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:
12. and had ] Lit. having; but there is a break in the construction, at least as marked as that given by the A. V.
a wall great and high ] Its exact height is stated in Rev 21:17.
twelve gates Israel ] So Eze 48:31-34. Probably the order of the names on the gates would be the same as there; but the order can hardly be pressed as important, since it is quite different from that of the foursquare encampment in the wilderness, Numbers 2. The 12 gates of heaven in Enoch xxxiii xxxv. do not really present a very close parallel to these.
twelve angels ] As porters and sentinels. Such officers are in keeping with the image of a well-ordered city, though in fact neither they, nor walls and gates, are practically needed in this City of Peace.
Fuente: The Cambridge Bible for Schools and Colleges
And had a wall great and high – Ancient cities were always surrounded with walls for protection, and John represents this as enclosed in the usual manner. The word great means that it was thick and strong. Its height also is particularly noticed, for it was unusual. See Rev 21:16.
And had twelve gates – Three on each side. The number of the gates correspond to the number of the tribes of the children of Israel, and to the number of the apostles. The idea seems to be that there would be ample opportunity of access and egress.
And at the gates twelve angels – Stationed there as guards to the New Jerusalem. Their business seems to have been to watch the gates that nothing improper should enter; that the great enemy should not make an insidious approach to this city as he did to the earthly paradise.
And names written thereon – On the gates.
Which are the names of the twelve tribes of the children of Israel – So in the city which Ezekiel saw in vision, which John seems also to have had in his eye. See Eze 48:31. The inscription in Ezekiel denoted that that was the residence of the people of God; and the same idea is denoted here. The New Jerusalem is the eternal residence of the children of God, and this is indicated at every gate. None can enter who do not belong to that people; all who are within are understood to be of their number.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Had a wall great and high] An almighty defense.
Twelve gates] A gate for every tribe of Israel, in the vicinity of which gate that tribe dwelt; so that in coming in and going out they did not mix with each other. This description of the city is partly taken from Eze 48:30-35.
In Synopsis Sohar, p. 115, n. 27, it is said: “In the palace of the world to come there are twelve gates, each of which is inscribed with one of the twelve tribes, as that of Reuben, of Simeon, c.: he, therefore, who is of the tribe of Reuben is received into none of the twelve gates but his own and so of the rest.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And had a wall, that is, this city, by which is meant the church of God,
had a wall great and high. Walls are for the protection and defence of a place; the higher and greater they are, the greater defence and protection they give. By this God is meant, who is often called his peoples Rock and Defence.
And had twelve gates: the use of the gates of a city, are to let persons in and out. The church is said to have twelve gates, because of the free liberty of access to the church while it was militant, and to signify that the church in heaven will be made up of persons come into it from all parts; or for the greater state and glory of it. Some think, because of the twelve apostles, who were the first ministers of the gospel who admitted men into this church.
And at the gates twelve angels; denoting the guard of angels about the church; unless by angels ministers be to be understood, proportioned to the several parts of the church.
And names written thereon, which are the names of the twelve tribes of the children of Israel; because as, of old, only the twelve tribes of Gods chosen people Israel made up the church in that period; so only Gods elect and peculiar people, typified by that Israel, come in at the gates of this church. It is very observable, how God affects the number of twelve in the affairs of his church.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. AndA and B omit. Eze48:30-35, has a similar description, which implies that themillennial Jerusalem shall have its exact antitype in the heavenlyJerusalem which shall descend on the finally regenerated earth.
wall great and highsettingforth the security of the Church. Also, the exclusion of the ungodly.
twelve angelsguards ofthe twelve gates: an additional emblem of perfect security, while thegates being never shut (Re 21:25)imply perfect liberty and peace. Also, angels shall be the brethrenof the heavenly citizens.
names of . . . twelvetribesThe inscription of the names on the gates implies thatnone but the spiritual Israel, God’s elect, shall enter the heavenlycity. As the millennium wherein literal Israel in the fleshshall be the mother Church, is the antitype to the Old Testamentearthly theocracy in the Holy Land, so the heavenly newJerusalem is the consummation antitypical to the spiritualIsrael, the elect Church of Jews and Gentiles being now gathered out:as the spiritual Israel now is an advance upon the previous literaland carnal Israel, so the heavenly Jerusalem shall be much in advanceof the millennial Jerusalem.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And had a wall great and high,…. Not the Spirit of God, who separates, sanctifies, and preserves the saints, as Cocceius thinks, for this account respects not the church militant; nor the eternal decree of God, the unpassable gulf between heaven and hell, which everlastingly fixes the state of men; for this regards not the ultimate state of happiness: many interpreters understand it of the doctrine of the Gospel, which, as it secures the church now from heretics, and is like a wall very strong and well built, is durable and impregnable; and may be called “great”, because of the great Author of it, and the great things contained in it; and “high”, since it is not to be reached by carnal minds; so none but such who have embraced it shall enter into the new Jerusalem; for all liars, and forgers of doctrinal lies, and who embrace the antichristian lies, shall be without. Though rather the almighty power of God, which guards his church and people now, and will be their defence in this state, is meant; and which shows the state not to be that of the ultimate glory, which will need no wall, but this will; since an attempt will be made upon the saints in it, though it will be a foolish and fruitless one: and this wall of divine power is very great indeed, and is insuperable by men; God himself is a wall of fire about his people; though it may be best to interpret this of salvation itself, which is by Jesus Christ, if we compare with this text Isa 26:1 for those, and those only, who are interested in it, will dwell in the new Jerusalem; and salvation in this state will be enjoyed in its fulness; and this is very great in its author, objects, and matter, being wrought out by the great God, for great sinners, at a great expense, and including grace and glory, and not to be got over or enjoyed by those who have no interest in it.
And had twelve gates; though, strictly speaking, there is but one gate, and that a strait one, which is the Lord Jesus Christ, his person, blood, righteousness, regenerating and sanctifying grace; for as he is the only door into the sheepfold, the church, in its present state, or he only that has faith in him has a right to enter there, and is the only way to heaven and eternal happiness; so he is the only gate into the new Jerusalem, or such only will be admitted there, who are interested in him: but these gates are said to be twelve, in allusion to the twelve apostles, who pointed out to men the way of salvation by Christ; and to the twelve tribes of Israel, who represent all the elect of God, who enter in thereat; and to the twelve gates of Ezekiel’s city, Eze 48:31.
And at the gates twelve angels; meaning either the ministering spirits, in allusion to the cherubim in Ge 3:24 who are watchers, and encamp about the saints now, and will, as it were, stand sentinels in this camp of the saints, as it is called, Re 20:8 and besides, will be made use of in gathering the saints from the several parts of the world, and introducing them into this state; or else the apostles and ministers of the word, often called angels in this book, who will shine with peculiar lustre now, and will appear at the head of the several companies they have been useful to, and bring them as their joy and crown of rejoicing into this glorious state: this clause is wanting in the Alexandrian copy, and in the Syriac version. The Jews speak of
, “princes”, being appointed over the gates of heaven, east, west, north, and south, with the keys in their hands, whose names they give us f.
And names written thereon, which are the names of the twelve tribes of the children of Israel; not literal, but mystical Israel, whom God has chosen to salvation, Christ has redeemed by his blood, and the Spirit calls by his grace; denoting that all, and each of these, have a right to enter into the new Jerusalem, and will be admitted there, and none but they. In like manner the Jews g make mention of a court of the Lord,
“which has twelve gates, according to the computation of the tribes of Israel; on one gate is written Reuben, on another is written Simeon; and so all the tribes of Israel are written on those gates; in the time they go up to appear before the Lord of the world, whoever goes up to this gate, (on which the tribe of Reuben is written,) if he is of the tribe of Reuben they open to him, (and receive him,) if not they cast him without; and so of all whom they do not receive; they open to none but to him who is of that tribe, or whose name is written on the gate.”
f Raziel, fol. 35. 2. g Zohar in Numb. fol. 70. 4.
Fuente: John Gill’s Exposition of the Entire Bible
Having a wall great and high ( ). John returns, after the parenthesis in verse 11, to the structure in verse 10, only to use the accusative as before to agree with , but the nominative as again with “twelve gates” ( ). is an old word (from gate) for a large gate as in Lu 16:20 and six times in Rev. for the gate tower of a city wall (Rev 21:12; Rev 21:13; Rev 21:15; Rev 21:21; Rev 21:25; Rev 22:14) as in 1Kgs 17:10; Acts 14:13. See Eze 48:31ff. for these twelve gates, one for each tribe (cf. Re 7:1-8).
At the gates ( ). “Upon the gate towers.”
Twelve angels ( ). As or according to Isa 62:6; 2Chr 8:14.
Names written thereon ( ). Perfect passive participle of .
Which are the names ( ). Just as in Ezekiel’s vision (48:31ff.), so here the names of the twelve tribes of Israel appear, one on each gate.
Fuente: Robertson’s Word Pictures in the New Testament
And had [ ] . Rev., more simply and literally, having.
Gates [] . Properly large gates. See on Luk 16:20; Act 12:13. Compare Eze 48:30 sqq.
Fuente: Vincent’s Word Studies in the New Testament
1) “And had a wall great and high,” (echousa teichos mega kai hupselon) “it had a great and high wall,” was or existed with a great and high wall, symbol of separation, and continual safety or protection for the occupants, important element of a great, ancient city.
2) “And had twelve gates,” (echousa pulonas dodeka) “it was having (existed with) twelve gates; It is foursquare, with twelve gates, much like that described by Ezekiel for Israel, Eze 48:30-35; Rev 22:14.
3) “And at the gates twelve angels,” (kai epi tois puloosin angelous dodeka) “And at (upon) the gates twelve angels,” Psa 34:7; or messengers, protectors, spiritual ministers, and servants of the children of God, Heb 1:14.
4) “And names written thereon,” (kai onomata epigegrammena) “And names had been inscribed thereon,” on the twelve gates – – three gates were on the north, three on the south, three on the east, and three on the west, Rev 21:13.
5) “Which are the names of the twelve tribes,” (ha estin ton dodeka phulon) “Which are the name the twelve tribes (file – – families),” perhaps as recorded Eze 48:30-35.
6) “Of the children of Israel,” (huion Israel) “Of the sons (heirs) of Israel,” because “Salvation is of the Jews,” Joh 4:22; and though God gave them (Israel and Judah) a bill of divorcement, Jer 3:8; after full judgment, he receives her (Israel) back as his wife, as Christ did his church, Rev 19:6-9; Jer 3:14.
Fuente: Garner-Howes Baptist Commentary
(12, 13) And had a wall great and high . . .Or, better (for the construction is continued), Having a wall great and high, and having twelve gate-towers, and at the gate-towers twelve angels, and names inscribed which are (names) of the twelve tribes of the sons of Israel: from the sun-rising (i.e., facing east) three gate-towers; from the north three gate-towers, from the south three gate-towers; from the sun-setting three gate-towers. On this arrangement of gates Numbers 2, Ezekiel 48, and Revelation 7 should be compared. In the encampment in the wilderness (Numbers 2) the tribes were arranged as follows: on the east, Judah, Issachar, Zebulun; on the south, Reuben, Simeon, Gad; on the west, Ephraim, Manasseh, Benjamin; on the north, Dan, Asher, Naphtali. There is perhaps allusion in the present passage to this wilderness encampment, and to the re-adjustment of the order of the tribes in Ezekiel (Ezekiel 48); but there is more than order here: the gates lie open to all quarters; there is no refusal of admission to any people. The representatives of all nations, and kindreds, and people, and tongues, are (Rev. 7:9) in the city of Christ; in Him there is neither barbarian, Scythian, bond nor free, but all are one. The diversities of human nationality and character, of age and race, and climate, are brought into one communion and fellowship. (Comp. Note on Rev. 7:4.) The wall great and high is mentioned to assure us of the security and peace of that city where no foe or thief approacheth (Isa. 26:1; Zec. 2:5).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Twelve gates Three, four, and twelve are the predominant numbers; of the last, the twelve tribes are expressly said to be the basis. And the twelve tribes are symbolically the eternal Israel of this eternal city and land. They form the nations of its blessed territory.
Twelve angels The porters of the twelve gates, which are, however, ever open. The angel warders, doubtless, see that the citizens of each tribe from the rural regions enter the gate over which its own tribal name is inscribed. There is a divine order, a well organized polity, in this new land and capital. Anarchy belongs to the other place.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rev 21:12-21 . The wall and the gates of the city. The harmonious proportions are given, [4297] according to the holy number twelve of the O. T. people of God.
. Correctly, Bengel: “They keep watch, and serve as an ornament. More definite references dare not be sought; as soon as we reflect that the new Jerusalem is no longer threatened by enemies, and therefore needs no watchmen of its gates, explanations result like that of Hengstenb., viz., that these angels symbolize the Divine protection against enemies “which could be conceived of only by an imagination filled with terrors, proceeding from the Church militant.”
, . . . It does not follow that John wanted this idea, based upon Eze 48:31 sqq., to be understood as it occurs in Jewish theology, [4298] viz., that members of one tribe could make use of only one door.
As the walls on all four sides have each three gates (Rev 21:13 ), it follows (Rev 21:14 ) that there are twelve sections of the wall, each of which is supported by a ; four of these are to be regarded as massive corner-stones, since these support the corner-pieces which extend from the third gate of the one side to the first gate of the following side. The twelve corner-stones lie open to view, at least so far that their splendor can be perceived, [4299] and the inscriptions found thereon, viz., the names of the twelve apostles of the Lamb, can be read. In explanation of the latter idea, Calov., etc., have properly appealed to Eph 2:20 . [See Note XCV., p. 485.]
[4297] Cf. Eze 48:30 sqq.
[4298] Cf. De Wette.
[4299] Cf. Rev 21:19 sq.
NOTES BY THE AMERICAN EDITOR
XCV. Rev 21:14 .
Calov.: “The apostles, who, by their living voice and literary records, founded the Church, and upon whose doctrine and writings it rests as on an immovable foundation.” Hengstenberg: “The twelve apostles are the most noble bulwark of the Church, the chief channel through which the preserving grace of God flows forth to it. If, even in the new Jerusalem, they are the foundation on which the security of the Church against all conceivable dangers depends, they must also be the bulwark through all periods of the Church militant. But this passage, and that of Mat 19:28 , where the twelve apostles appear in the ‘regeneration,’ the new Jerusalem, as the heads of the Church, are a sufficient answer to those who maintain that the apostolate is a continuous institution, and expect salvation for the Church by subjection to pretended new apostles. The Lord himself, and the disciple whom he loved, knew only of twelve apostles. The twelve apostles are forever. That in the corner-stone, besides the apostles, there are also prophets, is only a seeming variation. For that the prophets are not those of the O. T., but of the N. T., and personally identical with the apostles, is clear from the parallel passages Rev 3:5 , Rev 4:11 .”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(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: (13) On the east three gates; on the north three gates; on the south three gates; and on the west three gates. (14) And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. (15) And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. (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. (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. (18) And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. (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. (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. (22) And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. (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.
I do not think it necessary, in a work of this kind, to attempt what I freely confess, I am not competent to perform, an analysis of what John hath said, of the gates, and precious stones of this building. They may, for ought I know, have an allusion to the gifts and graces of the Holy Spirit, in their, different qualities and colors, But of this I am not sure. And, as the Holy Ghost hath not thought proper to explain, I dare not offer conjectures. In relation to the walls, we may venture to speak with more confidence, for Christ himself is both the foundation of Zion, and his salvation God hath appointed for walls and bulwarks. And Christ is the only gate; or way, for an entrance into the Church below, or above, Isa 28:16 ; 1Pe 2:4-5 ; Isa 26:1 ; Joh 14:6 . But, though I do not venture on an explanation of these several verses, of the building, and precious stones, here mentioned; I would beg to propose a short remark on what is said, of this city needing not the light of sun, or moon, because the glory of God doth lighten it, and the Lamb is the light thereof. There is somewhat in it most blessed. The Lord help us, in some measure, suited to our present capacities to understand it.
And, first. Though I can form no one idea whatever, in relation to the essential glory of God, as God; yet, I think, we may derive some apprehensions from what scripture hath said, in relation to the glory of the God-man Christ Jesus. We have several striking accounts of the sight the Elders of Israel and others had of seeing the God of Israel, in the Old Testament scripture, to which I might refer; see Exo 24:10 ; Isa 6:1-4 . But if we come down to New Testament times, we shall find somewhat more suited to our capacities to lean upon. The Apostle’s view of Christ’s Transfiguration in the Mount; Stephen’s sight of Christ before the Jewish Council; or Paul’s view of the Lord in the road to Damascus: These furnish out sufficient subjects for enquiry on this ground.
The Apostle’s account of the Transfiguration is, that Christ’s face did shine as the sun. Now the Lord Jesus, when preparing the minds of those men for this glorious sight, some days before it took place, told them, that there were some standing there, which should not see death, till they had seen the Son of Man coming in his kingdom: Mat 17:1 ; Mar 9:1-8 . Now I beg the Reader to observe, from Christ’s words, that the glory which he was then proposing to display before them, was intended, by Christ to represent somewhat, though imperfectly, of the glory he would appear in, in his kingdom. This I think highly important to be kept in view, in our humble enquiry concerning the light the Lamb is, in the New Jerusalem, which supersedes, and renders unnecessary, the light of sun or moon.
Secondly. Both, the Apostles John and Peter, who have given their testimony to this transaction, as well as the Evangelists who have recorded it, tell the Church, that this glory of Christ was abundantly great, and overpowering. John’s account is: The Word was made flesh and dwelt among us, and we beheld his glory; the glory as of the only begotten of the Father, full of grace and truth, Joh 1:14 . And Peter, speaking of it, saith: We have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty; for he received from God the Father honor and glory, when there came such a voice to him from the excellent Glory: This is my beloved Son, in whom I am well pleased, 2Pe 1:16 . And the Evangelist Matthew’s account is, that his face did shine as the sun, Mat 17:2 . Paul’s statement of the Damascus scene is, that it exceeded the sun. I saw from heaven (saith he) a light above the brightness of the sun. Act 26:13 .
Thirdly. We shall have a yet stronger matter to help us in our discovery, concerning this glory of our Lord Jesus Christ, as the glory in which he will appear, (only infinitely increased,) in his kingdom of the New Jerusalem-state; if we call into our remembrance what is said of the two men which appeared with him, at the Transfiguration; Moses and Elias. They are said to have been talking with Jesus. And they are moreover said to have appeared in glory; that is I venture to apprehend, in their glorified bodies. Elias could not have appeared any other way, for he did not pass through the grave to glory. And of the burial-place of Moses, no one ever knew: Hence, therefore, it is but a fair conclusion, that they both appeared in their bodies. And somewhat must have told Peter who they were; for it seems plain enough, that he knew them, see Luk 9:30-31 . Is it not, therefore, a probable conclusion, that the Lord Jesus’s glory, upon this occasion; was the same; only in a lesser degree, because, had it been more, the three Apostles then in the body, could not have borne it; and that both Moses and Elias were, as those saints of God shall be, who are to reign with Christ, in his thousand years kingdom?
Fourthly. From these considerations, we shall now, through grace, be enabled to form some conclusions; how glorious will be the human nature of Christ, in that kingdom, from the indwelling Godhead. Here is the source, and hence, as this is one and the same as the Essential Godhead, though dwelling bodily in Christ, it may serve to explain to us, wherefore the glory of God, and of the Lamb, are both said in this verse, (Rev 21:23 ) to lighten the city. It is the glory of God, to all intents and purposes, when shining in, and from Christ: For in Him dwelleth all the fulness of the Godhead bodily, Col 2:9 . And hence, this glory, which is the source of ail light, yea, the light and life of men, must supersede, and render unnecessary, all the luminaries of heaven. How strikingly the Prophet speaks, when describing this day, in reference to Christ’s glory. Then the Moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients, gloriously, Isa 24:23 .
Reader! think then, of the present greatness, and glory of the Lord Jesus, by what the disciples saw of him in the Mount, and by what he will then appear, when he lightens his kingdom with his own personal glory? This is He, whom man despiseth! This is He, whom the nation abhorreth! This is He, whose Godhead some call in question; and yet, by a perversion of all language, call themselves Christians! Oh! the awful delusion of those, whom the God of this world hath blinded! But recollect, that the glory in which he appeared in the Mount, was but a glimpse, not a full blaze. The poor disciples could not have borne it. Paul was made blind three days, only from a transient view of it. And yet, what was that, compared to the glory Paul saw, when by vision he was caught up to heaven? The Apostle could not tell, when the vision was over, whether he had been in the body, or out of the body, 2Co 12:1-4 . Blessed, glorious Savior! Oh! for faith to behold thee now, until with open face, without a medium, we come to thy glory, and are changed into the same image, from glory to glory, even as by the Spirit of the Lord! 2Co 3:18 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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:
Ver. 12. And had a wall ] Far better than that of Babylon. Indeed this celestial China needs no wall to divide it from the Tartars; this is Arabia Felix, the people whereof live in security, and fear no enemy. They are in a far happier condition than the people of Tombutum in Africa, which are said to spend their whole time in singing and dancing.
And had twelve gates ] Thebes had a hundred gates, and was therefore called , but nothing so well set and so commodious for passengers as this city with twelve gates.
Twelve angels ] As porters to let in, not as swordsmen to keep out, as the angel that stood sentinel at the porch of Paradise, Gen 3:24 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
. The constr. becomes still more irregular, the participles agreeing with an imaginary nominative, , sugg. by . The inscribed names denote the catholicity of the church and its continuity with the ancient people of God. A writer who could compose, or incorporate, or retain (as we choose to put it), passages like Rev 5:9 and Rev 14:4 , is not to be suspected of particularism here. Even on the score of poetic congruity, the new Jerusalem implied such an archaic and traditional allusion to the twelve tribes. The angelic guardians of the gates are an Isaianic trait added to the Ezekiel picture.
Fuente: The Expositors Greek Testament by Robertson
And. Omit.
had = having.
twelve gates. Compare Eze 48:31-34. Both John and Ezekiel wrote as they were moved by the Holy Spirit, and their specific descriptions refer to different cities. See Rev 21:9.
at. Greek. epi. App-104.
children. App-108.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 21:12. ) Respecting the nominative case see Apparat. p. 778.[230]–, a wall-gates) An inverted Chiasmus: comp. Rev 21:12-13 with Rev 21:14.-) Here it is said But Eze 48:31, . () has a variety of meaning; it does not mean a higher place only.
[230] AB have : Rec. Text, , without good authority. So in the case of the 2d , which Vulg. also supports, besides AB.-E.
Fuente: Gnomon of the New Testament
angels
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
a wall: Rev 21:17-20, Ezr 9:9, Neh 12:27, Psa 51:18, Psa 122:7
twelve gates: Rev 21:21, Rev 21:25, Isa 54:12, Isa 60:18, Eze 48:31-34
twelve angels: Mat 18:10, Luk 15:10, Luk 16:22, Heb 1:14
and names: Rev 7:4-8, Num 2:2-32, Act 26:7
Reciprocal: Exo 28:21 – according to the twelve Exo 39:14 – General 1Ki 18:31 – twelve stones 2Ch 9:19 – twelve lions Ezr 6:17 – according to Son 8:9 – a wall Isa 26:1 – salvation Eze 40:5 – a wall Eze 42:20 – five hundred Mat 10:1 – called Mat 19:28 – the twelve Eph 2:19 – but
Fuente: The Treasury of Scripture Knowledge
Rev 21:12. The dimensions of the wall will be noticed at verses 16 and 17, but here they are briefly stated to be great and high. In old times the most important cities were surrounded with walls, hence it is a desirable asset to say this city was walled. It is significant that it was great and high. That would indicate good protection from the enemies, since the wall was too high to be scaled and too great or strong to be penetrated or beaten down. Among the numerical symbols that have been very prominent in this book are four and its multiples, twelve and four and twenty. Four was the number of the living creatures that represented the redeemed from the four corners of the earth. Twelve was used if the organized systems that God has had are being considered from one dispensation alone, either the Mosaic or the Christian. That is because there were twelve tribes in the one and twelve apostles in the other. Hence it is appropriate that John should see the twelve gates to this city representing the twelve tribes of Israel. The twelve apostles will be pointed out later, but it was in order to show the twelve tribes first because the Mosaic system was first given.
Rev 21:13. The tabernacle of the Mosaic system had much beauty in its formation, and also in the garments of the priestly service. That was not as an encouragement to vanity or doing somethRev 21:12-14 show. But God is the designer and maker of all things, and those that are seen in the universe that are beautiful are not so by accident. Among the items that contribute to the beauty of any structure is the symmetry of its arrangement. A city that is foursquare should not have a varying number of gates in its walls. There are twelve gates to this city and the equal distribution of them in sets of three is very appropriate. It might have seemed sufficiently clear to say that the gates were equally divided amidst the four sides of the city. However, this is supposed to be a somewhat poetical or picturesque description of a very superb spot, and it is fitting to go into these details.
Rev 21:14. This completes the full representations corresponding to the four and twenty elders. The twelve gates stand for the tribes of Israel, and here are the twelve original apostles of Christ. There is nothing said about angels in connection with the twelve apostles as there was with the twelve gates. That is doubtless be-cause gates call for guards at the entrance of an important city, while a foundation is a more fixed part of a structure and dMat 19:28 all for super-vision. In literal architecture there would be actually only one foundation to a building. Yet it might be built of several stones as was this one, and each stone is spoken of as a foundation. In literal language it would be one foundation but composed of a number of stones. In truth that is the way Paul speaks of the church in Ephe-sians 2:20 where he says Christians are built upon the foundation (singular) of the apostles and prophets. It is common to see important names engraved on stones composing a building. It generally is of persons who have made valuable contributions to the structure. From that standpoint it is significant to have the names of the apostles on these stones.
Comments by Foy E. Wallace
Verses 12-14.
4. 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 Israel. . . . And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb–Rev 21:12-14.
The great wall of this vision was symbolic of seEph 2:14-16 represented the protection from all the foes by which the church has been assailed; and which had assured them of the complete victory that was here envisioned. The massive walls with the huge gates were necessary to the ancient cities. Upon the outer wall of ancient Babylon three horsedrawn chariots could drive abreast; in the walls were twenty-five great brass gates; and upon the walls were two hundred fiftyRev 21:15 towers for the guard of watchmen.
Jerusalem had twelve gates in its wall, with the gateman at each station, and the watchmen in its towers. In this mountain-top vision the wall of the Great City had twelve gates; and at these gates twelve angels at guard. It was the symbol of the continued success of the cause of Christ, the security from all past hazards of persecution, and the freedom from the assaults from the dragon-beast as the personification of Satan in the imperial persecutors.
The word gates has been rendered portals, which in the singular means the door of a gate; or in the plural, the portal of a city. The numeral twelve as applied here, and in Mat 19:28 to the twelve tribes and the twelve apostles, represented completeness, the whole church, joining the old and the new in typRev 21:15 itype. The twelve gates and the twelve foundations, bearing the names of the twelve tribes of Israel and the twelve apostles of the Lamb, were the emblems of God’s people as a whole in the old and new testaments. It symbolized the fulRev 21:16 plete plan of God envisioned in the perfection of the church as the product of all divine revelation through the prophets of Israel and the apostles of Christ.
The vision further described the City as having three gates on each side–twelve gates. The eye-witness historian, Josephus, described the old Jerusalem as having three gates on four sides. The vision taken together with the twelve foundations bearing the tribal and apostolic names represented, as previously explained, the two economies of the old and the new testaments having been completed in the church as the whole people of God, which fulfilled the purpose of God in the redemption of mankind, brought together in the figure of the one new man (Eph 2:14-16)–the church. The New Jerusalem with its twelve walls and twelve gates and twelve foundations was here envisioned as the embodiment of the divine unity of all revelation. The teaching of the twelve apostles uphold and support the church, which in the vision was so guarded by the twelve angels as to keep it aware of all error and that the forces of the hadean world could never prevail against it.
Fuente: Combined Bible Commentary
Rev 21:12. Having a wall great and high, having twelve gates. The walls of ancient cities were for protection against enemies, and of such protection there was no need here. But so important in this respect were walls, that they were associated in the ancient mind with every-thing that in a city was brave or bold (comp. Psalms 48). Hence the New Jerusalem has not only a wall, but a wall great and high.It has also twelve gates, and at the gates twelve angels. The word translated gate is not so much the gate itself as the porch or portal with which it was connected (comp. Mat 26:71). It includes the gate – tower under which the traveller passes at this day into many an Eastern city. These gates were twelve in number, disposed like the gates of the encampment of Israel around the Tabernacle. The angel at each gate in all probability marks the heavenly protection which is extended by the Almighty to His people, of each of whom it may be said that God gives His angels charge concerning him.
And names written thereon which are the names of the twelve tribes of the children of Israel. These twelve tribes represent the whole people of God, Gentile as well as Jew: and, if so, we have an argument powerfully corroborative of what has been said of the 144,000 sealed out of every tribe of the children of Israel in chap. 7. The figure itself is from Eze 48:31.
Fuente: A Popular Commentary on the New Testament
A walled city in John’s day was considered a place of security. There are three gates on each wall, east, north, south and west. They each have the name of one of the tribes of Israel which may symbolize God’s success in bringing all of his chosen ones safely home.
Fuente: Gary Hampton Commentary on Selected Books
21:12 {9} And had a wall great and high, [and] had {10} twelve gates, and at the gates {11} twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:
(9) A particular description of the celestial Church, first, by its essential parts, compared to a city down to verse 22, Rev 21:12-22 . Secondly, from the outside, to the end of the chapter Rev 21:23-27 . Thirdly, by the effects, in the beginning of the next chapter, the essential parts are noted the matter and the form in the whole work: of these the superstructure and foundation of the wall are entire parts (as they use to be called) which parts are first described in figure, to the 14th verse afterwards more exactly.
(10) According to the number of the tribes. For here the outward part is attributed to the Old Testament, and the foundation of the New Testament.
(11) He means the prophets, who are the messengers of God, and watchmen of the Church.
Fuente: Geneva Bible Notes
The city’s wall with 12 gate-towers was what caught John’s attention next. The city evidently looked square (Rev 21:16). Its high walls suggest its security and inviolability. Certainly its inhabitants will need no defense from attacking enemies there. The 12 gate-towers (Gr. pylon, cf. Luk 16:20) stood three on each side (Rev 21:13). The gate-towers provided access into the city. In the case of this city, the many gate-towers also suggest great freedom of access.
The angelic guards also present a picture of great security (cf. Gen 3:24; Isa 62:6). The names were apparently on the gates, not on the angels stationed beside them (cf. Eze 48:31-34). Eze 48:31-34 describes Jerusalem in the Millennium, not in the new earth. The fact that each gate-tower bears a name of one of Israel’s tribes probably indicates that Israel will have a distinctive identity and role in this city, as it had through history (cf. Rev 7:1-8). [Note: Thomas, Revelation 8-22, p. 463.] God will perpetuate the memory of Israel throughout eternity.