Commentary on Revelation, Lecture 3
LECTURE III.
Vers. 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 Lambs wife.
10.
And he carried me away in the Spirit to a great and high mountain, and shewed me that great city, the holy Ierusalem, 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 chrystal,
12.
And had a wall great and high, and had twelve gates, and at the gates twelve Angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.
13.
On the east three gates, on the north three gates, on the south three gates, and on the west three gates.
14.
And the wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb.
15.
And he that talked with me, had a golden reed to measure the city, and the gates thereof, and the wall thereof.
16.
And the city lyeth four-square, 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.
17.
And he measured the wall thereof, an hundred and fourty and four cubits, according to the measure of a man, that is, of the Angel▪
18.
And the building of the wall of it was of jasper, and the city was pure gold, like unto clear glasse.
19.
And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was of jasper, the second saphir, the third a chalcedonie, the fourth an emerald,
20.
The fifth sardonyx, the sixth sardius, the seventh chrysolite, the eighth beryll, the ninth a topaz, the tenth a chrysophrasus, the eleventh a jacinct, the twelfth an amethyst.
21.
And the twelve gates were twelve pearls, every several gate was one pearl, and the street of the city was pure gold, as it were transparent glasse.
22.
And I saw no temple therein: for the Lord God Almighty, and the Lamb, are the temple of it▪
23.
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.
24.
And the Nations of them which are saved, shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
25.
And the gates of it shall not be shut at all by day: for there shall be no night there.
26.
And they shall bring the glory and honour of the nations into it.
27.
And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lambs book of life.
WE have heard the more general description of the Saints eternal happinesse: Followeth, to vers. 6. of Chap. 22. a particular description thereof to Iohn by vision. Wherein, 1. some preparatory circumstances are mentioned. Then, 2. in it self it is described, to vers. 21. Then, 3. some aggravations or commendations of that happinesse, whereby it is illustrated, are set down.
The first preparatory circumstance, is, That one of the Angels came to Iohn: whereby the instrument revealing is set down. It is like that same mentioned, Chap. 17.1. yet it followeth not from this (as was said) that therefore it belongeth to the militant Church: for, an Angel generally is made use of, to shew this revelation to Iohn, Chap. 1. and Chap. 22.6. and so the revealing of this part of it, will but agree to that mediate manner of Christs revealing to Iohn the state of the triumphant as of the militant Church, but no more. And if it be the last of the Angels of the vials, it will but shew that this glorified state of the Church doth succeed that, whereunto that last vial did make way. The Angel cometh: it is like (by Gods immediate speaking) there hath been some diversion in the former words, or otherwise.
The second circumstance is ver. 9. to wit, his call to Iohn, to come see the Bride, as he had made him see the whore, Chap. 17. Come hither, I will shew thee the bride, the Lambs wife. Here Bride (Sponsa) and Wife (Vxor▪ ) are put together … she being now brought as Queen together to the King, Psal. 45. whereas Chap. 19. …he was but Bride: and though the word foreign, both there and here, be rendred Wise; yet here being contra-distinguished from Bride, it necessarily is interpreted so, where… there, Chap. 19. it is spoken of as a marriage to be but solemnized. Iohn saw a glance, vers. 2. but here more particularly he is called to it, to shew that heaven▪ and happinesse are not seen at a short view, and that men would dwell on the sight of them. That she is the Lambs wife, is not the least part of her commendation, when all the Elect are gathered, th… is, the Queen, Psal. 45. and the Church, Ioh. 3.29. Eph. 5.…9. which really is so; for, it is more improperly that visible Churches are called His Bride ▪ seing that the marriage is founded on an invisible relation and tye of union with Christ.
The third circumstance is the manner how Iohn saw, He carried me in the Spirit, whereof we heard, Chap. ….17. It is not really, but in ecstasie.
4. The place where he saw, is▪ on an high mountain ▪ borrowed from this, that men see more and further there than in valleys (but in vision it is not so) It sheweth only this, that there needeth an ascending, and that in the Spirit before heaven can well be discerned or conceived.
A fifth is, that generally he shewed him the great City, the holy Ierusalem, descending out of heaven from God. There is some difference made between a city and a town; urbs, a town, looketh especially to the walls, buildings or habitations; civitas respecteth the indwellers and their priviledges in a common way: we take in both here. The town, for that particular description, to ver. 22. agreeth well to this; the inhabitants also, for, by beholding this town or city, Iohn seeth the Bride the Lambs wife who are the inhabitants: and that both are comprehended (the one as the place, and the other as these that dwell in it) it is clear from ver. 27. where they are distinguished: as also (ver. 14. Chap. 22.) where the Elect are distinguished from the City wherein they enter▪ and also from the happinesse they enjoy in it, when entered. Neither is that inconsistent, that one ty… should have a twofold or composed meaning, especially tending to one scope, as Chap. 17. the seven heads signifie both Hills and Kings. This is a great City; for, 1. it hath many inhabitants and a large circuit, all the first born are in it. 2. For dignity, it is the City of the great King. Again, it is called the holy Ierusalem, as different from what it was before; its gloriousnesse and greatnesse is much in holinesse. Its descending is spoken of before: its like that in vision it was represented as descending; for, Paul was taken up to see it, 2 Corinth. 12. it is letten down to Iohn. It is clear from the following words, ver. 11▪ having the glory of God: (I take it for a generall commendation before he enter on particulars) that is, it had most excellent glory, even glory whereof God is the author, He having prepared this glory for His Bride, and provided this adorning for her: by which the reason appeareth wherefore it is said to come down from Him.
In the particular description, we conceive it not so edifying to speak of the nature and properties of these stones, or of the number of twelve, used for and spoken of the gates, foundations and fruits of the tree, Chap. 22. (neither can we reach any thing solid or certain from these mysteriously considered) we take the scope to aim together to set out the glory of the Elect in heaven, which under figurative tearms is set out from many things, because no one thing doth reach the scope, and not as if one thing were understood by this stone, another by that; but all together shew, that it is most glorious and rich, as if made up of the most costly rare stones, and that in the greatest abundance.
This happinesse agreeing to this heavenly City, is set out several wayes, with all these things, in an eminent measure and manner, whereby men account a city adorned: as, 1. for light, which is not that which enlighteneth her, or whereby possibly she is enlightened, (for that is not the Sun, but God, &c. as afterward appeareth) but her shining actively whereby she holdeth forth light, (as Matth. 5. Let your light shine, &c.) her splendor and beauty and the glance of her glory, often compared to light, and agreeing well with that word, the glory of God, going before; which (Chap. 4.) was compared to this same jasper. This expresseth her general luster, as one newly entring a stately town. Fi…st, the whole neatnesse and splendour of it, representeth it self to him, before he come particularly to take notice of the parts of it. That word, clear as chrystal, is added to shew its nature; It is glorious and pure as shining chrystal, yet precious and firm as the jasper, which was a most excellent gemme, and used in Aarons breast-plate, Exod. 28. This splendour in generall resulteth from all the ornaments thereof put together.
In the more particular commendation, we may consider, 1. The principall parts commended, which are usually most eminent in a stately city: as, 1. its walls, 2. its gates, 3. its foundations, 4. its streets, how they are paved. Consider, 2. the proportionable disposing of its parts in an excellent and suitable mould and quantity. 3. Consider the several commendations which these parts get. Here indeed eminently the walls are salvation, and the gates praise, Isa. 60.
… Vers. 12, 13. The first part commended, is the wall, great and high: Walls are for security. Difference is put betwixt Murus an house-wall, and Maenia fortifications. This by its greatness and height doth set forth the last, to wit, the strength and security of this city; no army nor enemy can make incursion on it, so that the inhabitants may not only be (securi) secure as Laish was secure, but (tuti) safe, (which two words in that respect do differ) here entereth no enemy, but all are friends. It is a Kingdom that cannot be shaken.
2. There is the gates or ports, which are in number twelve, and have the names of the tribes of Israel written on them: which is to signifie, that though there be no accesse over the walls to enemies, yet there are ports sufficient to let-in all friends, such as only true Israelites are. Therefore they are twelve, to shew they are sufficient; And the writing of the names of the tribes, saith, they are appointed only for Israelites, and that for all Israelites, which are (ver. 27.) all that are written in the book of life, of whatsoever stock; but no Iebusite nor Canaanite entreth this strong hold. This▪ …rusalem (or, fight of peace) is only for the children of the promise, born to Abrahams …lch, and partakers of his blessing: and for this end are twelve Angels at the gates, as porters or guards, keeping watch, that none passe to trouble these within. There is such excellent order and safety in heaven, there is no garison town like it: which (as other things) may be alluded unto here.
There are twelve gates (and three of them on each quarter:) which we conceive belong to the proportionable mould of it, as it suiteth with the end, to let-in all alike easily on all quarters (as the Tabernacle marched in the midst of the Tribes on all quarters, so there is accesse unto heaven from all airths alike) and we seek no further mystery in it; but it is proportionable, that such a large city should have many gates, and that there should be three to each wind, seing it is foursquare. So it denoteth the regular exactnesse and Architectory of this city, whose builder and maker is God in a singular way.
Followeth, (ver. 14.) the foundations: more excellent than that of Solomons Temple of cedar-wood and stone. It hath twelve foundations: this signifieth the durablnesse and eternity of that city, that no time can make it decay, more than any enemy can storm it; it is well founded, not having one foundation only, but twelve for its security.
A word is added to the foundations (as formerly to the gates) the names of the Lambs twelve Apostles are written on them. By twelve, is understood all: in a word, here their Doctrine which they preached is meaned, (as Eph. 2.20. where the Church is built on the foundation of the Prophets and Apostles) which Word endureth for ever, 1 Pet. 1.25. and so Gods faithfulnesse su…taineth heaven that it is never moved, but endureth to all eternity according to that Word and Gospel which was preached through the world by all the Apostles: yea, the Prophets and Ministers of Christ; But the Apostles, for honours sake, are mentioned for all. And this is not inconsi…tent with heaven to have their names on the foundation, seing they are not the foundations themselves, but the faithfulnesse of God in the preached Gospel shall be more manifest then nor now; and His Ministers in that Ierusalem shall have a speciall dignity, as founders or builders use to have their names graven on the walls for their honour.
He descendeth more particularly, (ver. 15.) to shew the proportionablnesse and exactnesse of this city which every way is exceeding regular, as the engine of a most excellent Contriver or Plotter can invent or Artificer can form. 1. The purpose of measuring the city, wall and gates is intimated. 2. The measurer described, He that talked with him. 3. The instrument wherewith he measured, A golden reed: all is borrowed in generall from that type of Ezek. when he is measuring out a Gospel-church, and from Gods care (Chap. 11.) of His little Church then. But here this exceedeth these, It is a golden reed; for, all is excellent here: It is but a simple reed in Ezek. and this city, when it is measured, exceedeth that far in quantity and quality, and so are not one way to be applied.
What is found by measuring? The city (ver. 16.) lieth foursquare, just alwayes alike (so proportionable and strong as forts royall use yet to be built) that is, most fit to receive in on all quarters. 2. It is found that the city is twelve thousand furlongs, either all square, as it seemeth by putting breadth and length and height (that is, the height of its towers) in one certain measure, which can be none other but that measuring immediately preceeding. Or, it is so much in circuit: however, it is a great city, and hereby its capacity in bounds and multitude of inhabitants, is holden forth with its excellent frame.
Vers. 17. The wall is found to be one hundred fourty and four cubits, that is, its height and breadth is even above that of old Babylon or Niniveh: the particular cubit is set down, for there were diverse, one of the Sanctu…ry which was large; one common, which is that of a man, from the elbow down, the Angel appearing as a man, and so went about this with such a measure, or cubit, as men use to make up a reckoning known to them, (and by this we may expound the number of a man, Chap. 13.) It is as if Iohn said, the Angel measured by the same measure, and according to the same rule used among men. By all which, that excellent skill in framing heaven, and that regularity and wisdom, which was shewn by God when He made it above any other piece of His work, is holden forth, that though there be exactnesse in the Church here, much more there. In a word, no fault can be found with any part of it, all is well ordered and contrived, and can abide most exact trial. This is the scope and further we descend not.
Followeth thirdly from ver. 18. the particular commendations of these parts. 1. The wall (i.e. the out-wall circuiting all) is of jasper, most precious and beautifull. See Chap. 4. and all the city, that is, the town or walls within, they are all of pure gold for stones; and not common gold, but clear as glasse for shining, and firm and solid as gold, and precious also. These are excellent walls and houses that are not guilded, but of gold. This for outward and inward buildings.
2. The foundations are commended: they are not common stones, but of precious stones of all sorts in abundance. They are particularly reckoned to be twelve, ver. 19, 20. We know not the nature of them, therefore cannot seek mysteries in them: Only, by what is said of them in Scripture, and the adorning of Aarons breast-plate, Exod. 28. we may gather that they were most precious: All Believers here in beauty exceed Solomon, yea, Aaron in his finest robes.
3. The gates were each of one pearl, ver. 21. a rare thing, a good merchant may sell all for one of these, Mat. 13. and that each gate is but one pearl, is more than if many gates were made up of moe.
4. The streets (ver. …21.) or causeys were not dirted, but are as pure gold, as transparent glasse for clearnesse, such as the world hath not, yet is it short to set out the least thing that Saints have there to tread upon. This is an excellent city, when gold, and such fine gold, is made use of to pave its streets. There are no foul steps there, no foul prints sticking to Believers heels that dwell there, which is the scope of it. This is a golden city, golden walls, golden houses, golden streets, who love gold may be inriched here: yet there are some aggravations added, the more to set out the glorious happinesse thereof: six or seven are in this chapter, and as many in the beginning of the next, which are additionals to the happinesse of that city, or of those who are in it, and heightning their happinesse.
The first, is, ver. 22. there is no temple there: which looketh not only to ceremonial worship which was under the Law, but to prefer it to the most glorious estate of the militant Ch…rch, which, under the seventh trumpet, (Chap. 11. ult.) consisted much in this, that the temple was opened, whereas it is not so in this: for here is no temple, that is, no mediate serving of God, or accesse to Him, or use of Ordinances, all these are done away, which is clear by the opposition, The Lord God Almighty and the Lamb, are the temple of it, that is, the immediate enjoying of God and Jesus Christ supplyeth all, Saints now made perfect being admitted to a full satisfying sight of Him, as He is, Chap. 22. ver. 4. which (1 Cor. 13.) is the happinesse of heaven: for, God himself is opposed here, not only to the ceremonial worship, but to all mediate wayes of seeing Him, or approaching to Him in Ordinances any manner of way. All these, and whatsoever is not God himself, is laid by. Neither is there need of these in that palace above.
The second aggreaging priviledge, is, ver. 23. that there is no need of the sun or moon there; no created light in it, the glory of God, &c. and the Lamb is the light thereof. There is no created thing, no not the sun, but God Himself (as the opposition sheweth) that is the comfort of heaven. These are not needed nor missed, but God is all. This setteth forth, 1. Whereas light is a glorious creature, and so is the sun, yet that here there is no need of it: for, there is a more glorious light that would darken the sun, as the sun doth now a petty candle. 2. That that light cometh from the resplendent glory of God in that higher house, which is far beyond what creatures can imagine, though there be so many stones that are precious there, yea▪ so many Angels and Saints whose countenance shall shine as that sun which we now see, yet that is not its light, but the glory of God and the Lamb is the light thereof. If any ask, …ow God, that is a pure spirit, can be its light? We answer, It is not so to be understood as if adequatly He were taken up by glorified creatures, they being still finit. But, 1. that they have a true beholding of His infinit Essence in their elevated capacities according to their measure: for, this light is meerly intellectual; whereof more, Chap. 22.4. 2. That there is a shining glory there manifested (as it were a view of His back-parts, as was to Moses, Exod. 34. that made him shine) which exceedeth all the glory that can be imagined, that being purposly letten out to make Him known, as in measure, beyond any glorious appearance on earth. 3. The shining brightnesse of the Godhead indwelling in our blessed Lord Jesu… shall be in a super-eminent degree discernable, a little glance whereof was in the transfiguration, Mat. 17. This shall take up and satisfie all eyes in heaven, even the glory of that person who is God, it shall be beyond and beside all, like the sun in the noon-day beside the stars, when they appear in day-light, which scarcely or not at all are then discernable: And though the like phrase in a great part be used, Isa. 60.19, 20. yet it differeth much, not only in the scope, that being to set out the beauty of the militant Church, which is spirituall, This is that which is eternal: But also, 1. there is night and day, here is no night; 2. There is a sun, but it goeth not down; here is none, nor need of one. 3. There is no word of the Lamb; here there is: Yet these expressions whereby the Churches beauty is set out, are alluded to here, as is said, to shew not only that heaven is above gold, pearls, &c. but above what the Church can here attain unto.
The third aggravation is that, ver. 24. It shall be the happinesse of all that shall be happy, therefore cannot be but glorious, for the nations of them that are saved shall walk in that light. 1. There are many that shall partake of it. 2. They who are saved shall be admitted, and they shall account it happinesse to share of that light, and it must be an excellent City, which is allowed for the walk and comfort of all that ever shall be saved; when they are saved they are brought here, which proveth it strongly to be heaven; yea, if they were Kings that are saved, they shall bring their glory to it, that is, 1. forsake all glory of Crowns and Kingdoms in comparison of it, it shall so far exceed their glory. Or, 2. as if all Kings set themselves to make one place, or city, glorious, and therefore should make all their glory to meet and further this one design; so this shall be even exceeding all, having all in it, and wanting nothing that can be for its glory, as if all things glorious had trysted in it.
4. Its gates are not shut by day, for there is no night there: that is, no interruption of that happinesse, no vicissitude of day and night, no fear to make the gates to be shut, there is but one eternall day which shall never end, ver. 25. there is no fear from Antichrist, nor Gog or Magog here.
A fifth aggravation, is, ver. 26. that not only what is glorious to Kings, but what in all the world is glorious, shall be brought there, as if all glory and riches made their rendevouze here, it shall be so glorious as if no glory at all were out of it. B…side, it may well take in, that all the Saints, (which only are the glory of Nations) are all brought in to it. In a word, it shall exceed all, as it were, they will cast their caps at it.
The sixth is from its indwellers, who are expressed two wayes, 1. negatively. No unclean thing or what defileth, &c, shall enter, ver. 27. that is, no wicked person, 2. no wicked thing or no wicked deed, 3. no filthy creature that is loathsome, 4. no corruption in Believers, they are now without spot. In a word, 1. no sin, 2. no curse, 3. no devil, tempter or tentation and no corruption, for, all these defile, and this is more than that only no wicked person should enter. Thus it is expresly distinguished from the militant Church, that is hereby supponed to have in it what defileth, to wit, scandalous persons and hypocrites, here expressed in these two, who work abomination and make a lie: and it is said of all these, that in no wayes they enter, by a twofold negation in the Original foreign, to shew the absolute exclusion of all these, and that in the least degree. Then positively it is told who enters, None but th…se who are written in the Lambs book of life, i.e. true Elect, and not appearing so only; yea regenerated, perfected Elect, as was cleared in the scope of this Chapter, (otherwise the Elect have corruption that defileth, but here now it is done away) for, 1. that phrase, writing in his book, through this prophesie is never so understood, to wit, for these that appear so, but for such who are so inde…d. 2. Seeming Elect, who yet are not so, do make a lie and defile, therefore are here secluded. 3. These written are opposed (ut supra) to these not written, Chap. 20.15. and therefore it must be understood of true Elect, seing the others are really reprobates. 4. The Lambs book of life is never opened till the last day, and this admission supponeth the opening of it, as that which only giveth the rule to make this difference, supponing that till this Book be opened no such decerning should be pretended unto, therefore it is not here-away. 5. He hath keeped that Book to Himself, and hath given it to none to rule their sentence by. 6. Do not some hypocrits look liker Elect than some of them do? and shall this rule exclude the one and take-in the other, and seing the mentioning of the book of life here relateth to its opening, Chap. 20. whereby it is made known who was in it, and that is at the last sentence, This must therefore be at the execution thereof, and posterior to it.
These reasons do evince, that the book of life is to be taken properly for Gods election in opposition to what was said, Chap. 20. ver. last, and therefore these who enter now must be really and only Elect indeed, opposit to the former; and no other interpretation, crossing that, can be admitted either of secluding profane men, and such who are not Elect doctrinally from heaven it self, or such who appear not so, from the Church: for, 1. thus to be written here in the bok of life, is to be really elected, in opposition to the state of the reprobate who are not written; for, all men are distributed in these two written or not written, and a third there is not; but to expound this either of the former wayes, will not make it to speak of the real Elect and these only, Therefore it cannot be admitted here. 2. Whatever this here intendeth, it is something that both de jure and de facto is peculiar to this state of the Church, that is, it is such a thing as neither ever was, in deed or event, nor was ever called-for before this; for, this is a thing peculiarly differencing this state of the Church from all that ever preceeded in this respect, and for that end, as a peculiar property thereof, is subjoyned here; But, neither can it be said, that the key of Doctrine, de jure, becometh straiter then nor now, or that de facto it will ever be stricter than it was in the first Primitive and Apostolick times, Nor can it be applied to any more strict exercise of Discipline in reference to Church-membership: for then, 1. it would follow, that there were a different rule for gathering of Churches then, which we have not now, and that so much strictnesse were not required now, which some will not find consonant to the purpose for which they alleage this now. And, 2. it would follow, that the Apostolick Church was not so exact in their practice, if de facto that succeeding Church shall go beyond them; It must therefore belong to the Church-triumphant, as is said.