Revelation Chapters 21-22

The beautiful paradise reserved for the righteous is described. Thus, the great drama ends. The forces of good prevail!

#Revelation chapter 21 Earth Attains Celestial Glory

This chapter and verses 1-5 of chapter 22 describes the earth’s becoming celestial with its capital, the New Jerusalem.

verses 1-8 With death and hell abolished, along with Satan and his followers, the earth is ready to be transformed. All the people of the world are also ready to dwell on a new creation, having “put off the old man” and having “put on the new man . . . after the image of him that created him,” which is Jesus Christ (see Colossians 3:4-10), and having come forth from the grave in celestial glory. With evil gone and the inhabitants of the earth glorified, the earth itself is changed to a habitation of great glory.

The new earth is much more than simply a globe made new. It is also a new society, a new way of living. It is a place where God may dwell. It is a state of being in which there is no death, sorrow, or pain. It is a habitation for the heirs of God.

1 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

verse 1 “a new heaven and a new earth” The new earth, following the millennial thousand years, is described in the Doctrine and Covenants:

Therefore, [the earth] must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; for after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father; that bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. . . And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law – wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it (D&C 88:18-20, 25-26).

And again, verily, verily, I say unto you that when the thousand years are ended . . . the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth. For all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fulness thereof, both men and beasts, the fowls of the air, and the fishes of the sea; and not one hair, neither mote, shall be lost, for it is the workmanship of mine hand (D&C 29:22-25).

That the universe or even the galaxy will pass away when the earth is renewed is unlikely. More likely a new heaven will manifest itself as the earth takes up its new position as a celestial sun.

“the first heaven and the first earth were passed away” Heaven and earth as we know them will cease to exist, having “passed away,” as we pass away in death. In their place, will be a renewed, resurrected earth (See Discourses of Brigham Young, 375; Smith, Doctrines of Salvation, 1:74; 2:281, 322; Talmage, Jesus the Christ, 322), and the heavens surrounding the earth will likewise be renewed.

“there was no more sea” Perhaps one reason there will be no sea is that the entirety of the earth will have one surface, “like a sea of glass and fire” (D&C 130:7).

This expression may also have a symbolic meaning, as Latter-day Saint scholar Richard Draper explains: “The abode of chaos, the home of the satanic beast, the old seat over which the whore held sway, has vanished. Under the force of the Lamb’s radiance, the source of Babylon’s seaborne luxuries and what helped feed and sustain her corruption has boiled into oblivion. But the sea and the abyss are one and the same. Therefore, the destruction of the sea represents the annihilation of the primeval deep, the home of malevolence and evil. Up to this point, it has dominated the world. As the stronghold of Satan’s supporters, its existence mocked the hope of a complete victory and a complete sovereignty of the Lord. It has no place in the transformed world where all things spontaneously obey their Lord and their God” (Draper, Opening the Seven Seals, 228).

2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

verse 2 “the holy city, new Jerusalem, coming down from God out of heaven” In the last days, a “remnant of the house of Joseph shall be built upon this land . . . and they shall build up a holy city unto the Lord, like unto the Jerusalem of old. . . And there shall be a new heaven and a new earth; and they shall be like unto the old save the old have passed away, and all things have become new. And then cometh the New Jerusalem; and blessed are they who dwell therein, for it is they whose garments are white through the blood of the Lamb” (Ether 13:8-10).

This New Jerusalem “should come down out of heaven, and the holy sanctuary of the Lord,” Moroni wrote (Ether 13:3). Thus, the New Jerusalem built up on the earth by the saints of God will be joined by the New Jerusalem from heaven, which includes the original Zion, Enoch’s city, “the City of Holiness . . . [which] was taken up into heaven” (Moses 7:19, 21).

As the Lord promised Enoch:

Righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare, an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem. And the Lord said unto Enoch: Then shalt thou and all thy city meet them there, and we will receive them into our bosom, and they shall see us; and we will fall upon their necks, and they shall fall upon our necks, and we will kiss each other; and there shall be mine abode, and it shall be Zion, which shall come forth out of all the creations which I have made; and for the space of a thousand years the earth shall rest (Moses 7:62-64).

In Revelation 21:1, it appears that John is seeing the heavenly New Jerusalem descend after the final battle when Satan is cast away forever, while in Moses 7, it seems that the city will descend before the Millennium. Perhaps the Lord may send the holy city down at the beginning of the Millennium, remove it during the final time of wickedness on the earth (because the earth may not be worthy to have the city present in that period), and, finally, restore it to its rightful place after Satan is conquered and cast out for good.

“prepared as a bride adorned for her husband” See commentary on Revelation 19:7.

3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

verse 3 “great voice out of heaven” The revelation does not explain whose voice this is, whether it is God’s or that of an angel. Its function is to explain the meaning of what John is now seeing.

“the tabernacle of God is with men, and he will dwell with them” In the time of Moses, God dwelt among men in the great tent they provided for him – his tabernacle (Leviticus 26:11-12). In the celestialized earth, God will personally come down to earth and stay with his people. “After [the earth] hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father” (D&C 88:19).

One point needs to be emphasized. At the center of John’s new vision lies a city – a real city. John clearly makes this the heart of the vision. Heaven exists as a society. Joseph Smith explained that the “same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy” (D&C 130:2). The celestial kingdom is a community or system of communities presided over by a central city. Celestial beings, the church of the Firstborn, occupy these areas as families, for families make up communities. Thus, the ideal and perfect community is the eternal family of God.

John records that “the tabernacle of God is with men, and he will dwell with them” (verse 3). His statement echoes Ezekiel 48:35, which notes that the name of the eternal city is “The Lord is there” (KJV). The word John uses for “tabernacle” (Greek skn) translates the Hebrew mishkan. Mishkan means “tent.” However, in a number of places in the Old Testament, it is used to denote God’s personal presence and attention to Israel (see Leviticus 26:11; Ezekiel 37:27). John’s statement thus emphasizes the very personal association that will be set up on the new earth between God and his children.

The reason why such an association can be maintained is clearly stated: “They shall be his [God’s] people” (verse 3). This fulfills the promise that God made with Israel at Sinai, which had been continuously renewed through his prophets (see Leviticus 26:12; Jeremiah 7:23; 11:4; cf. Hosea 1:9. Note how the promise is renewed in Jeremiah 30:22; Ezekiel 36:28; 37:23, 27; Zechariah 8:8). The covenant found fulfillment in the Lord (see Romans 9:25; 1 Peter 2:10), and it continues today as part of the new and everlasting covenant. Out of heaven, John hears a great voice proclaiming the privileges of those who have sacrificed the things of the old world in hope of obtaining those of the new. While on earth, they felt themselves as little more than strangers and pilgrims seeking “a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Hebrews 11:16). The blessing is spoken by none other than God himself.

“they shall be his people, and God himself shall . . . be their God” The Lord is able to dwell with the people of the celestialized earth because they are his people. They have become one with him and are worthy of his presence. This passage fulfills a promise made repeatedly through the Lord’s prophets: “I will set my tabernacle among you: and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people” (Leviticus 26:11-12; Jeremiah 7:23; 11:4; 30:22; Ezekiel 36:28; 37:23, 27; Zechariah 8:8; 2 Corinthians 6:16).

4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

verse 4 “And God shall wipe away all tears from their eyes” See commentary on Revelation 7:17.

“there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain” This promised reward is the reverse of the fate of Babylon. There, all sounds of joy have ceased forever (Revelation 18:22). In the celestial Zion, the heavenly New Jerusalem, all sorrow has ceased forever. Death, sickness, and physical pain are no more. And the sources of sorrow and emotional pain – including crime, poverty, contention in the home, jealousy, marital unfaithfulness, and a host of others – likewise have totally ceased (see also Isaiah 65:17-20).

“for the former things are passed away” The former things are those belonging to the old heaven and earth. The old heaven and earth, with the death, sorrow, pain, and suffering that were integral parts of them, are gone forever.

5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

verse 5 “he that sat upon the throne said, Behold, I make all things new” The One who sits on the throne in heaven is God the Father. He has power to renew or rejuvenate or regenerate. That process of renewal begins in the hearts of those who will turn to God and yield themselves to him (Helaman 3:35). It continues when the dead are raised to glory and concludes when the earth itself is transformed into a new world (see commentary on Revelation 21:1). The Lord does not make just some things new – he proclaims that all things are made new by his power.

“he said unto me, Write; for these words are true and faithful” John has repeatedly been commanded to record things he hears and sees, and he is also told what to write (1:10- 11; 1:19; 14:13). “Faithful and True” are given to John as two of the names of Christ (Revelation 19:11), whose words are always trustworthy (the translation given in JB, NIV, NEB, and RSV) and true (2 Nephi 31:15; D&C 1:37; 71:11).

6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

verse 6 “It is done” Because Christ is the Alpha and Omega, the beginning and the end, he is fully able to see the end from the beginning. That which he has ordained to come to pass is as though it has already happened. Thus, to God, blessings promised in the future are as certain of fulfillment as if they had already been received.

“I am Alpha and Omega, the beginning and the end” See commentary on Revelation 1:8.

“I will give unto him that is athirst of the fountain of the water of life freely” Water is an essential source of life; Jesus Christ is the source of eternal life. As such, he is the fountain of the water of life, which water of life is the principles and ordinances of the gospel (Discourses of Brigham Young, 235; McConkie, Doctrinal New Testament Commentary, 1:151- 52).

In the remarkable exchange with the woman of Samaria, Jesus said, “If thou knewest the gift of God, and who it is that [speaketh] to thee . . . thou wouldest have asked of him, and he would have given thee living water. . . But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:10, 14). As the Lord promised through John, this water is offered freely to all who will recognize their spiritual thirst and come unto Christ to be satisfied (Isaiah 55:1; Alma 5:34; 42:27; D&C 10:66). See commentary on Revelation 7:17.

Living water may also represent the Holy Ghost. Jesus said, as John recorded elsewhere: “He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified” (John 7:38-39).

7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

verse 7 “He that overcometh shall inherit all things” When we overcome the temptations of the adversary and rise above the trials of life, when we endure to the end in righteousness, we receive the great blessing of becoming “heirs of God and joint-heirs with

Christ” (Romans 8:17). Then the King shall say to us, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world” (Matthew 25:34), and “all that my Father hath shall be given unto him” (D&C 84:38). Then “they are gods, even the sons of God – wherefore, all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ’s, and Christ is God’s. And they shall overcome all things” (D&C 76:58-60). Certainly, overcoming will require sacrifice and suffering, but as Paul taught, “I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” (Romans 8:18).

This promise follows on other, similar promises made to those who overcome – that they will become pillars in the temple of God, to go no more out; that the very name of God, and Christ’s new name, will be written upon them; that they will be privileged to sit with Christ on his throne (Revelation 3:12, 21).

“I will be his God, and he shall be my son” This marvelous promise is given to all who enter the celestial kingdom. Earlier the Lord said, “They shall be his people . . . and God himself shall be . . . their God” (Revelation 21:3). But here the Lord makes it personal and individual – we will become his sons and his daughters, not just part of a collective group. This assurance is a fulfillment of what Paul promised: “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:7). And again, “For as many as are led by the Spirit of God, they are the sons of God” (Romans 8:14).

In another setting, John the Revelator gave the same testimony: “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:1-2).

The underlying feeling conveyed by this phrase is that the Lord is assuring us of relationship, a close relationship between us and him. He will claim us as his own, draw us to him, hold us closely, and treat us tenderly. We will in very deed be his sons and daughters.

8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

verse 8 “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars” It is interesting – and important – that the Lord begins this list of those to be condemned with “the fearful, and unbelieving.” Certainly to have fear and lack belief are not as serious as the sins that follow in the list. Yet it is the fearful – the cowardly – and unbelieving who yielded to the enticings of the beast, who failed to stand firm and true in the face of the great persecutions and temptations that come upon the faithful. Perhaps fear and unbelief lead to the other sins the Lord lists (D&C 63:17-18; 76:36, 103-6).

All these are in stark opposition to the character of Christ, who is faithful and true (Revelation 3:14; 19:11). They have been led astray by the devil, “which deceiveth the whole world” (Revelation 12:9). They follow their father, Satan; as Christ said, “Ye are of your father the devil. . . There is no truth in him. . . He is a liar, and the father of it” (John 8:44).

This verse might be seen both as a warning and an invitation: a warning that those who do not repent of ungodliness will not be able to enjoy the sweet existence on the new, paradisiacal earth, and an invitation to turn from such wickedness.

“the lake which burneth with fire and brimstone” This expression is a metaphor for the second death. Latter-day Saint scholar Richard Draper has written: “Such sinners are Lucifer’s but only for a time. While they are under his power, his full wrath will be spent upon them. For a thousand years [the Millennium] their tears, their torment, their misery will be his wine, and their scorched souls and burning consciences the butter of his bread” (Draper, Opening the Seven Seals, 232-33). See commentary on Revelation 19:20.

“which is the second death” See commentary on Revelation 2:11.

verses 9 through 22:5 In Revelation 19 we briefly saw Zion portrayed as a bride. Here we see a more developed image of Zion as a holy, celestial city. That city will send forth a wonderful light. It will have high walls with foundations made of precious stones, and its gates will be made of pearl and guarded by twelve angels. The city itself will be “pure gold, like unto clear glass.” Within the city is a “pure river of water of life” and “the tree of life.” The inhabitants of the city will dwell in the presence of God, “and they shall see his face . . . and they shall reign for ever and ever.”

In the apocryphal book of 4 Ezra, the seer experienced a similar shift in his vision. First, he sees a woman mourning for her children, not realizing that the woman is Zion. Then, “while I was talking to her, her face suddenly shone exceedingly, and her countenance flashed like lightning. . . And I looked, and behold, the woman was no longer visible to me, but there was an established city, and a place of huge foundation showed itself” (4 Ezra 10:25-27).

The images of the holy city in Revelation 21 stand in bold contrast to the wicked city in Revelation 17. The city of righteousness (a symbol for her people) is everything good and holy and true that the city of wickedness (also a symbol for her people) is not.

It is easy to be distracted by the details of measurements and precious stones in this vision and thus to miss impressions that come from other images in this passage: the celestial city (and the people) are bound to Christ in an intimate relationship; the city is holy and has come from the presence of God; she shines with precious light; one gains entry to the city through passing by angels that are set as sentries there, and by belonging to one of the twelve tribes of Israel; the “twelve apostles of the Lamb” are a key element of the city’s foundation; the Father and the Son shine with the light of their being to illuminate the city; only those who are pure and clean are allowed to enter; the city provides both living water and the fruit of the tree of life to its inhabitants; both the Father and the Son dwell there, and the servants of Christ “shall see his face.”

Ezekiel had a similar vision of the holy city (Ezekiel 40:1-47:12; 48:30).

9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.

verse 9 “one of the seven angels which had the seven . . . last plagues” This is one of the angels that poured plagues from the seven bowls, or vials (Revelation 17:1).

“Come hither, I will shew thee the bride, the Lamb’s wife” The angel’s invitation parallels a similar invitation in Revelation 17:1: “Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters.” In the former instance, as in this, John saw a city. The wicked city of the whore, however, is destined to receive eternal destruction, while the holy city of New Jerusalem will be filled forever with the glory of God. See commentary on Revelation 19:7.

“And there came unto me one of the seven angels which had the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb’s wife.”

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

verse 10 “And he carried me away in the spirit” See commentary on Revelation 17:3.

“to a great and high mountain” This place may have simply been a vantage point from which John could view the city (as in JST Matthew 4:8-10), but more likely this high mountain was the “holy mountain of God” (Ezekiel 28:14, 16), the holy temple on earth rather than in heaven.

“shewed me that great city, the holy Jerusalem, descending out of heaven from God” See commentary on Revelation 21:2.

“And he carried me away in the Spirit to a great and high mountain, and shewed 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;

verse 11 “Having the glory of God” The city is filled with God’s glory, meaning his light, his power, his majesty, and, crowning all, his presence. “Therefore, [the earth] must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; for after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father; that bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified” (D&C 88:18-20; Isaiah 60:1-2; Ezekiel 43:1-2).

“her light was like unto a stone most precious, even like a jasper stone, clear as crystal” A jasper is a precious stone with great religious significance, for it was one of the stones in the high priest’s breastplate (Exodus 28:20; 39:13). In Revelation 4:3, we read that the One on the throne, God the Father is “like a jasper” (see commentary there). Here, the holy city of New Jerusalem, which has “the glory of God,” is also “like a jasper stone,” perhaps meaning the city will have a beauty and glory like God himself.

The celestial city will shine like a precious stone in the same way that the earth itself will shine: “The angels . . . reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon” (D&C 130:6-9).

The stone that is the city is like the “stone” that is Christ: “Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation” (Isaiah 28:16).

We also will be like precious stones, each contributing our part to Zion. Peter explained: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner” (1 Peter 2:5-7).

It is reasonable that these images would be similar – a holy, celestial environment must be completely consistent with its Maker and with its holy, celestial inhabitants.

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:

verse 12 “a wall great and high” This expression suggests that the people inside the city will enjoy absolute peace and complete security – and that no one can enter except by the gates.

“twelve gates” Though the city is surrounded by an impregnable wall, those who qualify may freely enter; that there are twelve gates indicates a ready entrance for the faithful. The twelve gates may represent the twelve tribes of Israel, or the Twelve Apostles, who will judge the worthiness of the people to enter the holy city.

“at the gates twelve angels” The angels may well be guardians or sentinels, assigned to prevent entrance into the city by “any thing that defileth” (Revelation 21:27). It may be that these angels represent the angels Brigham Young described when he defined the temple endowment: “Your endowment is, to receive all those ordinances in the House of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the Holy Priesthood, and gain your eternal exaltation in spite of earth and hell.” (Brigham Young, JD, 2:31.)

“names written thereon, which are the names of the twelve tribes of the children of Israel” On the gates were written the names of the twelve tribes, probably with a different gate assigned to each tribe. To enter the celestial city of Zion, we must enter as members of the family of Abraham, according to the Abrahamic covenant (Abraham 2:6-11). That may be the purpose of the symbolism here – that we enter Zion through the gate of, or by membership in, one of the twelve tribes of Israel.

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

verse 13 “On the east three gates” Ezekiel recorded, “And at the east side . . . three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan” (Ezekiel 48:32).

“on the north three gates” Ezekiel wrote, “And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi” (Ezekiel 48:31).

“on the south three gates” Again from Ezekiel: “And at the south side . . . three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun” (Ezekiel 48:33).

“on the west three gates” Again from Ezekiel: “At the west side . . . three gates; one gate of Gad, one gate of Asher, one gate of Naphtali” (Ezekiel 48:34).

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

verse 14 “the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb” Other translations indicate that the city wall was made of twelve foundation stones (LB, GNB, JB, NEB), each one representing one of the twelve apostles. The symbolism in this vision seems to say that the earthly organization of the Church is so important that it truly forms a foundation for the celestial city in which we hope eventually to dwell.

This passage from Paul’s writings thus appears to have a significance beyond mortality: “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:19-21).

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

verse 15 “he that talked with me had a golden reed” This golden reed is a measuring rod (see commentary on Revelation 11:1). Perhaps only a measuring rod made of gold is appropriate to be used with the holy city of gold.

“to measure the city, and the gates thereof, and the wall thereof” The angel has apparently been commissioned to measure the heavenly city and convey the information to John and thus to us.

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

verse 16 After the angel measures the city, John learns that it is shaped like an enormous cube – like the holy of holies in Solomon’s temple (1 Kings 6:20). The holy of holies was the holiest place on earth, the innermost chamber of the temple, the earthly place where God would visit. The city in John’s vision was likewise the holiest place on the new earth and likewise was the dwelling place of God. Both were formed in the shape of a cube, “a symbol of perfection” (Harrington, Revelation, 213-14).

A furlong is about 607 English feet. Altogether, then, the city was about 1,400 miles on each side. It was also 1,400 miles high. “The heavenly Jerusalem stretches from earth to heaven and unites them into one” (Davidson, ed., New Bible Commentary, 1197). The number 1,400 comes close to being a multiple of 12 times 120 (1,440), perhaps a repetition of the emphasis on the twelve apostles and the twelve tribes of Israel.

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

verse 17 “And he measured the wall thereof, an hundred and forty and four cubits, according to the measure . . . of the angel” The repetition of the number twelve in the stones and gates stands as a constant reminder of the priestly power that guards and envelops all aspects and operations of the holy city. This is seen especially in the measurement of the walls. John notes they are 144 cubits, after the measure of an angel. The size of an angelic cubit is unknown. What is important is the number – twelve squared – signifying the fulness of priesthood authority. This is what surrounds and stands as a great bulwark to the city” (Draper, Opening the Seven Seals, 236).

18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

verse 18 “the building of the wall of it was of jasper” We see in Revelation 21:11 that the city is like jasper, as God himself is like jasper (Revelation 4:3). Here the wall of the city is jasper. The symbolism seems to be that the very walls of the city give glorious testimony to the presence of God.

“the city was pure gold, like unto clear glass” In Revelation 4:6, John sees that God’s throne is “a sea of glass like unto crystal.” In Revelation 21:11, the city is likened to clear crystal. In the Doctrine and Covenants the earth itself is “like unto crystal” and the globe where God and his angels dwell is “like a sea of glass and fire” (D&C 130:9, 7). In Revelation 21:21, the streets are “pure gold, as it were transparent glass.” These images of pure gold, transparent glass, and perfect crystal suggest perfection and clarity. They suggest great worth, value, and preciousness. They suggest materials that reflect and magnify the brilliance of light. Perhaps these things will all work together with the Urim and Thummim that is the earth itself (D&C 130:9) to create an environment in which great truths are more readily made manifest to the inhabitants of the earth.

19 And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;

20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

verses 19-20 “the foundations of the wall of the city were garnished with all manner of precious stones” Here is a city, in size and dimensions, in splendor and glory, which is so far beyond human experience or comprehension that there is no way to convey to the finite mind what the eternal reality is. Hence, expressions relative to precious stones, to streets of gold, and to pearly gates” (McConkie, Doctrinal New Testament Commentary, 3:588).

Isaiah used a similar description of the heavenly city to indicate the love and attentiveness of God: “O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord; and great shall be the peace of thy children. In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee” (Isaiah 54:11-14).

The stones listed in these verses may be compared with those on the breastplate of the high priest anciently, each of which bore the name of one of the twelve tribes (Exodus 28:17- 21; 39:10; Ezekiel 28:13). In the New Jerusalem, however, these stones are linked to the Twelve Apostles rather than to the twelve tribes of Israel (Revelation 21:14).

These stones may also be contrasted with the precious stones worn by the harlot, who is a symbol of another city.

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.

verse 21 “the twelve gates were twelve pearls” Pearls were viewed as very precious in New Testament times (Matthew 13:45-46; 1 Timothy 2:9). Pearls are not mentioned in the Old Testament, but the Lord revealed through Isaiah concerning this same city, “I will make . . . thy gates of carbuncles” (Isaiah 54:12). Like pearls, carbuncles were valued as precious stones (Carbuncles may have been clear crystals or “a precious stone of bright red color.” LDS Bible Dictionary, 631; see also Parry, Parry, and Peterson, Understanding Isaiah, 486). The truth common to both passages is that the gates were made of priceless materials, indicating the great value the people, and the Lord, placed on the holy city itself.

“every several gate was of one pearl” The pearls used in constructing the gates were so remarkable that one marvelous pearl was all that was needed to make each gate. This detail seems to emphasize again the magnificence of the different elements of the city.

“the street of the city was pure gold, as it were transparent glass” See commentary on Revelation 21:18.

22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

verse 22 “no temple therein” There are at least two possible reasons why no temple is needed in the celestial city. First, the entire city is “the house of the Lord” – the Lord is everpresent there. Second, all the inhabitants have made the necessary covenants. All the ordinance work for the living and the dead has been completed. All are fully qualified for a celestial life; nothing more remains to be done.

Of course, in another sense, there is a temple in heaven, as John saw repeatedly in his vision (Revelation 3:12; 7:15; 11:19; 14:17; 15:5; 16:17). But a deeper truth is that all of heaven is the temple, as we can deduce from the description of the heavenly city in this chapter of Revelation. And a truth deeper still is that God himself is the temple. What John may mean, then, is that there may be no single structure called a temple in heaven; everything about the heavenly experience partakes of the spirit and beauty and light of the temple.

“the Lord God Almighty and the Lamb are the temple of it” We go to the temple in mortality to receive ordinances, make covenants, and draw closer to the Lord. In the celestial world, we will actually live in God’s presence. Perhaps, rather than go to a sacred edifice to draw near to the Lord, we will seek to go to him directly; rather than go to a sacred edifice to make covenants and agreements with God, we will most likely go to him directly. In the celestial kingdom, the temple ceases to be a means to come unto God – we will go to him directly.

23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

verse 23 “the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” When God, with his brightness, is present, we do not need the secondary light sources of the sun and moon (Isaiah 60:19-20). After all, the sun and moon have power to shine in the first place because of the light of Christ (D&C 88:7-13).

24 And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.

verse 24 “the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it” The Father and the Son give their light to the heavenly city, and that city gives its light to the nations of the saved on the earth. In turn, “the kings of the earth will bring it their treasures” (JB), or “the kings of the earth shall bring into it all their splendour” (NEB).

But what are these nations on the celestial world, and who are the kings? The kings of the earth were destroyed in Revelation 19:19, 21 and 20:9. John testified at the beginning of the book that Christ “hath made us kings and priests unto God” (Revelation 1:6). Here he shows us that the Lord, in triumph, will indeed bring us forth in glory as kings.

These kings – who will be us and our fellows, as exalted, glorified souls – will bring the riches of their inheritance, as well as the glory of their own beings, into the city.

25 And the gates of it shall not be shut at all by day: for there shall be no night there.

verse 25 “the gates of it shall not be shut at all by day” This expression indicates the degree of security and peace in the land (see also Isaiah 60:11).

“for there shall be no night there” Because God is the light of the city, and because he is ever-present, his light shines constantly. There will be neither day nor night there, but one constant, never-ceasing period of light.

#26 And they shall bring the glory and honour of the nations into it.

verse 26 “they shall bring the glory and honour of the nations into it” See commentary on Revelation 21:24.

27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

verse 27 “there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie” This passage may seem to go without saying, because the city is now in the celestial kingdom. All things that defile, that work abomination, or that make a lie have been cast into the lake of fire (Revelation 21:8), but the Lord apparently wants to underscore this truth: “No unclean thing can enter into his kingdom” (3 Nephi 27:19; 1 Nephi 10:21; Alma 11:37; Moses 6:57).

“but they which are written in the Lamb’s book of life” Those whose names are not written in the Lamb’s book of life – specifically, all those who worship the beast (Revelation 13:8) – have been prohibited from entering the holy city of New Jerusalem. See commentary on Revelation 3:5.