Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re21.rwp

Text File | 1993-03-13 | 25KB | 430 lines

21:1 {A new heaven and a new earth} (\ouranon kainon kai gên
kainên\). This new vision (\eidon\) is the picture of the bliss
of the saints. {The first heaven and the first earth} (\ho prôtos
ouranos kai hê prôtê gê\) {are passed away} (\apêlthan\, went
away, second aorist active indicative of \aperchomai\). "Fled
away" (\ephugen\) in #20:11|. {And the sea is no more} (\kai hê
thalassa ouk estin eti\). 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.

21:2 {The holy city, new Jerusalem} (\tên polin tên hagian
Ierousalêm kainên\). "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 (#Mt 4:5; 27:53|), but
now in reality because it is new and fresh (\kainên\), this
heavenly Jerusalem of hope (#Heb 12:22|), this Jerusalem above
(#Ga 4:26ff.|) where our real citizenship is (#Php 3:20|).
{Coming down out of heaven from God} (\katabainousan ek tou
ouranou apo tou theou\). 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} (\hêtoimasmenên\). Perfect passive participle of
\hetoimazô\ as in #19:7|. The Wife of the Lamb made herself ready
in her bridal attire. {As a bride adorned} (\hôs numphên
kekosmêmenên\). Perfect passive participle of \kosmeô\, old verb
(from \kosmos\ 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} (\tôi andri autês\). Dative case of personal interest.

21:3 {The tabernacle of God is with men} (\hê skênê tou theou
meta tôn anthrôpôn\). It is one of the angels of the Presence
(#16:17; 19:5|) speaking. {And he shall dwell with them} (\kai
skênôsei met' autôn\). Future active of \skênoô\, already in
#7:15| from #Eze 37:27; Zec 2:10; 8:8| and used of the Incarnate
Christ on earth by John (#Joh 1:14|), now a blessed reality of
the Father. The metaphor stands for the Shekinah Glory of God in
the old tabernacle (#7:15; 13:6; 15:5|), the true tabernacle of
which it was a picture (#Heb 8:2; 9:11|). God is now Immanuel in
fact, as was true of Christ (#Mt 1:23|).

21:4 {Shall wipe away every tear from their eyes} (\exaleipsei
pân dakruon ek tôn ophthalmôn autôn\). More exactly, "shall wipe
out every tear out of their eyes" (repetition of \ex\) like a
tender mother as in #7:17| (#Isa 25:8|). There is no more that
ought to cause a tear, for death (\thanatos\) is no more,
mourning (\penthos\), associated with death and crying (\kraugê\,
wailing), and pain (\ponos\ as in #16:10|) are all gone. There is
peace and bliss.

21:5 {Behold, I make all things new} (\Idou kaina poiô panta\).
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 (#16:1,17|), which may
be from God himself, though more likely from one of the angels of
the Presence. This message is not addressed to John (#7:14; 17:7;
21:6; 22:6|), but to the entire world of the blessed. See #Isa
43:18f.| for the words (\Idou egô poiô kaina\). The idea of a new
heaven and a new earth is in #Isa 65:17; 66:22; Ps 102:25f|. For
the locative here with \epi\ (\epi tôi thronôi\) see #7:10; 19:4|
(genitive more usual, #4:9f.; 5:1,7,13|, etc.). See #20:11| for
the picture. {And he saith} (\kai legei\). Probably this means a
change of speakers, made plain by \moi\ (to me) in many MSS. An
angel apparently (as in #14:13; 19:9f.|) assures John and urges
him to write (\grapson\ as in #1:11; 2:1,8,12,18; 3:1,7,14;
14:3|). The reason given (\hoti\, for) is precisely the saying in
#22:6| and he uses the two adjectives (\pistoi kai alêthinoi\)
employed in #19:11| about God himself, and #3:14| about Christ.
In #19:9| \alêthinoi\ occurs also about "the words of God" as
here. They are reliable and genuine.

21:6 {They are come to pass} (\Gegonan\). Second perfect active
indicative of \ginomai\ with \-an\ for \-asi\. See #16:17| for a
like use of \gegonen\, "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} (\Egô to Alpha kai to O\) with the addition "the
beginning and the end" (\hê archê kai to telos\), the whole used
in #22:13| of Christ. In #Isa 44:6| there is something like the
addition, and in #Col 1:18; Re 3:14| \hê archê\ is applied to
Christ, while here God is the First Cause (\archê\) and the
Finality (\telos\) as in #Ro 11:36; Eph 4:6|. But God works
through Christ (#Joh 1:3; Heb 1:2f.; Col 1:12-20|). God is the
bountiful Giver (#Jas 1:5,17|) of the Water of Life. See #7:17;
22:1,17| for this metaphor, which is based on #Isa 55:1|. It is
God's own promise (\Egô dôsô\), "I will give." {Of the fountain}
(\ek tês pêgês\). For this partitive use of \ek\ see #Mt 25:8|,
without \ek\ #Re 2:17|. {Freely} (\dôrean\). See #Mt 10:8; Joh
4:10; Ro 3:24; Ac 8:20; Re 22:17|.

21:7 {He that overcometh} (\ho nikôn\). Recalls the promises at
the close of each of the Seven Letters in chapters 2 and 3.
{Shall inherit} (\klêronomêsei\). Future active of \klêronomeô\,
word with great history (#Mr 10:17; 1Pe 1:4; Ga 4:7; Ro 8:17|),
here interpreted for the benefit of these who share in Christ's
victory. {I will be his God} (\Esomai autôi theos\). Repeated Old
Testament promise (first to Abraham, #Ge 17:7f.|). Cf. #Re 21:3|.
{He shall be my son} (\autos estai moi huios\). Made first of
Solomon (#2Sa 7:14|) and applied to David later in #Ps 89:26f|.

21:8 {Their part shall be} (\to meros autôn\). 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 (#19:20; 20:10,14f.|), that is the second death
(#2:11; 20:6,14|). 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} (\tois deilois\). Old word (from
\deidô\, to fear) for the cowardly, who recanted under
persecution, in N.T. only here, #Mt 8:26; Mr 4:40|. {Unbelieving}
(\apistois\). "Faithless," "untrustworthy," in contrast with
Christ "\ho pistos\" (#1:5|). Cf. #2:10,13; 3:14; 17:14|.
Disloyalty is close kin to cowardice. {Abominable}
(\ebdelugmenois\). Perfect passive participle of \bdelussô\, old
verb, in N.T. only here and #Ro 2:22|, common in LXX, to pollute
(#Ex 5:21|). Those who have become defiled by the impurities of
emperor-worship (#7:4f.; 21:27; Ro 2:22; Tit 1:16|). {Murderers}
(\phoneusin\). As a matter of course and all too common always
(#Mr 7:21; Ro 1:29; Re 9:21|). {Fornicators} (\pornois\). Again
all too common always, then and now (#1Co 5:10; 1Ti 1:9f.|).
These two crimes often go together. {Sorcerers} (\pharmakois\).
Old word, in N.T. only here and #22:15|. Closely connected with
idolatry and magic (#9:21; 13:13f.|). {Idolaters}
(\eidôlolatrais\). See #1Co 5:10f.; 10:7; Eph 5:5; Re 22:15|.
With a powerful grip on men's lives then and now. {All liars}
(\pasi tois pseudesin\). Repeated in #22:15| and stigmatized
often (#2:2; 3:9; 14:5; 21:8,27; 22:15|). Not a "light" sin.

21:9 {One of the seven angels} (\heis ek tôn hepta aggelôn\). 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
\numphê\ (Bride) is placed in sharp contrast with the \pornê\
(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} (\tên numphên
tên gunaika tou arniou\). Twice already the metaphor of the Bride
has been used (#19:7; 21:2|), here termed "wife" (\gunaika\),
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|.

21:10 {He carried me away in the Spirit} (\apênegken me en
pneumati\). 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" (\epi oros mega kai hupsêlon\). So it
was with Ezekiel (#Eze 40:2|) and so the devil took Jesus (#Mt
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. #1:10; 4:1|); the Angel's \deuro\ is a
_sursum cor_ to which his spirit under the influence of the
'Spirit of revelation' (#Eph 1:17|) at once responds" (Swete).
{And he shewed me} (\kai edeixen moi\). First aorist active
indicative of \deiknumi\, just as he had said he would do in
verse #9| (\deixô soi\, I will shew thee). Precisely the same
words about Jerusalem as in verse #2|, save the absence of
\kainên\ (New).

21:11 {Having the glory of God} (\echousan tên doxan tou theou\).
Syntactically this clause goes with verse #10|, the feminine
accusative singular participle \echousan\ agreeing with \polin\,
the radiance of the dazzling splendour of God as seen in #Isa
60:1; Eze 43:5|. God's very presence is in the Holy City (the
Bride). {Light} (\phôstêr\). "Luminary," late word (in LXX,
papyri), in N.T. only here and #Php 2:15|. Christ is the light
(\phôs\) of the world (#Joh 8:12|) and so are Christians (#Mt
5:14|) who have received the illumination (\phôtismos\) of God in
the face of Christ (#2Co 4:6|) and who radiate it to men (#Php
2:15|). See both words in #Ge 1:3,14|. "The 'luminary' of the
Holy City is her witness to Christ" (Swete). {Like unto a stone
most precious} (\homoios lithôi timiôtatôi\). Associative
instrumental case after \homoios\. \Timiôtatôi\ is the elative
superlative. {As it were a jasper stone} (\hôs lithôi iaspidi\).
As in #4:3|, which see. {Clear as crystal} (\krustallizonti\).
Verb not found elsewhere from \krustallos\ (old word, #4:6;
22:1|), "of crystalline brightness and transparency" (Thayer),
"transparent and gleaming as rock-crystal" (Moffatt).

21:12 {Having a wall great and high} (\echousa teichos mega kai
hupsêlon\). John returns, after the parenthesis in verse #11|, to
the structure in verse #10|, only to use the accusative
\echousan\ as before to agree with \polin\, but the nominative
\echousa\ as again with "twelve gates" (\pulônas dôdeka\).
\Pulôn\ is an old word (from \pulê\ gate) for a large gate as in
#Lu 16:20| and six times in Rev. for the gate tower of a city
wall (#Re 21:12,13,15,21,25; 22:14|) as in #1Ki 17:10; Ac 14:13|.
See #Eze 48:31ff.| for these twelve gates, one for each tribe
(cf. #Re 7:1-8|). {At the gates} (\epi tois pulôsin\). "Upon the
gate towers." {Twelve angels} (\aggelous dôdeka\). As \pulôroi\
or \phulakes\ according to #Isa 62:6; 2Ch 8:14|. {Names written
thereon} (\onomata epigegrammena\). Perfect passive participle of
\epigraphô\. {Which are the names} (\ha estin\). Just as in
Ezekiel's vision (#48:31ff.|), so here the names of the twelve
tribes of Israel appear, one on each gate.

21:13 {Three gates} (\pulônes treis\) on each of the four sides
as in #Eze 42:16ff.|; "on the east" (\apo anatolês\, as in
#16:12|, starting from the east), "on the north" (\apo borrâ\,
from the north, as in #Lu 13:29|), "on the south" (\apo notou\,
from the south, as in #Lu 13:29|), "on the west" (\apo dusmôn\,
from the west, as in #Mt 8:11|).

21:14 {Had} (\echôn\). Masculine present active participle of
\echô\ instead of \echon\ (neuter like to \teichos\), and the
participle occurs independently as if a principal verb (\eichen\)
as often in this book. {Twelve foundations} (\themelious
dôdeka\). Foundation stones, old adjective (from \thema\, from
\tithêmi\), here as in #1Co 3:11ff.; 2Ti 2:19|, with \lithous\
(stones understood), though often neuter substantive to
\themelion\ (#Lu 6:48f.; Ac 16:26|). See #Isa 28:16; Heb 11:10|.
Twelve because of the twelve apostles as foundation stones (#Eph
2:20|). {On them} (\ep' autôn\). On the twelve foundation stones.
{Names of the twelve apostles of the Lamb} (\onomata tôn dôdeka
apostolôn tou arniou\). Jesus had spoken of twelve thrones for
the apostles (#Mt 19:28|); names of all twelve are here written,
not just that of Peter, as some would argue from #Mt 16:18|. As a
matter of fact, Christ is the corner stone or \akrogôniaion\
(#1Pe 2:6; 1Co 3:10; Eph 2:20|), though rejected by the Sanhedrin
(#Mt 21:42ff.|). One may wonder if the name of Judas is on that
stone or that of Matthias.

21:15 {Had} (\eichen\). Regular imperfect here, no longer
\echôn\. {For a measure a golden reed} (\metron kalamon
chrusoun\). See #11:1| for \kalamos\ (reed). \Metron\ is an old
word, kin to \mêtêr\ (mother, moulder, manager), an instrument
for measuring (\metreô\) as in #Mt 7:2|, here in the predicate
accusative. {To measure} (\hina metrêsêi\). Purpose clause with
\hina\ and the first aorist active subjunctive of \metreô\. The
rod of gold was in keeping with the dignity of the service of God
(#1:12; 5:8; 8:3; 9:13; 15:7|).

21:16 {Lieth foursquare} (\tetragônos keitai\). Present middle
indicative of \keimai\. The predicate adjective is from \tetra\
(Aeolic for \tessares\ four) and \gônos\ (\gônia\ corner, #Mt
6:5|) here only in N.T. As in #Eze 48:16,20|. It is a tetragon or
quadrilateral quadrangle (#21:12f.|). {The length thereof is as
great as the breadth} (\to mêkos autês hoson to platos\). 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}
(\tôi kalamôi\). Instrumental case (cf. verse #15| for \kalamos\)
and for \metreô\ (aorist active indicative here) {Twelve thousand
furlongs} (\epi stadiôn dôdeka chiliadôn\). This use of the
genitive \stadiôn\ with \epi\ is probably correct (reading of
Aleph P), though A Q have \stadious\ (more usual, but confusing
here with \chiliadôn\). Thucydides and Xenophon use \epi\ 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}
(\isa\). That is, it is a perfect cube like the Holy of Holies in
Solomon's temple (#1Ki 6:19f.|). This same measurement (\platos,
mêkos, hupsos\) is applied to Christ's love in #Eph 3:18|, with
\bathos\ (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 (#Joh 14:1ff.|) without
insisting on the materialistic measurement of a gorgeous
apartment house full of inside rooms.

21:17 {A hundred and forty and four cubits} (\hekaton
tesserakonta tessarôn pêchôn\). Another multiple of 12
(12x12=144) as in #7:4; 14:1|. It is not clear whether it is the
height or the breadth of the wall that is meant, though \hupsos\
(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} (\metron anthrôpou, ho estin
aggelou\). No preposition for "according to," just the accusative
case of general reference in apposition with the verb
\emetrêsen\. Though measured by an angel, a human standard was
employed, man's measure which is angel's (Bengel).

21:18 {The building of the wall} (\hê endômêsis tou teichous\).
Or \endomêsis\, elsewhere so far only in Josephus (_Ant_. XV. 9.
6, a mole or breakwater) and in an inscription (_Syll_. 583 31),
apparently from \endomeô\, to build in, and so the fact of
building in. The wall had jasper (verse #11|) built into it. {Was
pure gold} (\chrusion katharon\). No copula \ên\ (was) expressed.
The city shone like a mass of gold in contrast with the jasper
lustre of the wall. {Pure glass} (\hualôi katharôi\). Associative
instrumental case after \homoion\. \Hualos\ (apparently from
\huei\, it rains, and so raindrop) in N.T. only #Re 21:18,21|.

21:19 {Were adorned} (\kekosmêmenoi\). Perfect passive participle
of \kosmeô\ as in verse #2|, but without the copula \êsan\
(were), followed by instrumental case \lithôi\ (stone). {With all
manner of precious stones} (\panti lithôi timiôi\). "With every
precious stone." The list of the twelve stones in verses #19,20|
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
(#Ex 28:17-20; 39:10ff.; Eze 28:13; Isa 54:11f.|). Charles
identifies them with the signs of zodiac in reverse order, a
needless performance here. See the stones in #Re 4:3|. These
foundation stones are visible. For jasper (\iaspis\) see #4:3;
21:11,18; Isa 54:12|; sapphire (\sappheiros\) see #Ex 24:10;. Isa
54:11| (possibly the \lapis lazuli\ of Turkestan); chalcedony
(\chalkêdôn\) 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 (\smaragdos\) here only in
N.T., see #4:3| \smaragdinos\, and like it a green stone.

21:20 Sardonyx (\sardonux\), here only in N.T., white with layers
of red, from sardion (red carnelian) and onyx (white); for
sardius (\sardion\) see #4:3|; chrysolite (\chrusolithos\), here
only in N.T. (#Ex 28:20|), stone of a golden colour like our
topaz or amber or a yellow beryl or golden jasper; beryl
(\bêrullos\), again here only in N.T. (#Ex 28:20|), note the
difficulty of identification, much like the emerald according to
Pliny; for topaz (\topazion\), here only in N.T. (#Ex 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 (\huakinthos\), of the colour of the
hyacinth, a violet colour (Pliny), already in #9:17| like blue
smoke, like achates in LXX; amethyst (\amethustos\), only here in
N.T. (#Ex 28:19|), of a violet and purple colour, more brilliant
than the \huakinthos\. 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.

21:21 {Twelve pearls} (\dôdeka margaritai\). These gate towers
(\pulônes\) were mentioned in verses #12f|. Each of these (cf.
#Isa 54:12|) is a pearl, one of the commonest of jewels (#Mt 7:6;
13:46; 1Ti 2:9|). {Each one} (\ana heis hekastos\). Distributive
use of \ana\, but with the nominative (used as adverb, not
preposition) rather than the accusative (as a preposition) as
appears also in #Mr 14:19; Joh 8:9|; with \kata\ in #Ro 12:5|, "a
barbaric construction" according to Charles. {Street}
(\plateia\). For which word (broad way, \hodos\ understood) see
#Mt 6:5|, here the singular, but includes all the streets.
{Transparent} (\diaugês\). Old word (from \dia\, through, \augê\,
ray, shining through), here alone in N.T.

21:22 {I saw no temple therein} (\naon ouk eidon en autêi\).
"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}
(\ho gar Kurios ho theos ho pantokratôr, naos autês estin kai to
arnion\). "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 #2Co 6:16| we are the sanctuary of God here, but
now God is our Sanctuary, and so is the Lamb as in chapters #Re
4; 5|. See #1:8| and often for the description of God here.

21:23 {To shine upon it} (\hina phainôsin autêi\). Purpose clause
with \hina\ and the present active subjunctive of \phainô\, to
keep on shining. Light is always a problem in our cities. See
#Isa 60:19ff|. {Did lighten it} (\ephôtisen autên\). First aorist
active indicative of \phôtizô\, to illumine, old verb from \phôs\
(#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. #18:1; 21:3|. "Their
splendour is simply put to shame by the glory of God Himself"
(Charles). {And the lamp thereof is the Lamb} (\kai ho luchnos
autês to arnion\). Charles takes \ho luchnos\ as predicate, "and
the Lamb is the lamp thereof." Bousset thinks that John means to
compare Christ to the moon the lesser light (#Ge 1:16|), but that
contrast is not necessary. Swete sees Christ as the one lamp for
all in contrast with the many \luchniai\ of the churches on earth
(#1:12,20|). "No words could more clearly demonstrate the purely
spiritual character of St. John's conception of the New
Jerusalem" (Swete).

21:24 {Amidst the light thereof} (\dia tou phôtos autês\). Rather
"by the light thereof." From #Isa 60:3,11,20|. All the moral and
spiritual progress of moderns is due to Christ, and the nations
of earth will be represented, including "the kings" (\hoi
basileis\), mentioned also in #Isa 60:3|, "do bring their glory
into it" (\pherousin tên doxan autôn eis autên\). Present active
indicative of \pherô\. 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.

21:25 {Shall in no wise be shut} (\ou mê kleisthôsin\). Double
negative with the first aorist passive subjunctive of \kleiô\.
{By day} (\hêmeras\). Genitive of time. Mentioned alone without
\nuktos\ (by night), "for there shall be no night there" (\nux
gar ouk estai ekei\). This looks like a continued picture of
heaven.

21:26 {They shall bring} (\oisousin\). Future active indicative
of \pherô\. Rome gathered the merchandise of the world
(#18:11ff.|). The City of God will have the best of all the
nations (#Isa 60:5,11|), an expansion of verse #24|.

21:27 {There shall in no wise enter into it} (\ou mê eiselthêi
eis autên\). Double negative again with the second aorist active
subjunctive of \eiserchomai\ with \eis\ repeated. Like #Isa 52:1;
Eze 44:9|. {Anything unclean} (\pân koinon\). Common use of \pân\
with negative like \ouden\, and the use of \koinos\ for defiled
or profane as in #Mr 7:2; Ac 10:14|, not just what is common to
all (#Tit 1:4|). {Or he that} (\kai ho\). "And he that." {Maketh
an abomination and a lie} (\poiôn bdelugma kai pseudos\). Like
Babylon (#17:4| which see for \bdelugma\) 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} (\ei mê hoi gegrammenoi\). "Except those written." For
"the book of life" see #3:5; 13:8; 20:15|. Cf. #Da 12:1|.