An Exposition of Revelation, Chapter 21
CHAP. XXI. Being the ſeventh Viſion continued.
AFter the Renovation (if not deſtruction) of the world, the heavenly glory is ſhewed to John under a twofold ſimile.
Firſt, As a glorious bride adorned;
Secondly, As a moſt excellent choyce City which is ſet forth by things which are moſt rare, and precious to man; to give a glimps of the Saints glory in the glorious heaven.
Verſ. 1. And I ſaw a new Heaven] The devils and the reprobates being caſt into hell being mentioned: Now follows the deſcription of the Saints glory.
And I ſaw] Iohn (as Moſes ſaw the promiſed land) ſees heaven before death, into which Paul was wrap'd and heard unſpeakable things.
A new heaven] Eſay foretold of a new heaven and earth, chap. 65.17. which began to be accompliſhed after the ſhaking heaven and earth, Heb. 12.26. by a Reformation by Chriſt and the Apoſtles, when all things became new, men became new creatures: here the new heaven may ſignifie the Churches glory in heaven with Chriſt; and the earth, the bodies of the Saints moſt glorious. Maſter Brightman applies the latter to the glorious condition of the Church after the Jews Converſion, which cannot hold though we expect their Converſion (but do not beleeve it to be tyed to Judaea as he ſuppoſes,) who in ſome meaſure are daily gained to the faith. The Millenaries apply this to their golden age (of whoſe opinion in part, Auguſtine confeſſeth he once was,) but our Saviour tels us of no ſuch brave time in earth towards the end: but ſays, when the Sonne of man comes ſhall he find faith in earth? and though Rome ſhall be burnt, yet both Antichriſt and Gog ſhall rage to the end. Concerning the new heaven and earth (though I almoſt ſtagger in the point) I will follow the moſt common opinion (notwithſtanding what elſewhere I have ſaid in this book concerning the diſſolution of all things) and by a new heaven and new earth, (propheſied by Eſay, and in ſome ſenſe fulfilled by the renewing of the Church,) I underſtand the renewed condition of heaven and earth, literally to be fulfilled according to Eſay, and Peter 2.3, 13. The ſubſtance whereof ſhall not be utterly aboliſhed, but the corruptible qualities: and it ſhall be pure, bright, glorious. Thus the firſt heaven and earth were paſſed away, being not vaniſhed quite for ſubſtance but quality: being to be renewed and purified by fire.
A new heaven and a new earth, &c.] John ſaw not the very glory of heaven (which eye hath not ſeen) but types and ſimilies of it.
And the ſea was no more] According ro corrupt qualities, and rolling with waves, as now, but made ſolid, and in a globe, —though I know no uſe of theſe things, unleſſe to remaine as monuments of the great works of God, and of his Power, and to be renewed (as having in their nature and courſe faithfully ſerved their Creator,) as a reward for their ſervice, being delivered from bondage into the liberty of the ſonnes of God (according to their capacity.) And perchance the heavens may not as now compaſſe the earth or move, there being no uſe of it. But the brightneſſe and luſtre thereof ſhall be much augmented (as of the Sun and Moon.)
Verſ. 2. And I ſaw the holy City] Here is the glory of the renewed Church ſhewed to Iohn (after he had ſeen the renewed world,) and indeed this renovation of the Church, ſeems diſtinct from that of heaven and earth renewed, therefore one cannot be well the other: or the new heaven and new earth the glorified condition of the Church: for tis ſaid And I ſaw, as diſtinct from the former. Let the Reader perpend this; alſo Iohn ſeems to inſert his name to confirm it, ſaying,
I Iohn ſaw the Holy City, — Ieruſalem] Meaning the Church which the Scripture cals Ieruſalem.
A City] Becauſe of its choyce and rare building; ſuch was Ieruſalem built by Salomon; more rare is this which is not built of common ſtones (but as Eſay 54.13. which I may apply in ſome ſenſe here) the Citizens are Saints: (who know one another as Citizens do.)
She is called holy] Becauſe glorious in heaven and perfectly holy (ſo appearing to Iohn in the Viſion;) ſhe in ſome ſort is holy here below; for Chriſt ſanctifies her, waſhing her by water, regenerates her by faith and the ſpirit. The old Ieruſalem was polluted; this is new, (newly glorified in heaven in the Viſion) perfect, holy.
Coming down from heaven] So chap. 3.12. noting her original to be from God (this muſt not be underſtood of local motion) her abode is heaven, as chap. 12. verſ. 1. a woman in heaven, but here is noted her heavenly grace and majeſty, (called Galat. 4.26. Ieruſalem above) God from heaven hath choſen her.
Prepared as a Bride trimed for her huſband] Not preparing as in this world, in deed ch. 12. ſhe was on earth (though her original was from heaven,) but here ſhe is actually prepared, chap 19.7. ſhe on earth had (through Chriſt) made her ſelfe ready: but now ſhe is actually adorned: So her militant condition on earth is not here meant, as Brightman thought. The moſt learned Pareus obſerves, ſhe is not prepared for the Bridegroom, as before the marriage-feaſt, (for that is paſt) but for her husband, the feaſt being ended, and ſhe married. —
Verſ. 3. And I heard a great voice out of heaven, &c.] We have partly heard what Iohn ſaw; now follows what he heard. Two voices he heard; The firſt comes from heaven, ſhewing joyful news to the Bride; The ſecond is his that ſate upon the Throne, ver. 5.
Behold the Tabernacle of God is with men] Meaning that the Bridegroom and the Bride ſhall live in heaven for ever together. Gods dwelling is with men, ſince men being glorified, live in heaven. Now it had been no news to have ſaid Chriſt lives with men on earth becauſe he lived in the fleſh with them, and after by his ſpirit; but now having ended the wedding-feaſt, he and his Spouſe live gloriouſly in heaven. This the voice notes.
And he will dwel with them] As in one houſe together. This is happineſſe indeed, to enjoy God the fountain of happineſſe. His abſence muſt needs be torment, chap. 7.15. The Saints did enjoy God; but God is ſaid there but to dwel among them, becauſe they did not perfectly enjoy him: but now he doth dwell with them as a Bridegroome with the Bride after the wedding, perfectly, by his glorious preſence.
And they ſhall be his People] Here is the Communion of Saints, moſt perfect in earth they were by his inchoated grace; Now they are his in part, partaking of him in meaſure: but then they ſhall be as he is, perfectly glorious.
Verſ. 4. And God will wipe away all tears from their eyes, &c] No tears are in heaven to be wiped away, but it notes how free from all ſorrow or cauſe of ſorrow heaven is; no troubleſome thought of kindred doth poſſeſſe them there. This life is a vale of miſery. There is no death, but life; no mourning but mirth, joy, pleaſure; No cry, but peace and tranquillity; No paine or labour, but eaſe, reſt, delight.
For former things are paſſed away] Meaning the miſerable ſtate of this life, and a new heaven ſhall ſucceed, or a ſtate of happineſſe, read chap. 7.16. to this purpoſe expounded. This proves that this belongs not to this life, for here the Church was ever, and ſhall be (more or leſſe) afflicted.
Verſ. 5. And he that ſate upon the Throne, ſaid, &c] Meaning Chriſt, as chap. 4. or God. Chriſt cals himſelf Alpha and Omega, chap. 1.18. as this doth, ver. 6. whoever it were (Chriſt or God the father) he commands Iohn for the conſolation of the Saints beforehand to write, how he makes all things new, becauſe the world to them is troubleſome, full of cauſes of tears and ſorrow,—therefore this was to be writ and laid up for the Churches comfort, that a moſt ſtrange ſhould happen, a new world they ſhould enjoy. Obſerve Gods love in two things here,
1. He makes all new for the Saints ſake, (not his own, who from eternity lived with them, and could to all eternity.)
2. He for their ſakes commands this to be written (being moſt true) that they might not want conſolation.
Verſ. 6. And he ſaid unto me it is done] The thing is as true and certain as if it were done, viz. That all things ſhall be new, and all tears wiped away, and God would dwell for ever with men in heaven. Thus the certainty of our ſalvation is ſet forth, John 5.24. he that beleeveth is paſſed from death to life, that is, ſhall ſurely paſſe to life. It is an aſſeveration full of weight.
I am Alpha and Omega, &c] As chap. 1. ver. 8.
I will give unto him that is athirſt] So John 7.37. and 38. Chriſt cals, which proves this to be Chriſts voyce, who ſate upon the Throne.
I will give of the fountain of life freely] The water of life notes joy, comfort, refreſhment—Chriſt gives without our deſerving, freely, eternal life. The fountain notes the laſtingneſſe of their joy, and the abundance of it (being never to be dryed up) the Angel deſervingly praiſed God (among other great works) for creating the fountaines of waters, chap. 14.7. which are ſtrangely conveyed from the ſea through the crannyes of the earth for mans uſe; But much more thanks need we rerurn him for giving us himſelf, the fountain of joy (Ier. 2.13.) but note the qualification, 'tis given only to them that firſt thirſt after it.
He that overcometh ſhall inherit all things] This being a Prophecy, ſpeaks of things as to come, (but the Church now in the Viſion, was in glory inheriting all things as heire of all) Now every Saint is an heire of heaven, Gal. 4 7. certainly they are rich who are heires of God and the promiſes, and he is very covetous whom God cannot content and ſuffice. But here is a fighting noted againſt the world, Satan and the Beaſt, which the Church by faith overcame.—
And I will be his God, and he ſhall be my Son] Now we are adopted, but then actually ſhall enjoy the benefits of Sonnes. See 1 Ioh. 3.2. we ſhall be like him.
Verſ. 8. But the fearfull and unbeleeving —ſhall have their part in the lake,] Being not written in the book of life, Ch. 20.15. or as c. 13.8. meaning cheifly the worſhippers of the Beaſt; who are afraid to diſobey the Beaſt or oppoſe his worſhip (as the valiant Champions of Jeſus alwayes have done). Note a ſervant of Chriſt is a man of valour having the Spirit of Chriſt.
Fearfull] Not having faith in Chriſt for remiſſion of ſins, nor aſſurance of ſalvation in this life, as the worſhippers of the Beaſt teach none have, ſtanding ever in fear of hell and purgatory.
Ʋnbeleevers] Such are all ſtrangers from God, and in particular the enemies of true aſſurance and juſtifying faith (as all popelings.)
Abominable] Hating God, or hated of God.
Murderers] Here among others comes in the inquiſitors of Spaine, the burners of Hereticks (as they call the Saints.)
Whoremongers] All in general who are impenitent and not written in the Book of life: Here comes in the Romiſh Locuſts, who under pretence of vowed chaſtity, live moſt diſhoneſtly.
Sorcerers] None greater then the Roman Clergy have been, as hiſtories tell.
Idolaters] What thinks Rome of this? what think covetous men? what Epicures whoſe belly is their god.
All lyars] Framers of lyes and enemies of the Truth. Let Antichriſt and his worſhippers, and all Hereticks think of this, and be confounded.
Shall have their part in the lake which burneth with fire and brimſtone, &c.] See Pſal. 11.6. of the wickeds portion. They that are caſt into this lake, have not their names written in the book of life, chap. 20.15. therefore the lake is hell. Now though things are ſpoken here, as yet to come (being a Prophecy) yet in the order of the Viſion, the wicked were before in hell, chap. 20.10, 14, 15. and the Saints in glory.
Verſ. 9. And there came unto me one of the ſeven Angels] What Iohn heard and ſaw generally is now ended. Here followes perchance a kind of a ſpecial Viſion, or the glory of heaven more opened, then hitherto.
I will ſhew thee the Bride, the Lambs wife,] Here is noted the familiarity of the Angel with Iohn by which we may gueſſe they deſire none of his worſhip.
I will ſhew thee] Formerly Iohn ſaw her in the Wilderneſſe, now he ſhall Viſionally ſee her in glory.
Verſ. 10. And he carried me away in the Spirit] It ſhould ſeem to be indeed another Viſion.
To a great high mountaine] Iohn had hitherto been in the wilderneſſe, as chap. 17. where this Angel ſhewed him the Whore—and perchance having turned aſide, now returnes to him to ſhew him the Lambs wife; Another like ſight farre then the former, in the Wilderneſſe Iohn ſaw a ſtrange Whore: From this high mountain, high myſteries of the Church gloryfied. —
And ſhe ſhewed me a great City] The Angel promiſed to ſhew Iohn the Lambs wife, and now preſents him with this ſight; for indeed the Church in glory is both the Lambs wife and City of God. A Bride, becauſe of her marriage and ornaments. A City, becauſe of her moſt magnificent building, comely order, invincible ſtrength to laſt for ever. Her Maker and Founder was God, Heb. 11.10. this City only has foundation.
A great City] In reſpect of her largeneſſe; full of Saints and Angels. So the glorious condition of the Church ſeemed to Iohn like a fair City; which argues, that whatſoever one may require to make up a compleat City, is found beyond thought in the Church triumphant; honour, riches, multitude, learning or knowledge, order, all things —convenient for that ſtate, ſee chap. 18.22. what Babylon ſhall want, as muſick, trumpets, harpes —which this City ſhall abound with.
The holy Ieruſalem] The old was unclean, this perfectly holy, being (according to the order of the Viſion) in perfect bliſſe. Called Ieruſalem, becauſe of her everlaſting peace (for ſo the word in Hebrew ſignifies) under which is comprehended all manner of happineſſe.
Coming down from God out of heaven] So in the Viſion. Noting her deſcent and Original from God, who is her huſband, who elected her through Chriſt.
Verſ. 11. Having the glory of God, and her ſhining was like unto a ſtone moſt precious, &c.] As if her ſituation and aire were commended; She enjoyes that unacceſſible light of Gods Majeſty and preſence. And her light (far beyond Sun and Moon) was like to precious ſtone; even a Jaſper, excellent in vertue (good againſt poyſon) like a Chriſt all that is moſt bright, and no wonder, ſince God was the light of it, verſ. 23. By theſe ſtones the bright majeſtique light of heaven is ſet forth excelling and comforting or driving away ill (if poſſible any ſhould be there) and hence the precious ſtones and gemmes are mentioned, by which not only the choyceneſſe of the City is ſet forth (becauſe moſt pleaſing and precious to men) but the imcomparable vertues in them, ſhew the moſt incomparableneſſe of God to the Church, who is all to them, and the Author of theſe vertues in the ſtones (of which ſomewhat anon) and muſt have them in a moſt plentiful meaſure in himſelf.
Verſ. 12. And had a wall] alluding to a City. Now the wall is the ſafeguard and protection of God. The ſafeguard of heaven depends upon the wall of Gods omnipotency.
Great] Being thick and broad, therefore ſtrong.
High] Therefore not to be ſcaled.
Had twelve gates] Meaning the doctrine of the Goſpel or twelve Apoſtles by which heaven is opened to us.
At the gates twelve Angels] Gallant Porters, meaning the Fathers, Prophets and Apoſtles, who by preaching ſhewed us the way to the City.
And names writen thereon] The names of the twelve Tribes of Iſrael, noting the gathering of the ſpiritual Iſrael thither (and perchance the literal ſeed).
Verſ. 13 On the Eaſt three Gates, &c.] I ſeek no myſtery here, but look on the alluſion to Ezek. 48.30. where ſuch a City is deſcribed, by which is meant the Church of the New Teſtament, gathered from Eaſt, Weſt, North, South; that is, from all corners of the world. Such is the repreſented Church above.
Verſ. 14. And the wall of the City] The foundation is Chriſt, 'tis ſaid to be twelve, becauſe the twelve Apoſtles by their preaching laid the foundation Chriſt, for honour ſake the names of the twelve are written upon the foundation, becauſe ſo fully laid by them; becauſe they (if there be differences of glory, as Chriſts right hand and left hand ſeeem to prove) ſhall excel others in the Kingdom of glory; doubtleſſe the laborious Saint Paul is to be reckoned among them.
The Apoſtles of the Lamb] Chriſt, for ſo in their Epiſtles they ſtile themſelves.
Verſ. 15. And he that talked with me] One of the Angels of the ſeven Vials, ver. 9. and chap. 17. 1. who ſaid come and I will ſhew thee.
Had a golden Reed to meaſure the City] Not as chap. 11. v. 1. concerning reformation, but only to acquaint John with the largeneſſe and figure of this City to deſcribe the ſame to us. So 'tis Ezek. 40.3, 4, 5. where the Lord (and now Chriſt by the Angel talking with John (perchance who poured his Vial on the aire as) chap. 16.17.) ſetting the Prophet on a high Mountain (as the Angel doth John here, ver. 10.) ſheweth him a City and Chriſt meaſuring it.
A golden Reed] Becauſe to meaſure ſo precious and glorious a City.
Verſ. 16. And the City lyeth foure ſquare, &c.] Which form is moſt ſolid and perfect, the Longitude and Latitude being equal, conſiſting equally of elect, this notes the firmeneſſe of the City, the largenes of the City is ſhewed in v. 16, 17. to confirme what multitudes of Saint and Angels (as Citizens) are there, being larger then the old Jeruſalem (but after that form) nay larger then the literal Babylon, which was one of the greateſt Cities of the world, being 66. miles compaſſe, whoſe wals were one of the worlds wonders; yet the wals of this are ſtronger and higher, being not to be vanquiſhed or conquered, as Babylon and the old Jeruſalem were: I ſeek no myſtery here.
According to the meaſure of a man] Which meaſure the Angel uſed, as he might ſay, the City is ſo large according to the common meaſure of men, which the Angel uſed. John ſaw the City out of heaven when it was meaſured, yet not in earth, and it was only meaſured to ſhew every way the largneſſe and majeſty of that myſtical City above.
Verſ. 18. And the building of the wall was of Iaſper] Babylons walls were choyce, yet but of Brick, Sand, Pitch; but this wall is of Jaſper, a precious ſtone; I ſee no more here, but the moſt happy, everlaſting life of Saints ſet forth.
The City was pure gold] This metal we chiefly-eſteem; therfore the Holy Ghoſt ſets forth the glorious condition of the Church or City by it; pure Gold is without droſſe, if tryed in the fire, it comes forth without any ſuch; ſhewing the moſt pure eſtate of the Church above.
Like to Chryſtall] Or clear Glaſſe, the matter is ſolid Gold, the form bright as Glaſſe or Chryſtal ſo it is as a golden City ſhining in glory; not really, but to ſtirre us up to ſeek after this heavenly Ieruſalem, which farre exceeds all theſe precicious things to which it is (as it were) compared.
Verſ. 19. And the foundation of the wall] The matter of the wall and City is mentioned; the foundation is very precious, being of precious ſtones; ſtones are for foundations, preous ſtones; for this (being Chriſt laid by the twelve Apoſtles whoſe names were upon the foundations) the foundations were all of whole Pearles or Gemmes, which were Pillars of the wall (as it were;) thus the foundations were garniſhed with pearles or precious ſtones.
The firſt was a Iaſper] Clear and green, which the Papiſts ſay ſignifies Peter, who did ſhew a lively flouriſhing love towards Chriſt indeed Peter being firſt converted, is uſually firſt named, but the ſame order of mentioning the Apoſtles by the Evangeliſts, is not obſerved alwayes, and 'tis conceived all loved him and dyed for him as well as Peter (Iohn only excepted perchance, who was the beloved Diſciple & writ moſt of love) therefore this of the Papiſts proves little; neither is it ſaid the Apoſtles were the foundations, but their names were written upon them; doubtleſſe the preciouſneſſe of the ſtones ſet-forth the preciouſneſſe of Chriſt the foundation, and the Goſpel preached by the the twelve; ſo the ſtones ſet forth the choyceneſſe of him that ſate upon the throne, ch. 4.3. which is a plain ſenſe.
The ſecond a Saphire] being skie-coloured it aſwageth luſt; 'tis wonder (ſaies my Pareus) that Writers apply not this to Iohn, who only lived unmarried; the Papiſts apply it to Andrew; but ſince the order of reckoning the Apoſtles is not alwayes the ſame, we hence can certainly gather little. But this obſerve, if the twelve had their names upon the foundations (then had John before his death) and why may not the Beaſt like a flying Eagle reſemble John. chap. 4.7. who though alive had written his Goſpel, where he ſores aloft (like an Eagle) about Chriſts Divinity? See the expoſition on that chap. 4 7. I ſee little hindring.
The third a Chalcedony] A kinde of a Carbuncle, of a purple colour, good againſt black choler, that is, ſadneſſe and fear. Now the foundation Chriſt, and the Doctrine of the twelve Apoſtles, both teach love as in the firſt ſtone, chaſtity in the ſecond, and expel all baſe fear as in the third ſtone.
The fourth an Emerauld] A moſt pleaſant green colour, refreſhing the ſight, good againſt poyſon and the falling ſickneſſe. Now the foundation Chriſt is moſt pleaſing and cordial.
The fifth a Sardonix] Reſembling in part a mans nayle and the colour, 'tis good againſt pride; ſo is the foundation Chriſt and the twelve Apoſtles doctrine.
The ſixth a Sardius] Of a dark red colour, it emboldens, ſharpens the wit.
The ſeventh a Chryſolite, &c.] Being good againſt ſhortneſſe of breath, the Papiſts apply them to the Apoſtles; but for brevity ſake I omit them; Chriſt compleatly comprehends whats in them to perfection, who is the true foundation of the heavenly Ieruſalem; the Apoſtles have their names written upon the foundation, becauſe they confirmed the foundation Chriſt with their blood.
Verſ. 21. And the twelve Gates were twelve Pearles, &c.] Chriſt is the only Gate, he is the way, door and life, but becauſe by the miniſtry of the twelve Apoſtles we come to Chriſt, hence the City is ſaid to have twelve Gates; now the Doctrine of the Apoſtles leading to Chriſt, is more precious then Gold or Pearles, who in heaven ſhall ſhine (with the brightneſſe of Chriſt) like glorious Pearles.
And the ſtreet of the City was pure Gold] Now followes the inward beauty of the City; there are many ſtreets in a City, and a Market-place or place of meeting, I ſee nothing elſe here: but the whole courſe of the Saints in heaven is moſt uncorrupt and pure, their walking or motion and meetings (comprehended by ſtreets) are righteous and pure as Gold; our meetings below are full of corruption, and the pureſt Church and members ſinful, therefore the ſtate of this life is not here meant.
Tranſparent Glaſſe] Is the Cities unutterable brightneſſe.
Verſ. 22. And I ſaw no Temple in the ſame] Solomons gliſtering Temple was a type of Chriſts ſpiritual Church; heaven ſhall need none; preaching and all outward exerciſes of Religion ſhall ceaſe; in this world our weakneſſe needs theſe helps, then God will not be ſerved with external worſhip; Chriſt ſhall give up his miniſterial Kingdom (by which he now governs the Church) 1 Cor. 15.24. and God according to the Eſſence in three perſons, ſhall be all in all; each one then ſhall be taught of God, Ier. 31.34. None need ſay, know the Lord; all imperfection ſhall be laid aſide, 1 Cor. 13.10. and tongues (which were only to build up the Church) faith and hope which were to lay hold on Chriſt, which now in the Viſion they enjoy, only charity remains. So when I ſpeak of meetings or motion, ver. 21. I mean no ſuch as theſe; but conceive they may move— and not alwayes in heaven ſit, ſtand ſtil or reſt in one place, which were improbable.
For the Lord Almighty—is the Temple of it] Here the Saints praiſe him in Temples, there they ſhall immediatly rejoyce in him, and keep a perpetual Sabbath to him, ſerving him day and night before the throne—ſo they ſhall rejoyce in God as in a Temple, God in heaven is inſteed of a Temple, chap. 11.19, the Temple of God was open in heaven, meaning the triumphant Church who were Gods Temple in earth, now he is the Saints Temple in heaven.
Verſ. 23. The City hath no need of Sunne nor Moon to ſhine in it, &c. Tis not ſaid the Sunne and Moon were not; for as Eſay hath it, The Moon ſhall ſhine as the Sunne, and the light of the Sunne ſhall be ſeven fold, (for a recompence for their unwearied former pains) chap. 30, 26. ſpeaking of the renovation of all things. But God and the Lamb (as equal in light and glory) ſhall be the light of the City, and ſhall obſcure the other lights, which ſhall remain glorified as monuments of Gods mercy, power and wiſedome: but the city ſhall not need them, having the father of lights there, where alſo every Saint ſhall ſhine as the Sunne for ever. O glorious City! But obſerve, that Eſay is partly to be underſtood of the great light of knowledge and grace under Chriſts ſpiritual Kingdom (in reſpect of the dark clouds of the Law) where the Sun of light is prophecyed never to ſet fully till the ſecond comming of Chriſt, ch. 60.20. but not onelyonly of this ſpiritual Kingdom; nay, verſ. 19. ſpeaks as the place now in hand, as if there ſhould be no uſe of Sun nor Moon hereafter.
Verſ. 24. And the nations that were ſaved, ſhall walk in the light of it] Thus much for the building and glory, now of the Citizens ſomewhat. They ſhall enjoy the glorious preſence of God, who is the light of the city. Iohn having ſpoken of the city could not conveniently but mention citizens, who are indeed the very city or part of it; the Patriarchs, Prophets and Jewiſh nation (or the elect of them) are the reſt. But this muſt be taken according to the order of the viſion; and city firſt, and then inhabitants.
And Kings of the earth do bring their glory thither] Not the Kings of the earth, who ſtand for the Beaſt, of which often. But Kings converted in the time of the Goſpel, of which ſee Eſay 60. at large. To which paſſage here is an alluſion, though it were in the time of the ſpiritual Kingdome of Chriſt, partly fulfilled: now theſe Kings brought their power and honour to Chriſts ſpiritual Kingdome, when they were converted, and upheld the ſame, and they bring their honour to the city above, when their abode is forever above, being conſummated in glory, praiſing, honouring, & lauding God and Chriſt for their ſalvation for ever and ever.
So theſe Kings are not ſuch as bring now again their earthly honour to the Church militant, for they are ſaved (as well as the nations,) not to be ſaved, implying their being in joy and ſafety.
Kings of the earth] Some of the ten converted ones: who (when in heaven) are not Kings but fellow-citizens, Ver. 26. is much the ſame.
Verſ. 25. And the gates of it ſhall not be ſhut by day, &c] Noting the ſecurity and peace, and freedome from all dangers for we ſhut gates day and night in time of Warre or Siege, but there ſhall be no danger: now if in the day time the gates ſhall not be ſhut, then never, for there is no night, being the glory of God ſhall expel darkneſſe by everlaſting light. This is an alluſion to Eſay 60. thy gates ſhall be open continually, (ſpeaking of the Church militant under the Goſpel) to admit members, to wit, into the Church, Gentiles and Kings, and never ſhut as excluding none: and here tis applyed to ſignifie the ſecurity and happineſſe of the Church triumphant.
Verſ. 27. There ſhall in no wiſe enter in any thing that is defiled] See verſ. 8. Expoſ. on it. Paul long ſince 1 Cor. 6.9. foretold as much. Now Chriſt will judge according to the Goſpel. Theſe places prove nothing againſt the Saints, who have been overtaken in ſome ſin, and have waſhed themſelves by faith in the blood of the Lamb, but tis underſtood of them who make a trade of ſinne.