Notes on the Apocalypse

by David Steele

10. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God,

11. Having the glory of God: and her light was like unto a stone most precious, even like a jasper-stone, clear as crystal;

12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.

13. On the east, three gates; on the north, three gates; on the south, three gates; and on the west, three gates.

14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

Vs. 9-14.—This "angel" is probably the same who had shown John the mystic Babylon and her destruction, (ch. xvii. 1;) and who now proposes to show him the "bride of the Lamb" by way of contrast.—Under the influence of the Spirit, who has access to the soul without the use of the bodily organs, (2 Cor. xii. 2,)—John was "carried to a great and high mountain," where the prospect might be sufficiently enlarged. When the angel proposed to show him the "scarlet whore," he "carried him into the wilderness," intimating that such is the only position in which the "mystery of the woman, and of the beast that carrieth her," can be clearly seen or perfectly understood. (2 Pet. i. 9.) Great indeed is the contrast. Both objects are complex, and the combination of symbols, wholly incongruous in nature, admonishes the sober interpreter to beware of indulging his vain fancy by attempting to trace analogies in detail, where none are intended by the Holy Spirit. The true church of Christ is compared to a virtuous and fruitful woman, (ch. xii. 5;) and the apostate church is symbolized by a fruitful but profligate woman, (ch. xvii. 5.) Then both are also represented by two cities, which are equally contrasted. As the women differ in their outward adornment, (chs. xix. 8, xvii. 4,) so do the cities in the quality of population, commerce and employment, (ch. xviii. 4; xxii. 14.)—The nuptials being consummated between the Lamb and his bride, and she being now "made perfect in holiness;" under the emblem of a city, she is illuminated with "the glory of God," made "comely through his comeliness put upon her," rendered beautiful and illustrious beyond conception or expression: for the happiness of heaven results from conformity to the God-man, communion with him and communications from him. (1 John iii. 2.)—"Her light" resembled the "jasper, clear as crystal." The knowledge of saints in heaven will be intuitive: they will no longer "see through a glass darkly," by word and sacraments; nor shall the glorious Bridegroom show himself as formerly "through the lattice;" (Song ii. 9;) but they "shall see him as he is." (1 John iii. 2.)—"A wall great and high" denotes the security of this city, which can never be scaled by an enemy. The "twelve gates" are to admit the twelve tribes of God's spiritual Israel,—the sealed ones, (ch. vii. 5-8;) who "shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God." (Luke xiii. 29.)—At the gates were "twelve angels," as guards and porters. The "foundations" of the wall, named after the "twelve apostles," denote that all who enter the city, gained admission by "belief of the truth" as taught by the apostles,—had "continued steadfast in the apostles' doctrine and fellowship," in the face of reproach, persecution and apostacy. They were "built upon the foundation of the apostles and prophets,"—Old and New Testament believers saved by the blood of the Lamb: for the twelve tribes, multiplied by the twelve apostles, make a hundred and forty-four; and these again, multiplied by a thousand, make the whole number who appeared with the Lamb on Mount Zion, (ch. xiv. 1;) the public witnesses of Christ, in the church militant during the great apostacy.

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

16. And the city lieth four square, and the length is as large as the breadth. Ami he measured the city with the reed, twelve thousand furlongs: the length, and the breadth, and the height of it are equal.

17. And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

Vs. 15-17.—The apostle borrows the symbols and language of preceding prophets, especially those of Ezek. (xl. 3,) and Zech. (ii. 1.) The "furlongs" measured by the "reed," indicate a city of vast dimensions; and being "four square," each side would be about fifteen hundred miles! And as the "length and breadth and height of it are equal," we are hereby taught that no gross conceptions are to be formed in our imaginations, since a city fifteen hundred miles high, is utterly inconceivable. The instruction intended to be conveyed to us by the vast dimensions, and precious materials of this city may be, the incomprehensible nature and transcendent glory of heaven. (1 Cor. ii. 9.) A cubit, as the word signifies, "is the measure of a man" from his elbow to the end of his middle finger. The measure of the wall, in height or breadth, was a hundred and forty-four cubits, or the twelve tribes, as before, multiplied by the twelve apostles; for the idea of a cube, as the most perfect symbol of symmetrical form, seems to be intended.