20. The fifth, sardonyx. This word does not occur elsewhere in the New Testament. The name is derived from Sardis, a city in Asia Minor (Notes on [ch. iii. 1]), and ὄνυξ, a nail—so named, according to Pliny, from the resemblance of its colour to the flesh and the nail. It is a silicious stone or gem, nearly allied to the onyx. The colour is a reddish yellow, nearly orange (Webster, Dict.). ¶ The sixth, sardius. This word does not elsewhere occur in the New Testament. It is also derived from Sardis, and the name was probably given to the gem because it was found there. It is a stone of a blood-red or flesh colour, and is commonly known as a carnelian. It is the same as the sardine stone mentioned in Re. iv. 3. See [Notes] on that place. ¶ The seventh, chrysolite. This word does not elsewhere occur in the New Testament. It is derived from χρυσὸς, gold, and λίθος, stone, and means golden stone, and was applied by the ancients to all gems of a golden or yellow colour, probably designating particularly the topaz of the moderns (Rob. Lex.). But in Webster’s Dict. it is said that its prevalent colour is green. It is sometimes transparent. This is the modern chrysolite. The ancients undoubtedly understood by the name a yellow gem. ¶ The eighth, beryl. This word occurs nowhere else in the New Testament. The beryl is a mineral of great hardness, and is of a green or bluish-green colour. It is identical with the emerald, except in the colour, the emerald having a purer and richer green colour, proceeding from a trace of oxide of chrome. Prisms of beryl are sometimes found nearly two feet in diameter in the state of New Hampshire (Webster). ¶ The ninth, a topaz. This word does not elsewhere occur in the New Testament. The topaz is a well-known mineral, said to be so called from Topazos, a small island in the Arabian Gulf. It is generally of a yellowish colour, and pellucid, but it is also found of greenish, bluish, or brownish shades. ¶ The tenth, a chrysoprasus. This word does not elsewhere occur in the New Testament. It is derived from χρυσὸς, gold, and πράσον, a leek, and denotes a precious stone of greenish golden colour, like a leek; that is, “apple-green passing into a grass-green” (Rob. Lex.). “It is a variety of quartz.It is commonly apple-green, and often extremely beautiful. It is translucent, or sometimes semi-transparent; its hardness little inferior to flint” (Webster, Dict.). ¶ The eleventh, a jacinth. The word does not elsewhere occur in the New Testament. It is the same word as hyacinth—ὑάκινθος—and denotes properly the well-known flower of that name, usually of a deep purple or reddish blue. Here it denotes a gem of this colour. It is ared variety of zircon. See Webster’s Dict. under the word hyacinth. ¶ The twelfth, an amethyst. This word, also, is found only in this place in the New Testament. It denotes a gem of a deep purple or violet colour. The word is derived from α, priv., and μεθύω, to be intoxicated, became this gem was supposed to be an antidote against drunkenness. It is a species of quartz, and is used in jewelry.
21 And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.
21. And the twelve gates. Ver. 12. ¶ Were twelve pearls. See Notes on [ch. xvii. 4]; Mat. xiii. 46. ¶ Every several gate was of one pearl. Each gate. Of course, this is not to be understood literally. The idea is that of ornament and beauty, and nothing could give a more striking view of the magnificence of the future abode of the saints. ¶ And the street of the city was pure gold. Was paved with gold; that is, all the vacant space that was not occupied with buildings was of pure gold. See Notes on [ver. 18].
22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
22. And I saw no temple therein. No structure reared expressly for the worship of God; no particular place where he was adored. It was all temple—nothing but a temple. It was not like Jerusalem, where there was but one house reared expressly for divine worship, and to which the inhabitants repaired to praise God; it was all one great temple reared in honour of his name, and where worship ascended from every part of it. With this explanation, this passage harmonises with what is said in ch. ii. 12: vii. 15. ¶ For the Lord God Almighty and the Lamb are the temple of it. They are present in all parts of it in their glory; they fill it with light; and the splendour of their presence may be said to be the temple. The idea here is, that it would be a holy world—all holy. No particular portion would be set apart for purposes of public worship, but in all places God would be adored, and every portion of it devoted to the purposes of religion.
23 And the city [662]had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and [663]the Lamb is the light thereof.
23. And the city had no need of the sun, neither of the moon, to shine in it. This imagery seems to be derived from Is. lx. 19, 20. See Notes on those verses. No language could give a more striking or beautiful representation of the heavenly state than that which is here employed. ¶ For the glory of God did lighten it. By the visible splendour of his glory. See Notes on [ver. 11]. That supplied the place of the sun and the moon. ¶ And the Lamb is the light thereof. The Son of God; the Messiah. See Notes on [ch. v. 6]; Is. lx. 19.
24 And the [664]nations of them which are saved shall walk in the light of it: and the [665]kings of the earth do bring their glory and honour into it.
24. And the nations of them which are saved. All the nations that are saved; or all the saved considered as nations. This imagery is doubtless derived from that in Isaiah, particularly ch. lx. 8–9. See Notes on that passage. ¶ Shall walk in the light of it. Shall enjoy its splendour, and be continually in its light. ¶ And the kings of the earth do bring their glory and honour into it. All that they consider as constituting their glory, treasures, crowns, sceptres, robes. The idea is, that all these will be devoted to God in the future days of the church in its glory, and will be, as it were, brought and laid down at the feet of the Saviour in heaven. The language is derived, doubtless, from the description in Is. lx. 3–14. Comp. Is. xlix. 28.
25 And the gates of it shall not be shut at all by day; for [666]there shall be no night there.