christ." MELITO, bishop of Sardis (about A.D. 171), one of the seven churches addressed, a successor, therefore, of one of the seven angels, is said by EUSEBIUS [Ecclesiastical History, 4.26] to have written treatises on the Apocalypse of John. The testimony of the bishop of Sardis is the more impartial, as Sardis is one of the churches severely reproved (Rev 3:1). So also THEOPHILUS OF ANTIOCH (about A.D. 180), according to EUSEBIUS [Ecclesiastical History, 4.26], quoted testimonies from the Apocalypse of John. EUSEBIUS says the same of Apollonius, who lived in Asia Minor in the end of the second century. IRENÆUS (about A.D. 180), a hearer of POLYCARP, the disciple of John, and supposed by ARCHBISHOP USHER to be the angel of the Church of Smyrna, is most decided again and again in quoting the Apocalypse as the work of the apostle John [Against Heresies, 4.20.11; 4.21.3; 4.30.4; 5.36.1; 5.30.3; 5.35.2]. In [5.30.1], alluding to the mystical number of the beast, six hundred sixty-six (Rev 13:18), found in all old copies, he says, "We do not hazard a confident theory as to the name of Antichrist; for if it had been necessary that his name should be proclaimed openly at the present time, it would have been declared by him who saw the apocalyptic vision; for it was seen at no long time back, but almost in our generation, towards the end of Domitian's reign." In his work Against Heresies, published ten years after Polycarp's martyrdom, he quotes the Apocalypse twenty times, and makes long extracts from it, as inspired Scripture. These testimonies of persons contemporary with John's immediate successors, and more or less connected with the region of the seven churches to which Revelation is addressed, are most convincing. TERTULLIAN, of North Africa (about A.D. 220), [Against Marcion, 3.14], quotes the apostle John's descriptions in the Apocalypse of the sword proceeding out of the Lord's mouth (Rev 19:15), and of the heavenly city (Rev. 21:1-27). Compare On the Resurrection of the Flesh [27]; A Treatise on the Soul, [8, 9, &c.]; The Prescription Against Heretics, [33]. The MURATORI fragment of the canon (about A.D. 200) refers to John the apostle writing to the seven churches. HIPPOLYTUS, bishop of Ostia, near Rome (about A.D. 240) [On Antichrist, p. 67], quotes Rev. 17:1-18, as the writing of John the apostle. Among HIPPOLYTUS' works, there is specified in the catalogue on his statue, a treatise "on the Apocalypse and Gospel according to John." CLEMENT OF ALEXANDRIA (about A.D. 200) [Miscellanies, 6.13], alludes to the twenty-four seats on which the elders sit as mentioned by John in the Apocalypse (Rev 4:5); also, [Who Is the Rich Man Who Shall Be Saved? 42], he mentions John's return from Patmos to Ephesus on the death of the Roman tyrant. ORIGEN (about A.D. 233), [Commentary on Matthew, in EUSEBIUS Ecclesiastical History, 6.25], mentions John as the author of the Apocalypse, without expressing any doubts as to its authenticity; also, in Commentary on Matthew, [16.6], he quotes Rev 1:9, and says, "John seems to have beheld the Apocalypse in the island of Patmos." VICTORINUS, bishop of Pettau in Pannonia, who suffered martyrdom under Diocletian in A.D. 303, wrote the earliest extant commentary on the Apocalypse. Though the Old Syriac Peschito version does not contain the Apocalypse, yet EPHREM THE SYRIAN (about A.D. 378) frequently quotes the Apocalypse as canonical, and ascribes it to John.

Its canonicity and inspiration (according to a scholium of ANDREAS OF CAPPADOCIA) are attested by PAPIAS, a hearer of John, and associate of POLYCARP. PAPIAS was bishop of Hierapolis, near Laodicea, one of the seven churches. WORDSWORTH conjectures that a feeling of shame, on account of the rebukes of Laodicea in Revelation, may have operated on the Council of Laodicea, so as to omit Revelation from its list of books to be read publicly (?). The Epistle of the churches of Lyons and Vienne to the churches of Asia and Phrygia (in EUSEBIUS, [Ecclesiastical History, 5.1-3]), in the persecution under Marcus Aurelius (A.D. 77) quotes Rev 1:5; Rev 3:14; Rev 14:4; Rev 22:11, as Scripture. CYPRIAN (about A.D. 250) also, in Epistle 13, quotes Rev 2:5 as Scripture; and in Epistle 25 he quotes Rev 3:21, as of the same authority as the Gospel. (For other instances, see ALFORD'S Prolegomena, from whom mainly this summary of evidence has been derived). ATHANASIUS, in his Festival Epistle, enumerates the Apocalypse among the canonical Scriptures, to which none must add, and from which none must take away. JEROME [Epistle to Paulinus] includes in the canon the Apocalypse, adding, "It has as many mysteries as words. All praise falls short of its merits. In each of its words lie hid manifold senses." Thus an unbroken chain of testimony down from the apostolic period confirms its canonicity and authenticity.

The ALOGI [EPIPHANIUS, Heresies, 51] and CAIUS the Roman presbyter [EUSEBIUS, Ecclesiastical History, 3.28], towards the end of the second and beginning of the third century, rejected John's Apocalypse on mere captious grounds. CAIUS, according to JEROME [On Illustrious Men], about A.D. 210, attributed it to Cerinthus, on the ground of its supporting the millennial reign on earth. DIONYSIUS OF ALEXANDRIA mentions many before his time who rejected it because of its obscurity and because it seemed to support Cerinthus' dogma of an earthly and carnal kingdom; whence they attributed it to Cerinthus. This DIONYSIUS, scholar of ORIGEN, and bishop of Alexandria (A.D. 247), admits its inspiration (in EUSEBIUS [Ecclesiastical History, 7.10]), but attributes it to some John distinct from John the apostle, on the ground of its difference of style and character, as compared with John's Gospel and Epistle, as also because the name John is several times mentioned in the Apocalypse, which is always kept back in both the Gospel and Epistle; moreover, neither does the Epistle make any allusion to the Apocalypse, nor the Apocalypse to the Epistle; and the style is not pure Greek, but abounds in barbarisms and solecisms. EUSEBIUS wavers in opinion [Ecclesiastical History, 24.39] as to whether it is, or is not, to be ranked among the undoubtedly canonical Scriptures. His antipathy to the millennial doctrine would give an unconscious bias to his judgment on the Apocalypse. CYRIL OF JERUSALEM (A.D. 386), [Catechetical Lectures, 4.35,36], omits the Apocalypse in enumerating the New Testament Scriptures to be read privately as well as publicly. "Whatever is not read in the churches, that do not even read by thyself; the apostles and ancient bishops of the Church who transmitted them to us were far wiser than thou art." Hence, we see that, in his day, the Apocalypse was not read in the churches. Yet in Catechetical Lectures, 1.4 he quotes Rev 2:7, Rev 2:17; and in Catechetical Lectures, 1; 15.13 he draws the prophetical statement from Rev 17:11, that the king who is to humble the three kings (Dan 7:8, Dan 7:20) is the eighth king. In Catechetical Lectures, 15 and 27, he similarly quotes from Rev 12:3-4. ALFORD conjectures that CYRIL had at some time changed his opinion, and that these references to the Apocalypse were slips of memory whereby he retained phraseology which belonged to his former, not his subsequent views. The sixtieth canon (if genuine) of the Laodicean Council in the middle of the fourth century omits the Apocalypse from the canonical books. The Eastern Church in part doubted, the Western Church, after the fifth century, universally recognized, the Apocalypse. CYRIL OF ALEXANDRIA [On Worship, 146], though implying the fact of some doubting its genuineness, himself undoubtedly accepts it as the work of St. John. ANDREAS OF CÆSAREA, in Cappadocia, recognized as genuine and canonical, and wrote the first entire and connected commentary on, the Apocalypse. The sources of doubt seem to have been, (1) the antagonism of many to the millennium, which is set forth in it; (2) its obscurity and symbolism having caused it not to be read in the churches, or to be taught to the young. But the most primitive tradition is unequivocal in its favor. In a word, the objective evidence is decidedly for it; the only arguments against it seem to have been subjective.

The personal notices of John in the Apocalypse occur Rev 1:1, Rev 1:4, Rev 1:9; Rev 22:8. Moreover, the writer's addresses to the churches of Proconsular Asia (Rev 2:1) accord with the concurrent tradition, that after John's return from his exile in Patmos, at the death of Domitian, under Nerva, he resided for long, and died at last in Ephesus, in the time of Trajan [EUSEBIUS, Ecclesiastical History, 3.20,23]. If the Apocalypse were not the inspired work of John, purporting as it does to be an address from their superior to the seven churches of Proconsular Asia, it would have assuredly been rejected in that region; whereas the earliest testimonies in those churches are all in its favor. One person alone was entitled to use language of authority such as is addressed to the seven angels of the churches--namely, John, as the last surviving apostle and superintendent of all the churches. Also, it accords with John's manner to assert the accuracy of his testimony both at the beginning and end of his book (compare Rev 1:2-3, and Rev 22:8, with Joh 1:14; Joh 21:24; 1Jo 1:1-2). Again, it accords with the view of the writer being an inspired apostle that he addresses the angels or presidents of the several churches in the tone of a superior addressing inferiors. Also, he commends the Church of Ephesus for trying and convicting "them which say they are apostles, and are not," by which he implies his own undoubted claim to apostolic inspiration (Rev 2:2), as declaring in the seven epistles Christ's will revealed through him.

As to the difference of style, as compared with the Gospel and Epistle, the difference of subject in part accounts for it, the visions of the seer, transported as he was above the region of sense, appropriately taking a form of expression abrupt, and unbound by the grammatical laws which governed his writings of a calmer and more deliberate character. Moreover, as being a Galilean Hebrew, John, in writing a Revelation akin to the Old Testament prophecies, naturally reverted to their Hebraistic style. ALFORD notices, among the features of resemblance between the styles of the Apocalypse and John's Gospel and Epistle: (1) the characteristic appellation of our Lord, peculiar to John exclusively, "the Word of God" (Rev 19:13; compare Joh 1:1; 1Jo 1:1). (2) the phrase, "he that overcometh" (Rev 2:7, Rev 2:11, Rev 2:17; Rev 3:5, Rev 3:12, Rev 3:21; Rev 12:11; Rev 15:2; Rev 17:14; Rev 21:7; compare Joh 16:33 1Jo 2:13-14; 1Jo 4:4; 1Jo 5:4-5). (3) The Greek term (alethinos) for "true," as opposed to that which is shadowy and unreal (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5; Rev 22:6). This term, found only once in Luke (Luk 16:11), four times in Paul (1Th 1:9; Heb 8:2; Heb 9:24; Heb 10:22), is found nine times in John's Gospel (Joh 1:9; Joh 4:23, Joh 4:37; Joh 6:32; Joh 7:28; Joh 8:16; Joh 15:1 Joh 17:3; Joh 19:3, Joh 19:5), twice in John's First Epistle (1Jo 2:8; 1Jo 5:20), and ten times in Revelation (Rev 3:7, Rev 3:14; Rev 6:10; Rev 15:3; Rev 16:7; Rev 19:2, Rev 19:9, Rev 19:11; Rev 21:5 Rev 22:6). (4) The Greek diminutive for "Lamb" (arnion, literally, "lambkin") occurs twenty-nine times in the Apocalypse, and the only other place where it occurs is Joh 21:15. In John's writings alone is Christ called directly "the Lamb" (Joh 1:29, Joh 1:36). In 1Pe 1:19, He is called "as a lamb without blemish," in allusion to Isa 53:7. So the use of "witness," or "testimony" (Rev 1:2, Rev 1:9; Rev 6:9; Rev 11:7, &c.; compare Joh 1:7-8, Joh 1:15, Joh 1:19, Joh 1:32; 1Jo 1:2; 1Jo 4:14; 1Jo 5:6-11). "Keep the word," or "commandments" (Rev 3:8, Rev 3:10; Rev 12:17; compare Joh 8:51, Joh 8:55; Joh 14:15). The assertion of the same thing positively and negatively (Rev 2:2, Rev 2:6, Rev 2:8, Rev 2:13; Rev 3:8, Rev 3:17-18; compare Joh 1:3, Joh 1:6-7, Joh 1:20; 1Jo 2:27-28). Compare also 1Jo 2:20, 1Jo 2:27 with Rev 3:18, as to the spiritual anointing. The seeming solecisms of style are attributable to that,inspired elevation which is above mere grammatical rules, and are designed to arrest the reader's attention by the peculiarity of the phrase, so as to pause and search into some deep truth lying beneath. The vivid earnestness of the inspired writer, handling a subject so transcending all others, raises him above all servile adherence to ordinary rules, so that at times he abruptly passes from one grammatical construction to another, as he graphically sets the thing described before the eye of the reader. This is not due to ignorance of grammar, for he "has displayed a knowledge of grammatical rules in other much more difficult constructions" [WINER]. The connection of thought is more attended to than mere grammatical connection. Another consideration to be taken into account is that two-fifths of the whole being the recorded language of others, he moulds his style accordingly. Compare TREGELLES' Introduction to Revelation from Heathen Authorities.

TREGELLES well says [New Testament Historic Evidence], "There is no book of the New Testament for which we have such clear, ample, and numerous testimonies in the second century as we have in favor of the Apocalypse. The more closely the witnesses were connected with the apostle John (as was the case with IRENÆUS), the more explicit is their testimony. That doubts should prevail in after ages must have originated either in ignorance of the earlier testimony, or else from some supposed intuition of what an apostle ought to have written. The objections on the ground of internal style can weigh nothing against the actual evidence. It is in vain to argue, a priori, that John could not have written this book when we have the evidence of several competent witnesses that he did write it."

RELATION OF THE APOCALYPSE TO THE REST OF THE CANON.--GREGORY OF NYSSA [tom. 3, p. 601], calls Revelation "the last book of grace." It completes the volume of inspiration, so that we are to look for no further revelation till Christ Himself shall come. Appropriately the last book completing the canon was written by John, the last survivor of the apostles. The New Testament is composed of the historical books, the Gospels and Acts, the doctrinal Epistles, and the one prophetical book, Revelation. The same apostle wrote the last of the Gospels, and probably the last of the Epistles, and the only prophetical book of the New Testament. All the books of the New Testament had been written, and were read in the Church assemblies, some years before John's death. His life was providentially prolonged that he might give the final attestation to Scripture. About the year A.D. 100, the bishops of Asia (the angels of the seven churches) came to John at EPHESUS, bringing him copies of the three Gospels, Matthew, Mark, and Luke, and desired of him a statement of his apostolical judgment concerning them; whereupon he pronounced them authentic, genuine, and inspired, and at their request added his own Gospel to complete the fourfold aspect of the Gospel of Christ (compare MURATORI [Fragment on the Canon of Scripture]; EUSEBIUS [Ecclesiastical History, 3.24]; JEROME [Commentary on Matthew]; VICTORINUS on the Apocalypse; THEODORET [Ecclesiastical History, 39]). A Greek divine, quoted in ALLATIUS, calls Revelation "the seal of the whole Bible." The canon would be incomplete without Revelation. Scripture is a complete whole, its component books, written in a period ranging over one thousand five hundred years, being mutually connected. Unity of aim and spirit pervades the entire, so that the end is the necessary sequence of the middle, and the middle of the beginning. Genesis presents before us man and his bride in innocence and blessedness, followed by man's fall through Satan's subtlety, and man's consequent misery, his exclusion from Paradise and its tree of life and delightful rivers. Revelation presents, in reverse order, man first liable to sin and death, but afterwards made conqueror through the blood of the Lamb; the first Adam and Eve, represented by the second Adam, Christ, and the Church. His spotless bride, in Paradise, with free access to the tree of life and the crystal water of life that flows from the throne of God. As Genesis foretold the bruising of the serpent's head by the woman's seed (Gen 3:15), so Revelation declares the final accomplishment of that prediction (Rev. 19:1-20:15).

PLACE AND TIME OF WRITING.--The best authorities among the Fathers state that John was exiled under Domitian (IRENÆUS [Against Heresies, 5; 30]; CLEMENT OF ALEXANDRIA; EUSEBIUS [Ecclesiastical History, 3.20]). VICTORINUS says that he had to labor in the mines of Patmos. At Domitian's death, A.D. 95, he returned to Ephesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under divine inspiration, the account of the visions vouchsafed to him in Patmos (Rev 1:2, Rev 1:9). However, Rev 10:4 seems to imply that he wrote the visions immediately after seeing them. Patmos is one of the Sporades. Its circumference is about thirty miles. "It was fitting that when forbidden to go beyond certain bounds of the earth's lands, he was permitted to penetrate the secrets of heaven" [BEDE, Explanation of the Apocalypse on chap. 1]. The following arguments favor an earlier date, namely, under Nero: (1) EUSEBIUS [Demonstration of the Gospel] unites in the same sentence John's banishment with the stoning of James and the beheading of Paul, which were under Nero. (2) CLEMENT OF ALEXANDRIA'S'S story of the robber reclaimed by John, after he had pursued, and with difficulty overtaken him, accords better with John then being a younger man than under Domitian, when he was one hundred years old. Arethas, in the sixth century, applies the sixth seal to the destruction of Jerusalem (A.D. 70), adding that the Apocalypse was written before that event. So the Syriac version states he was banished by Nero the Cæsar. Laodicea was overthrown by an earthquake (A.D. 60) but was immediately rebuilt, so that its being called "rich and increased with goods" is not incompatible with this book having been written under the Neronian persecution (A.D. 64). But the possible allusions to it in Heb 10:37; compare Rev 1:4, Rev 1:8; Rev 4:8; Rev 22:12; Heb 11:10; compare Rev 21:14; Heb 12:22-23; compare Rev 14:1; Heb 8:1-2; compare Rev 11:19; Rev 15:5; Rev 21:3; Heb 4:12; compare Rev 1:16; Rev 2:12, Rev 2:16; Rev 19:13, Rev 19:15; Heb 4:9; compare Rev 20:1-15; also 1Pe 1:7, 1Pe 1:13; 1Pe 4:13, with Rev 1:1; 1Pe 2:9 with Rev 5:10; 2Ti 4:8, with Rev 2:26-27; Rev 3:21; Rev 11:18; Eph 6:12, with Rev 12:7-12; Phi 4:3, with Rev 3:5; Rev 13:8; Rev 17:8; Rev 20:12, Rev 20:15; Col 1:18, with Rev 1:5; 1Co 15:52, with Rev 10:7; Rev 11:15-18, make a date before the destruction of Laodicea possible. Cerinthus is stated to have died before John; as then he borrowed much in his Pseudo-Apocalypse from John's, it is likely the latter was at an earlier date than Domitian's reign. See TILLOCH'S Introduction to Apocalypse. But the Pauline benediction (Rev 1:4) implies it was written after Paul's death under Nero.

TO WHAT READERS ADDRESSED.--The inscription states that it is addressed to the seven churches of Asia, that is, Proconsular Asia. John's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance, Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality: so it is implied that John, through the medium of the seven churches, addresses in the Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed with words of consolation or warning accordingly. Smyrna and Philadelphia alone of the seven are honored with unmixed praise, as faithful in tribulation and rich in good works. Heresies of a decided kind had by this time arisen in the churches of Asia, and the love of many had waxed cold, while others had advanced to greater zeal, and one had sealed his testimony with his blood.

OBJECT.--It begins with admonitory addresses to the seven churches from the divine Son of man, whom John saw in vision, after a brief introduction which sets forth the main subject of the book, namely, to "show unto His servants things which must shortly come to pass" (the first through third chapters). From the fourth chapter to the end is mainly prophecy, with practical exhortations and consolations, however, interspersed, similar to those addressed to the seven churches (the representatives of the universal Church of every age), and so connecting the body of the book with its beginning, which therefore forms its appropriate introduction. Three schools of interpreters exist: (1) The Preterists, who hold that almost the whole has been fulfilled. (2) The Historical Interpreters, who hold that it comprises the history of the Church from John's time to the end of the world, the seals being chronologically succeeded, by the trumpets and the trumpets by the vials. (3) The Futurists, who consider almost the whole as yet future, and to be fulfilled immediately before Christ's second coming. The first theory was not held by any of the earliest Fathers, and is only held now by Rationalists, who limit John's vision to things within his own horizon, pagan Rome's persecutions of Christians, and its consequently anticipated destruction. The Futurist school is open to this great objection: it would leave the Church of Christ unprovided with prophetical guidance or support under her fiery trials for 1700 or 1800 years. Now God has said, "Surely He will do nothing, but He revealeth His secrets unto His servants the prophets" (Amo 3:7). The Jews had a succession of prophets who guided them with the light of prophecy: what their prophets were to them, that the apocalyptic Scriptures have been, and are, to us.

ALFORD, following ISAAC WILLIAMS, draws attention to the parallel connection between the Apocalypse and Christ's discourse on the Mount of Olives, recorded in Mat. 24:4-28. The seals plainly bring us down to the second coming of Christ, just as the trumpets also do (compare Rev 6:12-17; Rev 8:1, &c.; Rev 11:15), and as the vials also do (Rev 16:17): all three run parallel, and end in the same point. Certain "catchwords" (as WORDSWORTH calls them) connect the three series of symbols together. They do not succeed one to the other in historical and chronological sequence, but move side by side, the subsequent series filling up in detail the same picture which the preceding series had drawn in outline. So VICTORINUS (on Rev 7:2), the earliest commentator on the Apocalypse, says, "The order of the things said is not to be regarded, since often the Holy Spirit, when He has run to the end of the last time, again returns to the same times, and supplies what He has less fully expressed." And PRIMASIUS [Commentary on the Apocalypse], "In the trumpets he gives a description by a pleasing repetition, as is his custom."

At the very beginning, John hastens, by anticipation (as was the tendency of all the prophets), to the grand consummation. Rev 1:7, "Behold, He cometh with clouds," &c. Rev 1:8, Rev 1:17, "I am the beginning and the ending . . . the first and the last." So the seven epistles exhibit the same anticipation of the end. Rev 3:12, "Him that overcometh, I will write upon Him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven"; compare at the close, Rev 21:2. So also Rev 2:28, "I will give him the morning star"; compare at the close, Rev 22:16, "I am the bright and morning star."

Again, the earthquake that ensues on the opening of the sixth seal is one of the catchwords, that is, a link connecting chronologically this sixth seal with the sixth trumpet (Rev 9:13; Rev 11:13): compare also the seventh vial, Rev 16:17-18. The concomitants of the opening of the sixth seal, it is plain, in no full and exhaustive sense apply to any event, save the terrors which shall overwhelm the ungodly just before the coming of the Judge.

Again, the beast out of the bottomless pit (Rev 11:7), between the sixth and seventh trumpets, connects this series with the section, twelfth through fourteenth chapters, concerning the Church and her adversaries.

Again, the sealing of the 144,000 under the sixth seal connects this seal with the section, the twelfth through fourteenth chapters.

Again, the loosing of the four winds by the four angels standing on the four corners of the earth, under the sixth seal, answers to the loosing of the four angels at the Euphrates, under the sixth trumpet.

Moreover, links occur in the Apocalypse connecting it with the Old Testament. For instance, the "mouth speaking great things" (Dan 7:8 Rev 13:5), connects the beast that blasphemes against God, and makes war against the saints, with the little horn (Dan 7:21; Rev 13:6-7), or at last king, who, arising after the ten kings, shall speak against the Most High, and wear out the saints (Dan 7:25); also, compare the "forty-two months" (Rev 13:5), or "a thousand two hundred and threescore days" (Rev 12:6), with the "time, times, and the dividing of time," of Dan 7:25. Moreover, the "forty-two months," Rev 11:2, answering to Rev 12:6; Rev 13:5, link together the period under the sixth trumpet to the section, Rev. 12:1-14:20.

AUBERLEN observes, "The history of salvation is mysteriously governed by holy numbers. They are the scaffolding of the organic edifice. They are not merely outward indications of time, but indications of nature and essence. Not only nature, but history, is based in numbers. Scripture and antiquity put numbers as the fundamental forms of things, where we put ideas." As number is the regulator of the relations and proportions of the natural world, so does it enter most frequently into the revelations of the Apocalypse, which sets forth the harmonies of the supernatural, the immediately Divine. Thus the most supernatural revelation leads us the farthest into the natural, as was to be expected, seeing the God of nature and of revelation is one. Seven is the number for perfection (compare Rev 1:4; Rev 4:5, the seven Spirits before the throne; also, Rev 5:6, the Lamb's seven horns and seven eyes). Thus the seven churches represent the Church catholic in its totality. The seven seals (Rev 5:1), the seven trumpets (Rev 8:2), and the seven vials (Rev 17:1), are severally a complete series each in itself, fulfilling perfectly the divine course of judgments. Three and a half implies a number opposed to the divine (seven), but broken in itself, and which, in the moment of its highest triumph, is overwhelmed by judgment and utter ruin. Four is the number of the world's extension; seven is the number of God's revelation in the world. In the four beasts of Daniel (Dan 7:3) there is a recognition of some power above them, at the same time that there is a mimicry of the four cherubs of Ezekiel (Eze 10:9), the heavenly symbols of all creation in its due subjection to God (Rev 4:6-8). So the four corners of the earth, the four winds, the four angels loosed from the Euphrates, and Jerusalem lying "foursquare" (Rev 21:16), represent world-wide extension. The sevenfoldness of the Spirits on the part of God corresponds with the fourfold cherubim on the part of the created. John, seeing more deeply into the essentially God-opposed character of the world, presents to us, not the four beasts of Daniel, but the seven heads of the beast, whereby it arrogates to itself the sevenfold perfection of the Spirits of God; at the same time that, with characteristic self-contradiction, it has ten horns, the number peculiar to the world power. Its unjust usurpation of the sacred number seven is marked by the addition of an eighth to the seven heads, and also by the beast's own number, six hundred sixty-six, which in units, tens, and hundreds, verges upon, but falls short of, seven. The judgments on the world are complete in six: after the sixth seal and the sixth trumpet, there is a pause. When seven comes, there comes "the kingdom of our Lord and His Christ." Six is the number of the world given to judgment. Moreover, six is half of twelve, as three and a half is the half of seven. Twelve is the number of the Church: compare the twelve tribes of Israel, the twelve stars on the woman's head (Rev 12:1), the twelve gates of new Jerusalem (Rev 21:12, Rev 21:21). Six thus symbolizes the world broken, and without solid foundation. Twice twelve is the number of the heavenly elders; twelve times twelve thousand the number of the sealed elect (Rev 7:4): the tree of life yields twelve manner of fruits. Doubtless, besides this symbolic force, there is a special chronological meaning in the numbers; but as yet, though a commanded subject of investigation, they have received no solution which we can be sure is the true one. They are intended to stimulate reverent inquiry, not to gratify idle speculative curiosity; and when the event shall have been fulfilled, they will show the divine wisdom of God, who ordered all things in minutely harmonious relations, and left neither the times nor the ways haphazard.

The arguments for the year-day theory are as follows: Dan 9:24, "Seventy weeks are determined upon," where the Hebrew may be seventy sevens; but MEDE observes, the Hebrew word means always seven of days, and never seven of years (Lev 12:5; Deu 16:9-10, Deu 16:16). Again, the number of years' wandering of the Israelites was made to correspond to the number of days in which the spies searched the land, namely, forty: compare "each day for a year," Num 14:33-34. So in Eze 4:5-6, "I have laid up on thee the years of their iniquity, according to the number of the days, three hundred and ninety days . . . forty days: I have appointed thee each day for a year." John, in Revelation itself, uses days in a sense which can hardly be literal. Rev 2:10, "Ye shall have tribulation ten days": the persecution of ten years recorded by EUSEBIUS seems to correspond to it. In the year-day theory there is still quite enough of obscurity to exercise the patience and probation of faith, for we cannot say precisely when the 1260 years begin: so that this theory is quite compatible with Christ's words, "Of that day and hour knoweth no man" [Mat 24:36; Mar 13:32]. However, it is a difficulty in this theory that "a thousand years," in Rev 20:6-7, can hardly mean one thousand by three hundred sixty days, that is, three hundred sixty thousand years. The first resurrection there must be literal, even as Rev 20:5 must be taken literally, "the rest of the dead lived not again until the thousand years were finished" (Rev 20:5). To interpret the former spiritually would entail the need of interpreting the latter so, which would be most improbable; for it would imply that "the rest of the (spiritually) dead lived not (spiritually)" until the end of the thousand years, and then that they did come spiritually to life. 1Co 15:23, "they that are Christ's at His coming," confirms the literal view.

JFB: Revelation (Outline)

• TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20)
• EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA. (Rev. 2:1-29)
• THE EPISTLES TO SARDIS, PHILADELPHIA, AND LAODICEA. (Rev. 3:1-22)
• VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES. (Rev 4:1-11)
• THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST. (Rev 5:1-14)
• THE OPENING OF THE FIRST SIX OF THE SEVEN SEALS. (Rev. 6:1-17)
• SEALING OF THE ELECT OF ISRAEL. THE COUNTLESS MULTITUDE OF THE GENTILE ELECT. (Rev. 7:1-17)
• SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES. (Rev 8:1-13)
• THE FIFTH TRUMPET: THE FALLEN STAR OPENS THE ABYSS WHENCE ISSUE LOCUSTS. THE SIXTH TRUMPET. FOUR ANGELS AT THE EUPHRATES LOOSED. (Rev. 9:1-21) The last three trumpets of the seven are called, from Rev 8:13, the woe-trumpets.
• VISION OF THE LITTLE BOOK. (Rev 10:1-11)
• MEASUREMENT OF THE TEMPLE. THE TWO WITNESSES' TESTIMONY: THEIR DEATH, RESURRECTION, AND ASCENSION: THE EARTHQUAKE: THE THIRD WOE: THE SEVENTH TRUMPET USHERS IN CHRIST'S KINGDOM. THANKSGIVING OF THE TWENTY-FOUR ELDERS. (Rev. 11:1-19)
• VISION OF THE WOMAN, HER CHILD, AND THE PERSECUTING DRAGON. (Rev. 12:1-17) This episode (Rev. 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Rev 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Rev 11:13, Rev 11:18. The beast in Rev 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Rev 12:6, Rev 12:14; Rev 13:5; compare Rev 11:2-3).
• VISION OF THE BEAST THAT CAME OUT OF THE SEA: THE SECOND BEAST, OUT OF THE EARTH, EXERCISING THE POWER OF THE FIRST BEAST, AND CAUSING THE EARTH TO WORSHIP HIM. (Rev. 13:1-18)
• THE LAMB SEEN ON ZION WITH THE 144,000. THEIR SONG. THE GOSPEL PROCLAIMED BEFORE THE END BY ONE ANGEL: THE FALL OF BABYLON, BY ANOTHER: THE DOOM OF THE BEAST WORSHIPPERS, BY A THIRD. THE BLESSEDNESS OF THE DEAD IN THE LORD. THE HARVEST. THE VINTAGE. (Rev. 14:1-20)
• THE LAST SEVEN VIALS OF PLAGUES: SONG OF THE VICTORS OVER THE BEAST. (Rev 15:1-8)
• THE SEVEN VIALS AND THE CONSEQUENT PLAGUES. (Rev. 16:1-21)
• THE HARLOT BABYLON'S GAUD: THE BEAST ON WHICH SHE RIDES, HAVING SEVEN HEADS AND TEN HORNS, SHALL BE THE INSTRUMENT OF JUDGMENT ON HER. (Rev. 17:1-18)
• BABYLON'S FALL: GOD'S PEOPLE CALLED OUT OF HER: THE KINGS AND MERCHANTS OF THE EARTH MOURN, WHILE THE SAINTS REJOICE AT HER FALL. (Rev. 18:1-24)
• THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21) As in the case of the opening of the prophecy, Rev 4:8; Rev 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare Rev 7:10, &c., toward the close of the seals, and Rev 11:15-18, at the close of the trumpets: Rev 15:3, at the saints' victory over the beast.
• SATAN BOUND, AND THE FIRST-RISEN SAINTS REIGN WITH CHRIST, A THOUSAND YEARS; SATAN LOOSED, GATHERS THE NATIONS, GOG AND MAGOG, ROUND THE CAMP OF THE SAINTS, AND IS FINALLY CONSIGNED TO THE LAKE OF FIRE; THE GENERAL RESURRECTION AND LAST JUDGMENT. (Rev 20:1-15) The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.
• THE NEW HEAVEN AND EARTH: NEW JERUSALEM OUT OF HEAVEN. (Rev. 21:1-27)
• THE RIVER OF LIFE: THE TREE OF LIFE: THE OTHER BLESSEDNESSES OF THE REDEEMED. JOHN FORBIDDEN TO WORSHIP THE ANGEL. NEARNESS OF CHRIST'S COMING TO FIX MAN'S ETERNAL STATE. TESTIMONY OF JESUS, HIS SPIRIT, AND THE BRIDE, ANY ADDITION TO WHICH, OR SUBTRACTION FROM WHICH, SHALL BE ETERNALLY PUNISHED. CLOSING BENEDICTION. (Rev. 22:1-21)

TSK: Revelation (Book Introduction)

The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language in which it is delivered, and is, in fact, a strong internal proof of its authenticity and divine original. " For it is a part of this prophecy," as Sir Isaac Newton justly remarks, " that it should not be understood before the last age of the world; and therefore it makes for the credit of the prophecy that it is not yet understood. The folly of interpreters has been to foretell times and things by this prophecy, as if God designed to make them prophets. By this rashness they have not only exposed themselves, but brought the prophecy also into contempt. The design of God was much otherwise. He gave this, and the prophecies of the Old Testament, not to gratify men’s curiosities by enabling them to foreknow things, but that, after that they were fulfilled, they might be interpreted by the event; and his own providence, not the interpreter’s, be then manifested thereby to the world. For the event of things, predicted many ages before, will then be a convincing argument that the world is governed by Providence. For, as the few and obscure prophecies concerning Christ’s first coming were for setting up the Christian religion, which all nations have since corrupted, so the many and clear prophecies concerning the things to be done at Christ’s second coming, are not only for predicting, but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. The event will prove the Apocalypse; and this prophecy, thus proved and understood, will open the old prophets; and all together will make known the true religion, and establish it. There is already so much of the prophecy fulfilled, that as many as will take pains in this study may see sufficient instances of God’s promise; but then, the signal revolutions predicted by all the holy prophets, will at once both turn men’s eyes upon considering the predictions, and plainly interpret them. Till then we must content ourselves with interpreting what hath already been fulfilled." And, as Mr. Weston observes, " if we were in possession of a complete and particular history of Asia, not only of great events, without person or place, names or dates, but of the exactest biography, geography, topography, and chronology, we might, perhaps, still be able to explain and appropriate more circumstances recorded in the Revelation, under the emperors of the East and the West, and in Arabia, Persia, Tartary, and Asia, the seat of the most important revolutions with which the history of Christianity has ever been interwoven and closely connected." History is the great interpreter of prophecy. " Prophecy is, as I may say," observes Bp. Newton, " history anticipated and contracted; history is prophecy accomplished and dilated; and the prophecies of Scripture contain the fate of the most considerable nations, and the substance of the most memorable transactions in the world, from the earliest to the latest times. Daniel and St. John, with regard to those latter times, are more copious and particular than the other prophets. They exhibit a series and succession of the most important events from the first of the four great empires to the consummation of all things. Their prophecies may really be said to be a summary of the history of the world; and the history of the world is the best comment upon their prophecies....and the more you know of ancient and modern times, and the farther you search into the truth of history, the more you will be satisfied of the truth of prophecy." The Revelation was designed to supply the place of that continued succession of prophets, which demonstrated the continued providence of God to the patriarchal and Jewish churches. " The majority of commentators on the Apocalypse," says Mr. Townsend, " generally acted on these principles of interpretation. They discover in this Book certain predictions of events which were fulfilled soon after they were announced; they trace in the history of later years various coincidences, which so fully agree with the various parts of the Apocalypse, that they are justly entitled to consider them as the fulfilment of its prophecies; and, by thus tracing the one God of revelation through the clouds of the dark ages, through the storms of revolutions and wars, through the mighty convulsions which at various periods have agitated the world, their interpretations, even when they are most contradictory, when they venture to speculate concerning the future, are founded on so much undoubted truth that they have materially confirmed the wavering faith of thousands. Clouds and darkness must cover the brightness of the throne of God, till it shall please him to enable us to bear the brighter beams of his glory. In the mean time, we trace his footsteps in the sea of the Gentile world, his path in the mighty waters of the ambitions and clashing passions of man. We rejoice to anticipate the day when the bondage of Rome, which would perpetuate the intellectual and spiritual slavery of man, shall be overthrown, and day-spring of united knowledge and holiness bless the world."

TSK: Revelation 21 (Chapter Introduction)

Overview

Rev 21:1, A new heaven and a new earth; Rev 21:10, The heavenly Jerusalem, with a full description thereof; Rev 21:23, She needs no sun, the glory of God being her light; Rev 21:24, The kings of the earth bring their riches unto her.

TSK: Revelation 22 (Chapter Introduction)

Overview

Rev 22:1, The river of the water of life; Rev 22:2, The tree of life; Rev 22:5, The light of the city of God is himself; Rev 22:9, The angel will not be worshipped; Rev 22:18, Nothing may be added to the word of God, nor taken therefrom.

Poole: Revelation 21 (Chapter Introduction)

CHAPTER 21

Poole: Revelation 22 (Chapter Introduction)

CHAPTER 22

MHCC: Revelation (Book Introduction)

The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of the church, and contains the epistle of John to the seven churches, and his account of the appearance of the Lord Jesus, and his direction to the apostle to write what he beheld, Rev 1:9-20. Also the addresses or epistles to seven churches of Asia. These, doubtless, had reference to the state of the respective churches, as they then existed, but contain excellent precepts and exhortations, commendations and reproofs, promises and threatenings, suitable to instruct the Christian church at all times. 2. Contains a prophecy of " the things which shall be hereafter," and describes the future state of the church, from the time when the apostle beheld the visions here recorded. It is intended for our spiritual improvement; to warn the careless sinner, point out the way of salvation to the awakened inquirer, build up the weak believer, comfort the afflicted and tempted Christian, and, we may especially add, to strengthen the martyr of Christ, under the cruel persecutions and sufferings inflicted by Satan and his followers.

MHCC: Revelation 21 (Chapter Introduction)

(Rev 21:1-8) A new heaven, and new earth: the new Jerusalem where God dwells, and banishes all sorrow from his people.

(Rev 21:9-21) Its heavenly origin, glory, and secure defence.

(Rev 21:22-27) Its perfect happiness, as enlightened with the presence of God and the Lamb, and in the free access of multitudes, made holy.

MHCC: Revelation 22 (Chapter Introduction)

(Rev 22:1-5) A description of the heavenly state, under the figures of the water and the tree of life, and of the throne of God and the Lamb.

(Rev 22:6-19) The truth and certain fulfilling of all the prophetic visions, The Holy Spirit, and the bride, the church, invite, and say, Come.

(Rev 22:20, Rev 22:21) The closing blessing.

Matthew Henry: Revelation (Book Introduction)

An Exposition, with Practical Observations, of The Revelation of St. John the Divine

It ought to be no prejudice to the credit and authority of this book that it has been rejected by men of corrupt minds, such as Cerdon and Marcion, and doubted of by men of a better character; for this has been the lot of other parts of holy writ, and of the divine Author of the scripture himself. The image and superscription of this book are truly sacred and divine, and the matter of it agreeable with other prophetical books, particularly Ezekiel and Daniel; the church of God has generally received it, and found good counsel and great comfort in it. From the beginning, the church of God has been blessed with prophecy. That glorious prediction of breaking the serpent's head was the stay and support of the patriarchal age; and the many prophecies there were concerning the Messiah to come were the gospel of the Old Testament. Christ himself prophesied of the destruction of Jerusalem; and, about the time in which that was accomplished, he entrusted the apostle John with this book of revelation, to deliver it to the church as a prediction of the most important events that should happen to it to the end of time, for the support of the faith of his people and the direction of their hope. It is called the Revelation, because God therein discovers those things which could never have been sifted out by the reasonings of human understanding, those deep things of God which no man knows, but the Spirit of God, and those to whom he reveals them.

Matthew Henry: Revelation 21 (Chapter Introduction)

Hitherto the prophecy of this book has presented to us a very remarkable mixture of light and shade, prosperity and adversity, mercy and judgment, in the conduct of divine Providence towards the church in the world: now, at the close of all, the day breaks, and the shadows flee away; a new world now appears, the former having passed away. Some are willing to understand all that is said in these last two chapters of the state of the church even here on earth, in the glory of the latter days; but others, more probably, take it as a representation of the perfect and triumphant state of the church in heaven. Let but the faithful saints and servants of God wait awhile, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter you have, I. An introduction to the vision of the new Jerusalem (Rev 21:1-9). II. The vision itself (Rev 21:10, etc.)

Matthew Henry: Revelation 22 (Chapter Introduction)

In this chapter we have, I. A further description of the heavenly state of the church (Rev 22:1-5). II. A confirmation of this and all the other visions of this book (Rev 22:6-19). III. The conclusion (Rev 22:20, Rev 22:21).

Barclay: Revelation (Book Introduction)

INTRODUCTION TO THE REVELATION OF JOHN

The Strange Book

When a student of the New Testament embarks upon the study of the Revelation he feels himself projected into a different world. Here is something quite unlike the rest of the New Testament. Not only is the Revelation different; it is also notoriously difficult for a modern mind to understand. The result is that it has sometimes been abandoned as quite unintelligible and it has sometimes become the playground of religious eccentrics, who use it to map out celestial time-tables of what is to come or find in it evidence for their own eccentricities. One despairing commentator said that there are as many riddles in the Revelation as there are words, and another that the study of the Revelation either finds or leaves a man mad.

Luther would have denied the Revelation a place in the New Testament. Along with James, Jude, Second Peter and Hebrews he relegated it to a separate list at the end of his New Testament. He declared that in it there are only images and visions such as are found nowhere else in the Bible. He complained that, notwithstanding the obscurity of his writing, the writer had the boldness to add threats and promises for those who kept or disobeyed his words, unintelligible though they were. In it, said Luther, Christ is neither taught nor acknowledged; and the inspiration of the Holy Spirit is not perceptible in it. Zwingli is equally hostile to the Revelation. "With the Apocalypse," he writes, "we have no concern, for it is not a biblical book.... The Apocalypse has no savour of the mouth or the mind of John. I can, if I so will, reject its testimonies." Most voices have stressed the unintelligibility of the Revelation and not a few have questioned its right to a place in the New Testament.

On the other hand there are those in every generation who have loved this book. T. S. Kepler quotes the verdict of Philip Carrington and makes it his own: "In the case of the Revelation we are dealing with an artist greater than Stevenson or Coleridge or Bach. St. John has a better sense of the right word than Stevenson; he has a greater command of unearthly supernatural loveliness than Coleridge; he has a richer sense of melody and rhythm and composition than Bach.... It is the only masterpiece of pure art in the New Testament.... Its fullness and richness and harmonic variety place it far above Greek tragedy."

We shall no doubt find this book difficult and bewildering; but doubtless, too, we shall find it infinitely worthwhile to wrestle with it until it gives us its blessing and opens its riches to us.

Apocalyptic Literature

In any study of the Revelation we must begin by remembering the basic fact that although unique in the New Testament, it is nonetheless representative of a kind of literature which was the commonest of all between the Old and the New Testaments. The Revelation is commonly called the Apocalypse, being in Greek Apokalupsis. Between the Old and the New Testaments there grew up a great mass of what is called Apocalyptic literature, the product of an indestructible Jewish hope.

The Jews could not forget that they were the chosen people of God. To them that involved the certainty that some day they would arrive at world supremacy. In their early history they looked forward to the coming of a king of Davidline who would unite the nation and lead them to greatness. There was to come forth a shoot from the stump of Jesse (Isa_11:1 , Isa_11:10 ). God would raise up a righteous branch for David (Jer_23:5 ). Some day the people would serve David their king (Jer_30:9 ). David would be their shepherd and their king (Eze_34:23 ; Eze_37:24 ). The booth of David would be repaired (Amo_9:11 ); out of Bethlehem there would come a ruler who would be great to the ends of the earth (Mic_5:2-4 ).

But the whole history of Israel gave the lie to these hopes. After the death of Solomon, the kingdom, small enough to begin with, split into two under Rehoboam and Jeroboam and so lost its unity. The northern kingdom, with its capital at Samaria, vanished in the last quarter of the eighth century B.C. before the assault of the Assyrians, never again reappeared in history and is now the lost ten tribes. The southern kingdom, with its capital at Jerusalem, was reduced to slavery and exile by the Babylonians in the early part of the sixth century B.C. It was later the subject state of the Persians, the Greeks and the Romans. History for the Jews was a catalogue of disasters from which it became clear that no human deliverer could rescue them.

The Two Ages

Jewish thought stubbornly held to the conviction of the chosenness of the Jews but had to adjust itself to the facts of history. It did so by working out a scheme of history. The Jews divided all time into two ages. There was this present age, which is wholly bad and beyond redemption. For it there can be nothing but total destruction. The Jews, therefore, waited for the end of things as they are. There was the age which is to come which was to be wholly good, the golden age of God in which would be peace, prosperity and righteousness and Godchosen people would at last be vindicated and receive the place that was theirs by right.

How was this present age to become the age which is to come? The Jews believed that the change could never be brought about by human agency and, therefore, looked for the direct intervention of God. He would come striding on to the stage of history to blast this present world out of existence and bring in his golden time. The day of the coming of God was called The Day of the Lord and was to be a terrible time of terror and destruction and judgment which would be the birthpangs of the new age.

All apocalyptic literature deals with these events, the sin of the present age, the terrors of the time between, and the blessings of the time to come. It is entirely composed of dreams and visions of the end. That means that all apocalyptic literature is necessarily cryptic. It is continually attempting to describe the indescribable, to say the unsayable, to paint the unpaintable.

This is further complicated by another fact. It was only natural that these apocalyptic visions should flame the more brightly in the minds of men living under tyranny and oppression. The more some alien power held them down, the more they dreamed of the destruction of that power and of their own vindication. But it would only have worsened the situation, if the oppressing power could have understood these dreams. Such writings would have seemed the works of rebellious revolutionaries. Such books, therefore, were frequently written in code, deliberately couched in language which was unintelligible to the outsider; and there are many cases in which they must remain unintelligible because the key to the code no longer exists. But the more we know about the historical background of such books, the better we can interpret them.

The Revelation

All this is the precise picture of our Revelation. There are any number of Jewish Apocalypses--Enoch, The Sibylline Oracles, The Testaments of the Twelve Patriarchs, The Ascension of Isaiah, The Assumption of Moses, The Apocalypse of Baruch, Fourth Ezra. Our Revelation is a Christian Apocalypse. It is the only one in the New Testament, although there were many others which did not gain admission. It is written exactly on the Jewish pattern and follows the basic conception of the two ages. The only difference is that for the day of the Lord it substitutes the coming in power of Jesus Christ. Not only the pattern but the details are the same. The Jewish apocalypses had a standard apparatus of events which were to happen at the last time; these events all have their place in Revelation.

Before we go on to outline that pattern of events, another question arises. Both apocalyptic and prophecy deal with the events which are to come. What, then, is the difference between them?

Apocalyptic And Prophecy

The difference between the prophets and the apocalyptists was very real. There were two main differences, one of message and one of method.

(i) The prophet thought in terms of this present world. His message was often a cry for social, economic and political justice; and was always a summons to obey and serve God within this present world. To the prophet it was this world which was to be reformed and in which Godkingdom would come. This has been expressed by saying that the prophet believed in history. He believed that in the events of history Godpurpose was being worked out. In one sense the prophet was an optimist, for, however sternly he condemned things as they were, he nonetheless believed that they could be mended, if men would accept the will of God. To the apocalyptist the world was beyond mending. He believed, not in the reformation, but in the dissolution of this present world. He looked forward to the creation of a new world, when this one had been shattered by the avenging wrath of God. In one sense, therefore, the apocalyptist was a pessimist, for he did not believe that things as they were could ever be cured. True, he was quite certain that the golden age would come, but only after this world had been destroyed.

(ii) The prophetmessage was spoken; the message of the apocalyptist was always written. Apocalyptic is a literary production. Had it been delivered by word of mouth, men would never have understood it. It is difficult, involved, often unintelligible; it has to be pored over before it can be understood. Further, the prophet always spoke under his own name; all apocalyptic writings--except our New Testament one--are pseudonymous. They are put into the mouths of great ones of the past, like Noah, Enoch, Isaiah, Moses, The Twelve Patriarchs, Ezra and Baruch. There is something pathetic about this. The men who wrote the apocalyptic literature had the feeling that greatness was gone from the earth; they were too self-distrusting to put their names to their works and attributed them to the great figures of the past, thereby seeking to give them an authority greater than their own names could have given. As Julicher put it: "Apocalyptic is prophecy turned senile."

The Apparatus Of Apocalyptic

Apocalyptic literature has a pattern; it seeks to describe the things which will happen at the last times and the blessedness which will follow; and the same pictures occur over and over again. It always, so to speak, worked with the same materials; and these materials find their place in our Book of the Revelation.

(i) In apocalyptic literature the Messiah was a divine, preexistent, otherworldly figure of power and glory, waiting to descend into the world to begin his all-conquering career. He existed in heaven before the creation of the world, before the sun and the stars were made, and he is preserved in the presence of the Almighty (Enoch 48:3, 6; 62:7; 4Ezra 13:25-26). He will come to put down the mighty from their seats, to dethrone the kings of the earth, and to break the teeth of sinners (Enoch 42:2-6; 48:2-9; 62:5-9; 69:26-29). In apocalyptic there was nothing human or gentle about the Messiah; he was a divine figure of avenging power and glory before whom the earth trembled in terror.

(ii) The coming of the Messiah was to be preceded by the return of Elijah who would prepare the way for him (Mal_4:5-6 ). Elijah was to stand upon the hills of Israel, so the Rabbis said, and announce the coming of the Messiah with a voice so great that it would sound from one end of the earth to the other.

(iii) The last terrible times were known as "the travail of the Messiah." The coming of the Messianic age would be like the agony of birth. In the Gospels Jesus is depicted as foretelling the signs of the end and is reported as saying: "All these things are the beginnings of sorrows" (Mat_24:8 ; Mar_13:8 ). The word for sorrows is odinai (G5604), and it literally means birthpangs.

(iv) The last days will be a time of terror. Even the mighty men will cry bitterly (Zep_1:14 ); the inhabitants of the land shall tremble (Joe_2:1 ); men will be affrighted with fear and will seek some place to hide and will find none (Enoch 102:1,3).

(v) The last days will be a time when the world will be shattered, a time of cosmic upheaval when the universe, as men know it, will be disintegrated. The stars will be extinguished; the sun will be turned into darkness and the moon into blood (Isa_13:10 ; Joe_2:30-31 ; Joe_3:15 ). The firmament will crash in ruins; there will be a cataract of raging fire, and creation will become a molten mass (Sibylline Oracles 3: 83-89). The seasons will lose their order, and there will be neither night nor dawn (Sibylline Oracles 3: 796-806).

(vi) The last days will be a time when human relationships will be destroyed. Hatred and enmity will reign upon the earth. Every manhand will be against his neighbour (Zec_14:13 ). Brothers will kill each other; parents will murder their own children; from dawn to sunset they shall slay one another (Enoch 100:1-2). Honour will be turned into shame, and strength into humiliation, and beauty into ugliness. The man of humility will become the man of envy; and passion will hold sway over the man who once was peaceful (Bar 48:31-37).

(vii) The last days will be a time of judgment. God will come like a refinerfire, and who can endure the day of his coming? (Mal_3:1-3 ). It is by the fire and the sword that God will plead with men (Isa_66:15-16 ). The Son of Man will destroy sinners from the earth (Enoch 69:27), and the smell of brimstone will pervade all things (Sibylline Oracles 3: 58-61). The sinners will be burned up as Sodom was long ago (Jubilees 36:10-11).

(viii) In all these visions the Gentiles have their place, but it is not always the same place.

(a) Sometimes the vision is that the Gentiles will be totally destroyed. Babylon will become such a desolation that there will be no place for the wandering Arab to plant his tent among the ruins, no place for the shepherd to graze his sheep; it will be nothing more than a desert inhabited by the beasts (Isa_13:19-22 ). God will tread down the Gentiles in his anger (Isa_63:6 ). The Gentiles will come over in chains to Israel (Isa_45:14 ).

(b) Sometimes there is depicted one last gathering of the Gentiles against Jerusalem, and one last battle in which they are destroyed (Eze_38:14-23 ; Eze_39:1-16 ; Zec_14:1-11 ). The kings of the nations will throw themselves against Jerusalem; they will seek to ravage the shrine of the Holy One; they will place their thrones in a ring round the city, with their infidel people with them; but it will be only for their final destruction (Sibylline Oracles 3: 663-672).

(c) Sometimes there is the picture of the conversion of the Gentiles through Israel. God has given Israel for a light to the Gentiles, that she may be Godsalvation to the ends of the earth (Isa_49:6 ). The isles wait upon God (Isa_51:5 ); the ends of the earth are invited to look to God and be saved (Isa_45:20-22 ). The Son of Man will be a light to the Gentiles (Enoch 48:4-5). Nations shall come from the ends of the earth to Jerusalem to see the glory of God (Wis 17:34).

Of all the pictures in connection with the Gentiles the commonest is that of the destruction of the Gentiles and the exaltation of Israel.

(ix) In the last days the Jews who have been scattered throughout the earth will be ingathered to the Holy City again. They will come back from Assyria and from Egypt and will worship the Lord in his holy mountain (Isa_27:12-13 ). The hills will be removed and the valleys will be filled in, and even the trees will gather to give them shade, as they come back (Bar 5:5-9). Even those who died as exiles in far countries will be brought back.

(x) In the last days the New Jerusalem, which is already prepared in heaven with God (4Ezra 10:44-59; 4Ezra 2Baruch 4Ezra 4:2-6), will come down among men. It will be beautiful beyond compare with foundations of sapphires, and pinnacles of agate, and gates of carbuncles, on borders of pleasant stones (Isa_54:12-13 ; Tob 13:16-17). The glory of the latter house will be greater than the glory of the former (Hag 2:7-9).

(xi) An essential part of the apocalyptic picture of the last days was the resurrection of the dead. "Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan_12:2-3 ). Sheol and the grave will give back that which has been entrusted to them (Enoch 51:1). The scope of the resurrection of the dead varied. Sometimes it was to apply only to the righteous in Israel; sometimes to all Israel; and sometimes to all men everywhere. Whichever form it took, it is true to say that now for the first time we see emerging a strong hope of a life beyond the grave.

(xii) There were differences as to how long the Messianic kingdom was to last. The most natural--and the most usual--view was to think of it as lasting for ever. The kingdom of the saints is an everlasting kingdom (Dan_7:27 ). Some believed that the reign of the Messiah would last for 400 years. They arrived at this figure from a comparison of Gen_15:13 and Psa_90:15 . In Genesis Abraham is told that the period of affliction of the children of Israel will be 400 years; the psalmistprayer is that God will make the nation glad according to the days wherein he has afflicted them and the years wherein they have seen evil. In the Revelation the view is that there is to be a reign of the saints for a thousand years; then the final battle with the assembled powers of evil; then the golden age of God.

Such were the events which the apocalyptic writers pictured in the last days; and practically all of them find their place in the pictures of the Revelation. To complete the picture we may briefly summarize the blessings of the coming age.

The Blessings Of The Age To Come

(i) The divided kingdom will be united again. The house of Judah will walk again with the house of Israel (Jer_3:18 ; Isa_11:13 ; Hos_1:11 ). The old divisions will be healed and the people of God will be one.

(ii) There will be in the world an amazing fertility. The wilderness will become a field (Isa_32:15 ), it will become like the garden of Eden (Isa_51:3 ); the desert will rejoice and blossom like the crocus (Isa_35:1 ). The earth will yield its fruit ten thousandfold; on each vine will be a thousand branches, on each branch a thousand clusters, in each cluster a thousand grapes, and each grape will give a cor (120 gallons) of wine (2 Baruch 29:5-8). There will be a plenty such as the world has never known and the hungry will rejoice.

(iii) A consistent part of the dream of the new age was that in it all wars would cease. The swords will be beaten into ploughshares and the spears into pruning-hooks (Isa_2:4 ). There will be no sword or battle-din. There will be a common law for all men and a great peace throughout the earth, and king will be friendly with king (Sibylline Oracles 3: 751-760).

(iv) One of the loveliest ideas concerning the new age was that in it there would be no more enmity between the beasts or between man and the beasts. The leopard and the kid, the cow and the bear, the lion and the falling will play and lie down together (Isa_11:6-9 ; Isa_65:25 ). There will be a new covenant between man and the beasts of the field (Hos_2:18 ). Even a child will be able to play where the poisonous reptiles have their holes and their dens (Isa_11:6-9 ; Isa 2Baruch Isa_73:6 ). In all nature there will be a universal reign of friendship in which none will wish to do another any harm.

(v) The coming age will bring the end of weariness, of sorrow and of pain. The people will not sorrow any more (Jer_31:12 ); everlasting joy will be upon their heads (Isa_35:10 ). There will be no such thing as an untimely death (Isa_65:20-22 ); no man will say: "I am sick" (Isa_33:24 ); death will be swallowed up in victory and God will wipe tears from all faces (Isa_25:8 ). Disease will withdraw; anxiety, anguish and lamentation will pass away; childbirth will have no pain; the reaper will not grow weary and the builder will not be toilworn (Bar 73:2-74:4). The age to come will be one when what Virgil called "the tears of things" will be no more.

(vi) The age to come will be an age of righteousness. There will be perfect holiness among men. Mankind will be a good generation, living in the fear of the Lord in the days of mercy (Wis 17:28-49; Wis 18:9-10).

The Revelation is the New Testament representative of all these apocalyptic works which tell of the terrors before the end of time and of the blessings of the age to come; and it uses all the familiar imagery. It may often be difficult and even unintelligible to us, but for the most part it was using pictures and ideas which those who read it would know and understand.

The Author Of The Revelation

(i) The Revelation was written by a man called John. He begins by saying that God sent the visions he is going to relate to his servant John (Rev_1:1 ). He begins the body of his book by saying that it is from John to the Seven Churches in Asia (Rev_1:4 ). He speaks of himself as John the brother and companion in tribulation of those to whom he writes (Rev_1:9 ). "I John," he says, "am he who heard and saw these things" (Rev_22:8 ).

(ii) This John was a Christian who lived in Asia in the same sphere as the Christians of the Seven Churches. He calls himself the brother of those to whom he writes; and he says he too shares in the tribulations through which they are passing (Rev_1:9 ).

(iii) He was most probably a Jew of Palestine who had come to Asia Minor late in life. We can deduce that from the kind of Greek he writes. It is vivid, powerful, and pictorial; but from the point of view of grammar it is easily the worst Greek in the New Testament. He makes mistakes which no schoolboy who knew Greek could make. Greek is certainly not his native language; and it is often clear that he is writing in Greek and thinking in Hebrew. He is steeped in the Old Testament. He quotes it or alludes to it 245 times. These quotations come from about twenty Old Testament books; his favourites are Isaiah, Daniel, Ezekiel, Psalms, Exodus, Jeremiah, Zechariah. Not only does he know the Old Testament intimately; he is also familiar with the apocalyptic books written between the Testaments.

(iv) His claim for himself is that he is a prophet, and it is on that fact that he rests his right to speak. The command of the Risen Christ to him is that he must prophesy (Rev_10:11 ). It is through the spirit of prophecy that Jesus gives his witness to the Church (Rev_19:10 ). God is the God of the holy prophets and sends his angel to show his servants what is going to happen in the world (Rev_22:6 ). The angel speaks to him of his brothers the prophets (Rev_22:9 ). His book is characteristically prophecy or the words of prophecy (Rev_22:7 , Rev_22:10 ; Rev_22:18-19 ).

It is here that Johnauthority lies. He does not call himself an apostle, as Paul does when he wishes to underline his right to speak. He has no "official" or administrative position in the Church; he is a prophet. He writes what he sees; and since what he sees comes from God, his word is faithful and true (Rev_1:11 , Rev_1:19 ).

When John was writing, the prophets had a very special place in the Church. He was writing, as we shall see, about A.D. 90. By that time the Church had two kinds of ministry. There was the local ministry; those engaged in it were settled permanently in one congregation, the elders, the deacons and the teachers. And there was the itinerant ministry of those whose sphere of labour was not confined to any one congregation. In it were the apostles, whose writ ran throughout the whole Church; and there were the prophets, who were wandering preachers. The prophets were greatly respected; to question the words of a true prophet was to sin against the Holy Spirit, the Didache says (Rev_11:7 ). The accepted order of service for the celebration of the Eucharist is laid down in the Didache, but at the end comes the sentence: "But allow the prophets to hold the Eucharist as they will" (Rev_10:7 ). The prophets were regarded as uniquely the men of God, and John was a prophet.

(v) It is not likely that he was an apostle. Otherwise he would hardly have so stressed the fact that he was a prophet. Further, he speaks of the apostles as if he was looking back on them as the great foundations of the Church. He speaks of the twelve foundations of the wall of the Holy City and then says, "and on them were the twelve names of the twelve apostles of the Lamb" (Rev_21:14 ). He would scarcely have spoken of the apostles like that if he himself was one of them.

This conclusion is rendered even more likely by the title of the book. In the King James and English Revised Versions it is called The Revelation of St. John the Divine. In the Revised Standard Version and in Moffattand in J. B. Phillipsranslations the Divine is omitted, because it is absent from the majority of the oldest Greek manuscripts; but it does go very far back. The Greek is theologos (G2312 and the word is here used in the sense in which we speak of "the Puritan divines" and means, not John the saintly but John the theologian; and the very addition of that title seems to distinguish this John from the John who was the apostle.

As long ago as A.D. 250 Dionysius, the great scholar who was head of the Christian school at Alexandria, saw that it was well nigh impossible that the same man could have written the Revelation and the Fourth Gospel, if for no other reason than that the Greek is so different. The Greek of the Fourth Gospel is simple but correct; the Greek of the Revelation is rugged and vivid, but notoriously incorrect. Further, the writer of the Fourth Gospel studiously avoids any mention of his own name; the John of the Revelation repeatedly mentions it. Still further, the ideas of the two books are different. The great ideas of the Fourth Gospel, light, life, truth and grace, do not dominate the Revelation. At the same time there are enough resemblances in thought and language to make it clear that both books come from the same centre and from the same world of thought.

The Date Of The Revelation

We have two sources which enable us to fix the date.

(i) There is the account which tradition gives to us. The consistent tradition is that John was banished to Patmos in the time of Domitian; that he saw his visions there; at the death of Domitian was liberated and came back to Ephesus; and there set down the visions he had seen. Victorinus, who wrote towards the end of the third century A.D., says in his commentary on the Revelation: "John, when he saw these things, was in the island of Patmos, condemned to the mines by Domitian the Emperor. There, therefore, he saw the revelation... When he was afterwards set free from the mines, he handed down this revelation which he had received from God." Jerome is even more detailed: "In the fourteenth year after the persecution of Nero, John was banished to the island of Patmos, and there wrote the Revelation... Upon the death of Domitian, and upon the repeal of his acts by the senate, because of their excessive cruelty, he returned to Ephesus, when Nerva was emperor." Eusebius says: "The apostle and evangelist John related these things to the Churches, when he had returned from exile in the island after the death of Domitian." Tradition makes it certain that John saw his visions in exile in Patmos; the only thing that is doubtful--and it is not important--is whether he wrote them down during the time of his banishment or when he returned to Ephesus. On this evidence we will not be wrong if we date the Revelation about A.D. 95.

(ii) The second line of evidence is the material in the book. There is a completely new attitude to Rome and to the Roman Empire.

In Acts the tribunal of the Roman magistrate was often the safest refuge of the Christian missionaries against the hatred of the Jews and the fury of the mob. Paul was proud that he was a Roman citizen and again and again claimed the rights to which every Roman citizen was entitled. In Philippi he brought the local magistrates to heel by revealing his citizenship (Act_16:36-40 ). In Corinth Gallio dismissed the complaints against him with impartial Roman justice (Act_18:1-17 ). In Ephesus the Roman authorities were careful for his safety against the rioting mob (Act_19:13-41 ). In Jerusalem the Roman tribune rescued him from what might have become a lynching (Act_21:30-40 ). When the Roman tribune in Jerusalem heard that there was to be an attempt on Paullift on the way to Caesarea, he took every possible step to ensure his safety (Act_23:12-31 ). When Paul despaired of justice in Palestine, he exercised his right as a citizen and appealed direct to Caesar (Act_25:10-11 ). When he wrote to the Romans, he urged upon them obedience to the powers that be, because they were ordained by God and were a terror only to the evil, and not to the good (Rom_13:1-7 ). Peteradvice is exactly the same. Governors and kings are to be obeyed, for their task is given them by God. It is a Christianduty to fear God and honour the emperor (1Pe_2:12-17 ). In writing to the Thessalonians it is likely that Paul points to the power of Rome as the one thing which is controlling the threatening chaos of the world (2Th_2:7 ).

In the Revelation there is nothing but blazing hatred for Rome. Rome is a Babylon, the mother of harlots, drunk with the blood of the saints and the martyrs (Rev_17:5-6 ). John hopes for nothing but her total destruction.

The explanation of this change in attitude lies in the wide development of Caesar worship which, with its accompanying persecution, is the background of the Revelation.

By the time of the Revelation Caesar worship was the one religion which covered the whole Roman Empire; and it was because of their refusal to conform to its demands that Christians were persecuted and killed. Its essence was that the reigning Roman Emperor, as embodying the spirit of Rome, was divine. Once a year everyone in the Empire had to appear before the magistrates to burn a pinch of incense to the god-head of Caesar and to say: "Caesar is Lord." After he had done that, a man might go away and worship any god or goddess he liked, so long as that worship did not infringe decency and good order; but he must go through this ceremony in which he acknowledged the Emperordivinity.

The reason was very simple. Rome had a vast heterogeneous empire, stretching from one end of the known world to another. It had in it many tongues, races and traditions. The problem was how to weld this varied mass into a self-conscious unity. There is no unifying force like that of a common religion but none of the national religions could conceivably have become universal. Caesar worship could. It was the one common act and belief which turned the Empire into a unity. To refuse to burn the pinch of incense and to say: "Caesar is Lord," was not an act of irreligion; it was an act of political disloyalty. That is why the Romans dealt with the utmost severity with the man who would not say: "Caesar is Lord." And no Christian could give the title Lord to any other than Jesus Christ. This was the centre of his creed.

We must see how this Caesar worship developed and how it was at its peak when the Revelation was written

One basic fact must be noted. Caesar worship was not imposed on the people from above. It arose from the people; it might even be said that it arose in spite of efforts by the early emperors to stop it, or at least to curb it. And it is to be noted that of all the people in the Empire only the Jews were exempt from it.

Caesar worship began as a spontaneous outburst of gratitude to Rome. The people of the provinces well knew what they owed to Rome. Impartial Roman justice had taken the place of capricious and tyrannical oppression. Security had taken the place of insecurity. The great Roman roads spanned the world; and the roads were safe from brigands and the seas were clear of pirates. The pax Romana, the Roman peace, was the greatest thing which ever happened to the ancient world. As Virgil had it, Rome felt her destiny to be "to spare the fallen and to cast down the proud." Life had a new order about it. E. J. Goodspeed writes: "This was the pax Romana. The provincial under Roman sway found himself in a position to conduct his business, provide for his family, send his letters, and make his journeys in security, thanks to the strong hand of Rome."

Caesar worship did not begin with the deification of the Emperor. It began with the deification of Rome. The spirit of the Empire was deified under the name of the goddess Roma. Roma stood for all the strong and benevolent power of the Empire. The first temple to Roma was erected in Smyrna as far back as 195 B.C. It was no great step to think of the spirit of Rome being incarnated in one man, the Emperor. The worship of the Emperor began with the worship of Julius Caesar after his death. In 29 B.C. the Emperor Augustus granted to the provinces of Asia and Bithynia permission to erect temples in Ephesus and Nicaea for the joint worship of the goddess Roma and the deified Julius Caesar. At these shrines Roman citizens were encouraged and even exhorted to worship. Then another step was taken. To provincials who were not Roman citizens Augustus gave permission to erect temples in Pergamum in Asia and in Nicomedia in Bithynia, for the worship of Roma and himself. At first the worship of the reigning Emperor was considered to be something permissible for provincial non-citizens, but not for those who had the dignity of the citizenship.

There was an inevitable development. It is human to worship a god who can be seen rather than a spirit. Gradually men began more and more to worship the Emperor himself instead of the goddess Roma. It still required special permission from the senate to erect a temple to the living Emperor, but by the middle of the first century that permission was more and more freely given. Caesar worship was becoming the universal religion of the Roman Empire. A priesthood developed and the worship was organized into presbyteries, whose officials were held in the highest honour.

This worship was never intended to wipe out other religions. Rome was essentially tolerant. A man might worship Caesar and his own god. But more and more Caesar worship became a test of political loyalty; it became, as has been said, the recognition of the dominion of Caesar over a manlife and soul. Let us, then trace the development of this worship up to, and immediately beyond, the writing of the Revelation.

(i) Augustus, who died in A.D. 14, allowed the worship of Julius Caesar, his great predecessor. He allowed non-citizens in the provinces to worship himself but he did not permit citizens to do so; and he made no attempt to enforce this worship.

(ii) Tiberius (A.D. 14-37) could not halt Caesar worship. He forbade temples to be built and priests to be appointed for his own worship; and in a letter to Gython, a Laconian city, he definitely refused divine honours for himself. So far from enforcing Caesar worship, he actively discouraged it.

(iii) Caligula (A.D. 37-41), the next Emperor, was an epileptic, a madman and a megalomaniac. He insisted on divine honours. He attempted to enforce Caesar worship even on the Jews, who had always been and who always were to remain exempt from it. He planned to place his own image in the Holy of Holies in the Temple in Jerusalem, a step which would certainly have provoked unyielding rebellion. Mercifully he died before he could carry out his plans. But in his reign we have an episode when Caesar worship became an imperial demand.

(iv) Caligula was succeeded by Claudius (A.D. 41-54) who completely reversed his insane policy. He wrote to the governor of Egypt--there were a million Jews in Alexandria--fully approving the Jewish refusal to call the Emperor a god and granting them full liberty to enjoy their own worship. On his accession to the throne, he wrote to Alexandria saying: "I deprecate the appointment of a High Priest to me and the erection of temples, for I do not wish to be offensive to my contemporaries, and I hold that sacred fanes and the like have been by all ages attributed to the immortal gods as peculiar honours."

(v) Nero (A.D. 54-68) did not take his own divinity seriously and did nothing to insist on Caesar worship. It is true that he persecuted the Christians; but this was not because they would not worship him, but because he had to find scapegoats for the great fire of Rome.

(vi) On the death of Nero there were three Emperors in eighteen months--Galba, Otto and Vitellius, and in such a time of chaos the question of Caesar worship did not arise.

(vii) The next two Emperors, Vespasian (A.D. 69-79) and Titus (A.D. 79-81), were wise rulers, who made no insistence on Caesar worship.

(viii) The coming of Domitian (A.D. 81-96) brought a complete change. He was a devil. He was the worst of all things--a cold-blooded persecutor. With the exception of Caligula, he in as the first Emperor to take his divinity seriously and to demand Caesar worship. The difference was that Caligula was an insane devil; Domitian was a sane devil, which is much more terrifying. He erected a monument to "the deified Titus son of the deified Vespasian." He began a campaign of bitter persecution against all who would not worship the ancient gods--"the atheists" as he called them. In particular he launched his hatred against the Jews and the Christians. When he arrived in the theatre with his empress, the crowd were urged to rise and shout: "All hail to our Lord and his Lady!" He enacted that he himself was a god. He informed all provincial governors that government announcements and proclamations must begin: "Our Lord and God Domitian commands..." Everyone who addressed him in speech or in writing must begin: "Lord and God."

Here is the background of the Revelation. All over the Empire men and women must call Domitian god--or die. Caesar worship was the deliberate policy; all must say: "Caesar is Lord." There was no escape.

What were the Christians to do? What hope had they? They had not many wise and not many mighty. They had no influence or prestige. Against them had risen the might of Rome which no nation had ever resisted. They were confronted with the choice--Caesar or Christ. It was to encourage men in such times that the Revelation was written. John did not shut his eyes to the terrors; he saw dreadful things and he saw still more dreadful things on the way; but beyond them he saw glory for those who defied Caesar for the love of Christ. The Revelation comes from one of the most heroic ages in all the history of the Christian Church. It is true that Domitiansuccessor Nerva (A.D. 96-98) repealed the savage laws; but the damage was done, the Christians were outlaws, and the Revelation is a clarion call to be faithful unto death in order to win the crown of life.

b The Book Worth Studying

No one can shut his eyes to the difficulty of the Revelation. It is the most difficult book in the Bible; but it is infinitely worth studying, for it contains the blazing faith of the Christian Church in the days when life was an agony and men expected the end of the heavens and the earth as they knew them but still believed that beyond the terror was the glory and above the raging of men was the power of God.

FURTHER READING

Revelation

G. B. Caird, The Revelation of Saint John the Divine (ACB; E)

R. H. Charles, Revelation (ICC; G)

T. S. Kepler, The Book of Revelation

H. B. Swete, The Apocalypse of St John (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MmC: Macmillan Commentary

E: English Text

G: Greek Text

Barclay: Revelation 21 (Chapter Introduction)

The New Creation (Rev_21:1)

(1) The New Jerusalem (Rev_21:2)

(2) The New Jerusalem (Rev_21:2 Continued)

(1) Fellowship With God (Rev_21:3-4)

(2) Fellowship With God (Rev_21:3-4 Continued)

All Things New (Rev_21:5-6)

The Glory And The Shame (Rev_21:7-8)

The City Of God (Rev_21:9-27)

It will be better to read the description of the city of God as a whole before we deal with it in detail.

21:9-27 9 There came to me one of the seven angels who have the seven bowls full of the seven last plagues, and he spoke with me. "Come," he said, "and I will show you the Bride, the wife of the Lamb." And he carried me away in the Spirit to a 10 great and lofty mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, and it had the glory of God. 11 Its light was like a most precious stone, like a jasper stone, glittering like crystal. 12 It had a wall great and high with twelve gates, and at the gates twelve angels. There were names written on the 13 gates which are the names of the twelve tribes of the sons of Israel. On the east were three gates, and on the north were three gates, and on the south were three gates, and on the west were three gates. 14 The wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb. 15 He who was speaking with me had a golden measuring rod, that he might measure the city and its gates and its walls. 16 The city lies four-square, and its length is the same as its breadth. He measured the city with his measuring rod, and the measurement was twelve thousand stades. Its length and breadth and height are equal. And he measured its wall, 17 and the measurement was one hundred and forty-four cubits, by the measurement of a man, that is, of an angel. 18 The building material of the wall was jasper, and the city was of pure gold like pure glass. 19 The foundations of the wall of the city were adorned with every kind of precious stone. The first foundation was a jasper; the second, a sapphire; the third, a chalcedony; the fourth, 20 an emerald; the fifth, a sardonyx; the sixth, a carnelian; the seventh, a chrysolith; the eighth, a beryl; the ninth, a topaz; the tenth, a chrysoprase; the eleventh, a jacinth; the twelfth, an amethyst. 21 The twelve gates were twelve pearls; each one of the gates consisted of a single pearl. The street of the city was of pure gold, like transparent glass. 22 I saw no temple in it, for the Lord God, the Almighty, is its temple, and the Lamb. 23 The city has no need of the sun or the moon to shine for it, for the glory of God illumines it, and its lamp is the Lamb. 24 The nations will walk in its light, and the kings of the earth 25 will bring their glory to it. Its gates will never be shut by day, 26 for, as for night, there will be no night there. They shall bring 27 to it the glory and the honour of the nations; but nothing unclean shall enter into it, nor shall he who practises abominable things or uses falsehood, but only those who are written in the Lamb's Book of Life.

The Bringer Of The Vision (Rev_21:9-10)

The City's Light (Rev_21:11)

The Wall And The Gates Of The City (Rev_21:12)

The Gates Of The City (Rev_21:13)

The Measuring Of The City (Rev_21:15-17)

The Precious Stones Of The City (Rev_21:18-21)

The Presence Of God (Rev_21:22; Rev_21:23)

The Whole Earth For God (Rev_21:24-27)

Reception And Rejection (Rev_21:24-27 Continued)

Barclay: Revelation 22 (Chapter Introduction)

The River Of Life (Rev_22:1-2)

The Tree Of Life (Rev_22:1-2 Continued)

The Beauty Of Holiness (Rev_22:3-5)

Final Words (Rev_22:6-9)

The Time Is Near And The Time Is Past (Rev_22:10; Rev_22:11)

The Claims Of Christ (Rev_22:12; Rev_22:13)

The Accepted And The Rejected (Rev_22:14; Rev_22:15)

The Guarantee Of Truth (Rev_22:16)

The Great Invitation (Rev_22:17)

The Warning (Rev_22:18; Rev_22:19)

Last Words (Rev_22:20; Rev_22:21)

Constable: Revelation (Book Introduction)

Introduction

Historical background

The opening verses of the book state that "John" wrote it (1:1, 4, 9; cf. 22:8). >From the first century to the present day almost all orthodox scholars have concluded that this means the Apostle John.¹ Two noteworthy exceptions were Luther and Zwingli.² Today many scholars who accept the divine inspiration of the book believe the Apostle John wrote it.

Some of the early church fathers (Clement of Alexandria, Eusebius, Irenaeus, and Victorinus) wrote that the Apostle John experienced exile on the island of Patmos during Domitian's reign.³ They wrote that the government allowed John to return to Ephesus after this emperor died. Domitian died in A.D. 96. Consequently many conservative interpreters date the writing of this book near A.D. 95 or 96.

"Perhaps more than any other book in the NT, the Apocalypse enjoyed wide distribution and early recognition."⁴

Where did John get the revelation that he wrote down in this book? He said that he received it from Jesus Christ through angelic mediation (1:1). Most of the details of this revelation were undoubtedly new to John. However there are remarkable parallels between this revelation and the Lord Jesus' teaching in the Olivet Discourse (Matt. 24-25; Mark 13; Luke 21). The Book of Revelation clearly builds on that foundation.⁵ The apocalyptic sections of certain books of the Old Testament--particularly Daniel, Isaiah, Ezekiel, and Psalms--contain former revelation that God gave His prophets about the end times.⁶ The revelation that Jesus gave in the Olivet Discourse and later to John on Patmos supplements that earlier revelation.

"Jesus in His [Olivet] discourse was clearly anticipating what He was to show John in much greater detail more than six decades later here on the island of Patmos."⁷

Message⁸

The subject of the Book of Revelation is Jesus Christ (1:1). It is an unveiling ("revelation") of Him. What does this book reveal about Christ? The Book of Revelation is the unveiling of the person of Jesus Christ, the power of Jesus Christ, and the program of Jesus Christ.

First, it is a revelation of the person of Jesus Christ. It unveils who He is and what He is. This book is the climax of Scriptural Christology.

Notice first what the Book reveals about who Jesus Christ is. Three emphases in the book clarify His essential being.

1. He is the same human Jesus Christ who was born on earth at His first coming. He is the same Jesus on whose chest John reclined (1:1, 2, 5). He is a "son of man," possessing a full human nature (1:13). Moreover He will always be that (22:20).

2. He is also fully divine, one with the Father (1:12-18; 3:14). He reveals God fully (19:13). He will share the throne of the universe with the Father eventually (22:1, 3).

3. He is the eternal God (1:8; 21:6; 22:13).

Notice also what the book of Revelation reveals about what Jesus Christ is. Seven titles give us a fuller appreciation of His place in history.

1. In the past He proved to be the Root of David, the Lion of the tribe of Judah, the promised Messiah (3:7; 5:5; 22:16). This became clear at His baptism (Matt. 3:17).

2. In the past, also at His first advent, He proved to be the Lamb of God who takes away the sins of the world (5:6, 12-13; 6:1). This became clear at His death.

3. In the past He proved to be the First-born from the dead, the victor over death and Hades (1:5-6, 2:8). This became clear at His resurrection.

4. In the present He is the Lord of the churches (2:1; 3:1; cf. 22:20).

5. In the future He will prove to be the Judge of all mankind (2:12, 18; 3:14; 6:1; et al.). This is His primary role during the Great Tribulation.

6. In the future He will prove to be King of kings and Lord of lords (1:5; 17:14; 19:16). This is His primary role during the Millennium.

7. In the future He will prove to be the Morning Star (22:16; cf. 2:28). His second coming will signal the dawning of a new day in history. This will find its clearest revelation in the new heavens and earth. The Millennium will only be a foretaste of that day.

This book is also a revelation of the power of Jesus Christ. Individuals have various kinds of power. Jesus Christ has all kinds of power and all power of all kinds.

He has all personal power.

1. He has inherent power. We see this in His control of all other beings and forces (e.g., believers, unbelievers, Satan, the beasts, human armies, etc.). He wields the power Himself.

2. He also has acquired power. His Father has given Him this power (5:1, 6-7; cf. Matt. 28:18). He exercises all the power of the Godhead.

Second, He has all instrumental power. That is He has authority over all things as He executes His power. All things are His instruments or tools.

1. He has power over all material objects and forces. He controls the physical universe. We can see this in His using individuals, storms, earthquakes, and even the heavenly bodies to accomplish His will.

2. He also has power over all spiritual entities and authorities. He controls the angels, demons, and Satan. Every power in the universe is under His control (e.g., 13:15).

Third, He has all effectual power. That is He has power to accomplish anything. He can affect any changes He desires.

1. He has all destructive power. He can destroy anything that exists: individuals, systems (e.g., Babylonianism), objects, even the heavens and earth.

2. He also has all constructive power. He can create new human bodies (by resurrection), new systems (new religious and economic orders), and new cities (the new Jerusalem). He will even create new heavens and a new earth.

The Book of Revelation also reveals the program of Jesus Christ (1:19). It gives us much detail about God's program and how it will unfold in the future. However let me point out God's purposes that this program unveils.

Christ's immediate purpose is to defeat and destroy Satan and sin.

We see Him doing this in the church age in Revelation as He deals with believers in the seven churches (chs. 2-3). His purpose is to purify to Himself a people who will be a kingdom and priests to God (1:6).

We also see Him doing this in the Tribulation in Revelation. We see it in His judgment of those who have not believed on Him (chs. 4-18). His purpose is to pour out God's wrath on His enemies for their refusal to receive His grace (16:1).

Christ's ultimate purpose is to dwell among His people and experience intimate fellowship with them.

We see Him doing this in the Millennium to an extent never before attained in history (20:6).

We see Him doing this in the new earth perfectly and eternally (22:3-5). This has always been God's ultimate purpose (e.g., Adam, Noah, the patriarchs, Israel, the church, the Millennium). He will achieve it completely in the new earth.

The Book of Revelation then is an unveiling of Jesus Christ--His person, His power, and His program--for the rest of history. This is the message statement. We must never forget that He is the subject of this book as we seek to understand what He has revealed here.

Constable: Revelation (Outline)

Outline

I. The preparation of the prophet ch. 1

A. The prologue of the book 1:1-8

1. The preface 1:1-3

2. The address and doxology 1:4-6

3. The theme 1:7-8

B. The commission of the prophet 1:9-20

1. The first commission to write 1:9-11

2. The source of the commission 1:12-16

3. The amplification of the commission 1:17-20

II. The letters to the seven churches chs. 2-3

A. The letter to the church in Ephesus 2:1-7

1. Destination and description of Christ 2:1

2. Commendation 2:2-3

3. Rebuke 2:4

4. Exhortation 2:5-6

5. Promise 2:7

B. The letter to the church in Smyrna 2:8-11

1. Destination and description of Christ 2:8

2. Commendation 2:9

3. Exhortation 2:10a

4. Promise 2:10b-11

C. The letter to the church in Pergamum 2:12-17

1. Destination and description of Christ 2:12

2. Commendation 2:13

3. Rebuke 2:14-15

4. Exhortation 2:16

5. Promise 2:17

D. The letter to the church in Thyatira 2:18-29

1. Destination and description of Christ 2:18

2. Commendation 2:19

3. Rebuke 2:20-23

4. Exhortation 2:24-25

5. Promise 2:26-29

E. The letter to the church in Sardis 3:1-6

1. Destination and description of Christ 3:1a-b

2. Commendation and rebuke 3:1c, 2b

3. Exhortation 3:2a, 3

4. Promise 3:4-6

F. The letter to the church in Philadelphia 3:7-13

1. Destination and description of Christ 3:7

2. Commendation 3:8

3. Promise 3:9-11a, 12

4. Exhortation 3:11b, 13

G. The letter to the church in Laodicea 3:14-22

1. Destination and description of Christ 3:14

2. Rebuke 3:15-17

3. Exhortation 3:18-19

4. Promise 3:20-22

III. The revelation of the future 4:1-22:5

A. Introduction to the judgments of the Tribulation chs. 4-5

1. The throne in heaven ch. 4

2. The Lamb on the throne ch. 5

B. The first six seal judgments ch. 6

1. The first seal 6:1-2

2. The second seal 6:3-4

3. The third seal 6:5-6

4. The fourth seal 6:7-8

5. The fifth seal 6:9-11

6. The sixth seal 6:12-17

C. Supplementary revelation of salvation in the Great Tribulation ch. 7

1. The sealing of 144,000 Israelites 7:1-8

2. The salvation of the great multitude 7:9-17

D. The first six trumpet judgments chs. 8-9

1. The first four trumpet judgments ch. 8

2. The fifth and sixth trumpet judgments ch. 9

E. Supplementary revelation of John's preparation for recording the remaining judgments in the Great Tribulation ch. 10

1. The appearance of the mighty angel 10:1-4

2. The announcement of the mighty angel 10:5-7

3. The instruction of the mighty angel 10:8-11

F. Supplementary revelation of the two witnesses in the Great Tribulation 11:1-14

1. The temple in Jerusalem 11:1-2

2. The ministry of the two witnesses 11:3-6

3. The death of the two witnesses 11:7-10

4. The resurrection of the two witnesses 11:11-13

5. The end of the second woe 11:14

G. The seventh trumpet judgment 11:15-19

H. Supplementary revelation of Satan's activity in the Great Tribulation chs. 12-13

1. The activity of Satan himself ch. 12

2. The activity of Satan's agents ch. 13

I. Supplementary revelation of preparations for the final judgments in the Great Tribulation chs. 14-15

1. Judgment at the end of the Great Tribulation ch. 14

2. Preparation for the bowl judgments ch. 15

J. The seven bowl judgments ch. 16

1. The commencement of the bowl judgments 16:1

2. The first bowl 16:2

3. The second bowl 16:3

4. The third bowl 16:4

5. Ascriptions of angelic and martyr praise 16:5-7

6. The fourth bowl 16:8-9

7. The fifth bowl 16:10-11

8. The sixth bowl 16:12-16

9. The seventh bowl 16:17-21

K. Supplementary revelation of the judgment of ungodly systems in the Great Tribulation chs. 17-18

1. Religion in the Great Tribulation ch. 17

2. Commerce in the Great Tribulation ch. 18

L. The Second Coming of Christ ch. 19

1. The praise of God in heaven 19:1-10

2. The return of Christ to earth 19:11-16

3. The destruction of the wicked on earth 19:17-21

M. The millennial reign of Christ ch. 20

1. The binding of Satan 20:1-3

2. The resurrection of tribulation martyrs 20:4-6

3. The final judgment of Satan 20:7-10

4. The judgment of the wicked 20:11-15

N. The eternal state 21:1-22:5

1. The vision of the new heaven and earth 21:1

2. John's first vision of the New Jerusalem 21:2-8

3. John's second vision of the New Jerusalem 21:9-22:5

IV. The epilogue to the book 22:6-21

A. The testimony of the angel 22:6-7

B. The testimony of John 22:8-11

C. The testimony of Jesus and John's response 22:12-20

D. The final benediction 22:21

Constable: Revelation

Revelation

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_____. "A Review of The Pre-Wrath Rapture of the Church." Bibliotheca Sacra 148:589 (January-March 1991):90-111.

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Stott, John R. W. What Christ Thinks of the Church. Grand Rapids: Wm. B. Eerdmans Publishing Co.,1959.

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_____. Life After Death. Condensed Books series. Condensation of We Live Forever. New York: Loizeaux Brothers, 1947; condensed ed., Westchester, Ill.: Good News Publishers, 1961.

_____. Prophetic Mysteries Revealed. Neptune, N.J.: Loizeaux Brothers, 1980.

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_____. "The Mark of the Beast and Perseverance; Revelation 14:9-12." Grace Evangelical Society News 6:6 (June 1991):2-3.

_____. "Who Are The Outsiders? Revelation 22:14-17." Grace Evangelical Society News 8:6 (November-December 1993):2-3.

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_____. "The Hidden Manna and the White Stone in Revelation 2:17." Bibliotheca Sacra 155:619 (July-September 1998):346-54.

_____. "The Pillar and the Throne in Revelation 3:12, 21." Bibliotheca Sacra 156:623 (July-September 1999):297-307.

_____. "The Tree of Life in Revelation 2:7." Bibliotheca Sacra 155:618 (April-June 1998):211-26.

_____. "The Two Witnesses in Revelation 11." Bibliotheca Sacra 154:615 (July-September 1997):344-54.

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_____. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

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Copyright 2003 by Thomas L. Constable

Haydock: Revelation (Book Introduction)

THE

APOCALYPSE OF ST. JOHN,

THE APOSTLE.

INTRODUCTION.

Though some in the first ages [centuries] doubted whether this book was canonical, and who was the author of it, (see Eusebius, lib. 7, History of the Church, chap. xxv.) yet it is certain much the part of the ancient fathers acknowledged both that it was a part of the canon, and that it was written by St. John, the apostle and evangelist. See Tillemont, in his ninth note upon St. John, where he cites St. Justin Martyr, St. Irenæus, St. Clement of Alexandria, Tertullian, St. Cyprian, St. Athanasius., Eusebius, St. Ambrose, St. Jerome, St. Augustine, &c. It was written in Greek to the churches in Asia [Asia Minor], under Domitian, about the year 96 or 97, long after the destruction of Jerusalem, when St. John was banished to the island of Patmos, in the Ægean Sea. It is by some called the prophecy of the New Testament, and the accomplishment of the predictions of all other prophets, by the first coming of Christ at his incarnation, and by his second coming at the end of the world. As to the time when the chief predictions should come to pass, we have no certainty, as appears by the different opinions, both of the ancient fathers, and late interpreters. Many think that most things set down from the fourth chapter to the end, will not be fulfilled till a little time before the end of the world. Others are of an opinion, that a great part of them, and particularly the fall of the wicked Babylon, happened at the destruction of paganism, by the destruction of heathen Rome, and its persecuting heathen emperors. Of these interpretations, see Alcazar in his long commentary, the learned Bossuet, bishop of Meaux, in his treatise on this book, and P. Alleman, in his notes on the same Apocalypse, tom. xii, who, in his preface, says, that this is in a great measure may be now looked upon as the opinion followed by the learned men. In fine, others think St. John's design was in a mystical way, by metaphors and allegories, to represent the attempts and persecutions of the wicked against the servants of God, the punishments that should in a short time fall upon Babylon, that is, upon all the wicked in general; the eternal happiness and reward which God had reserved for the pious inhabitants of Jerusalem, that is, for his faithful servants, after their short trials and tribulations of this mortal life. In the mean time we meet with many profitable instructions and admonitions, which we may easily enough understand; but we have no certainty, when we apply these predictions to particular events; for as St. Jerome takes notice, the Apocalypse has as many mysteries as words, or rather mysteries in every word. Apocalypsis Joannis tot habet sacramenta quot verba....parum dixi, in verbis singulus multiplices latent intelligentiæ . (Ep. ad Paulin. t. iv., p. 574. Edit. Benedict.) (Witham) --- In the first, second, and third chapters of this book are contained instructions and admonitions which St. John was commanded to write to the seven bishops of the churches in Asia. And in the following chapters, to the end, are contained prophecies of things that are to come to pass in the Church of Christ, particularly towards the end of the world, in the time of antichrist. It was written in Greek, in the island of Patmos, where St. John was in banishment by order of the cruel emperor Domitian, about sixty-four years after our Lord's ascension. (Challoner) --- This is the last in order of the sacred writings, and contains, in twenty-two chapters, revelations, as the name imports, extremely obscure, it must be acknowledged, yet undoubtedly of utmost importance to the Christian Church, if we may judge from the dignity of the author, who is the beloved disciple, or the grandeur and majesty of the ideas, which pervade every chapter of the work. Being a sealed book, or a hidden mystery, in the beginning of the Church, when nothing of this important prophecy had yet been fulfilled, it is no wonder we are deprived of the usual lights which we have hitherto followed in expounding the Scripture, viz. the works of the fathers. So little was it indeed understood at that time, that by many it was long considered as a reverie, and an extravagant composition, though the most learned always looked upon it as an inspired work. One reason, which may have led the faithful to class this among the apocryphal works, was the number of fables and illusions published by the misguided piety of the ignorant. We know at least, that on account of the heresy of Cerinthus, which was filled up with illusion and fanaticism, this book was not circulated among the faithful: a few copies were kept with care in the archives of the Churches, to be perused only by the bishop, or such as he thought not likely to abuse it. With regard to the interpretation of it, it will not be expected that it should be attempted in a work of this kind. We shall therefore only give a short account of the principal commentators, and their plans, that the enlightened reader may consult their works, if he wish to enter deeper into the subject. But it should never be forgotten, that the connection of sublime and prophetical ideas which compose this work, has at all times been a labyrinth, in which the greatest geniuses have lost themselves, and a rock on which most commentators have split, the great Sir Isaac Newton not excepted. Hence Scaliger's praise of Calvin; Calvinus sapuit, quia non scripsit in Apocalypsim. 1. The fathers living before the accomplishment of the events, have of course given us no interpretation. Those, therefore, who have written on it at all, have explained it in a mere moral sense, and drawn from it useful parables and instructions. None of them have given a regular systematic explanation. It must, however, be observed, as a circumstance of some moment, that many of them, particularly Sts. Augustine and Jerome, thought the Apocalypse contained prophecies regarding the whole time of the existence of the Church of Christ, till its triumphant state in the new Jerusalem. 2. Among the moderns we have abundant interpreters of the Apocalypse in all the reformed Churches. It has indeed grown into a mania among them, the only difference being their respective degrees of absurdity. This has been to all of them the common quarry, whence they have hewn the stones to cast at their mother Church. For to this day they have continued to disgrace themselves and Christianity, by depicting the Church of Rome as the scarlet whore of Babylon, popery the beast, and the pope antichrist. We must, however, except Grotius and Hammond, who have given historical interpretations, and some few others. 3. Among Catholic expositors stands eminently conspicuous the learned bishop of Meaux, Bosseut. This light of the Galican Church has improved upon and filled up the outlines which Grotius had only sketched. The first three chapters, according to him, regard only the Churches of Asia, to which they are addressed; the other chapters, to nineteen, have been fulfilled in the persecutions which the Church endured under the pagan emperors. The last three are merely allegorical of the triumphs which the Church finally gained over her persecutors. 4. Du Pin has taken a wider range. The last three chapters regard the final judgment, and the establishment of the Church in heaven. And all the chapters between the first three and last three, are mere general descriptions of persecutions, fall of tyrants, heresies, &c. which shall happen in the Church; represented under the various figures which the rich imagination of St. John supplied. This system certainly removes all difficulties at once, by saving the trouble of comparing each figure with corresponding historical facts; but substitutes a vague and indeterminate sense, which we do not expect in prophecy. 5. Calmet does not vary a great deal in the outlines with Bossuet; but their applications of the text to the history are in many points widely different. He conceives the intermediate chapters between the first three and last three to have been fulfilled in the general persecution begun by Diocletian, in 303, and the destruction of Rome, in 410, by Alaric. The last three chapters give the triumph of the martyrs at that period, as well as many things, which are to take place at the coming of antichrist, and the dissolution of the world. 6. Conceiving that all the above commentators had too much contracted the time for the accomplishment of the prophecy, by limiting it to the establishment of Christianity, Monsieur de la Chetardie established a new system upon the supposition that the Apocalypse includes the whole history of Christ's Church upon earth. In doing this, he had the authority of St. Augustine, and other fathers. Observing, therefore, upon an attentive perusal of this work, that there were seven seals, seven trumpets, seven vials, and that at the opening of such seals a new revelation was made, he ingeniously concluded, that the history of the whole Church was divided into seven periods or ages, and that to each period belonged one seal, one trumpet, and one vial. Six of these periods he conceives to be already accomplished, the seventh yet remains concealed in the womb of futurity. 7. Ingenious as is this system of Chetardie, it was not adopted, since Calmet, who wrote after him, preferred his own, which resembled that of Bossuet. It has, however, been renewed by this late bishop Walmsley, under the name of Signor Pastorini, who has taken up the idea and general outline from Chetardie, but illustrated the same with his own interpretation and application to historical facts. The erudition with which the latter author has clothed this system, and the striking aptness of his comparisons of the words of the prophecy to the events which have passed, have gained a very general approbation, and he is almost exclusively followed in the interpretation of this sealed book. How far he has succeeded in his explanation of the seventh age of the Church, cannot be determined by us, since it is shut up in the dark recess of futurity. Posterity will decide. To him we refer the English reader for any further information on the subject, convinced that his researches will be amply gratified, his education wonderfully improved. For, says the illustrious prelate Bossuet, "notwithstanding the obscurities of this book, we experience in its perusal an impression so sweet, and at the same time so magnificent, of the majesty of God; such sublime ideas present themselves of the mystery of Jesus Christ, such noble images of his victories and his reign, and such terrible effects of his judgment, that the soul is quite moved and penetrated. All the beauties of the Scriptures are collected in this book. Whatever there is melting, lively, and majestic in either the law or the prophets, acquires in this book an additional lustre." O truly adorable truths contained herein! of which God is the plentitude and eternal source; of which Jesus Christ is the prophet, the teacher and master; truths which have the angels for servants and ministers; the apostles and bishops for witnesses and depositaries; and all faithful souls, ver. 3. for children and disciples. Let us prepare our hearts to hear Jesus Christ arisen from the dead, discovering to us the mysteries of his kingdom, and the truths of the gospel of his glory. Let us hear his warning voice, and prepare for his speedy coming by a strict observance of every duty. Happy, thrice happy that Christian whom the death of sin, and the sleep of tepidity shall not render deaf to this voice!

====================

Gill: Revelation (Book Introduction)

INTRODUCTION TO REVELATION

That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, and from his office, a servant of Jesus Christ, Rev 1:1; but also from the character this writer gives of himself, Rev 1:2; as being an eyewitness of the essential Logos, or Word of God, and who bore a faithful record of him as such, as John did in his Gospel, in a very peculiar and remarkable manner, and from this writer's being in the isle of Patmos when he wrote, Rev 1:9; for of what other John can this be said? to which may be added the testimonies of the ancient writers, as Justin Martyr ^a, who lived within fifty years of the apostle, and Irenaeus ^b, who was the disciple of Polycarp, an hearer of this apostle, and Clemens Alexandrinus ^c, Tertullian ^d, Origen ^e, and others, who ascribe it to him. It was a most monstrously stupid notion of Caius, Dionysius of Alexandria mentions ^f, that it was written by Cerinthus the heretic, when his heresies concerning the divinity and humanity of Christ are most strongly refuted in it. What seems to have led to such a thought is, that the account of the thousand years' reign, and the descent of the new Jerusalem from heaven, seemed to favour the judaism of this man, and his carnal notions of an earthly paradise, whereas they have no such tendency. And as for its being written by another John, who is said to be presbyter at Ephesus, after the apostle, it is not certain there ever was such a man; and if there was, he must be too late to be the writer of this book; nor to him can the above characters agree. What is observed in favour of him, that the penman of this book is called, in the title, John the divine, and not the evangelist, or apostle, will do him no service; for to whom does this character so well agree, as to the Evangelist John, who wrote of divine things in so divine a manner, and particularly concerning the divinity of Christ? hence this book was sometimes called yeologia, "Divinity" ^g: besides, the title of the book is not original, but is what has been affixed to it by others, and varies; for in the Complutensian edition it runs thus,

"the Revelation of the holy Apostle and Evangelist John the Divine.''

In the Vulgate Latin version it is called the Apocalypse of the blessed John the Apostle; and in the Syriac version, the Revelation which was made to John the Evangelist; and in the Arabic version, the Vision of John, the Apostle and Evangelist, to wit, the Apocalypse. All which acknowledge the Apostle John to be the writer of it, and show the sense of the ancients concerning it. Nor is it of any moment what is alleged, that this writer makes mention of his name several times, whereas it was usual with John, both in his Gospel and epistles, to conceal his name; since there is a wide difference between writing an history and epistles to friends, and prophecy which requires the author's name, on whom the authority and truth of the prophecy greatly depend: and so likewise the disagreement of style observed in this book, with the other writings of John, has no force in it; since the prophetic style is always different from an historical and epistolary one; and yet, after all, in many things, there is an agreement; John in this, as in his other writings, speaks of Christ as the Word and Son of God and under the character of the Lamb; and likewise the following: passages may be compared together, as Rev 1:2 with Joh 19:35 and 1Jo 1:1, Rev 1:5 with 1Jo 1:7. All which being observed there no room to doubt, neither of the writer nor of the authority of this book; especially when the agreement of the doctrine contained in it with other parts of the Scripture, the majesty of its style, and above all the many prophecies of things to come to pass in it, several of which have been already fulfilled, are considered; and though it was called in question and rejected by some heretical men, because some things in it did not suit with their tenets, yet we have not the least reason to doubt of its being authentic who have lived to see so much of it already accomplished and which could come from no other but God. As for the time of its writing this is not agreed upon on all hands; the place where, seems to be the isle of Patmos, which yet some question. Some think it was written in the times of Claudius Caesar ^h, before the destruction of Jerusalem. In the title of the Syriac version, this revelation is said to be made to John in the isle of Patmos, into which he was cast by Nero Caesar. But the more commonly received opinion is, that he had this vision there, at the latter end of Domitian's reign ⁱ by whom he was there banished, about the year 95, or 96. But be this as it will, the book is certainly of divine authority, and exceeding useful and instructive; and contains in it the most momentous and important doctrines of the Gospel, concerning a trinity of persons in the Godhead, the deity and sonship of Christ, the divinity and personality of the Spirit, the offices of Christ, the state and condition of man by nature, justification, pardon, and reconciliation by the blood of Christ; and it recommends the several duties of religion, and encourages to the exercise of every grace and gives a very particular account of the rise, power, and fall of antichrist, and of the state of the church of Christ in all the periods of time to the end of the world. And though it is written in an uncommon style, yet may be understood, by the use of proper means, as by prayer and meditation, by comparing it with other prophetic writings, and the history of past times, by which many things in it will appear to have had their accomplishment; and it ought to be observed, that it is a revelation, and not a hidden thing; that it is now not a sealed book, but an open one; and that such are pronounced blessed that read and hear it, and observe the things in it, Rev 1:3; and which is no small encouragement to attempt an explanation of it.

Gill: Revelation 21 (Chapter Introduction)

INTRODUCTION TO REVELATION 21

This chapter contains an account of the happy state of the church, consisting of all the elect, both Jews and Gentiles, which will take place upon the first resurrection, and will continue during the thousand years' reign mentioned in the preceding chapter. The seat of the church in these happy times will be the new heaven and the new earth, Rev 21:1 the church that will dwell there is described by its names, the holy city, and new Jerusalem; by its descent, from heaven; and by its state and ornament, being prepared and adorned as a bride for her husband, Rev 21:2 and her happiness is expressed by the presence of God with her, and communion with him enjoyed by her, and by a freedom from all evils endured in the present state of things, Rev 21:3 after which John hears the voice of him that sat on the throne, declaring himself to be the author of the new heaven and earth; ordering him to write, that what had been said was true and faithful; affirming that things were now done and finished; calling himself the Alpha and Omega, the beginning and the end: promising grace to the thirsty soul, the inheritance of all things to the overcomer, and also divine sonship; and threatening the second death to sinners, whose characters are given, Rev 21:5 next John has a vision of the bride before spoken of; the preface to it is in Rev 21:9 in which is signified that one of the seven angels that had the seven vials talked to him in a very free and familiar manner, and proposed to show him the Lamb's wife; and in order to it carried him to an exceeding high mountain, and showed him the city before mentioned, said to be great, holy, and heavenly; and which is described by the glory of God upon it, and the light that was in it, comparable to a crystal jasper stone, Rev 21:11 by its wall, which is great and high; and by its, gates and foundations; its gates are in number twelve, twelve angels at them, and on them written the twelve names of the children of Israel, and these situated three at each point, east, west, north, and south; and its foundations are also twelve, having the names of the twelve apostles on them, Rev 21:12 by the measure of it, which the angel took with his golden read; of the city, which was twelve thousand furlongs, it being four square, and its length, breadth, and height equal; and of the wall, which was a hundred forty and four cubits, Rev 21:15 and next the city is described by the matter of which it was built; the wall of jasper the city of pure gold, like to clear glass; the foundations of precious stone, each foundation being of one stone; the gates of pearls, each gate being of one pearl; the street of the city of pure gold, like transparent glass, Rev 21:18 and then by the temple in it, which is no other than the Lord God and the Lamb; and by the light, which is the same, it having no need of sun or moon, Rev 21:22 and next by its inhabitants, the nations of the saved ones, who walk in its light, and the kings of the earth, that bring their honour and glory to it; by its safety and security, and by the purity of it, none but undefiled persons, and such who are written in the Lamb's book of life, being admitted into it, Rev 21:24.

Gill: Revelation 22 (Chapter Introduction)

INTRODUCTION TO REVELATION 22

This chapter contains a further account of the above city, a confirmation of the visions of this book, and the conclusion of it. The city is further described by the river that ran by it, or through it, called a river of water of life, said to be pure and clear as crystal, and to have its rise from the throne of God and the Lamb; and by the tree of life in the midst of it, situated on each side the river, bearing twelve sorts of fruit, yielded every month, the leaves of which heal the nations, Rev 22:1 and the happiness of the inhabitants of it is set forth, by there being no curse in it; by the throne of God and the Lamb being in it; by the service of the saints in it; by the pleasure they enjoy, and the honour put upon them; by the light of the place, and the duration of the saints' reign, Rev 22:3 next follow testimonies concerning the authority of the book, and the truth of things in it; and first, the testimony of the angel that talked with John, declaring that the things in it were true and faithful; and that he was sent from the Lord God of the prophets to show to the saints things that would quickly come to pass; and that Christ himself would quickly come; and that they were happy who kept and observed the sayings and prophecies of it, Rev 22:6 then the testimony of John who saw and heard them, and was about to worship the angel that declared them, but was forbid by him, and dissuaded from it, by observing to him who he was, a fellow servant of his and of his brethren, and that God only was to be worshipped, Rev 22:8 who is ordered, as it seems by Christ, not to seal up the prophecies delivered to him, since the time of their fulfilment was at hand, when men would remain just as they were, whether ungodly and filthy, or righteous and holy, Rev 22:10 and who declares that he should quickly come to reward every man according to his works; and that he was the Alpha and Omega, the beginning and the end, the first and the last; and that they were happy that did his commandments, since it would appear they had a right to the tree of life, and to entrance through the gates into the city before described, when wicked men, whose characters are given, would be without, Rev 22:12 and still more clearly and fully Christ asserts himself to be the author of this revelation, and the sender of the angel, to testify it to the church, who is David's root and offspring, and the morning star, whose coming is to be wished for by the Spirit and bride, and every truly gracious soul, Rev 22:16 and to show the perfection and authority of this book, as well as of the whole Scripture, and to deter persons from adding to it, or taking from it, he threatens to inflict on such persons the plagues herein written, and to take the names of such out of the book of life, out of the holy city, and from the things written in this book, Rev 22:18 and then he delivers out a fresh asseveration of his speedy coming, to which John adds his hearty "Amen", and earnest request that he would come quickly; and the book is concluded with a benediction usual in the epistles, especially in those of the Apostle Paul, Rev 22:20.

College: Revelation (Book Introduction)

PREFACE

This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God's inspired word. It is not a technical commentary, although it draws on the best in current biblical scholarship. It is not a devotional commentary, although the reader will find that Revelation certainly speaks to our day. My primary aim has been to provide a clear, concise explanation of what the biblical text means, showing the evidence on which my conclusions are based.

Extensive cross-referencing makes this volume a convenient reference tool for those seeking insight into a particular passage. However, I strongly recommend that users read through the entire commentary from beginning to end, considering each text in its broader context. It is particularly important to read the Introduction. There I define key terms ("kingdom of God," "labor pains," "apocalypse," etc.) and explain the historical, literary, and theological setting for John's work. Readers who truly desire to understand Revelation will find this approach most productive.

For many years I have taught Revelation at Minnesota Bible College and in other settings. Therefore most of the research for writing this commentary was already done. Nevertheless, completing this project on a tight deadline has been a major undertaking. Many people have provided assistance and support to make this book possible. MBC's President, Mr. Robert Cash, relieved me from certain duties as Vice President of Academics and Professor of New Testament so that I could make a research trip to Virginia. Dr. Mark Mangano, MBC's Professor of Old Testament and Biblical Languages, took over one of my classes to reduce my teaching load. The elders of the Meadow Park Church of Christ in Rochester, Minnesota, granted me a leave of absence from elders' duties so I could devote more time to writing. Dr. Harold Mahan, Director of the G.H. Cachiaras Memorial Library at MBC, provided research assistance. Dr. John Trotti and Mr. Roger Pittard, of Union Theological Seminary in Virginia, also provided library support. My dear wife Cathy read the entire manuscript and provided secretarial assistance. The series editors, Dr. Jack Cottrell and Dr. Tony Ash, also read the manuscript and offered helpful suggestions. Mr. John Hunter of College Press guided me through the publication process. My students and colleagues at MBC, my family members, and so many others offered help and encouragement along the way. The women of the Disciple's Prayer Life Sunday School class have bathed this entire project in prayer. To all these brothers and sisters in Christ, I offer my sincere thanks.

Christopher A. Davis

Rochester, Minnesota

July 2, 2000

-College Press New Testament Commentary: with the NIV

INTRODUCTION

I. INTENDED TO REVEAL NOT TO CONCEAL

The Revelation of John is one of the most often read, but least understood books of the Bible. The first three words of the Greek text of Revelation are ajpokavluyi" =Ihsou' Cristou' (apokalypsis Içsou Christou), or "apocalypse from Jesus Christ." Apokalypsis is a combination of two Greek terms: The noun kaluvptra ( kalyptra ) refers to some sort of "covering," particularly a woman's "veil." The preposition ajpov ( apo ) communicates the idea of "movement away from" or "removing" something from one location to another. The term apokalypsis literally means, then, "the removal of that which conceals" or "the removal of the veil" (so that one may see what is under it). In English, the term is usually translated "revelation" - something that does not "conceal" or "cover," but which "unveils" or "reveals." So John's own title for his book is "Apocalypse from Jesus Christ" or "Revelation from Jesus Christ."

Beginning with the very first word of the book, the author claims to be revealing something. John expects that his Christian readers will not be puzzled, but able to comprehend his meaning. He does not intend the Revelation to be an enigma, but to be understood . For centuries, however, the book's mysterious symbolism has served to hide more than it reveals. Anyone who reads interpretations of Revelation - from Irenaeus in the second century, to Joachim of Fiore in the twelfth century, to Hal Lindsey in the twentieth century - finds very little agreement regarding what the book means. The reason is that Revelation is so unusual, so unique in the New Testament, that many Bible students simply do not know how to approach it. They lack the "key" for unlocking the secrets John intends to share.

II. APPROACH TO REVELATION

A. AN HISTORICAL AND CRITICAL APPROACH

A breakthrough has come in our own time. Before the mid-1800s, the Bible was viewed as little more than a vast collection of proof texts that could be taken apart and used to support the doctrinal systems of the various churches. No serious effort was made to understand each book as a whole or to seek insight into the meaning of the biblical books by examining the historical circumstances in which they were written. Beginning with Ferdinand Christian Baur in the mid-nineteenth century, a new group of scholars has urged a different approach to Scripture - an historical and critical approach. This is the kind of approach to Revelation adopted in this commentary.

By "critical" we do not mean mere "faultfinding." Instead, being "critical" involves asking questions, weighing evidence, and forming judgments. If we ask no questions of Revelation, then we get no answers. Since we wish to understand this word from God, we ask the same kinds of penetrating questions of it that we ask of any other piece of literature, whether it be the orations of Cicero, the plays of Shakespeare, or the novels of Mark Twain. We ask questions such as: Who wrote this book? When? Where? How? For what purpose? To what audience? In what circumstances? Using what sources? Why is the book structured in the way it is? What did the terminology used by the author mean to the readers of his time? What literary techniques does he employ?

We take an "historical" approach to Revelation because we believe that the Bible should not be studied in a vacuum as if it had no relationship to the events surrounding its writing. One of the primary convictions of the Christian faith is that God does not reveal himself in a vacuum, but in history. He is not just "God." He is the God of Abraham, Isaac and Jacob; the God of Moses and the Exodus; the God who made an eternal covenant with King David; the God who came among us in the person of Jesus Christ in history. For this reason, one of the best ways to gain an understanding of the Bible is to learn something about the historical settings in which it was produced.

In this commentary, we uncover the meaning of Revelation by asking an historical question: What did this book communicate to its first readers? What did Revelation reveal to the Christians for whom John wrote? How would they have understood its message? In order to answer this question, we must learn all we can about who the first readers were. We must acquaint ourselves with their time, their location, their circumstances, their language, their literature, and their culture. Only then will we be able to discern what Revelation meant to the believers for whom it was intended. Only then will we begin to work out an accurate interpretation of Revelation in its historical context. We will find that most of the truths Christ revealed to the first readers are applicable to his modern-day disciples as well.

B. RESOURCES FOR THE STUDY OF REVELATION

What resources from the ancient world assist us in our efforts to correctly understand and interpret Revelation? Primary texts include:

1. The Hebrew Old Testament

The Old Testament contains history and theological reflection regarding God's covenant relationship with the people of Israel. Christians consider the Old Testament and New Testament (see below) to be the inspired, authoritative word of God.

2. The Septuagint

The Septuagint is a Greek version of the Old Testament. This translation was begun in the third century B.C. after Alexander the Great made Greek the common language uniting his empire. According to legend, seventy Jewish scholars independently produced identical translations of the Hebrew Scriptures, thus attesting to divine inspiration of the Greek text. For this reason, "LXX" (the Roman numeral for "70") serves as the common abbreviation designating the Septuagint translation. The Septuagint was the "Bible" of most of the first Christians, who lived in the Greek-speaking eastern half of the Roman Empire. Nearly every line of Revelation contains allusions to either the Septuagint or the Hebrew Old Testament. The Septuagint also includes the Apocrypha.

3. The Old Testament Apocrypha

The Apocrypha is a collection of Jewish writings, most of which date from the second century B.C. through the first century A.D. Christians from the Roman Catholic and Greek Orthodox traditions consider them part of the authoritative Christian canon. Most Protestants view the Apocrypha as useful, edifying works, but do not give them a status equal to that of the Old and New Testaments.

4. The Old Testament Pseudepigrapha

The Pseudepigrapha is a collection of Jewish and Christian documents, with the majority dating from the third century B.C. through the second century A.D. About one-third are called "apocalypses" because they resemble the Revelation of John in their language, style, use of symbolism, and/or shared concepts. Since they represent the same literary type, or "genre," they prove an invaluable aid to the study of John's vision (as discussed below in Part III). James H. Charlesworth has edited a two-volume collection of these writings in English.

5. Ancient Near Eastern Texts

Texts surviving from the Ancient Near East shed light on the cultural roots of ideas found in Revelation. To illustrate, the Babylonian Creation Myth offers insights into the symbolic meaning of the "sea" and the "sea monster" in John's vision. J.B. Pritchard has edited a useful collection of such texts in English translation.

6. The Dead Sea Scrolls

Called "the greatest manuscript discovery in modern times" by W.F. Albright, the Scrolls were produced by a Jewish community at Qumran on the northwestern shore of the Dead Sea. Some of the texts are biblical manuscripts, while others describe the beliefs and rules of the Qumran sect. Dating from the end of third century B.C. to A.D. 70, the Dead Sea Scrolls shed light on Palestinian Judaism in the years prior to the writing of Revelation.

7. The New Testament

Written in the first century A.D., the New Testament draws together writings of the very first Christian communities. As such, it represents our earliest and most precious witness to Jesus and the church he founded.

8. Josephus

A contemporary of John, Flavius Josephus composed valuable histories of the Jewish people. He provides us, for example, with a vivid, first-hand description of the destruction of Jerusalem in A.D. 70 - an event alluded to in Revelation.

9. The New Testament Apocrypha

The New Testament Apocrypha is a collection of extracanonical Christian writings (some from Gnostic or other heretical groups) from the second century A.D. and beyond. It provides us with additional samples of early Christian apocalypses.

10. Early Christian Fathers

Writings of Christian leaders from the post-New Testament period cast light on the circumstances surrounding Revelation's composition. To illustrate, Eusebius's History of the Church (ca. A.D. 325) identifies the author and date of Revelation. Eusebius also describes two great persecutions suffered by first-century believers - events that play a role in John's vision.

11. Rabbinical Writings

Although most date to the post-New Testament period, teachings of ancient Jewish rabbis (Mishnah, Talmud, Midrashim, etc.) sometimes illuminate the biblical text. We turn to them, for example, when interpreting the symbolism of the four living creatures in Revelation 4.

12. Classical Greek and Latin Literature

Ancient Greek and Latin writers open a door to the world of the first readers of Revelation. To illustrate, Suetonius has left us biographies of the first twelve Roman emperors, some of whom play a role in Revelation. The correspondence of Governor Pliny and the Emperor Trajan explains Roman policy toward Christians in the early second century. The nearly five hundred volumes of the Loeb Classical Library (Harvard University Press) make this wealth of knowledge available to English readers.

We will utilize all these resources and more as we interpret the Revelation of John. We study other ancient writings not because we consider them to be inspired or authoritative - not because we place them on an equal level with the Bible. Rather, we study them because they help us to enter the thought world of John's first readers, so that we may understand Revelation as they understood it.

C. STRENGTHS OF THE HISTORICAL AND CRITICAL

APPROACH TO REVELATION

The weakness of alternative approaches to Revelation is seen in their failure to create a consensus regarding the meaning of the book. There have been nearly as many interpretations of Revelation as there have been interpreters. The weakness of alternative approaches is further highlighted by the erroneous predictions made on the basis of those approaches. To illustrate, when the former Soviet Union disintegrated, many scholars' interpretations of Revelation perished with it.

The strength of an historical and critical approach to Revelation is demonstrated by several facts: First, there is a great deal of agreement among historical and critical scholars regarding the meaning of John's vision. They have found the key to interpreting Revelation, while others must rely heavily on guesswork. Second, an historical and critical interpretation of Revelation makes sense today, and it would have made sense to the first-century Christians for whom the book was written. Third, an historical and critical interpretation reveals that the message of Revelation is wholly compatible and consistent with the message of the rest of the New Testament. Finally, the accuracy of an historical and critical interpretation of Revelation can be demonstrated with objective evidence drawn from other ancient writings. It does not rest on subjective speculation.

III. APOCALYPTIC LITERATURE

Other New Testament writers communicate through narrative or epistle, but in Revelation John employs striking imagery and vivid symbolism. Although Revelation is unique in the New Testament, it was not at all unique in John's time. Revelation belongs to a genre, or type of literature, that was most popular in Palestine from the second century B.C. through the second century A.D. Such writings are called "apocalypses," or "apocalyptic literature," partly because they are revelatory in nature and partly because they resemble the Apocalypse of John (see Part I above).

A. JEWISH AND CHRISTIAN APOCALYPSES

The only apocalyptic writing in the Old Testament is the Book of Daniel. Some believe that Daniel is the oldest apocalypse and that later writers imitate its style. Others argue that the Book of the Watchers ( = 1 Enoch 1-36) is older. Whatever the case, Jewish theologians found apocalyptic to be a powerful tool for expressing their convictions concerning God and his dealings with the world. The most important Jewish apocalypses for our purposes are 1 Enoch (a compilation of five originally independent works dating from the second or third century B.C. to the first century A.D.), 2 Enoch (late first century A.D.), 2 Baruch (ca. A.D. 100), 3 Baruch (first to third century A.D.), 4 Ezra (ca. A.D. 100), the Apocalypse of Abraham (ca. A.D. 100), and the Apocalypse of Zephaniah (first century B.C. to first century A.D.). Beyond the apocalypses themselves, other writings from the period contain apocalyptic sections or features. Two examples are the Testaments of the Twelve Patriarchs (second century B.C.) and the Sibylline Oracles (second century B.C. through seventh century A.D.). All of these writings are preserved in the Pseudepigrapha (described above in Part II.B.4).

Early Christian apocalypses include, for example, the Shepherd of Hermas, 5 Ezra, and the Apocalypse of Peter (all dating to the second century A.D.). The Revelation of John appears to be the first Christian apocalypse - the first Christian adaptation of the apocalyptic form. Other New Testament writings certainly contain apocalyptic ideas, but in Revelation alone do we find a fully developed apocalyptic vision. Since John's Christian apocalypse builds on the earlier Jewish apocalyptic tradition, those Jewish documents serve as one of the most valuable resources for understanding the nature and meaning of Revelation.

B. CHARACTERISTICS OF APOCALYPTIC LITERATURE

But what exactly is an "apocalypse"? What sets these books apart and leads us to place them in a special class? First, Jewish apocalyptic literature is characterized by a particular kind of theology - a particular understanding of who God is and how he deals with his creation. Apocalyptic theology is rooted in the Jewish Scriptures since apocalyptic was initially a Jewish phenomenon. Christian apocalyptic writers later modified this theology in significant ways due to their encounter with Jesus Christ (see below).

Second, apocalyptic writers utilize a particular manner of communicating that theology - a distinctive form or style of writing . For example, they tend to make heavy use of symbolism.

So apocalyptic theology is a certain network of beliefs about God and the apocalyptic form is a certain means of expressing those beliefs. It is possible to have a message containing apocalyptic theology that is not communicated in the apocalyptic style. (An example would be the gospel preached by the Apostle Paul, which J. Christiaan Beker rightly describes as an "apocalyptic interpretation of the Christ-event.) However, true apocalypses - like the Revelation of John - display both apocalyptic form and apocalyptic theology.

1. Common Characteristics of the Apocalyptic Form

Some of the most common characteristics of the apocalyptic form are described below. Not every apocalypse includes every feature.

a. Visions or Revelations

Apocalypses take the form of visions or revelations from God. Whereas Old Testament prophets experience God directly ("The word of the Lord came to me" or "In the year that king Uzziah died, I saw the Lord"), the apocalyptic seers receive their revelations through an intermediary - often an angel. Their visions usually concern the future, giving apocalyptic a strong "eschatological" element.

b. Symbolism

Apocalyptic visions are filled with vivid symbolism. Over time, as various apocalyptists adopted and adapted the images used by others, a set of common symbols was developed. For example, the sea typically represents the forces of evil and chaos. Stars often represent angels. Beasts symbolize political powers opposed to God and his people. If we read Revelation alone (as so many do), then we may find John's symbolism puzzling and impenetrable. However, if we study other apocalypses as well, then we begin to see the patterns and Revelation becomes less intimidating.

c. Esoteric Elements

Apocalyptic writings are esoteric; they contain an element of mystery or secrecy. They are not meant for the general public, but for "insiders" who are acquainted, for example, with the meaning of the conventional apocalyptic symbols. John apparently considers his readers to be insiders able to grasp his meaning. By acquainting ourselves with their literature and culture, we can become insiders too.

d. Symbolic Numbers

Apocalyptic writers place symbolic meaning in numbers. Here, too, a set of conventional symbols emerge:

Two is the number of valid witness. Its Jewish roots are found in Deuteronomy 19:15 where the Lord requires at least two witnesses for a matter to be established in a court of law.

Three often relates to God. This symbol also has Old Testament roots in passages such as Isaiah 6:3 where the Lord receives the threefold worship of the seraphim: "Holy, holy, holy is the LORD Almighty." Christian writers tend to see Trinitarian connotations in this number since the Lord has revealed himself to us as God the Father, God the Son, and God the Holy Spirit.

Four often symbolizes the world, or God's creation. This goes back to the idea that the "four corners of the earth" (Ezek 7:2; cf. Rev 7:1), the "four quarters of the earth" (Isa 11:12), or the "four winds" (Jer 49:36; Ezek 7:9; Zech 6:5; Dan 7:2; cf. Matt 24:31//Mark 13:27; Rev 7:1) - i.e., north, south, east, and west - together encompass the whole of creation.

Five, the number of fingers on the human hand, describes a "handful" or a "few."

Ten - two "handfuls" - represents "several." Neither ten nor five should necessarily be interpreted literally in apocalyptic writings.

Seven is the number of "fullness," "completeness," "perfection." In some texts this number carries connotations of goodness or morality, for the author is thinking of persons or things being "complete" in the sense of being everything God intends them to be. However, the dominant meaning for seven is not "perfection" in the sense of being morally faultless, but "perfection" in the sense of being "complete" or "whole." We may trace the origin of this symbol to Old Testament texts such as Genesis 1-2, where seven days form a "complete" week.

Six is one less than seven; it does not "measure up" to seven or attain to the fullness of seven. Six, then, symbolizes "incompleteness," "imperfection," and sometimes evil.

Eight, in Christian apocalypses, symbolizes Jesus Christ. For an explanation, see the comments on Revelation 13:18.

Twelve tends to represent the people of God - those who love him and serve him faithfully (i.e., Law-keeping Jews in Jewish apocalypses and faithful Christians in Christian apocalypses). The idea no doubt comes from the Old Testament, where the twelve tribes of Israel together form the covenant community of God.

Multiples of these numbers typically represent the "fullness" or complete number of the thing symbolized. For example, the 144,000 (12 12 1000) in Revelation 7 represent the full number of the people of God. Other symbolic numbers used in Revelation will be explained at appropriate points in the commentary.

e. Pseudonymity

Rather than writing in their own names, apocalyptists typically employ pseudonyms, or false names. They attribute their works to an ancient hero such as Abraham, Jacob, or Ezra. What is the reason for this practice? Various theories have been put forward.

Many apocalypses (including Revelation) were composed in times of persecution. Some suggest that the pseudonyms and mysterious symbols are aimed at hiding the author's identity and message from hostile political authorities. One may question how successful this tactic would have been. Could any of John's neighbors read his description of the Whore of Babylon (Revelation 17) without seeing in it a criticism of Rome?

Apocalyptic literature became popular during the first and second centuries B.C., as Jewish prophecy declined and the Old Testament canon was being finalized. At the same time, Greco-Roman society tended to devalue the present and glorify the past. All of these factors would have made it difficult for newer theologians to gain a hearing. Perhaps they attributed their works to respected ancient luminaries in order to deceive their readers and add authority to their message. They pretended to predict events leading up to their own time, and thereby added credibility to their real predictions concerning the readers' future. The difficulty with this theory is that it assumes a great deal of gullibility on the part of the readers. Would many people really believe that writings of Enoch, the seventh descendant of Adam (Gen 5:18-24), had suddenly appeared in the second century B.C.?

It seems more likely that pseudonymity was openly used as a literary device. In other words, the readers knew very well that the writer was not Jacob or Moses or Ezra. Attributing a book to one of these Jewish heroes was a way of saying: What you are about to read is an apocalypse, so read and understand it as such. The "pen name" was chosen according to the subject matter of the apocalypse. For example, Baruch was the secretary of the prophet Jeremiah, who interprets the destruction of Jerusalem by the Babylonians in the sixth century B.C. (Jer 32:12-16; 36; 43:1-6; 45:1-2). Similarly, the author of the Syriac Apocalypse of Baruch writes of the destruction of Jerusalem by the Romans in A.D. 70. He presents himself as a "second Baruch" helping his readers understand why God again allowed the holy city to fall.

Whereas most apocalypses are pseudonymous, Revelation proves the exception to the rule. As we will see below (Part IV), John writes in his own name.

2. Common Features of Apocalyptic Theology

In addition to sharing a distinctive form of writing, Jewish and Christian apocalyptists tend to hold a number of common convictions concerning God and his ways with the world. This distinctive apocalyptic theology, or worldview, is rooted in the Old Testament. At the risk of oversimplifying a complex matter, we will trace the historical development of the apocalyptic worldview through three primary, overlapping stages: the Old Testament period, the intertestamental period, and the New Testament period.

a. Roots of Apocalyptic Theology in the Old Testament Period

(1) Genesis 1-5. Several key elements of apocalyptic theology appear in the opening chapters of Genesis, the foundational book of the Old Testament. First, God exists and he is the creator of all that is, including human beings. "In the beginning, God created the heavens and the earth" (Gen 1:1). God made humankind, both male and female, in his own image and his own likeness (Gen 1:26-27).

Second, by virtue of the fact that he is creator, God is also the owner, the king, the sovereign Lord over all creation. This truth is implicit in Genesis but is made explicit elsewhere in the Old Testament. For example, the Psalms proclaim that

The earth is the LORD's, and everything in it, the world, and all who live in it; for he founded it upon the seas and established it upon the waters (Ps 24:1-2).

God is the King of all the earth (Ps 47:7).

As creator and king, God alone has the right to decide what his world should be - what he considers "good" in his creation and what he considers "evil."

Third, as sovereign Lord, God created the world good. "God saw all that he had made, and it was very good" (Gen 1:31) - that is, pleasing to God, perfectly conforming to his will.

Fourth, Genesis does not state that human beings are immortal by nature. Instead, the first humans, Adam and Eve, were created mortal and their lives were sustained only by God's provision. God placed the tree of life in the center of the garden so that, by eating its fruit, the man and the woman could potentially live forever (Gen 2:9; 3:22). Life is the gift of God and is sustained by God alone at his good pleasure.

Fifth, God's creatures have rebelled against his sovereign will, thus introducing "sin" or "evil" into God's "good" creation. According to Genesis 2:16-17, God issued one command to Adam:

You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.

Chapter 3 describes how one of God's creatures, the serpent (discussed below), tempted Eve to sin - that is, to "be like God" by deciding good and evil for herself (Gen 3:5). (Note that the Book of Genesis implies a rebellion against God on the part of the serpent that preceded the rebellion of Adam and Eve.) As a result, she and Adam disobeyed God, ate the forbidden fruit, and thus introduced sin into the human race (Gen 3:6).

Sixth, God has responded to the sin of his creatures by pronouncing several terrible judgments: He cursed the serpent and promised that the woman's "offspring" would crush its head and thereby destroy it (Gen 3:14-15). He condemned the woman to pains in childbearing and domination by her husband (Gen 3:16). He cursed the ground so that it would resist Adam's efforts to cultivate it and would bear fruit only through painful toil (Gen 3:17-19). Finally, God kept the promise made in Genesis 2:17 by condemning Adam and Eve to death. Genesis 3:22-24 reads:

And the LORD God said, "The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever." So the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.

Separated from the tree of life, "nature" took its course: Adam and Eve - and their descendants after them - eventually died (see Gen 5:5-31).

Note that, within the framework of Genesis, death is the destruction of God's creation. Furthermore, it is God's penalty for sin, for the idolatrous effort to be one's own "god" by deciding good and evil for oneself. Human beings die as a result of their own sin (e.g., Adam and Eve themselves) and/or as a result of their ancestor's sin (Adam and Eve's descendants - including, for example, innocent babies who sometimes die not because they have rebelled against God on their own, but because they have been cut off from the tree of life due to the sin of their ancestors) and as a result of the serpent's sin (since the serpent played a role in the fall of Adam and Eve, which led to their death and that of their descendants). As the Apostle Paul would later phrase it, "the wages of sin is death" (Rom 6:23).

(2) Promised Salvation from Sin and Death. However, throughout the Old Testament, God, in his grace and mercy, declares that he will not allow sin and death to have the last word. For example, he vows that Adam and Eve's "offspring" will crush the serpent's head (Gen 3:14-15). He swears to the nomad Abraham that "all people on earth will be blessed through you" (Gen 12:3). He promises King David that, "when your days are over and you rest with your fathers, I will raise up your offspring to succeed you, who will come from your own body, and I will establish his kingdom . . . forever" (2 Sam 7:12-13). To the prophet Isaiah God reveals his future plans: "Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind" (Isa 65:17).

b. Development of Jewish Apocalyptic Theology in the Intertestamental Period

(1) Rebellion in Heaven . In reading the Old Testament and attempting to discern the truths contained in it, Jewish apocalyptists draw the logical conclusion that the serpent of Genesis 3 must have been an angel who rebelled against God. After all, the Scripture says that, "in the beginning, God created the heavens and the earth" (Gen 1:1). The "heavens and earth" include everything that exists - both the natural, "earthly" realities and the supernatural, "heavenly" realities. Therefore the serpent must have been some sort of creature of God.

This talking "serpent" was certainly unlike other serpents; it apparently did not belong to the natural sphere. Therefore it must have been some sort of supernatural creature - a heavenly or angelic being.

Genesis states that " all that [God] had made" was "very good" (Gen 1:31), and yet the serpent reveals itself to be very evil by tempting humans to sin. Apparently, the "serpent" was an angel who had fallen away from God - a heavenly creature who had surrendered its original goodness and rebelled against the creator. Jewish apocalyptists conclude, then, that the "serpent" must have been a supernatural, angelic being (known to Christians as the "devil" or "Satan"), and that rebellion against God in the heavenly sphere must have preceded Adam and Eve's rebellion against God in the earthly sphere.

This type of interpretation of the Genesis story is found, for example, in 2 Enoch, a Jewish apocalypse dating to the late first century A.D.:

But [Satanail] from the order of the archangels deviated, together with the division [of angels] that was under his authority. He thought up the impossible idea, that he might place his throne higher than the clouds which are above the earth, and that he might become equal to my [i.e., God's] power.

And I hurled him out from the height, together with his angels [to the earthly sphere] . . . . And he will become a demon, because he fled from heaven; Sotona, because his name was Satanail. In this way he did become different from the angels. His nature did not change, [but] his thought did, since his consciousness of righteous and sinful things changed. And he became aware of his condemnation and of the sin which he sinned previously. And that is why he thought up the scheme against Adam. In such a form he entered paradise, and corrupted Eve (2 Enoch 29:4-5 and 31:4-6 [J]).

This passage from 2 Enoch also illustrates another important aspect of apocalyptic theology: While there was a rebellion against God in the heavenly sphere, this rebellion did not succeed. The rebels were put down and God maintained his sovereignty. Apocalyptic writers often express this conviction by speaking of God binding the devil and his angels in prison (e.g., 1 Enoch 10:4-6; cf. 18:12-19:1; 21:1-6; Test. Levi 18:12; Mark 3:26-27; 2 Pet 2:4; Jude 6) or casting them out of heaven onto the earth (as in the passage quoted above). Defeated on the supernatural plane, they continue their warfare on the natural plane by inciting human beings to join their fight against God.

(2) The Present Evil Age and the Kingdom of Satan . As noted above, Genesis 3 attributes pains in childbearing, painful toil, and human death to God's judgment against the sin of Adam and Eve. Jewish apocalyptists read the Scripture, consider the outcome of the Fall, and draw this conclusion: The sin of Adam and Eve caused the world to be afflicted not only with the judgments mentioned above, but with all manner of evils. To illustrate, 2 Baruch (ca. A.D. 100) maintains that

When [Adam] transgressed, untimely death came into being, mourning was mentioned, affliction was prepared, illness was created, labor accomplished, pride began to come into existence, the realm of death began to ask to be renewed with blood, the conception of children came about, the passion of the parents was produced, the loftiness of men was humiliated, and goodness vanished (2 Apoc. Bar. 56 @ :6).

Realizing that the entire human race has been adversely affected by Adam's sin, the author of 4 Ezra (ca. A.D. 100) comes close to despair:

It would have been better if the earth had not produced Adam, or else, when it had produced him, had restrained him from sinning. . . . O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendants (4 Ezra 7:46[116], 48[118]).

Yet Adam does not shoulder the whole blame for warping God's creation. All creatures (both human and angelic) who choose evil over the good, who ally themselves with Satan against God, contribute toward the ruin of God's handiwork. Second Baruch declares:

. . . although Adam sinned first and has brought death upon all who were not in his own time, yet each of them who has been born from him has prepared for himself the coming torment [i.e., the coming judgment/punishment for sin]. . . . Adam is, therefore, not the cause [of "destruction," or "retribution"], except only for himself, but each of us has become our own Adam (2 Apoc. Bar. 54:15a, 19).

Jewish apocalyptists and other writers of their era refer to this world corrupted with evils, this world marred by death, this world fallen away from its original goodness, using a number of different terms. For example, they call it "the present evil age" - they claim that the "present age" is characterized by "evil." They describe this fallen world as the "kingdom of Satan" - that is, a world where Satan and his allies (both human and angelic) exercise a degree of "kingdom" or "kingship" or "rule," a degree of power and influence. Human beings have collaborated with Satan to transform God's good creation into the "present evil age," the "kingdom of Satan," a world twisted and ruined by evil and death.

(3) The Eschatological Age and the Kingdom of God . The Jewish apocalyptists are hardheaded realists who see more clearly than most the nature and pervasiveness of evil in the created order. Still, they do not despair, for they believe the Old Testament promises of redemption. Though extremely pessimistic about the ability of human beings to purge the world of evil, they are extremely optimistic that God will prove true to his word. They trust that God will someday break into history and radically transform the cosmos, that he will "create new heavens and a new earth" through his promised Redeemer. Then sickness and death will be no more. No more will the untamed forces of nature maim and destroy. God will wipe away all tears and restore broken relationships. He will put an end to sin and evil and demonic activity in the world. Death will give way to eternal life. Now evil is tolerated, but then God will suffer evil no more. Now we are living in the "present evil age," but then God will inaugurate a "new age" or "last age" or "eschatological age" (from the Greek term e[scato" [ eschatos ], which means "last"). Now we know only the perversion of creation, but then God will make a "new creation." Now the world is the "kingdom of Satan," but then he will transform it into the "kingdom of God."

(4) The Shift of the Ages. Through what sequence of events will this radical reconfiguration of all things come about? In general, the Jewish apocalyptists anticipate that the world will first undergo a time of terrible "distress" or "tribulation" as Satan and his allies make one last attempt to overcome God and his people. They liken this period of turmoil to the "woes" or "birth pains" that a woman endures in childbirth. In their minds, this time of suffering for God's people will be the "labor pains" preceding the "birth" of the "new creation."

Second, God will send the promised Savior and Redeemer, the Messiah and Christ, the Son of David and Son of Abraham.

Third, they predict that the "labor pains" and the coming of the Messiah will be followed by a great day (sometimes called the "day of the Lord") in which God will suddenly raise the dead (either all the dead or only the servants of God, depending on the writer) to new life.

Fourth, the Messiah will carry out God's final judgment against all his enemies. In other words, God, through his Messiah, will set all wrongs right and put an end to the evil that pollutes his creation. Satan, his angels, and humans allied with them will either be annihilated or forced to suffer an eternal punishment (depending on the writer).

The end result will be a "new age" or "new creation" in which every aspect will conform to God's good and perfect will - the "consummation" of the kingdom of God, or the coming of God's sovereign rule in its fullness.

Who will participate in this new world? Virtually all the Jewish apocalyptists agree that only righteous, covenant-keeping Jews who obey the Law of Moses (not Gentiles) will inherit a place in the consummated kingdom of God.

These sorts of expectations are characteristic features of Jewish apocalyptic theology - common elements of the apocalyptists' understanding of God and his dealings with the world. To illustrate, most are found in two passages from the book of Daniel, a Jewish apocalypse included in the Christian canon.

In Daniel 2, King Nebuchadnezzar has a dream in which he sees an enormous statue with a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron, and feet made partly of iron and partly of baked clay. As the king watches, a rock "cut out, but not by human hands" (i.e., cut out by God) strikes the statue and shatters it to dust. Then the rock becomes a huge mountain that fills the whole earth (see Dan 2:31-35). In verses 36-45 Daniel interprets the vision, telling Nebuchadnezzar:

. . . You, O king, are the king of kings. . . . You are that head of gold.

After you, another kingdom will rise, inferior to yours. Next, a third kingdom, one of bronze, will rule over the whole earth. Finally, there will be a fourth kingdom, strong as iron - for iron breaks and smashes everything - and as iron breaks things to pieces, so it will crush and break all the others. Just as you saw that the feet and toes were partly of baked clay and partly of iron, so this will be a divided kingdom; yet it will have some of the strength of iron in it, even as you saw iron mixed with clay. . . .

In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever.

Daniel predicts that a series of temporal, human kingdoms (represented by the statue) will be replaced (on the "day of the Lord" at the "final judgment") by the eternal kingdom of God (represented by the rock).

Other common elements of Jewish apocalyptic theology appear in Daniel 12:1-3:

At that time [the archangel] Michael, the great prince who protects your people [ = the Jews], will arise. There will be a time of distress such as has not happened from the beginning of nations until then [ = the period of "labor pains"]. But at that time your people - everyone whose name is found written in the book - will be delivered. Multitudes who sleep in the dust of the earth will awake [ = the resurrection]: some to everlasting life, others to shame and everlasting contempt [ = the division made between the righteous and unrighteous at the final judgment]. Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness [ = obedience to the Mosaic Law], like the stars for ever and ever.

(5) Apocalyptic Transcendence, Dualism, and Pessimism. We have seen that the Jewish apocalyptists hold a transcendent worldview. They believe that beyond the visible, material, earthly, physical realities, there lie invisible, immaterial, heavenly, spiritual realities. Spiritual powers influence the material universe in significant ways. The apocalyptic worldview makes room for the supernatural.

Since some angels and some humans oppose God, apocalyptic theology also includes a strong element of dualism. In other words, there are two opposing powers in the world - the evil and the good. What we are witnessing in history is a struggle between the forces of good (God, his angels, his righteous servants) and the forces of evil (Satan, demonic powers, unrighteous persons who do not submit to the Lord). Apocalyptists do not believe in an absolute dualism, for the power of Satan and his allies is not equal to that of the creator and Lord of all. However, evil powers do exercise a degree of influence in the world because the sovereign God - for the time being - permits it. One of the reasons the righteous suffer is that they are being attacked and persecuted by the enemies of God, both human and demonic.

Most apocalypses come out of communities experiencing such persecution firsthand. Their prolonged struggle with evil has led them to a certain kind of pessimism. The Old Testament prophets look for God's good purposes to be worked out within the historical process - in the world as we know it. In contrast, Jewish apocalyptists do not expect the world to improve. They doubt that human beings will ever overcome evil to build a good, just, and godly society on their own.

(6) Apocalyptic Optimism, Determinism, and Triumph. Although they are pessimistic about humanity's ability to redeem a fallen world, the apocalyptists are optimistic that God will do just that. From the Old Testament, they know that God is good, just, powerful, and true. If he is good, then he will not allow evil to stand forever. If he is just, then he will punish the wicked and reward the righteous. If he is powerful, then he can do it; and if he can do it, then he will do it. But if this is so, then why do so many of God's faithful servants suffer hardship, poverty, and even violent death? If this is so, then why do so many of the wicked live prosperous lives and then die peacefully in bed? With remarkable faith, apocalyptic writers conclude that God will be true to himself and true to his promises. He will punish evildoers and vindicate his holy people - if not before death then after death, if not in this life then in another, if not in this world then in a new world created just for them. History has a goal predetermined by God: The Sovereign Lord will redeem his fallen creation, purging it from evil and bringing every detail into conformity with his good and perfect will. The Lord will indeed triumph; his kingdom will come.

c. Development of Christian Apocalyptic Theology in the New Testament Period

Against this background, we now turn our attention to the New Testament period. When the German theologian Ernst Käsemann identifies Jewish apocalyptic as "the mother of Christian theology," he is not far off the mark. When Jesus of Nazareth arrives on the scene, he confirms that much of the apocalyptists' interpretation of the Old Testament is correct. Influenced by Jesus and the first disciples taught by him, New Testament writers introduce many elements of Jewish apocalyptic theology into the Christian Bible. Some elements they adopt wholesale; others they modify or transform as their insight into God's purpose - enacted through Christ - surpasses that of their predecessors. Christian theology, then, is largely apocalyptic theology.

(1) Supernatural Forces of Evil . New Testament writers share the apocalyptists' belief in both the earthly and heavenly, the natural and supernatural spheres. Behind the evils plaguing this world - behind the deeply rooted systemic wickedness, behind the sophisticated lies that have for centuries held entire civilizations captive under false worldviews - lies an intelligence, a power beside and beyond that of mere human beings. As Paul says,

Our struggle is not against flesh and blood [i.e., human beings - creatures of the earthly, natural sphere], but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly [supernatural] realms (Eph 6:12).

(2) Adam and the Present Evil Age. New Testament writers also hold to the notion of the "kingdom of Satan" or "present evil age" - an era marred by sin and death that begins with the rebellion of Adam and ends with the consummation of God's kingdom. To illustrate, Paul maintains that

. . . sin entered the world through one man [Adam], and death through sin, . . . many died by the trespass of the one man . . . . The judgment [of God] followed one sin and brought condemnation . . . . by the trespass of the one man, death reigned through that one man . . . (Rom 5:12,15,16,17).

The creation waits in eager expectation for the sons of God to be revealed [at the resurrection]. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay [including death] and brought into the glorious freedom [from decay] of the children of God (Rom 8:19-21).

(3) The Kingdom of God and the Ministry of Jesus . Working from within this kind of apocalyptic worldview, New Testament writers show that Jesus - in his words and even more so in his deeds - claimed to be the promised Messiah, the one sent by God to annihilate the kingdom of Satan and inaugurate the kingdom of God. As 1 John 3:8 words it, "The reason the Son of God appeared was to destroy the devil's work."

That this was Jesus' purpose and mission is seen in every aspect of his ministry. For example, the coming of God's kingdom was the subject of Jesus' preaching, as shown by the summary of his message found in Mark 1:14-15:

After John [the Baptist] was put in prison, Jesus went into Galilee, proclaiming the good news [or "gospel"] of God. "The time has come," he said. "The kingdom of God is near. Repent and believe the good news!"

Note that the "gospel" message, according to Jesus, is the proclamation of the "good news" - the apocalyptic promise - that God will soon annihilate evil and transform the entire cosmos to conform to his will.

God's coming kingdom was also the focus of Jesus' teaching. For example, in teaching his disciples to pray, Jesus tells them:

This, then, is how you should pray: "Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven" (Matt 6:9-10).

When Jesus calls on people to repent and "leave your life of sin" (John 8:11), he is urging them to turn away from evil - to renounce their alliance with Satan (whether conscious or unconscious) and conform their lives to the coming "kingdom" or "rule" or "Lordship" of God. When Jesus forgives sins as only God can (see, e.g., Luke 5:17-26), he shows that God - through his Messiah Jesus - is in the process of doing away with evil, in the process of wiping away the sin that has corrupted his creation for so long. When Jesus gathers disciples to himself and commands them to "love each other as I have loved you" (see, e.g., John 15:12), then he is beginning to form the community of the "eschatological age," when men and women from all nations will live together in peace forever under the beneficent kingship of God.

Jesus' miracles also proclaim the "good news" of God's emerging kingdom. They show that, in the person of Jesus the Christ, God has entered into his sinful, fallen, perverted creation in order to set things right - to reestablish his kingdom rule over it. For example, by healing the sick, Jesus shows that God is going to put an end to the pain and suffering and misery that have warped his good creation. This is why Jesus, in Luke 10:8-9, gives these instructions to his disciples when he sends them out with authority to preach and heal in his name:

When you enter a town and are welcomed, eat what is set before you. Heal the sick who are there and tell them, "The kingdom of God is near you" (italics added for emphasis here and throughout the commentary).

He says, when you heal the sick, you must not forget to tell them what it means - what it signifies. The healings are intended to show that the kingdom or lordship of God is near - that it is becoming a reality through the Messiah Jesus (here working through his disciples).

When Jesus exorcises demons, he shows that God is in the process of destroying the kingdom of Satan and establishing the kingdom of God. To illustrate, Luke 11:14-20 recounts how, on one occasion,

Jesus was driving out a demon that was mute. When the demon left, the man who had been mute spoke, and the crowd was amazed. But some of them said, "By Beelzebub [another name for Satan], the prince of demons, he is driving out demons." Others tested him by asking for a sign from heaven.

Jesus knew their thoughts and said to them: "Any kingdom divided against itself will be ruined, and a house divided against itself will fall. If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. Now if I drive out demons by Beelzebub, by whom do your followers drive them out? So then, they will be your judges. But if I drive out demons by the finger of God [i.e., by the power of God], then the kingdom of God has [already] come to you."

When Jesus calms the storm and walks on water (see Matt 14:22-33; Mark 6:45-52; John 6:16-21), he shows that even the forces of nature - all God's creation - will be brought under his lordship so that they bend to his will and no longer hurt and destroy. When Jesus resuscitates the dead (e.g., Lazarus in John 11), he points forward to the day when all God's people will be raised up to eternal life in his consummated kingdom.

(4) The Kingdom of God and the Death of Jesus . What is the relationship between Jesus' death on the cross and the kingdom of God? During the Old Testament period, covenants - i.e., formal relationships between two parties - were established or sealed through animal sacrifices. To illustrate, Exodus 24:1-11 describes how God established a covenant with the people of Israel that was mediated by Moses (the so-called "Mosaic Covenant"). The Law of the Lord was read to the people, specifying the behavior that would be required of them in their new relationship with God. Israel then "responded with one voice, 'Everything the Lord has said we will do'" ( vv. 3,7). They agreed to enter into the type of covenantal relationship with God described by the Law. Next, animals were sacrificed and Moses sealed the covenant with blood: He "took the blood, sprinkled it on the people and said, 'This is the blood of the covenant that the Lord has made with you'" ( v. 8) - i.e., the sacrificial blood that seals or establishes the Mosaic Covenant. Finally, the elders of Israel, on behalf of the entire nation, ascended Mount Sinai, saw God, and ate and drank with him. They shared a "covenant meal" celebrating the new relationship with God Israel now enjoyed through the blood sacrifices.

During his last meal with his disciples - on the evening before his crucifixion - Jesus took simple bread and a cup of wine, and he used them to offer the most detailed explanation of his death in the Gospels:

When the hour came, Jesus and his apostles reclined at the table. And he said to them, "I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfilllment in the kingdom of God."

After taking the cup, he gave thanks and said, "Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes."

And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body given for you; do this in remembrance of me."

In the same way, after the supper he took the cup, saying, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:14-20).

Jesus says, "This is my body given for you (uJpeÉr uJmw'n, hyper hymôn) . . . . my blood, which is poured out for you (hyper hymôn)." Although not readily apparent in English translation, this is sacrificial language from the Greek version of the Old Testament. Jesus is saying that his impending death will be a sacrifice. But what kind of sacrifice? The Lord tells them: "This cup is the new covenant in my blood." He uses language nearly identical to that employed in Exodus 24:8 ("This is the blood of the covenant") to identify his death precisely as the kind of sacrifice that establishes a covenant. What covenant? Not the Mosaic Covenant, but a "new covenant." What, then, is the significance of the ritual meal of bread and wine - the "Eucharist" or "Lord's Supper" Jesus commands his disciples to observe "in remembrance of me"? It is the "covenant meal" celebrating the establishment of the "new covenant" through Jesus' sacrifice. Who participates in this "new covenant"? God, who sent Jesus to establish the covenant, and Jesus' disciples - those from "all nations" (see Matt 28:19), Jews and Gentiles alike , who accept God's lordship over their lives as exercised through his Messiah. In other words, those persons to whom the "covenant meal" is offered. Finally, when may Jesus' disciples participate in this "new covenant" relationship with God? The answer is: Both now and, more completely, in the future. The "new covenant" was established in the past by Jesus' sacrificial death. It is in place now, in the present , so that Jesus' disciples - who were once "God's enemies" - are now at "peace with God" and "reconciled to him through the death of his Son" (Rom 5:1,10). Yet disciples of Christ will experience this new relationship with God on an even deeper, more intimate level, in the future - when they are raised from the dead, when they "see him as he is" (1 John 3:2), when the new covenant "finds fulfilllment in the [consummated] kingdom of God."

Who participates in the Kingdom of God - the coming "new creation" in which every detail will conform to the will of God? All those who share in the "new covenant." And who participates in the "new covenant"? All those who choose to be disciples of Jesus. All those who conform to the will of God as he makes that will known through his Messiah. All those who embrace God's kingdom rule over their lives in Christ. In essence, Jesus offers "all nations" a place in the kingdom of God now in the form of the "new covenant" established by his sacrificial death. This truth is extremely important: Jesus' death on the cross forgives sins not merely in the sense that, through it, God pardons wrong deeds. (The sinner receiving such a pardon would still be trapped in a fallen world and doomed to death.) Jesus' death forgives sins in the sense that it provides an escape from the "present evil age" - and entrance into the emerging kingdom of God - in the form of a "new covenant" relationship with God. By his sacrificial death, Jesus shattered the kingdom of Satan, the powers of sin and death, and thus established the kingdom of God. The New Testament writers testify to this wonderful truth:

. . . the Lord Jesus Christ . . . gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father . . . (Gal 1:3-4).

Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death - that is, the devil - and free those who all their lives were held in slavery by their fear of death (Heb 2:14-15).

[God] has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins (Col 1:13-14).

. . . our Savior, Christ Jesus, . . . has destroyed death and has brought life and immortality to light through the gospel (2 Tim 1:10).

Since death came through a man [Adam], the resurrection of the dead comes also through a man [Jesus Christ] (1 Cor 15:21).

Jesus is the full realization of the Old Testament and apocalyptic hopes. He is the "son of Adam" who crushes the serpent's head for his disciples by dying to make a place for them in God's kingdom. He is the "Son of Abraham" who offers this blessing to "all people on earth." He is the "Son of David" who rules over an eternal Kingdom - not through military force, but by dying as a sacrifice for his people. He is the promised one who freely offers "new heavens and a new earth" to all who desire it - to everyone willing to live as his disciple, willing to accept the beneficent rule of God over his or her life.

(5) The Kingdom of God and the Resurrection of Jesus . Jesus died on the cross, and on the third day - much to the surprise of his disciples - God raised him from the dead. What is the meaning and significance of his resurrection? Many answers to that question are found in the New Testament, but we shall mention only four: First, the fact that Jesus was raised from the dead means that he is our contemporary, that he continues to live and work among us. His Spirit is continuously present with us today in accordance with the promise he gave to his first disciples: "Surely I am with you always, to the consummation of the age" (Matt 28:20).

Second, Jesus' return from the grave shows that life after death is possible. Furthermore, such life takes the form of resurrection, by which the biblical writers mean transformed, bodily existence in the eschatological age . Resurrection is a bodily form of existence in the sense that, like the risen Jesus, raised persons possess bodies (sw'ma, sôma). They are not ghosts or disembodied spirits. Like Jesus, they also retain their memories, their personalities, their identities - everything that made them who they were before death, everything that made them some body . (The Greek idea of the sôma includes both the "body" in the sense of the "physical frame" and the "body" in the sense of the "person.") Resurrection is a transformed kind of existence in the sense that, like Jesus, raised persons enjoy a better, higher, more glorious, more exalted, more lasting form of existence than they knew before death. Resurrection is existence in the eschatological age in the sense described below.

Third, the resurrection of Jesus marks the beginning of the general resurrection of the righteous anticipated by the apocalyptists. Thus Paul calls Christ "the firstfruits of those who have fallen asleep" (1 Cor 15:20) and "the firstborn from among the dead" (Col 1:18) - that is, the first of many to rise from death to eternal life. This is why Christ's resurrection was more than an anomaly, why it gives Christians sure hope for their own resurrection. Jesus' emergence from the tomb shows that the apocalyptists' hopes were not misplaced - that there is indeed such a thing as the resurrection, that it has begun, and that we should expect for many more to be raised in the future. When will this "general resurrection" take place? Jesus indicated that it would occur at his "Second Coming" or "Parousia" (from the Greek term parousiva for "coming," "arrival" or "appearing"), when he returns to carry out the final judgment and consummate the kingdom of God. Paul describes this event in 1 Thessalonians 4:13-18:

Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord's own word, we tell you that we who are still alive, who are left till the coming [ parousia ] of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words (1 Thess 4:13-18).

From that time forward, "there will be no more death or mourning or crying or pain, for the old order of things has passed away" (Rev 21:4).

Fourth, the resurrection of Jesus marks the beginning of the eschatological age and the kingdom of God. The Jewish apocalyptists had predicted that the resurrection of the dead would announce the coming of God's kingdom (see above). The resurrection of Jesus, "the firstborn from among the dead," showed his first disciples that the anticipated event had begun - that God was beginning to fulfilll his eschatological promises, that the kingdom of God had arrived. At the same time, the fact that sin and evil continued to mar the world, the fact that human beings continued to die, demonstrated to first century Christians that the kingdom of Satan had not yet entirely passed away. In light of these two undeniable realities (the continued presence of evil in the world and the eschatological event of Christ's resurrection), they concluded that God's intention must be to establish his kingdom more gradually than the Jewish apocalyptists had anticipated. In other words, the "present evil age" and the "eschatological age" would coexist - or "overlap" - for a time.

Day of the

Sin of Adam Lord

& Eve

PRESENT EVIL AGE

(Kingdom of Satan)

Eternal life for

"Labor pains" righteous Jews and Gentiles

Rebellion ("overlap" of the ages)

in heaven

ESCHATOLOGICAL AGE

(Kingdom of God)

Creation Messiah comes Messiah returns

Resurrection

Final Judgment

Fig. 2. The Shape of Christian Apocalyptic Theology

In the recent past, the kingdom of God had invaded the kingdom of Satan with the coming, the ministry, the death, and the resurrection of the Messiah. In the present (which becomes the period of "labor pains" in Christian theology - see below), God is allowing the two kingdoms, the two realities, to coexist. The "new covenant" is in place and Christians are embracing the kingdom of God over their lives; but death, the "last enemy," has not yet been completely "destroyed." In the future, however, Christ will return a second time to annihilate the kingdom of Satan and consummate the kingdom of God. In this way, Jesus' resurrection from the dead gave Christian theology its distinctive shape as compared to Jewish apocalyptic theology (compare Fig. 2 with Fig. 1).

Romans 13:11-14 shows that the Apostle Paul arrived at this understanding of God's actions in Christ. In this text, he compares the kingdom of Satan to the darkness or nighttime and the kingdom of God to the light or daytime:

And do this [i.e., live as kingdom people by obeying Christ's command to "love one another"], understanding the present time [oJ nu'n kairov" ( ho nyn kairos ), Paul's technical term for the "overlap" of the ages]. The hour has come for you to wake up from your slumber [i.e., act as if the daytime/kingdom of God has arrived and the nighttime/kingdom of Satan has ended], because our salvation [i.e., our resurrection to eternal life in the consummated kingdom of God] is nearer now than when we first believed. The night is nearly over [i.e., the kingdom of Satan has not entirely ended, but its days are numbered]; the day is almost here [i.e., the kingdom of God has not yet completely arrived, but it has "dawned"]. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime [i.e., as if God's kingdom rule had already fully come], not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.

That the "overlap" of the ages was Jesus' own understanding of God's plan is shown by his masterful Parable of the Weeds:

Jesus told them another parable: "The kingdom of heaven [ = the kingdom of God - the sovereignty God exercises from the heavenly sphere, rather than any human sovereignty exercised from the earthly sphere] is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared.

"The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?'

"'An enemy did this,' he replied.

"The servants asked him, 'Do you want us to go and pull them up?'

"'No,' he answered, 'because while you are pulling the weeds, you may root up the wheat with them. Let both grow together [ = the "overlap" of the ages when the kingdom of Satan and kingdom of God coexist - see the interpretation of the parable given below] until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.'"

Then he left the crowd and went into the house. His disciples came to him and said, "Explain to us the parable of the weeds in the field."

He answered, "The one who sowed the good seed is the Son of Man [i.e., Jesus, the Messiah, who inaugurates the kingdom of God by preaching the gospel and dying as the sacrifice that makes it possible for people to become disciples/participants in the "new covenant"/"sons of the kingdom"]. The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sows them is the devil. The harvest is the end of the age [i.e., the final judgment when a division is made between the wicked and the righteous, when the "present evil age" is ended and the "eschatological age" comes in its fullness], and the harvesters are angels.

"As the weeds are pulled up and burned in the fire, so it will be at the end of the age. The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. [Note that Jesus considers the field/world to be his kingdom. God has never surrendered his good creation to the evil one, but at the final judgment will root out and destroy his evil works.] They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth [i.e., eschatological condemnation for the wicked]. Then the righteous will shine like the sun [i.e., the radiant glory of the resurrection body] in the kingdom of their Father. He who has ears, let him hear" (Matt 13:24-30,36-43).

d. Major Differences between Jewish and Christian Apocalyptic Theology

Jewish apocalyptic is indeed "the mother of Christian theology." The first Christians interpret Jesus in apocalyptic terms, as the Lord himself taught them to do. However, while Jesus does fulfill apocalyptic expectations, he does not do it in the way most Jews expect. Consequently, their first-hand experience with God's Messiah leads the early Christians to recast apocalyptic theology in several significant ways (again, compare Fig. 1 with Fig. 2).

(1) Identity of the Messiah . Christian apocalyptic writers name Jesus of Nazareth as the promised Messiah who destroys the kingdom of Satan and establishes the kingdom of God. Non-Christian Jewish apocalyptists do not, of course, make that identification.

(2) The Coming of God's Kingdom. From the point of view of Jewish apocalyptists, the coming of God's kingdom rule lies in the future, at the long-anticipated "Day of the Lord." In contrast, Jesus' first disciples see the kingdom as both a present and a future reality. They proclaim not that God has made promises that he will someday fulfill, but that he has made promises that he has already begun to fulfill in their own lifetime. The kingdom of God has begun to appear with the first coming of Jesus. With his Second Coming it will reach its sudden and swift consummation. In other words, for Jewish apocalyptists the kingdom of God comes suddenly in the future. For Christian apocalyptists it comes more gradually, in two stages.

Scholars sometimes refer to this idea as "the already, but not yet" of Christian theology. The kingdom of God has already broken into history with the coming of Jesus, but it has not yet come in its fullness. Another way of saying this is that Christian theology contains a strong element of "realized eschatology." This is the belief that many of the eschatological events (e.g., the "labor pains," the coming of the Messiah, the resurrection, the coming of God's kingdom) are already, to some extent, being "realized" or experienced in the present.

(3) The "Labor Pains." Jewish apocalyptists view the period immediately preceding the consummation of God's kingdom as the "labor pains" - a time of intense suffering and persecution for God's people. Christian writers agree that the "labor pains" precede the consummation. However, they differ from their predecessors by identifying the "labor pains" with the period between Christ's first and second comings - the "overlap" of the ages.

(4) Participants in God's Kingdom . Both Jewish and Christian apocalyptists agree that resurrection to eternal life in the consummated kingdom of God is for the "righteous" - that is, for covenant-keepers. They disagree regarding which covenant leads to this salvation. Jewish apocalyptists reserve resurrection to life for persons who participate in the Mosaic covenant and obey the Mosaic Law. In most cases, this limits salvation to Jews, since the Mosaic Law was given to the Jewish people. Christian apocalyptists believe that salvation comes to those who share in the new covenant established by Christ's sacrificial death. This new covenant is based not on Jewish descent, but on "faith" or commitment to God/Christ as Lord. It therefore opens the way for both Jews and Gentiles to enter the rule of God.

(5) Expectation and Fulfillment. The gap between Jewish expectation and the actual fulfilllment of God's promises proved a stumbling block to many Jews of the first century. Luke shows that even John the Baptist was bewildered by the way in which Jesus carried out his messianic mission:

John's disciples told him about all these things [Jesus was doing]. Calling two of them, he sent them to the Lord to ask, "Are you the one who was to come, or should we expect someone else?"

When the men came to Jesus, they said, "John the Baptist sent us to you to ask, 'Are you the one who was to come, or should we expect someone else?'"

At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. So he replied to the messengers, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. [As we have seen, all these activities are manifestations of the end of Satan's rule and the coming of God's rule through Jesus the Messiah.] Blessed is the man who does not fall away on account of me" (Luke 7:18-23//Matt 11:2-6).

In other words, blessed is the one who does not miss the coming of the Messiah and God's kingdom because Jesus does not fulfill the apocalyptic prophecies in the way that most Jews expect.

The Revelation of John is an expression of Christian apocalyptic theology in the apocalyptic form. For this reason, its message goes far beyond that of non-Christian apocalypses. Christian theology is rooted in Jewish apocalyptic theology, but Jesus Christ transforms apocalyptic expectation in significant ways.

IV. AUTHOR, DATE, PLACE OF WRITING,

OCCASION, AND FIRST READERS

Before examining the message of Revelation, we must first address several important introductory questions concerning this book: Who is the author? When was the book written? Where was the author when he wrote the book? To whom was Revelation written? What occasion or situation does the author address? In seeking answers to these questions, we will examine both internal evidence (i.e., answers found within Revelation itself) and external evidence (i.e., clues to the origin of Revelation from outside the book).

A. INTERNAL EVIDENCE

In the first chapter of Revelation, the author provides us with important information concerning himself and his intended readers:

John,

To the seven churches in the province of Asia: (Rev 1:4)

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. On the Lord's Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, which said: "Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea" (Rev 1:9-11).

1. First Readers

The author identifies his audience as "the seven churches in the province of Asia" - specifically the Christian congregations in the cities of "Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea." The Roman "province of Asia" made up the western third of Asia Minor (modern Turkey), with Ephesus serving as the provincial capital. The churches here had historical ties to the Apostle Paul, who established several congregations in this region during the late 40s and early 50s. For two or three years, Paul used Ephesus as his base of operations for training leaders and evangelizing the whole province (see Acts 19:8-10). John's "seven churches" may refer to seven literal churches. However, since the number "seven" tends to symbolize "completeness" in apocalyptic literature, these churches probably represent the whole of the Christian community in Asia.

The Asian churches were mixed bodies of Gentile and Jewish believers, reflecting the ethnic diversity of the province. By the late first century, about one million Jews made their homes in Asia Minor where they established more than fifty synagogues. Some had migrated to Asia from Palestine after the Jewish revolt against Rome in A.D. 66-73. Jewish Christians from Palestine would have been familiar with apocalyptic, for many apocalypses were produced in Palestine during this period.

2. Author

The author's name is "John." He calls himself a "brother" - that is, a Christian. He functions as a prophet or spokesman for God.

Revelation contains several indications that the author was a Palestinian Jew: First, the name "John" (=Iwavnnh", Iôannçs), a Greek form of the Hebrew "Johanan" (meaning "the LORD is gracious"), was common among first century Jews. Second, the structure and phrasing of Revelation suggest that the author thought in Hebrew (the original language of the Jewish Scriptures) and/or Aramaic (the closely related language spoken by ethnic Jews in Palestine). He spoke Greek only as a second language. Third, through over one hundred allusions to the Scriptures, the author demonstrates extensive knowledge of the Hebrew text of the Old Testament, as well as the Greek. Fourth, John writes in the apocalyptic genre, which was most popular in Jewish circles in Palestine. Finally, symbols such as Armageddon (Rev 16:16), the new Jerusalem (21:2), and the temple (11:1-2) are based on actual places located in Palestine (although such knowledge could have been drawn not from firsthand exposure but from the Old Testament). It may be, then, that the author of Revelation was one of the Jewish Christians who moved to Asia from Palestine due to the war with Rome. Who this "John" was cannot be determined from the book of Revelation in itself.

3. Occasion and Place of Writing

John identifies with his readers by describing himself as their "companion in suffering . . . and patient endurance." John himself has been exiled to the island of Patmos, just off the western coast of Asia, "because of the word of God and the testimony of Jesus." Other portions of Revelation (particularly the letters to the seven churches in chs. 2-3) show that at least some of John's readers are also being persecuted for their faith. To Ephesus and Smyrna the Lord writes:

You have persevered and have endured hardships for my name, and have not grown weary (Rev 2:3).

I know your afflictions and your poverty - yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life (Rev 2:9-10).

Christ mentions past afflictions, hardships, poverty, and slanders from Jews. When he speaks of "what you are about to suffer," he anticipates still more difficulties to come - persecution, imprisonment, and perhaps even death.

The Lord addresses these words to the church in Pergamum:

I know where you live - where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city - where Satan lives (Rev 2:13).

At the time when John writes Revelation, Christians in Asia are under intense pressure to renounce their faith in Christ. At least one martyrdom (Antipas) has already occurred.

Philadelphia and Laodicea receive these assurances:

I know your deeds, your love and faith, your service and perseverance, and that you are now doing more than you did at first (Rev 2:19).

I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars - I will make them come and fall down at your feet and acknowledge that I have loved you. Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come upon the whole world to test those who live on the earth (Rev 3:8-10).

Again we see pressure to deny Christ, troubles with Jews, and an expectation of further hardships to come ("the hour of trial that is going to come upon the whole world").

The vision of the fifth seal describes multiple Christian martyrs, whose numbers will continue to grow:

When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. They called out in a loud voice, "How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?" Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed (Rev 6:9-11).

John later sees a woman symbolizing Rome, with a golden cup, "drunk with the blood of the saints, the blood of those who bore testimony to Jesus" (Rev 17:6). She has not merely sipped from her gruesome cup; she has gorged herself with the blood of God's people to the point of intoxication. Numerous Christians are being murdered for their loyalty to Christ.

4. Summary

Internal evidence suggests that Revelation was written by a Jewish Christian from Palestine named "John." John received the Revelation on the island of Patmos, where he had been banished for witnessing to Christ. The book addresses all the churches in the Roman province of Asia. Together with John, these believers are being harassed and persecuted because of their commitment to Christ - some to the point of death. At the time of writing, the author expects the suffering to continue and the number of martyrs to grow.

B. EXTERNAL EVIDENCE

Revelation itself gives us a good start in discovering the origins of this book. Yet important questions remain unanswered: When was Revelation written? Precisely why were the first readers being persecuted and killed? Who is John? For insights into these issues, we turn to "external evidence" from outside the New Testament.

1. Author

Regarding the identity of "John," three possibilities seem most likely: First, the author could be John the Apostle, brother of James and son of Zebedee, one of the original Twelve disciples of Jesus (see Matt 10:2). Second, he could be someone writing in the name of John the Apostle, in which case Revelation would be pseudonymous like so many other apocalypses. Third, the writer could be some other person named "John" writing in his own name.

a. "John" a Pseudonym?

Of these three possibilities, we may eliminate the second immediately. Revelation is certainly not pseudonymous - not because such a practice would be unthinkable in a Christian apocalypse, but because the evidence makes this theory untenable. The author of Revelation never gives any indication that he is an Apostle. He simply calls himself a "servant" of God (21:1) and "your brother" (21:9). He recounts no stories or sayings from the ministry of Jesus, nor does he give any other indication that he had known Jesus during his earthly ministry. Many scholars (this writer not included) think that the author actually distinguishes himself from the Apostles in Revelation 21:14: "The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb" - that is, the past founders of the people of God.

If the author of Revelation is someone other than John the Apostle, then this easily explains why he does not identify himself as the Apostle. If the author actually is John the Apostle, then we could attribute his silence to modesty. (The author of the Gospel and letters attributed to John displays similar modesty, being more interested in telling others about Jesus than in telling them about himself.) However, if what we have in Revelation is someone who wants to present himself as John the Apostle, then he fails miserably by never clearly identifying himself as that hero of the faith. The theory of pseudonymity seems quite implausible in the case of Revelation.

b. Evidence from the Early Christian Fathers

We are left, then, with two possibilities: Is the author of Revelation John the Apostle, or is he some other "John" entirely? Perhaps the Early Christian Fathers can help us with this question. As leaders of the Church in the postapostolic period, they were certainly closer to John in time and space than we are. What do they tell us regarding the origin of Revelation?

(1) Timeline. Before we put the Fathers on the "witness stand," we should acquaint ourselves with the time period in question. Revelation - like all New Testament books - was written during the first century A.D. Thirteen Roman emperors reigned during that century, as outlined below:

Augustus (30 B.C.-A.D 14) was emperor at the time of Jesus' birth (which took place in 4-6 B.C. - see Luke 2:1) and also during his boyhood.

Tiberius (A.D. 14-37) ruled throughout the period of Jesus' adulthood, his public ministry (see Luke 3:1), and his death and resurrection (which occurred in A.D. 33).

Caligula, Claudius (mentioned in Acts 11:28

Caligula (37-41) and 18:2), and Nero reigned during the period when the Apostle Paul carried out

Claudius (41-54) his mission to the Gentiles and Christianity spread across the Mediterranean world.

Nero (54-68) According to the Church Fathers, both Peter and Paul died under a persecution of Christians sparked by Nero.

Galba, Otho, and Vitellius (68-69) held power only briefly as the Empire suffered through a period of murder, intrigue, and civil war.

Vespasian (69-79) was the Roman general charged with putting down the Jewish revolt that began in A.D. 66. When his forces defeated Vitellius and made him emperor, Vespasian left the siege of Jerusalem to return to Rome.

Titus (79-81), the son of Vespasian, took over his father's command and destroyed Jerusalem in A.D. 70. He later succeeded his father as emperor.

Domitian (81-96) According to the Church Fathers, Domitian (another son of Vespasian), Nerva, and Trajan

Nerva (96-98) played a role in the events surrounding the writing of Revelation (see below).

Trajan (98-117)

Against this background, what do the Church Fathers tell us about "John" and the writing of Revelation? Justin Martyr, Irenaeus, and Eusebius prove particularly helpful to our inquiry.

(2) The Testimony of Justin Martyr. Our earliest evidence that Revelation was written by John the Apostle comes from Justin Martyr, a teacher of the church at Rome in the mid-second century. In his Dialogue with Trypho the Jew, Justin recalls:

. . . a man among us [Christians] named John, one of Christ's Apostles, received a revelation and foretold that the followers of Christ would dwell in Jerusalem for a thousand years, and that afterwards the universal and, in short, everlasting resurrection and judgment would take place. (Justin refers to John's vision in Rev 20:4-22:5.)

As we will see, some of Justin's fellow believers agree that the Apostle wrote Revelation, while others have their doubts.

(3) The Testimony of Irenaeus. During the late second century, Irenaeus served as bishop of Lyons in what is now France. In Against Heresies (ca. 180), a refutation of Gnosticism, he defends the apostolic origin of the Christian gospel. In the process, he provides details concerning the later life of John the Apostle.

For we learned the plan of our salvation from no others than from those through whom the gospel came to us. They first preached it abroad, and then later by the will of God handed it down to us in Writings, to be the foundation and pillar of our faith. For it is not right to say that they preached before they had come to perfect knowledge, as some [Gnostics] dare to say, boasting that they are the correctors of the apostles. For after our Lord had risen from the dead, and they were enclothed with the power from on high when the Holy Spirit came upon them, they were filled with all things and had perfect knowledge. They went out to the ends of the earth, preaching the good things that come to us from God, and proclaiming peace from heaven to men, all and each of them equally being in possession of the gospel of God. So Matthew among the Hebrews issued a Writing of the gospel in their own tongue, while Peter and Paul were preaching the gospel at Rome, and founding the Church. After their decease Mark, the disciple and interpreter of Peter, also handed down to us in writing what Peter had preached. Then Luke, the follower of Paul, recorded in a book the gospel as it was preached by him. Finally John, the disciple of the Lord, who had also lain on his breast, published the Gospel, while he was residing at Ephesus in Asia. All of these handed down to us that there is one God, maker of heaven and earth, proclaimed by the Law and the Prophets, and one Christ the Son of God. If anyone does not agree with them he despises the companions of the Lord, he despises Christ the Lord himself, he even despises the Father, and he is self-condemned, resisting and refusing his own salvation, as all the heretics do.

Note that, according to Irenaeus, the Fourth Gospel was written by the Apostle John (whom he identifies with the "disciple whom Jesus loved," who reclined next to the Lord at the "Last Supper" - see John 13:23). The bishop also identifies John's home at the time of the writing as Ephesus in the Roman province of Asia.

Elsewhere in Against Heresies , Irenaeus writes:

The church in Ephesus also, which was founded by Paul, and where John survived until the time of Trajan, is a true witness of the tradition of the apostles.

Here the writer again locates John at Ephesus. Furthermore, he dates John's death to the reign of Trajan (A.D. 98-117). If John was as young as fifteen when called to be Jesus' disciple in about A.D. 30, then the Apostle would have been eighty-three years old when Trajan's reign began in A.D. 98. The Apostle John could have been in his nineties - or even one hundred years old - when he died (hence the rumors that he would not die mentioned in John 21).

(4) The Testimony of Eusebius, Origen, and Papias. Eusebius was bishop of Caesarea in Palestine and a confidant of Constantine, the first Christian emperor of Rome. After Constantine legalized Christianity, Eusebius wrote a History of the Church from its origins with Jesus and the Apostles to his own time in A.D. 325. In constructing this history, he used a number of sources, including the writings of Origen (Christian teacher in Caesarea active during the first half of the third century) and Papias (a bishop from Phyrgia who lived in the early second century). In several passages, Eusebius discusses the authorship of Revelation.

Meanwhile the holy apostles and disciples of our Saviour were scattered over the whole world. Thomas, tradition tells us, was chosen for Parthia, Andrew for Scythia, John for Asia, where he remained till his death at Ephesus. Peter seems to have preached in Pontus, Galatia and Bithynia, Cappadocia and Asia, to the Jews of the Dispersion. Finally, he came to Rome where he was crucified, head downwards at his own request. What need be said of Paul, who from Jerusalem as far as Illyricum preached in all its fulness the gospel of Christ, and later was martyred in Rome under Nero? This is exactly what Origen tells us in Volume III of his Commentary on Genesis.

Note that Peter and Paul were martyred at Rome during the reign of Nero, who persecuted Christians there. Furthermore, Eusebius - like Irenaeus - places John's death at Ephesus.

Elsewhere Eusebius describes a later persecution carried out against Christians by another emperor after Nero:

Many were victims of Domitian's appalling cruelty. At Rome great numbers of men distinguished by birth and attainments were executed without a fair trial, and countless other eminent men were for no reason at all banished from the country and their property confiscated. Finally, he showed himself the successor of Nero in enmity and hostility to God. He was, in fact, the second to organize persecution against us, though his father Vespasian had had no mischievous designs against us.

There is ample evidence that at that time the apostle and evangelist John was still alive, and because of his testimony to the word of God was sentenced to confinement on the island of Patmos. Writing about the number of the name given to antichrist in what is called the Revelation of John, Irenaeus has this to say about John in Book V of his Heresies Answered :

Had there been any need for his name to be openly announced at the present time, it would have been stated by the one who saw the actual revelation. For it was seen not a long time back, but almost in my own lifetime, at the end of Domitian's reign. . . .

After fifteen years of Domitian's rule Nerva succeeded to the throne. By vote of the Roman senate Domitian's honours were removed, and those unjustly banished returned to their homes and had their property restored to them. This is noted by the chroniclers of the period. At that time too the apostle John, after his exile on the island, resumed residence at Ephesus, as early Christian tradition records.

According to Eusebius, Domitian carried out an organized persecution against Christians involving confiscation of property, banishment, and executions. He was the second Roman emperor to persecute Christians after Nero. During this time, John the Apostle was exiled to the island of Patmos. There he wrote the Revelation "at the end of Domitian's reign" (i.e., A.D. 95-96). After Domitian's death and during the reign of Nerva (A.D. 96-98), John was released from Patmos and allowed to return to his home at Ephesus.

The author of Revelation identifies himself as "John" (Rev 1:1,4, 9). Eusebius quotes Irenaeus, who suggests that this was probably ("ample evidence") the same John who wrote the Fourth Gospel - that is, John the Apostle. Irenaeus also says that the "antichrist" mentioned in Revelation refers to Domitian, and that his identity would have been clear to anyone living at that time.

If Eusebius' information is correct, then we have the author, date, occasion, and an important key to understanding the book of Revelation here in his History of the Church . We will see, however, that Eusebius and other Christians of his time were not certain that this tradition was entirely accurate.

The bishop continues:

Now let me indicate the unquestioned writings of this apostle [John]. Obviously his gospel, recognized as it is by all the churches in the world, must first be acknowledged. . . .

Of John's writings, besides the gospel, the first of the epistles has been accepted as unquestionably his by scholars both of the present and of a much earlier period: the other two are disputed. As to the Revelation, the views of most people to this day are evenly divided.

Note that, by A.D. 325 (when Eusebius writes his History ), the fourth Gospel and 1 John are generally considered compositions of John the Apostle. However, the authorship of 2-3 John and Revelation are still disputed. Many Christians doubt the "ample evidence" given by Irenaeus and the other Church Fathers.

Eusebius therefore suggests an alternative theory:

Papias has left us five volumes entitled The Sayings of the Lord Explained . These are mentioned by Irenaeus as the only works from his pen:

To these things Papias, who had listened to John and was later a companion of Polycarp, and who lived at a very early date, bears written testimony in the fourth of his books; he composed five.

That is what Irenaeus says; but Papias himself in the preface of his work makes it clear that he was never a hearer or eyewitness of the holy apostles, and tells us that he learnt the essentials of the Faith from their former pupils:

I shall not hesitate to furnish you, along with the interpretations, with all that in days gone by I carefully learnt from the presbyters and have carefully recalled, for I can guarantee its truth. Unlike most people, I felt at home not with those who had a great deal to say, but with those who taught the truth; not with those who appeal to commandments from other sources but with those who appeal to the commandments given by the Lord to faith and coming to us from truth itself. And whenever anyone came who had been a follower of the presbyters, I inquired into the words of the presbyters, what Andrew or Peter had said, or Philip or Thomas or James or John or Matthew, or any other disciple of the Lord, and what Aristion [the reputed author of the present ending of the Second Gospel - i.e., Mark 16:9-20] and the presbyter John, disciples of the Lord, were still saying. For I did not imagine that things out of books would help me as much as the utterances of a living and abiding voice.

Here it should be observed that he twice includes the name of John. The first John he puts in the same list as Peter, James, Matthew, and the rest of the apostles, obviously with the evangelist in mind; the second, with a changed form of expression, he places in a second group outside the number of the apostles, giving precedence to Aristion and clearly calling John a presbyter. He thus confirms the truth of the story that two men in Asia had the same name, and that there were two tombs in Ephesus, each of which is still called John's. This is highly significant, for it is likely that the second - if we cannot accept the first - saw the Revelation that bears the name of John. Papias, whom we are now discussing, owns that he learnt the words of the apostles from their former followers, but says that he listened to Aristion and the presbyter John with his own ears. Certainly he often mentions them by name, and reproduces their teachings in his writings.

Eusebius raises the possibility that there were two Christian leaders, living in Ephesus, who shared the name "John" - namely, John the Apostle and John the Presbyter. He suggests that perhaps John the Presbyter is the "John" who was exiled to Patmos and who wrote the Revelation.

c. Conclusions

We possess significant external evidence from the Early Christian Fathers that John the Apostle wrote Revelation. Justin Martyr, Irenaeus, Origen, Papias, and others, together suggest that, later in life, the Apostle moved from Palestine to Ephesus in the Roman province of Asia. There he wrote the fourth Gospel and three New Testament epistles (1-3 John). During the persecution carried out by Domitian, he was exiled to the island of Patmos, where he received the Revelation. After Domitian's death, during the reign of Nerva, John returned to Ephesus. He died during the reign of Trajan after living an unusually long life. The external evidence meshes well with internal evidence suggesting that the author was a Palestinian Jew, exiled to Patmos, writing to Christians in Asia during a time of severe persecution. That John the Apostle wrote Revelation has been the traditional view of the church for centuries.

However, we have seen that - even in ancient times - there were many Christians who doubted this conclusion. As late as A.D. 325, when Eusebius wrote his History of the Church , opinions regarding the apostolic origin of Revelation were "evenly divided." As far back as A.D. 250, Dionysius of Alexandria questioned whether the same person who composed the simple yet profound language of the fourth Gospel and Johannine Epistles could have written the complicated prose of Revelation. (Of course, some of the differences must be attributed to the radically different genre of an apocalypse.) The controversy over whether or not Revelation should be included in the Christian canon was not finally settled until the Councils of Hippo (A.D. 393) and Carthage (A.D. 397).

Did early Church Fathers, such as Justin and Irenaeus, attribute the Revelation to John because they had solid, reliable information that the Apostle did indeed write the book? Or were they making an intelligent (but not necessarily correct) guess based on what evidence they had? For example, did they say that the Apostle John moved to Asia because they knew that he did? Or did they assume that the "John" who wrote Revelation was the Apostle, take note that this "John" was in Asia, and therefore assume that John the Apostle moved to Asia?

The fact that the authorship of Revelation was still heavily debated in Eusebius's time indicates that the early Church lacked solid proof one way or the other. For this reason, we must acknowledge the very real possibility that Revelation was written by someone other than John the Apostle - perhaps by John the Presbyter. We possess very good evidence that Revelation was written by John the Apostle, but not conclusive evidence.

2. Date

According to Irenaeus (see above), John wrote Revelation at the end of Domitian's reign - that is, about A.D. 95 or 96. This date is almost certainly accurate for the reasons given below.

We have already seen that Revelation was written at a time when Christians were beginning to be persecuted and killed by Roman authorities in Asia. The author expected the harassment and killings to escalate. We have also seen that, according to the Church Fathers, second century Christians possessed an historical recollection of two great persecutions during the first century. The earliest occurred during the reign of Nero in A.D. 64 or 65. At that time there was a great fire in Rome. Rumor had it that Nero wanted to build some new buildings, so he had the fire started in order to burn down a lower class part of town to make room for new construction. The fire burned out of control and destroyed a large portion of the city. Nero first tried to use the Jews as scapegoats. When that tactic failed, he blamed the Christians. Large numbers were executed with tortures that sickened even the Romans. Tacitus, a Roman historian writing about fifty years later, describes that terrible time:

But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order [of Nero]. Therefore, to scotch the rumor, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car[riage]. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.

Christians remembered Nero as a bloodthirsty "beast" from this time forward.

The second systematic persecution of Christians occurred late in the reign of Domitian, in A.D. 95-96. Roman historians leave no clear record of Domitian himself ever ordering such a persecution. However, church leaders such as Irenaeus and Eusebius testify to at least a localized persecution, in the province of Asia, carried out in Domitian's name (see above). The question, then, is which persecution prompted the writing of Revelation?

Revelation was probably written during the persecution of Domitian, rather than during the persecution of Nero, for the following reasons: First, John (like the authors of 1 Peter, 4 Ezra, and 2 Baruch) uses "Babylon" as a symbol for Rome. He views Rome as a second "Babylon" because, just as Babylon had destroyed Jerusalem and the temple in 587 B.C., so did Rome destroy Jerusalem and its temple in A.D. 70. At the time of Nero's reign (A.D. 54-68) the temple was still standing, so Rome had not yet become "Babylon." However, by Domitian's rule (A.D. 81-96), this potent symbol had become available to John.

Second, Revelation contains many allusions to Roman emperor worship (discussed below in Part 3). As we shall see, such worship was much more prevalent during the reign of Domitian than it was during the reign of Nero.

Third, Revelation frequently portrays Roman political authorities as Nero redivivus ("Nero revivified" or "Nero come back to life") because, like Nero before them, they persecute Christ's church. If he speaks of "Nero come back to life," then John must be writing after Nero's death rather than during the persecution he instigated. Nero redivivus imagery, then, is a symbolic way of referring to Domitian and his deadly agents. (For a fuller explanation of the Nero redivivus idea in Revelation, see the comments on 13:3.)

Finally, the Church Fathers say that John wrote Revelation late in the reign of Domitian (see above), which dates John's Apocalypse to A.D. 95-96.

3. Occasion: Persecution Related to

Emperor Worship in Asia Minor

Domitian's persecution of the church was partly due to the Christians' refusal to engage in emperor worship. What were the issues at stake in this practice, and how did believers respond to it?

a. Historical Background

Although worshiping kings as deities had a long history in the east, the practice did not enter the western world until the time of Alexander the Great (late fourth century B.C.). As the young ruler won victory after victory over Babylonia, Persia, and other eastern lands, the conquered peoples began to proclaim him a god. Alexander encouraged such worship because he thought it would help to unify the diverse peoples making up his empire.

Following his assassination on March 15, 44 B.C., Julius Caesar was declared a god by the Roman Senate. Afterwards it became customary to honor dead emperors in this way. On his deathbed Vespasian announced sarcastically, "I am already becoming a god!"

Tiberius and Claudius discouraged worship of living emperors. However, Nero, Vespasian, and Titus tolerated the practice for its political benefits. Caligula, who suffered from mental illness, was the first emperor who actually believed himself divine.

Domitian insisted on being worshiped as a god during his lifetime, which scandalized his biographer Suetonius:

When [Domitian] became emperor, he did not hesitate to boast in the senate that he had conferred their power on both his father (Vespasian) and his brother (Titus), and that they had but returned him his own; nor on taking back his wife after their divorce, that he had "recalled her to his divine couch." He delighted to hear the people in the amphitheatre shout on his feast day: "Good Fortune attend our Lord [ Dominus ] and Mistress.". . . With no less arrogance he began as follows in issuing a circular letter in the name of his procurators, "Our Master [ Dominus ] and our God [ Deus ] bids that this be done." And so the custom arose of henceforth addressing him in no other way even in writing or in conversation. He suffered no statues to be set up in his honour in the Capitol, except of gold and silver and of a fixed weight. He erected so many and such huge vaulted passage-ways and arches in the various regions of the city, adorned with chariots and triumphal emblems, that on one of them someone wrote in Greek: "It is enough."

During Domitian's reign, at least three of the seven cities to which John addressed the Revelation had temples dedicated to the worship of Caesar - namely, Ephesus, Smyrna and Pergamum. Since 29 B.C., Pergamum (called "the place where Satan has his throne" in Rev 2:13) had been the official center of emperor worship in Asia.

b. Emperor Worship in Daily Life

By the late first century, emperor worship touched many aspects of Roman life, embracing the political, the economic, and the social. Civic events and legal transactions included pledges of allegiance to Caesar as "Lord" and "God" (i.e., dominus and deus in Latin, or kuvrio" ( kyrios ) and qeov" ( theos ) in Greek - the biblical titles Christians used for God the Creator and his Son Jesus Christ). As they entered the theater, sporting competitions, gladiatorial games, or public festivals, citizens tossed a pinch of incense on a small altar as a sacrifice to the "divine Caesar." When animals were slaughtered to provide meat for the marketplace, a small portion was set aside as a sacrifice for the gods. Collegia (private men's clubs) and trade guilds (similar clubs made up of people who practiced the same vocation) held banquets honoring the emperor and their patron gods as silent guests.

Such practices were not necessarily taken seriously as major religious events. Rather, they were expressions of patriotism, national unity, and gratitude for the benevolent rule of the Roman emperor. They were the equivalent of saluting the flag or removing one's hat at the playing of the national anthem. However, refusal to participate called into question one's loyalty to the emperor, and this could lead to the most severe of consequences.

c. Exemptions for Jews and Christians

The only groups really troubled by such practices were Jews and Christians, who were monotheists believing in one God alone. To them, honoring Caesar (a mere man) as "Lord and God" was idolatry. To avoid this sin, Jews of the first century B.C. worked out an agreement that convinced the Romans of their loyalty to the empire: They agreed to pray for the emperor, but not to him. In the temple at Jerusalem they offered sacrifices for the benefit of Caesar, but not to Caesar. This arrangement satisfied the Romans that the Jews were not dangerous rebels, and it was preferable to fighting a war against irrational religious zealots. So Jews were exempted from worship of the Roman gods - including the emperor - and permitted to practice their own religion. Titus instituted a two-drachma tax on each Jew for continuing this special privilege.

At first, the Romans viewed Christians as simply another variety of Jew - messianic Jews. Christians therefore enjoyed the same exemption from emperor worship given to other Jews. Over time, several events altered their status: First, through the successful missionary activity of Paul and others, Christianity became a predominantly Gentile faith. Second, when Jews rebelled against Rome in A.D. 66-73, Christians began to distinguish themselves from that group in order to keep themselves out of trouble. Finally, after the war, Judaism closed ranks and expelled "heretics" such as Christians from the synagogues. Jews quit saying that the Christians were part of their community, which removed the churches' exemption from emperor worship.

d. Christian Responses to the Emperor Cult

How did Christians respond to this situation? Some favored acknowledging the emperor as "Lord," offering sacrifice to his image, and eating with the collegia as harmless expressions of patriotism. After all, they could hail Caesar as "god," giving him that title of honor, without really believing that he was a deity in the literal sense. Did not Jesus himself command us to "Give to Caesar what is Caesar's, and to God what is God's" (Matt 22:21)? Did not our beloved Apostle Paul teach us to "Submit to the governing authorities" (Rom 13:1)? Should we give up our social life, invite financial ruin, and even risk death over a pinch of incense that means nothing?!

Others argued that confessing Caesar as "Lord and god," and offering sacrifice to the "divine Caesar," was rank idolatry. And did not Christ also say, "Worship the Lord your God, and serve him only" (Matt 4:10)? Did not Paul also say that "for us there is but one God ( theos ) . . . and there is but one Lord ( kyrios )"? John belonged to this latter camp that wanted nothing to do with worshiping the emperor or the other Roman gods. He has harsh words for compromisers in Revelation 2-3.

To avoid committing idolatry, Christians tended to withdraw from much of the social life of the city. Over time, they gained a reputation for being a rather strange and suspicious group, antisocial and lacking community spirit. Eventually the gossip mill started up, and vicious rumors spread:

These Christians are so unpatriotic! They refuse to honor the emperor! And what do they do in those secret meetings of theirs? You don't suppose they are plotting some sort of rebellion, do you? Hmmm . . . wasn't their own leader, Christos, crucified for claiming to be a king?

I heard that those "love feasts" of theirs are incestuous orgies. They say Christos taught them to love their "brothers" and "sisters"!

It's even worse! I heard them talking about eating the flesh and drinking the blood of the "Son." They are sacrificing babies and practicing cannibalism!

These "Christ people" are impious atheists! They say idols are not real and refuse to worship any of our gods.

As their neighbors turned against them, Christians became subject to social and economic discrimination, pressures and harassment, unofficial mob violence, and the plundering of their property. Later books of the New Testament mention these kinds of persecution (see, e.g., Heb 10:34; 13:3; 1 Pet 4:14-16; 5:9).

Tensions focused on Christians' refusal to worship the emperor, for this was not simply a religious infraction but apparent political subversion. Domitian, who had once said, "Not good is a number of rulers," prosecuted this crime without mercy. A possible reference to Christians being punished for such transgressions appears in Dio Cassius' Roman History :

. . . the same year (i.e., A.D. 95) Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's. The charge brought against them both was that of atheism (i.e., refusal to worship the Roman gods - including the emperor?), a charge on which many others who drifted into Jewish ways (i.e., many Christians?) were condemned . Some of these were put to death, and the rest were at least deprived of their property. Domitilla was merely banished to [the island of] Pandateria.

Note that Dio describes events of the year 95, the very time period in which John wrote Revelation. Note also the kinds of penalties Domitian prescribed for "atheism" - namely, confiscation of property, banishment to an island (as John was exiled to Patmos), and death (as Antipas was killed in Pergamum).

There were political, social, and economic benefits to be gained by turning Christians over to the Roman authorities. For example, if there were two silversmiths in a city, and one was a Christian, then the other could eliminate his competitor by accusing the "disloyal" Christian. Jews could purge their synagogues of "heretics" by reporting that Christians were not true Jews and therefore not entitled to exemption from emperor worship. One's social or political rivals could be removed by posting an anonymous notice exposing them as Christians. The emperor cult handed a deadly weapon to anyone with a grudge or petty jealousy against any Christian.

e. The Correspondence of Pliny and Trajan

Unfortunately, we have no historical documents from Domitian's reign detailing governmental policy toward Christians in Asia. However, we do possess a series of official letters exchanged by Pliny Secundus, the Roman governor of Bithynia, and the Emperor Trajan. Bithynia was just north of Asia, and the letters were written only fifteen or sixteen years after Revelation, in A.D. 111-112. So this correspondence may offer a glimpse into the kinds of pressures faced by Christians during John's time.

Pliny to the Emperor Trajan

It is my custom to refer all my difficulties to you, Sir, for no one is better able to resolve my doubts and to inform my ignorance.

I have never been present at an examination of Christians. Consequently, I do not know the nature or the extent of the punishments usually meted out to them, nor the grounds for starting an investigation and how far it should be pressed. Nor am I at all sure whether any distinction should be made between them on the grounds of age, or if young people and adults should be treated alike; whether a pardon ought to be granted to anyone retracting his beliefs, or if he has once professed Christianity, he shall gain nothing by renouncing it; and whether it is the mere name of Christian which is punishable, even if innocent of crime, or rather the crimes associated with the name.

For the moment this is the line I have taken with all persons brought before me on the charge of being Christians. I have asked them in person if they are Christians, and if they admit it, I repeat the question a second and third time, with a warning of the punishment awaiting them. If they persist, I order them to be led away for execution; for, whatever the nature of their admission, I am convinced that their stubbornness and unshakeable obstinacy ought not to go unpunished. There have been others similarly fanatical who are Roman citizens. I have entered them on the list of persons to be sent to Rome for trial.

Now that I have begun to deal with this problem, as so often happens, the charges are becoming more widespread and increasing in variety. An anonymous pamphlet has been circulated which contains the names of a number of accused persons. Among these I considered that I should dismiss any who denied that they were or ever had been Christians when they had repeated after me a formula of invocation to the gods and had made offerings of wine and incense to your statue (which I had ordered to be brought into court for this purpose along with the images of the gods), and furthermore had reviled the name of Christ: none of which things, I understand, any genuine Christian can be induced to do.

Others, whose names were given to me by an informer, first admitted the charge and then denied it; they said that they had ceased to be Christians two or more years previously, and some of them even twenty years ago. They all did reverence to your statue and the images of the gods in the same way as the others, and reviled the name of Christ. They also declared that the sum total of their guilt or error amounted to no more than this: they had met regularly before dawn on a fixed day to chant verses alternately among themselves in honour of Christ as if to a god, and also to bind themselves by oath, not for any criminal purpose, but to abstain from theft, robbery and adultery, to commit no breach of trust and not to deny a deposit when called upon to restore it. After this ceremony it had been their custom to disperse and reassemble later to take food of an ordinary, harmless kind; but they had in fact given up this practice since my edict, issued on your instructions, which banned all political societies. This made me decide it was all the more necessary to extract the truth by torture from two slave-women, whom they call deaconesses. I found nothing but a degenerate sort of cult carried to extravagant lengths. I have therefore postponed any further examination and hastened to consult you. The question seems to me to be worthy of your consideration, especially in view of the number of persons endangered; for a great many individuals of every age and class, both men and women, are being brought to trial, and this is likely to continue. It is not only the towns, but villages and rural districts too which are infected through contact with this wretched cult. I think though that it is still possible for it to be checked and directed to better ends, for there is no doubt that people have begun to throng the temples which had been almost entirely deserted for a long time; the sacred rites which had been allowed to lapse are being performed again, and flesh of sacrificial victims is on sale everywhere, though up till recently scarcely anyone could be found to buy it. It is easy to infer from this that a great many people could be reformed if they were given an opportunity to repent.

Trajan's Reply to Pliny

You have followed the right course of procedure, my dear Pliny, in your examination of the cases of persons charged with being Christians, for it is impossible to lay down a general rule to a fixed formula. These people must not be hunted out; if they are brought before you and the charge against them is proved, they must be punished, but in the case of anyone who denies that he is a Christian, and makes it clear that he is not by offering prayers to our gods, he is to be pardoned as a result of his repentance however suspect his past conduct may be. But pamphlets circulated anonymously must play no part in any accusation. They create the worst sort of precedent and are quite out of keeping with the spirit of our age.

The Pliny/Trajan correspondence illustrates that, if Christians were hauled before a Roman magistrate, they were required to prove their patriotism in three basic ways: They must sacrifice wine and incense to images of Caesar and the other Roman gods. They must declare Kyrios Kaisaros ("Caesar is Lord," an exact counterpart to the basic Christian confession "Jesus is Lord"). They must "repent" of their faith and curse Christ. If they refused, they would be executed.

f. The Christians' Choice

In such a terrible circumstance, what choices did Christians have? Dr. Boring summarizes them nicely: They could surrender their faith in Christ, but for John this would be to surrender "the crown of life" (see Rev 2:10). They could lie about their loyalty to Christ, but John reserves a place in the "fiery lake of burning sulfur" for liars (see Rev 21:8). They could try to change the laws, but this was not possible since Rome was not a democracy and Domitian would never accept a rival "Lord." They could fight the Roman government, but this was not practical. They could "adjust" by confessing Caesar as "god" without meaning it, but John rejects even feigned idolatry as unworthy of Christ. Finally, they could die, as Jesus himself had died. John affirms death for Christ's sake as the only truly "Christian" response. There is no other way.

He who has an ear, let him hear: If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. Here is the patient endurance and the faithfulness of the saints. (Rev 13:10)

This is the challenge faced by the churches of Asia when John writes Revelation. It is a terribly hard book for terribly hard times.

V. THE STRUCTURE OF REVELATION

In Part III of the Introduction we identify Revelation as a Christian apocalypse - probably the first Christian apocalypse. Such writings often incorporate elements of other genres. For example, Daniel 1-6 consists largely of a narrative prologue to the apocalypse proper found in chapters 7-12. In the case of Revelation, John's apocalyptic vision is presented within the framework of a first-century letter.

A. THE FIRST CENTURY HELLENISTIC

LETTER FORM IN REVELATION

Letters written today generally bear certain standard features that conform to cultural norms (e.g., the name and address of the sender and receiver, a greeting formula such as "Dear Sir," and a closing formula such as "Sincerely yours"). New Testament epistles likewise conform to the standard Hellenistic letter form used in the Roman world of the first century A.D. The elements of this common letter form are listed below, along with examples of each element from Paul's First Letter to the Corinthians and his Letter to Philemon:

The name of the sender(s) (see 1 Cor 1:1; Phlm 1a)

The name of the recipient(s) (see 1 Cor 1:2; Phlm 1b-2)

The prescript , which is a greeting formula (see 1 Cor 1:3; Phlm 3)

The proem , which is a word of thanks, praise, or petition to a god (see 1 Cor 1:4-9; Phlm 4-7).

The introductory formula , which serves as the transition into the primary subject matter of the letter (see 1 Cor 1:10; Phlm 8-9).

The main body of the letter (see 1 Cor 1:11-16:18; Phlm 10-22)

Greetings (see 1 Cor 16:19-20; Phlm 23-24)

Benedictory wishes in the sender's own hand (rather than that of a secretary, if used), which serve to personalize the letter (see 1 Cor 16:21-24; Phlm 25)

Revelation bears most of the features of a first century Hellenistic letter, as shown below. This observation is important because it explains why certain elements appear in Revelation and why they are arranged as they are. John is simply following the conventions of his culture.

Name of Sender (Rev 1:4a):

John

Name of Recipient(s) (Rev 1:4b):

To the seven churches in the province of Asia:

Prescript (Rev 1:4c-5a):

Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.

Proem (Rev1:5b-6): In this part of the letter, a pagan would often call upon the gods to grant good health and prosperity to the addressee(s). John Christianizes this portion of the standard letter form and transforms it into a doxology of praise to God:

To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father - to him be glory and power for ever and ever! Amen.

Introductory Formula (Rev 1:9):

I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus.

Main Body of the Letter (Rev 1:10-22:20)

Greetings are not found in Revelation.

Benedictory Wishes in the Sender's Own Hand (Rev 22:21):

The grace of the Lord Jesus be with God's people. Amen.

B. THE STRUCTURE OF JOHN'S VISION

Within the Hellenistic letter form, John structures Revelation in four main parts, as a careful examination clearly shows. The book begins with a Prologue (1:1-20) in which the author describes how Christ commissioned him to deliver a revelation to the seven churches of Asia. Near the end of this Prologue, in 1:19, the Lord summarizes the contents of the revelation itself:

Write, therefore, what you have seen, what is now and what will take place later.

Notice that the vision contains two main elements: First, there is a revelation of the present - a revelation of "what is now." The "present," of course, refers to "what is now" from John's perspective. Christ offers John a vision of the late first century A.D. in Asia. Second, the Lord promises a revelation of the future - a vision of "what will take place later." Again, this is the "future" from John's point of view - the period from A.D. 95-96 through Christ's return and the consummation of the kingdom of God.

Which part of the book reveals John's "present" and which part reveals the "future"? John treats these two subjects in the order in which they are mentioned. His discussion of the "present" appears in 2:1-3:22 and takes the form of seven letters to the churches of Asia. This part of the vision describes the "present" circumstances of the Asian churches from Christ's point of view.

The Lord's revelation of the "future" appears in 4:1-22:6, as the structure of the passage makes clear. The first verse of this section (4:1) reads:

After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this."

The initial phrase "After this," in and of itself, marks a transition - the end of one discussion and the beginning of another. Christ then introduces the next major portion of the book when he says, "I will show you what must take place after this" - that is, "after" the "present" described in chapters 2 and 3. Revelation 4:1 marks the beginning of the promised vision of "what will take place later."

Where does the vision of the future end? After a long series of images we come to Revelation 22:6:

The angel said to me, "These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place ."

This verse marks the end of John's discussion of the future. The remainder of the book (22:7-21) consists of a short Epilogue.

By far the largest portion of Revelation describes John's vision of the future (4:1-22:6). How has the author structured this important part of the book? The revelation of "what will take place later" begins with an introduction (4:1-5:14) in which John describes his new vantage point in heaven ("Come up here , and I will show you"). The prophet will see the future from God's point of view.

The rest of the section (6:1-22:6) contains the revelation of the future itself. However, a careful reading shows that John does not receive one long, sequential vision of the future. Instead, he receives three separate revelations of the complete future from John's time through the consummation of the kingdom of God . John describes how the future unfolds in 6:1-8:1. Then he starts over and describes the same period again in 8:2-11:19. Then he reviews the same period a third time in 12:1-22:6. The approach is cyclical, with each vision examining the future from a slightly different angle, and the third vision offering the most detail.

In view of these considerations, we outline Revelation as follows. The Commentary is structured accordingly.

I. Prologue (1:1-20)

II. The Revelation of "What Is Now" (2:1-3:22)

III. The Revelation of "What Will Take Place Later" (4:1-22:6)

A. Introduction: John's Heavenly Vantage Point (4:1-5:14)

B. The First Vision of the Future (6:1-8:1)

C. The Second Vision of the Future (8:2-11:19)

D. The Third Vision of the Future (12:1-22:6)

IV. Epilogue (22:7-21)

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

APOCALYPTIC LITERATURE

Barr, J. "Jewish Apocalyptic in Recent Scholarly Study." Bulletin of the John Rylands University Library of Manchester 58 (1975): 9-35.

Charlesworth, James H., ed. The Old Testament Pseudepigrapha: Volume 1 - Apocalyptic Literature and Testaments . Garden City, NY: Doubleday, 1983.

Collins, John J., ed. "Apocalypse: The Morphology of a Genre." Semeia 14. Missoula, MT: Scholars Press, 1979.

. The Apocalyptic Imagination: An Introduction to the Jewish Matrix of Christianity . 2 ^nd ed. The Biblical Resource Series. Grand Rapids: Eerdmans, 1998.

. "Apocalyptic Literature." In Early Judaism and Its Modern Interpreters. Eds. Robert A. Kraft and George W.E. Nickelsburg, 345-370. Atlanta: Scholars Press, 1986.

Collins, John J., and James H. Charlesworth, eds. Mysteries and Revelations: Apocalyptic Studies Since the Uppsala Colloquium. Journal for the Study of the Pseudepigrapha Supplement Series, 9. Sheffield: JSOT Press, 1991.

Funk, Robert W., ed. Journal for Theology and the Church 6 (1969) [issue on "Apocalypticism"].

Hanson, Paul D. The Dawn of Apocalyptic . Philadelphia: Fortress Press, 1975.

. Old Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon Press, 1987.

Hellholm, David, ed. Apocalypticism in the Mediterranean World and the Near East: Proceedings of the International Colloquium on Apocalypticism, Uppsala, August 12-17, 1979. Tübingen: J.C.B. Mohr (Paul Siebeck), 1983.

Koch, Klaus. The Rediscovery of Apocalyptic: A Polemical Work on a Neglected Area of Biblical Studies and Its Damaging Effects on Theology and Philosophy . Studies in Biblical Theology, Second Series, 22. London: SCM Press Ltd, 1972.

Marcus, Joel, and Marion L. Soards, eds. Apocalyptic and the New Testament: Essays in Honor of J. Louis Martyn . Journal for the Study of the New Testament Supplement Series, 24. Sheffield: JSOT Press, 1989.

Minear, Paul S. New Testament Apocalyptic . Interpreting Biblical Texts. Nashville: Abingdon, 1981.

Morris, Leon. Apocalyptic . Grand Rapids: Eerdmans, 1972.

Murphy, Frederick J. "Apocalypses and Apocalypticism: The State of the Question." Currents in Research: Biblical Studies 2 (1994): 147-179.

Rowley, H.H. The Relevance of Apocalyptic: A Study of Jewish and Christian Apocalypses from Daniel to the Revelation . New York: Association Press, 1964.

Russell, D.S. Divine Disclosure: An Introduction to Jewish Apocalyptic. Minneapolis: Fortress Press, 1992.

. The Method and Message of Jewish Apocalyptic: 200 B.C.-A.D. 100. The Old Testament Library. Philadelphia: The Westminster Press, 1964.

Yarbro-Collins, Adela, ed. Early Christian Apocalypticism: Genre and Social Setting . Semeia 36. Atlanta: Scholars Press, 1986.

THE APOCALYPSE OF JOHN

Aune, David. Revelation . 3 Vols. Word Biblical Commentary. Dallas: Word, 1997-98.

Barclay, William. Letters to the Seven Churches . New York: Abingdon Press, 1957.

. The Revelation of John . 2 Vols. The Daily Bible Study Series. Rev. ed. Philadelphia: The Westminster Press, 1976.

Bauckham, Richard. The Theology of the Book of Revelation . New Testament Theology. Cambridge: University Press, 1993.

Boring, M. Eugene. Revelation . Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY: John Knox Press, 1989.

Caird, G.B. The Revelation of St. John the Divine . Harper's New Testament Commentaries. New York and Evanston: Harper & Row, 1966.

Hemer, Colin J. The Letters to the Seven Churches of Asia in Their Local Setting . Journal for the Study of the New Testament Supplement Series, 11. Sheffield: JSOT Press, 1986.

Murphy, Frederick J. "The Book of Revelation." Currents in Research: Biblical Studies 2 (1994): 181-225.

Pilch, John J. What Are They Saying about the Book of Revelation? New York: Paulist Press, 1978.

Ramsay, W.M. The Letters to the Seven Churches . Updated ed. Edited by Mark W. Wilson. Peabody, MA: Hendrickson, 1994.

-College Press New Testament Commentary: with the NIV

College: Revelation (Outline)

OUTLINE

I. PROLOGUE - 1:1-20

A. Introduction to the Prophecy - 1:1-3

B. Sender - 1:4a

C. Recipients - 1:4b

D. Prescript - 1:4c-5a

E. Proem - 1:5b-6

F. Prophetic Pronouncement - 1:7

G. The Lord's Self-Introduction - 1:8

H. John's Vision of the Lord - 1:9-20

1. John's Circumstances - 1:9-11

2. John's Vision - 1:12-20

a. Christ's Voice and His Appearance - 1:12-16

b. Christ's Words - 1:17-20

c. Summary: John's Portrait of Christ in Revelation - 1:9-20

II. THE REVELATION OF "WHAT IS NOW" - 2:1-3:22

A. The Seven Churches

B. The Structure of the Letters to the Seven Churches

1. Addressed to the Angels of the Seven Churches

2. A Renewal of the New Covenant

a. Typical Elements of Covenants

b. Covenantal Elements in the Letters to the Seven Churches

c. The Letter to Ephesus - 2:1-7

d. The Letter to Smyrna - 2:8-11

e. The Letter to Pergamum - 2:12-17

f. The Letter to Thyatira - 2:18-29

g. The Letter to Sardis - 3:1-6

h. The Letter to Philadelphia - 3:7-13

i. The Letter to Laodicea - 3:14-22

C. Pressures and Opposition in Asia

1. Pressures and Opposition from Within the Christian Community

a. False Apostles and the Nicolaitans - 2:2,6

b. The Teaching of Balaam - 2:14

c. The Sins of Jezebel - 2:20-25

d. Assessment

2. Pressures and Opposition from Outside the Christian Community

D. "Overcomers" in Revelation

1. Satan as "Overcomer"

2. Christ as "Overcomer"

a. Whom Jesus "Overcomes"

b. How Jesus "Overcomes"

c. The Results of Jesus' "Overcoming"

3. Christians as "Overcomers"

a. Whom Christians "Overcome"

b. How Christians "Overcome"

c. The Result of Christians' "Overcoming"

E. Christ's Promises to "Him Who Overcomes"

1. The Tree of Life - 2:7

2. Escape from the Second Death - 2:11

3. The Hidden Manna, White Stone, and Secret Name - 2:17

a. The Hidden Manna, the Messianic Banquet, Behemoth and Leviathan

b. The White Stone

c. The Secret Name

4. Authority over the Nations and the Morning Star - 2:26-28

5. White Garments and the Book of Life - 3:4-5

6. A Pillar in God's Temple - 3:12

7. A Place on Christ's Throne - 3:21

III. THE REVELATION OF "WHAT WILL TAKE PLACE LATER - 4:1-22:6

A. Introduction: John's Heavenly Vantage Point - 4:1-5:14

1. Transition to the Threefold Vision of the Future - 4:1

2. The Throne of God and the Twenty-Four Elders - 4:2-6a

3. The Four Living Creatures - 4:6b-8

4. The Heavenly Worship - 4:9-11

5. The Scroll with Seven Seals - 5:1

6. The Lion of Judah and the Root of David - 5:2-5

7. The Lamb Who Was Slain - 5:6-14

B. The First Vision of the Future - 6:1-8:1

1. The "Labor Pains:" Seals One through Five - 6:1-11

a. The Four Horsemen of the Apocalypse - 6:1-8

b. The Souls of the Martyrs - 6:9-11

2. The Final Judgment: Seal Six - 6:12-17

3. Summary of Revelation 6 (Seals 1-6) and Comparison with Matthew 24

4. Interlude: The 144,000 Sealed for Salvation - 7:1-17

a. The Sealing of the 144,000 - 7:1-8

b. A Song of Salvation - 7:9-17

5. The Consummation of God's Kingdom: Seal Seven - 8:1

6. Summary: John's First Vision of the Future - 6:1-8:1

C. The Second Vision of the Future - 8:2-11:19

1. The Structure of the Second Vision

a. Seven Trumpets versus Seven Seals

b. Major Elements of the Vision

c. The Dominant Image: God's Coming Kingdom as a "Second Exodus" for His People

d. Subordinate Imagery in Revelation 8:2-9:21

2. The "Present Evil Age/Labor Pains": Trumpets One through Six - 8:2-9:21

a. Hail, Blood, Bitter Waters, Darkness, Locusts, and Death: The "Present Evil Age" and "Labor Pains" as Eschatological "Plagues"

1) Present Evils as "Plagues"

2) The First Trumpet - 8:6-7

3) The Second Trumpet - 8:8-9

4) The Third Trumpet - 8:10-11

5) The Fourth Trumpet - 8:12

6) The Fifth Trumpet - 8:13-9:12

7) The Sixth Trumpet - 9:13-21

8) Heightened Imagery Portraying Eschatological Events

9) Partial Destruction versus Total Destruction

b. Earth, Trees, Grass, Springs, Rivers, Sea, and Sea Creatures: The Effect of the "Present Evil Age" and "Labor Pains" on the Natural World

c. The "Present Evil Age" and "Labor Pains" as God's Judgment on Sin and Call to Repentance

d. The "Present Evil Age" and "Labor Pains" as a Source of Hope and a Call to Perseverance

e. The Blazing Mountain, Falling Stars, Wormwood, Demon Locusts from the Abyss, Abaddon, Apollyon, and a Demon Army: The "Present Evil Age" and "Labor Pains" as God's Unleashing Demonic Forces on the Earth

f. Fire from the Altar: The "Present Evil Age" and "Labor Pains" as an Answer to Prayer

g. The Sounding of Seven Trumpets: The "Present Evil Age" and "Labor Pains" as the Announcement of the Day of the Lord

h. The Eagle and the Three "Woes"

3. Interlude: The Mighty Angel and the Two Witnesses - 10:1-11:14

a. The Mighty Angel with the Little Scroll - 10:1-11

1) The Angel's Appearance

2) The Angel's Voice

3) The Little Scroll

4) Comparison with Daniel 12

b. The Measuring of the Temple and the Two Witnesses - 11:1-14

1) A Note on the "Rapture"

2) A Note on the "Protection" of the "New Israel" from the "Plagues"

4. The Final Judgment and Consummation of God's Kingdom: Trumpet Seven - 11:15-19

5. Summary: John's Second Vision of the Future - 8:2-11:19

D. The Third Vision of the Future - 12:1-22:6

1. The Structure of the Third Vision

2. The "Labor Pains": The Dragon's War against the Saints - 12:1-13:18

a. The Dragon, the Woman, and the Male Child - 12:1-17

1) The Identity of the Male Child

2) The Identity of the Red Dragon

3) Five Theories Regarding the Identity of the Woman

4) A Sixth Theory: John's Adaptation of the Apollo Myth

5) Interpretation of Revelation 12

b. The Beast from the Sea - 13:1-10

c. The Beast from the Land - 13:11-18

d. Satan's Parody of Christ

e. Summary of Revelation 12-13: The "Labor Pains"

3. The Final Judgment and Consummation of God's Kingdom - 14:1-22:6

a. The Relationship between Salvation and Condemnation, Final Judgment and Consummation

b. The Structure of Revelation 14:1-22:6

c. Announcement of the Final Judgment - 14:1-13

1) The 144,000 - 14:1-5

2) Threefold Announcement of the Judgment - 14:6-13

d. The Harvest of the Earth - 14:14-20

e. The Seven Last Plagues or Seven Bowls of God's Wrath - 15:1-16:21

1) The Structure of Revelation 15-16

2) The Sea of Glass and Fire - 15:1-4

3) The Heavenly Tabernacle - 15:5-8

4) The Meaning of the Seven Bowls of God's Wrath - 16:1

5) The First Bowl of Wrath - 16:2

6) The Second Bowl of Wrath - 16:3

7) The Third Bowl of Wrath - 16:4-7

8) The Fourth Bowl of Wrath - 16:8-9

9) The Fifth Bowl of Wrath - 16:10-11

10) The Sixth Bowl of Wrath - 16:12-14,16

11) Interlude - 16:15

12) The Seventh Bowl of Wrath - 16:17-21

f. God's Final Judgment against Babylon - 17:1-19:4

1) The Great Prostitute - 17:1-18

2) The Scarlet Beast - 17:1-18

3) The Fall of Babylon - 18:1-19:4

g. Announcement of the Wedding Supper of the Lamb - 19:5-10

1) The Wedding of the Lamb - 19:5-9

2) The Testimony of Jesus - 19:10

h. The Victorious Christ - 19:11-21

1) The King of Kings - 19:11-16

2) The Great Supper of God - 19:17-21

i. Deliverance from Babylonian Captivity - 20:1-22:6

1) Element One: The Binding of Satan - 20:1-3

2) Element Two: The Resurrection of Christian Martyrs - 20:4a

3) Element Three: The Millennial Reign of Christ - 20:4b-6

4) Element Four: God's Judgment of Gog and Magog - 20:7-15

5) Element Five: The New Jerusalem - 21:1-22:5

6) Comparison of Revelation 20:1-22:5 with Ezekiel 37-48

7) Conclusions Regarding the Meaning of Revelation 20:1-22:5

8) Climax: The Consummated Kingdom of God - 21:1-22:5

9) Conclusion of the Third Vision of the Future - 22:6

IV. EPILOGUE - 22:7-21

-College Press New Testament Commentary: with the NIV