VERSE 1 Then I saw a new heaven and a new earth (Kai. ei=don ouvrano.n kaino.n kai. gh/n kainh,n [conj kai + aor.act.ind.1s. eidon saw + noun acc.m.s. ouranos heaven + adj.acc.m.s. kainos new + conj kai + noun acc.f.s. ge earth + adj.acc.f.s. kainos new]; for the first heaven and the first earth passed away, and there is no longer any sea [conj gar for + art.w/adj.nom.m.s. protos first + noun nom.m.s. ouranos heaven + conj kai + adj.nom.f.s. protos first + noun nom.f.s. ge earth + aor.act.ind.3p. aperchomai go away, depart + conj kai + art.w/noun nom.f.s. thalassa sea + neg ouk + pres.act.ind.3s. eimi is + adv eti yet, still; "longer"]).

ANALYSIS: VERSE 1

1. The scenes shifts and before John’s visionary eyes he is greeted with a most wondrous sight a new heaven and a new earth.
2. Apparently John did not see the actual coming into being of this new creation but rather saw it after it came to be.
3. The doctrinal teaching of a new earth echoes Isa. 65:17; 66:12; Ps. 102:25-26.
4. The reason stated for the appearance of the new heaven and earth is the disappearance of the first heaven and earth.
5. Earth refers to our planet and heaven refers to the 2^nd heaven or outer space.
6. The entire physical universe, with the exception of the Lake of Fire and the resurrection body given to all humans, "had passed away" and in 20:11 "fled away."
7. With the advent of the millennial age the present creation will experience renovation as supported by passages like Rom. 8:19-20 (cf. Matt. 19:28; Acts 3:21).
8. Paul in Romans refers to the present creation being renewed.
9. The renovated earth will give way to a new order of creation.
10. The old order even in the millennial age still retains certain aspects of the curse, notably sin and death.
11. The new creation will be marked by a conspicuous absence of the ills associated with the curse and the presence of evil (cf. vv. 3, 4, 25; 22:5).
12. The new earth features "no more sea."
13. The earth’s oceans are not, in and of themselves evil, but they do symbolize unrest and foreboding (cf. Isa. 57:20; Ps. 107:25-28; Ezek. 28:8).
14. Leviathan a figure for Satan lurks there (Ps. 104:26; Isa. 27:1).
15. In the Apocalypse the churning sea is a figure for Gentile unrest and dominance energized by the great red dragon (cf. Rev. 12:3; 13:1,2,4).
16. The sea was the primary instrument of judgment upon mankind at the Flood.

The Crown Jewel: The New Jerusalem (v.2)

VERSE 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God (kai. th.n po,lin th.n a`gi,an VIerousalh.m kainh.n ei=don katabai,nousan evk tou/ ouvranou/ avpo. tou/ qeou/ [conj kai + art.w/noun acc.f.s. polis city + art.w/adj.acc.f.s. hagios holy + noun acc.f.s. Ierosoluma Jerusalem + adj.acc.f.s. kainos new (of what was not known before; unheard of) + aor.act.ind.1s. eidon saw; 76x in Rev. + pres.act.part.acc.f.s. katabaino descend, come down + prep ek from + art.w/abl.m.s. ouranos heaven + prep apo from; basic mng: motion away from + art.w/gen.m.s. theos God (e.g. in heaven], made ready as a bride adorned for her husband [h`toimasme,nhn w`j nu,mfhn kekosmhme,nhn tw/| avndri. auvth/j [perf.pass.part.acc.f.s. hetoimazo prepare, make ready; note Jn. 14:2 & 3! + adv hos as + noun acc.f.s. numphe bride +perf.pass.part.acc.f.s. kosmeo adorn, decorate; basic idea is to arrange something + art.w/noun dat.m.s. aner man, male; husband + pro.gen.f.s. aute her]).

ANALYSIS: VERSE 2

1. As a part of the new order John saw a city literally descending from heaven to the new earth.
2. The city is presented as being "holy" which ties in with the scriptural description of the old Jerusalem (Matt. 27:53).
3. The old city suffered the stain of sin and evil but its was regarded as a special place where God would establish His name, hence the "set apart" idea of the designation "holy."
4. Church age saints will have the name of this city inscribed on the forehead as a token of the right to reside in the New Jerusalem (cf. Rev. 21:10).
5. The old Jerusalem will be more than good enough for the millennial kingdom, but not suited for eternal bliss.
6. When John penned Revelation the old Jerusalem had been in ruins for about 25 years.
7. John saw the city in the process of "descending out of heaven from God."
8. The presentation of this fact also occurs in 3:12 and 21:10.
9. The preposition "out of" (ek) describes the origin of the Holy City and the preposition "from" (apo) denotes movement from a place.
10. The verb "prepared" (perf.pass.part.) denotes the agent of preparation.
11. The agent of course is God, but more specifically it is the Person of Jesus Christ according to Jn. 14:2 & 3 where the same verb is employed.
12. This verb is also seen in Rev. 19:7 where the active voice is used in connection with the Bride’s self-preparation for the wedding ceremony in heaven.
13. A more specific word for "bride" replaces the term gune ("wife") of 19:7.
14. Both nouns are used in 21:9 to designate the Lamb’s wife.
15. The figure of a bride-city denotes God personal relationship with His people and the fellowship that ensues.
16. The bride’s adornment is two-fold.
17. First, there is the description of CA believers dressed in white in chapter 19, and second there is the glorious city which showcases the Royal Family for all eternity.
18. The bride’s adornment is "for her husband" as she seeks to please him not others.
19. The Greek verb "adorned" is the source of the English "cosmetics."
20. This verb is used in verse 19 for the foundation stones of the city.

Heavenly Announcement: Part One (vv. 3-4)

VERSE 3 And I heard a loud voice from the throne, saying (kai. h;kousa fwnh/j mega,lhj evk tou/ qro,nou legou,shj [conj kai + aor.act.ind.1s. akouo hear + noun gen.f.s. phone voice + adj.gen.f.s. megale great; "loud" + prep ek from + art.w/abl.m.s. thronos throne + pres.act.part.gen.f.s. lego say], "Behold, the tabernacle of God is among men [Idou. h` skhnh. tou/ qeou/ meta. tw/n avnqrw,pwn [part idou behold, take note + art.w/noun nom.f.s. skene tent; the portable divine sanctuary "tabernacle" + art.w/noun gen.m.s. theos God + prep meta with + art.w/noun gen.m.p. anthropos man], and He will dwell among them, and they shall be His people, and God Himself will be among them [kai. skhnw,sei metV auvtw/n( kai. auvtoi. laoi. auvtou/ e;sontai( kai. auvto.j o` qeo.j metV auvtw/n e;stai Îauvtw/n qeo,jÐ [conj kai + fut.act.ind.3s. skenoo dwell, reside + prep meta + pro.gen.m.p. autos "them" + conj kai + prol.nom.m.p. autos "they" + noun nom.m.p. people + pro.gen.m.s. autos "His" + fut.dep.ind.3p. eimi be + conj kai + pro.nom.m.s. autos "He" + art.w/noun nom.m.s. theos God + prep meta with; "among" + pro.gen.m.p. autos "them" + fut.dep.ind.3s. eimi be + some texts add "their God"]),

VERSE 4 and He will wipe away every tear from their eyes (kai. evxalei,yei pa/n da,kruon evk tw/n ovfqalmw/n auvtw/n( [conj kai + fut.act.ind.3s. exaleipho wipe away; erase; eliminate + adj.acc.f.s. pas every + noun acc.nt.s. dakruon tear + prep ek from + art.w/noun abl.m.p. ophthalmos eye + pro.gen.m.p. autos "their"]; and there will no longer be any death [conj kai + art.w/noun nom.m.s. thanatos death + neg ouk + fut.dep.ind.3s. eimi + adv eti still, longer]; there will no longer be any mourning, or crying, or pain [ou;te pe,nqoj ou;te kraugh. ou;te po,noj ouvk e;stai e;ti [conj oute neither + noun nom.nt.s. penthos grief, mourning + conj oute neither + noun nom.f.s. krauge wailing + conj oute neither + noun nom.m.s. ponos refers to hard exhaustive work; anguish; "pain" as in emotional distress]; the first things have passed away [Îo[tiÐ ta. prw/ta avph/lqan [conj hoti for + art.w/noun adj.nom.nt.p. protos first + aor.act.ind.3p. aperchomai go away, depart])."

ANALYSIS: VERSES 3-4

1. John hears a loud voice emanating from heaven (cf. 1:10; 5:2; 6:10; 7:2, 10; 8:13; 11:2; 12:10; 14:7, 9, 15, 18; 16:1, 17; 19:1, 17).
2. As in 12:10 and 16:1 this voice is connected to the 3^rd heaven.
3. This voice comes from the throne as in 19:5, except there the preposition is apo designating movement rather than origin.
4. As in the earlier case it is not possible to identify the actual source of the speaking, but it is not the voice of God who begins to speak in verse 5.
5. What follows is an announcement about God regarding the eternal state.
6. The exclamatory interjection "Behold" calls attention to the importance of the prophetic revelation.
7. "The tabernacle of God" harks back to the tent in the wilderness where God’s glory dwelt in the Most Holy Place.
8. God’s presence with the redeemed will be much more intimate in the New Jerusalem than ever before.
9. This permanent and final tabernacle (e.g., dwelling place) has appeared in heaven above earlier in John’s visions at 13:6 and 15:5.
10. At this juncture it is relocated on the new earth.
11. This new intimacy is the supreme reward constituting all that life in the New Jerusalem holds for those who have access to the eternal city.
12. This is the final stage of the promise to God’s people (Lev. 26:11; Zech. 2:10; 8:8; 2Cor. 6:16).
13. The sentiment here is the same as in Rev. 7:15 where the souls of the saints martyred in the tribulation are secure and blessed before the throne of God.
14. Verse 3 has as its focal point God’s immediate presence with all the saints from all the ages.
15. This theme is preeminent in the fivefold repetition of the same truth in verse 3.
16. It is the focus again in 21:7 where the promise to the overcomer is that God would be his God and He would be God’s son.
17. The glory of God in the city in 21:11 is another indication of God’s immediate presence, a presence that is the focus of verses 3 & 4.
18. A number of features are indirect indicators of the same close relationship.
19. The divine presence or glory that illumines the city (21:11, 23; 22:5) is one such indicator of God’s immediate presence with His people.
20. Another is the jasper-like appearance and the jasper walls of the city as emblematic of the presence of the One who sits on the throne (21:11, 18; cf. 4:3).
21. References to national Israel in the naming of the gates (21:12) and to the Church in naming the city’s twelve foundations after the apostles (21:14) are also reminders of this intimate relationship.
22. The nature of the city as a holy place (21:22) in the shape of a cube (21:16) just like the Most Holy Place in Solomon’s temple (1Kgs 6:20) is yet another feature pointing to the divine presence with the peoples of God.
23. A final indicator is the precious stones which constitute the city’s foundations (21:19-20).
24. These recall the special access to God enjoyed by the high priest of old and the stones on his breastplate.
25. So when verse 3 proceeds to predict that "He will dwell among them" it underscores a theme in chapters 21 and 22.
26. "He will dwell" already used in 7:15 in another setting, alludes to Ezek. 37:27; Zech. 2:10; 8:8.
27. It is the metaphor for the Shekinah glory of God in the tabernacle of old.
28. The theme continues in "they themselves will be His people."
29. A noticeable change from the singular to the plural "peoples" marks an expansion beyond the redeemed of Israel to the nations at large.
30. God promised that He would make Abraham and his seed a blessing to all the peoples of the earth (Gal. 3:8, 16, 26-29).
31. Many nations, not just Israel, will participate in the experience of His presence (cf. Jn. 16:16).
32. John updates the traditional concept of a singular people to include the many nations representing the redeemed (Jer. 7:23; 30:22; Hos. 2:23; Rom. 9:25).
33. The words "God Himself will be with them" further enhance the divine presence and fellowship.
34. The intensification is seen in the pronoun autos ("Himself") points to the arrival of the consummation of all things when God will be all in all (1Cor. 15:24, 25, 28).
35. The expression "God with them" recalls the ancient name "Immanuel" ─"God with us"─which will reach its ultimate expression.
36. The final two Greek words "their God" fulfill the promises of Ex. 29:45; Lev. 26:12; Jer. 30:22; 31:33; Ezek. 11:20; 37:27).
37. As a follow-up to the positive aspect in v. 3, v. 4 describes in negative terms the New Jerusalem.
38. A negative description of future conditions is in a sense easier to deal with, because mortals are only accustomed to conditions since the fall of man.
39. We are far removed from ideal conditions such as will prevail in the new creation (cf. 1Jn. 3:2).
40. These conditions exceed our present capacities of conception.
41. The singular of the noun "every tear" suggests that even the minutest cause of tear shedding will be no more.
42. This same situation prevails for those in heaven as the case of the multitude in 7:17 indicates (cf. Isa. 25:8; 65:19).
43. "Death", the last enemy, will be banished forever, and here refers to physical dying.
44. There will be no funerals in the eternal state.
45. Next in the list of the four (or 5) items is "sorrow" or sadness, which is an emotional response common to human experience.
46. This noun occurs 5x in the NT.
47. It is used of sorrow connected with reversion recovery (Jam. 4:9).
48. It is used in chapter 18 of the emotional distress upon the citizens of Babylon under the 5^th cycle (18:7,8).
49. "Crying" refers to audible grief and suggests extreme grief.
50. It too will not be witnessed.
51. The last item to be banished is "pain" which here an in Rev. 16:10 & 11 refers to physical pain (versus emotional).
52. God’s people in the Ph3 condition will not experience even so much as the tiniest discomfort, let alone major pain.
53. All emotional and physiological ills will be banished among those who are children of God.
54. We will hear no talk of these things as concerns the experience of those inhabiting and visiting the eternal city.
55. The phrase "because the first things have passed away" assigns a reason for the absence of death, sorrow, crying and pain.
56. This brief but wonderful statement summarizes the banishment of the four particulars listed in verse 4.

Heavenly Announcement: Part 2 (vv. 5-8)

VERSE 5 And He who sits on the throne said, "Behold, I am making all things new (Kai. ei=pen o` kaqh,menoj evpi. tw/| qro,nw|( VIdou. kaina. poiw/ pa,nta [conj kai + aor.act.ind.3s. lego say + art.w/pres.dep.part.nom.m.s. kathemai sit + prep epi upon + art.w/noun dat.m.s. thronos throne + part. idou behold + adj.acc.nt.p. kainos new + pres.act.ind.1s. poieo make, do + adj.acc.nt.p. pas all])."

And He said, "Write, for these words are faithful and true (kai. le,gei( Gra,yon( o[ti ou-toi oi` lo,goi pistoi. kai. avlhqinoi, eivsin [conj kai + pres.act.ind.3s. lego say + aor.act.imper.2s. grapho write + conj hoti for + pro.nom.m.p. houtos this; "these" + art.w/noun nom.m.p. logos word + adj.nom.m.p. mistos faithful, reliable + conj kai + adj.nom.m.p. alethinos true, dependable + pres.act.in.3p. eimi "are"])."

ANALYSIS: VERSE 5

1. The subject of the New Jerusalem is left for the moment to record this special utterance from God Himself.
2. The reference to a member of Godhead sitting "upon the throne" is a reference to God the Father as in Rev. 4:9 where He is distinguished from God the Son (e.g., the Lamb) and in 5:13; 7:10 and 19:4.
3. The Speaker here in the vision is God the Father.
4. Only here and in 1:8 do we have a record of God the Father speaking in Revelation.
5. Voices have come out from the throne as in 21:3 and out of the sanctuary as in 16:1, 17 where it may be His voice, but these citations are not explicit.
6. The particle "behold" introduces us to a special announcement the same as its does in 1:7, 21:3 etc.
7. These words are for the entire body of believers from the dispensations.
8. They echo Isa. 43:18-19 (LXX); "Behold, I make all things new."
9. They refer to God’s future activity of bringing into existence the new heavens and earth with its special city.
10. The directive to John to "write" is seen as coming from God (cf. 19:9).
11. The directive to write down certain words is seen at (1:11, 19; 2:1,8,12,18; 3:1,7,14; 14:13; 19:9; 21:5).
12. The immediate content of the imperative to write is verses 1-5a.
13. God the Father directs John to preserve in writing this promise of supreme blessedness with respect to the new heaven and earth.
14. A solemn guarantee of truthfulness of the revelation comes in the words "for these words are faithful and true."
15. This is essentially the same statement found in 22:6 describing the words of God.
16. Both adjectives are applied to Christ in 3:14 and 19:11.
17. These momentous things rest on a secure foundation, that being, the character of God who cannot lie.
18. We should confidently rely on these words describing the eternal state without fear of alteration.
19. These words perfectly and literally describe our eternal future and are trustworthy in every respect.
20. These words should put to rest all other views of the eternal state.
21. We will live with God on a new earth and in a spectacular city forever and ever in our resurrection bodies.

VERSE 6 Then He said to me, "It is done (kai. ei=pe,n moi( Ge,gonan [conj kai + aor.act.ind.3s. eipon say + pro.dat.m.s. ego + perf.act.ind.3p. ginomai come to be; "it is done"]).

I am the Alpha and the Omega, the beginning and the end (evgw, ÎeivmiÐ to. :Alfa kai. to. +W( h` avrch. kai. to. te,loj [pro.nom.m.s. ego I + pres.act.ind.1s. eimi + art.w/noun nom.nt.s. alpha + conj kai + art.w/noun nom.nt.s. omega + conj kai + art.w/noun nom.f.s. arche beginning + conj kai + art.w/noun nom.nt.s. telos end]) .

I will give to the one who thirsts from the spring of the water of life without cost (evgw. tw/| diyw/nti dw,sw evk th/j phgh/j tou/ u[datoj th/j zwh/j dwrea,n [pro.nom.m.s. ego I + art.w/pres.act.part.dat.m.s. dipsaw thrist + fut.act.ind.1s. didomi give + prep ek from + art.w/noun pege spring, fountain + art.w/noun gen.nt.s. hudor water + art.w/noun gen.f.s. zoe life + adv dorean free gift; "without cost"]).

ANALYSIS: VERSE 6

1. God the Father continues to speak to the apostle in verses 6-8.
2. He is the One sitting on the throne in this book.
3. The words "It is done" is literally "They are done," which is a reference to the new creation (cf. 16:17).
4. The subject of the verb "done" is the "all things" of verse 3.
5. The perfect tense indicates that the action is now stands accomplished.
6. The words "I am the Alpha and Omega" is in reference to the Father’s attribute of eternal life.
7. This expression of eternality is used in connection with God the Son in 1:8, 11 and 22:13.
8. We know Christ is the subject of this title by comparing 1:8,11 with 1:4 as it is Jesus Christ who "was and who is to come."
9. The title "the Alpha and Omega" points to God’s eternal nature and by extension His absolute sovereign control over His plan from eternity past to the eternal future with its new heavens and earth.
10. What He starts He finishes based on His faithfulness and truthfulness.
11. He is the unchangeable One by which the old order of things was and the new shall be.
12. The words "the beginning and the end" explain the title based on the Greek alphabet.
13. Here it is used of God the Father and in 22:13 of God the Son.
14. This phrase occurs in the LXX of Isa. 44:6.
15. Colossians 1:18 refers to Christ’s role as "the beginning" in reference to the Church.
16. In Rev. 3:14 "the Beginning" is used of Christ in connection with creation.
17. The use of the noun telos in the NT as the goal is rare but see 1Tim. 1:5 and Rom. 10:4.
18. Since God the Son is the agent of God the Father, the title applies to both persons.
19. The metaphor of thirst to express spiritual need comes from Isa. 55:1.
20. Here God promises that He will provide a memorial to the salvation adjustment apart from which no one can inherit the blessings of the new creation.
21. A part of that inheritance is a river flowing from the new Jerusalem.
22. This foundation forming an eternal river is a constant reminder to eternal life granted as a free gift under the salvation adjustment.
23. Water is used in Scripture to illustrate eternal life (Jn. 4:13-14; 7:37-39; cf. 22:1,17).
24. It is not that the saints associated with the blessing of the eternal state ever thirst since life in Ph3 precludes hunger and thirst.
25. Nevertheless, redeemed humanity will be able to eat and drink not out of necessity but strictly for enjoyment.
26. Spiritual thirst is the condition of all who have not drunk from the fountain of eternal life.
27. When a person believers in Jesus Christ this gift resulting in permanent satisfaction is the result (Jn. 4:14 "but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become a spring of water springing up to eternal life." And, Jn. 6:35 "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst.").
28. The thirsty one is the one who in time believed and was granted a no strings attached gift, the gift of eternal salvation.
29. "The thirsty" refers to those who in the previous life came to the water of life and believed.
30. This water of salvation was granted to them on a strictly grace basis.
31. All they had to do was believe in Jesus Christ.
32. Those who access the New Jerusalem will be free to drink of literal water as a memorial to their faith in Christ.

Promise to the Overcomer (v. 7)

VERSE 7 "He who overcomes will inherit these things, and I will be his God and he will be My son (o` nikw/n klhronomh,sei tau/ta kai. e;somai auvtw/| qeo.j kai. auvto.j e;stai moi ui`o,j [art.w/pres.act.part.nom.m.s. nikao conquer, be victorious, win, prevail, overcome + fut.act.ind.3s. kleronomeo inherit + pro.acc.nt.p. touto "these things" + conj kai + fut.dep.ind.1s. eimi "I will" + pro.dat.m.s. autos "his" + noun nom.m.s. theos God + conj kai + pro.nom.m.s. autos "he" + fut.dep.ind.3s. eimi + pro.dat.m.s. ego "My" + noun nom.m.s. huios son]).

ANALYSIS: VERSE 7

1. This constitutes the 8^th promise to the one designated "overcomer" in Revelation (cf. chaps. 2-3).
2. For the first time since 3:21, except for 16:15, the individual believer versus the general body of saints receives a direct promise.
3. The overcomer refers to each person who in their lifetime came to saving faith.
4. This definition of "overcomer" is consistent with 1Jn. 5:4 and 5.
5. The new birth connected with the salvation adjustment grants eternal life to the new born child of God.
6. Such a one overcomes the wages of sin and spiritual death simply based on faith in Christ.
7. This term to describe believers is contingent on one thing and that is the salvation adjustment.
8. It does not imply or necessitate Ph2 compliance (e.g. "the faithful").
9. Faithfulness in Ph2 is another matter.
10. The promise here is that all who fall into the category of "overcomer" will inherit an eternal existence within the context of the new heavens and earth, including access to the New Jerusalem.
11. A careful study of the term in chapters 2 and 3 will reveal that all that is required to be so designated is faith in Christ.
12. A victorious Christian life requires faithfulness to BD to the end of Ph 2.
13. What all believers "will inherit" has as its antecedent the "all things" of verse 5.
14. We call this the normal blessings of Ph3.
15. The above and beyond blessings require intake and application of BD under the filling ministry of God the Holy Spirit resulting in rewards.
16. The added promise "I will be His God" is a repetition of verse 3.
17. The temporal relationship that exists between God and one of His own is that of sonship (cf. 1Jn. 3:1).
18. Here we have the looking forward to the time when each believer (i.e, overcomer) will come into the full and final phase of eternal inheritance.
19. All believers begin to enjoy Ph3 blessing at death, but along the way new aspects of that inheritance is granted, notably the resurrection body and potential reward.
20. Movement into the millennial kingdom is yet another aspect of that inheritance.
21. What God promises here is the final phase of eternal inheritance.
22. Here we have the only explicit reference to sonship in Revelation.
23. The words "he will be to Me a son" came first to David and was used in reference to David’s seed as the recipient of the promise (2Sam. 7:14).
24. Later it was used in connection with Solomon and his seed the Messiah (Ps. 89:26-27).
25. Here the messianic formula ("I will be his God and he will be My son") is used of the individual believer as enjoying this secure status forever.

The Absolute Contrast (v.8)

VERSE 8 But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars (toi/j de. deiloi/j kai. avpi,stoij kai. evbdelugme,noij kai. foneu/sin kai. po,rnoij kai. farma,koij kai. eivdwlola,traij kai. pa/sin toi/j yeude,sin [conj de but + art.w/adj.dat.m.p. deilos cowardly; 3x: Matt.8:26//Mk.4:40 + conj kai + adj.dat.m.p. apistos unbelieving; untrustworthy; incredible; unbeliever; 23x + conj kai + perf.dep.part.dat.m.p. bdelussomai abhor, detest, loathe; be abominable (pass); 2x Rom.2:22; noun bdelugma abomination 6x; cf. 21:27 + conj kai + noun dat.m.p. phoneus murderer + conj kai + noun dat.m.p. pornos fornicator + conj kai + noun dat.m.p. pharmakos sorcerer + conj kai + noun dat.m.p. eidololatres idolater + conj kai + adj.dat.m.p. pas all + art.w/adj.dat.m.p. pseudes lying; liar], their part will be in the lake that burns with fire and brimstone, which is the second death [to. me,roj auvtw/n evn th/| li,mnh| th/| kaiome,nh| puri. kai. qei,w|( o[ evstin o` qa,natoj o` deu,teroj [art.w/noun nom.nt.s. meros part, share + pro.gen.m.p. autos "their" + prep en + art.w/dat.f.s. limne lake + art.w/pres.pass.part.dat.f.s. kaio burn + noun instr.nt.s. pur fire + conj kai + noun instr.nt.s. theion sulphur, brimstone + pro.nom.nt.s. ho "which" + pres.act.ind.3s. eimi is + art.w/noun nom.m.s. thanatos death + art.w/adj.nom.m.s. deuteros second])."

ANALYSIS: VERSE 8

1. The weak adversative (de, "but") switches to a contrasting list of the types who are not overcomers (e.g. believers).
2. The list contains eight categories of vices practices by those who end up on the lake of fire.
3. This list is similar to the one found in 9:20-21 and 22:15 where unbelievers are the subject.
4. The eight sins are introduced by a single article (tois "the") uniting the many into a single group.
5. The first item is cowardice.
6. The cowardly are those who yield to self-preservation rather accept what is honorable and true.
7. This term (deilos) is used in connection with the disciples’ failure to faith-rest the danger associated with the storm while on a boat with Jesus on Lake Galilee (Matt.8:26//Mk.4:10).
8. The cognate noun (deilia cowardice) occurs 1x in 1Tim. 1:7: "For God has not given us a spirit of cowardice, but of power and love and discipline/self-control."
9. Both believers and unbelievers are guilty of this sin, but it is the unbeliever who fails in this regard when it comes to spiritual things.
10. In unbelief the masses will not even honestly investigate the claims of Christ out of cowardice.
11. People prefer the approbation of society rather than pleasing God.
12. So they go to judgment unforgiven.
13. The term translated here "unbelieving" (apistois) is also used in the NT in reference to the unsaved (Lk. 12:46; 1Cor.6:6; 7:12-15; 10:27; 14:22-24; 2Cor.4:4; 6:14-15; 1Tim.5:8).
14. Here and in Matt.17:17//Mk.9:19//Lk.12:46 it is used of Jesus’ generation.
15. Jesus’ generation was "unbelieving" and this is the sense in which it is used in this verse.
16. It is closely connected with the "cowardly" in that one is a motivating factor for not considering spiritual things and the other is the final effect.
17. It is used in Jn. 20:27 when Jesus’ exhorted Thomas to stop his doubting and examine the evidence.
18. Unbelievers are universally stained with this vice, and this is the reason why they end up under the second death.
19. A special use of this term is seen in Acts 26:8.
20. The "abominable" is a perfect passive participle.
21. This verb occurs here and in Rom. 2:22 in the NT.
22. The "abominable" are such because of their repudiation of the ways of God and the consequence lifestyles of the world of unbelievers.
23. The cognate noun (bdelugma abomination) is used as a title for the idol set up to honor the Antichrist (Matt. 24:15//Mk.13:14).
24. The noun is used in connection with false worship and practices performed in the name of God (Lk. 16:15; Rev. 17:4,5; 21:27).
25. Those who end up in the lake of fire are regarded by the God and the righteous as "abominable."
26. "Murderers" refers to a specific sin, that of the wrongful taking of human life.
27. Again, there are examples of believers committing this sin in the Bible, but since men are not sent to the LoF for their sins, only the sin of refusal to believe in Christ, which is the unpardonable sin, here we have an activity that is common to the experience of the world of unbelievers.
28. The term is used of those who put Jesus on the cross (Matt. 22:7; Acts 3:14).
29. This is a crime that should not be named among believers (1Pet. 4:15).
30. "Immoral persons" or literally "fornicators" refers in the widest sense to all manner of sexual impropriety.
31. Believers are enjoined to separate from fellow believers who are known to engage in sexual immorality (cf. 1Cor. 5:9-11).
32. Said activity undermines SG3 (1Cor.6:9L ; Eph. 5:5).
33. DD awaits those involved in this activity (Heb. 13:4).
34. Today toleration of this activity abounds as seen in the fact many couples live together and society at large does not disapprove as was once the case.
35. Rampant immorality is a fact of life in the last days and is a significant factor in the coming wrath (Col. 3:6).
36. "Sorcerers" comes from the Greek noun pharmakos which points to the practice of the occult.
37. One of the works of the flesh is "sorcery" (Gal. 5:20) or the practice of the occult.
38. American foreign policy and the spell that it casts comes from the occult and the secret societies (cf. Rev. 18:23; Isa. 47:9,12).
39. The Masons are a good example of this kind of activity with its arcane rituals and degrees of advancement.
40. This and related clubs are truly the brotherhood of darkness.
41. The Thule Society of Germany has been linked to Hilter and Skull and Bones at Yale.
42. The Logan Act prohibits holding office if involoved in a secret society and the taking of secret oaths.
43. But this term includes all manner of involvement with the spirit world.
44. Believers should not even tabble in such activities like Holloween.
45. All such activity under the heading "sorceries" was forbidden to ancient Israel (Deut. 18:10-11).
46. "Idolatry" is prohibited in the 1^st commandment of the Decalogue.
47. It is the primary cause of Israel’s sufferings in OT times.
48. This sin was practiced by the Exodus Generation (1Cor. 10:7).
49. Idolatry points to false religion with its pseudo gods and goddess.
50. Earth worship is promoted by the UN (Mother Gaia).
51. The post-deluvian world rapidly pursued polytheism (Rom. 1:21-23).
52. To revolt against God and His word is akin to divination and idolatry (1Sam. 15:23).
53. Greed is a form of idolatry (Col. 3:5).
54. The LoF will be jam-packed with idolaters.
55. Finally, the sin of lying completes this list of sinful activities.
56. There are many kinds and types of lies.
57. False teachers are liars (cf. Rev. 2:2).
58. Legalistic preachers who say believers do not sin after salvation are liars (1Jn. 1:8 and 10; cp. v.9).
59. Jesus told believers to confess their sins in the model prayer (cf. Matt. 6:12; cp. vv. 14 & 15; 18:21).
60. Our politicians and media lie to us constantly.
61. A nation in reversionism lives by the lie (Jer. 7:28; 9:3).
62. As believers we are not to lie to one another (Col. 3:9).
63. God cannot lie (Titus 1:2).
64. Christians are known to lie but they are saved because of their faith in Christ (cf. Acts 5:3).
65. Lying is a constant among the masses of the unsaved.
66. It is tempting for interpreters to say that these kinds of sins are why men suffer in the LoF.
67. They suffer in the LoF because they were born under spiritual death (e.g. the 1^st death) and died physically in that state of condemnation.
68. It seems not to occur to fundy theologians that if Christ died for the sins of all mankind as per 1Jn.2:2, then it follows men cannot be punished for those sins in eternity as this would violate the law of double jeopardy.
69. This law prevails in all enlightened systems of jurisprudence.
70. It says one cannot suffer for the same offence twice.
71. A counter argument is that these types never believed and so were never forgiven of their sins.
72. While it is true all unbelievers die in their sins it does not follow that they suffer for them in hell and later in the LoF.
73. Their sins are held against them in rendering temporal punishments as is the case with believers.
74. The dogs are called off for the believer when he/she rebounds according to 1Jn. 1:9.
75. The second death is here defined as conscious existence and suffering in the LoF.
76. Clearly it is a miserable place characterized by fire and brimstone (e.g. the fuel).

Presentation of the Bride-City (vv. 9-27)

The Angelic-Teacher (v. 9)

VERSE 9 Then one of the seven angels who had the seven bowls full of the seven last plagues came and spoke with me, saying (Kai. h=lqen ei-j evk tw/n e`pta. avgge,lwn tw/n evco,ntwn ta.j e`pta. fia,laj tw/n gemo,ntwn tw/n e`pta. plhgw/n tw/n evsca,twn kai. evla,lhsen metV evmou/ le,gwn [conj kai + aor.act.ind.3s. erchomai come, approach + adj.nom.m.s. heis one + prep ek + art.w/adj.abl.m.p. hepta seven + noun abl.m.p. angelos angel + art.w/pres.act.part.abl.m.p. echo having + art.w/adj.acc.f.p. hepta seven + noun acc.f.p. phiale bowl + art.w/pres.act.part.gen.nt.p. gemo contain, be full of + art.w/adj.gen.f.p. plege plague + art.w/adj.gen.m.p. eschatos last + conj kai + aor.act.ind.3s. laleo speak + prep meta with + pro.gen.m.s. ego "me" + pres.act.part.nom.m.s. lego say], "Come here, I will show you the bride, the wife of the Lamb [Deu/ro( dei,xw soi th.n nu,mfhn th.n gunai/ka tou/ avrni,ou [aor.act.imper.2s. deuro come here + fut.act.ind.1s. deiknumi point out, show, exhibit + pro.dat.s. su you + art.w/noun acc.f.s. numphe bride, young wife + art.w/noun acc.f.s. gune woman; wife + art.w/noun gen.nt.s. arnion lamb])."

ANALYSIS: VERSE 9

1. The wording here is very close to that found in 17:1ff. use in connection with the vision of the great harlot (e.g. the RCC).
2. The closeness of the language between the vision of the Bride and her eternal residence and that of the symbolic woman of chapter 17 must be intentional.
3. The woman in chapter 17 is a corrupt pretender to the real Bride featured in chapters 19 and 21.
4. This may or may not be the same angel who acted as John’s guide in 17:1.
5. That one of the "last plague" angels has the role of teaching John about the new Jerusalem is probably intended as a divine paradox.
6. There appears no special reason why this angel is in view at this juncture other than the sovereignty of God.
7. He is the one chosen to appear in John’s vision of the Holy City.
8. What follows to the end of this chapter is a lengthy section about the bride-city.
9. This section greatly expands on the preemptory announcement of her arrival in 21:2.
10. That this section cannot apply to the Millennium is because of the complete absence of the curse (22:3) that will continue to be operative, albeit on a restricted basis, during the 1000 years (cf. 20:8-9).
11. The absence of night-time conditions (21:25) and the elimination of the sun and moon (21:23) cannot characterize the Millennium either.
12. There will be a temple in the Millennium (Ezek. 40-48), but in the new Jerusalem there will be none (Rev. 21:22).
13. Grounds for explaining this as a city descending like a space platform and hovering over the earth as is sometimes proposed are without scriptural basis.
14. Besides all these contradictions of a millennial setting, this view violates the chronological context of 19:11-20:15.
15. The chronological sequence of 19:11-22:5 most naturally sees this extended section as a further description of the new creation mentioned in 21:1.
16. Features of the city mentioned in 21:2 match the description in 21:9, so they must be one and the same.
17. It is true that the mention of nations who reside outside the city and of rulers who bring their glory into the city (21:24), the leaves of the Tree of Life which are for the healing of the nations (22:2) do not seem to commend themselves to the eternal state where perfection is the norm.
18. The "bride" (numphe) stands in conspicuous contrast with "the harlot" (porne) of 17:1.
19. The city itself is also designated "the wife" (ten gunaika).
20. The marriage of the Lamb takes place in heaven on the eve of the Second Advent (19:7ff.)
21. The wedding supper of the Lamb takes place on earth and lasts 1000 years.
22. The "couple" resides in the New Jerusalem for all eternity!
23. Notable women in the Apocalypse are: Israel (chp. 12), the Roman Catholic Church (chp. 17), America (chap. 18), and the Bride of Christ-the Church (chps. 19-22).
24. There are seven references to "the Lamb" to the end of the book; and there are 25 total in connection with the Savior.
25. The seven bowl judgments are the upshot of the blowing of the 7^th trumpet and these judgments occur on the cusp of the Second Advent.

Setting of the Vision (v. 10)

VERSE 10 And he carried me away in the Spirit to a great and high mountain (kai. avph,negke,n me evn pneu,mati evpi. o;roj me,ga kai. u`yhlo,n [conj kai + aor.act.ind.3s. apophero carry off, transport + pro.acc.m.s. ego "me" + prep en in or by + noun instr.nt.s. pneuma spirit + prep epi upon + noun acc.nt.s. oros mountain + adj.acc.nt.s. megas great + conj kai + adj.acc.nt.s. hupselos lofty, tall, high], and showed me the holy city, Jerusalem, coming down out of heaven from God [kai. e;deixe,n moi th.n po,lin th.n a`gi,an VIerousalh.m katabai,nousan evk tou/ ouvranou/ avpo. tou/ qeou/ [conj kai + aor.act.ind.3s. deiknumi show, point out + pro.dat.m.s. ego "to me" + art.w/noun acc.f.s. polis city + art.w/adj.acc.f.s. hagios holy + noun acc.f.s. Ierosoluma Jerusalem + pres.act.part.acc.f.s. katabaino descend + prep ek from + art.w/noun abl.m.s. ouranos heaven + prep apo from (motion) + art.w/noun gen.m.s. theos God]),

ANALYSIS: VERSE 10

1. Similarities between the language here and in 17:1 are not coincidental.
2. As in 1:10; 4:1 and 17:1 "in spirit" (en pneumatic) denotes an prophetic trance.
3. This constitutes a fresh vision with a transport of ecstasy (cf. Ezek. 3:14).
4. John’s destination in the theatre of the mind (e.g. a trance-like state similar to Peter on the rooftop) he reports to be "a great and high mountain" as over against the wilderness scenery of 17:3.
5. It was a very high location so he could see (sic) New Jerusalem as it itself is a very tall city!
6. The city is not portrayed as being on this mountain by in the immediate vicinity of the mountain.
7. This is similar to the vision of Ezekiel in 40:3.
8. The angelic guide proceeds to show him the particulars of the New Jerusalem.
9. The descent of the city is a prophetic event (hence, real) within John’s visional experience that previews a future real event.

Physical Characteristics of the Eternal City (vv. 11-21)

VERSE 11 having the glory of God (e;cousan th.n do,xan tou/ qeou/ [pres.act.part.acc.f.s. echo have + art.w/noun acc.f.s. doza glory + art.w/noun gen.m.s. theos God]).

Her brilliance was like a very costly stone, as a stone of crystal-clear jasper (o` fwsth.r auvth/j o[moioj li,qw| timiwta,tw| w`j li,qw| iva,spidi krustalli,zonti [art.w/noun nom.m.s. phoster a light-bearing luminary, star; a state of radiance/brilliance; 2x Phil. 2:15 + pro.gen.f.s. aute her + adj.nom.m.s. homoios like, resembling + noun dat.m.s. lithos stone + adj.dat.m.s.superl. timios costly, very expensive + conj hos as, like + noun dat.m.s. lithos stone + noun dat.f.s. iaspis jasper; a stone in various colors and generally opaque + pres.act.part.dat.m.s. krustallizon be clear as crystal;1x]).

ANALYSIS: VERSE 11

1. John first describes the city’s radiant glow.
2. The city has "the glory of God.
3. The entire massive structure radiates from its very stones God’s glory.
4. This is the same glory that occupied the Most Holy Place (cf. Ex. 40:34; 1Kgs. 8:11; 2Chron. 5:14Ezek. 43:5) sometimes referred to as the Shekinah glory.
5. This term in not found in either the Old or New Testaments.
6. It was a term coined by the Babylonian rabbis.
7. It basic meaning relates to the term "to dwell."
8. In Scripture, such as those cited in point 4, it refer to a supernatural light, or the light put forth by the glory (essence) of God.
9. It refers to visible light.
10. This Shekinah glory radiated from the humanity of Christ on the Mount of Transfiguration (Lk. 9:29 "And while He was praying, the appearance of His face changed, and His clothes became dazzling white."; cf. 2Pet. 1:16-18).
11. Paul was struck blind by this glory on the road to Damascus (Acts 9:3-6; 22:6-11; 26:12-16).
12. Its intensity and configuration is adjusted to the occasion and environment.
13. The city’s "brilliance" (phoster) or luminance comes from the essence of God; hence the divine presence constantly emanating through the jasper-like stone of the city’s construction.
14. The radiance of the city’ exterior is compared to a "very costly stone/gem."
15. This reference to the city’s exterior begins an extended description of the city (11-21).
16. The bride motif is a figure for both the city as well as its inhabitants.
17. She is as real as any city that has ever existed, and to hold otherwise is to make a mockery of the text.
18. John conveys what he saw and his visional experience took him where his readers cannot go.
19. A study of this chapter makes it clear that this is a materialistic city comprise of precious stones comparable to modern gems.
20. This city has foundations, walls, gates and streets.
21. Those who are residents of the city are distinguished from the city (cf. 22:3-5), so the city cannot be purely an idealized conception or the people of God.
22. "A very precious stone" has great refractivity.
23. The exterior is compared to "a crystal-clear jasper stone."
24. This characterization describes God Himself in heaven in 4:3.
25. The actual color is in doubt but apparently it is diamond-like in its effulgence.

Its Twelve Gates (v.12)

VERSE 12 It had a great and high wall, with twelve gates, and at the gates twelve angels (e;cousa tei/coj me,ga kai. u`yhlo,n( e;cousa pulw/naj dw,deka kai. evpi. toi/j pulw/sin avgge,louj dw,deka [pres.act.part.nom.f.s. echo have + noun acc.nt.s. teichos wall + adj.acc.nt.s mega great + conj kai + adj.acc.nt.s. hupselos high + pres.act.part.nom.f.s. echo have + noun acc.m.p. pulon gate + adj.acc.m.p. dodeka twelve + conj kai + prep epi at + art.w/noun dat.m.p. pulon gate + noun acc.m.p. angelos angel + adj.acc.m.p. dodeka twelve]; and names were written on them, which are the names of the twelve tribes of the sons of Israel [kai. ovno,mata evpigegramme,na( a[ evstin Îta. ovno,mataÐ tw/n dw,deka fulw/n ui`w/n VIsrah,l [conj kai + noun acc.nt.p. onoma name + perf.pass.part.acc.nt.p. epigrapho write on, inscribe, engrave + pro.nom.nt.p. ho which + pres.act.ind.3s. eimi + art.w/noun nom.nt.p. onoma name + art.w/adj.gen.f.p. dodeka twelve + noun gen.f.p. phule tribe + noun gen.m.p. huios son + noun gen.m.s. Israel]).

ANALYSIS: VERSE 12

1. John’s attention was directed to the city wall with its twelve gates.
2. The city’s wall is its most commanding feature as its is in dimension far beyond and structure man-made or otherwise that ever existed in the old creation.
3. The size and purpose of the wall is not to defend against enemies as there is none to defend against.
4. It is rather a symbol of the doctrine of eternal security with respects to the saints who occupy her.
5. The city’s twelve gates are actually "gate-towers."
6. The noun pylon is a word for a large gateway, as in Lk. 16:20, of which the much smaller pyle is a part.
7. Eleven times the gate-towers are referred to in Rev. 21-22.
8. Ezekiel’s vision of the millennial Jerusalem has twelve gates as well (Ezek. 48:31-34).
9. The large number of gates, three on each wall is a reminder of freedom of access to the city.
10. The "twelve angels" stationed as sentries enforces the impression of security.
11. Since there is no potential threat to evil types entering the city, the presence of the angels is strictly symbolic.
12. Evil is not a component of the new creation.
13. They basically act in a capacity to welcome those who live outside the city and who visit from time to time.
14. The dimensions of the gates are not given but their size is proportional to the height of the city walls.
15. The names of the twelve tribes of Israel are parallel to the millennial layout of Ezek. 48:31-34, with one name on each gate.
16. The arrangement will be according to the encampment of the twelve tribes around the Tabernacle in the wilderness.
17. This serves to show the role of Israel within her dispensation (e.g. "salvation is from the Jews" according to Jesus; Jn. 4:22).

The Four Directions (v. 13)

VERSE 13 There were three gates on the east and three gates on the north and three gates on the south and three gates on the west (avpo. avnatolh/j pulw/nej trei/j kai. avpo. borra/ pulw/nej trei/j kai. avpo. no,tou pulw/nej trei/j kai. avpo. dusmw/n pulw/nej trei/j [prep apo from + noun abl.f.s. anatole rising; east + noun nom.m.p. pulon gateway, entrance + adj.nom.m.p. treis three + conj kai + prep apo from, on + noun abl.m.s. borras north + noun nom.m.p. pulon gateway + adj.nom.m.p. tries three + conj kai + prep apo on + noun abl.m.s. notos south + noun nom.m.p. pulon gateway + adj.nom.m.p. treis three + conj kai + prep apo on + noun gen.f.p. dusme west + noun nom.m.p. pulon gateway + adj.nom.m.p. treis three]).

ANALYSIS: VERSE 13

1. The four points of the compass demonstrate the in the new creation this familiar orientation will prevail.
2. The preposition apo in its four occurrences in this verse signifies the vantage point from which John viewed the city.
3. The three tribal names inscribed on the eastern gates will be Joseph, Benjamin and Dan.
4. The words "from the north" single out Reuben, Judah, and Levi according to Ezek. 48:31.
5. "From the south" designates Simeon, Issachar, and Zebulon.
6. The westward gates will have the names of Gad, Asher, and Naphtali inscribed on the gates.
7. There is a strong indication that the redeemed of the age of Israel will occupy the city along with the saints of the CA.
8. This is based on the implications of Heb. 11:9 & 10.
9. Since the city has inscribed on its gates and foundations the names of the twelve tribes and the twelve apostles this would add to the notion that both groups occupy the city.
10. After all, how is Israel’s eternal inheritance that promises her a land grant fulfilled in the eternal state is she is not permitted to live in the city?
11. Also, Israel, like the Church is related to her God in a wife capacity.

The Twelve Foundations (v. 14)

VERSE 14 And the wall of the city had twelve foundation stones [kai. to. tei/coj th/j po,lewj e;cwn qemeli,ouj dw,deka [conj kai + art.w/noun nom.nt.s. teichos wall + art.w/noun gen.f.s. polis city + pres.act.part.nom.m.s. echo have + noun acc.m.p. themelios foundation + adj.acc.m.p. dodeka twelve], and on them were the twelve names of the twelve apostles of the Lamb [kai. evpV auvtw/n dw,deka ovno,mata tw/n dw,deka avposto,lwn tou/ avrni,ou [conj kai + prep epi upon, on + pro.abl.m.p. autos "them" + adj.acc.nt.p. dodeka twelve + noun acc.nt.p. onoma name + art.w/adj.gen.m.p. dokeka twelve + noun gen.m.p. apostolos apostle + art.w/noun gen.nt.s. arnion lamb]).

ANALYSIS: VERSE 14

1. The city’s foundations constitute yet another feature of the eternal city and related to its exterior.
2. The design of this city is that it has a foundation typical of temples, homes and public buildings.
3. Not only does it have a foundation, it has twelve foundations, and this is most unusual.
4. These foundations are all exposed, which is sometimes the case where the building is built upon solid bedrock as in the case of the Temple.
5. The Temple of old had a visible foundation, comprising the lower level of the overall wall.
6. Granite stones were set on top of the first level of the wall and so forth to the top layer.
7. Again, the first level was clearly visible constituting mammoth foundation stones.
8. Looking along the four sides of this city one will see corner-base─gate─base─gate─base─gate─corner-base.
9. The twelve foundations recall the city which Abraham looked forward to (Heb. 11:10), a city "whose architect and builder is God."
10. Various attempts have been made to align the stones mentioned in verses 19-20 with the particular names of the twelve apostles.
11. This appears to be a fruitless endeavor as there is no consensus which has come forth.
12. A distinction is made between the 12 tribes and the 12 apostles.
13. Jesus made the same distinction (Matt. 19:28; Lk. 22:30).
14. The redeemed of the 12 tribes never becomes the Church.
15. On another note, "the twelve" in Jn. 20:24 refers to the apostolic roster when only eleven were present!
16. And so in 1Cor. 15:5 the same number refers to a group of only eleven.
17. Clearly Paul is the 12^th member of the group and not Matthias who was selected by the Church on Pentecost to replace Judas at Peter’s suggestion.
18. Subsequent events demonstrated that the 12^th man had to handpicked by Jesus Himself and taught by Jesus Himself.
19. Matthias otherwise qualified according to Acts 1:21-22.
20. One qualification was conspicuously overlooked and that was each of the 12 had to be handpicked by the Lord and not by proxy.
21. The 12^th name is that of the apostle Paul and it would be unthinkable to not have his name on the roster of the 12.
22. Paul referred to himself as "one untimely born (noun ektrwma abnormal birth)" in 1Cor. 15:8.
23. Following his conversion and call to the ministry Paul spent three years in Arabia where he was trained for the ministry (cf. Gal. 1:17-18) corresponding to the three years the twelve disciples/apostles were in training.
24. It should not be inferred from this that the writer of Revelation was not an apostle.
25. Clearly John’s name is inscribed on one of the 12 foundation stones.
26. This is a singular honor for each of these 12 men who fulfilled their apostolic office.
27. Beyond dispute, this description of the bride-city differentiates believers from the age of Israel and those from the Church age.
28. Both "women" live side by side in this city in perfect harmony with the right man, designated here as "the Lamb" denoting His savior hood.

Physical Dimensions (vv. 15-17)

VERSE 15 The one who spoke with me had a gold measuring rod to measure the city, and its gates and its wall (Kai. o` lalw/n metV evmou/ ei=cen me,tron ka,lamon crusou/n( i[na metrh,sh| th.n po,lin kai. tou.j pulw/naj auvth/j kai. to. tei/coj auvth/j [conj kai + art.w/pres.act.part.nom.m.s. laleo speak + prep meta with + pro.gen.s. ego + imperf.act.ind.3s. echo have + noun acc.nt.s. metron measure + noun acc.m.s. kalamos stick, rod + adj.acc.nt.s. chrusous gold, made of gold + conj hina so that + aor.act.subj.3s. metero measure + art.w/noun acc.f.s. polis city + conj kai; better "even" + art.w/noun acc.m.p. pulon gate + conj kai + pro.gen.f.s. aute its + conj kai + art.w/noun acc.nt.s. teichos wall + pro.gen.f.s. aute its]).

ANALYSIS: VERSE 15

1. John’s teaching angel from 21:9, here designated by "the one who spoke with me" proceeds to provide the physical dimensions of the city.
2. The material out of which the measuring rod is made is apropos since the city itself is made of precious stones.
3. The angel measures the city and provides John information not readily discernible from direct observation.
4. This is similar to what was provided for the prophet Ezekiel in his vision of the millennial temple (cf. Ezek. 40:2, 48; 42:16-20).
5. "The city" is a comprehensive entity that includes "her gates and her walls."
6. The translation should follow the ascensive use of the conjunction kai ("even"), hence the translation "in order that he might measure the city, even her gates and her walls."
7. The text does not supply the measurements for the twelve gateways, while a description of the gates in verse 21.

The City’s Shape (v.16)

VERSE 16 The city is laid out as a square, and its length is as great as the width (kai. h` po,lij tetra,gwnoj kei/tai kai. to. mh/koj auvth/j o[son Îkai.Ð to. pla,toj [conj kai + art.w/noun polis city + adj.nom.f.s. tetragonos laid out in a quadrangle; four square; "as a square"; 1x + pre.dep.ind.3s. keimai lie; "laid out" + conj kai + art.w/noun nom.nt.s. mekos length + pro.gen.f.s. aute "its" + adj.nom.nt.s. hosos same as + kai even + art.w/noun nom.nt.s. platos width]; and he measured the city with the rod, fifteen hundred miles [kai. evme,trhsen th.n po,lin tw/| kala,mw| evpi. stadi,wn dw,deka cilia,dwn [conj kai + aor.act.ind.3s. metreo measure + art.w/noun acc.f.s. polis + art.w/noun instr.m.s. kalamos reed; measuring stick + prep epi at + noun gen.m.p. stadios around 607ft, 200 yrds; 6x: Matt. 14:24; 24:13; Jn.6:19; 11:18; Rev. 14:20; 21:16 + adj.nt.p. dodeka twelve + noun gen.f.p. chilias thousand; 12,000 stadia]; its length and width and height are equal [to. mh/koj kai. to. pla,toj kai. to. u[yoj auvth/j i;sa evsti,n [art.w/noun nom.nt.s. mekos length + conj kai + art.w/noun nom.nt.s. platos width + conj kai + art.w/noun nom.nt.s. hupsos height + pro.gen.f.s. aute its + adj.nom.nt.p. isos equal + pres.act.ind.3s. eimi is]).

ANALYSIS: VERSE 16

1. The predicate adjective tetragonos ("foursquare," literally "four-cornered") indicates the city is in the shape of a quaradrangle (cf. vv. 12:13; Ezek. 48:16, 20).
2. This adjective was a word to describe a cube-shaped stone used in building projects.
3. The added phrase "its length the same as its width" show the city be be in the shape of a square.
4. Ancient Babylon and Nineveh were both laid out in the shape of a square.
5. The angel measures he city and came up with "twelve thousand stadia" as its length, width, and height.
6. At about 607 feet per stadia (distance of the horseracing track at Olympia) the total comes out to be around 1400 miles per dimension.
7. Those who want to make it the combined total of the four sides usually do so to reduce the vast dimensions of the city.
8. The natural reading of the language suggests that this dimension is for each direction.
9. If this is not the case, then the account gives no dimension for the height.
10. A city of this size with Patmos as its center would reach to Rome on the west and Jerusalem on the east.
11. Or it would encompass the land mass from the Mississippi River to the Pacific Ocean.
12. Though staggering to human conception, a city 1400 to 1500 miles is no more problematic than a pearl large enough to serve as a city gate or gold that is as transparent as glass.
13. The adjective isa ("equal") shows that the shape of the city is that of a perfect cube, just like the cube-shaped Holy of Holies in Solomon’s temple (1Kgs. 6:19-20).
14. The architectural harmony of the city expresses the symmetry of God’s plan.
15. The claim that a perfect cube is not structurally feasible rests on a comparison with the present creation.
16. No such limitations can be imposed on the new creation.

Measurement of the Wall’s Width (v.17)

VERSE 17 And he measured its wall, seventy-two yards (kai. evme,trhsen to. tei/coj auvth/j e`kato.n tessera,konta tessa,rwn phcw/n [conj kai + aor.act.ind.3s. metreo measure + art.w/noun acc.nt.s. teichos wall + pro.gen.f.s. aute "its" + adj.gen.m.p. ekaton one hundred + adj.gen.m.p. tesserakonta forty + adj.gen.m.p. tessares four + noun gen.m.p. pechus forearm; cubit], according to human measurements, which are also angelic measurements [me,tron avnqrw,pou( o[ evstin avgge,lou [noun acc.nt.s. metron meaure(ment) + noun gen.m.s. anthropos man; human + pro.nom.nt.s. hos which + pres.act.ind.3s. eimi is + noun gen.m.s. angelos angel(ic)]).

ANALYSIS: VERSE 17

1. Next follows the measurement of the thickness of the city’s walls.
2. Common sense dictates the height of the city’s wall is not in view here as that was given in v.16.
3. The stat given is 144 cubits as the noun pechon meaning literally "forearm" is the average length of a man’s forearm.
4. This is what is known as the biblical cubit in the OT.
5. This comes out to be around 216 feet for the wall’s thickness.
6. While an extremely thick wall by current standards, it is a tiny fraction of the height of the wall at somewhere around 7,392,000 feet!
7. This wall will be somewhat higher than Solomon’s porch, the highest point in his temple, which was 120 cubits (2Chron. 3:4).
8. The general height of his temple was 30 cubits (1Kgs. 6:2).
9. The thickness is not out of proportion to the height of the wall.
10. Again, we are dealing here with building conditions and material inherent in a creation we know nothing about in terms of modern science.
11. The words "in the measure of a human, which is [that] of an angel" is an accusative of general reference standing in apposition to "he measured."
12. The expression means that the angel did the measuring, but followed human methodology, even though a non-human did the measuring.
13. The words "which is [also] angelic [measurements]" indicates that the angelic order does not operate under a diverse system of weights and measures that humans go by.

 

The Wall’s Materiel (v.18)

VERSE 18 The material of the wall was jasper [kai. h` evndw,mhsij tou/ tei,couj auvth/j i;aspij [conj kai + art.w/noun nom.f.s. endomesis strictly, a thing built, interior structure; building material; 1x + art.w/noun gen.nt.s. teichos wall + pro.gen.f.s. aute + noun nom.f.s. iaspis a precious stone of very fine grained silica found in various colors and ordinarily opaque; cf. Rev. 4:4; 21:11,18,19]; and the city was pure gold, like clear glass [kai. h` po,lij crusi,on kaqaro.n o[moion u`a,lw| kaqarw/ [conj kai + art.w/noun nom.f.s. polis + noun nom.nt.s. chrusion gold + adj.nom.nt.s. katharos pure + adj.nom.nt.s. homoios similar + noun dat.f.s. hualos glass, crystal, transparent stone, diamond]).

ANALYSIS: VERSE 18

1. The presentation goes on to describe the materials out of which the city is constructed.
2. Two items are mentioned in this verse and in combination make up the substance of the city’s walls.
3. Those two items are jasper and pure translucent gold.
4. The term translated "material" (endomesis) means "incorporated in" or "built in."
5. Jasper is encased in what is called here "pure gold, like clear crystal."
6. The city will emit a jasper-like radiance.
7. Ancient jasper is not the same as what is called jasper today.
8. Biblical jasper is translucent green while modern jasper is like red agate.
9. In 4:3 the One who sits on the throne is like jasper and a sardius/carnelian (red) in appearance.
10. The metal gold in the new order is unlike the gold of the present order.
11. For one thing is translucent (cf. v.21).
12. It could be that the walls, which make up the bulk of the city’s phi sod, is crystal clear gold and the interior structures inherent in any city are like the stone jasper.
13. It was one of the stones found in the breastplate of the high priest of Israel (Ex. 28:20).
14. We might imagine the city as having crystal clear walls (see-through) and the interior structures comprising translucent green jasper.
15. The jasper aspect may very well hint at that city’s buildings, towers or roofs.

The City’s Foundations (vv. 19-20)

VERSE 19 The foundation stones of the city wall were adorned with every kind of precious stone oi` qeme,lioi tou/ tei,couj th/j po,lewj panti. li,qw| timi,w| kekosmhme,noi [art.w/noun nom.m.p. themelios foundation stone + art.w/noun gen.nt.s. teichos wall + art.w/noun gen.f.s. polis city + adj.instr.m.s. pas all, every + noun instr.m.s. lithos stone + adj.inst.m.s. timios valuable, precious, costly + per.pass.part.nom.m.p. kosmeo arrange, put in order, adorn]).

The first foundation stone was jasper (o` qeme,lioj o` prw/toj i;aspij [noun nom.m.s. themelios foundation stone + art.w/adj.nom.m.s. protos first + noun nom.f.s. iaspis jasper]; the second, sapphire; the third, chalcedony; the fourth, emerald [o` deu,teroj sa,pfiroj( o` tri,toj calkhdw,n( o` te,tartoj sma,ragdoj [art.w/adj.nom.m.s. deutros second + noun nom.f.s. sapphiros sapphire + art.w/adj.nom.m.s. tritos third + noun nom.m.s. chalkedon chalcedony + art.w/adj.nom.m.s. tetartos fourth + noun nom.m.s. smaragdos emerald]);

VERSE 20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl (o` pe,mptoj sardo,nux( o` e[ktoj sa,rdion( o` e[bdomoj cruso,liqoj( o` o;gdooj bh,rulloj [art.w/adj.nom.m.s. pemptos fifth + noun nom.m.s. sardonux sardonyx, onyx + art.w/adj.nom.m.s. hektos sixth + noun nom.nt.s. sardion sardius, carnelian ruby color + art.w/adj.nom.m.s. ebdomos seventh + art.w/adj.nom.m.s. chrusolithos chrysolite topaz golden colored + art.w/adj.nom.m.s. ogdoos eighth + noun nom.m.s. berullos beryl gem of a sea green color +, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst [o` e;natoj topa,zion( o` de,katoj cruso,prasoj( o` e`nde,katoj u`a,kinqoj( o` dwde,katoj avme,qustoj [art.w/adj.nom.nt.s. enatos ninth + noun nom.nt.s. topazion topaz + art.w/adj.nom.m.s. dekatos tenth + noun nom.m.s. chrussopasos chrysoprase translucent green stone + art.w/adj.nom.m.s. endekatos eleventh + noun nom.m.s. huakinthos hyacinth dark red or dark blue + art.w/adj.nom.m.s. dodekatos twelfth + noun nom.f.s. amethustos amethyst deep violet stone]).

ANALYSIS: VERSES 19-20

1. Attention returns to the foundation(s) of the city wall (cf. v.14).
2. Since this is no ordinary city it follows that its foundation(s) is very special.
3. As noted above each of the 12 foundations has inscribed on it the names of the 12 apostles (21:14).
4. Acts 1:13 supplies the list minus Judas’ replacement, that being the apostle Paul the 12^th man.
5. The 12 inscriptions will probably follow the list found in Acts 1:13 with Peter’s name on the Jasper foundation and so on throughout the list with Paul’s name on the uppermost foundation, that being represented by the gem amethyst.
6. Some uncertainty exists regarding the identification of some of the stones and their colors.
7. The first foundation (Peter’s) is represented by the stone Jasper.
8. Modern jasper and biblical jasper are two completely different stones.
9. Modern jasper is reddish to brown in hue while ancient jasper was translucent green.
10. This corrects previous comments in this study saying that is red, notably in connection with God’s throne being of a green hue in Rev. 4:3.
11. This translucent stone comprises the walls of the city according to 21:18 (cf. 21:11).
12. Green symbolizes eternal life.
13. This stone is represented on the breastplate of the high priest of Israel (cf. Ex. 28:20).
14. All other references to jasper include Rev. 4:3; 21:11, 18, 19.
15. The second foundation is made of sapphire and is typically blue in color.
16. This foundation has the Apostle John’s name inscribed on it if following the list in Acts 1:13.
17. This stone was featured in the second row of the high priest’s breastplate (Ex. 28:18).
18. The third stone is chalcedony, which following the list, is the Apostle James’ foundation.
19. Chalcedony in the narrowest sense of the term is a bluish, white, gray stone.
20. This term occurs only here.
21. The fourth stone is the emerald which of course is green in color.
22. The Apostle Andrew is mentioned fourth in the listing in Acts 1:13.
23. This is the only mention of the emerald in the NT, though the cognate adjective occurs in Rev. 4:3 as the color of the rainbow around the throne of God.
24. The fifth foundation corresponds to the Apostle Philip from the listing in Acts 1:3.
25. It is the stone sardonyx, a compound of sardion, the red carnelian and onyx, meaning white.
26. This is a white stone with red layering in even planes.
27. The sardius stone comprises the sixth foundation.
28. Sardius probably best corresponds the modern ruby.
29. This stone is based on the supposition that the list in Acts 1:13 will follow the order here corresponds to the Apostle Thomas.
30. This color is manifest in the throne of God in Rev. 4:3.
31. The seventh foundation is chrysolite as stone of golden color as the etymology suggests chrysos (gold) and lithos (stone) implies.
32. This stone corresponds to modern peridot which is green to golden in color.
33. The Apostle Bartholomew is the seventh name on the final listing of the apostles in the NT.
34. The word for the eighth foundation is beryl and occurs only here in the NT.
35. It also appears in the LXX of Ex. 28:20 as one of the stones on the fourth row of the high priest’s breastplate.
36. Other references include Ex. 39:13; SoS 5:14; Ezek. 1:16; 10:19; 28:13; Dan. 10:6.
37. It corresponds to the Apostle Matthew in the Acts’ listing.
38. Beryl is a category of precious stone of which the emerald is the most valuable.
39. Other precious beryls include aquamarine (light blue), heliodor (yellow-green), bixbite (raspberry-red), morganite (soft pink to violet).
40. One source has beryl as being sea-green in color.
41. The ninth foundation corresponds to the ninth name in the Acts’ listing which is the Apostle James son of Alphaeus.
42. Topaz, occurring only here in the NT, comprises the ninth foundation.
43. This stone is found on the breastplate of the high priest (Ex. 28:17; 39:10; cp. Ezek. 28:13).
44. Chrysoprase corresponds to the tenth name on the list that being the Apostle Simon the Zealot.
45. Chrysoprase is commonly a colorless stone but the ancient stone was yellow in color.
46. The eleventh stone is jacinth a deep blue (violet) colored stone.
47. The bluish smoke of 9:17 ("hyacinth") is etymologically related to this term.
48. It is found on the third row of the breastplate (Ex. 28:19; 39:12).
49. The apostle whose name appears as number 11 on the list in Acts is "Judas the son of James."
50. The twelfth or top foundation stone is the familiar amethyst which is a deep purple color in its best specimens.
51. It too is found on the breastplate (Ex. 28:19; 39:12).
52. Paul the last apostle added to the roster in replacement of Judas Iscariot is probably to be associated with this gem and foundation.
53. Each of the 12 foundations is visible and each consists of a solid layer precious stone beginning with jasper and ending with amethyst.
54. This is indicated by verse 14 which reads "and the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb."
55. The effect is stripped in colors corresponding to each stone.
56. This provides a decoration indicated by the verb translated "are adorned" (perf.pass.part. kosmeo).
57. The effect will be rainbow-like pointing to God’s faithfulness with respect to His promises and His people.
58. So "the foundations of the wall of the city having been adorned with every kind of precious stone:" is a more literal translation of the header.
59. The listing follows from foundation number one through foundation number twelve.
60. Each foundation probably corresponds to the list of the eleven apostles found in Acts 1:13 and completed by the addition of the Apostle Paul.
61. The load bearing capacity of the lowest layer will be able to withstand the mass above it as only God can create the conditions necessary to sustain the walls for all eternity.
62. No information is given as to the height of each of these foundations.
63. The proposed color sequence is green (jasper), blue (sapphire), Caribbean blue (chalcedony), green (emerald), white and red layered (sardonyx), ruby red (sardius, like the ruby) golden (chrysolite known today as topaz), canary yellow (topaz/modern chrysolite), sea green (beryl), golden green (chrysoprase), dark blue (jacinth), deep purple (amethyst).

The Pearly Gates and Streets of Gold (v.21)

VERSE 21 And the twelve gates were twelve pearls (kai. oi` dw,deka pulw/nej dw,deka margari/tai [conj kai + art.w/adj.nom.m.p. dodeka twelve + noun nom.m.p. pulon gateway + adj.nom.m.p. dodeka twelve + noun nom.m.p. margarites pearl]; each one of the gates was a single pearl [avna. ei-j e[kastoj tw/n pulw,nwn h=n evx e`no.j margari,touÅ [adv ana in turn, one after another + adj.nom.m.s. heis one + adj.nom.m.s. hekatos each one; whole expression: "every single one" + art.w/noun gen.m.p. pulos gateway + imperf.act.ind.3s. eimi "was" + prep ek from + adj.gen.m.s. heis one + noun abl.m.s. margarites pearl).

And the street of the city was pure gold, like transparent glass (kai. h` platei/a th/j po,lewj crusi,on kaqaro.n w`j u[aloj diaugh,j [conj kai + art.w/noun nom.f.s. platus street + art.w/noun gen.f.s. polis city + noun nom.nt.s. chrusos gold + adj.nom.nt.s. katharos clean, pure + conj hos as + noun nom.f.s. hualos glass, crystal, transparent stone + adj.nom.m.s. diauges translucent, transparent]).

ANALYSIS: VERSE 21

1. The twelve gates are the same ones described in verses 12-13, each gate has inscribed with the name of a tribe of Israel.
2. These gate-towers consist of "twelve pearls", each gate consisting of a single mammoth pearl.
3. Among ancients pearls were ranked highest among precious gems.
4. Unlike geological gems improvement by human workmanship was impossible.
5. Pearls were among the treasured ornaments of the wealthier class (Matt. 7:6; 1Tim. 2:9; Rev. 18:12).
6. Both here and in 22:2 the singular "street’ refers to multiple streets the singular term is generic rather than a reference to the main thoroughfare.
7. The LXX uses the substantive in the generic manner (Gen. 19:2; Est. 6:9, 11; Cr. Rev. 11:18).
8. Because the street is continuous, even when it changes directions or joins the avenues coming from the various gate-towers, it is one and not many.
9. The interior city is gold (v.18b), as well as the city streets.
10. The exterior wall is made of translucent jasper (v.18a), also seen in the first foundation (v.18).
11. It is made of the highest grade of gold; it is "pure."
12. It resembles "transparent glass."
13. The word diauges comes from dia ("through") and auge ("brightness").
14. The present creation knows nothing of such gold so pure and clear.
15. This material is diamond-like but radiating a golden color as in some gems.

The City’s Illumination (vv. 22-27)

VERSE 22 I saw no temple in it (Kai. nao.n ouvk ei=don evn auvth/ [conj kai + noun acc.m.s. naos temple (inner sanctum) + neg ouk + aor.act.ind.1s. eidon "saw" + prep en in + pro.loc.f.s. aute it], for the Lord God the Almighty and the Lamb are its temple [conj gar for + art.w/noun nom.m.s. kurios lord + noun nom.m.s. theos God + art.w/noun nom.m.s. pantokrator Almighty, the Omnipotent + noun nom.m.s. naos temple + pro.gen.f.s. aute its + pres.act.ind.3s. eimi + conj kai + art.w/noun nom.nt.s. arnion lamb]).

ANALYSIS: VERSE 22

1. Shifting gears slightly the author reports the light source for the city.
2. The eternal state will require no special sanctuary for the reason given in this verse.
3. The concluding verses of this chapter show how God has brought the redeemed into a special and intimate relationship with His Person.
4. John did not see a temple building in the New Jerusalem.
5. The temple in its best days had both a most holy place with the Shekinah glory lighting the inner sanctum.
6. OT prophets spoke of a temple as existing in connection with the restored city of Jerusalem (Isa. 44:28; 66:13; Ezek. 40-48).
7. The absence of a temple from the New Jerusalem marks a major departure from that expectation.
8. A reconciliation of the two expectations that a temple would be the center of world-wide worship belongs to the millennial age, but not to the eternal state.
9. In light of this absence, the promise to the overcomer (believer) in 3:12 is on of permanency in the Holy City.
10. The conjunction gar ("for") is explanatory for the phenomenon of a missing temple.
11. In the eternal state (e.g. "day of God" 2Pet. 3:12) men will enjoy unmediated communion.
12. God Himself is the temple or inner sanctum, in other words the most holy place ("holy of holies").
13. "The Lord God, the Almighty" will make Himself immediately available to the people within the city.
14. Furthermore so is the Lamb, Jesus Christ according to the last three words of the verse.
15. What for so long was a symbol in the earthly tabernacle and temple, now gives way to full reality.
16. The symbol is no longer necessary as is replaced with that to which it as a shadow and a type.
17. No longer will there be limited or mediated access to the Lord God and His Son.

The Light Source (v.23)

VERSE 23 And the city has no need of the sun or of the moon to shine on it (kai. h` po,lij ouv crei,an e;cei tou/ h`li,ou ouvde. th/j selh,nhj i[na fai,nwsin auvth/ [conj kai + art.w/noun nom.f.s. polis city + neg ou no + noun acc.f.s. chreia need, necessity + pres.act.ind.3s. echo have + art.w/gen.m.s. hilios sun + conj oude nor + art.w/noun gen.f.s. selene moon + conj hina so that + pres.act.subj.3p. phaino shine + pro.dat.f.s. aute it ], for the glory of God has illumined it, and its lamp is the Lamb [h` ga.r do,xa tou/ qeou/ evfw,tisen auvth,n( kai. o` lu,cnoj auvth/j to. avrni,on [conj gar for + art.w/noun nom.f.s. doza glory + art.w/noun gen.m.s. theos God + aor.act.ind.3s. photizo illuminate + pro.acc.f.s. aute it + conj kai + art.w/noun nom.m.s. luchnos lamp + pro.gen.f.s. aute it + art.w/noun nom.nt.s. arnion lamb]).

ANALYSIS: VERSE 23

1. God’s presence in the city has implications for her lighting system.
2. As the city will have no need of a temple, so she will not need a natural light source as serves the present creation.
3. The "sun" which rules the day and the "moon" which rules the night will not be present in the New Creation (Gen. 1:14-16).
4. They will not need to "shine" in the city which knows no nighttime.
5. The Shekinah glory manifest in the tabernacle and temple will provide on a vastly wider scale the necessary light for the city and its environs.
6. God’s visible manifestation of light in the 3^rd heaven will be on earth.
7. The reason why the sun and moon are not needed is the presence of "the glory of God" to provide the illumination.
8. The sun and moon could add nothing to the radiance.
9. This is all the illumination anyone could ask for.
10. It is more than enough.
11. An earlier reference to serving God day and night in His temple in heaven (7:15-16) pertained to the current regime when "day and night" continues in 24 hour cycles.
12. The words "and its lamp is the Lamb" further underscores the fact that the city is illuminated physically by the very presence of the God-Man.
13. The Lamb is the effulgence of the Father’s glory (Heb. 1:3).
14. The manifest glory of both persons is the same..
15. Both Father and Son are lamps to the city (cf. 22:5).

Light for the Nations (v.24)

VERSE 24 The nations will walk by its light (kai. peripath,sousin ta. e;qnh dia. tou/ fwto.j auvth/j [conj kai + fut.act.ind.3p. peripateo walk + art.w/noun nom.nt.p. ethnos nation + prep dia (means) + art.w/noun gen.nt.s. phos light + pro.gen.f.s. aute "its"], and the kings of the earth will bring their glory into it [kai. oi` basilei/j th/j gh/j fe,rousin th.n do,xan auvtw/n eivj auvth,n [conj kai + art.w/noun nom.m.p. basileus king + art.w/noun gen.f.s. ge earth + pres.act.ind.3p. phero bear, carry; "bring" + art.w/noun acc.f.s. doza glory + prep eis into + pro.acc.f.s. aute it]).

ANALYSIS: VERSE 24

1. The illumination that will supply light for all eternity to the eternal city will radiate its light to the entire planet.
2. John switches from the aorist (prophetic) tense ("illumined") to the future tense where he reports the effect of this light upon those residing outside the city.
3. The nations will walk "by [means of] of the city’s light.
4. The context suggests that the city’s light will be such that earthly kings living around the earth will have enough light to support earth’s population during the eons of eternity future.
5. The allusion of this section is Isa. 60:3, 11, 20.
6. John also reports that the leaders of these unidentified nations will visit the city from time to time and bring their glory into the city of light.
7. The nations and their leaders (kings) begs for an explanation as to their identity.
8. The best opinion and the one which is supported biblically is that these peoples and their rulers are the redeemed gentiles of the 1000 years.
9. They are the ones who believed in Christ during His reign on earth just before the Great White Throne Judgment.
10. They are Gentiles who lived and were saved during the final dispensation.
11. These are the ones who did not join the final satanic rebellion known as the Gog and Magog revolution.
12. They will undergo some sort of transformation that suits them for life in the eternal state.
13. Some affirm that they will be resurrected at the end of the 1000 years.
14. This is based on a misunderstanding of Rev. 20:4-6.
15. The sentence in verse 5 that reads "The rest of the dead did not come to life until the thousand years were completed" is parenthetical and refers not to millennial saints but to the resurrection of unbelievers.
16. "The first resurrection" is completed at the outset of the 1000 years and of course is the resurrection of all categories of believers starting with Jesus Christ and concluding with tribulational martyrs and OT saints.
17. Simple logic says that if the first resurrection is completed at the outset of the millennium, then it follows that millennial believers will not come be resurrected into the same condition as all other believers.
18. This means they will exist like Adam and Eve in the Garden of Eden before the Fall.
19. Of course those millennial saints who die (presumably) and therefore are not alive at the very end will of necessity have to undergo resuscitation.
20. As there are series of examples of resuscitation in Scripture (OT as well as NT examples; Lazarus, saints at Jesus’ resurrection, fellow who fell to his death in Acts, Paul and all those Jesus raised from the dead).
21. These were brought back to mortality.
22. Apparently millennial saints will enjoy a condition very similar to if not identical to that of Adam and Eve in the Garden.
23. These unresurrected persons who will inhabit the new earth will exist like Adam and Eve had they eaten of the tree of life before they were tempted and sinned.
24. This is Paradise restored (22:1-5).
25. Nations as a organized body of people living in a specific geographic area governed by leaders from which their kings come and visit the New Jerusalem as kings will do in the millennial age will exist for all eternity.
26. They will live in the flesh but will be free from all the effects associated with the fall of man.
27. What the specific conditions are is not a matter of divine revelation, and for the matter as are conditions within the city proper.
28. One can only assume the absence of the curse which plagued the former earth (22:3).
29. Conditions will be totally superior to the present order.
30. Two features that will be no more is no sea (21:1) and no more night (21:25).
31. Obviously paradise restored is superior to the paradise of Eden.
32. The observation that "the kings of the earth will bring their glory into it" is to say that they will make this a regular habit as suggested by the present tense of "bring."
33. The humanity that will inhabit the new earth will be ruled over by those living within the city (22:5).
34. The great and eternal metropolis will be the focus of the world and all peoples living under divine institution number four.
35. All peoples will willingly submit to her rule, but this time under absolutely perfect conditions.

Open Gates (vv.25-26)

VERSE 25 In the daytime (for there will be no night there) its gates will never be closed (kai. oi` pulw/nej auvth/j ouv mh. kleisqw/sin h`me,raj( nu.x ga.r ouvk e;stai evkei/ [conj kai + art.w/noun nom.m.p. pulon gate + pro.gen.f.s. aute her + double neg ou me + aor.pass.subj.3p. kleio shut + noun gen.f.s. hemera day (time) + noun nom.f.s. nux night + conj gar for + neg ouk + fut.dep.ind.3s. eimi + adv ekei there]);

VERSE 26 and they will bring the glory and the honor of the nations into it (kai. oi;sousin th.n do,xan kai. th.n timh.n tw/n evqnw/n eivj auvth,n [conj kai + fut.act.ind.3p. phero carry; "bring" + art.w/noun acc.f.s. doza glory + conj kai + art.w/noun acc.f.s. time honor + art.w/noun gen.m.p. ethnos nation + prep eis into + pro.acc.f.s. aute it];

ANALYSIS: VERSES 25-26

1. As an almost parenthetical statement John reports that the city gates will never be closed.
2. This is a common occurrence with walled cities for obvious reasons.
3. This condition will prevail as well in the millennial Jerusalem (cf. Isa. 60:11).
4. Would-be infiltrators of the city will be non-existent.
5. This nonclosure will be by day only as there will be no night there.
6. Access to the city will be continuous for those nations living in the lands around the earth.
7. Kings and their subjects alike will be able to freely and continuously visit the city.
8. There will be no restrictions with regard to humanity visiting the city.
9. The angelic guards at each of the 12 gates are merely for show.
10. Verse 26 picks up the subject line from verse 24.
11. The leaders of organized nations will have access to the city and they will bring their glory as well as their honor into the city.
12. They will bring treasures into the city whatever those tokens may be.
13. Remember the nations will be engaged in some kind of commerce and industry.
14. In a time of uninhibited prosperity their offerings will be incredibly wonderful.

Things That Never Enter the City (v.27)

VERSE 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it (kai. ouv mh. eivse,lqh| eivj auvth.n pa/n koino.n kai. Îo`Ð poiw/n bde,lugma kai. yeu/doj [conj kai + double neg ou me + aor.act.subj.3s. eiserchomai enter + prep eis into + pro.acc.f.s. aute it + adj.nom.nt.s. pan all; anything + adj.nom.nt.s. koinos common; unacceptable; translated "unclean" + conj kai + pres.act.part.nom.m.s. poieo do; "practice" + noun acc.nt.s. bdelugma abomination + conj kai + noun acc.nt.s. pseudos lie], but only those whose names are written in the Lamb's book of life [eiv mh. oi` gegramme,noi evn tw/| bibli,w| th/j zwh/j tou/ avrni,ou [part ei + neg me = except; "only" + art.w/perf.pass.part.nom.m.p. grapho write + prep en in + art.w/noun gen.f.s. zoe life + art.w/noun gen.nt.s. arnion lamb]).

ANALYSIS: VERSE 27

1. Reporting what will not enter the city is equally revealing to telling what will enter the city.
2. Another future of emphatic negation "and nothing…shall ever come into it" points to the absolute purity of the city.
3. Even with wide open gates certain things will never sully the social life and fellowship of the eternal holy city.
4. Though completely open the city will never experience even on a minor note the works of darkness.
5. STA activity will never enter this city.
6. In combination with the double negative plus pan koinon excludes any conceivable moral or spiritual activity.
7. The adjective koinon means common, but in most of its ten occurances it refers to that which is morally or ceremonially unclean.
8. It is used in Titus 1:4 of our "common faith" and in Jude 1:3 of our "common salvation."
9. In these verses it is translated "unclean": Mk. 7:2, 5; Acts 10:14, 28; 11:8; Rom. 14:14; Heb. 10:29 and Rev. 21:27.
10. In Acts 2:44 and 4:32 it refers to having possessions in common.
11. Here an ethical meaning is in view, hence the translation "unclean."
12. There will be no commonly understood sinful activity in the city as is common even among adjusted believers as "we all stumble in many ways" (Jam. 3:2).
13. Mental attitude sins, sins of the tongue and over sinning will be non-existent.
14. Next comes the doing of anything consider an "abomination" (i.e., that which is detestable in God’s eyes).
15. In the same phrase comes the sin of "lying" which includes falsehood in all its forms.
16. Opposition to the truth in word or deed will not exist as all will be fully acclimated to +R.
17. There will be no sins of commission or omission even on the part of the visitors who live on a somewhat different plane than the redeemed of the city.
18. The nations and the kings are unquestionably among those who names are written in the Book of Life.
19. This again raises the intriguing discussion of "the nations" at v. 24.
20. These are a different class of humanity resembling Adam and Eve.
21. They are akin if not identical to Adam and Eve had they undergone the transition to eternal life had they partaken of the tree of life.
22. The tree of life was no off limits to them as was the tree of the knowledge of good and evil.
23. If there are nations as there clearly are then it must follow that there are families and marriages, these being divine institutions.
24. The family unit is the basic unit of organized societies.
25. Adam and Eve would have had children had they remained sinless for any time in the garden, but their fall and expulsion came very soon after their creation.
26. If there is no procreation then the nations will be static entities neither growing nor declining in numbers.