Apocalisse 21:20 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.

And the twelve gates were twelve pearls,.... Denoting the purity and preciousness of Christ, by whom the saints enter, and of the saints who enter in thereat, as well as of the place into which they enter. Every several gate was of one pearl; the pearl of great price, the Lord Jesus Christ, who is the only gate, door, and way into this happy state: this shows that this account cannot be taken literally, but mystically, for no such pearl was ever known, large enough to make a gate of. "A pearl is a hard, white, shining body, usually roundish, found in a shell fish resembling an oyster, but is three or four times the size of the common oyster; and which ordinarily yields ten or twelve pearls, and sometimes more. Those of the largest size that have been known are that of Cleopatra, valued by Pliny at centies H S, or at 80,000 pound sterling; and that brought in 1574 to Philip the Second, of the size of a pigeon's egg, worth 14,400 ducats; and that of the Emperor Rudolph, mentioned by Boetius, called "la peregrina", or the incomparable, of the size of a muscade pear, and weighing 30 carats; and that mentioned by Tavernier, in the hands of the emperor of Persia in 1633, bought of an Arab for 32,000 tomans, which, at three pounds nine shillings the toman, amounts to 110,400 pounds sterling (p).'' But what is one of these pearls to make a gate of, for a wall which was an hundred and forty four cubits high? Rev 21:17. The Jews say (q), that the holy blessed God will bring precious stones and "pearls" of thirty cubits by thirty, &c. and place them "in the gates of Jerusalem", as it is said, Isa 54:12 which must be understood also not in a literal but mystical sense: and L'Empereur (r) makes mention of an ancient commentary on Psa 87:1 which says, that the holy blessed God will make a gate at the east (of the temple), and in it two doors, each of one pearl. So R. Joshua ben Levi says (s), that there are in paradise two gates of agates or diamonds; some render the word rubies. And the street of the city was pure gold, as it were transparent glass; denoting the preciousness and delightfulness of the saints' conversation one with another; and the purity and cleanness of it, there being no mire and filth of sin in these streets; and the sincerity and openness of it, each one walking in his uprightness; which will be seen and known of all, as clearly as anything can be beheld in a transparent glass. So the Jews say (t) of paradise, that the ground is paved with precious stones, the lustre of which may be compared to the light of burning torches. (p) Chambers's Cyclopedia in the word "Pearl". (q) T. Bab. Sanhedrin, fol. 100. 1. & Bava Bathra, fol. 75. 1. & Yalkut, par. 2. fol. 54. 1. (r) Misn. Middot, c. 4. sect. 2. Vid. Yalkut Simconi, par. 2. fol. 54. 1. (s) Yalkut Simeoni, par. 1. fol. 7. 1. (t) Sepher. Avodah Hakkodesh, fol. 46. 1.

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.

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.

This stone, which has the color of a shining human fingernail, symbolizes the person of James. For before the others he received the bodily death of martyrdom for the sake of Christ, which the nail characterizes, for when cut it experiences no feelings.

Sardion has a shiny red color and possesses therapeutic power for swellings and wounds from iron. For this reason I believe that this stone represents the beauty of the virtue of Philip. For by the fire of the divine Spirit this makes bright and heals the spiritual wounds of those who are deceived, which they received from the attacks of the devil.

Chrysolite glitters like gold and perhaps symbolizes Bartholomew, for he was made glorious by his precious virtues and by his divine preaching.

This stone [beryl] has the color of the sea and of the air and is close to that of the hyacinth. Beryl very likely represents Thomas, for he was sent on journeys far beyond the sea, even to India, for their salvation.

By means of the topaz, which is deep red and like charcoal, and which, as they say, sends forth a milk-like juice that relieves the pain of those suffering from eye disease, it is possible that the soul of Matthew is indicated. For he was inflamed by divine zeal and was adorned by the pouring out of his own blood for the sake of Christ. Through the Gospel he also healed those who were blind in their hearts and gave milk to drink to those newly born in the faith.

Chrysoprase is deeper in color than gold itself, and through it I think that Thaddeus is indicated. For to Abgar, king of Edessa, he proclaimed the kingdom of Christ, which is signified by gold, and his death, which is indicated by ashes.

It seems likely that the hyacinth, which is deep blue, that is, like the sky, symbolizes Simon. For he was zealous for the gifts of Christ and possessed a heavenly wisdom.

It seems to me that through the amethyst, which is somewhat like fire in appearance, Matthias is indicated. He was accounted worthy of the divine fire at the distribution of the tongues and he filled the place of him who had fallen away, for by a fiery desire he wished to please him who elected him.

The fifth is sardonyx. This draws whiteness from onyx and redness from sardius, and it gets its name from both, being called sardonyx. However, there are many types of it. One kind has the appearance of red earth. Another appears two-colored, as if blood shines through a human nail. Another consists of three colors: black underneath, white in the middle, and vermilion on top. Men are compared to this: red in the suffering of the body, white in the purity of spirit, but despicable in the humility of mind, proclaiming with the apostle: "Though our outer man is decaying, yet our inner man is being renewed day by day" (II Cor. IV). And again: "I am conscious of nothing against myself, yet I am not by this acquitted" (I Cor. IV). Also the Psalmist: "Although man walks in the image of God" (Ps. XXXVIII), that is, in the virtue of the mind, "nevertheless he is vainly disturbed" (Ibid.), that is, by the weakness of the flesh. And since this suffering is indeed involved in the weakness of the body: "For they who kill the body cannot kill the soul" (Luke XII); and humility comes from the frailty of the same body, when it is said: "Wretched man that I am! Who will deliver me from the body of this death?" (Rom. VII). Rightly is sardonyx inserted in the fifth foundation, for it is certain that our body subsists through the five senses.

The sixth is sardius. Sardius, which is entirely of a blood-red color, signifies the glory of the martyrs, of which it is said: "Precious in the sight of the Lord is the death of his saints" (Ps. CXV). Rightly placed in the sixth position, since our Lord was incarnate in the sixth age of the world, and was crucified on the sixth day for the salvation of the whole world.

The seventh is chrysolite. Chrysolite shines like gold, having burning sparks. Its appearance represents those who, shining with the understanding of supreme and true wisdom, pour out words of exhortation to their neighbors, or even signs of virtues, like sparks of fire. As Arator says: "Love stands firm in their minds, ardor burns in their words," which, since it is carried out by the gift of spiritual grace alone, very fittingly chrysolite is found in the seventh foundation. For the grace of the Holy Spirit is often represented by the number seven, of which it is said above: "And from the seven spirits who are before his throne" (Rev. I). This meaning also agrees with the fact that a kind of this stone is found in a blue and green color. Therefore, among the Hebrews, it is called tharsis, from its similarity to the color of the sea. Green indeed refers to the integrity of faith, which is called the beginning of wisdom, while water metaphorically pertains to the Holy Spirit, as the Lord attests when he says: "He who believes in me, as the Scripture has said, out of his belly shall flow rivers of living water." Now, he said this about the Spirit, whom those who believed in him were to receive (John VII).

The eighth is beryl. Beryl, when you consider water struck by the brilliance of the sun, acquires a reddish and beautiful color. But it does not shine unless it is polished into a hexagonal shape. For the reflected brilliance of the angles sharpens its brightness. It signifies men who are indeed keen in intellect, but shine even more with the light of heavenly grace. For that water designates the depth of understanding, Solomon is a witness, who says: "Deep waters are the words from a man's mouth" (Proverbs XVIII). But neither human nor divine wisdom is of perfect brilliance unless the completion of works is also joined. For the number six frequently signifies the perfection of action, especially since the work of this world was completed in this number. And that it is said to burn the hand of the holder, it is undoubtedly clear that whoever is joined to a holy man is indeed revived by the fire of his good conversation.

The ninth is topaz. Topaz, as rare in finding as it is precious in value, is said to have two colors: one of the purest gold and the other shining with ethereal clarity. Its rosy fatness and modest purity, close to the chrysoprase in size or color, surpasses the brilliance of all gems when struck by the sunlight, singularly attracting the eager pleasure of the eyes. If you wish to polish it, you darken it; if you leave it to its natural state, it radiates. It is said to be marvelous even to kings, so that among their riches they recognize they possess nothing similar. The most beautiful quality of its nature is most worthily compared to the splendor of contemplative life. For holy kings, whose hearts are in the hand of God, rightly prefer this to all riches of good works and all the gems of virtues, directing the gaze and sharpness of their pure minds to it, embracing the sweetness of heavenly life all the more ardently, as they are more frequently struck by the splendor of heavenly grace. Therefore, holy men have a golden color from the inner flame of charity, and an ethereal one from the sweetness of heavenly contemplation. Which often grows dim from the turbulence of the present age, like the attrition of a file. For the mind cannot easily at one and the same moment be distressed by earthly labors, troubles, cares, and pains, and be delighted by the joys of that heavenly life in the state of a tranquil mind; rather, it proclaims with a sigh: "My eye is troubled with anger, I have grown old among all my enemies" (Ps. VI). The fact that it is said to be found on the island of Topazion, from which it also takes its name, is to be understood in two ways: both because that region, especially that of Egypt, abounds with flocks of monks, and because whoever dwells near the Sun of Righteousness is undoubtedly colored by the splendor of ethereal light. And beautifully, just as in the eighth order the gem of the perfection of active life is placed, so in the ninth the gem of the sweetness of contemplative life is placed. Either because nine orders of angels are found in Holy Scripture, whose life it imitates, or because it is only one, so to speak, step away from the tenfold number of perfect beatitude. To which the prophet, sighing with utmost desire, said: "Therefore I have loved your commandments above gold and topaz" (Ps. CXVIII), that is, above all the brightness of proven action, and above all the sublimity of contemplative joy that can occur in this world, delighting in the sweetest love of your commandments. The first and greatest of which is: "You shall love the Lord your God with all your heart, with all your soul, with all your strength" (Matt. XXII), which can be fully perfected only in the summit of that heavenly kingdom.

The tenth is chrysoprase. Chrysoprase is a mixture of green and gold, also drawing a certain purple glow with golden specks interspersed. It originates in India. It signifies those who, by the brightness of perfect charity, earn the greenness of the eternal homeland, and reveal it to others with the purple light of their martyrdom. When they despise the present life and prefer eternal glory, they follow the examples of the Lord appearing in the flesh, showing the brightness of their merits as if in India, that is, near the rising of the sun. And because they expect to shine like the sun in the kingdom of the Father and to reign with their King, with whom they now suffer, they are rightly placed in the tenth position. For through the denarius with which the workers of the Lord's vineyard are rewarded, the image of the eternal King to be received is symbolized, where what was not possible in the ninth rank is fulfilled through perfect love of God and neighbor in all things by the Decalogue.

The eleventh is hyacinth. Hyacinth is found in Ethiopia, having a blue color; the best is neither rare nor dulled by density, but shines with a balanced temperament, drawing out a sweetly purified bloom. However, it does not shine uniformly but changes with the face of the sky. For it is clear and pleasing when the sky is clear, but fades and withers when it is cloudy. It signifies souls always dedicated to heavenly contemplation and approaching angelic conversation as much as is possible for mortals. They are commanded to keep their hearts with all vigilance and discretion, lest by the excessive subtlety of the mind they dare to seek higher things and scrutinize things beyond their strength (Eccl. III). For the glory of the Lord is to conceal a word, that is, to philosophize cautiously about God or Christ as man; or, conversely, they might relapse into the weak beginnings of faith and the elementary principles of the oracles of God due to sluggishness. Rather, walking the royal road, they proceed protected by the arms of righteousness on the right and on the left (II Cor. VI), and, adapting their behavior to the occasion, they change their appearance with the sky, saying to their observers: "For whether we are beside ourselves, it is for God; or whether we are of sound mind, it is for you" (II Cor. V). Like the hyacinth surrounded by clouds, it speaks: "You are not restricted by us, but you are restricted by your own affections" (II Cor. VI). And again: "For I determined not to know anything among you except Jesus Christ and Him crucified" (I Cor. II). And as if seen in serene light, it says: "However, we speak wisdom among those who are mature" (Ibid.).

The twelfth is amethyst. Amethyst is purple with a mixed violet color, and a certain shine like that of a rose, gently emitting small flames. Yet there is something in its purple that is not entirely fiery, but rather like red wine. Therefore, the purple decoration signifies the habit of the heavenly kingdom, while the rosy and violet colors signify the humble modesty of the saints and their precious death. The minds of these saints are principally elevated to the highest things, even when they are seen outwardly suffering in lowly circumstances, always mindful of the Lord’s promise amidst adversities: "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom" (Luke XII). They spread the flame of charity not only towards one another but also towards their persecutors, kneeling and imploring: "Lord, do not hold this sin against them." And while drinking the cup of suffering, they are intoxicated by the constant memory of that wine which gladdens the heart of man (Ps. CIII), which the Lord promised to drink new with his disciples in the kingdom of the Father (Matt. XXVI). Thus, in jasper, the greenness of faith; in sapphire, the height of heavenly hope; in chalcedony, the flame of internal charity is represented. In emerald, the steadfast confession of the same faith amidst adversities. In sardonyx, the humility of the saints among virtues. In sardius, the revered blood of martyrs is expressed. In chrysolite, the spiritual preaching amid miracles. In beryl, the perfect operation of the preachers. In topaz, their burning contemplation is shown. Moreover, in chrysoprase, the work and reward of the blessed martyrs. In hyacinth, the heavenly elevation of the doctors and their humble descent to human matters for the sake of the weak. In amethyst, the constant memory of the heavenly kingdom in the minds of the humble is signified. Each precious stone is assigned to its respective foundation. For although all the perfect ones, with whom the city of our God on his holy mountain is adorned and founded, shine with the light of spiritual grace, to some through the Spirit is given the word of wisdom, to another the word of knowledge, to another the grace of healing, to another kinds of tongues, to another faith in the same Spirit, etc. (I Cor. XII). The designer and builder of which is God, who is the foundation of foundations, and also deigned to become our high priest, so that by the sacrifice of his own blood he might wash and consecrate the walls of the same city, possessing as his own all that the Father has. Hence, the same stones were ordered to be placed on the breastplate of the high priest inscribed with the names of the patriarchs, so that the most beautiful mystery might be revealed, that all the spiritual anointings which each of the saints individually and in part received, were fully and perfectly completed in the mediator between God and men, the man Jesus Christ. I seem to have expounded these things about the precious stones perhaps more copiously than the concise mode of interpretation warranted. For it was necessary to carefully explain their natures and origin, then to investigate the sacrament more diligently, and to follow the order and numbers. As far as the depth of the matter itself is concerned, I seem to have said very little, and that briefly and cursorily. And I humbly beseech the reader, if he sees that I have proceeded on the right path, to give thanks to God. But if he finds that things have turned out differently than I wished, let him ask the Lord for pardon for my error. But so much for this, let us also look at the rest.

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 fifth, sardonyx - The onyx is an accidental variety of the agate kind; it is of a dark horny color, in which is a plate of a bluish white, and sometimes of red. When on one or both sides of the white there happens to lie also a plate of a reddish color, the jewelers call the stone a sardonyx. The sixth, sardius - The sardius, sardel, or sardine stone, is a precious stone of a blood-red color. The seventh, chrysolite - The gold stone. It is of a dusky green with a cast of yellow. It is a species of the topaz. The eighth, beryl - This is a pellucid gem of a bluish green color. The ninth, a topaz - A pale dead green, with a mixture of yellow. It is considered by the mineralogists as a variety of the sapphire. The tenth, a chrysoprasus - A variety of the chrysolite, called by some the yellowish green and cloudy topaz. It differs from the chrysolite only in having a bluish hue. The eleventh, a jacinth - A precious stone of a dead red color, with a mixture of yellow. It is the same as the hyacenet or cinnamon stone. The twelfth, an amethyst - A gem generally of a purple or violet color, composed of a strong blue and deep red. These stones are nearly the same with those on the breastplate of the high priest, Exo 28:17, etc., and probably were intended to express the meaning of the Hebrew words there used. See the notes on Exo 28:17, etc. where these gems are particularly explained.

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.

sardonyx--a gem having the redness of the cornelian, and the whiteness of the onyx. sardius--(See on Rev 4:3). chrysolite--described by PLINY as transparent and of a golden brightness, like our topaz: different from our pale green crystallized chrysolite. beryl--of a sea-green color. topaz--PLINY [37.32], makes it green and transparent, like our chrysolite. chrysoprasus--somewhat pale, and having the purple color of the amethyst [PLINY, 37, 20, 21]. jacinth--The flashing violet brightness in the amethyst is diluted in the jacinth [PLINY, 37.41].