Revelation 21

Revelation 21:1

A new heaven and a new earth (ουρανονκαινονκαγηνκαινην). This new vision (ειδον) is the picture of the bliss of the saints.

The first heaven and the first earth (οπρωτοςουρανοςκαηπρωτηγη)

are passed away (απηλθαν, went away, second aorist active indicative of απερχομα). “Fled away” (εφυγεν) in 20:11.

And the sea is no more (καηθαλασσαουκεστινετ). The sea had given up its dead (20:13). There were great risks on the sea (18:17ff.). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in 21:1-8 in sharp contrast to the lake of fire in 20:11-15. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all.

Revelation 21:2

The holy city, new Jerusalem (τηνπολιντηναγιανΙερουσαλημκαινην). “The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem” (Swete), and not the old Jerusalem which was destroyed A.D. 70. It was called the Holy City in a conventional way (Matthew 4:5; Matthew 27:53), but now in reality because it is new and fresh (καινην), this heavenly Jerusalem of hope (Hebrews 12:22), this Jerusalem above (Galatians 4:26ff.) where our real citizenship is (Philippians 3:20).

Coming down out of heaven from God (καταβαινουσανεκτουουρανουαποτουθεου). Glorious picture caught by John and repeated from 3:12 and again in 21:10. But Charles distinguishes this new city of God from that in 21:9-22:2 because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story.

Made ready (ητοιμασμενην). Perfect passive participle of ετοιμαζω as in 19:7. The Wife of the Lamb made herself ready in her bridal attire.

As a bride adorned (ωςνυμφηνκεκοσμημενην). Perfect passive participle of κοσμεω, old verb (from κοσμος ornament like our cosmetics), as in 21:19. Only here the figure of bride is not the people of God as in 19:7, but the abode of the people of God (the New Jerusalem).

For her husband (τωανδραυτης). Dative case of personal interest.

Revelation 21:3

The tabernacle of God is with men (ησκηνητουθεουμετατωνανθρωπων). It is one of the angels of the Presence (Revelation 16:17; Revelation 19:5) speaking.

And he shall dwell with them (κασκηνωσεμετ’ αυτων). Future active of σκηνοω, already in 7:15 from Ezekiel 37:27; Zechariah 2:10; Zechariah 8:8 and used of the Incarnate Christ on earth by John (John 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (Revelation 7:15; Revelation 13:6; Revelation 15:5), the true tabernacle of which it was a picture (Hebrews 8:2; Hebrews 9:11). God is now Immanuel in fact, as was true of Christ (Matthew 1:23).

Revelation 21:4

Shall wipe away every tear from their eyes (εξαλειψεπανδακρυονεκτωνοφθαλμωναυτων). More exactly, “shall wipe out every tear out of their eyes” (repetition of εξ) like a tender mother as in 7:17 (Isaiah 25:8). There is no more that ought to cause a tear, for death (θανατος) is no more, mourning (πενθος), associated with death and crying (κραυγη, wailing), and pain (πονος as in 16:10) are all gone. There is peace and bliss.

Revelation 21:5

Behold, I make all things new (Ιδουκαιναποιωπαντα). The first time since 1:8 that God has been represented as speaking directly, though voices have come out of the throne before (21:3) and out of the sanctuary (Revelation 16:1; Revelation 16:17), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (Revelation 7:14; Revelation 17:7; Revelation 21:6; Revelation 22:6), but to the entire world of the blessed. See Isaiah 43:18f. for the words (Ιδουεγωποιωκαινα). The idea of a new heaven and a new earth is in Isaiah 65:17; Isaiah 66:22; Psalms 102:25. For the locative here with επ (επτωθρονω) see Revelation 7:10; Revelation 19:4 (genitive more usual, Revelation 4:9; Revelation 5:1; Revelation 5:7; Revelation 5:13, etc.). See 20:11 for the picture.

And he saith (καλεγε). Probably this means a change of speakers, made plain by μο (to me) in many MSS. An angel apparently (as in Revelation 14:13; Revelation 19:9) assures John and urges him to write (γραψον as in Revelation 1:11; Revelation 2:1; Revelation 2:8; Revelation 2:12; Revelation 2:18; Revelation 3:1; Revelation 3:7; Revelation 3:14; Revelation 14:3). The reason given (οτ, for) is precisely the saying in 22:6 and he uses the two adjectives (πιστοκααληθινο) employed in 19:11 about God himself, and 3:14 about Christ. In 19:9 αληθινο occurs also about “the words of God” as here. They are reliable and genuine.

Revelation 21:6

They are come to pass (Γεγοναν). Second perfect active indicative of γινομα with -αν for -ασ. See 16:17 for a like use of γεγονεν, “They have come to pass.” Here again it is the voice of God because, as in 1:8, He says:

I am the Alpha and the Omega (ΕγωτοΑλφακατοΟ) with the addition “the beginning and the end” (ηαρχηκατοτελος), the whole used in 22:13 of Christ. In Isaiah 44:6 there is something like the addition, and in Colossians 1:18; Revelation 3:14 ηαρχη is applied to Christ, while here God is the First Cause (αρχη) and the Finality (τελος) as in Romans 11:36; Ephesians 4:6. But God works through Christ (John 1:3; Hebrews 1:2; Colossians 1:12-20). God is the bountiful Giver (James 1:5; James 1:17) of the Water of Life. See Revelation 7:17; Revelation 22:1; Revelation 22:17 for this metaphor, which is based on Isaiah 55:1. It is God’s own promise (Εγωδωσω), “I will give.”

Of the fountain (εκτηςπηγης). For this partitive use of εκ see Matthew 25:8, without εκ Revelation 2:17.

Freely (δωρεαν). See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17.

Revelation 21:7

He that overcometh (ονικων). Recalls the promises at the close of each of the Seven Letters in chapters 2 and 3.

Shall inherit (κληρονομησε). Future active of κληρονομεω, word with great history (Mark 10:17; 1 Peter 1:4; Galatians 4:7; Romans 8:17), here interpreted for the benefit of these who share in Christ’s victory.

I will be his God (Εσομααυτωθεος). Repeated Old Testament promise (first to Abraham, Genesis 17:7f.). Cf. Revelation 21:3.

He shall be my son (αυτοςεσταμουιος). Made first of Solomon (2 Samuel 7:14) and applied to David later in Psalms 89:26f.

Revelation 21:8

Their part shall be (τομεροςαυτων). In contrast to the state of the blessed (verses 3-7) the state of “those who have disfranchised themselves from the Kingdom of God” (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15) in the lake of fire and brimstone (Revelation 19:20; Revelation 20:10; Revelation 20:14), that is the second death (Revelation 2:11; Revelation 20:6; Revelation 20:14). See also 14:10. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest).

For the fearful (τοιςδειλοις). Old word (from δειδω, to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.

Unbelieving (απιστοις). “Faithless,” “untrustworthy,” in contrast with Christ “οπιστος” (1:5). Cf. Revelation 2:10; Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.

Abominable (εβδελυγμενοις). Perfect passive participle of βδελυσσω, old verb, in N.T. only here and Romans 2:22, common in LXX, to pollute (Exodus 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4; Revelation 21:27; Romans 2:22; Titus 1:16).

Murderers (φονευσιν). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).

Fornicators (πορνοις). Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9). These two crimes often go together.

Sorcerers (φαρμακοις). Old word, in N.T. only here and 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13).

Idolaters (ειδωλολατραις). See 1 Corinthians 5:10; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men’s lives then and now.

All liars (παστοιςψευδεσιν). Repeated in 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8; Revelation 21:27; Revelation 22:15). Not a “light” sin.

Revelation 21:9

One of the seven angels (ειςεκτωνεπτααγγελων). As in 17:1 with the same introduction when the angel made the announcement about the harlot city (Babylon), so here the description of the heavenly city, the New Jerusalem, is given by one of the same group of angels who had the seven bowls. Thus the νυμφη (Bride) is placed in sharp contrast with the πορνη (Harlot). The New Jerusalem was briefly presented in verse 2, but now is pictured at length (21:9-22:5) in a nearer and clearer vision.

The bride the wife of the Lamb (τηννυμφηντηνγυναικατουαρνιου). Twice already the metaphor of the Bride has been used (Revelation 19:7; Revelation 21:2), here termed “wife” (γυναικα), mentioned proleptically as in 19:7 if the marriage is not yet a reality. For the use of the same metaphor elsewhere in the N.T. see on 19:7.

Revelation 21:10

He carried me away in the Spirit (απηνεγκενμεενπνευματ). See same language in 17:7 when John received a vision of the Harlot City in a wilderness. Here it is “to a mountain great and high” (εποροςμεγακαυψηλον). So it was with Ezekiel (Ezekiel 40:2) and so the devil took Jesus (Matthew 4:8). It was apparently not Mount Zion (14:1), for the New Jerusalem is seen from this mountain. “The Seer is carried thither ‘in spirit’ (cf. Revelation 1:10; Revelation 4:1); the Angel’s δευρο is a sursum cor to which his spirit under the influence of the ‘Spirit of revelation’ (Ephesians 1:17) at once responds” (Swete).

And he shewed me (καεδειξενμο). First aorist active indicative of δεικνυμ, just as he had said he would do in verse 9 (δειξωσο, I will shew thee). Precisely the same words about Jerusalem as in verse 2, save the absence of καινην (New).

Revelation 21:11

Having the glory of God (εχουσαντηνδοξαντουθεου). Syntactically this clause goes with verse 10, the feminine accusative singular participle εχουσαν agreeing with πολιν, the radiance of the dazzling splendour of God as seen in Isaiah 60:1; Ezekiel 43:5. God’s very presence is in the Holy City (the Bride).

Light (φωστηρ). “Luminary,” late word (in LXX, papyri), in N.T. only here and Philippians 2:15. Christ is the light (φως) of the world (John 8:12) and so are Christians (Matthew 5:14) who have received the illumination (φωτισμος) of God in the face of Christ (2 Corinthians 4:6) and who radiate it to men (Philippians 2:15). See both words in Genesis 1:3; Genesis 1:14. “The ’luminary’ of the Holy City is her witness to Christ” (Swete).

Like unto a stone most precious (ομοιοςλιθωτιμιωτατω). Associative instrumental case after ομοιος. Τιμιωτατω is the elative superlative.

As it were a jasper stone (ωςλιθωιασπιδ). As in 4:3, which see.

Clear as crystal (κρυσταλλιζοντ). Verb not found elsewhere from κρυσταλλος (old word, Revelation 4:6; Revelation 22:1), “of crystalline brightness and transparency” (Thayer), “transparent and gleaming as rock-crystal” (Moffatt).

Revelation 21:12

Having a wall great and high (εχουσατειχοςμεγακαυψηλον). John returns, after the parenthesis in verse 11, to the structure in verse 10, only to use the accusative εχουσαν as before to agree with πολιν, but the nominative εχουσα as again with “twelve gates” (πυλωναςδωδεκα). Πυλων is an old word (from πυλη gate) for a large gate as in Lu 16:20 and six times in Rev. for the gate tower of a city wall (Revelation 21:12; Revelation 21:13; Revelation 21:15; Revelation 21:21; Revelation 21:25; Revelation 22:14) as in 1 Kings 17:10; Acts 14:13. See Ezekiel 48:31ff. for these twelve gates, one for each tribe (cf. Revelation 7:1-8).

At the gates (επτοιςπυλωσιν). “Upon the gate towers.”

Twelve angels (αγγελουςδωδεκα). As πυλωρο or φυλακες according to Isaiah 62:6; 2 Chronicles 8:14.

Names written thereon (ονοματαεπιγεγραμμενα). Perfect passive participle of επιγραφω.

Which are the names (αεστιν). Just as in Ezekiel’s vision (48:31ff.), so here the names of the twelve tribes of Israel appear, one on each gate.

Revelation 21:13

Three gates (πυλωνεςτρεις) on each of the four sides as in Ezekiel 42:16ff.; “on the east” (αποανατολης, as in 16:12, starting from the east), “on the north” (αποβορρα, from the north, as in Lu 13:29), “on the south” (απονοτου, from the south, as in Lu 13:29), “on the west” (αποδυσμων, from the west, as in Matthew 8:11).

Revelation 21:14

Had (εχων). Masculine present active participle of εχω instead of εχον (neuter like to τειχος), and the participle occurs independently as if a principal verb (ειχεν) as often in this book.

Twelve foundations (θεμελιουςδωδεκα). Foundation stones, old adjective (from θεμα, from τιθημ), here as in 1 Corinthians 3:11; 2 Timothy 2:19, with λιθους (stones understood), though often neuter substantive to θεμελιον (Luke 6:48; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).

On them (επ’ αυτων). On the twelve foundation stones.

Names of the twelve apostles of the Lamb (ονοματατωνδωδεκααποστολωντουαρνιου). Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42ff.). One may wonder if the name of Judas is on that stone or that of Matthias.

Revelation 21:15

Had (ειχεν). Regular imperfect here, no longer εχων.

For a measure a golden reed (μετρονκαλαμονχρυσουν). See 11:1 for καλαμος (reed). Μετρον is an old word, kin to μητηρ (mother, moulder, manager), an instrument for measuring (μετρεω) as in Matthew 7:2, here in the predicate accusative.

To measure (ιναμετρηση). Purpose clause with ινα and the first aorist active subjunctive of μετρεω. The rod of gold was in keeping with the dignity of the service of God (Revelation 1:12; Revelation 5:8; Revelation 8:3; Revelation 9:13; Revelation 15:7).

Revelation 21:16

Lieth foursquare (τετραγωνοςκειτα). Present middle indicative of κειμα. The predicate adjective is from τετρα (Aeolic for τεσσαρες four) and γωνος (γωνια corner, Matthew 6:5) here only in N.T. As in Ezekiel 48:16; Ezekiel 48:20. It is a tetragon or quadrilateral quadrangle (21:12f.).

The length thereof is as great as the breadth (τομηκοςαυτηςοσοντοπλατος). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare.

With the reed (τωκαλαμω). Instrumental case (cf. verse 15 for καλαμος) and for μετρεω (aorist active indicative here)

Twelve thousand furlongs (επσταδιωνδωδεκαχιλιαδων). This use of the genitive σταδιων with επ is probably correct (reading of Aleph P), though A Q have σταδιους (more usual, but confusing here with χιλιαδων). Thucydides and Xenophon use επ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high.

Equal (ισα). That is, it is a perfect cube like the Holy of Holies in Solomon’s temple (1 Kings 6:19f.). This same measurement (πλατοσ, μηκοσ, υψος) is applied to Christ’s love in Ephesians 3:18, with βαθος (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John 14:1ff.) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

Revelation 21:17

A hundred and forty and four cubits (εκατοντεσσερακοντατεσσαρωνπηχων). Another multiple of 12 (12x12=144) as in Revelation 7:4; Revelation 14:1. It is not clear whether it is the height or the breadth of the wall that is meant, though υψος (height) comes just before. That would be 216 feet high (cf. verse 12), not enormous in comparison with the 7,000,000 feet (1500 miles) height of the city.

According to the measure of a man, that is, of an angel (μετρονανθρωπου, οεστιναγγελου). No preposition for “according to,” just the accusative case of general reference in apposition with the verb εμετρησεν. Though measured by an angel, a human standard was employed, man’s measure which is angel’s (Bengel).

Revelation 21:18

The building of the wall (ηενδωμησιςτουτειχους). Or ενδομησις, elsewhere so far only in Josephus (Ant. XV. 9. 6, a mole or breakwater) and in an inscription (Syll. 583 31), apparently from ενδομεω, to build in, and so the fact of building in. The wall had jasper (verse 11) built into it.

Was pure gold (χρυσιονκαθαρον). No copula ην (was) expressed. The city shone like a mass of gold in contrast with the jasper lustre of the wall.

Pure glass (υαλωκαθαρω). Associative instrumental case after ομοιον. Hυαλος (apparently from υε, it rains, and so raindrop) in N.T. only Revelation 21:18; Revelation 21:21.

Revelation 21:19

Were adorned (κεκοσμημενο). Perfect passive participle of κοσμεω as in verse 2, but without the copula ησαν (were), followed by instrumental case λιθω (stone).

With all manner of precious stones (παντλιθωτιμιω). “With every precious stone.” The list of the twelve stones in verses Revelation 21:19; Revelation 21:20 has no necessary mystical meaning. “The writer is simply trying to convey the impression of a radiant and superb structure” (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest’s breastplate (Exodus 28:17-20; Exodus 39:10; Ezekiel 28:13; Isaiah 54:11). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in Revelation 4:3. These foundation stones are visible. For jasper (ιασπις) see Revelation 4:3; Revelation 21:11; Revelation 21:18; Isaiah 54:12; sapphire (σαπφειρος) see Exodus 24:10; Isaiah 54:11 (possibly the λαπιςλαζυλ of Turkestan); chalcedony (χαλκηδων) we have no other reference in N.T. or LXX (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (σμαραγδος) here only in N.T., see 4:3 σμαραγδινος, and like it a green stone.

Revelation 21:20

Sardonyx (σαρδονυξ), here only in N.T., white with layers of red, from sardion (red carnelian) and onyx (white); for sardius (σαρδιον) see 4:3; chrysolite (χρυσολιθος), here only in N.T. (Exodus 28:20), stone of a golden colour like our topaz or amber or a yellow beryl or golden jasper; beryl (βηρυλλος), again here only in N.T. (Exodus 28:20), note the difficulty of identification, much like the emerald according to Pliny; for topaz (τοπαζιον), here only in N.T. (Exodus 28:17), a golden-greenish stolle; chrysoprase (chrusoprasos), here only in N.T. (not in LXX), in colour like a teek, translucent golden-green; jacinth (υακινθος), of the colour of the hyacinth, a violet colour (Pliny), already in 9:17 like blue smoke, like achates in LXX; amethyst (αμεθυστος), only here in N.T. (Exodus 28:19), of a violet and purple colour, more brilliant than the υακινθος. Swete sums up the colours thus: blue (sapphire, jacinth, amethyst), green (jasper, chalcedony, emerald, beryl, topaz, chrysoprase), red (sardonyx, sardius), yellow (chrysolite). But even so there is great variety in hue and brilliancy and in the reaction on each other. Clement of Alexandria argues that this variety illustrates the variety of gifts and graces in the twelve apostles. Possibly so.

Revelation 21:21

Twelve pearls (δωδεκαμαργαριτα). These gate towers (πυλωνες) were mentioned in verses 12f. Each of these (cf. Isaiah 54:12) is a pearl, one of the commonest of jewels (Matthew 7:6; Matthew 13:46; 1 Timothy 2:9).

Each one (αναειςεκαστος). Distributive use of ανα, but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in Mark 14:19; John 8:9; with κατα in Romans 12:5, “a barbaric construction” according to Charles.

Street (πλατεια). For which word (broad way, οδος understood) see Matthew 6:5, here the singular, but includes all the streets.

Transparent (διαυγης). Old word (from δια, through, αυγη, ray, shining through), here alone in N.T.

Revelation 21:22

I saw no temple therein (ναονουκειδονεναυτη). “Temple I did not see in it.” The whole city is a temple in one sense (verse 16), but it is something more than a temple even with its sanctuary and Shekinah Glory in the Holy of Holies.

For the Lord God the Almighty, and the Lamb are the temple thereof (ογαρΚυριοςοθεοςοπαντοκρατωρ, ναοςαυτηςεστινκατοαρνιον). “For the Lord God, the Almighty, is the sanctuary of it and the Lamb.” The Eternal Presence is the Shekinah Glory of God (verse 3). In 2 Corinthians 6:16 we are the sanctuary of God here, but now God is our Sanctuary, and so is the Lamb as in chapters Revelation 21:4; Revelation 21:5. See 1:8 and often for the description of God here.

Revelation 21:23

To shine upon it (ιναφαινωσιναυτη). Purpose clause with ινα and the present active subjunctive of φαινω, to keep on shining. Light is always a problem in our cities. See Isaiah 60:19ff.

Did lighten it (εφωτισεναυτην). First aorist active indicative of φωτιζω, to illumine, old verb from φως (Lu 11:36). If the sun and moon did shine, they would give no added light in the presence of the Shekinah Glory of God. See verse 11 for “the glory of God.” Cf. Revelation 18:1; Revelation 21:3. “Their splendour is simply put to shame by the glory of God Himself” (Charles).

And the lamp thereof is the Lamb (καολυχνοςαυτηςτοαρνιον). Charles takes ολυχνος as predicate, “and the Lamb is the lamp thereof.” Bousset thinks that John means to compare Christ to the moon the lesser light (Genesis 1:16), but that contrast is not necessary. Swete sees Christ as the one lamp for all in contrast with the many λυχνια of the churches on earth (Revelation 1:12; Revelation 1:20). “No words could more clearly demonstrate the purely spiritual character of St. John’s conception of the New Jerusalem” (Swete).

Revelation 21:24

Amidst the light thereof (διατουφωτοςαυτης). Rather “by the light thereof.” From Isaiah 60:3; Isaiah 60:11; Isaiah 60:20. All the moral and spiritual progress of moderns is due to Christ, and the nations of earth will be represented, including “the kings” (οβασιλεις), mentioned also in Isaiah 60:3, “do bring their glory into it” (φερουσιντηνδοξαναυτωνειςαυτην). Present active indicative of φερω. Swete is uncertain whether this is a picture of heaven itself or “some gracious purpose of God towards humanity which has not yet been revealed” and he cites 22:2 in illustration. The picture is beautiful and glorious even if not realized here, but only in heaven.

Revelation 21:25

Shall in no wise be shut (ουμηκλεισθωσιν). Double negative with the first aorist passive subjunctive of κλειω.

By day (ημερας). Genitive of time. Mentioned alone without νυκτος (by night), “for there shall be no night there” (νυξγαρουκεσταεκε). This looks like a continued picture of heaven.

Revelation 21:26

They shall bring (οισουσιν). Future active indicative of φερω. Rome gathered the merchandise of the world (18:11ff.). The City of God will have the best of all the nations (Isaiah 60:5; Isaiah 60:11), an expansion of verse 24.

Revelation 21:27

There shall in no wise enter into it (ουμηεισελθηειςαυτην). Double negative again with the second aorist active subjunctive of εισερχομα with εις repeated. Like Isaiah 52:1; Ezekiel 44:9.

Anything unclean (πανκοινον). Common use of παν with negative like ουδεν, and the use of κοινος for defiled or profane as in Mark 7:2; Acts 10:14, not just what is common to all (Titus 1:4).

Or he that (καο). “And he that.”

Maketh an abomination and a lie (ποιωνβδελυγμακαψευδος). Like Babylon (17:4 which see for βδελυγμα) and 21:8 for those in the lake of fire and brimstone, and 22:15 for “every one loving and doing a lie.” These recurrent glimpses of pagan life on earth and of hell in contrast to heaven in this picture raise the question already mentioned whether John is just running parallel pictures of heaven and hell after the judgment or whether, as Charles says: “The unclean and the abominable and the liars are still on earth, but, though the gates are open day and night, they cannot enter.” In apocalyptic writing literalism and chronology cannot be insisted on as in ordinary books. The series of panoramas continue to the end.

But only they which are written (εμηογεγραμμενο). “Except those written.” For “the book of life” see Revelation 3:5; Revelation 13:8; Revelation 20:15. Cf. Daniel 12:1.