Rev 21:2, 9-12 | JFB | e4.org | 2. And I John —"John" is omitted in A, B, Vulgate, Syriac, Coptic, and ANDREAS ; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," , and the "new Jerusalem" in this verse. Jerusalem . . . out of heaven — ( , "Jerusalem which is above"; ). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [ Greek ] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city ( ). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism ( ; compare ), though not so in the Epistles to Romans and Corinthians [BENGEL ]. bride —made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, ), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.

‏ Revelation of John 21:2

2. And I John—"John" is omitted in A, B, Vulgate, Syriac, Coptic, and ANDREAS; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," Re 21:1, and the "new Jerusalem" in this verse.

Jerusalem . . . out of heaven— (Re 3:12; Ga 4:26, "Jerusalem which is above"; Heb 11:10; 12:22; 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (Re 3:12). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (Ga 4:26; compare Ga 1:17, 18; 2:1; Heb 12:22), though not so in the Epistles to Romans and Corinthians [BENGEL].

bride—made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, Re 2:7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.

‏ Revelation of John 21:9-12

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

unto me—A, B, and Vulgate omit.

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

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

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

that great—omitted in A, B, Vulgate, Syriac, Coptic, and CYPRIAN. Translate then, "the holy city Jerusalem."

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

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

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

even like—Greek, "as it were."

jasper—representing watery crystalline brightness.

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

wall great and high—setting forth the security of the Church. Also, the exclusion of the ungodly.

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

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