Apocalisse 21:19 Commento

Hitherto the prophecy of this book has presented to us a very remarkable mixture of light and shade, prosperity and adversity, mercy and judgment, in the conduct of divine Providence towards the church in the world: now, at the close of all, the day breaks, and the shadows flee away; a new world now appears, the former having passed away. Some are willing to understand all that is said in these last two chapters of the state of the church even here on earth, in the glory of the latter days; but others, more probably, take it as a representation of the perfect and triumphant state of the church in heaven. Let but the faithful saints and servants of God wait awhile, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter you have, I. An introduction to the vision of the new Jerusalem (Rev 21:1-9). II. The vision itself (Rev 21:10, etc.)

INTRODUCTION TO REVELATION 21 This chapter contains an account of the happy state of the church, consisting of all the elect, both Jews and Gentiles, which will take place upon the first resurrection, and will continue during the thousand years' reign mentioned in the preceding chapter. The seat of the church in these happy times will be the new heaven and the new earth, Rev 21:1 the church that will dwell there is described by its names, the holy city, and new Jerusalem; by its descent, from heaven; and by its state and ornament, being prepared and adorned as a bride for her husband, Rev 21:2 and her happiness is expressed by the presence of God with her, and communion with him enjoyed by her, and by a freedom from all evils endured in the present state of things, Rev 21:3 after which John hears the voice of him that sat on the throne, declaring himself to be the author of the new heaven and earth; ordering him to write, that what had been said was true and faithful; affirming that things were now done and finished; calling himself the Alpha and Omega, the beginning and the end: promising grace to the thirsty soul, the inheritance of all things to the overcomer, and also divine sonship; and threatening the second death to sinners, whose characters are given, Rev 21:5 next John has a vision of the bride before spoken of; the preface to it is in Rev 21:9 in which is signified that one of the seven angels that had the seven vials talked to him in a very free and familiar manner, and proposed to show him the Lamb's wife; and in order to it carried him to an exceeding high mountain, and showed him the city before mentioned, said to be great, holy, and heavenly; and which is described by the glory of God upon it, and the light that was in it, comparable to a crystal jasper stone, Rev 21:11 by its wall, which is great and high; and by its, gates and foundations; its gates are in number twelve, twelve angels at them, and on them written the twelve names of the children of Israel, and these situated three at each point, east, west, north, and south; and its foundations are also twelve, having the names of the twelve apostles on them, Rev 21:12 by the measure of it, which the angel took with his golden read; of the city, which was twelve thousand furlongs, it being four square, and its length, breadth, and height equal; and of the wall, which was a hundred forty and four cubits, Rev 21:15 and next the city is described by the matter of which it was built; the wall of jasper the city of pure gold, like to clear glass; the foundations of precious stone, each foundation being of one stone; the gates of pearls, each gate being of one pearl; the street of the city of pure gold, like transparent glass, Rev 21:18 and then by the temple in it, which is no other than the Lord God and the Lamb; and by the light, which is the same, it having no need of sun or moon, Rev 21:22 and next by its inhabitants, the nations of the saved ones, who walk in its light, and the kings of the earth, that bring their honour and glory to it; by its safety and security, and by the purity of it, none but undefiled persons, and such who are written in the Lamb's book of life, being admitted into it, Rev 21:24.

The fifth, sardonyx,.... Which is partly of the sardian, and partly of the onyx stone, which resembles a man's nail, from whence it has its name; it is reddish, bordering on white; it may be thought to answer to the onyx in the breastplate, on which was written the name of Joseph. The sixth, sardius; the same with the sardine stone, Rev 4:3 of a blood colour, and what is commonly called a cornelian: it is found in Sardinia, from whence it has its name, and in Bohemia and Silesia, though those of Babylon are the best. This was Reuben's stone. The seventh, chrysolite; a stone of a dusky green colour, with a cast of yellow; by its name it should have the colour of gold. Schroder says it is found in Bohemia, and that it is the same the moderns call the topaz. Some think it answers to "tarshish" in the breastplate, rendered "beryl", on which was the name of Asher. The eighth, beryl; a stone of a pale green colour, thought to be the diamond of the ancients: it may answer to the "ligure" in the breastplate, which the Targum on Sol 5:14 calls "birla", and had the name of Dan on it. The ninth, a topaz; a stone very hard and transparent, of a beautiful yellow, or gold colour: the topaz of Ethiopia was counted the best, Job 28:19. Some say it is so called from the island "Topazus"; on this stone Simeon's name was engraven. The tenth, a chrysoprasus; a stone of a green colour, inclining to that of gold, from whence it has its name; for this is the agate in the breastplate, which was Napthali's stone. The eleventh, a jacinth; or "hyacinth": a stone of a purple, or violet colour, from whence it has its name; though what the moderns so call is of a deep reddish yellow, pretty near a flame colour. Zabulon's stone was the diamond. The twelfth, an amethyst; a stone of a violet colour, bordering on purple: it has been thought a preservative from drunkenness, from whence it seems to have its name. On this stone was written the name of Gad. Agreeably to this account of John's, the Jews speak (n) of the tabernacle above being built on twelve precious stones; and sometimes they say (o), that the holy blessed God will found Jerusalem with ten kind of precious stones, and which they mention, and several of which are the same with these. (n) Zohar in Gen. fol. 17. 2. & in Exod. fol. 65. 4. (o) Abkath Rocel, p. 150. Vid. Zohar in Exod. fol. 96. 3.

Tradition assures us that the heavenly Jerusalem that is above is built up of holy gems, and we know that the twelve gates of the heavenly city, which signify the wonderful beauty of the apostolic teaching, are compared with precious jewels. These priceless stones are described as possessing certain colors that are themselves precious, while the rest is left of an earthly substance. To say that the city of the saints is built of such jewels, even though it is a spiritual edifice, is a cogent symbol indeed. By the incomparable brilliance of the gems is understood the spotless and holy brilliance of the substance of the spirit.

The city which he says is squared, he says also is resplendent with gold and precious stones, and has a sacred street, and a river through the midst of it, and the tree of life on either side, bearing twelve manner of fruits throughout the twelve months; and that the light of the sun is not there, because the Lamb is the light of it; and that its gates were of single pearls; and that there were three gates on each of the four sides, and that they could not be shut. I say, in respect of the square city, he shows forth the united multitude of the saints, in whom the faith could by no means waver. As Noah is commanded to make the ark of squared beams, that it might resist the force of the deluge, by the precious stones he sets forth the holy men who cannot waver in persecution, who could not be moved either by the tempest of persecutors, or be dissolved from the true faith by the force of the rain, because they are associated of pure gold, of whom the city of the great King is adorned. Moreover, the streets set forth their hearts purified from all uncleanness, transparent with glowing light, that the Lord may justly walk up and down in them.

He mentions the names of the various gems in the foundations so that he might show the various gifts of grace that have been given to the apostles, as was spoken concerning the Holy Spirit, “who apportions to each one individually as he wills.”

And he says the foundations of the wall of that city are adorned with every precious stone. As for the foundation of the wall, the Lord is a wall, as has been said many times. We have spoken of the holy apostles in the foregoing. As though Christ rests in their teaching and has mounted upon them according to the promise given, in which he also says, "and behold, I am with you all the days until the end of the age." (Matt. 28:20) Therefore these are the foundations, that is, the apostles, in every excellence; for the precious stones denote excellence, they are adorned; for by deed they became pure through the preaching and through the struggles for Christ and by their favorable nature toward him even unto blood. And if anyone will wish to be precise even about the stones, such a kind of vision may be found, but a little from above will be enough. The high priests according to the law of Moses were variously attired with a kind of tunic and a shoulder-covering and a mitre and a breastplate, girded and surrounded by other things (see Ex. 29:5-6), both awe and astonishment, moreover exhibiting a secret symbolism through their form. And among them was also the saying of judgment (see Ex. 28:15), which was carried upon the shoulder-covering by a woven work in various fashion. The form of the saying was a double breastplate, a small and square thing (Ex. 28:16), in which twelve stones were set in four rows with the names of the sons of Israel; some of these stones indeed were also placed in the foundations of the wall there, others were corner-stones and not placed in those. For in the breastplate of judgments there are borne eight stones corresponding to the foundations there: jacinth; sapphire; emerald; sardius; chrysolite; beryl; topaz; amethyst; and four of the stones in the foundations are not numbered with those in the breastplate of judgment. They are these: sardonyx; chrysoprase; hyacinth.

In the song of Tobit we read, “All your walls will be precious stones,” and also in Isaiah, “Behold, I will set your stones in order and lay your foundations with sapphires, and I will place jasper for your buttresses, and I will put your gates in formed stones, and all your borders will be in precious stones.” And as though explaining what he had said, lest you think materially of an earthly edifice, he added, “All your sons will be taught by the Lord, and there shall be great peace for your children.” The blessed Paul also concurs with these thoughts: “Built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord.” … Having said that the foundation was from every precious stone, he now names them in turn.… By the images of all these stones the beauty and support of the virtues are signified by which each one of the saints is spiritually decorated. Moreover, the entire city itself is described as adorned with these same stones, both in their strength and in the elegance of their variety.

These foundations of the city are understood to be the apostolic faith and the preaching of the apostles, upon which our Lord Jesus Christ constructs his city. For he who is the Foundation of foundations is himself the builder who upon the faith in his own most blessed name builds the holy church, which consists of those who were the very first and of those who follow after them until the end of the world, which is unknown to us. The various precious stones signify the apostles because in each of them shine the gifts and miracles that belong to the Holy Spirit. Moreover, that the brightness of the unified light is seen within them indicates that what shines outward from them never ceases to exist within.

It is likely that through the jasper, which has the color green like the emerald, the chief apostle Peter is indicated. For he bore the death of Christ in the body and in his love for [Christ] made known that which is everlasting and always new, guiding us to green pastures through the warmth of his faith.

The twelve “foundations” were twelve precious stones, eight of which were worn in ancient times on the breastplate of the high priest, and four have been added to show the agreement of the new [covenant] with the old [covenant] and the superiority of the things brought to light in it. And so, the apostles are decorated with every virtue, which is made clear through the precious stones.

The sapphire stone is like the heavenly body, from which also the color azure comes, and symbolizes the blessed Paul. For he was caught up into the third heaven and drew there those who were persuaded by him, and there in the heavens he has his citizenship.

This stone [chalcedony] was not borne on the breastplate of the high priest, but rather anthracite, which does not appear here. We are then of the opinion that at that time the saint called anthracite by another name. But anthracite indicates the blessed apostle Andrew, who like coal was ignited by the Spirit.

The emerald is green in color, and when rubbed with oil [it] receives a brilliant shine and beauty. We believe that this stone indicates the proclamation of the Evangelist John, which by divine oil makes bright the sorrow that has come to us through sins and by the most precious gift of theology grants to faith that which is everlasting.

The foundations of the city's wall were adorned with every kind of precious stone. The names of various stones indicate the species of virtues, their order, or their diversity, by which the entire heavenly Jerusalem is constructed. For it is difficult for each individual to flourish in all virtues. Indeed, Isaiah, when describing the adornment of the same city, says: Behold, I will set your stones in antimony, and lay your foundations with sapphires (Isaiah 54), and so on, immediately adding, as if explaining: All your children shall be taught by the Lord (Isaiah 54).

The first foundation was jasper. There are many kinds of jasper. One is green in color and appears sprinkled with flowers. Another resembles an emerald but is of a thicker color, which is said to drive away all illusions. Another has a mixed color of snow and the foam of the sea waves, with a slightly reddish hue. Thus, through jasper, the unfading green of faith is indicated, which is imbued with the sacrament of the Lord's passion through the waters of baptism and adorned with all the spiritual graces for those who grow in merit. Whoever has this faith drives away vain fears, as the blessed Apostle Peter advises: Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith (1 Peter 5). And one can say with the bride: My beloved is radiant and ruddy (Song of Songs 5). Hence, it is fitting that the wall is built of this stone here, and in Isaiah, the fortifications of the same city are strengthened and adorned with it.

The second foundation was sapphire. The color and sacrament of this stone were explained by Moses when he described the appearance of God: Under His feet was something like a pavement made of sapphire stone, as clear as the sky itself (Exodus 24). Ezekiel also says that the place where God's throne is has the appearance of sapphire, and the glory of the Lord resides in this color, which bears the image of the heavenly. Thus, one who possesses such qualities can say with the Apostle: Our citizenship is in heaven (Philippians 3). When struck by the rays of the sun, it emits a burning brilliance. For the soul of the saints, always intent on heavenly things, renewed daily by the rays of divine light, becomes more ardent and fervent in seeking the eternal and urging others to do the same. Since it is said to be found in the Red Sea, it signifies that through the Lord's passion and the sacred washing of baptism, the minds of mortals are elevated to hope for heavenly things.

The third foundation was chalcedony. Chalcedony shines with a pale light like that of a lamp and glows brightly outdoors but not indoors. This represents those who, supported by heavenly desire, remain hidden from men and perform their fasting, almsgiving, and prayers in secret. However, when commanded to come forward for public duties, whether in teaching or other services of the saints, they immediately reveal the inner brightness they possess. Because it is said to resist carvings but glow when struck by the rays of the sun or the touch of fingers, attracting straw to itself when it becomes heated, this stone aptly represents those who do not allow their strength to be overcome by anyone but rather draw the weaker to themselves into the light and ardor of their own virtue. Of one such individual, it is said: He was a burning and shining lamp (John 5). Burning with love and shining with speech. They always replenish the light of their virtues with the oil of internal charity, so it does not go out. The fact that chalcedony is found among the Nasamones, a region of Ethiopia, indicates that they shine with a fervent love while their reputation remains obscure, as if tainted by a dark complexion.

The fourth foundation was emerald. The emerald is of such intense greenness that it surpasses all other green things, such as grasses, leaves, and gems, even tinging the surrounding air with its green reflection, which enhances its verdant appearance. It is noteworthy that it thrives in green oil, despite its natural properties. There are many types of emeralds, but the most renowned come from Scythia, followed by those from Bactria, and then Egypt. The emerald signifies souls that are ever flourishing in faith. The more they are tested by the adversities of the world—symbolized by the coldness of Scythia—the more they strive to preserve the imperishable and eternal inheritance kept in heaven by hope, and to spread this hope to others through preaching. They also grow in their contempt for the world through the chalice of the Lord’s passion and the internal richness of charity, which is given by the Holy Spirit. The homeland of this gemstone, a very beautiful land but uninhabitable, fittingly corresponds to these souls. Although it abounds in gold and gems, it is guarded by gryphons, ferocious flying creatures, or rather, winged beasts. They are quadrupeds, with bodies like lions and heads and wings like eagles. The Arimaspians, who are noted for having a single eye in the middle of their foreheads, fight with these gryphons to obtain the gems, driven by a remarkable desire. The Psalmist had entered this land abundant with treasures of virtues when he said: Behold, I fled far away and remained in the wilderness (Psalm 55), meaning he had withdrawn his soul from the allurements of the world. In this land, he encountered opposing beasts, praying: May lying lips be silenced, which speak arrogantly against the righteous in pride and contempt (Psalm 31). He also reveals that he found desirable treasures here, exclaiming with delightful admiration: How great is your goodness, Lord, which you have stored up for those who fear you (Psalm 31), and continues in this vein until the end of the psalm. Against such creatures striving to snatch away the seed of the divine word from us, the saints, who vigilantly guard it with single-minded heavenly desire, are like the Arimaspians with their singular focus, enabling them to seek out and uncover the gem of faith and other virtues. The higher the virtue, the fewer its cultivators and the greater the persecution it endures from unclean spirits, who, like horrific gryphons, are terrestrial in the degradation of their merits but aerial in the pride of their minds. They strive relentlessly not to possess spiritual riches for themselves but to take them away from men. And because such a lofty height of faith has been made known to the world through the Gospel, it is fitting that the emerald, representing this faith, is placed fourth, corresponding to the four books of the Gospel.

The new heaven and the new earth, Rev 21:1. The new Jerusalem, Rev 21:2. God dwells with men; the happy state of his followers, Rev 21:3-7. The wretched state of the ungodly, Rev 21:8. An angel shows John the holy city, the New Jerusalem, Rev 21:9, Rev 21:10. Her light, wall, gates, and foundations, described, Rev 21:11-21. God and the Lamb are the temple and light of it, Rev 21:22, Rev 21:23. The nations and kings of the earth bring their glory and honor to it; the gates shall never be shut, nor shall any defilement enter into it, Rev 21:24-27.

The foundations of the wall - Does not this mean the foundations or thresholds of the gates? The gates represented the twelve tribes, Rev 21:12; and these foundations or thresholds, the twelve apostles, Rev 21:14. There was no entrance into the city but through those gates, and none through the gates but over these thresholds. The whole of the Mosaic dispensation was the preparation of the Gospel system: without it the Gospel would have no original; without the Gospel, it would have no reference nor proper object. Every part of the Gospel necessarily supposes the law and the prophets. They are the gates, it is the threshold; without the Gospel no person could enter through those gates. The doctrine of Christ crucified, preached by the apostles, gives a solid foundation to stand on; and we have an entrance into the holiest by the blood of Jesus, Heb 10:19, etc. And in reference to this we are said to be built on the Foundation of the Apostles and prophets, Jesus Christ himself being the chief corner stone, Eph 2:20. The first foundation was jasper - A stone very hard, some species of which are of a sea-green color; but it is generally a bright reddish brown. The second, sapphire - This is a stone of a fine blue color, next in hardness to the diamond. The third, a chalcedony - A genus of the semipellucid gems, of which there are four species: - 1. A bluish white; this is the most common sort. 2. The dull milky veined; this is of little worth. 3. The brownish black; the least beautiful of all. 4. The yellow and red; the most beautiful, as it is the most valuable of all. Hitherto this has been found only in the East Indies. The fourth, an emerald - This is of a bright green color without any mixture, and is one of the most beautiful of all the gems, The true oriental emerald as very scarce, and said to be found only in the kingdom of Cambay.

THE NEW HEAVEN AND EARTH: NEW JERUSALEM OUT OF HEAVEN. (Rev. 21:1-27) the first--that is the former. passed away--Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe"). was--Greek, "is," which graphically sets the thing before our eyes as present. no more sea--The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which "the beast" arose, Rev 13:1. As the physical corresponds to the spiritual and moral world, so the absence of sea, after the metamorphosis of the earth by fire, answers to the unruffled state of solid peace which shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in Rev 22:1-2, probably literal (that is, with such changes of the natural properties of water, as correspond analogically to man's own transfigured body), as well as symbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after the millennium, at the general judgment, it is specially said, "The sea gave up the dead . . . in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions.

And--so Syriac, Coptic, and ANDREAS. But A, B, and Vulgate omit. Compare Rev 21:14 with this verse; also Isa 54:11. all manner of precious stones--Contrast Rev 18:12 as to the harlot, Babylon. These precious stones constituted the "foundations." chalcedony--agate from Chalcedon: semi-opaque, sky-blue, with stripes of other colors [ALFORD].