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 honor into it.
24. of them which are saved ] Should be omitted. Notice that the new Jerusalem is not the only inhabited part of the new earth, but only its centre and capital, as the earthly Jerusalem was in chap. 20. It follows from Rev 20:15, that all the dwellers in the new earth are those who were written in the Lamb’s Book of Life; but it does not appear who among them have the further privilege of citizenship in the Holy City. That there is such a further privilege, above the lot of all the Elect, has been already suggested by Rev 7:4; Rev 7:9, Rev 14:1-5.
in the light ] Read, by or through the light.
and the kings of the earth &c.] Apparently, civic government is still needed, or at any rate still exists, among “the nations” of the regenerate earth. But probably this is only a part of the imagery: Jerusalem is conceived (as in Isa 45:14; Isa 49:23; Isa 60:10-11) as an imperial city receiving the tribute of the world, simply because that was the form of world-wide sovereignty recognised and understood in the prophets’ times.
and honour ] Should be omitted: the words come in from Rev 21:26.
Fuente: The Cambridge Bible for Schools and Colleges
And the nations of them which are saved – All the nations that are saved; or all the saved considered as nations. This imagery is doubtless derived from that in Isaiah, particularly Isa 60:3-9. See the notes on that passage.
Shall walk in the light of it – Shall enjoy its splendor, and be continually in its light.
And the kings of the earth do bring their glory and honour into it – All that they consider as constituting their glory, treasures, crowns, scepters, robes. The idea is, that all these will be devoted to God in the future days of the church in its glory, and will be, as it were, brought and laid down at the feet of the Saviour in heaven. The language is derived, doubtless, from the description in Isa 60:3-14. Compare Isa 49:23.
Fuente: Albert Barnes’ Notes on the Bible
Verse 24. The nations of them which are saved] This is an illusion to the promise that the Gentiles should bring their riches, glory, and excellence, to the temple at Jerusalem, after it should be rebuilt. See Re 21:26.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the nations of them, which are saved shall walk in the light of it; all that go to heaven shall be thus happy.
And the kings of the earth do bring their glory and honour into it; and such kings of the earth as shall come into heaven, shall see all their honour and glory swallowed up in the glory and honour of that place and state; and confess that all their crowns are infinitely short of this blessed and glorious crown, all their thrones nothing to these thrones.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. of them which are saved . . .inA, B, Vulgate, Coptic, and ANDREASread “(the nations shall walk) by means of her light”:omitting “of them which are saved.” Her brightness shallsupply them with light.
the kings of the earthwhoonce had regard only to their glory, having been converted, now inthe new Jerusalem do bring their glory into it, to lay it down at thefeet of their God and Lord.
and honourso B,Vulgate, and Syriac. But A omits the clause.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the nations of them which are saved,…. In distinction from them that will be deceived by Satan, Re 20:8. These are not all the nations of the world, which will be gathered before Christ, the Judge, for all will not be saved, there is a world that will be condemned; nor the Gentiles only, which shall come into the church state of the Jews when called, for that state is not here designed; and besides, all Israel shall be saved then; nor the living saints at Christ’s coming, who shall have escaped, and are saved from the general conflagration; for these, with the raised ones, will be caught up together to Christ, and descend and dwell together on earth, and make one church state; but all the elect of God, both Jews and Gentiles, whom God has chosen, Christ has redeemed, and the Spirit has called out of all the nations of the earth: these are only saved ones; such are already saved, not only are determined to be saved, and for whom salvation is wrought out by Christ, and to whom it is applied at conversion, and who are representatively set down in heavenly places in Christ, and are already saved by hope and faith, and with respect to the certainty of salvation; all which may be said of saints in the present state; but these will be such, who will be actually and personally saved, will be in the full possession of salvation, enjoying all the blessings of it: they will be partakers of the first resurrection, and the glories of it: the tabernacle of God will be with them, they will be free from all sorrows and death, and will inherit all things: the Syriac version reads, “the nations that are saved”; who are redeemed and saved by Christ: this may teach us how to understand those phrases, which seem to favour general redemption, as all men, the world, the whole world; see Isa 45:20. These words, “of them which are saved”, are left out in the Vulgate Latin, Arabic, and Ethiopic versions, but are in all the copies. These nations are the inhabitants of this city, and they
shall walk in the light of it, which is Christ; they shall enjoy it; they shall have the light of life, and be partakers of the inheritance with the saints in light, and that continually: they shall not only come to it, but continue in it, and walk at it, and by the light of it: the walk of these will be different from the walk of saints now, who walk by faith, and not by sight; but these shall walk by sight, enjoying the beatific vision of God, and the Lamb. The Jews say b, that Jerusalem, in time to come, will be made a lamp to the nations of the world, , “and they shall walk in its light”, or by the light of it, which is the sense of Isa 60:3 “the Gentiles shall come to thy light”; see Isa 9:1
and the kings of the earth do bring their glory and honour into it; by whom may be meant either mystically all the saints, who will be kings as well as priests unto God, and will reign as such with Christ in this state, will cast their crowns at his feet, and give him all the honour and glory; or literally, the kings of the earth, who shall have relinquished antichrist, hated the whore, and burnt her with fire, and who will have been nursing fathers in the spiritual reign; or rather all good kings that ever have been in the earth: not that they will be kings of the earth at this time, for now all rule, authority, and power, will be put down; nor will any worldly riches, honour, and glory, be brought by them into this state, nor will they be needed in it; but it is to be understood of who have been kings on earth, though not of their having brought earthly riches and grandeur into the interest and churches of Christ; as David gave much towards the building of the temple, which was begun and finished by King Solomon his son, and as Constantine greatly enriched and aggrandized the church when he became emperor; but the sense seems to be this, that such who have been Christian kings on earth will prefer the happiness of this state to all their riches and greatness here; and that could all the glory of the kings of the earth be put together, it would not equal, but be greatly inferior to the glory of the new Jerusalem; Solomon in all his glory was not arrayed like one of the inhabitants of this place; see Re 20:6 besides, these shall do all homage, and submit to Christ the King of kings in the midst of the church, which may be meant by “glory” and “honour”.
b Yalkut Simeoni, par. 2. fol. 56. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Amidst the light thereof ( ). Rather “by the light thereof.” From Isa 60:3; Isa 60:11; Isa 60:20. All the moral and spiritual progress of moderns is due to Christ, and the nations of earth will be represented, including “the kings” ( ), mentioned also in Isa 60:3, “do bring their glory into it” ( ). Present active indicative of . 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.
Fuente: Robertson’s Word Pictures in the New Testament
Of them which are saved. Omit.
In the light [ ] . Read dia tou fwtov “amidst the light” or “by the light.”
Do bring [] . The present tense, denoting habit.
Glory and honor. Omit and honor. Compare Isa 60:3.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the nations of them which are saved shall walk in the light of it,” (kai peripatesousin ta ethne dia tou photos autes) “And the nations (of those saved) from the nations, shall walk around about, fellowship in the light of it; Isa 60:3-5. In the light of the city, (the Bride, the Lamb’s Wife) the church, the house of God, Joh 3:28-29; Rev 21:2; Rev 21:9; Rev 21:20; 1Ti 3:15.
2) “And the kings of the earth,” (kai hoi basileis tes ges) “And the Kings (royal rulers) of the earth; The saved from among the nations or Gentiles and the kings(royal rulers) of the earth who have been saved in time, but never identified with either 1) Israel, or 2) The church, in their programs of worship and service, shall have access to worship and glorify God in the Holy City, new Jerusalem, but shall not dwell therein, 1Co 10:32.
3) “Do bring their glory and honour into it,” (pherousin ten doksan auton eis auten) “Bring their glory gently into it,” Psa 72:11; Isa 49:22-23; Rev 21:26. These who bring their praise and glory into the new Jerusalem are specifically identified’ as coming from, having been redeemed, but remained identified with the (Gk. ethnoi) and kingly rulers “of the earth,” neither from Israel or the church, Luk 1:32-33; Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
(24) And the nations of them which are saved . . .We must omit, with the best MSS., the words of them which are saved, and read, And the nations shall walk by means of its light, and the kings of the earth carry their glory into her. The outlook of the prophet is from the loneliness and depression of the then persecuted and despised churches; but in the vision he sees her beautiful and enlarged and honoured. All nations and peoples flock within the walls: it is the echo of the ancient prophecies. All kings shall fall down before Him: all nations shall serve Him. The Church and kingdom of Christ increase without end; and all will cast their glory at His feet, and call Him blessed in whom all have been blessed (Psa. 72:11; Psa. 72:17).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. Of saved Though doubtless giving a true meaning, these words appear to be a spurious reading, inserted by some copyist as an explanatory note.
Shall walk in the light of it So powerful is the light of the present divine Essence, so transparent the vehicle in which it is contained, that the radiant day is flung over the vast surface of the heavenly earth. The nations of all the redeemed, in their resurrection glory, however numerous and however distant, walk in the noonday light thereof. This city is the ample luminary of all the heavenly world. Alford and Wordsworth both speak as if those kings were monarchs in our present old earth. This ignores the fact that this earth is the heavenly land, beyond the millennium, the resurrection, and the judgment. These all are kings, even though they have no subjects; and all are priests, even though there be no sacrifice. Yet kings may be there bearing rule. It is not clear that there are no degrees of the blessedness and glory of the subjects of the heavenly monarchy. Even in the new earth there may be “principalities and powers,” rulers over ten cities, and rulers over five cities. These kings may be the representatives through whom the spontaneous movements of the heavenly polity are transacted and superintended, so that the sweet harmony and blessed rhythm are ever preserved. Or we may suppose that each king, that is, every celestial dweller, has within his own being a realm. greater or lesser, of powers, glories, and felicities, infinitely superior to all earthly royalty. Or there may be in the nature and structure of the new earth, a common, undivided domain, of which each single heavenly being is a most rich and powerful proprietor, user, and king. Then what a royalty, is it not, to walk the golden streets, through the very dense divine glory, and as a prince to behold the face of the Monarch of the Universe!
Bring their glory and honour into it Neither the nations nor the kings of this heavenly earth dwell in the capital. They come from far, many of them, and then they bring not trade, or manufactures, or garden truck, into town. But they bring their glory, (a somewhat doubtful reading,) their own affluence of magnificent being, history, and character; and their honour, that is, their adoration, for the resident King of kings in his capital. Even in this appears, perhaps, a difference of ranks and honours. Some kings are farther distant in the earth than others. On the very distant realms perhaps a dimmer glory shines. More seldom visits, less amount of glory brought, less full vision of the royal countenance, may be allowed to some kings than others. When Whitefield was asked by a bigoted follower if he expected to see Wesley in heaven, “Yes,” answered the great-hearted evangelist, “unless he should stand so much nearer the throne that I cannot descry him.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the nations shall walk by means of its light (the light of the glory of the Lord), and the kings of the earth bring their glory into it, and its entrances will never be shut by day, for there will be no night there, and they will bring the honour and the glory of the nations into it.’
The city is made up of the people of God and among the people of God there will be kings and many nations (compare Isa 60:3: Psa 72:11), and they will bring into the city all that they have which is best, even all their honour and glory. This cannot refer to earthly possessions for they have long ago suffered corruption and been left behind. This refers to their righteousnesses (Rev 19:8), their honour, the gold, silver and jewels they received at the judgment seat of Christ (1Co 3:12), to the precious things they have stored up in Heaven through their righteous living (Mat 6:19-20). These are they who are written in the Lamb’s book of life (v. 27).
The point John is making is that not all kings of the earth are enemies of the people of God, not all of the nations are rejected. For some have wholly accepted Christ. There will be those of them who have their part in the holy city. (Rev 21:27 makes clear that they are those who are written in the Lamb’s book of life. This is no Millennial city).
The entrances will never be closed because entrances are only closed when night comes down and evil men begin to walk abroad, but there is no night here. The light of the glory of God and of Christ shines continually. All is light, transparent and open. The presence of God is continual and gives continual light (and there is clearly no need for sleep. The spirits of just men made perfect do not need sleep). And there are no evil men for they have no access as the next verse makes clear.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 21:24-27 . The men who enter into the city.
The description is based throughout upon O. T. prophecies, [4359] so that it definitely marks how the mystery of God, which He had long since promised through the prophets, finds then its fulfilment. [4360] Hereby the future expression, now employed by John, is explained, while the aor., written besides in Rev 21:23 b , reports what has been beheld. [4361] In the tone and language of the ancient prophets, John describes the people who are to find entrance into the future city. In general, as has been said, Rev 21:27 , in a decisive way, they are only such as are written in the book of life; [4362] but in Rev 21:24-26 , the Gentiles are expressly designated as those who, according to the ancient prophecies, are to find admission into the city. Thus by this statement, derived from the ancient prophetical declarations, the ideas of those expositors are not justified who conceive of the “heathen” and “kings,” as dwelling outside of the city, [4363] or who even attempt to determine what had been the moral condition, during their earthly life, of the heathen admitted now into the new Jerusalem. [4364] The essentially parallel description, Rev 7:9 sqq., leads to the fact that believers from the heathen are to be regarded as entitled to an abode in the new Jerusalem; but the peculiar character of the description is conditioned by the O. T. prototypes, upon which John depends, although in its perspective, that which occurs in the earthly period of the Messianic time as the conversion of the heathen, which is represented by the heathen coming to the earthly Jerusalem, and bringing presents does not appear definitely separated from that which, to N. T. prophecy, having the first appearance of the Lord back of it, lies only on the other side of the second coming of the Lord. Altogether inapplicable is the remark made in critical interests, [4365] that the writer of the Apocalypse announces his anti-Pauline-Judaizing view, by making the distinction between heathen and Jews continue, even at the completion of the kingdom of God, in opposition to Gal 3:28 , 1Co 15:28 . It is, indeed, directly stated how the natural distinction is no longer applicable, since the heathen, just as the Jews, receive full citizenship in the new Jerusalem, and, in like manner, participate in the blessed glory of the holy city. Cf. Rev 22:2 . Emphasis on works also in the Apoc. [4366] is not intensified to a bold opposition to Paul. [4367] Cf. Rom 2:9 sqq.; 2Co 5:10
. With correct meaning, Andr. explains ; but the expression gives rather the pictorial view as to how the heathen pursue their way through the light that radiates from the city shining in the of God (cf. Rev 21:23 ). [4368]
, viz., . [4369] Not until Rev 21:26 is any thing said of the . . . [4370]
, . . . The constant standing-open of the gates is admissible, for the reason that there is no night, and therefore the bringing-in of glorious gifts (Rev 21:26 ) need not be interrupted. [4371] To , [4372] an impersonal subject is to be supplied, [4373] and not . [4374]
. Cf. Act 10:14
. Cf. Rev 17:4 sq., Rev 21:8 , Rev 22:15 . The more definitely the sins of the heathen are mentioned as the reason for their exclusion from the holy city, the more significant it is to reckon the heathen nations and kings of the earth designated, Rev 21:24 sqq., among those who are written in the book of life. For they also enter into the city, bringing gifts, and that, too, as citizens who are to remain therein. Thus the innate universalism of the genuine ancient-prophetic Apocalyptics which lies at the foundation also of passages like Rev 5:9 , Rev 7:9 , is expressed the more pregnantly, because the heathen, received into the new Jerusalem, are designated in the same words ( , ) as were employed by ch. 13 in the expression standing for the heathen world worshipping the beast.
[4359] Isa 60:3 ; Isa 60:11 ; Psa 72:10 .
[4360] Cf. Rev 10:7 .
[4361] Cf. Rev 22:3 sqq. with Rev 21:1 sq.; also Rev 18:9 ; Rev 18:15 , with Rev 18:17 .
[4362] Cf. Rev 20:15 .
[4363] Ewald, De Wette, Bleek, etc.
[4364] Storr., Diss . II. in Apoc. quaedam loca , p. 355: “Provided, according to the measure of their ability and knowledge, they were devoted to godliness, truth, and right.” See Comment. theolog. edit. a Velthus., Kuin. et Rup. , vol. v. Likewise Ebrard.
[4365] Hilgenfeld, Introduction, p. 449.
[4366] Rev 20:12 , etc.
[4367] Hilgenfeld ut supra .
[4368] Hengstenb. Cf., on the other hand, De Wette: “By means of its light.”
[4369] De Wette, Bleek.
[4370] Cf. Isa 46:12 .
[4371] Cf. Isa 40:11 .
[4372] Cf. Rev 12:6 , Rev 10:11 .
[4373] Luther, Bengel, De Wette, Hengstenb., Ew. ii., etc.
[4374] Ew. i., Zll.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(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. (25) And the gates of it shall not be shut at all by day: for there shall be no night there. (26) And they shall bring the glory and honour of the nations into it. (27) And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.
In the close of this Chapter, in these verses, we have the vast distinction drawn, between the saved and the lost. The nations of them saved, meaning Christ’s Church, gathered out of all nations, are here said to walk in the light of the Lord; meaning, that this is their glory; and the kings of the earth, that is, Christ’s redeemed ones, redeemed from the earth, from among men, and made Kings and Priests to God, and the Father, (Rev 1:6 .) bring all their glory of redemption into it. No gates are shut. No prevention of access to God, in Christ, and by Christ, night, or day. An everlasting union, and communion, is now enjoyed by the saints; and they, even the saints of God bring all the revenue of glory, to God, and the Lamb, into it.
But, while the redeemed have thus an entrance abundantly administered unto them, into God’s everlasting kingdom; here is a final clause, which forever shuts out all that are not written in the Lamb’s Book of Life. The defiled, the worker of abomination, and the lover and maker of a lie. And who are the defiled, but the unregenerate, and unwashed, and unrenewed. They who never felt the Savior’s work upon the heart, in quickening them from the death, of sin. They who work an abomination, by looking for acceptance, in whole, or in part, in their own righteousness, instead of wholly looking for redemption in Christ’s blood. And they who feed upon ashes, and not the bread of life, whose deceived heart hath turned them aside, so that they cannot deliver their souls, and say, is there not a lie in my right hand, Isa 44:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 24. And the nations ] See Isa 9:3 ; and that he speaketh of the life to come, seeRev 21:11Rev 21:11 ; Rev 21:18-19 ; Rev 21:21 .
Do bring their glory ] Despise and cast away all for heaven. Canutus set his crown upon the crucifix; which, according to the course of those times, was held greatest devotion. King Edward VI assured the Popish rebels of Devonshire, that he would rather lose his crown than not maintain the cause of God he had taken in hand to defend. Nazianzen rejoiced that he had something of value (viz. his Athenian learning) to part with for Christ, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Further traits borrowed from Isa 60 . (see reff.).
Fuente: The Expositors Greek Testament by Robertson
of . . . saved. The texts omit.
light. App-130.
it. Greek.”her”, as above. So also verses: Rev 25:27.
kings, &c. Notice the order in that day.
do. Omit.
and honour. The texts omit.
into. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 21:24. ) Erasmus added ,[235] and so did innumerable editors, evidently following his authority without any further examination. If Erasmus were alive at the present day, he would immediately, in my opinion, expunge the commentary of Andreas, which he eagerly caught at as the text. He also and others, who first revised the New Testament in Greek, if they should compare the copious materials collected in these two centuries, with that scantiness with which they themselves formerly had to contend, would willingly yield to the truth, and would exhort the most eager defenders of the reading established by them, in some instances with such difficulty, either to follow or lead them to better things.-) answers to the prefix , Isa 60:3. In the LXX. it is , without a preposition.-) The present, after the future , has the force of a future: comp. Rev 21:26.
[235] ABh Vulg. reject , which the Rec. Text has without authority.-E.
Fuente: Gnomon of the New Testament
saved
Scofield “Rom 1:16”.
Fuente: Scofield Reference Bible Notes
the nations: Rev 22:2, Deu 32:43, Psa 22:27, Isa 2:2, Isa 52:15, Isa 55:5, Isa 55:10, Isa 66:12, Isa 66:18, Jer 4:2, Zec 2:11, Zec 8:22, Zec 8:23, Rom 15:10-12, Rom 15:16, Rom 15:26
walk: Isa 2:5
the kings: Psa 72:10, Psa 72:11, Isa 60:3-10, Isa 60:13, Isa 66:11, Isa 66:12
Reciprocal: Exo 40:34 – a cloud Ezr 7:15 – the silver Psa 15:1 – Lord Psa 22:29 – shall Psa 45:9 – Kings’ Psa 49:16 – glory Psa 56:13 – the light Psa 89:27 – higher Psa 102:15 – General Psa 118:20 – This gate Psa 138:4 – All the kings Psa 140:13 – the upright Psa 148:11 – Kings Isa 26:2 – Open Isa 49:23 – kings Isa 60:10 – their kings Dan 4:30 – and for Mic 4:13 – I will consecrate Joh 8:12 – shall have 2Co 3:10 – had Col 1:18 – in all Heb 12:14 – no man Rev 21:26 – the glory
Fuente: The Treasury of Scripture Knowledge
Rev 21:24. Nations and kings of the eartRev 21:25 t come into the city literally, for those relationships are of a temporal nature. This verse is based on the practice in ancient times that required a captive citJos 2:5 y tribute to a city that had overcome it. Doubtless there will be men who had been kings, and others who were citizens of the nations ruled by these kings, who will have become servants of God and who will be amoRev 21:26 ny thousands who will throng that city.
Comments by Foy E. Wallace
Verse 24.
This spiritual light of the Holy City would extend to the whole world of darkness: the nations of them that are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it–Rev 21:24. This part of the vision represented the saved as having come from all nations, that the Jew and Gentile together should walk in the light of the gospel.
The language has its counterpart in the descriptions of Isaiah (Isa 2:2-5; and Isa 62:1-2) which were the prophecies of the new Jerusalem of the new covenant which would include all nations. The prophet said: “0 house of Jacob, come ye, and let us walk in the light of the Lord.” This prophecy was made by Isaiah in connection with the establishment of the new institution on the top of the mountains, and the promulgation of the new law from Jerusalem. It is the same imagery in Rev 21:4 of this vision: “And the nations of them which are saved shall walk in the light of it.” In the prophecy of Isa 62:1-4, the prophet declared that “the Gentiles shall see thy righteousness, and all kings thy glory.” And in this vision the Seer said: “And the kings of the earth do bring glory and honor into it.” It was the vision of all nations yielding to the influence of the gospel, as if the kings of the nations had brought the glory of their crowns and scepters and treasures into the kingdom of God and of Christ by the conversion of the people of the whole world. The vision here is the extension of Rev 11:15 : The kingdoms of this world are become the kingdoms of our Lord, and of his Christ. All of these verses and visionsMat 28:19 tMar 16:15 versal expansion of Christianity in the spread of the gospel over all the world.
Fuente: Combined Bible Commentary
Rev 21:24. The description of the glory of the New Jerusalem is continued in figures taken from the prophets of the Old Testament (comp. Isa 60:2-3). And the nations shall walk by the light of it. We are not required invariably to understand the heathen by the word nations, or the faithful of the Old Covenant by the word people. It appears from Joh 11:50-52 (see note there) that there is a sense in which the theocratic people are a nation, and the heathen gathered into the flock of Christ a part of His people. In Rev 21:3 of this very chapter, too, we have read of a time when God shall dwell with men, and they shall be His peoples. The two terms nation and people may, therefore, be applied to the same persons viewed in different aspects. The peoples of Rev 21:3 are the nations of this verse and of chap. Rev 22:2; and the choice of the different expressions is probably determined by the consideration that in the one God is thought of as tabernacling in the midst of His people, in the other as being His peoples light (comp. note on chap. Rev 1:20, where we have a remarkable parallel both in thought and structure). The nations are not converted heathen alone, but all who, whether Jew or Gentile, walk in the light.
And the kings of the earth do bring their glory into it. Not the masses of the nations only, but their highest representatives and dignitaries submit themselves with all that they have to the sway of Him who now rules in righteousness, the universal King.
Fuente: A Popular Commentary on the New Testament
The saved of every nation, including kings who may have yielded to the King of kings, will walk the streets of that city in the radiance of the Son’s glory. They will not seek glory and honor but bring theirs to Him.
Fuente: Gary Hampton Commentary on Selected Books
The city will be so bright that it provides light for the whole new creation. The identity of the nations and kings mentioned is difficult to determine. The most probable explanation seems to be that the nations are groups of believers viewed according to their old creation nationalities, which they will retain in the new creation. The kings (rulers) probably are believing kings who ruled over nations during the old creation. [Note: See Thomas, Revelation 8-22, pp. 476-78, for 10 suggested identifications.] These kings will bring their glory into the city, thus increasing its glory, by simply entering it, since they are glorious individuals by God’s grace.