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Rev_21:15-17. The angel who shows John the city[4300] gives him a clear view of its dimensions by[4301] actually measuring them before the eyes of the seer.[4302]
ΜΈΤΡΟΝ ΚΆΛΑΜΟΝ ΧΡΥΣΟῦΝ . Cf. Rev_11:1, where, however, the ΚΆΛΑΜΟς is not expressly designated as ΜΈΤΡΟΝ .[4303] The measuring-reed is “golden” because of the glory, not indeed of the measuring angel,[4304] but of the objects to be measured (Rev_21:18). These are presented in the series designated in Rev_21:15; viz., the city (Rev_21:16), the walls (Rev_21:17-20), the gates (Rev_21:21). That the city lies ( ΚΕῖΤΑΙ , cf. Rev_4:2) four-cornered, and, indeed, with right angles and equal length and breadth, and, therefore, that its outline forms a perfect square,[4305] John recognizes already (Rev_21:16 a) even before the angel begins to measure. But the angel also establishes the length of the particular sides: καὶ ἐμέτρησεν τὴν πόλιν , κ . τ . λ . (Rev_21:16 b). The words by themselves might signify that the entire circuit of the city[4306] amounted to twelve thousand stadia ( ἘΠῚ ΣΤΑΔΊΟΥς ),[4307] so that each of the four equal sides would measure three thousand stadia; but as the equality of the length and the breadth has been designated from the very beginning, it is more probable that the twelve thousand stadia which were actually measured are meant as the mass lying at the foundation of the entire building, which, according to Rev_21:16 c, applies also to the height of the city; for that by the closing words ( καὶ τὸ μῆκος
ἰσα ἐστίν ), dimensions actually identical are given for the length, breadth, and height of the city, is to be denied neither on account of Rev_21:17, nor on account of Rev_22:2,[4308] for the reason that the idea of the city thus resulting is a monstrosity.[4309] The city appears, therefore, as an enormous cube, which measures in length, breadth, and height, each, twelve thousand stadia.[4310] [See Note XCVI., p. 000.] The height “of the city” (Rev_21:16 c) is not the height of the walls (Rev_21:17), as Bengel also admits, who affirms, on this account, that the one hundred and forty-four cubits (Rev_21:17) are equal to the twelve hundred stadia (Rev_21:16); but the idea of the height of the city as a whole, i.e., of the mass of houses contained in it, is given, Rev_21:16 c.[4311]
In Rev_21:17 there follows the measuring of the walls, viz., of their height, since the length of the walls is identical with the length and breadth of the city[4312] (Rev_21:16). The specification of one hundred and forty-four cubits[4313] is to be understood according to the common “measure of a man” ( μέτρον ἀνθρώπου ),[4314] “which is the measure of the angel.” The words ὅ ἔστιν ἀγγέλου cannot say that, in the present case, the angel has made use of the ordinary human measure,[4315] but the measurements of the angel and of man are made equal,[4316] without venturing, against the expression μέτρον ἀνθρώπου , to declare[4317] that the measure of glorified men is here regarded.[4318]
In comparison with the height of the city (Rev_21:16), the wall appears very low, even though this is extraordinarily high when compared with earthly relations.[4319] The reason is not that the walls are to form only a bulwark put about the city like a temple,[4320] and, besides, that the light proceeding from the city is not to be obstructed by a high wall;[4321] but it may be indicated that for keeping off every thing relatively unclean (cf. Rev_21:27) the relatively low walls are sufficient, because, indeed, a violent attack is perfectly inconceivable.
[4300] Cf. Rev_21:9.
[4301] Cf. Eze_40:5 sqq.
[4302] Bengel, Ewald, De Wette.
[4303] Eze_42:16 sqq.
[4304] Hengstenb.
[4305] Cf. Eze_48:16.
[4306] Vitr., Eichh., Ew. i., Volkm.
[4307] Cf. Winer, p. 381.
[4308] Where the streets are spoken of.
[4309] Against De Wette, who explains the ἰσα in reference to the height, viz., of the walls, according to his misconception of Rev_21:16 c, as “uniform,” because the walls are everywhere 144, i.e., 12 × 12 cubits high.
[4310] i.e., 300 German miles [a German mile being equal to 4.611 English and American statute miles, the measure would be, according to our computation, nearly 1,400 miles]. Andr., Beng., Züll., Hengstenb., Rinck; also Ew. ii., who at the same time alludes to the fact that this uniformity was found in the ancient Mosaic sanctuary only in the holy of holies. Cf. also Luthardt.
[4311] Hengstenb.
[4312] If the thickness of the walls were meant (Luther, gloss), it would necessarily be expressed.
[4313] Not 144,000, Ew. ii., p. 349.
[4314] Cf. Rev_13:18.
[4315] De Wette.
[4316] Hengstenb.
[4317] Ebrard.
[4318] Mat_22:30.
[4319] Cf. Rev_21:12.
[4320] Cf. Eze_11:5.
[4321] Züll.
The splendor of the wall of the city itself (Rev_21:18), of the twelve foundation stones (Rev_21:19), and of the twelve gates (Rev_21:21), is described with the greatest glory whereof human fantasy is capable.
ἡ ἐνδόμησις τ . τειχ . αὐτ . In Josephus,[4322] a stone mole built in the sea, which is intended to break the force of the waves, is thus named.[4323] Here the proper wall is designated, so far as it stands upon the foundation stones;[4324] but the technical expression compounded with ἘΝ [4325] has its justification here, because the higher masonry is rooted, as it were, in the ground.
Beside the wall, in Rev_21:18 b, the city as a whole, i.e., the mass of houses,[4326] whose height was given, Rev_21:16 c, is mentioned, because this enormous mass, projecting above the walls, must now first be described before the individual parts (Rev_21:19-21) can come more accurately into consideration. The city consists of “pure gold, like unto clear glass.” Already Andreas has correctly remarked that the addition, ὅμοιον ὑάλῳ καθαρῷ .,[4327] represents the gold as “transparent,” which had been already sufficiently designated by καθαρόν as free from every mixture, so that in this respect it did not require any special comparison with the purity of glass,[4328] although Andreas makes a mistake in referring this to the διαυγὲς καὶ λαμπρὸν of the inhabitants of the city.[4329] But it is inconceivable that John, in order to illustrate the inexpressible glory of the city descending from heaven, transgresses the natural limits of the earthly, and therefore here, e.g., represents a transparent gold as the material whereof the houses of the new Jerusalem consist, as it is unjustifiable to pervert the beautiful pictures which spring from the sanctified fantasy of the seer into theological propositions, and, accordingly, to expect that gold now opaque shall actually, in the world to come, receive “the nature of a precious stone, transparency.”[4330]
The description, Rev_21:19, turns to particular details, and that, too, to the foundations of the walls. With all precious stones are they “adorned,”[4331] but not in such a way as possibly only to be set with precious stones, but[4332] every individual ΘΕΜΈΛΙΟς consists of an enormous precious stone.[4333]
As the twelve ΘΕΜΈΛΙΟΙ have nothing to do with the number of the Israelitish tribes,[4334] so that artificial expedient whereby the stones mentioned in Rev_21:19 sq. are brought into an assumed relation[4335] to those which the high priest wore in his breastplate, is to be discarded as decidedly as the vain attempt to assign individual jewels to the individual apostles.[4336] De Wette and Hengstenb. also, with propriety, deny that an intentional order is to be sought in the precious stones here mentioned, which, according to Ebrard, will not become clear until in eternity.
ἼΑΣΠΙς . Like the entire ἘΝΔΌΜΗΣΙς of the walls. Cf. Rev_4:3
ΣΆΠΦΕΙΡΟς , ñÇôÄéø , Exo_24:10; Exo_28:18. The descriptions of the ancients,[4337] especially of Pliny,[4338] apply not so much to our azure, transparent sapphire, as rather to our dark-blue opaque lazuli, lapis lazuli.[4339]
χαλκηδών . Possibly corresponding to the
σμάραγδος . Cf. Rev_4:3. In the LXX.,[4340] σμάρ . stands for the Hebr. áÈøÆ÷Æú . Cf. Plin., l. c., c. xvi.: “The third rank is ascribed to emeralds for reason. The appearance of no color is more pleasing, since there is nothing whatever greener than they.”[4341]
σαρδόνυξ . éäÂìñ , Exo_39:11; Eze_28:13. Plin., l. c., c. 23: “Formerly by sardonyx, as appears from the name, was understood the brilliancy in the sard, i.e., that in the flesh beneath man’s finger-nail, and translucent on both sides.”
σάρδιον . Cf. Rev_4:3.
χρυσόλιθος . Exo_28:20, LXX., for úÇøÀùÑÄéùÑ . The chrys. of the ancients, which Plin., l. c., c. 42, describes as golden-yellow,[4342] is probably identical with our topaz.
βήρυλλος . LXX., Exo_28:20; Eze_28:13 ( βηρύλλιον ) for ùÑÉäÇñ , which Gen_2:12 renders by ὁ λίθος ὁ πράσινος . The stone is in color γλαυκίζων ,[4343] or, as Pliny, l. c., c. 20, says, most appropriately: “They imitate the greenness of the pure sea.”
τοπάζιον . Exo_28:17; Eze_28:13; Job_28:19, LXX., for ëÌÄèÀãÈä . Our topaz is yellow and transparent, so as to correspond with the description of Strabo;[4344] while the declarations of Pliny, l. c., c. 32, refer to our chrysolite.
ΧΡΥΣΌΠΡΑΣΟς . This does not occur in the LXX. Pliny, l. c., c. 20, presents the chrysoprasus with the chrysoberyl, but ascribes to it a paler golden color than to the latter.
ὙΆΚΙΝΘΟς . In the LXX. the Cod. Alex. has this name, where Cod. Vat. gives ΛΙΓΎΡΙΟΝ [4345] for ìÆùÆñ . Pliny, l. c., c. 41, compares it with the amethyst, and remarks: “This is the difference, viz., that the violet shining in the amethyst is diluted in the jacinth.”
ἈΜΈΘΥΣΤΟς . Exo_28:19, LXX., for àÇçÀìÈîÈä . Pliny, l. c., c. 40, reckons the amethyst as a purple gem; he says especially of the Indian amethysts, the most distinguished: “They have the absolute color purpurae felicis;” but, even to the inferior kinds, he ascribes a similar color and transparency.[4346]
The twelve gates consist each ( ἀνὰ εἰς ἕκαστος )[4347] of one pearl. Cf. Bava Bathra, p. 75, Revelation 1 : “God will give gems and pearls thirty cubits long and just as broad, and will hollow them to the depth of twenty cubits and the breadth of ten, and place them in the gates of Jerusalem,” etc.[4348]
The streets of the city
ἡ πλατεῖα τ . πόλ . designates in general all the streets of the city,[4349] not the market-place,[4350] also not the chief street leading into the city,[4351] because, in the entire description of the city, nothing is said of what lies outside the walls—consist, like the houses which rise from the streets (Rev_21:18), of pure gold, which is as transparent “as transparent glass.”
[4322] Ant., xv. 9.
[4323] ἠ δὲ ἐνδόμησις , ὄσην ἐνεβάλετο κατὰ τῆς θαλάσσης , κ . τ . λ . [“The building, as much as he cast into the sea”].
[4324] Wetst., De Wette, Hengstenb., Bleek.
[4325] Instead of this, another, possibly ἐπιδόμησις , is not afforded.
[4326] Hengstenb., Ebrard, Ew. ii.
[4327] Cf. also Rev_21:21.
[4328] Against Beng., Hengstenb.
[4329] Cf. also Vitr., etc.
[4330] Ebrard.
[4331] παντὶ . Cf. Rev_18:12.
[4332] Cf. Isa_54:11 sq.
[4333] Andr., Beng., De Wette, Hengstenb., Ebrard.
[4334] Cf. Rev_21:14.
[4335] Cf. especially Züll., Excurs. II., p. 456 sqq.; also Ew. ii., Luthardt, Volkm.
[4336] Andr., Beng., etc.
[4337] Cf. Wetst.
[4338] H. N., xxxvii. 39: “For in sapphires the gold shines with azure points. Of sapphires, white with purple, yet among the Medes the best are nowhere transparent.”
[4339] Cf., in general, Winer, Rwb., ii. 350 sqq.
[4340] Exo_28:17; Eze_28:13.
[4341] See also Wetst.
[4342] “Shining with golden brilliancy.”
[4343] Bluish-green, Epiphan. in Wetst.
[4344] διαφανὴς , χρυσοειδὲς ἁπολάμπων φέγγσς [“diaphanous, emitting a radiance like gold”].
[4345] Exo_28:19; Eze_28:13.
[4346] “A violet color shines through all.”
[4347] Cf. Winer, p. 234.
[4348] See Wetst.
[4349] De Wette, Hengstenb., Ebrard.
[4350] Beng.
[4351] Züll.
XCVI. Rev_21:16. ἴσα ἐστίν