21:10 And he carried me away in the spirit to a great and {7} high mountain, and shewed me {8} that great city, the holy Jerusalem, descending out of heaven from God,
(7) He means the place and stately seat of the Church, foreshadowed in a mountain.
(8) A type of that Church which is one, ample, or catholic, holy celestial, built by God, in this verse: and glorious in the verse following Re 21:11. This type propounded generally, is particularly declared; Re 21:12.
21:10 He carried me away in the spirit. He seemed to be stationed on a high mountain and there to see a mighty city descending out of heaven. The angel said, I will show thee the Bride (Re 21:9), and he showed him a beautiful city.
And shewed me that great city, the holy Jerusalem. The harlot of Re 17:3-5 was a great, wicked city, Mystery, Babylon the Great, while the Bride is a great city also, the holy Jerusalem, descending out of heaven.
21:10 And he carried me away in the spirit - The same expression as before, Rev 17:3. And showed me the holy city Jerusalem - The old city is now forgotten, so that this is no longer termed the new, but absolutely Jerusalem. O how did St. John long to enter in! but the time was not yet come. Ezekiel also describes the holy city, and what pertains thereto, xl. - xlviii. Eze 40:1 - Eze 48:35 but a city quite different from the old Jerusalem, as it was either before or after the Babylonish captivity. The descriptions of the prophet and of the apostle agree in many particulars; but in many more they differ. Ezekiel expressly describes the temple, and the worship of God therein, closely alluding to the Levitical service. But St. John saw no temple, and describes the city far more large, glorious, and heavenly than the prophet. Yet that which he describes is the same city; but as it subsisted soon after the destruction of the beast. This being observed, both the prophecies agree together and one may explain the other.
21:9-21 God has various employments for his holy angels. Sometimes they sound the trumpet of Divine Providence, and warn a careless world; sometimes they discover things of a heavenly nature of the heirs of salvation. Those who would have clear views of heaven, must get as near to heaven as they can, on the mount of meditation and faith. The subject of the vision is the church of God in a perfect, triumphant state, shining in its lustre; glorious in relation to Christ; which shows that the happiness of heaven consists in intercourse with God, and in conformity to him. The change of emblems from a bride to a city, shows that we are only to take general ideas from this description. The wall is for security. Heaven is a safe state; those who are there, are separated and secured from all evils and enemies. This city is vast; here is room for all the people of God. The foundation of the wall; the promise and power of God, and the purchase of Christ, are the strong foundations of the safety and happiness of the church. These foundations are set forth by twelve sorts of precious stones, denoting the variety and excellence of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellences of the Lord Jesus Christ. Heaven has gates; there is a free admission to all that are sanctified; they shall not find themselves shut out. These gates were all of pearls. Christ is the Pearl of great price, and he is our Way to God. The street of the city was pure gold, like transparent glass. The saints in heaven tread gold under foot. The saints are there at rest, yet it is not a state of sleep and idleness; they have communion, not only with God, but with one another. All these glories but faintly represent heaven.
