To conclude this, in that he here saith, that the foundations of the wall are these twelve stones, he doth it to show that now also the former ministration that was in the apostles' days will be the same and in full force again. For their gifts of knowledge, judgment, and authority, they are such as have to this day lain buried, as it were with the apostles themselves. But now they shall show themselves again, even these foundation-stones, stones that are great stones, stones of ten cubits, and stones of eight cubits (1 Kings 7:10). Thus much of the glory of the foundations.
[The glory of the gates.]
Ver. 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.' Having thus showed us the glory of this city, wall, and foundations, he now comes to show us the glory of the gates and of the street of the city.
'And the twelve gates are twelve pearls.' The gates, I told you before, they signify Christ, both as he is the way to communion with the God of this city, and with the inhabitants thereof, that so they may have a share in the privileges of the same. I told you also then, that though he tells us exactly of the measure both of city and wall, yet he tells us nothing of the measure of these twelve gates and goings in thereat, and the reason is, because Christ, as he is the way to grace, he is beyond all measure both as to fulness and freeness (Eph 3:8). And now again he puts us to the same plunge with the unsearchable riches of the Lord Christ; for who can count the worth of pearl as big as the gates of a city? As, indeed, when Christ himself doth speak of the parable of the pearl in the field, he only telleth us that there is such a one, but never valueth the worth thereof, only he saith, a pearl of great price, and so leaveth it (Matt 13:35,36). Now, when he saith that the gates are pearls, he thereby insinuates several things. As,
First. To show us how rich a treasure Christ Jesus our Lord is, and will be to all those that by him shall enter in through the gates into this city, 'riches and honour are with me,' saith he, even 'durable riches and righteousness. My fruit [or the fruit of entering in by me] is better than gold, and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment; that I may cause those that love me to inherit substance, and I will fill their treasures' (Pro 8:18-21; Eph 3:8).
Christ is rich indeed, both in his blood, resurrection, intercession, and all his offices, together with his relations and all his benefits; all which he bestoweth upon every one that receiveth him, and maketh them unspeakably wealthy.
Second. The pearl, as it is rich, and so worth much, so again it is beautiful and amiable, even to take the eyes of all beholders. It hath, I say, a very sweet and sparkling light and glory in it, enough to take the eye and affect the heart of all those that look upon it. And thus is Christ to all that come to him, and by him to the Father, &c. 'My beloved,' saith she, 'is white and ruddy, the chiefest among ten thousand.' 'His mouth is most sweet, yea, he is altogether lovely' (Cant 5:10,16).
The mother of harlots had some knowledge of the beauty and glory of this stone, and knew that it had a very taking and drawing glory in it, and therefore she gets it for some time to adorn herself withal; she was decked with gold and precious stones and pearls (Eze 16:17), and was therefore called 'the well-favoured harlot' (Nahum 3:4; Rev 18:4). By which means she hath drawn into her lewdness the kings and kingdom of the world; who have in such sort been entangled with her beauty, and with her fornication, that they have been adulterated from God and their own salvation. For indeed she used this pearl but for to get them to drink of her fornication, that they might drink and spew, and fall and never rise more. But now when he saith, the gates are pearl, it is as if he had said, this woman is stript of her beauty and delicate ornaments; the pearl is taken from her, and is set in its right place, even to be for the gates of Jerusalem (Rev 18:12,22,23). Wherefore it is to be expected, that many should be taken with the way of entrance into this beloved city in the day that she shall be set up and appear in her heavenly beauty (Pro 8:35; 3:35). The glory of that city must needs be great whose wall is jasper and gates are pearl (1 Cor 2:9; John 17:24).
'And the twelve gates were twelve pearls.' Not pearls and other precious stones commixed, but pearl only. To signify that Christ only can let in souls into this city, that they may partake of the goodness and privileges thereof. It is not he and saints together, neither is it all the saints and angels in heaven without him, he alone 'hath the key of David, and that openeth, and no man shutteth; and that shutteth, and no man openeth' (Rev 3:7; 22:12).
Secondly, As he saith, the several gates are each of them pearls, so he saith that every several gate was of one pearl, of one entire pearl. By which he would have us to understand also, that as none can enter in but by Christ, so none can enter in but by whole Christ. Christ must be helpful to thee every way, or he will be helpful to thee no way; thou must enter in by every whit of Christ, or thou shalt enter in by never a whit of him. Wherefore look not to have him thy Saviour, if thou take him not for king and prophet; nay, thou shalt not have him in any one, if thou dost not take him in every one of these. Wherefore the prophet saith, 'He shall build the temple of the Lord [that is, by his prophetical office]—and shall sit and rule upon his throne, and he shall be a priest upon his throne, and the counsel of peace shall be between them both' (Zech 6:13).