[The wall measured.]
And he measured the city, the gates thereof, and the wall thereof. In that he saith, he measured the wall also, it is to show us that all things now are according to the rule of the Word: the inhabitants are according to the Word, the entrance is according to the Word, yea, and so is the safety of it also, even a fence to fence them from their enemies; even a fence on every side, that they may be at ease and rest, and be no more a tossing to and fro. 'O thou afflicted, tossed with tempest,' saith he, 'and not comforted, [I will do many good things for thee]—In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear; and from terror, for it shall not come near thee' (Isa 44:11-14).
Touching the wall, what it is, I have spoken already; therefore here I speak only to the measure of it, which measure is only the fulfilling all those promises and engagements of God that are made to New Jerusalem, for her safety and continual defence; and that not only in her own eyes, but in the eyes of all her beholders. Then shall that saying be with gladness in the mouths of all the inhabitants of this Jerusalem, 'We were bondmen, yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem' (Ezra 9:9). Which wall, I say, shall be so conspicuous to all the adversaries of this holy and beloved city, that the greatest of them shall not once dare to peep or mutter[12] against her any more. 'God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together, they saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail' (Psa 48:1-6). As it is said of the building of the wall after the captivity: when the enemies and all the heathen saw it was finished, 'they were much cast down in their own eyes' (Neh 6:15,16).
The regulating of this city by this golden reed, and the measuring the gates and wall by this word, when finished, will then cause all that have skill in singing the Lord's songs, and of lifting up the praises of God in this city, to gather themselves together to sing, and to praise, and to say, Bless ye the name of the Lord, for his mercies endure for ever: for then will they purify the people, this city, with the gates and wall thereof (Neh 12:27-47).
Wherefore in the mean time, between this and the building of this city, let Jerusalem come into your mind, and walk about her, 'go round about her,' inquire by the Word what God hath said of her state, strength, safety, ease, peace, and blessed tranquillity in the latter days, 'tell the towers thereof. Mark ye well her bulwarks, consider her palaces, that ye may tell it to the generations following' (Psa 48:12,13).
[The form and measure of the city.]
Ver. 16. 'And the city lieth four square, 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 height of it are equal.'
'And the city lieth four square.' These words do open unto you the matter yet more, to wit, that now both the city, gates, and wall were exactly in their visibility according to the Word, lying even every way with that golden reed: for by four square you are to understand perfection, or an answering the figures that of old did figure to us the completeness and perfection of the New Testament order.
For if you search the Scriptures, you will find that especially the great and principal instruments of God's worship in and under the law, their perfection was what here you read to be the perfection of this city, even a four square. As for instance, The breastplate of judgment, on which were engraved the names of the children of Israel, its exact point of perfection was to be a right four square. The ten bases also, that were to be for bearers to the lavers in the temple, they were to be four square: the altar of burnt-offerings likewise, with the altar of incense, their perfect pattern was that they should be four square. The inward court, and outward court, with the posts of the temple, and tables on which they were to slay the sacrifices, they were all four square. Yea, the city in the type, in the vision of Ezekiel, was seen to be of the same frame and fashion every way, having just twelve gates, and on each of the four sides three gates. Wherefore, when he saith the city lieth four square, it is as if he had said she lieth even with the pattern or golden reed of the Word; even, I say, both in her members, doctrine, worship, and manners: for the things afore hinted unto you do hold forth all these particulars (Exo 28:15,16; 39:8,9; 27:1; 38:1; 37:1; 1 Kings 7:27,28; Eze 43:1318; 40; 41:21; 48:30-34).
'And the length is as large as the breadth.' This explaineth the matter yet more fully and distinctly; for as to the things that I made mention of before, though they were to be made four square, and that their perfection lay exactly in that form, yet these squares did not lie in their height and depth, but in their length and breadth, just as you read here of the square of this city. As to instance: The altars, though they were five cubits long, and five cubits broad, yet but three high (Exo 27:1; 33:1; 1 Kings 7). So the bases, they were a cubit and an half broad, and a cubit and an half long, yet but half a cubit high; the tables also on which they slew the sacrifices, they were a cubit and a half long, and a cubit and a half broad, yet but one cubit high (Eze 40:42). Which things being thus, you see the reason of his saying 'the length is as large as the breadth.'
Now by length and breadth here, we may yet observe another mystery held forth unto us; for by the breadth is held forth the perfection of the rule, or law to which all Christians ought to yield their hearty obedience: his commandment is exceeding broad (Psa 119:96). The breadth of which is signified, I say, by the breadth of those things that before you see to be the instruments of the worship of God. Now, as by breadth we are to understand the perfect latitude and compass of the commandment; so by length we are to understand the answerableness of the obedience of the inhabitants of this city; for indeed the perfection of Christian obedience lieth in an answerableness to the will of God; as it is said of the father and mother of John the Baptist, they walked in all the commandments of the Lord blameless (Luke 1:6). And of Anna, that she continued without ceasing in the service of God in the temple day and night (Luke 2:37). This is to be as long in our obedience, as the law is broad in commanding. The law commands right obedience, and the Christian giveth it; the law commands continual obedience, and the Christian giveth it; the law commands universal obedience, and the Christian giveth it. He giveth it all these sorts of obedience, 1. By the person of Christ, for he is his righteousness (1 Cor 1:30). He giveth it all these, 2. With the consent of the mind (Rom 7:16). And 3. He giveth it all these obediences in the love of the Spirit, which the apostle calleth the fulfilling of the law, that is, an answering the breadth of its command by the length of obedience (Rom 13:10). Wherefore when he saith the length is as large as the breadth, he would have us understand how perfect in holiness these blessed souls will be at this day; and indeed, this is it that is by God expected to be in this city at this day. As the angel with his measuring-line said to Zechariah, I am going 'to measure Jerusalem, to see what is the breadth thereof, and what is the length thereof' (Zech 2:2). To see whether their doctrine be pure, and whether their obedience be answerable.
'And he measured the city with the reed, twelve thousand furlongs.' These latter words do refer us to a distinct measure from that which went before; the former measure pointing at the breadth of her commandment and the length of her obedience, but this at the glory and fulness of her mansions and portions; for after he had said the city lieth four square, and that the length is as large as the breadth, which is the full and complete effect of that first measure, he comes over again with another measuring, saying, 'And he measured the city,—twelve thousand furlongs'; as who should say, he measured the city, gates and wall first, and found them all exact, and according to the golden reed; and after he had so done, he measured the city with the reed twelve thousand furlongs.
'He measured the city with the reed'; that is, he measured out to the city, he measured for the city, for its lot and portion, twelve thousand furlongs. Which very thing you find in the vision of the prophet Ezekiel; for after ha had measured the city, the vessels, with the instruments of worship, I say, when he had done this, he comes again with an afterwards, to measure the city, her portions and mansions (Eze 47:1, &c.). Wherefore I say, these words do refer to her portion that she is to enjoy of her God, as the former referreth to her duty and obedience.
Now that which maketh me conclude that this latter measure is a measure distinct from the former, and that it relateth neither to the exactness of rule, nor the completeness of obedience, but only to the largeness of the portions that God will allot for thy sons and daughters, thou city of God; it is,
First, Because this is the biggest measure. For I find, by considering the Scripture, that as the persons and things pertaining to the worship of God were to go according to the rule of this golden reed, so also the portions that pertained to the persons worshipping were to go by rule and measure also, as here he saith he measured also the city, or to it, with the reed, twelve thousand furlongs. And hence it is that our grace is called the measure of grace, and that our glory is called a weight of glory (Rom 12:3; Eph 4:7; 2 Cor 4:17).
Now I say, I find that our portions do go always under the biggest measure; the spoons, cups, flagons, snuffers, basons, candlesticks, and pans, which were the instruments of worship, were not so large as the chambers in the temple, and the compass of the holy land, which were the mansions and [the] portions of the church. See Joshua 15-16; John 14:1-3.
Secondly, I take the twelve thousand furlongs to signify portions, rather than worship or worshippers; because, as to the nature of it, it most exactly agrees with the portions that are measured out to this city by the angel before Ezekiel, which is a measuring forth so much land for the portion of the prince, so much for the portion of the priest, and so much for the portion of the twelve tribes. Yea, the very phrase, twelve thousand furlongs, also implieth such a compass of ground, by which we find the holy land hath been measured (Eze 45-47; Luke 24:13; John 6:18).
Lastly, I take it to be this also; because I find not in all this description of this holy city that any place doth give us that ground to speak to her measure of portion as this; and it would seem strange to me that the description of this city given by Ezekiel should be more complete than this that is given by our prophet John; for Ezekiel doth most amply set forth her portions, even distinctly, for prince, priest, and the tribes in particular. This therefore is to be understood of the portions of the city which John did see were measured out unto her immediately after he saw the breadth of her rule and the length of her obedience. Only consider that Ezekiel measureth by reeds, not counting by furlongs; but John, though he measureth by reeds, yet counteth by furlongs.
But now, though the Holy Ghost is thus pleased to speak of the portions of the saints in the New Jerusalem, as if he intended chiefly that their portion should consist in outward happiness, and in the enjoyment of such and such a portion or compass of ground: yet consider that these are but metaphorical and borrowed expressions, spoken to our capacities, under which is indeed included the nature of our blessed and spiritual food and nourishment. You know it is usual for the Holy Ghost in Scripture to call the saints sheep, lambs, heifers, cows, rams, doves, swallows, pelicans, and the like; and also to call their food, their spiritual and heavenly food, grass, provender, wheat, wine, oil, grapes, apples, figs, nuts, and the like also; all which are but shadowish and figurative expressions, even as this of the measure of the twelve thousand furlongs (John 10:15,16; Amos 4:3; Jer 31:18; Cant 2:5; Eze 34:14; Zech 10:1; Isa 30:24; Micah 4:4). And observe it, that which John saith here is twelve thousand furlongs, Ezekiel tells us it lieth on this side and on that side of the bank of the river of the water of life (Eze 47:8,9). Now I think there is none so much void of understanding as to think this water of life is anything else but the precious grace of God, in and through the Lord Jesus. Wherefore the ground or measure for portions, it is nothing else but our spiritual and heavenly food, even spiritual grace, and gifts, and comforts, that the holy ones of this city shall most plentifully partake of and enjoy. And so indeed the prophet also saith, speaking of the portions of the holy land for this city. 'The increase thereof,' saith he, 'shall be for food unto them that serve the city, and they that serve the city shall serve it out of all the twelve tribes of Israel' (Eze 48:18,19). Out of the twelve tribes, that is, out of the twelve thousand furlongs, which is the portion of the tribes. This is according to the saying of the prophet David, 'He maketh me to lie down in green pastures, he leadeth me beside the still waters' (Psa 23:2). And again, 'For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters' (Rev 7:17). 'For your shame, ye shall have double; and for confusion, they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them' (Isa 61:7).
Thus you see the measure of the city, gates, and wall, and the effect of that; and thus you see also the measure of the portion for the city, with what it is: wherefore it remaineth that we see what is to be the effect of that also.
'And he measured the city with a reed, twelve thousand furlongs, the length and the breadth and the height of it are equal.' Before he told us that the length was as large as the breadth, which I then told you did signify the nature of her rule and the measure of her obedience. But now he adds and saith, that both in length and breadth and in height she is equal. Wherefore in that he adds at last a squareness of height to her squareness of length and breadth; and also in that he adds it not before he had told us of the measure of her portions, he would have us to understand that as the rule in which this city shall walk shall be complete, and as her obedience to that rule shall be complete, so her enjoyment of God and his grace at that day shall be proportionable also. She is square in her rule, square in her obedience, and square in her enjoyment of God and his goodness: the length and the breadth and the height of it are equal. Indeed the Scripture saith, that in keeping his commandments there is great reward (Psa 19:11). And again, 'This man shall be blessed in his deed' (James 1:25). This showeth unto us then what glorious days these will be to the house and city of God, even days in which saints shall see the mind of God clearly, have hearts to do it completely, and have continually the answerable enjoyment of God and spiritual happiness. Now will his paths drop fatness with a witness! (Psa 65:11). And now will he meet 'him that rejoiceth and worketh righteousness, those that remember thee in thy ways' (Isa 64:5). And the length and the breadth and the height of it are equal. Wherefore the prophet in the vision of the measures of the portions doth observe that there was a squareness in them, as well as in their ordinances and obedience: and hence it is that he tells us that every little chamber was one reed broad and one reed long (Eze 40:7). And again, the oblation, that is, the portion for the tribes, shall be five and twenty thousand (Eze 48:20). By five and twenty thousand ye shall offer the holy oblation FOUR SQUARE, with the portion of the city.
Again, In that he saith the length and the breadth, and the height of it are equal, he showeth us how fit this city at this day will be even for the kingdom of heaven and glory. For observe, that as the rule, obedience, and comforts of God, do make this city a square city, both in height, and length, and breadth; so the holiest of all, which was a type of heaven (Heb 9:24), was of the same fashion also. It was twenty cubits high, and twenty cubits long, and twenty cubits broad: the length, and the breadth, and the height of it were equal (1 Kings 6:20; 2 Chron 3:8: Eze 41:4).
Wherefore, as now the will of God will be done, according to the petition, 'on earth as it is in heaven' (Matt 6:10); so will this city be at this day fit to enter into the holiest place; even as fit as one four square is to shut into another. Here is a four square city for a four square heaven; and the length and the breadth of it are equal. Wherefore it is upon this account that this city, at her appearing, is said to be adorned and prepared as a bride is for her husband, which we all know is the most perfect and completest attire that is possible to be got. And therefore it is, again, that at the coming of the Lord those that go in with him to the marriage are said to be ready beforehand (Rev 21:2; Matt 25:10).
Ver. 17. 'And he measured the wall thereof, an hundred and forty and four cubits.' This measure of the wall that here he maketh mention of is also distinct from the former measure, where he is said to measure the city, gates, and wall; and it refers to such a wall, or to such a part of the wall in such a place. For I find that though the wall of this city in general is that which shall encompass the New Jerusalem round, yet this wall is in some place, and for some reason, of another manner and measure than the wall is in general, as it compasseth round the city, which part of the wall is called the broad wall, the wall upon which even half of the people might walk complete at once (Neh 3:8; 12:38).
But to trace out the business in the type, and so to come to its answer in the antitype; I find that a little distance from Jerusalem there was a place called Tophet, which place was counted profane, unholy, or defiled (2 Kings 23:10). I find also that this unclean, unholy place, was a figure of hell itself (Isa 30:33). Now mark, I find by the Scripture that against this Tophet, this unholy and profane place, was the broad wall of the city for the defence of the sanctuary erected, and reared up. He measured, saith the prophet, by the four sides, and it had a wall round about, five hundred reeds long, and five hundred reeds broad, 'TO MAKE A SEPARATION BETWEEN THE SANCTUARY AND THE PROFANE PLACES' (Eze 42:20). Which wall could not be that wall which compasseth the city, because it was but five hundred reeds long: for take the measure of this wall in its largest measure, and it is, if you count a reed for that which we count a pole, but twelve furlongs, which compass will scarce go round many market towns; especially if, together with this, you consider the breadth of the wall, whose breadth is as large as its length; wherefore now there is not room enough for a city so big as a cottage to stand in the midst thereof. I speak this, to show you that the wall in this place is not the wall that goeth round about the city, but the wall that is placed just between the sanctuary and Tophet, or hell itself. Now though Ezekiel and John do differ touching their count about the thickness of this wall, it is not so much to signify the walls are not one and the same, as to show us that the one, to wit, Ezekiel's wall, was to encompass a worldly sanctuary, but John's to encompass a spiritual and heavenly; wherefore Ezekiel's must be of so many reeds long to go round about the material sanctuary, as a type; but John comes more to the spirit of the matter, and showeth us what the sanctuary, wall, and the like should mean; for by sanctuary we are to understand, even in the Old Testament, a place of safety and security, which was a type of Christ (Eze 11:16; Heb 6:18). Now in that Tophet did stand against the sanctuary in the letter, it signifies that hell itself is bent against all those that take shelter in Christ; but to no purpose, for in the very face of Tophet, even between it and our place of sanctuary, is fixed an invincible and impregnable mighty wall, to keep in safety those that have fled to Christ for shelter. Now I say, in that John tells us this wall is an hundred and forty-four cubits, and waives the manner of the measure of Ezekiel, it is to show us that this wall is for the safety of the hundred and forty-four thousand that have taken sanctuary in Christ, that is, all the holy and truly gracious souls that are with him on the Mount Zion, having his Father's name written in their foreheads (Rev 7; 14:1-3). Both numbers, I say, being twelve times twelve, implying a sufficient safety for all that are sincerely and truly gracious.
And now to bring down the matter to our New Jerusalem state: for though it be true in all ages, that there is between those that have taken sanctuary in Christ, and the bottomless pit, an invincible and mighty wall of grace and heavenly power, and of the merits of Christ, to save to the uttermost all and every one that are thus fled to him for safety (Heb 7:25,26), yet there is something in it more than this, for those that come into the days and state of the New Jerusalem. For, I say, this wall being it that makes a separation between the sanctuary and the profane place in general, and yet being spoken of as a thing extraordinary, and accompanying the state of this new city only, it implieth that at this day the saints shall have that shelter by this wall from all the force of hell, and the damned spirits that now from Tophet afflict them, that they never had before. And therefore you find at the beginning of the thousand years, which, as I conceive, is the time of the building of this city, a mighty angel is said to come down from heaven to lay hold of the dragon, that old serpent, called the devil and Satan, and to bind him a thousand years; which done, he casts him into the bottomless pit, and there shuts him up, to the end he should deceive the nations no more (Rev 20:1-3). The effect of which will be not only a delivering of the saints from outward persecution, but also from being any more assailed with either wicked and erroneous doctrine, or fierce and fiery darts from the prince of darkness, which now many of them are so much annoyed and afflicted with; now the church will be free from those hellish suggestions to blaspheme, to despair, and the like, that her members do yet most dreadfully and sadly meet with. For observe, this old tempter is said to be tied up, or to be cast into the bottomless pit, first as he is a dragon, under which name he goeth in this book, in his persecuting the church (Rev 12). Secondly, he is said to be shut up, as he goeth under the name of a serpent, under which name he went when he fomented his devilish and damning seducing doctrine to our first parents; the which the Spirit expressly seems to relate unto, and therefore calls him that old serpent; that old serpent that deceived us at the first (Gen 3:1-5). Thirdly, he is said to be shut up also, as he goeth under the name of the devil, and Satan, under which name he goeth commonly in the New Testament, when he provoketh and stirreth up our lusts, and when he labours to drive us into all manner of unbelief, distrust, despair, and so consequently into murmurings and blasphemy against God (Matt 4:1,5,8; Luke 4:2-6; Acts 5:1-3; Eph 6:11; 2 Cor 2:7,11). Wherefore, I say, that at the day that this wall is set up in all its glory, and when it performs every part and piece of its office to the full, then shall Satan be bruised under our feet indeed, and then shall Jerusalem be called the joyous city, and her people a joy; for her former sorrows shall be past and forgot (Rom 16:20: Rev 21:4).
If thou still objectest: But I have yet an evil heart, and therefore if I be not rid of that at that day, should I live till then, why though there should be no devil to afflict me, I shall feel and meet with sorrow and trouble enough. I answer thee: First, I dare not say that at this day thou shalt be in every sense without thy evil heart in the midst of all this glory, tempted soul. Yet I say thus much to thee-
First. Where there is no devil to tempt, though the saints will yet be imperfect, and come short of a glorified state, yet they, by his absence, will be delivered from many dreadful, vexing, and burning, and hellish darts, that will otherwise confound and afflict the soul like arrows whose heads are poisoned. Christians have a great deal of ease, when God doth, even at this day, withhold the devil for a season, though yet they have their own lusts, over they have when the devil and their own lusts are suffered to meet and work together. Yea, the Lord Jesus himself, who had no sin, yet in the temptation was fearfully handled and afflicted with the devil, though all the while, I say, he kept him at staves end,[13] and did not suffer him in the least to annoy his person; and therefore it is said that when he was in the wilderness, in the conflict, the angels came to minister to him (Mark 1:12,13; Col 2:14,15). At the time of his agony also-in which agony, doubtless, Satan had a great hand to afflict him-you see his complaint, how that he was sore amazed, and exceeding sorrowful, even unto death, being so laden with heaviness and sorrow that he was scarce able to stand or wag under the burden of it (Luke 23:44; Mark 14:33,34). Satan, even from himself, besides the workings of our own lust, doth do us wonderful injury, and hits our souls with many a fiery dart that we think comes either from ourselves, or from heaven, and God himself; but not by this wall, this broad wall, this sorrow will be cut off.
Secondly. Again, when Satan is thus tied up, we shall, together with this mercy, receive such a plentiful pouring forth of the Holy Ghost, that though there will remain in us still remainders of our corruptions, yet, by the plentiful indwelling of the Holy Ghost, and the joy and peace and heavenly sweetness thereof, these things shall lie like lean, withered, blasted things. The reason of that power and that strength, that our lusts have to this day in our hearts, it is because they are so lean, and thin, and weak in the things of God. Strong grace makes corruptions weak, and strikes them thorough, laying them at the point of death, always gasping for life. Thus it was with Moses, he had such grace in his soul, and such communion with God, that though he had yet a body of sin within him, it was a rare thing for him to see his wretchedness (Num 11:14,15); that is, to see it pert, lively, and powerful in him. Indeed God saith, that upon the land of his people shall come up briars and thorns; 'yea, upon all the houses of joy in the joyous city; because the palaces shall be forsaken, the multitude of the city shall be left, the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks; until the Spirit be poured upon us from on high, and the wilderness be a fruitful field,' &c. (Isa 32:13-15). And then 'the Lord shall defend the inhabitants of Jerusalem, and he that is feeble among them at that day shall be as David, and the house of David shall be as God, as the angel of the Lord before them' (Zech 12:8). 'The inhabitant shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity' (Isa 33:24).
'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.' 'According to the measure of a man.' The man Christ Jesus. For the measure of this city, or the golden reed with which this city is thus measured, it is his, his word and law of the New Testament. All judgment is committed into the hand of the Son; and God 'hath given him authority to execute judgment also, because he is the Son of man' (John 5:27; 12:48).
'According to the measure of a man, that is, of the angel.' This angel is one of the seven that had the seven last plagues to execute upon the man of sin (Rev 21:9), and yet he saith the measure is according to the measure of a man; the meaning is that the city, the New Jerusalem, is to be built according to the word of Christ; but yet by his word as it is in the hand of his angels, that is, his messengers and servants; of which servants, the chief will be those that are his instruments to pour forth the seven vials full of the seven last plagues upon the Antichristian harlot. For they, with their plagues, will both destroy what standeth in implacable opposition, and will subject the rest, and bring them into a correspondency with the word and will of God, as I have showed. Whence note, that they of his servants that God shall use to pour forth his last and most dreadful plagues upon the whore, they are they that God will use to show us the pattern of this holy city. Or thus, they that can tell how to plague the whore, they can tell how to measure this city. 'The righteous men, they shall judge them,' that is, the Antichristian harlot, with her wicked and adulterous daughters, 'after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands' (Eze 23:45).
Thus much touching the frame of this city, its walls, gates, and foundations, with the measure of each. And now it remains that I speak of the glory of them.
[THIRD. A RELATION OF THE GLORY OF THE CITY, ITS WALLS, GATES, AND FOUNDATIONS.]
Ver. 18. 'And the building of the wall of it was of jasper; and the city was pure gold, like unto clear glass.'
[The glory of the walls.]
In these words you have a discovery of the glory, both of the wall and city itself; and that, as you see, under the notion of two choice metaphors. The wall is jasper, the chief of stones; and the city is gold, the chief of metals. 'And the building of the wall of it was of jasper, and the city was pure gold.'
This jasper is that stone, in the light of which this city is said to descend, as in the light of a stone most precious. Now, as there he saith she descended in the light of this stone, so here he saith this stone is the wall thereof. 'And the building of the wall of it was of jasper.'
This therefore confirmeth unto you what I said of the wall before, to wit, that it was the salvation of God through Christ; wherefore, learn this by the way, that this city shall not be at this day in her own keeping, but in the keeping of Jesus Christ. He with his benefits doth compass her round, and by him alone she lieth down in safety. Wherefore it is from this consideration that God doth say by the mouth of the prophet, I will give them within my house, and within my walls, 'a place and a name better than that of sons and of daughters; I will give them an everlasting name that shall not be cut off' (Isa 56:5).
'And the building of the wall,' &c. By this word building, we are to understand both the materials of the wall, the manner of their placing, and the instruments that God will use for the setting up thereof. Now, to speak properly, this wall being the Lord Jesus Christ himself in his precious merits, benefits, and offices, the builder hereof must needs be God himself, for he it is that hath made this Christ for us a safeguard and defence, by making of him our wisdom, righteousness, sanctification, and redemption, by which he doth encompass us round on every side, and that at every moment to deliver us from the power and destruction both of sin, death, the devil, and hell (1 Cor 1:30; Heb 11:10; 3:4).
But again, the building here spoken of is a building of this wall after the destruction of Antichrist, and so long after Christ was sent, and made these things in his own person, to his beloved and blessed church. Wherefore the building of this wall that is here spoken of, it must be understood of the recovering again the purity of those doctrines, in which the Lord Jesus, with all his benefits, is found and made ours, for our everlasting defence and safety. For we find that the king of Babylon, who was a type of our Antichrist, when he came up against Jerusalem, the type of our primitive church, he brake down their city, destroyed their walls, rifled their houses, and killed their children; whose steps, I say, our Antichrist follows to a hair, in treading down the primitive church, corrupting her doctrines-which are her safeguard and wall-also robbing and spoiling the houses of God, and killing his children with a thousand calamities; turning all the heavenly frame and order of church government into a heap of rubbish, and a confused dunghill (Psa 74:4-7).
Wherefore the building again of this wall is to be understood of the recovering, and settling, and fastening the doctrines of Christ, as afore, in which doctrines he in all his benefits is wrapped and held fast for ever. I say, a recovering of them, and setting him up again in his primitive and pure glory, of being our priest, prophet, and king in his church, and a giving unto these offices their own proper length, breadth, height, and depth, letting them rule in all their force, glory, and majesty, and authority, for then will be golden days, and not till then; then, I say, when the several offices of the Lord Jesus do rule in their own nature and largeness of authority, both in the church and in the world (Zech 9:7,8; 14:9; Rev 11:15).
Alas! this wall is yet unbuilt, the offices of the Lord Jesus do not yet shine in that purity, nor so stand in their proper places as they shall do at the coming in of New Jerusalem. The wall lies yet but as a heap of rubbish; the offices of the Lord Christ are to this day by many preachers confounded, and removed to and fro, even like loose and rolling stones. These offices, also, are by others attributed to Antichrist, and his children of iniquity; but at this day the nations shall know themselves to be but men, and the doctrines of Christ shall be set again in their own places (Eze 28:2,3; 2 Thess 2:4). Now shall every going into this city, and every going out thereof, stand where it ought; and now shall every tower and fortress on this wall be placed as in the days of old; which towers and fortresses are the glorious names and attributes of the Father and Christ; for the name of the Lord is a strong tower, the righteous flee into it, and are safe. And again, thou hast been a shelter to me, and a strong tower from the enemy. Wherefore now, I say, shall the name of God, as Lord of all, and Father of his church, with the names of the Son, as Head, Saviour, and King of kings, be as the bulwarks to this city (Cant 1:10), to which shall be added all the promises, consolations, encouragements, &c., in the blessed book of God, out of which this city continually shall suck the milk and nourishment of the unsearchable grace of God to them (1 Peter 2:1,2). To all which shall be added many new pieces of timber in the wall, for so it was in the type at the rebuilding of the city (Neh 2:8). By which new pieces I gather, that the special providence of God, and his protection, shall be at this day so fastened in this wall for the complete delivering of this city, both from hell and earth, that she shall stand in full force, safety, and peace, even till the heavens and the earth shall be no more. Now, when this wall is thus set up, even every truth and office of Christ in its own true natural force, about this city, and when God, in his special and most endeared affections, shall engage himself, even everlastingly, to keep this city safe from all storms and tempests, and trouble, and sorrow, then shall these citizens, as a sign of their conquest both of hell and the world, even set up their banners on the several towers of this wall, and the standards that belong to the tribes thereof; then, I say, 'we will rejoice in thy salvation,' O Lord, 'and in the name of our God will we set up our banners' (Psa 20:5). And then shall the inhabitants of the world both wondering and tremblingly say, 'Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?' (Cant 6:10). O the names of God, of Christ, of his offices, and the power of his grace and promises! How will they shine? In what glory will they appear? They will be even as a wall of fire round about Jerusalem; and will not be, as now, in the mind and thought of the people as the white of an egg in the mouth, without taste; but shall be, and appear in their own brightness, sweetness, and grace. 'For how great is his goodness, and how great is his beauty? corn shall make the young men cheerful, and new wine the maids' (Zech 9:10). 'In that day thou shalt say, O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away, and thou comfortest me. Behold, God is my salvation; I will trust and not be afraid; for the Lord JEHOVAH is my strength, and my song, he also is become my salvation' (Isa 12:1,2).
For the workman, I am sure, God is the principal, as I said before; but yet he will do it by instruments, through the guidance of his Spirit. The building of the wall of old was of God; but so as that he did it by the hand of Nehemiah and his companions. I do observe, in the completing of the city of Jerusalem of old, that there was first altar-work, then temple-work, and after that the building of the wall and completing the city. Altar-work, I say, was the first which was reared, and on which there were offered, according to the law and holy custom, the sacrifices and offerings both morning and evening, as every day required. 'But the foundation of the temple of the Lord was not yet laid' (Ezra 3:1-6). These altar-men were those also that afterward built the temple; but yet by them was first of all repaired the altar, to signify that the first work that will be on foot at the beginning of the return of the Christians from out of Antichristian Babylon, it will be to find out altar-work, that is, the priestly office of Christ, and to offer by him the prayers and supplications of the church continually (Acts 19:9). Wherefore these altar-men, or these men in their altar-work, did figure out for us our famous and holy worthies, that before us have risen up in their place, and shook off those relics of Antichrist that entrenched upon the priestly office of our Lord and Saviour, even worthy Wickliff, Huss, Luther, Melancthon, Calvin, and the blessed martyrs in Queen Mary's days, &c., with the rest of their companions. These, in their days, were stout and valiant champions for God according to their light, and did upon the altar of God, which is Christ our Lord, offer up many strong cries, with groans and tears, as every day required, for the complete recovering of the church of God; the benefit of whose offering we have felt and enjoyed to this day; but by this the foundation of the temple was not yet laid (Ezra 3:6).
Now after these arise another people, not another with respect to Christianity, but with respect to further light.[14] These men, though they keep the continual offerings upon the altar, as the other did, yet they are men also that are for temple-work; wherefore these begin to search out the foundations of the temple of God, that they may rear up the house, as well as build up the altar. These be they that are for having the church a select company of visible believers, walking in the faith and holiness of the gospel, which believers are for separating from the unconverted and open profane, and for building up one another an holy temple in the Lord, through the Spirit (1 Cor 12:13). I say, a temple, or house, or church, separate and distinct from that confused heap of rubbish and carnal gospellers that everywhere, like locusts and maggots, crawl up and down the nations (Rom 1:7; 2 Cor 6:14-16; Acts 2:40; Eph 2:21,22; 1 Cor 5:11-13). These were figured forth by Zerubbabel, Joshua, and all the people of the land that are for working and labouring in this service of temple-work (Haggai 1:12; 2:1-5).
Again, As there is thus altar-work and temple-work to be done by the saints when they are coming out of spiritual Sodom and Egypt; so, at the end of these, there will be city-work on foot also. Which city-work will chiefly consist in setting up the wall and gates for defence, and of building themselves houses or mansions of rest and refreshment after all their hard usage under the tyranny of the man of sin, that son of perdition (Isa 65:19-21). Which city-work will be then completed, when the church of Christ hath obtained a complete conquest and victory over the world, and hath got her enemies and them that hate her, to lie at her feet, and to lick the dust of the soles thereof (Isa 60:14). For, as I have told you already, temple-work, yea, when that is complete in the work, yet there may be great havoc made of the church of Christ (Rev 11:1-3). At which time also, city-work may be trampled under the feet of the wicked and uncircumcised Gentiles; but when the city is built, then Zion is become a stronghold, and about all her glory shall be a defence (Isa 4:5). Then she either draweth and allureth her adversaries to entreat her kindly, and to count it their honour to be under her protection, as did the Gibeonites; or else she breaks, and bruises, and subjects them to her by her power and authority (Josh 9). 'The daughter of Tyre shall be there with a gift, even the rich among the people shall entreat thy favour' (Psa 45:12). 'In the last days,' saith the prophet, 'it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come and say,—Let us go up unto the mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plough-shares, and their spears into pruning-hooks'; that force and power that they used formerly to destroy the church of God, now they shall use it to do her service, even to break up the clods of the hearts of sinners, and to prune and dress the house of God, and vineyard of Jesus Christ; 'nation shall not lift up a sword against nation, neither shall they learn war any more'; for the word of the kingdom of peace shall bear sway. 'And thou, O tower of the flock, the stronghold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem' (Micah 4:1-3,8). This is city-work, and as to the glory, peace, and deliverance of the church, it is the chiefest of all other, because it is not only most excellent for concourse and multitude, but, I say, for preservation and safety; and that not only to keep the worshippers, if they keep their order, but to keep the order and worshippers both in order and continual safety, that they may be for ever in the purest order. But now, though at the completing of this wall, and the building its towers, when they are finished there will be great peace; yet all the time that these things are doing, before they be done, let the workmen look for opposition, taunts, underminers, and a thousand tricks for the hindrance of it (Neh 4:1-11; 6:1-14). For the streets of the city shall be built, and the wall, 'even in troublous times' (Dan 9:25).
'And the building of the wall of it was of jasper.' Of jasper only; for as by building is showed unto us the manner of the work, so by jasper is showed unto us the matter itself; the matter therefore must be, JASPER, Christ only, his Word, offices, and glorious brightness only; for indeed, whatever the special grace, protection, and providence of God will at this day be over this city, yet it shall be every whit of it according to Christ; that is, both of him, for him, and by him, as the fruits and effects of his suffering, bloodshed, and merits. 'Therefore,' saith God, 'will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and was numbered with the transgressors' (Isa 53:12). O holiness, how will it shine both in kings and nations, when God doth this!
[The glory of the city.]
'And the city was pure gold.' Having thus given us a discovery of the glory of the wall, he now comes to show us the glory of the city that is within the wall. The city, saith he, is gold, it is pure gold. This was figured out by the golden candlesticks belonging to the tabernacle and temple among the Jews, which candlesticks did then present unto us the worth and use of the church of Christ (Exo 25:31-36). 'The seven candlesticks are the seven churches,' saith the Lord Christ himself (Rev 1:20). Now the city here spoken of is the church in her highest and greatest glory. Its state was also figured out by the temple itself, whose beams, posts, walls, doors, and the like, were most famously covered over with gold (2 Chron 3:5-7). It was also, though but leanly, represented to us by the golden state of old Jerusalem in the days of Solomon the king, in which state gold was so plentiful in the midst thereof, that silver was nothing counted of among the citizens there in those days, but was as common as the stones in the street of the city (2 Chron 9:13-22,27).
'And the city was pure gold.' I find by the search of the Scriptures, that there are divers sorts of gold in the world; there is the gold of the land of Havilah (Gen 2:11); the gold of Parvaim (2 Chron 3:6); the gold of Ophir (Job 22:24); the gold of Sheba (Psa 72:15); and the gold of Uphaz (Jer 10:9). Now seeing he saith the city is gold, yet not distinguishing what gold, or which, we may suppose in this place he means gold of all these sorts; and indeed it is most agreeable to this text thus to judges. For the church at this day shall be made up of the twelve tribes that are scattered abroad, and of the Gentile nations both far and near; who, as they now lie, are, for ought I can learn, at as great a distance, and as remote from one another, not only in knowledge and affections, but touching the places of their abode, as are the golden mines out of which the gold that I spake of before is digged and fetched. Thus shall gold, the golden saints of God, at this day be gathered out of the several golden mines of the world, and be brought to King Solomon, the Son of David, our Lord Jesus, to Jerusalem, with which he will build him a golden shining city, the joy of all the world.
'And the city was pure gold.' Gold is the choice and chief of all metals, both for worth, colour, and virtue; wherefore, when he saith, 'The city is gold,' you may conceive how rich and shining, and virtuous[15] this city will be; the riches of the whole world will be here, the beauty of the whole world will be here, and the virtue of the whole world will be here; I mean spiritual riches, beauty, and health. Wherefore the rest of the world at this day will be but as a crushed bunch of herbs in which is no virtue; or like a furnace full of dross, out of which the gold is taken; or like an old, crazy, and ruinous house, from which is departed all health and happiness; and indeed much like to this is that saying of the prophet, to wit, that at this day the whole circumference of the world that is without the walls and privileges of this city, it shall be but like an old ruinous house, in which dwells nothing but cormorants, bitterns, owls, ravens, dragons, satyrs, the screech-owl, the great owl, the vulture, and the like most doleful birds. All their princes shall be nothing, saith the prophet, and when they call their nobles to the kingdom, none shall be there. In their very palaces shall be thorns, and nettles, and brambles; for all among them that are princes and nobles indeed, will have packed up, and be gone for Jerusalem (Isa 34:10-17). So that the world, I say, will be left empty, void, and stripped both of treasure, beauty, and health, at the day of Jerusalem's building again. But O how melancholy a forlorn, beautiless world will this be at this day! It will be only the place of 'dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie' (Rev 22:15). It will now be the very emblem of hell, as the church at this day will be the emblem of heaven. Wherefore, as the church, as I showed you before, will be most fit for her putting on of immortality and incorruption, so the world will at this day be most fit to be swallowed up of the lake and bottomless gulf. All things that are good and worth anything shall at this day be found only in the city of God. The gold will be in Jerusalem (Zech 14:14; Rev 18).
Again, In that this city is here called by the name of gold it is to show us how great pains, and travel, and charge the Lord Christ hath been at to get so great a treasure together. Gold is fetched from a far country, and that with great pains, charge, and difficulty (2 Chron 9:10). The gold wherewith King Solomon made his drinking vessels, it cost a three years' journey to obtain it. So the saints also, those golden vessels wherewith is made this golden city, they cost Christ a three days' travel in the heart of the earth, even sweatingly under the wrath of God, to obtain them, and thus to build this city with them (Luke 22:44; Mark 12:40).
Further, In that he saith this city is gold, he would have us to consider what the state of the church was before she came into this happy condition, to wit, an afflicted, tempted, and tried condition. Gold, as it comes from the mine, it cometh commixed with its dust and ore; wherefore the goldsmith hath a burning furnace wherein he having put it, doth with the fire purge and take away the dross and dust from among the metal itself; into which furnace he puts it once, twice, thrice, and again to the end it may at length be thoroughly cleansed and purified from its dross. Now all this befalleth the people of God; they are thrown into the burning fiery furnace of affliction and temptation, and there they are tried, purged, and purified (Isa 31:9). As the Lord also saith by the prophet, 'I will try them as gold is tried, and will refine them as silver is refined' (Zech 13:9). Yea, 'I will melt them and try them, for how shall I do for the daughter of my people' (Jer 9:7).
Lastly, When he saith this city is gold, he also thereby insinuates how invincible and unconquerable a spirit the people of God are possessed with. Gold is a metal so invincible and unconquerable, that no fire can consume it; it may burn it indeed, and melt it; the dross indeed doth consume and give way to the power of the fire, but the gold remains, and holds its ground; yea, it gets ground even of the furnace and fire itself; for the more it is burned and melted, the more it recovers its colour, and the more it shakes off its dross and dishonour. Just thus it is with the people of God, and hath been so even from the beginning: the more they oppressed them, the more they grew (Exo 1:12). The truth of which will be proved with a witness, when God comes to set up this city Jerusalem: his church hath been now for many hundred years in the king of Babylon's furnace; all which time she hath most gloriously endured and withstood the heat; and at last when the fire hath done its worst against her, behold there comes out a city of gold. A type of which was the state of the three children, who though they were cast into the fire bound and in disgrace; yet came out in the liberty and grace of the Son of God (Dan 3:23-26). Wherefore let her be bold to say, even before she comes out of the fire, When I am tried, 'I shall come forth as gold' (Job 23:10).
'And the city was PURE gold.' These words, PURE GOLD, clear up what I said already. Pure gold, or gold upon which the fire hath done its work. The church in the fire of persecution is like Esther in the perfuming chamber, but making fit for the presence of the king; which fire, when it hath done its work, then she comes into his presence in clothing all of gold (Esth 2:10). 'The king's daughter is all glorious within, her clothing is of wrought gold.' And again, 'At thy right hand did stand the queen in gold of Ophir' (Psa 45:9,13). Wherefore he means by pure gold, gold out of the fire, gold on which the fire of persecution and temptation hath done its full and complete work.
'And the city was pure gold, like unto clear glass.' By glass, in this place, we are to understand the Word of God, as both James and Paul do testify (James 1:22-25; 2 Cor 3:18; 1 Cor 13:12). By clear glass then, we are to understand the Word in its own nature and purity, without the corruptions and traditions of men. Wherefore, when he saith this golden city was like unto clear glass, it is as if he had said she is even with the Word and law of her goldsmith, in all her matters. The Word is a golden reed, this city a golden city; and that, a golden city, taken out of the furnace of affliction, and therefore like to the golden reed. 'And the city was pure gold, like unto clear glass.'
[The glory of the foundations.]
Ver. 19, 20. 'And the foundations of the wall were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 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.'
Thus having showed us the glory of the wall, and of the city, he now comes to show us the glory of the foundations. The foundations you know, I told you before, they are the twelve apostles in their doctrine, or the primitive doctrine of the twelve apostles of the Lamb.
Now the great business in this place will be to show you the garnishing of these foundations, and also the mystery and order of the lying of the foundations, for their glory lieth in both.
As for the garnishing of these foundations, it is, and will be at the day of New Jerusalem, two-fold, and the first is with beautiful gifts and grace. Thus were the apostles of old adorned, and thus shall their doctrine again be garnished. I know that the doctrine of the twelve hath been always accompanied with goodly gifts and grace, from the first churches quite down, that is, according to the measure of light they appeared in, and according to the dispensations of God in the times of antichrist. But yet the glory that this doctrine had in these latter days, I mean since the apostacy, it was nothing in comparison of the glory and splendour that will be in them in the day when this city is built and complete. Wherefore you find, that though all along in antichrist's reign, the gospel of grace hath shone, and given light to the saints and people of God in all their travels and afflictions; yet the shining of it at that day was much opposed and eclipsed by the smoke of the bottomless pit: as he saith, 'There arose a smoke out of the pit, as the smoke of a great furnace, and the sun and the air were darkened by reason of the smoke of the pit' (Rev 9:2). In which days, I say, abundance of the light, heat, and operation of the gospel was diminished and taken off, so that but little of the power or glory of it hath been either felt or seen from that time to this very day. This is that God spake of by the prophet Amos, saying, 'I will cause the sun to go down at noon, and I will darken the earth in the clear day; and I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.' All which he explaineth in the next words, for 'Behold the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord; and they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of the Lord, and shall not find it' (Amos 8:9-12). In those days Eli's sons were become varlets (1 Sam 2:12-15). Indeed there was here and there a little child, like Samuel in his minority, that now and then would speak most goodly things. But 'the word of the Lord was precious in those days, there was no open vision' (1 Sam 3:1). This is that which David in the Spirit of prophecy complaineth of, saying, 'They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course' (Psa 82:5). Thus in the days of the eclipsing of the glory of these foundations. But now, behold, they recover their light, and put on, as of old, their former glory, and are again garnished as in the former days. Now will all the doctrines of the gospel spangle and sparkle; out of every text will the ministers of God make to issue exceedingly most precious and heavenly fire; for these stones are indeed the stones of fire (Eze 28:16). And in them is contained that which would set the whole world on a flame with love and delight in the things of God and another world, had but men the spirit of wisdom, and the authority of God in their ministry, as the apostles and the primitive Christians had. Well this doctrine of the twelve shall be again adorned with gifts and graces as in the days of old: by which it shall also be made to shine, and to cast forth its golden rays before the nations to their salvation. Behold, saith God, I will lay thy stones with fair colours, that is, thy apostolical doctrines shall again be garnished as at the first (Isa 54:11). Truth shall appear in its old and mature colours, and as such shall be embraced, and lived and delighted in, both by Jews and Gentiles, as I have showed.
But secondly, The twelve foundations that here you read of, they are the same with those twelve stones that long before were set in the breastplate of judgment, in which were engraven the names of the twelve tribes of the children of Israel, the names of which tribes did comprehend the whole body of the house of their fathers (Exo 28:16-21,29; 39:14). Now then, seeing these twelve are the same with those on the breastplate of judgment; and seeing also, that those on the breastplate did comprehend the whole of the twelve tribes, I conclude that for these foundations to be garnished with all manner of precious stones, it is as much as to say, they shall be garnished with abundance of converts; multitudes, and that of all sorts, both of Jews and Gentiles, Moors, Tartars, Turks, and those in the utmost parts of the world, shall now be entangled with the light and truth, with the glory and goodness of the doctrine of the twelve. And I the rather take it thus, 1. Because, as the foundations themselves are said to be precious stones; so also the saints in general, they go under the same names too. As Jeremiah saith, the precious stones of the sanctuary are the precious sons of Zion (Lam 4:1-3). As Peter also saith, in alluding to the precious stones of the temple; the saints are lively, or living precious stones, built up a spiritual house, &c. (1 Peter 2:5). And the foundations of the wall were garnished with all manner of precious stones (1 Chron 29:2). That is, the doctrine of the twelve was garnished with all manner of precious souls; that is, converted by it, by which they become a glory and a garnishing to it. 2. I take it to be the conversion of the precious ones of God; because that thus to understand it, is most like the phrase of the apostle Paul himself, saying, 'What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy' (1 Thess 2:19,20). Mark, in the text he saith, The foundations were garnished with all manner of precious stones, and here those precious stones, Paul accounts to be those that are converted by the Word: for what is our hope, or joy, or crown? are not even ye that have been converted by us? Ye are our joy, ye are our crown, ye are our glory; it is with you that we shall be crowned, adorned, and garnished in the presence of our Lord Jesus. Mark, John saith, They are garnished, Paul saith, they are crowned; John saith, they are garnished with precious stones, and Paul saith, they are crowned with the conversion of sinners. Thus therefore as God will lay these stones with fair colours, so also he will lay these foundations with sapphires (Isa 54:11). That is, as he will beautify the doctrine of the twelve with its former glory, sweetness, and authority; so he will crown and garnish it with the conversion of many sinners. The elect are the jewels of God, and this is the day of his binding them up, even then when the antichrist falls, and the gospel breaks out in its primitive glory (Mal 3:16-18).
'And the foundations of the wall were garnished with all manner of precious stones.' In these words, there are yet two things considerable.
First Consideration. That all who go to the adorning of these foundations, they must be precious stones, not a common stone shall here be owned. And indeed what should pebbles do among the pearls and the diamonds of New Jerusalem; or the stones of blackness and emptiness, among the saints of light (Job 28:3). I tell you, that those which God doth reckon the adorning-stones, they are all and every one, precious stone; they must be all lively, glistering, and curious stones, though stones of divers colours (1 Peter 2:5; 1 Chron 29:2). Antichrist counts anything sufficient enough to garnish his apostles with, even the empty stones of confusion, the sinners that have no more grace in their souls then there is sap in a post that hath been this twenty years without either sap or water (Isa 34:11). But God will not count such for the beauty of his word, nor for the garnishing and beautifying of the doctrine of the twelve, they are garnished with PRECIOUS STONES.
Second Consideration. As he saith the foundations are garnished with precious stones only, so he saith it is with ALL MANNER of precious stones: by which he would have us understand that all saints have not the same degree either of precious grace or gifts and virtue in them. There are some that excel and differ from the rest, even as one star differeth from another in glory (1 Cor 14:12). Some saints, as they have both more grace and also gifts than others; so too they are more laborious and painful in the work of God than their fellows, and therefore he saith, ALL MANNER of precious stones (Pro 31:29; 1 Cor 15:10,41).
[The Foundations, what they are, with their order of placing.]
Ver. 20. 'The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite'; &c. Thus having showed you the garnishing and beautifying of the twelve foundations, he now comes to discover the foundations themselves, with reference to their order of placing and lying.
[The First Foundation.] Touching which order, he saith the first and bottom foundation is a jasper.
I have hitherto said that this jasper in both the two afore-mentioned places, both as to the light of this city, and also of the wall, it was Jesus Christ: Christ illuminating, and Christ defending. But here the jasper is said to be one of the twelve foundations, even one of those foundations in which are writ the names of the twelve apostles of the Lamb, which one would think did put this jasper now into another state, even to be a representation of one of the twelve apostles, and not of the Lord and Saviour Jesus Christ himself. To which I shall yet say, that the jasper here in the order of the foundations, is to be understood of Christ, as well as in the other two places in this discourse; I say it is yet to be understood of representing the Lord Jesus, though it also doth bear the name of one of the twelve apostles of the Lamb. And in this very thing there is an infolding mystery wrapped up and inclosed. For,
First. In that the name of an apostle is writ in this stone, and yet that this jasper should represent Christ, it showeth unto us the agreement that is between the doctrine of the apostles and Christ himself, to wit, that they are one and the very same; and hence it is that the apostle saith, 'We preach Christ crucified' (1 Cor 1:23,24). Christ in all his benefits is the very marrow, life, and sum of all their teaching. 'Other foundation can no man lay than that is laid, which is Jesus Christ' (1 Cor 3:11). Wherefore the doctrine of the apostles being Christ itself, no marvel though the name of an apostle be writ upon this jasper; and again, no marvel though this jasper go yet under that name that represents him.
Second. In that it is said the names of the twelve are in these twelve foundations, and yet that the first of them should be the jasper, Christ; it argueth also, that whosoever receiveth the doctrine of the twelve, they must needs with that receive the Lord Christ himself. Receive the doctrine of the gospel, as it is held forth by the twelve in the word, and thou canst not miss of the Lord Jesus Christ himself; he will be found in the bottom of their doctrine. Ye 'are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone' (Eph 1:19,20).
Third. In that he saith in these twelve stones are the names of the twelve apostles, and yet that the first should be the jasper, Christ; it argueth also that wherever the doctrine of the twelve is preached, there is therewith the presence of Christ: the presence of his Spirit to teach and enlighten the ignorant and blind hearts of the unconverted; the presence also of his power to overcome them, and to make them fall under the glory and truth of his heavenly word. 'Lo,' saith he, 'I am with you alway, even unto the end of the world.' 'And they went forth and preached everywhere the Lord working with them, and confirming the word with signs following' (Matt 28:20; Mark 16:20).
Fourth. In that he saith the names of the twelve are in the foundations, and yet that Christ should be one of the twelve himself; it showeth to us the union that is between Christ and his holy people. Mark in the twelve foundations are placed all, even all manner of precious stones. Again, in the twelve is placed the jasper, Christ; by which we may see the nearness that is between Christ and his whole body. 'I in them, and thou in me,' saith Christ, 'that they may be made perfect in one' (John 17:23). Christ and his saints make but one temple, one man; being but one flesh, one nature, &c. (1 Cor 12:12).
Fifth. In that this jasper is said to be one of the foundations, and that too the first and undermost; he showeth farther, that Christ is the foundation of them before God, that are the foundation of him before men. The twelve do bear up Christ before the world, as the twelve brazen oxen did hold up the molten sea in the temple (1 Kings 7:25). And Christ doth bear up the twelve before his Father, as the high priests did carry the twelve stones on their breastplate of judgment, when they went to make an atonement for the sins of the people, into the holiest (Exo 28:29).
Sixth. It showed us further, that though the apostles shall be adorned with the conversion of those that they shall win to the Lord Christ; yet they will never be able to stand under that glory and honour unless they are supported and upheld by Christ, as their foundation. Sirs, as Christ is the strength of his people in their work for him in this world, so he must be their strength by which they must stand under the reward they shall have for their labour when this world is ended. And hence it is, that the prophet saith, 'They shall hang upon him all the glory of his Father's house, the offspring and the issue; all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons' (Is 22:24), and again, 'He shall build the temple of the Lord, and he shall bear the glory' (Zech 6:13). He shall bear the glory of our salvation from sin, preservation in the midst of all temptations, and of our going to glory; also he shall bear the glory of our labour in the gospel, of our gifts and abilities, of making our labour and work effectual to the saving of sinners, 'that in all things he might have the pre-eminence' (Col 1:18).
Seventh. In that the foundations are twelve, and Christ the undermost of them; it signifieth, that all that are converted by the twelve, as they shall be for the garnishing of the twelve, so also both the twelve, with all that they are garnished with, shall be for garnishing of Christ. We shall stick like perarls in the crowns of the twelve apostles, and they again with all their glory shall stick in the crown of Christ. And hence it is that you find the four and twenty elders, which four and twenty do, as I conceive, hold for the twelve, both in the first and second Jerusalem. I say, hence it is that you find them take their crowns from off their heads, and cat them down before the throne of God and of the Lamb, crying, 'Blessing, and honour, and glory and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever' (Rev 4:9-11; 5:11-14).
Eighth. One thing more of this goodly jasper, and then to the rest; which thing is this, that jasper that here you find to be the first in the twelve foundations, even that jasper you find to be the last of all among the stones in the breastplate of judgment (Exo 28:20). From whence you may note, 1. That Christ, as he is to be the author, or first of our faith, so also he is to be the finisher, or last of our faith (Heb 12:2). 2. That as he is to be the captain and leader of his people, so he is to be the rereward and bringer up of his people (Heb 2:10; Isa 52:12). He is to go before them to lead them the way; and to come behind them to bring them all up (Isa 58:8; Exo 14:19). 3. Again, forasmuch as he is said to be last before he is first; that is, last in Exodus, and after that, first in the Revelation, it may be to show us, that Christ was first to be least, lowest, and last, and then to be greatest, highest, and first. He first humbled himself to the death, even to the shameful death of the cross; and then was by God his Father exalted and placed above every name; as he also himself doth witness, saying, 'Ought not Christ to have suffered these things, and to enter into his glory?' (Luke 24:26; Phil 2:6-11).
[The other foundations.] 'The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz,' &c. Touching the jasper you see what I have said. Now all I have to say to the rest of them, it is in general these three things.
First, In that the foundations are all and every one of them precious stones, it signifieth that all the doctrines of the New Jerusalem will be only the precious doctrine of the twelve apostles, not common stuff, not raked out of the dunghills and muck-heaps of this world, and from among the toys of antichrist, but spiritual, heavenly, and glorious. He that hath his word shall then speak it faithfully, for 'what is the chaff to the wheat? saith the Lord' (Jer 23:28,32).
Second, In that they are called after the names of precious stones, it signifieth also that at that day none shall be used or put into the ministry but these that have received spiritual and heavenly gifts from above. It is not every babbling fellow, not those that look for their abilities from the rudiments of the world, that then shall be of any value or account. He must be a costly stone, a stone about which the Lord Jesus hath bestowed the cost of his heavenly abilities, even he whom the Lord Jesus shall appear unto for that very purpose, to make him a minister. HE shall be a minister, and none else at that day. The other shall be ashamed every one of his vision; yea, and shall in those days be so contemptible, that their father and their mother shall reprove them, and count them liars; yea, and shall be ready to run them through while they are prophesying in their rough garments to deceive (Zech 13:3-5).
Third, In that these precious stones are not all of one and the same nature, but every one of them several, and diverse one from another; it argueth that the gifts of the apostles, and so of the ministers of the New Jerusalem, shall be differing one from another in glory and operation; yet mark, as in these stones, so in every one of them shall be perfect glory, according to the nature of God's working by his Spirit; as the nature of the jasper is perfect in his kind, and the nature of the sapphire is perfect in his. These stones, some of them are of greater light and clearness than others; and so some of the apostles are chiefest (2 Cor 11:5). Some of these stones, again, they are of a more fiery and burning colour than others, they being bright also, but of a more mild brightness. Therefore some of the ministry are called the sons of thunder, when others are styled by the name of the sons of consolation (Mark 3:17; Acts 4:36). The gifts are differing, being diverse, their administrations are differing, and the operations of them also are differing, though all those things are from that one and the self-same Spirit, working in every one severally as he pleases (Rom 12:6; 1 Cor 12:4-6). All these things will spangle in the New Jerusalem, and carry their full breadth and sway as in the days of old.
To conclude this, in that he here saith, that the foundations of the wall are these twelve stones, he doth it to show that now also the former ministration that was in the apostles' days will be the same and in full force again. For their gifts of knowledge, judgment, and authority, they are such as have to this day lain buried, as it were with the apostles themselves. But now they shall show themselves again, even these foundation-stones, stones that are great stones, stones of ten cubits, and stones of eight cubits (1 Kings 7:10). Thus much of the glory of the foundations.
[The glory of the gates.]
Ver. 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.' Having thus showed us the glory of this city, wall, and foundations, he now comes to show us the glory of the gates and of the street of the city.
'And the twelve gates are twelve pearls.' The gates, I told you before, they signify Christ, both as he is the way to communion with the God of this city, and with the inhabitants thereof, that so they may have a share in the privileges of the same. I told you also then, that though he tells us exactly of the measure both of city and wall, yet he tells us nothing of the measure of these twelve gates and goings in thereat, and the reason is, because Christ, as he is the way to grace, he is beyond all measure both as to fulness and freeness (Eph 3:8). And now again he puts us to the same plunge with the unsearchable riches of the Lord Christ; for who can count the worth of pearl as big as the gates of a city? As, indeed, when Christ himself doth speak of the parable of the pearl in the field, he only telleth us that there is such a one, but never valueth the worth thereof, only he saith, a pearl of great price, and so leaveth it (Matt 13:35,36). Now, when he saith that the gates are pearls, he thereby insinuates several things. As,
First. To show us how rich a treasure Christ Jesus our Lord is, and will be to all those that by him shall enter in through the gates into this city, 'riches and honour are with me,' saith he, even 'durable riches and righteousness. My fruit [or the fruit of entering in by me] is better than gold, and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment; that I may cause those that love me to inherit substance, and I will fill their treasures' (Pro 8:18-21; Eph 3:8).