Be long?

New heavens and new earth (21:1)
(Revelation 21:1) And I saw a new heaven and a new earth: for the first heaven and the first earth passed away, and the sea was no more. {2} And I John saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. {3} And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be his people, and God himself will be with them and be their God. {4} He will wipe every tear from their eyes, and death shall be no, nor will there be more mourning or crying or pain, for the former things are passed away, {5} and he that sat upon the throne said, 'Behold Here, I make all things new. And I said, Write: for these words are trustworthy and true. {6} And he said, It is done. I am the Alpha and the Omega, the beginning and the end. To him who is thirsty I will give from the spring of the water of life. {7} He who overcomes shall inherit all things, and I will be his God and he shall be my son. {8} But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone: which is the second death.
Genesis begins with the beginning, when God created the heavens and the earth. Here, in the last two chapters of the last book of the Bible, we find a new beginning by making God all new. There are many parallels with the early chapters of Genesis, there is a new heaven and a new earth, we found a spring, a river and the tree of life. Just as God brought Eve and brought her to Adam, here we find the wife descending from heaven, beautifully dressed for her husband. God Himself dwells with man and walked with Adam in the cool of the day. There are some differences: the man lives in a city rather than in a garden. The description of a new heaven and a new earth where the wife lives ends with a description of the second death, and those who go there
Wilcock notes that there is a close connection between this passage, which acts as a summary, and the rest of the book:
1. 21:2 = 21:1 - 21 The City of God - the new Jerusalem
2. 21:22-27 21:3 = God's dwelling - the new Jerusalem
3. 21:4, 5a = 22:1-5 God's world renewed - the river and the tree of life
4. B = 21:5 22:6-10 The word of God validated - these words are trustworthy and true
5. A = 21:6 22:11-15 God's work completed
6. 21:6 b, 7 = 22:16, 17 The final blessing of God
7. 21:8 = 22:18, 19 God's final curse
The eschatological blessings of the beatitudes are also found in Revelation 21 and 22.
Matthew 5:3 - "Blessed are the poor in spirit, for theirs is the kingdom of heaven" cf. Revelation 21:1
Matthew 5:4 - "Blessed are those who mourn, for they shall be comforted" cf. Rev. 21:4
Matthew 5:5 - "Blessed are the meek, for they shall inherit the earth" cf. Revelation 21:1
Matthew 5:6 - "Blessed are those who hunger and thirst for righteousness, for they shall be filled" cf. Rev. 21:26-27
Matthew 5:7 - "Blessed are the merciful, for they shall obtain mercy"
Matthew 5:8 - "Blessed are the pure in heart, for they shall see God" cf. Revelation 22:4
Matthew 5:9 - "Blessed are the peacemakers, for they shall be called sons of God" cf. Rev. 21:7
Matthew 5:10 - "Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven" cf. Revelation 21:1
Matthew 5:11 "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely. {12} Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you "(all Rev. 21 and 22, cf. 2:8).
v. 1 - I saw a new heaven and a new earth: for the first heaven and the first earth passed away, and the sea was no more - This follows immediately from the trial scene where the devil, the beast and the false prophet, and all whose names are not in the book of life are consigned to the lake of fire and earth and sky fled from his presence (20:11). A new heaven and a new earth are promised for the first time in a wonderful description Isaiah in 65:17-25 and 2 Peter 3:12, which speaks of the destruction of the earth and a new heaven and earth wherein dwelleth righteousness. The first heaven refers to this present universe without the earth (cf. 2 Peter 3:12). This is a new beginning, and in Gn. 1:1 God created the heavens and the earth, there is now a completely new creation. The old building has been released from captivity to decomposition and has been brought into the glorious freedom of the children of God (Rom. 8:19-22). The word "new" (gr. kaine) means new in quality, fresh, more recent or back in time (Gr. neos) (Johnson). This present earth with his sin, pain and suffering is not our permanent home. We see in this and future sections the heavenly reward for those who were persecuted (Mt 5:10-12).
v. 1 - and the sea was no more - The sea is one of seven evils that John says that they are no more. The others are death, mourning, weeping, pain (v. 4), the curse (22:3), and night (22:5) (Morris). No more sea because the world and the people are no more (17:15). In Revelation the sea is very connected to the people of the world and judgment, so it has no place in the new order of things. The beast out of the sea also, tossing and turning peoples and nations, ie the political ferment (xxxx) and the prostitute sat on many waters, representing peoples, multitudes, nations and languages. The sea is also the recipient of pests associated with the second trumpet and the second cup. Isaiah 57:20 compared to the evil raging sea that can not rest. The sea is the source of satanic beast (13:1) and the place of the dead (20:13) and is not appropriate for the new earth (Johnson). The storms, death and destruction associated with the sea do not fit with the calm and peace of the New Jerusalem, the paradise of God. Let there be no sea in the new order contrasts with the lake of fire where the wicked dwell.
v. 2 - And I John saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband - This is the second time we find a reference to the New Jerusalem coming down out of heaven from God . The New Jerusalem is first mentioned in 3:12, where being a permanent part of it (a column) will be the reward for those who overcome. It is alluded to as the city without foundations in Heb. 11:10-16 and Heb. 12:22-23. The New Jerusalem is the heavenly city that was looking Abraham (Heb. 11:10). Without the rest of the church he would not be perfect (Heb. 11:40) and neither can we. The New Jerusalem is a holy city. Nothing impure will ever enter it (Isaiah 52:1, Rev. 21:27). The Holy City is an expression for the earthly Jerusalem (Neh. 11:1, Matthew 4:5, 27:53), but the earthly Jerusalem in Revelation persecutes the saints (11:8). The New Jerusalem is also Mount Zion, the city of God (Psalm 48, Isaiah 4:3, 35:8-10, 51:11, 60:14-22, Joel 3:17). In Gal. 4:25-26 Paul says "But the Jerusalem above, which is the mother of us all, is free" and contrasts it with "the Jerusalem which now is, with all her children in bondage."
The church is clearly mentioned here as the New Jerusalem and as the wife. In 19:7 the wife refers to the saints. The church is known as the wife. In Eph. 5:25-27 wives should love their wives as Christ loves the church. Christ is clearly the husband. In 19:7 refers to the marriage of the Lamb. Later we find the Lamb enthroned within the city (21:3) and reign forever and ever. The virgins represent the church in the parable of the ten virgins waiting for the bridegroom who is Christ (Matt. 25:1). The New Jerusalem is again described as the bride, the Lamb's wife, at 21:9-10. The church has to come out of heaven from God, because the church was his idea from the beginning to the end, and He is the one who cleanses and prepares. The New Jerusalem is to be contrasted to the prostitute dressed in purple and scarlet sitting on the beast, and the worldly city of Babylon, who is from the earth. As bride is beautifully dressed for her husband. In 19:8 we find that the fine linen, bright and clean, was given to use, which is the righteous acts of the saints. We also find later that the description of the New Jerusalem she shone with the glory of God (v. 11), is adorned with all kinds of gemstone (v. 19) and pearls (v. 21) and gold (v. 18). There is a parallel with Gn. 2:21-22, where Eve was made from Adam's rib and brought by God to Adam. Here we find the church, which was formed by the blood of Christ, his side was pierced on the cross. Now we find His bride coming from God, prepared for her husband.
v. 3 - And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be his people, and God himself will be with them as their God - This is the voice of God speaking later in v. 5. The verse speaks of the intimate communion between God and His people, an intimacy that everyone craves and is seen later when his servants will see the face of God (22:4). God dwells with man is the goal of the gospel, the fulfillment of God's covenant with man and His plan of salvation. What makes man before his fall (Gen. 3:8) when God and man walked together in the garden. Only here Satan is not present to tempt mankind. It's a new beginning to life that will continue for eternity without the possibility of another fall. The city is the same as seen in Ezek Ezekiel. 48:35. The covenant to be our God is found in many places in Scripture, beginning with Abraham (Genesis 17:7) and finding its fulfillment in Revelation (Gen. 17:7, Ex 20:2, Lev. 26:11 - 12, Deuteronomy 5:2, Jer. 24:7, 30:22, 31:33, Ez. 11:20, 37:27, Zech. 10:10, 13:9, 2 Cor. 6:16, 1 Thes. 4:17, 5:10). There is a pun here with the dwelling (gr. skene) of God and "He will dwell with them" (skenoo) because skenoo is the verb form of skene. Furthermore, the word dwelling is usually translated tabernacle, which alluded to the earthly tabernacle where God was supposed to dwell. Heaven has come to earth. God will dwell with man in the new land.
v. 4 - He will wipe every tear from their eyes, and death shall be no, nor will there be more mourning or crying or pain, for the former things have passed away - As He lives with His people, He will wipe every tear from their eyes. This verse has struck a chord in the people of God throughout the ages. Speaking of man's innermost being. We cry in this life, but in the next life God Himself will wipe away our tears and a mother wipes the tears from his son. The curse of pain (Gen. 3:17) and death (Gen. 2:17) have been revoked. It is the fulfillment of Isaiah 25:8, 35:10, 51:11, 65:19. The old order of pain and suffering has passed away the old heaven and the old earth (2 Peter 3:12-13). The new heaven and the new earth will be the home of justice and pain will be no more death or pain. This is a restatement of Rev 7:15-17 in negative terms. The inverse of these negatives will life, joy, laughter and joy eternal.
v. 5 - and he that sat upon the throne said, Behold, I make all things new. And I said, Write: for these words are trustworthy and true - God is doing everything again and make a new earth and a new heaven (v. 1). Everything is new, a new heaven and a new earth, but the situation is different because of Eden is Satan to tempt mankind. The earth will be populated with people who have chosen justice to evil. The people of God have been purchased by the blood of Jesus. Isaiah 65:17 tells us that "the former shall not be remembered, nor come into mind." The old order of things has passed completely through our memories. God makes this statement and tells John to write the next statement because God's words are trustworthy and true (cf. 14:4, 19:9, 22:6). This new order of creation is so good that it is worth dying for in this life (1 Cor. 15:19), because there is a better life after death for the saints whose names are written in the book of life. He wants us to understand that this world, with their pain and suffering will not last forever. There is something better to wait.
v. 6 - And he said, It is done. I am the Alpha and the Omega, the beginning and the end. To him who is thirsty I will give from the spring of the water of life - "It is done": God's redemptive plan is completed, just as Jesus said "It is finished" when completed His redemptive work. He has restored all things to their rightful place. All causes of evil have been treated and justice reigns. Just as he completed his work of creation on the seventh day (Genesis 2:2) has now completed its work of restoration. Contrast the use of the words "It is done" (gegonan) use in connection with the trial in 16:17 (Johnson). He is the Alpha and the Omega, the beginning and the end (Isaiah 44:6). This is the second time you use this expression. The first time was in 1:8, "I am the Alpha and the Omega", and the last in 22:13, "I am the Alpha and the Omega, the beginning and the end, the first and the last." In the first statement only declares this truth, the second time it is repeated twice in a different way, the third time it is repeated three times in different ways. The water of life is free, this is the free grace of God, repeated later in 22:17. This is a welcome relief in a book so full of judgment, but it reminds us of God available to anyone who wants a place in the new earth He is willing to give freely (Rom. 8:32). When you are thirsty, God will satisfy that thirst for the water of life. This is also in Isaiah 55:1-3 promises. There is an allusion here to the water that watered the earth in Genesis. 2:6. The verse reiterates what has already been said in 7:17, where "the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." While Jesus was on earth He promised the hungry who came to Him and believed in the rivers of living water that would come from within them (John 4:14, 7:37-39). He was talking about the Holy Spirit would be poured out upon them at Pentecost (Acts 2:33). While the book is showing us here at the church in its ideal state in heaven, it is also true that the Holy Spirit is given to the individual as security or advancement of their inheritance (Eph. 1:13-14) in the sky ( 1 Peter 1:4). Later in the book the spring becomes the river of the water of life (22:1). As the water giver of life lives forever, so will the receiver. The tree of life by which man could live forever is watered by the river of life (22:2, cf. Gn. 3:22).
v. 7 - He who overcomes shall inherit all things, and I will be his God and he shall be my son - He who overcomes is the title of God's people. View the inheritance of seven parts of the winners in the seven letters to the seven churches. Those who overcome as Jesus overcame (3:21), will inherit all this, referring to the six verses earlier, in contrast to inherit the cowards in the next verse. Inheritance is mentioned many times in the New Testament (Eph. 1:14, Col. 3:32, Jas. 2:5, 1 Peter 1:4). Here, in the second part of the verse, there is a reference to the son, which emphasizes the personal relationship between the believer and God. God established his covenant with Abraham to be your God and the God of his descendants (Gen. 17:7). If we belong to Christ are Abraham's descendants and heirs of the same promise (Gal. 3:29). This finds its ultimate fulfillment in Revelation (Mounce).
v. 8 - But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part in the lake which burns with fire and brimstone: which is the second death - Note the contrast of cowards are in the lake of fire with the winners of the previous verse (see also the winners in 2:11), they have the right to drink from the fountain of the water of life (see also the river of life in 22:1). Cowards are also those who did not repent when they were afflicted by the first trumpet plagues (9:20-21). Compare this list with the sinners of Paul in 1 Cor. 6:9-19 and Gal. 5:19-21. Are impure never enter the New Jerusalem. Only those in the book of life of the Lamb can enter (21:27). The intention is to contrast the second death of eternal life with those who drink of the water of life. Only those in the book of life of the Lamb avoid the second death (20:14-15). It is the opposite of the experience of the victors in v. 4. The second death is a death, tears, pain and tears. Note that the redemptive plan of God has made it possible for men to avoid the second death through representative death of Jesus Christ. Hell was created for the devil and his angels, but eventually Revelation makes clear that men worship God or the devil through his henchmen. Those who worship the devil and follow his ways as detailed in this verse inevitably will join him. In particular, in this list the two most characteristic features are the devil murderer and liar (John 8:44). At 13:14 we find the beast of the earth deceiving the people of the land, and in 20:8 we find the devil deceiving the nations.
37. The new Jerusalem (21:9)
(Rev. 21:9) 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. {10} And he took me in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, {11} having the glory of God. And her light was like unto a stone most precious, even like a jasper stone, clear as crystal. {12} He had a great, high wall with twelve gates, and at the gates twelve angels, and names written thereon, which are of the twelve tribes of the children of Israel; {13} the east three gates, on the north three gates on the south three gates on the west three gates. {14} And the wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb. {15} And he that talked with me had a measuring rod of gold to measure the city, its gates and its walls. {16} The city lies foursquare, and its length is equal to its breadth: and he measured the city with the reed, twelve thousand stadia in length, height and width are equal. {17} And he measured its wall, one hundred forty-four cubits, the measure of man, which the angel. {18} The construction of its wall was of jasper: and the city was pure gold, like clear glass; {19} and the foundations of the wall of the city were adorned with every 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, the twelfth amethyst. {21} The twelve gates were twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass. {22} And I saw no temple therein: for the Lord God Almighty is its temple, and the Lamb. {23} The city has no need of sun or moon to shine in it: for the glory of God did lighten it, and the Lamb is its lamp. {24} And the nations of them which are saved shall walk in the light of it: and the kings of the earth bring their glory and honor into it. {25} Its gates shall not be shut at all by day: for there shall be no night. {26} And they shall bring the glory and honor of the nations into it. {27} not enter it anything that defiles, or causes an abomination and a lie: but they which are written in the book of life of the Lamb.
His wife was described before (21:2) and is now described in more detail. The bride, the New Jerusalem, the Church is the holy city for the people of God is a holy people. Here we see the Church as God sees the end in its complete form. When Christ appears the true glory of the church will be revealed. See Col. 1:27, 3:4 for a description of the church as God sees. The New Jerusalem is the city of God where God himself lives with the Lamb and His people. Some see that this is related to the church in its ideal form now than in the future (Milligan). However, the above passage describes a new order of things that goes against his argument. New Jerusalem also describes the rewards for those that mature in seven churches, which is clearly future. However, the church is now the wife in preparation, while here we see the wife fully prepared and, therefore, perfect, without spot or wrinkle. We should expect to see aspects of the New Jerusalem that are real in the church now ideally. We should also note that there is no mention here or living beings and the elders who were mentioned recently in 19:4, when it was judged the great prostitute. If the elders symbolize the ideal church, then there is no need for them here because the glorified church is described as the new Jerusalem.
v. 9 - there came unto me one d elos 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 - This is supposedly the same angel who showed John the punishment of the great prostitute (17:1) and now shows John the bride and her inheritance, in contrast to the punishment of the prostitute. We have seen in v. 2 that the wife is presented as "the holy city, new Jerusalem comes down out of heaven from God, prepared as a bride adorned for her husband." Here the husband is portrayed as the Lamb. Now we show the wife in more detail. The wife of the Lamb contrasts with the prostitute who sits on the beast.
v. 10 - And he took me in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God - John is carried away in the spirit to a great and high mountain to get a new perspective the wife, and go to the New Jerusalem descending from heaven and God (3:12, 21:2) Compare this to when he was taken in the Spirit to see the woman on the beast (17:3). He was also in the Spirit in 1:10 and 4:2. Ezekiel had a similar experience to John when he was taken to a high mountain where he saw some buildings that looked like a city and saw a man with a measuring rod (Ezekiel 40:1 ff.). Much of John's vision in Revelation 21 and 22 contains details found in Ezekiel 40-48. The bride is the New Jerusalem. In contrast, John saw the prostitute from the perspective of a desert. John is carried to a great mountain to see the New Jerusalem highlights the greatness of the New Jerusalem. The New Jerusalem is called the "City of God" in 3:12. In Heb. 12:22 says that we have "to Mount Zion, to the city of the living God." The mountain is probably an allusion to Mount Zion, one of the mountains on which Jerusalem is built and from which one can see the city.
The idea is that the city is the community of the elect of God, in contrast to the world community. Another New Testament metaphor for the church is a house or building where Christ dwells (Eph. 2:19-22, 1 Peter 2:4-5, Heb. 3:6), with the idea that the church is home or family of God (1 Tim. 3:15, Gal. 6:10, Eph. 3:14-15, 1 Peter 4:17). In the teaching of the New Testament there is much emphasis on how God's people should behave towards one another: being devoted to one another (Rom. 12:10), honor one another (Romans 12:10), live in harmony with others (Rom. 12:16), to love one another (Rom. 13:8), accept one another (Rom. 15:7), serve one another (Gal. 5:13), forgive each other (Col. 3:13), encourage one another (1 Thess. 5:11), etc.
v. 11 - Having the glory of God. And her light was like unto a stone most precious, even like a jasper stone, clear as crystal - Jasper recalls the description of God on His throne in 4:3. The New Jerusalem, which is the Church, shines with the glory of God because God is in it (see v. 22, 23). The glory of God shining upon His people is described in Isaiah 58:8 and 60:1. Isaiah 61:10 refers to the believer as the wife who adorns himself with jewelry (see also the description of the city in vs. 19-21.
v. 12 - I had a great, high wall with twelve gates, and at the gates twelve angels, and names written thereon, which are of the twelve tribes of the children of Israel - The gates are guarded by angels (Isaiah 62:6) and high walls so nothing impure could come (v. 27) and eat the book of life, and the book of life was saved by angels fell after Adam (Gen. 3:24). The great high wall is similar to the effect of large gulf between the righteous and the wicked (Luke 16:26). This description of the city comes from Ez. 48:30-35. Here are the names of the twelve tribes of Israel on the doors, representing the Old Testament church. Salvation is from the Jews (John 4:22) and highest form of Jesus, who was born a Jew and is the gate for the sheep (John 10:7). Salvation is for the Jews (John 4:22). The only way to enter the city is through the door, and Jesus is the door (cf. Pearl in v. 21). God has prepared the New Jerusalem to the saints of the Old Testament like Abraham, who "longed for a better country-a heavenly" (Heb. 11:13-16). Later in v. 14 we see that the foundations have the names of the twelve apostles on them. It shows that the church is composed of the saints of the Old Testament (Jews) and New Testament (gentiles).
v. 13 - On the east three gates, on the north three gates, on the south three gates on the west three gates - View similar description given by Ezekiel (Ezekiel 48:30-35, "the name of the city from that day shall Jehovah sama [Jehovah there] "). Is your home. These doors were also the names of the twelve tribes of Israel on them. The doors face each other in each of the four cardinal directions, indicating that insiders come from all parts of the earth (cf. 5:9, 7:9, 21:26).
v. 14 - And the wall of the city had twelve foundations, and on them the twelve names of the twelve apostles of the Lamb - Note the striking parallel with Eph. 2:19-22, the church, built on the foundation of the apostles and prophets, and "in whom the whole building, being fitted together, grows into a holy temple in the Lord." The new Jerusalem is the fulfillment of this verse. The New Jerusalem is both the Old Testament (twelve tribes of Israel v. 12) and the New Testament church (built on the foundation of the apostles and prophets, v. 14) built for the dwelling in which God lives (Eph. 2:22). The church has become a both Gentile and Jewish, fulfilling Eph. 2:15. The saints of the Old and New Testament, as Jesus prayed (John 17:23).
v. 15 - He who spoke with me had a measuring rod of gold to measure the city, its gates and its walls - In 11:1 John was given a measuring rod and was told to measure the temple of God and count the worshipers were there. He said he did not measure the outer court because it had been given to the Gentiles who trample the holy city for 42 months. In the description of the New Jerusalem is the holy city (21:2) doors are the names of the twelve tribes of Israel and the foundations have the names of the twelve apostles. It has no temple because God and the Lamb are its temple (21:22). We can see now that the previous survey was to measure or count the Saints. The measurement here indicates perfection and form of the New Jerusalem. The golden measuring rod indicates the cost and purity of the New Jerusalem.
v. 16 - And the city lieth foursquare, and its length is equal to its width, and he measured the city with the reed, twelve thousand furlongs: the length, width and height of it are equal - Note that the only other cube in the Bible was the Holy of Holies in Solomon's temple, which was covered with gold (1 Kings 6:20), "The most holy place ... was twenty cubits long, twenty wide and twenty high; and covered with pure gold, also overlaid the altar of cedar. " The city is the town square as described by Ezekiel (Ezekiel 48:30-35), whose twelve gates were the names of the tribes of Israel (Reuben, Judah, Levi, Joseph, Benjamin, Dan, Simeon, Issachar, Zebulun, Gad, Asher and Naphtali), each with three doors. The city name is JEHOVAH THERE, cf. 21:3, 21:22, 22:3, where God will dwell with His people. Ez. 43:16 describes also the home of the altar as twelve by twelve cubits square cubits. The measuring of the temple in 12:1 was also a kind of census that was told to count the worshipers were there. Here is another measurement that gives the number of 12,000, which also occurs in the census of the twelve tribes in 7:5. The dimensions here, 12,000 stadia in length, width and altor emphasizes that it is completely perfect. Horton makes the interesting observation that if these measures would be taken literally sides of 2200 km long and if it contained twenty billion people each have a space of 800 cubic meters long.
v. 17 - And he measured its wall, one hundred forty-four cubits, the measure of man, which the angel - The closest equivalent is the 144,000 in Revelation 7:4. That is 12 x 12, which is the equivalent to the Old Testament x New Testament. This emphasizes once again the whole nature of the church.
v. 18 - The construction of its wall was of jasper: and the city was pure gold, like clear glass - Gold reflects the purity and value of the Church. It is clear as glass, so that the glory of God may shine through the city. Jasper is the glory of God (21:11). Like clear glass emphasizes the lack of imperfections or defects, namely the sanctity of the church (cf. Eph. 5:27).
v. 19 - The foundations of the wall of the city were adorned with every precious stone - In v. 14 the foundation had the names of the twelve apostles on them. Here are decorated with precious stones (Isa. 54:11). Solomon's temple was adorned with precious stones (2 Chronicles 3:6). The ephod which the high priest wore was decorated with four rows of three precious stones (Ex. 28:21), one for each of the twelve tribes. Each had the name of the tribe engraved on it, and this was a reminder that I was doing a mediator for each of the twelve tribes. So not only the foundations have the names of the twelve apostles on them, but also have the names of the twelve tribes, indicating the complete nature of the church. Here Gemstones and pearls and gold in v. 21 can be contrasted with the woman glittering with gold, precious stones and pearls (17:4). One is a faithful wife, the other a prostitute adulteress.
v. 19-20 - The foundations of the wall of the city were adorned with every 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, the twelfth amethyst - Zodiac signs associated with exactly these stones, but in reverse order.
v. 21 - The twelve gates were twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass - Pearls are objects of great value but also are made through suffering the mollusk. The idea is that the only way to enter the city is through the suffering of Christ on the cross. Jesus is called the door in Jn. 10:7-11. There is no other way to enter the city, the walls are too high. The great street of the New Jerusalem is also mentioned in 22:2 and along the street flowed the river of water of life. The high street is in contrast to the street of the great city donate lie the bodies of the two witnesses (11:8). In Solomon's temple the priests walked on gold (1 Kings 6:30).
} And the foundations of the wall of the city were adorned with every 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, the twelfth amethyst. {21} The twelve gates were twelve pearls: each individual gate was of one pearl. And the street of the city was pure gold, like transparent glass. {22} And I saw no temple therein: for the Lord God Almighty is its temple, and the Lamb. {23} The city has no need of sun or moon to shine in it: for the glory of God did lighten it, and the Lamb is its lamp.
v. 22 - And I saw no temple therein: for the Lord God Almighty is its temple, and the Lamb - The way earthly temple is no longer necessary because God Himself will dwell with His people (21:3). God will live with, and walk among His saints. We see here the realization of 2 Cor. 6:16, "I will dwell and walk among them, and be their God, and they shall be my people" and a literal embodiment of Eph. 2:22, "In whom ye also are builded together for an habitation of God through the Spirit." This shows that we have come full circle from Genesis, when God walked with Adam, the tabernacle in the wilderness, Solomon's temple, and the temple within the individual back to God dwelling with man. Faith has become see (praise the Lord).
v. 23 - The city has no need of sun or moon to shine in it: for the glory of God did lighten it, and the Lamb is the light - the light contrast here with the fall of Babylon the prostitute, "lamplight shine no in you "(18:23). This idea is found in Isaiah 60:19 and is repeated later in Rev 22:5. The glory of God is through Jesus that is the lamp, the brightness of the glory of God (2 Cor. 4:4, Heb. 1:3). The idea of ​​the Lamb as their lamp comes from the image of the church as a candlestick (1:20). Jesus is the light, the church is the bearer of the lamp, showing Jesus to the world. Note: the word for lamp here and in 18:23 and 22:5 is luchnos, a portable lamp (used oil and wick) usually placed on a stand (gr. luchnia) that is translated and used to the limelight seven churches and the two witnesses (11:4). Compare with Matthew 5:15, "No one lights a light (luchnos) and put it under a bushel, but on a stand (luchnia) and it gives light to everyone in the house." Jesus is the true light (John 1:9) and is the light of the new Jerusalem (cf. Jn. 8:12).
v. 24 - And the nations of them which are saved shall walk in the light of it: and the kings of the earth bring their glory and honor into it - Citizens of the City of God are described now. This verse is a reference to Isaiah 60:33 (see also Ps 72:10). The redeemed come from every nation (7:9) and nations mentioned here. This should not be taken to imply universalism that goes against the whole tenor of the book. Only the glory and honor of the nations will be brought (21:26). All that is unclean shall not enter (21:27).
v. 25 - Its gates shall not be shut by day: for there shall be no night - usually a city doors are closed at night to protect its inhabitants. There is a continuous day by the continued presence of the Lamb, so there will be no night there and perfect security (Isaiah 60:11, Zech. 14:11). The gates are guarded by angels to prevent from anything unclean (21:12). There is a perfect security as there will be thieves (Matt. 6:20). These will be out of town.
v. 26 - And they shall bring the glory and honor of the nations into it - As in the previous verse, the idea comes from Isaiah 60:11, "thy gates shall be open continually; never be shut, day or night, so that men may bring you the wealth of nations, and the kings led to you. " See also Rom. 2:7 where it says "eternal life to those who by persistence in doing good seek glory, honor and immortality." In contrast, nothing unclean shall enter (v. 27).
v. 27 - Do not enter into it anything that defiles, or causes an abomination and a lie: but they which are written in the book of life of the Lamb - The new heaven and the new earth will be a home of righteousness (2 Peter 3:12 -13). The wicked will not come (Isaiah 52:1, 35:8-10). This is consistent with Paul's teaching that the wicked will not inherit the kingdom of God (1 Cor. 6:9, Gal. 5:19). Only those who wash their robes have the right to enter the gates of the city (22:14), ie those who have been cleansed by the blood of Jesus. Those who are in the book of life of the Lamb are past due (3:5) and have not had their names erased from the book of life. There are angels at the gates and large high walls to prevent the impure into the city (21:12). In contrast to the impure that never enter the city, the followers of the Lamb in 14:4-5 remained pure, no lie was found on his lips. They are blameless.