The burden of this chapter, commencing with verse 2, is the New Jerusalem; but before that is introduced, John tells us how the present heaven and earth and sea are to be disposed of, as follows:-- p. 702, Para. 2.
VERSE 1. And I saw a new heaven and a new earth: for the
first heaven and the first earth were passed away; and
there was no more sea. p. 702, Para. 3.
New Heaven and New Earth. -- By the first heaven and first
earth, John unquestionably means the present heaven and
the heavens and the earth which are now. 2 Pet.
3:7. Some have supposed that when the Bible speaks of the
third heaven, in which are paradise and the tree of life (2
Cor. 12:2: Rev. 2:7), it refers to the heaven which is yet
future, and does not prove that there is a paradise and
tree of life literally in existence in heaven at the
present time. They base their view on the fact that Peter
speaks of three heavens and earths, -- (1) those before the
flood, (2) the ones which now are, and (3) the ones which
are to come. But the theory is completely overturned by the
first verse of Revelation 21: for John here reckons but two
heavens and earths. The ones which now are he calls the
first, so that the future new heavens would, according to
this count, be the second, and not the third, as Peter
reckons. Hence it is certain that Peter did not design to
establish a numerical order, in accordance with which we
should speak of one as the first, another as the second,
and the last as the third. The object of his reasoning was
simply to show that as a literal heaven and earth succeeded
to the destruction of the earth by the flood, so a literal
heaven and earth would result from the renovation of the
present system by fire. There is no proof, therefore, that
the Bible, when it speaks of the third heaven, refers
simply to the third state of the present heavens and earth,
for then all the Bible writers would uniformly have so
reckoned it. Thus the arguments of those who would endeavor
to disprove the idea of a literal paradise and tree of life
in existence at the present time, fall to the ground. The
Bible certainly recognizes three heavens in the present
constitution of things: namely, the first, or atmospheric
heaven, which the fowls of the air inhabit; the second, the
planetary heaven, the region of the sun, moon, and stars;
and the third, high above the others, where paradise and
the tree of life are found (Rev. 2:7); where God has his
residence and his throne (Rev. 22:1, 2); to which Paul was
caught up in heavenly vision (2 Cor. 12:2); to which Christ
ascended when he left the earth (Rev. 12:5); where he now,
as priest-king, sits upon the throne with his Father [Zech.
6:13]; and where the glorious city stands, awaiting the
saints when they enter into life. Rev. 21:2. Blessed be God
that from that bright land intelligence has been brought to
this far-off world of ours! and thanks be to his holy name
that a way has been opened from the dark places of earth,
which leads like a straight and shining path of light up to
those blest abodes! p. 702, Para. 4.
The Sea No More. -- Because John says,
And there was no
more sea, the question is sometimes asked,
then, to be no sea in the new earth? It does not certainly
follow from this text that there will be none; for John is
speaking only of the present heaven and earth and sea. It
might be translated thus:
For the first heaven and the
first earth were passed away, and the sea was no more;
that is, the old sea no longer appeared, any more than the
old heaven and old earth; and yet there may be a new sea as
there is a new earth. p. 703, Para. 1.
Dr. Clarke says on this passage:
The sea no more appeared
than did the first heaven and earth. All was made new; and
probably the new sea occupied a different position, and was
differently distributed, from that of the old sea. p.
703, Para. 2.
The river of life, of which we read in the following
chapter, proceeding from the throne of God, and flowing
through the broad street of the city, must find some place
into which to discharge its waters; and what can that be
but the new-earth sea? That there will be a sea or seas, in
the new earth, may be inferred from the prophecy which
speaks of Christ's future reign as follows:
dominion shall be from sea even to sea, and from the river
even to the ends of the earth. Zech. 9:10. But that three
quarters of the globe will then, as now, be abandoned to a
waste of waters, cannot be expected. The new world will
have everything which will contribute to its utility and
beauty. p. 704, Para. 1.
VERSE 2. And I John saw the holy city, New Jerusalem,
coming down from God out of heaven, prepared as a bride
adorned for her husband. 3. And I heard a great voice out
of heaven saying, Behold, the tabernacle of God is with
men, and he will dwell with them, and they shall be his
people, and God himself shall be with them, and be their
God. 4. And God shall wipe away all tears from their eyes;
and there shall be no more death, neither sorrow, nor
crying, neither shall there be any more pain: for the
former things are passed away. p. 704, Para. 2.
The Father's House. -- In connection with the view which
John has of the holy city coming down from God out of
heaven, a voice is heard, saying,
The tabernacle of God is
with him, and he will dwell with them. The conclusion
naturally follows that the tabernacle here mentioned is the
city. This same city is called in John 14 the Father's
house in which are many mansions. If an objection should
arise in any mind that this is too permanent a place to be
called a tabernacle, we reply that the word
sometimes has the signification of a permanent dwelling-place.
The great God takes up his abode on this earth; but
we do not suppose that God is confined to this, or any
other one of the worlds of his creation.
He here has a throne, and the earth enjoys so much of his
presence that it may be said that he dwells among men. And
why should this be thought a strange thing? God's only
begotten Son is here as ruler of his special kingdom; the
holy city, which is called the Father's house, and which it
is natural to suppose will be the most beautiful and
glorious object in the universe, will be here; and the
heavenly hosts take an interest in this world probably
above what they feel in any other; yea, reasoning from one
of the Saviour's parables, there will be more joy in heaven
over one world redeemed than over ninety and nine which
have needed no redemption. p. 704, Para. 3.
No Cause for Tears. -- And God shall wipe away all tears from their eyes. He does not literally wipe away tears from the eyes of his people; for there will be no tears in that kingdom to be thus wiped away; but he wipes away tears by removing all causes of tears. p. 705, Para. 1.
VERSE 5. And he that sat upon the throne said, Behold, I
make all things new. And he said unto me, Write: for these
words are true and faithful. 6. And he said unto me, It is
done. I am Alpha and Omega, the beginning and the end. I
will give unto him that is athirst of the fountain of the
water of life freely. p. 705, Para. 2.
The New Creation. -- He that sits upon the throne is the
same being that is mentioned in verses 11, 12 of the
preceding chapter. He says,
I make all things new; not, I
make all new things. The earth is not destroyed,
annihilated, and a new one created, but all things are made
over new. Let us rejoice that these words are true and
faithful. And when this is accomplished, all will be ready
for the utterance of that sublime sentence,
It is done.
The dark shadow of sin has then forever passed off from the
universe. The wicked, root and branch (Mal. 4:1), are wiped
out of the land of the living, and the universal anthem of
praise and thanksgiving (Rev. 5:13) goes up from a redeemed
world and a clean universe to a covenant-keeping God. p.
705, Para. 3.
VERSE 7. He that overcometh shall inherit all things; and
I will be his God, and he shall be my son. 8. But the
fearful, and unbelieving, and the abominable, and
murderers, and whoremongers, and sorcerers, and idolaters,
and all liars, shall have their part in the lake which
burneth with fire and brimstone: which is the second
death. p. 705, Para. 4.
The Great Inheritance. -- The overcomers are Abraham's seed, and heirs according to the promise. Gal. 3:29. The promise embraces the world (Rom. 4:13); and the saints will go forth upon the new earth, not as servants or aliens, but as lawful heirs to the heavenly estate and proprietors of the soil. p. 705, Para. 5.
The Fear that Hath Torment. -- But the fearful and
unbelieving have their part in the lake that burneth with
fire and brimstone. The word
fearful has been a trouble
to some conscientious ones, who have had fears more or less
in all their Christian experience. It may be well,
therefore, to inquire what kind of fear is here meant. It
is not fear of our own weakness, or of the power of the
tempter; it is not fear of sinning, or of falling out by
the way, or of coming short at last. Such fear will be very
apt to drive us to the Lord. But it is a fear connected
with unbelief; a fear of the ridicule and opposition of the
world; a fear to trust God, and venture out upon his
promises; a fear that he will not fulfil what he has
declared, and that consequently we shall be left to shame
and loss for believing on him. Cherishing such fear, one
can be only half-hearted in his service. This is most
dishonoring to God. This is the fear which we are commanded
not to have. Isa. 51:7. This is the fear which brings into
condemnation here, and will finally bring all who are
controlled by it into the lake of fire, which is the second
death. p. 706, Para. 1.
VERSE 9. And there came unto me one of the seven angels
which had the seven vials full of the seven last plagues,
and talked with me, saying, Come hither, I will show thee
the bride, the Lamb's wife. 10. And he carried me away in
the spirit to a great and high mountain, and showed me that
great city, the holy Jerusalem, descending out of heaven
from God, 11. Having the glory of God: and her light was
like unto a stone most precious, even like a jasper stone,
clear as crystal; 12. And had a wall great and high, and
had twelve gates, and at the gates twelve angels, and names
written thereon, which are the names of the twelve tribes
of the children of Israel: 13. On the east three gates; on
the north three gates; on the south three gates; and on the
west three gates. 14. And the wall of the city had twelve
foundations, and in them the names of the twelve apostles
of the Lamb. p. 706, Para. 2.
The Bride, the Lamb's Wife. -- This testimony is positive that the New Jerusalem is the bride, the Lamb's wife. The angel told John distinctly that he would show him the bride, the Lamb's wife; and we may be sure that he did not practice upon him a piece of deception, but fulfilled his promise to the very letter; but all that he did show him was the New Jerusalem. It would be unnecessary to offer a word of proof that this city is not the church, where it not that popular theology has so mystified the Scriptures as to give it this application. This city, then, cannot be the church, because it would be absurd to speak of the church as having a wall great and high, and having twelve gates, three on each side toward the four points of the compass. Indeed, the whole description of the city which is given in this chapter would be more or less an absurdity if applied to the church. p. 706, Para. 3.
Again: Paul, to the Galatians, speaks of the same city and says that it is the mother of us all, referring to the church. The church, then, is not the city itself, but the children of the city. And verse 24 of the chapter under comment, speaks of the nations of the saved, who walk in the light of this city. These nations who are the saved, and on earth constitute the church, are distinct from the city, in the light of which they walk. It follows that the city is a literal city, built of all the precious materials here described. p. 707, Para. 1.
But how can it then be the bride, the Lamb's wife? Answer:
Inspiration has seen fit to speak of it under this figure,
and with every believer in the Bible, that should be
sufficient. The figure is first introduced in Isaiah 54.
The new-covenant city is there brought to view. It is
represented as being desolate while the old covenant was in
force, and the Jews and old Jerusalem were the special
objects of God's care; but it is said to her that
of the desolate shall be many more than
the children of
the married wife. It is further said to her,
Thy Maker is
thy husband; and the closing promise of the Lord to this
city contains a very similar description to the one which
we have her in Revelation; namely,
I will lay thy stones
with fair colors, and lay thy foundations with sapphires;
and I will make thy windows of agates, and thy gates of
carbuncles, and all thy borders of pleasant stones. And all
thy children shall be taught of the Lord. It is this very
promise to which Paul refers, and upon which he comments in
his epistle to the Galatians, when he says,
which is above is free, which is the mother of us all
(Gal. 4:26); for he quotes in the next verse, this very
prophecy from the book of Isaiah to sustain this
declaration. Here, then, Paul makes an inspired application
of Isaiah's prophecy which cannot be mistaken; and in this
he shows that under the figure of a
children were to be multiplied, the Lord by the prophet
speaks of the New Jerusalem, the city above, as contrasted
with the earthly Jerusalem in the land of Palestine; and of
this city the Lord calls himself the
husband. In addition
to this, we have the positive testimony of the twenty-first
chapter of Revelation to the same facts. p. 707, Para. 2.
With this view, all is harmony. Christ is called the Father of his people (Isa. 9:6); the Jerusalem above is called our mother, and we are called the children; and, carrying out the figure of a marriage, Christ is represented as the Bridegroom, the city as the bride, and we, the church, as the guests. There is no confusion of parties here. But the popular view, which makes the city the church, and the church the bride, exhibits the inexcusable confusion off making the church at the same time both mother and children, both bride and guests. p. 708, Para. 1.
The view that the marriage of the Lamb is the inauguration of Christ as King upon the throne of David, and that the parables of Matt. 22:1-14; 25:1-13; Luke 12:35-37; 19:12, 13, etc., apply to that event, is further confirmed by a well-known ancient custom. It is said that when a person took his position as ruler over the people, and was invested with that power, it was called a marriage, and the usually accompanying feast was called a marriage supper. Dr. Clarke, in his note on Matt. 22:2, thus speaks of it:-- p. 708, Para. 2.
A marriage for his son.] A marriage feast, so the word
properly means. Or a feast of inauguration, when his son
was put in possession of the government, and thus he and
his new subjects became married together. Many eminent
critics so understand this parable as indicating the
Father's induction of his Son into his Messianic kingdom.
(See 1 Kings 1:5- 9, 19, 25, etc., where such a feast is
mentioned.) p. 708, Para. 3.
A Christian City. -- The names of the twelve apostles in the foundations of the city, show it to be a Christian and not a Jewish city; while the names of the twelve tribes on the gates, show that all the saved, from this dispensation as well as from the former, are reckoned as belonging to some one of the twelve tribes; for all must enter the city through some one of these twelve gates. It is this fact which explains those instances in which Christians are called Israel, and are addressed as the twelve tribes, as in Rom. 2:28, 29; 9:6-8; Gal. 3:29; Eph. 2:12, 13; James 1:1; Rev. 7:4. p. 709, Para. 1.
VERSE 15. And he that talked with me had a golden reed to
measure the city, and the gates thereof, and the wall
thereof. 16. And the city lieth foursquare, and the length
is as large as the breadth: and he measured the city with
the reed, twelve thousand furlongs. The length and the
breadth and the height of it are equal. 17. And he measured
the wall thereof, an hundred and forty and four cubits,
according to the measure of a man, that is, of the angel.
18. And the building of the wall of it was of jasper: and
the city was pure gold, like unto clear glass. p. 709,
The City's Dimensions. -- According to this testimony the city is laid out in a perfect square, measuring equally on all sides. The measure of the city, John declares, was twelve thousand furlongs. Twelve thousand furlongs, eight furlongs to a mile, equal fifteen hundred English miles. It may be understood that this measure is the measure of the whole circumference of the city, and not merely of one side. This appears, from Kitto, to have been the ancient method of measuring cities. The whole circumference was taken, and that was said to be the measure of the city. According to this rule, the New Jerusalem will be three hundred and seventy-five miles on each side. The length, breadth, and height of it are equal. From this language, the question has arisen whether the city was as high as it was long and broad. The word rendered equal is [isos]; and from the definitions given by Liddell and Scott, we learn that it may be used to convey the idea of proportion: the height was proportionate to the length and breadth. And this idea is strengthened by the fact that the wall was only a hundred and forty-four cubits high. Taking the cubit at about twenty-two inches, the length which is most commonly assigned to the ancient cubit, it would give only two hundred and sixty-four feet as the height of the wall. Now, if the city is just as high as it is long and broad, that is, three hundred and seventy-five miles, this wall of less than three hundred feet would be, in comparison, a most insignificant affair. Probably, therefore, the height of the buildings of the city is to be judged of by the height of the wall, which is distinctly given. p. 709, Para. 3.
The following criticisms on verse 16, the verse which gives the dimensions of the heavenly city, are undoubtedly correct:-- p. 710, Para. 1.
It has been inferred from the above text that the New
Jerusalem city is to be as high as it is long, and that its
length will be twelve thousand furlongs, or fifteen hundred
miles. It seems to us entirely unnecessary to place such a
construction upon the language. The word equal does not
always mean the same as to dimensions or position; it is
frequently used in the sense of proportion. If we were to
say that the length and the breadth and the height of the
city were in proportion, we should not violate the
language. This view is taken by Jas. Du Pui, A.M., in his
Exposition of the Apocalypse. The following from Thomas
Wicks, author of Lectures on the Apocalypse, presents the
The language, however, will bear another
meaning, which is far more natural. It is not that the
length and breadth and height were severally equal to each
other, but equal with themselves; that is, the length was
everywhere the same, and the breadth everywhere the same,
and the height the same. It was perfect and symmetrical in
all its proportions. This is confirmed by the fact
distinctly stated, that the wall was one hundred and forty-four
cubits high, or two hundred and sixteen feet, a proper
height for a wall; while it is said that "the length is as
large as the breadth.' This writer allows but eighteen
inches to the cubit. p. 710, Para. 2.
It would appear, therefore, that the height of the city was proportionate to its length and breadth, and not that it was as high as it was long. The text certainly admits of this interpretation; and this frees the language from all ambiguity, and the city from all disproportion, and shows perfect harmony in the general description. p. 711, Para. 1.
The building of the wall was of jasper. Jasper is a
precious stone usually described as of
a beautiful green
color, sometimes clouded with white or spotted with
yellow. This we understand to be the material of the main
body of the wall built upon the twelve foundations
hereafter described. And let it be remembered that this
jasper wall was
clear as crystal (verse 11), revealing
all the glories within. p. 711, Para. 2.
VERSE 19. And the foundations of the wall of the city
were garnished with all manner of precious stones. The
first foundation was jasper; the second, sapphire; the
third, a chalcedony; the fourth, an emerald; 20. The fifth,
sardonyx; the sixth, sardius; the seventh, chrysolite; the
eighth, beryl; the ninth, a topaz, the tenth, a
chrysoprasus; the eleventh, a jacinth; the twelfth, an
amethyst. p. 711, Para. 3.
A Literal City. -- If we consider this description exclusively metaphorical, as is done by the great mass of those who profess to be Bible teachers, and spiritualize away this city into aerial nothingness, how unmeaning, yea, even bordering upon folly, do these minute descriptions appear; but if we take it, as it is evidently designed to be understood, in its natural and obvious signification, and look upon the city as the Revelator evidently designed we should look upon it, as a literal and tangible abode, our glorious inheritance, the beauties of which we are to look upon with our own eyes, how is the glory of the scene enhanced! p. 711, Para. 4.
It is in this light -- though it is not for mortal man, of himself, to conceive of the grandeur of those things which God has prepared for those that love him -- that men may delight to contemplate the glories of their future abode. We love to dwell upon those descriptions which convey to our minds, as well as language can do it, an idea of the loveliness and beauty which shall characterize our eternal home. And as we become absorbed in the contemplation of an inheritance tangible and sure, courage springs up anew, hope revives, faith plumes her wings; and with feelings of thanksgiving to God that he has placed it within our power to gain an entrance to the mansions of the redeemed, we resolve anew, despite the world and all its obstacles, that we will be among the sharers in the proffered joy. Let us, then, look at the precious foundation stones of that great city, through whose gates of pearl God's people may hope soon to enter. p. 711, Para. 5.
The Glorious Foundation. --
The word adorned
(garnished), says Stuart,
may raise a doubt here whether
the writer means to say that into the various courses of
the foundation ornamental precious stones were only here
and there inserted; but taking the whole description
together, I do not apprehend this to have been his meaning.
p. 712, Para. 1.
Jasper, as we have seen above, is usually a stone of
green, transparent color, with red veins; but there are
many varieties. p. 712, Para. 2.
Sapphire is a beautiful azure, or sky-blue, color, almost
as transparent and glittering as a diamond. p. 712, Para.
Chalcedony seems to be a species of agate, or more
properly the onyx. The onyx of the ancients was probably of
a bluish white, and semipellucid. p. 712, Para. 4.
The emerald was of a vivid green, and next to the ruby in
hardness. p. 712, Para. 5.
Sardonyx is a mixture of chalcedony and carnelian, which
last is of a flesh-color. p. 712, Para. 6.
Sardius is probably the carnelian. Sometimes, however,
the red is quite vivid. p. 712, Para. 7.
Chrysolite, as its name imports, is of a yellow or gold
color, and is pellucid. From this was probably taken the
conception of the pellucid gold which constitutes the
material of the city. p. 712, Para. 8.
Beryl is of a sea-green color. p. 712, Para. 9.
The topaz of the present day seems to be reckoned as
yellow: but that of the ancients appears to have been pale
p. 713, Para. 1.
Chrysoprasus, of a pale yellow and greenish color, like a
scallion; sometimes it is classed at the present day under
topaz. p. 713, Para. 2.
Hyacinth [jacinth], of a deep red or violet color. p.
713, Para. 3.
Amethyst, a gem of great hardness and brilliancy, of a
violet color, and usually found in India. p. 713, Para. 4.
In looking over these various classes, we find the first
four to be of a green or bluish cast; the fifth and sixth,
of a red or scarlet; the seventh, yellow; the eighth,
ninth, and tenth, of different shades of the lighter green;
the eleventh and twelfth of a scarlet or splendid red.
There is a classification, therefore, in this arrangement;
a mixture not dissimilar to the arrangement in the rainbow,
with the exception that it is more complex. Plin., 38, 8, Bellermann. Urim et Thummim, p. 37. p. 713, Para.
VERSE 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. p. 713,
The Gates of Pearl. -- Whether we understand that these gates were of solid pearl, or whether composed of pearls thickly set in a framework of some other precious material, does not materially affect the testimony. If it should be objected that it would be contrary to the nature of things to have a pearl large enough for a gate, we reply that God is able to produce it; the objection simply limits the power of God. But in either case the gates would outwardly have the appearance of pearl, and in ordinary language would be described as gates of pearl. p. 713, Para. 7.
The Streets of Burnished Gold. -- In this verse, as also in verse 18, the city is spoken of as built of gold, pure, like unto clear glass, or, as it were, transparent glass. It is not necessary to conclude from this language that the gold is of itself transparent. Take that, for instance, which composes the street. If it were really transparent, it would simply permit us to look through and behold whatever was beneath the city, -- the substratum upon which it rested, -- a view which cannot be anticipated as specially pleasing. But let us suppose the golden pavement of the street to be so highly polished as to possess perfect powers of reflection, like the truest mirror, and we can see at once that the effect would be grand and striking in the extreme. Think for a moment what the appearance of a street so paved would be. The gorgeous palaces on either side would be reflected beneath, and the boundless expanse of the heavens above would also appear below; so that to the person walking those golden streets it would appear that both himself and the city were suspended between the infinite heights above and the unfathomable depths below, while the mansions on either side of the street, having equal powers of reflection, would marvelously multiply both palaces and people, and conspire to render the whole scene novel, pleasing, beautiful, and grand beyond conception. p. 713, Para. 8.
VERSE 22. And I saw no temple therein: for the Lord God
Almighty and the Lamb are the temple of it. p. 714, Para.
The Living Temple. -- With the temple is connected the
idea of sacrifices and a mediatorial work; but when the
city is located upon the earth, there will be no such work
to be performed. Sacrifices and offerings, and all
mediatorial work based thereon, will be forever past; hence
there will be no need of the outward symbol of such work.
But the temple in old Jerusalem, besides being a place for
sacrificial worship, was the beauty and glory of the place;
and as if to anticipate the question that might arise as to
what would constitute the ornament and glory of the new
city if there was to be no temple therein, the prophet
The Lord God Almighty and the Lamb are the temple
of it. It appears that there is now a temple in the city.
Chapter 16:17. What becomes of that temple when the city
comes down, revelation does not inform us. Possibly it is
removed from the city, or it may be put to such a different
use as to cease to be the temple of God. p. 714, Para. 2.
VERSE 23. And the city had no need of the sun, neither of
the moon, to shine in it: for the glory of God did lighten
it, and the Lamb is the light thereof. 24. And the nations
of them which are saved shall walk in the light of it: and
the kings of the earth do bring their glory and honor into
it. 25. And the gates of it shall not be shut at all by
day: for there shall be no night there. 26. And they shall
bring the glory and honor of the nations into it. 27. And
there shall in no wise enter into it anything that
defileth, neither whatsoever worketh abomination, or maketh
a lie: but they which are written in the Lamb's book of
life. p. 714, Para. 3.
No Night There. -- It is in the city alone, probably, that
there is no night. There will of course be days and nights
in the new earth, but they will be days and nights of
surpassing glory. The prophet, speaking of this time, says,
Moreover, the light of the moon shall be as the light of
the sun, and the light of the sun shall be sevenfold, as
the light of seven days, in the day that the Lord bindeth
up the breach of his people, and healeth the stroke of
their wound. Isa. 30:26. But if the light of the moon in
that state is as the light of the sun, how can there be
said to be night there? Answer: The light of the sun shall
be sevenfold, so that although the night is as our day, the
day will be sevenfold brighter, making the contrast between
day and night there as marked, perhaps as at the present
time; but both will be surpassingly glorious. p. 715,
Verse 24 speaks of nations and kings. The nations are the
nations of the saved; and we are all kings, in a certain
sense, in the new-earth state. We possess a
reign forever and ever. p. 715, Para. 2.
But it appears from some of our Saviour's parables, as in Matt. 25:21, 23, that some will occupy a special sense the position of rulers, and may thus be spoken of as kings of the earth in connection with the nations of the saved. These bring their glory and honor into the city, when on the Sabbaths and new moons they there come up to worship before God. Isa. 66:23. p. 715, Para. 3.
Reader, do you want a part in the unspeakable and eternal
glories of this heavenly city? See to it, then, that your
name is written in the Lamb's book of life; for those only
whose names are on that heavenly
roll of honor
can enter there. p. 715, Para. 4.
© by S. D. Goeldner,