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Revelation 21:2
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- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And I John - The writer of this book; whether the evangelist and apostle, or John the Ephesian presbyter, has been long doubted in the Church. New Jerusalem - See the notes on Gal 4:24-27 (note). This doubtless means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended. Coming down from God - It is a maxim of the ancient Jews that both the tabernacle, and the temple, and Jerusalem itself, came down from heaven. And in Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, "The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven." Their opinion is, that there is a spiritual temple, a spiritual tabernacle, and a spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives. See Schoettgen.
Jamieson-Fausset-Brown Bible Commentary
And I John--"John" is omitted in A, B, Vulgate, Syriac, Coptic, and ANDREAS; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," Rev 21:1, and the "new Jerusalem" in this verse. Jerusalem . . . out of heaven-- (Rev 3:12; Gal 4:26, "Jerusalem which is above"; Heb 11:10; Heb 12:22; Heb 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (Rev 3:12). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (Gal 4:26; compare Gal 1:17-18; Gal 2:1; Heb 12:22), though not so in the Epistles to Romans and Corinthians [BENGEL]. bride--made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, Rev 2:7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.
John Gill Bible Commentary
And I John saw the holy city,.... The same with the beloved city in Rev 20:9 the church of God: sometimes the church militant is called a city, of which the saints are now fellow citizens, governed by wholesome laws, and enjoying many privileges; but here the general assembly and church of the firstborn, or all the elect of God, are intended, the whole body and society of them, being as a city, compact together; called holy, not only because set apart to holiness by God the Father, and their sins expiated by the blood of Christ, or because he is made sanctification to them, or because internally sanctified by the Spirit of God, which now is but in part; but because they will be perfectly holy in themselves, without the being of sin in them, or any spot of it on them: and John, for the more strong ascertaining the truth of this vision, expresses his name, who saw it, to whom God sent his angel, and signified to him by these Apocalyptic visions what should be hereafter; though the name is left out in the Alexandrian copy, and in the Syriac, Arabic, and Ethiopic versions: new Jerusalem; the church of God, both in the Old and New Testament, is often called Jerusalem, to which its name, which signifies the vision of peace, agrees; it was the city of the great King, whither the tribes went up to worship; it was a free city, and a fortified one: the Gospel church state in its imperfection is called the heavenly Jerusalem, and the Jerusalem above, which is free, and the mother of all; and here the church in its perfect state is called the new Jerusalem, where will be complete peace and prosperity; and which is called new, because it has its seat in the new heaven and new earth: the inhabitants of which will appear in their new and shining robes of immortality and glory; and to distinguish it from the old Jerusalem, and even from the former state of the church; for this will be "the third time" that Jerusalem will be built, as say the Jews, namely, in the time of the King Messiah (r): coming down from God out of heaven; which designs not the spiritual and heavenly original of the saints, being born from above, on which account the church is called the heavenly Jerusalem; but a local descent of all the saints with Christ from the third heaven into the air, where they will be met by living saints; and their bodies being raised and united to their souls, they will reign with Christ in the new earth: and this is "the building which the Jews say God will prepare for the Jerusalem which is above, "to descend into" (s):'' prepared as a bride adorned for her husband; Christ is the husband, or bridegroom, and the church is his spouse, and bride; and in these characters they will both appear at this time, when the marriage between them will be consummated: and the church may be said to be prepared as such, when all the elect of God are gathered in, the number of the saints is perfected; when the good work of grace is finished in them all, and they are all arrayed in the righteousness of Christ: and to be "adorned", when not only they are clothed with the robe of righteousness, and garments of salvation, and are beautified with the graces of the Spirit, but also with the bright robes of immortality and glory. The phrase is Jewish, and is to be read exactly as here in the book of Zohar (t). (r) Zohar in Gen. fol. 126. 4. (s) Ib. fol. 103. 4. (t) Zohar in Gen. fol. 53. 2.
Tyndale Open Study Notes
21:2 coming down from God: The new creation is a gift from God. In the beginning, God created everything good, and in the end, God will create a new, unbroken world. • This picture of Jerusalem as a beautiful bride (see Isa 61:10) contrasts starkly with the vision of Babylon (or Rome) as the prostitute (Rev 17:4-5; 18:2-3; see study note on 21:9–22:9).
Revelation 21:2
A New Heaven and a New Earth
1Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more.2I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
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(Pdf Book) the Spirit of Truth
By Art Katz5.8K00:00EbooksTruthAuthenticity in FaithPRO 20:17JHN 7:16JHN 14:6ACT 5:11CO 2:1EPH 4:15PHP 2:31TI 3:152JN 1:3REV 21:2Art Katz emphasizes the critical importance of truth in the Church, arguing that the institution has become inauthentic and predictable due to a lack of genuine commitment to truth. He reflects on the necessity of aligning one's spirit with the words spoken, as true truth must be lived out in every aspect of life. Katz warns against the dangers of hypocrisy and the spirit of lies, urging believers to embrace the Spirit of Truth to transform their lives and the Church. He calls for a radical commitment to truth, which is essential for experiencing the fullness of God's grace and power. Ultimately, Katz encourages a return to a humble, authentic faith that reflects the character of Christ.
Praying the Peace of Jerusalem - Part 1
By Art Katz2.7K58:22Peace of JerusalemGEN 11:4GEN 12:1MAT 6:33REV 21:2In this sermon, the speaker emphasizes the importance of the church understanding its role in the redemptive drama of God. He compares the church to the house of God and encourages believers to have a mindset and attitude of heart that surpasses what is known in the New Testament. The speaker also references the Psalms and highlights the need for the church to have a definitive faith like that of Israel. He mentions the wilderness experience of Israel and how it represents a lack of hope and familiarity, urging believers to seek God in times of desolation.
Looking for a City
By George Warnock2.6K1:08:30GEN 15:1MIC 6:8REV 21:2This sermon focuses on the journey of Abraham as he followed God's call to leave his homeland without knowing the destination, highlighting the importance of vision in walking with God. It emphasizes the need for believers to have a vision aligned with God's perspective, rooted in love and compassion, leading to a life of humility, righteousness, and mercy. The sermon encourages a deep spiritual understanding of God's promises, the inheritance in Christ, and the ultimate vision of dwelling in the city of the living God.
Recovery - Part 1 of 4
By T. Austin-Sparks1.9K54:05RecoveryMAT 6:33ACT 15:14EPH 2:19HEB 4:121PE 2:9REV 21:2In this sermon, the speaker discusses the book of Nehemiah and its significance in the history of God's people. The book is divided into three main sections, each representing a different aspect of the people's journey. Firstly, it highlights the loss of influence due to the people's lack of spirituality and their adoption of worldly values. Secondly, it covers a period of captivity and discipline, with the aim of recovering what was lost. Thirdly, it focuses on the return of a remnant of God's people, who embody the intended testimony of His people in the world. Additionally, the speaker emphasizes the importance of being a people called out by God and the powerful influence they can have among the nations when in right relationship with Him. The sermon encourages listeners to have a mind to work and to devote themselves to God's purpose, as seen in the book of Nehemiah.
Gods Order in Christ - Part 8
By T. Austin-Sparks1.9K40:27Order In ChristGEN 3:1PSA 23:4MAT 6:33JHN 10:271PE 5:8REV 21:2REV 21:8In this sermon, the speaker discusses the story of Christian and Hopeful from John Bunyan's "Pilgrim's Progress." Christian and Hopeful were initially rejoicing and having fellowship with each other, talking about the Lord and His ways. However, their journey took a turn when they reached Douting Castle, the residence of giant despair. They were captured and thrown into a dungeon because they had strayed from the main road and were trespassing. The speaker emphasizes the importance of faith and the dangers of giving in to doubt and unbelief, as Satan constantly tries to undermine our trust in God.
Heaven & Hell
By Bill McLeod1.8K43:07HellMAT 13:36LUK 16:19JHN 3:3JHN 3:5REV 3:20REV 21:2REV 21:4In this sermon, the preacher emphasizes the urgency of accepting the Gospel and not delaying salvation. He shares a story of a man who heard the Gospel for many years but never acted upon it and died unsaved. The preacher warns against neglecting such a great salvation and urges listeners to come to God without delay. He also highlights the importance of being born again and emphasizes that without this experience, one cannot enter the kingdom of God. The sermon concludes with a reminder of the reality of heaven and hell, and the eternal consequences of belief or unbelief in Jesus Christ.
The Heavenly Calling - Part 16
By T. Austin-Sparks1.8K52:56Heavenly CallingISA 54:5ISA 62:5MAL 2:11REV 19:7REV 21:2REV 21:9In this sermon, the speaker emphasizes the purpose of the Christian life, which is to reveal Christ and bring pleasure to Him. The speaker acknowledges that believers often struggle in this task, facing difficulties and challenges that test their faith. The sermon also highlights the importance of the church's mission to preach the gospel to all nations, as God desires all people to be saved. The speaker concludes by urging Christians to strive for their heavenly calling and not to settle for anything less than God's best.
The Horizon of Christ - Part 4
By T. Austin-Sparks1.5K41:16ChristMAT 3:11MAT 6:33MRK 1:4LUK 3:16JHN 1:29ACT 2:38REV 21:2In this sermon, the speaker explores the concept of Christ being the ultimate purpose and representative of God's creation. The sermon begins by discussing how God chose Abraham to be the first of a people who would receive His blessings. Abraham went through a process of discipline to bring him to a place of complete reliance on God. The sermon then delves into the significance of Jesus' baptism and the role of John the Baptist as his forerunner. The speaker emphasizes the importance of understanding what God is doing in our lives and the challenges and trials we may face as part of our spiritual journey.
A Bridal Relationship - Part 5
By Zac Poonen1.5K10:04EXO 39:42EXO 40:34PSA 27:4PSA 42:1MAT 11:28JHN 4:14PHP 4:7JAS 4:8REV 21:2This sermon emphasizes the importance of following God's commands diligently, as seen in the Old Testament tabernacle where Moses obeyed the Lord's instructions meticulously, resulting in the glory of God filling the tabernacle. It highlights the distinction between religious patterns and the genuine presence of God, urging believers to seek a personal encounter with Jesus rather than mere religious practices. The analogy of being a bride to Jesus is used to illustrate the excitement and longing for intimacy with Him, inviting weary and burdened individuals to find rest and true life in Him.
(Second Coming of Christ) 12 a Brand New City for the Bride
By Aeron Morgan1.2K44:57Second ComingGEN 8:21REV 21:2In this sermon, the preacher discusses the concept of the end times as described in the Bible. He references passages from 1 Corinthians, Matthew, Peter, and Revelation to emphasize that the end of all things is approaching. The preacher explains that after six millennia of sin and rebellion, there will come a time when God will bring an end to the current world and create a new heaven and earth. He also highlights the importance of recognizing the depravity of human nature and the need for a supernatural change of heart through God's Holy Spirit.
Heredity - Part 6
By G.W. North1.2K34:29HeredityMAT 6:33ROM 12:21CO 1:232CO 12:9EPH 4:17REV 1:18REV 21:2In this sermon, the preacher emphasizes the importance of living a transformed life as a follower of Christ. He urges the congregation to abandon their old ways and embrace a new way of living. The preacher emphasizes the need for obedience and respect towards parents, as well as tidiness and proper behavior. He highlights the connection between one's lifestyle and their ability to effectively proclaim the message of God. The sermon also emphasizes the significance of the crucifixion of Christ and the power it holds to set believers free from bondage. The preacher encourages the congregation to live a crucified life, which is a life of power and transformation.
The Tragedy of Departing From the Heavenly Vision
By B.H. Clendennen1.1K27:14MAT 6:24JHN 15:19JHN 17:21JHN 18:36JHN 20:212CO 6:14EPH 1:221JN 2:15REV 21:2This sermon emphasizes the importance of understanding the true nature of the Church as seen by God, highlighting the tragic consequences of departing from the heavenly vision. It explores the contrast between the heavenly vision of Christ and the earthliness that can infiltrate the Church, leading to spiritual blindness, division, and a departure from God's intended purpose. The call is for the Church to return to its heavenly vision, rejecting earthly influences and embracing the fullness of the Holy Spirit for a true outpouring.
Sing About Heaven!
By Basilea Schlink1.1K04:35Radio ShowPSA 27:4PSA 84:10ISA 65:17MAT 6:33JHN 14:2REV 21:2REV 22:4In this sermon, Basilia Schling discusses the concept of heaven as a real and eternal kingdom built by God. She emphasizes that despite the troubles and suffering in our current world, there is another world, the City of Peace, named Jerusalem, where peace reigns instead of hatred and violence. The sermon encourages listeners to sing about heaven and focus on the joy and glory it brings, as it can help alleviate earthly suffering. Basilia shares her personal experience of finding solace in writing verses about heaven during a time of grief, and highlights the promise of Revelation 21-2 that the New Jerusalem will descend upon the New Earth, with Jesus himself bringing peace.
The Beauty and Strength of Zion
By John Owen93454:20Audio BooksPSA 48:1PSA 48:12ISA 8:9MAT 6:33HEB 11:10REV 21:2In this sermon, the preacher addresses five questions regarding the protection and preservation of the church. The preacher begins by giving an illustration of how massive and impenetrable New York City looks from the air, comparing it to the strength and majesty of the church. The sermon emphasizes the importance of knowing and understanding our enemies' mistaken perception of our condition, as it encourages courage and faith. The preacher urges believers to find their security and identity in the concerns of Zion, rather than the world, and to trust in the promise of Christ and the watchful eye of God. The sermon concludes by highlighting the need to pass on this testimony of the church's protection and preservation to future generations.
Vision #1
By Stephen Kaung8811:11:30Faith and ObedienceDivine VisionGEN 12:1GEN 15:5GEN 17:4GEN 22:17PRO 29:18JHN 8:56ACT 7:2EPH 3:9HEB 11:8REV 21:2Stephen Kaung emphasizes the significance of having a divine vision, drawing from Proverbs 29:18, which states that without vision, people become unrestrained. He illustrates this through the life of Abraham, who, despite his initial uncertainties, obeyed God's call to leave his homeland and pursue a promise he could not yet see. Kaung highlights that true vision is a revelation from God that transforms our understanding and guides our actions, urging believers to seek a personal encounter with God to receive their own vision. He encourages the congregation to recognize that God's revelations are not just abstract ideas but practical truths that should manifest in their lives.
How Shall the Lord Return?
By Stephen Kaung8681:08:35MAT 24:44REV 7:14REV 12:11REV 19:7REV 21:2REV 21:4REV 22:20This sermon delves into the themes of readiness for the imminent return of Jesus Christ, emphasizing the importance of being prepared, overcoming challenges through the blood of the Lamb and the power of testimony, and the need to prioritize the life of Christ over worldly desires. It highlights the concept of the Church as the bride of Christ, the significance of overcomers throughout history, and the ultimate victory and eternal union with Christ in the future.
Week of Meetings 1974-06 Presentation of T-Church
By James R. Cochrane65647:01PSA 97:11CO 15:102CO 3:18EPH 5:26REV 19:7REV 21:2In this sermon, the speaker reflects on the death of Charles Hayden Spurgeon, a renowned preacher in England. Spurgeon's final words, "Jesus, die for me," highlight the simplicity and power of his theology. The speaker emphasizes that the blood shed by Jesus 2,000 years ago is the only basis for our salvation and presentation before Jesus on the day of His glory. The sermon also explores the concept of praise and the idea that God is gracious in dealing with us, praising us for our actions that align with Jesus. The ultimate goal is for the church to be presented before Jesus, experiencing cleansing, forgiveness, peace, and freedom through His blood. The sermon draws parallels between the Exodus of Israel and our spiritual journey, highlighting the freedom from sin that comes through fellowship with Jesus. The speaker concludes by describing the future moment of full communion between Jesus and His people, using the imagery of a bride adorned for her husband.
Last Will and Testament
By Basilea Schlink61404:30Radio ShowEXO 20:3MAT 6:33LUK 9:23JHN 14:15ROM 6:23PHP 3:14REV 21:2In this sermon transcript titled "Last Will and Testament" by Basilia Schlink, the speaker addresses the grief and sorrow experienced after the sudden death of a loved one. The sermon emphasizes the importance of taking God's word seriously and living according to His commandments. The speaker highlights the eternal consequences of our actions on earth and encourages listeners to strive for the heavenly goal. Through the death of our loved ones, God wants to free us from earthly ties and draw us closer to Him, preparing us for our heavenly wedding day.
Catholicity - Four Marks of the Church Series
By Michael Flowers44126:16CatholicityISA 61:10MAT 6:33ROM 12:5GAL 3:28EPH 5:21HEB 4:16REV 21:2In this sermon, the preacher emphasizes the importance of understanding the supernatural nature of our faith and the role of grace in our lives. He highlights the concept of eternal life and how it resides within us, making us worthy of veneration. The sermon also discusses the universal presence of God and how it works within us to bring light and transformation. The gospel is presented as the solution to the universal problem of sin, offering healing and restoration to all who believe.
Leadership and Ministry Training #3
By Stephen Kaung25256:58REV 2:7REV 3:21REV 12:5REV 14:1REV 14:4REV 15:2REV 19:7REV 21:2REV 22:14This sermon from Revelation chapter 14 emphasizes the call to overcome, highlighting the importance of being overcomers in Christ. It discusses the vision of the Lamb and the 144,000, the significance of following the Lamb wherever He goes, and the need for believers to be prepared for Christ's imminent return. The message stresses the urgency of surrendering to God, allowing the Holy Spirit to work in our lives, and being clothed with Christ's righteousness and the sanctifying work of the Holy Spirit to be prepared as the bride of the Lamb for eternity.
(How to Understand the Kjv Bible) 12 Psalm 137
By Keith Simons8022:33Prophecy and RestorationKJV BibleLamentationPSA 126:1PSA 137:1ISA 14:4JER 29:10LAM 3:19EZK 36:24MAT 5:5ROM 12:19REV 18:21REV 21:2Keith Simons teaches on Psalm 137, emphasizing its prophetic nature and the deep sorrow of the Israelites in Babylon after the destruction of Jerusalem. He explores the contrast between the luxury of Babylon and the mourning of the captives who long for their homeland, highlighting the significance of remembering Jerusalem. Simons suggests that the psalm serves as both a lament and a prophecy, reflecting the hope of restoration and God's judgment against oppressors. He encourages a deeper understanding of the text within the context of the King James Version and its historical implications. Ultimately, the message conveys the importance of remembering God's promises and the future restoration of His people.
01 the Forerunner Message in Isaiah 2
By Mike Bickle331:16:00End TimesJerusalem as the EpicenterISA 2:2ISA 2:10ISA 40:4ISA 60:1ISA 62:1ZEC 14:4MAT 5:14EPH 1:10REV 20:6REV 21:2Mike Bickle emphasizes the significance of Isaiah 2 as a foundational text for understanding the end times, highlighting that Isaiah was entrusted with more revelation about the end times than any other prophet. He explains that the forerunner message reveals God's plan to establish Jerusalem as the epicenter of His reign, filled with love and glory, and that the nations will be drawn to it. Bickle encourages critical thinking and interaction among believers to grasp the fullness of God's message, asserting that the end times are not a doom and gloom narrative but a glorious love story. He stresses the importance of understanding the connection between the earthly and heavenly Jerusalems and the role of believers in this divine plan.
Why We Love Jerusalem: The Most Unique City in History
By Mike Bickle2459:13Significance of JerusalemIntercession for JerusalemPSA 48:12PSA 87:2ISA 60:15ISA 66:10JER 3:17EZK 9:4ZEC 8:2MAT 5:35HEB 12:22REV 21:2Mike Bickle emphasizes the profound significance of Jerusalem in God's plan, asserting that it is the only city that the Lord has declared His zeal and love for throughout scripture. He explains that Jerusalem is not only the center of God's spiritual and political plans but also the future governmental capital of Jesus's reign on earth. Bickle encourages believers to align their hearts with God's perspective on Jerusalem, recognizing its unique role in the end times and the blessings that come from supporting it. He highlights the importance of understanding Jerusalem's destiny and the need for intercession for the city, especially as conflicts around it intensify. Ultimately, Bickle calls for a deeper engagement with the biblical narrative surrounding Jerusalem and its implications for the church and the world.
Millennial Jerusalem: The City of the Great King (Ps. 48)
By Mike Bickle241:05:17Millennial KingdomThe City of GodPSA 48:1PSA 50:2ISA 2:2ISA 62:7JER 3:17EZK 43:7MAT 5:35EPH 1:9HEB 11:10REV 21:2Mike Bickle explores the concept of Millennial Jerusalem, emphasizing its significance as the city of the great King, where the earthly Jerusalem is fully restored and united with the new Jerusalem from heaven. He highlights that this city will be the epicenter of God's glory, where believers will dwell forever, experiencing a unique blend of natural and supernatural realities. Bickle encourages listeners to embrace new biblical ideas and to seek understanding through scripture, as the Millennial Jerusalem represents a profound fulfillment of God's promises. He emphasizes the importance of the convergence of these two Jerusalems, which will bring unprecedented glory and blessing to the earth.
God's Beauty in Creation: Macro Marvels
By Mike Bickle181:05:33God's CreationThe Beauty of GodJOB 26:14PSA 19:1PSA 119:1ISA 40:25REV 21:2Mike Bickle emphasizes the beauty of God's creation, urging believers to marvel at the macro marvels of the universe as a reflection of God's glory. He shares testimonies from a solemn assembly, highlighting the communal worship experience and the profound impact of God's beauty on individuals. Bickle encourages the congregation to engage with the beauty of creation, using it as a means to deepen their relationship with God and to understand His greatness. He reminds them that the vastness of the universe is a testament to God's power and care for each person, inviting them to seek beauty in their lives and in their relationship with Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And I John - The writer of this book; whether the evangelist and apostle, or John the Ephesian presbyter, has been long doubted in the Church. New Jerusalem - See the notes on Gal 4:24-27 (note). This doubtless means the Christian Church in a state of great prosperity and purity; but some think eternal blessedness is intended. Coming down from God - It is a maxim of the ancient Jews that both the tabernacle, and the temple, and Jerusalem itself, came down from heaven. And in Midrash Hanaalem, Sohar Gen. fol. 69, col. 271, Rab. Jeremias said, "The holy blessed God shall renew the world, and build Jerusalem, and shall cause it to descend from heaven." Their opinion is, that there is a spiritual temple, a spiritual tabernacle, and a spiritual Jerusalem; and that none of these can be destroyed, because they subsist in their spiritual representatives. See Schoettgen.
Jamieson-Fausset-Brown Bible Commentary
And I John--"John" is omitted in A, B, Vulgate, Syriac, Coptic, and ANDREAS; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," Rev 21:1, and the "new Jerusalem" in this verse. Jerusalem . . . out of heaven-- (Rev 3:12; Gal 4:26, "Jerusalem which is above"; Heb 11:10; Heb 12:22; Heb 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (Rev 3:12). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (Gal 4:26; compare Gal 1:17-18; Gal 2:1; Heb 12:22), though not so in the Epistles to Romans and Corinthians [BENGEL]. bride--made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, Rev 2:7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.
John Gill Bible Commentary
And I John saw the holy city,.... The same with the beloved city in Rev 20:9 the church of God: sometimes the church militant is called a city, of which the saints are now fellow citizens, governed by wholesome laws, and enjoying many privileges; but here the general assembly and church of the firstborn, or all the elect of God, are intended, the whole body and society of them, being as a city, compact together; called holy, not only because set apart to holiness by God the Father, and their sins expiated by the blood of Christ, or because he is made sanctification to them, or because internally sanctified by the Spirit of God, which now is but in part; but because they will be perfectly holy in themselves, without the being of sin in them, or any spot of it on them: and John, for the more strong ascertaining the truth of this vision, expresses his name, who saw it, to whom God sent his angel, and signified to him by these Apocalyptic visions what should be hereafter; though the name is left out in the Alexandrian copy, and in the Syriac, Arabic, and Ethiopic versions: new Jerusalem; the church of God, both in the Old and New Testament, is often called Jerusalem, to which its name, which signifies the vision of peace, agrees; it was the city of the great King, whither the tribes went up to worship; it was a free city, and a fortified one: the Gospel church state in its imperfection is called the heavenly Jerusalem, and the Jerusalem above, which is free, and the mother of all; and here the church in its perfect state is called the new Jerusalem, where will be complete peace and prosperity; and which is called new, because it has its seat in the new heaven and new earth: the inhabitants of which will appear in their new and shining robes of immortality and glory; and to distinguish it from the old Jerusalem, and even from the former state of the church; for this will be "the third time" that Jerusalem will be built, as say the Jews, namely, in the time of the King Messiah (r): coming down from God out of heaven; which designs not the spiritual and heavenly original of the saints, being born from above, on which account the church is called the heavenly Jerusalem; but a local descent of all the saints with Christ from the third heaven into the air, where they will be met by living saints; and their bodies being raised and united to their souls, they will reign with Christ in the new earth: and this is "the building which the Jews say God will prepare for the Jerusalem which is above, "to descend into" (s):'' prepared as a bride adorned for her husband; Christ is the husband, or bridegroom, and the church is his spouse, and bride; and in these characters they will both appear at this time, when the marriage between them will be consummated: and the church may be said to be prepared as such, when all the elect of God are gathered in, the number of the saints is perfected; when the good work of grace is finished in them all, and they are all arrayed in the righteousness of Christ: and to be "adorned", when not only they are clothed with the robe of righteousness, and garments of salvation, and are beautified with the graces of the Spirit, but also with the bright robes of immortality and glory. The phrase is Jewish, and is to be read exactly as here in the book of Zohar (t). (r) Zohar in Gen. fol. 126. 4. (s) Ib. fol. 103. 4. (t) Zohar in Gen. fol. 53. 2.
Tyndale Open Study Notes
21:2 coming down from God: The new creation is a gift from God. In the beginning, God created everything good, and in the end, God will create a new, unbroken world. • This picture of Jerusalem as a beautiful bride (see Isa 61:10) contrasts starkly with the vision of Babylon (or Rome) as the prostitute (Rev 17:4-5; 18:2-3; see study note on 21:9–22:9).