1. Then, there may be three looking every way, to signify that it is both by the consent of the three persons in the Trinity, that the gospel should thus every way go forth to call men, and also to show you that both the Father, Son, and Spirit, are willing to receive and embrace the sinner, from whatsoever part or corner of the earth he cometh hither for life and safety. Come they from whence they will, the Father is willing to give them the Son, and so is the Son to give them himself, and so is the Spirit to give them its help against whatever may labour to hinder them while they are here (John 3:16; Rev 21:6; 22:17).
2. In that three of the gates look every way, it may be also to show us that there is none can enter into this city, but by the three offices of the Lord Jesus. Christ by his priestly office must wash away their sins; and by his prophetical office he must illuminate, teach, guide, and refresh them; and by his kingly office, rule over them and govern them with his Word (Heb 7:5; John 13:8; Acts 3:22-24; Isa 40:10,11; 9:6,7; Psa 76:1-3; 110:3).
3. Or, by three gates, may be signified the three states of the saints in this life; an entrance into childhood, an entrance into a manly state, and an entrance into the state of a father of the church (1 John 2:12-14). Or, lastly, the three gates may signify the three-fold state we pass through from nature to glory; the state of grace in this life, the state of felicity in paradise, and our state in glory after the resurrection: or thus, the state of grace that possesseth body and soul in this life, the state of glory that possesseth the soul at death, and the state of glory that both body and soul shall be possessed with at the coming of the Lord and Saviour. This was figured forth by the order of the stairs in the temple at Jerusalem, which was first, second, and third, by which men ascended from the lowest to the uppermost room in the house of God; as he tells us, 'They went up with winding stairs' from the first into the second story, and from thence by them into the third (1 Kings 6:8). Thus much for the wall and gates of New Jerusalem.
[The foundations of the wall.]
Ver. 14. 'And the wall of this city had twelve foundations, and in them the names of the twelve apostles of the Lamb.' In these words we have two things considerable:-First. That the city-wall hath twelve foundations. Second. That in these twelve are the names of the twelve apostles of the Lamb.
First. It hath twelve foundations. This argueth invincible strength and support. That wall that hath but one foundation, how strongly doth it stand, if it be but safely laid upon a rock, even so strongly that neither wind nor weather, in their greatest vehemency, are able to shake or stir it to make it fall. But I say, how much more when a city hath foundations, twelve foundations, and those also laid by God himself; as it is said concerning the worthies of old, they 'looked for a city which hath foundations, whose builder and maker is God' (Heb 11:10).
'And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.' The wall, you know, I told you, is the wall of salvation, or the safety of the church by Jesus Christ, to which is adjoined, as the effect of that, the special providence and protection of God. Now this wall, saith the Holy Ghost, hath twelve foundations, to wit, to bear it up for the continuation of the safety and security of those that are the inhabitants of this city; a foundation is that which beareth up all, and that upon which the stress of all must lie and abide. Now, to speak properly, the foundation of our happiness is but one, and that one none but the Lord Jesus; 'For other foundation can no man lay, than that is laid, which is Jesus Christ' (1 Cor 3:11). So then, when he saith the wall of the city had twelve foundations, and that in them also are written the names of the twelve apostles of the Lamb, he doth not mean that this wall had twelve Christs for its support, but that the doctrine of the twelve apostles is that doctrine upon which both Christ, and grace, and all happiness standeth firm and sure for ever. And to signify also, that neither Christ nor any of his benefits can be profitable unto thee, unless thou receive him alone upon the terms that they do hold him forth and offer him to sinners in their word and doctrine. If 'we, or an angel from heaven, preach any other gospel unto you,' saith Paul, 'than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you, than that ye have received, let him be accursed' (Gal 1:8,9).
[Second.] 'And in them the names of the twelve apostles of the Lamb.' 'And in them their names.' This makes it manifest that by the foundations of this wall, we are to understand the doctrine of the twelve apostles of the Lord Christ, for their names are to it, or found engraved in the foundations. Thus it was with the doctrine which was the foundation of the Jewish church; the first pattern being delivered by the man Moses, his name was always so entailed to that doctrine, that at last it became common, and that by Divine allowance, to call that doctrine by the name of Moses himself. 'There is one that accuseth you,' saith Christ, 'even Moses in whom ye trust' (John 5:45). And again, 'For Moses of old hath in every city them that preach him' (Acts 15:21). The same liberty of speech doth the Holy Ghost here use in speaking of the foundations of this wall, which is the doctrine of the twelve. And in that he calleth the doctrine by the name of foundations, and leaveth it only with telling us the names of the twelve apostles are engraven in it; he expects that men should be wise that read him, and that they should be skillful in the word of righteousness, if they come up clearly to the understanding of him.
'And in them the names of the twelve apostles of the Lamb.'
Thus you see that the twelve apostles, above all the servants of Christ, are here owned to be the foundations of this wall; and good reason, for they, above all other, are most clear and full in the doctrine of grace, and all doctrines pertaining to life and holiness. 'In other ages,' saith Paul, it 'was not made known unto the sons of men, as it is now revealed to the holy apostles and prophets by the Spirit' (Eph 3:5). Moses was not fit for this, for his was a more dark and veiled administration; while Moses is read, the veil is over the heart, said Paul (2 Cor 3:13-15). Neither was any of the prophets fit for this, for they were all inferior to Moses, and were, as it were, his scholars (Num 12:6,7). Nay, John the Baptists is here shut out;-for the 'least in the kingdom of heaven is greater than he' (Matt 11:11).