Matthew Henry’s Complete Commentary

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Matthew Henry Commentary on the Whole Bible (1721)

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R E V E L A T I O N.

CHAP. XXI.

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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,

ver. 1-9.

II. The vision itself,

ver. 10,

&c.

The New Jerusalem.	A. D. 95.

     

1 And I saw a new heaven and a new earth: for the first heaven

and the first earth were passed away; and there was no more sea.

  2 And I John saw the holy city, new Jerusalem, coming down from

God out of heaven, 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 shall be with them,

and be their God.

  4 And God shall wipe away all tears from their eyes; and there

shall be no more death, neither sorrow, nor crying, neither shall

there be any more pain: for the former things are passed away.

  5 And he that sat upon the throne said, Behold, I make all

things new. And he said unto me, Write: for these words are true

and faithful.

  6 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.

  7 He that overcometh shall inherit all things; and I will be

his God, and he shall be my son.

  8 But the fearful, and unbelieving, and the abominable, and

murderers, and whoremongers, and sorcerers, and idolaters, and

all liars, shall have their part in the lake which burneth with

fire and brimstone: which is the second death.

     

We have here a more general account of the happiness of the church of

God in the future state, by which it seems most safe to understand the

heavenly state.

     

I. A new world now opens to our view

(v. 1):

I saw a new heaven and a new earth; that is, a new universe; for

we suppose the world to be made up of heaven and earth. By the new

earth we may understand a new state for the bodies of men, as well as a

heaven for their souls. This world is not now newly created, but newly

opened, and filled with all those who were the heirs of it. The new

heaven and the new earth will not then be distinct; the very earth of

the saints, their glorified bodies, will now be spiritual and heavenly,

and suited to those pure and bright mansions. To make way for the

commencement of this new world, the old world, with all its troubles

and commotions, passed away.

     

II. In this new world the apostle saw the holy city, the new

Jerusalem, coming down from heaven, not locally, but as to its

original: this new Jerusalem is the church of God in its new and

perfect state, prepared as a bride adorned for her husband,

beautified with all perfection of wisdom and holiness, meet for the

full fruition of the Lord Jesus Christ in glory.

     

III. The blessed presence of God with his people is here proclaimed and

admired: I heard a great voice out of heaven, saying, Behold, the

tabernacle of God is with men, &c.,

v. 3.

Observe,

1. The presence of God with his church is the glory of the church.

2. It is matter of wonder that a holy God should ever dwell with any

of the children of men.

3. The presence of God with his people in heaven will not be

interrupted as it is on earth, but he will dwell with them continually.

4. The covenant, interest, and relation, that there are now between God

and his people, will be filled up and perfected in heaven. They

shall be his people; their souls shall be assimilated to him,

filled with all the love, honour, and delight in God which their

relation to him requires, and this will constitute their perfect

holiness; and he will be their God: God himself will be their

God; his immediate presence with them, his love fully manifested to

them, and his glory put upon them, will be their perfect happiness;

then he will fully answer the character of the relation on his part, as

they shall do on their part.

     

IV. This new and blessed state will be free from all trouble and

sorrow; for,

1. All the effects of former trouble shall be done away. They have

been often before in tears, by reason of sin, of affliction, of the

calamities of the church; but now all tears shall be wiped away;

no signs, no remembrance of former sorrows shall remain, any further

than to make their present felicity the greater. God himself, as their

tender Father, with his own kind hand, shall wipe away the tears

of his children; and they would not have been without those tears when

God shall come and wipe them away.

2. All the causes of future sorrow shall be for ever removed: There

shall be neither death nor pain; and therefore no sorrow nor

crying; these are things incident to that state in which they were

before, but now all former things have passed away.

     

V. The truth and certainty of this blessed state are ratified by the

word and promise of God, and ordered to be committed to writing, as

matter of perpetual record,

v. 5, 6.

The subject-matter of this vision is so great, and of such great

importance to the church and people of God, that they have need of the

fullest assurances of it; and God therefore from heaven repeats and

ratifies the truth thereof. Besides, many ages must pass between the

time when this vision was given forth and the accomplishment of it, and

many great trials must intervene; and therefore God would have it

committed to writing, for perpetual memory, and continual use to his

people. Observe,

1. The certainty of the promise averred: These words are faithful

and true; and it follows, It is done, is as sure as if it

were done already. We may and ought to take God’s promise as present

payment; if he has said that he makes all things new, it is

done.

2. He gives us his titles of honour as a pledge or surety of the full

performance, even those titles of Alpha and Omega, the beginning and

the end. As it was his glory that he gave the rise and beginning to

the world and to his church, it will be his glory to finish the work

begin, and not to leave it imperfect. As his power and will were the

first cause of all things, his pleasure and glory are the last end, and

he will not lose his design; for then he would no longer be the

Alpha and Omega. Men may begin designs which they can never

bring to perfection; but the counsel of God shall stand, and he

will do all his pleasure.

3. The desires of his people towards this blessed state furnish another

evidence of the truth and certainty of it. They thirst after a state of

sinless perfection and the uninterrupted enjoyment of God, and God has

wrought in them these longing desires, which cannot be satisfied with

any thing else, and therefore would be the torment of the soul if they

were disappointed but it would be inconsistent with the goodness of

God, and his love to his people, to create in them holy and heavenly

desires, and then deny them their proper satisfaction; and therefore

they may be assured that, when they have overcome their present

difficulties, he will give them of the fountain of the water of life

freely.

     

VI. The greatness of this future felicity is declared and illustrated,

1. By the freeness of it–it is the free gift of God: He gives of the

water of life freely; this will not make it less but more grateful

to his people.

2. The fulness of it. The people of God then lie at the fountain-head

of all blessedness: they inherit all things

(v. 7);

enjoying God, they enjoy all things. He is all in all.

3. By the tenure and title by which they enjoy this blessedness–by

right of inheritance, as the sons of God, a title of all others

the most honourable, as resulting from so near and endeared a relation

to God himself, and the most sure and indefeasible, that can no more

cease than the relation from which it results.

4. By the vastly different state of the wicked. Their misery helps to

illustrate the glory and blessedness of the saints, and the

distinguishing goodness of God towards them,

v. 8.

Here observe,

(1.) The sins of those who perish, among which are first mentioned

their cowardliness and unbelief. The fearful lead the van in

this black list. They durst not encounter the difficulties of religion,

and their slavish fear proceeded from their unbelief; but those who

were so dastardly as not to dare to take up the cross of Christ, and

discharge their duty to him, were yet so desperate as to run into all

manner of abominable wickedness–murder, adultery, sorcery,

idolatry, and lying.

(2.) Their punishment: They have their part in the lake that burns

with fire and brimstone, which is the second death.

[1.] They could not burn at a stake for Christ, but they must burn in

hell for sin.

[2.] They must die another death after their natural death; the agonies

and terrors of the first death will consign them over to the far

greater terrors and agonies of eternal death, to die and to be always

dying.

[3.] This misery will be their proper part and portion, what they have

justly deserved, what they have in effect chosen, and what they have

prepared themselves for by their sins. Thus the misery of the damned

will illustrate the blessedness of those that are saved, and the

blessedness of the saved will aggravate the misery of those that are

damned.

The New Jerusalem.	A. D. 95.

     

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 show thee the bride, the Lamb’s wife.

  10 And he carried me away in the spirit to a great and high

mountain, and showed 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 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 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.

  17 And he measured the wall thereof, a hundred and forty

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 glass.

  19 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;

  20 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.

  21 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.

  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 Lamb’s book of life.

     

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,
v. 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

(v. 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

(v. 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,

v. 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

(v. 15, 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

(v. 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

(v. 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,

v. 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,
v. 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,

v. 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,

v. 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.

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