Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1127

 

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. 

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1126

 

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 always go 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 the answerable enjoyment of God and spiritual happiness continually. 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.

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1125

 

[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 he had measured the city, the vessels, with the instruments of worship, I say, when he had done this, he comes again afterward, 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,

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1124

 

Christ, as he is the door to God, and to all gospel-privileges, is now strangely handled, and so hath been of a long time among the sons of men; some of them making him the very in-let to all the vile and abominable crew in the world, counting all that are pliant to their ungodly humours, the saints of the Most High, and Christ the door and gate through whom they have right to enter; and to whom belong the delicates of the precious things of God, even those which he hath most choicely laid up and reserveth for none but those that unfeignedly turn from iniquity, and walk with him in the newness of the Spirit. Others again do shut up the gates against the godly, labouring with might and main to hinder those that labour to enter, that fain would do it unfeignedly (Matt 23:14; 2 Chron 29:7). Others again do labour all that in them lies to deface the gates, to take away their beauty: like him that took the gold from off the doors and gates of the temple (2 Kings 18:16). Rendering Christ a low and carnal business, &c. But at the measuring-day, at the day when the golden reed shall be the alone rule: then you shall see this city, and her gates discovered in their own glory, holiness, and beauty. For though in our affliction under antichrist, our temple and instruments of worship, with the city, wall, gates, and the like, have been much defaced, even our doctrine of faith and worship, and have been much trod and trampled under the foot of the uncircumcised, yet all shall be recovered and brought into order again by the golden reed of the word of God. 

Which thing was figured forth to us by the good man Ezra the scribe, who at the restoring of Jerusalem took review of all the things pertaining to the city, both touching its branches and deformity, and also how to set all things in order, and that by the law of God which was in his hand, even according to the writing thereof (Ezra 7:14; 8:34; Neh 8:9). And whosoever doth but read the history of Ezra and Nehemiah throughout, they shall find that by the Word of God they brought all things to pass; all the ordinances of the house and city of God into their right and holy order. And indeed the measuring of the city and of the gates thereof, which is Christ the way, it can be nothing else but a bringing of them by the right understanding and opening of the Word into their proper places and excellencies, both for comers in, and goers out, according to the commandment (Eze 40:4; 43:7-12). For, to speak properly, Christ in his love, grace, merits, and largeness of heart, to let souls into communion with God and all happiness, is in all these things unsearchable, and passing knowledge, being filled with these things beyond thought, and without measure (Eph 3:8,18,19; Col 1:9; John 3:34).

[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 defense; 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 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 marveled; 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).

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1123

 

WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED.

[The city measured.]

'A golden reed to measure the city,' &c. I told you at the first that this city was the church of God that should be in the latter days; but yet not the church disorderly and confusedly scattered here and there, without all visible order and discipline, but the church brought into exact form and order, lying every way level and square with the rule and golden reed of the New Testament of Christ; wherefore he calleth it a city, a city under rule. Thus it was in the type; for when Solomon's temple was to be builded, and the city in after times, it was not enough that they had stones and timber, but every one of them must be such stones, and such timber, and must also come under the rule and square of the workman; and so being fitted by hewers, saws, axes, and squares, they were fitly put into the building (1 Kings 5:17,18; 7:9-12; 1 Chron 22:2). By this, then, we may see with what a holy, exact line, rule, and order, this church and city, at this day, will be compact and built; the members must be all such as shall be made fit for the city of God by the hewing words of the prophets (Hosea 6:5). 

They must also join in Christian communion, according to the golden reed of the New Testament and the ministration of the Spirit. Indeed, all the time of the reign of Antichrist, the church, as she was a holy temple in the Lord, so she was measured with reference to the truth of her grace, and invisible condition (Rev 11:1,2); but as she is to be a city, so she then is to be trodden down, and to lie without all form and order; but when Antichrist is dead, she shall again come into mind, be considered, reared, built by measure, and inhabited. And observe it, as the rule of the carpenter is of use in building, from the first appearance of the laying of a stone in order, even till it be in every point and part complete, so the golden reed with which the angel is here said to measure the city, &c., is to be of use from the first foundation even to the laying of the last stone thereof; as was also fore-showed by the man that is said to measure the pattern of this, in Ezekiel (Eze 30-48).

'And he measured the city.' That is, he measured the church in her constitution and fellowship. Now when God is said to measure, he is said to measure sometimes in judgment, and sometimes in mercy; sometimes to throw down, and sometimes to build up and establish. Sometimes, I say, he is said to measure in judgment, with intention to throw down and destroy. Thus he measured the city before she went into captivity, and the ten tribes before they were carried away beyond Babylon, because they lay cross to his word, and had perverted that which was right, &c. (Isa 28:17,18; Amos 7:7-9). But when he is said to measure the city in this place, it is that she might be built and set up. Wherefore, as I said, the line or golden reed that is now stretched forth to measure this city, it is to the end that all things may be in right form and order, 'fitly joined' and knit 'together,—by that which every joint supplieth, according to the effectual working in the measure of every part, making increase of the body, unto the edifying of itself in love' (Eph 4:16; Col 2:19).

Again, by measuring the city, he would have us to understand that all her limits and bounds were now apparent, that all things, even the church and all the world, were made to see their own compass. For as God in the days when temple worship only was on foot, would not lose a form or ordinance of all the forms and ordinances of his temple; so when city-work comes up, he will not lose an inch of the limits, and bounds, and compass of his city, she shall be full as large, and of as great a compass every way, as is determined of her; as he saith by the prophet, 'All the land, saith he, shall be turned as a plain (this is that which a little before is called the new heaven and a new earth); that is, there shall be a smooth face upon the whole earth, all snugs, and hubs, and hills, and holes, shall now be taken away, even 'from Geba to Rimmon, south of Jerusalem: and it [the city] shall be lifted up and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananiel, unto the king's wine presses' (Zech 14:10). The four places here mentioned in this verse, they do seem to be the four corners of the city of old; at which places the city bounds were set; and in which very circle the prophet tells us, but with gospel language, she shall be settled again.

[The gates measured.]

'And he measured the city,' and the gates thereof. This was figured forth by the vision in Ezekiel, for in it he saw the angel go from gate to gate, and saw him take the exact and distinct measure of every one thereof; nay, not only of them in a general way, but of the thresholds, the porch, the posts, and the faces of their entrances; he measured also every little chamber that was above upon the gates, with all the spaces that were between (Eze 40). Now by gates, I told you, we are to understand the Son of God, as he is the way to the Father, and to the privileges of this city. 

Wherefore when he saith he measured the gates, it is as if he had said, he measured the entrance, strength, and goodly countenance of him, with the mansions of glory that are to be enjoyed by every one that entereth in hereby; for the porch, posts, face, entrance, and chambers of the gate in Ezekiel, they signify the entrance, strength, shining countenance, and resting places that every one shall find in the Lord Jesus that entereth in by him; and to measure all these, it is in substance but this, to set them forth, and out, in their full force, glory, largeness, beauty, and profitableness, in the view of all; for I told you at the first, the golden reed is the Word of God. Now the city and the gates thereof are said to be measured by this golden reed: which, I say, can be nothing else but an opening of all the excellencies of Christ, as he is the gate of the sheep, even by the full sway, power, majesty, and clearness of the Word. The Lord help us!

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1122

 

WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED.

Here centered Luke the Evangelist, here centered Jude, here centered the author to the Hebrews, yea, here centered Paul himself, with all the Old and New Testament. The doctrine of the twelve must be the opener, expounder, and limiter of all doctrines; there also must all men center, and ground, and stay. A man may talk of, yea, enjoy much of the Spirit of God, but yet the twelve will have the start of him; for they both had the Spirit as he, and more than he. Besides, they together with this, did feel, see, handle, and receive conviction, even by their very carnal senses, which others did not; besides, their names also are found in the foundations of this saving wall, as being there engraved by God himself; which putteth all out of doubt, and giveth us infallible ground that their doctrine is only true, and all men's false that do not keep within the bounds and limits of that (Luke 1:2; Jude 3,17; Heb 2:3,4; 1 Cor 15:1-9; 9:1; Gal 1:1,2; Eph 3:5; 1 Cor 4:9).

To conclude, here are yet two things worthy of noting-

The first consideration is, that by the names of the twelve apostles being in the foundations of this wall, and the names of the twelve tribes being upon the gates of this city, it giveth us to consider, that at the time of the building of this city the Jews and Gentiles shall be united together, and become one body; which very consideration must needs be to the Jews a great encouragement to have in mind at their conversion (Rom 11: 1 Peter 1:1). For it plainly signifieth that our New Testament preachers shall carry in their mouths salvation to the Jews, by which means they shall be again reconciled and made one with the Lord Jesus (James 1:1; Acts 13:16,26; Rom 1:16; 2:10).

The second consideration is, that at the day of New Jerusalem, there shall be no doctrine accepted, nor no preachers regarded, but the doctrine, and the preaching of the doctrine of the twelve; for in that he saith that in them are found the names of the twelve apostles of the Lamb, he doth implicitly exclude all other, of whatever tribe they pretend themselves. It shall not be then as now, a Popish doctrine, a Quaker's doctrine, a prelatical doctrine, and the Presbyter, Independent, and Anabaptist, thus distinguished, and thus confounding and destroying. But the doctrine shall be one, and that one the doctrine where you find the names of the twelve apostles of the Lamb. 'If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and the doctrine that is according to godliness, he is proud, knowing nothing' (1 Tim 6:3,4).

Thus you see the doctrine of the twelve is that which letteth souls into this city; and that the same doctrine is the doctrine that keepeth up the wall of their salvation about them, when they are entered in within the gates.

[The measuring line, or golden reed: what it is.]

Ver. 15. 'And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.'

Now, having passed the relation of the wall, gates, and foundations, he comes to the measuring line, to see how all things lie and agree with that. Under the law, I find that all things pertaining to the worship of God were to be by number, rule, and measure, even to the very tacks and loops of the curtains of the tabernacle. Now the rule or lien by which all things were then squared, it was the laws, statutes, and ordinances which were given to Moses by the Lord in the Mount Sinai, for thither he went to receive his orders; and according to the pattern there showed him, so he committed all things by writing to them that were to be employed in the workmanship of the holy things pertaining to the rise and completing of the tabernacle, and all its instruments (Exo 20:21; 24:1; 25:40; Deu 30:10; 31:20-26).

Now, when this rule was thus received, then whosoever observed not to do it, he was to fall under the penalty that by the same law also was prescribed against the offenders and transgressors (Num 15:30,31). I find also, that when the temple was built in the days of Solomon, all things were then done according to the writing that David made, when the hand of God was upon him, when he made him understand all the work of this pattern (2 Chron 3; 4; 1 Chron 29:3-7; 28:19).

Thus again, when Josiah went about to bring to pass the reformation of the church of the Jews, and their instruments of worship, after their revolting, he goeth to the law of God, and by that understanding what was out of order, and how to put all things into order, he so did reduce them to their former manner. The same way also went Ezra and Nehemiah at the rebuilding of the temple and city after the captivity (2 Kings 22:8-13; Ezra 7:14; 8:34). From all which I conclude, that the reed, the golden reed, that here you read of, it is nothing else but the pure and unspotted Word of God; by which both the city, gates, and wall of this Jerusalem are regulated. Which word, by the holy prophet, is also compared to gold, and is said to be above 'much fine gold' (Psa 12:6; 19:10).

I find in the vision of the prophet Ezekiel, that the angel that there is said to measure the city, which was a type of our Jerusalem, he appeared with a line of flax in his hand, to measure the pattern withal (Eze 40:3); which very phrase doth show us that this was but the type, and an Old Testament business; but John hath his in a New Testament style, and that in the most excellent manner of language, to signify that his city, or the city that he hath the vision of, is to be the end of all types and shadows, and the very perfection of them all. Wherefore he tells us also, that the line or reed by which this city is builded and squared, it is not now a line of flax, but a reed of gold, a golden reed; to signify not a word of the law and letter that had to do with shadows, but the New Testament, and ministration of the Spirit, which hath to do with substance, and the heavenly things themselves (Heb 9:23).

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1121

 

WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED.

Further, The apostles were in that marvellous manner endued with the Holy Ghost, that they out-stript all the prophets that ever went before them; neither can I believe that in the best of times there should be any beyond them; yet if it should so fall out that a dispensation should come in which they should have, as to the pouring forth of the Spirit, their equals, yet it could not follow, that therefore the gospel should be offered in other terms than they at first have offered it, especially besides what hath been said of them, if you consider to them it was said, 'Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven' (Matt 18:18). They, as to their doctrine, were infallible, it was impossible they should err; he that despised their doctrine, despised God himself. Besides, they have given in commandment that all should write after their copy, and that we should judge both men and angels that did, or would do otherwise (1 Thess 3:8; Gal 1:8).

Timothy must have his rule from Paul, and so must holy Titus. All which, if we consider it, the Holy Ghost speaks to the purpose, in saying that in the twelve foundations are found the names of the twelve apostles of the Lamb. They are called the chief, and such as have laid the foundation, and others build thereon, and that as no men have laid the foundation but they, so none can lay even that foundation otherwise than they afore have laid it (1 Cor 12:28; Eph 4:11,12; 1 Cor 3:6-11; Heb 6:1-3).

[Consideration from these words.] 'And in them the names of the twelve apostles of the Lamb.' These words, then, teach us two things worthy of our Christian consideration.

First. That God hath given to every man a certain and visible mark to aim at for his salvation, or to build his soul upon, namely, the doctrine of the twelve apostles of the Lamb. For in that he saith their names are in the foundations, it is better for us, all things considered, than if he had said in them was the name of God himself; that is, it is more easy to see this way, through the mist of our carnality, what the mystery of his will should be, which is, that we receive Christ according to their doctrine, words, writings, epistles, letters, &c., their names, I say, being there, God counts it as the broad seal of heaven, which giveth authority to all that doctrine whereunto by themselves they are prefixed and subscribed; not where they are writ by others, but by themselves. I say, as the token of every epistle, and of their doctrine for truth, the which Paul insinuates, when he saith that his hand is the token of every epistle (2 Thess 3:17; Gal 6:11). 

As he saith again, Am I not an apostle? (1 Cor 9:1). And again, Behold, I Paul, have written unto you; I Paul (Gal 5:2), I, an apostle, I, a wise master-builder, I, who am in my doctrine one of the foundations of the wall of salvation, I have written unto you (1 Cor 11:5). And, as I said before, there is reason it should be thus: for as he who was the foundation of the Jewish church, even Moses, received the pattern of all his order from the mouth of the angel in Mount Sinai, so the twelve received their doctrine of faith and manners, the doctrine of the New Testament, from the mouth of the Son of God himself, as from the mouth of the angel of the everlasting covenant, on the mountain of Zion (Acts 7:38; 1:3; Matt 28:19).

Second. In that he saith the names of the twelve are in the foundations, this shows us the reason of the continual standing of this Jerusalem; it is built upon the doctrine of the twelve apostles of the Lamb, and standeth there. For, observe, so long as he sees this holy city, he sees her standing upon these foundations; but he saw the city till she was taken up, therefore she continued as being settled for ever upon them. Indeed, the primitive city, or first churches, was built upon these foundations, and had also, so long as they there continued, sufficient supportation and upholding by that means (Eph 2:20-22). But then, as I have showed you, the wall of her salvation, and the wall of God's special protection, stood at a distance each from other, and were not so conjoined as now they will be. 

Wherefore they then, to answer the type, did fall into the ditch that was between, and through their foolishness provoked God to remove the wall of his outward protection and safeguard from them, whereupon the wild beast, Antichrist, got into his vineyard, making havoc of all their dainties. But mark, this city is not so, the walls are now conjoined, and for ever fastened upon the foundations, therefore it abides for ever, and ascends higher and higher; yet not from the foundations, but by them into heaven: 'Behold,' saith God, 'I have graven thee upon the palms of my hands, thy walls are continually before me' (Isa 49:16).

[How we are to understand the word TWELVE.]

'And in them the names of the twelve apostles of the Lamb.' This word twelve must be warily understood, or else the weak will be ready to stumble and take offense; wherefore, to prevent this, consider,

First. The twelve must be them twelve that were with the Lord Jesus from the baptism of John until the day in which our Lord was taken up (Acts 1:22). Second. These twelve are neither to be considered simply as twelve Christians, or twelve disciples; but as their witness of the Lord Jesus-they being with him from first to last-were a twelve-fold witness of him in all his things; a twelve-fold seeing with their eyes, a twelve-fold hearing with their ears, a twelve-fold handling also with their hands, and feeling of the Son of God. As one of them said, 'That which was from the beginning, which we have heard, which we have seen with our eyes,—and our hands have handled of the word of life:—that which we have seen and heard, declare we unto you, that ye also may have fellowship with us,' &c. (1 John 1:1,3). Now this being thus, it followeth that the doctrine of the other apostles, as of Paul and Barnabas, was still but the doctrine of the twelve; their doctrine, I say, and no other. 

Wherefore, as Ephraim and Manasseh were dissolved into the twelve tribes, so these two, with all other the apostles of Christ, are dissolved into the number of the twelve, because their doctrine is only the doctrine of the twelve; for they centered in their doctrine; their length, and breadth, and depth, and height being the doctrine of the twelve. So, then, the names of the twelve being found in the foundations of this wall, it argueth that that doctrine is only true that is the doctrine of the twelve eye-witnesses of the Lord Jesus. And again, that at the day of Antichrist's fall, this doctrine shall be in its former purity, and bear the sway, and for ever hold up the wall of safety for the inhabitants of New Jerusalem. And indeed this doctrine, that the doctrine of the twelve is that upon which eternal safety is built and stands, is so true, that it must not be varied from upon pain of eternal damnation.

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1120

 

WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED.

[The foundations of the wall.]

Ver. 14. 'And the wall of this city had twelve foundations, and in them the names of the twelve apostles of the Lamb.' In these words we have two things considerable:-First. That the city-wall hath twelve foundations. Second. That in these twelve are the names of the twelve apostles of the Lamb.

First. It hath twelve foundations. This argueth invincible strength and support. That wall that hath but one foundation, how strongly doth it stand, if it be but safely laid upon a rock, even so strongly that neither wind nor weather, in their greatest vehemency, are able to shake or stir it to make it fall. But I say, how much more when a city hath foundations, twelve foundations, and those also laid by God himself; as it is said concerning the worthies of old, they 'looked for a city which hath foundations, whose builder and maker is God' (Heb 11:10).

'And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.' The wall, you know, I told you, is the wall of salvation, or the safety of the church by Jesus Christ, to which is adjoined, as the effect of that, the special providence and protection of God. Now this wall, saith the Holy Ghost, hath twelve foundations, to wit, to bear it up for the continuation of the safety and security of those that are the inhabitants of this city; a foundation is that which beareth up all, and that upon which the stress of all must lie and abide. Now, to speak properly, the foundation of our happiness is but one, and that one none but the Lord Jesus; 'For other foundation can no man lay, than that is laid, which is Jesus Christ' (1 Cor 3:11). 

So then, when he saith the wall of the city had twelve foundations, and that in them also are written the names of the twelve apostles of the Lamb, he doth not mean that this wall had twelve Christs for its support, but that the doctrine of the twelve apostles is that doctrine upon which both Christ, and grace, and all happiness standeth firm and sure for ever. And to signify also, that neither Christ nor any of his benefits can be profitable unto thee, unless thou receive him alone upon the terms that they do hold him forth and offer him to sinners in their word and doctrine. If 'we, or an angel from heaven, preach any other gospel unto you,' saith Paul, 'than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you, than that ye have received, let him be accursed' (Gal 1:8,9).

[Second.] 'And in them the names of the twelve apostles of the Lamb.' 'And in them their names.' This makes it manifest that by the foundations of this wall, we are to understand the doctrine of the twelve apostles of the Lord Christ, for their names are to it, or found engraved in the foundations. Thus it was with the doctrine which was the foundation of the Jewish church; the first pattern being delivered by the man Moses, his name was always so entailed to that doctrine, that at last it became common, and that by Divine allowance, to call that doctrine by the name of Moses himself. 'There is one that accuseth you,' saith Christ, 'even Moses in whom ye trust' (John 5:45). And again, 'For Moses of old hath in every city them that preach him' (Acts 15:21). The same liberty of speech doth the Holy Ghost here use in speaking of the foundations of this wall, which is the doctrine of the twelve. And in that he calleth the doctrine by the name of foundations, and leaveth it only with telling us the names of the twelve apostles are engraven in it; he expects that men should be wise that read him, and that they should be skillful in the word of righteousness, if they come up clearly to the understanding of him.

'And in them the names of the twelve apostles of the Lamb.'

Thus you see that the twelve apostles, above all the servants of Christ, are here owned to be the foundations of this wall; and good reason, for they, above all other, are most clear and full in the doctrine of grace, and all doctrines pertaining to life and holiness. 'In other ages,' saith Paul, it 'was not made known unto the sons of men, as it is now revealed to the holy apostles and prophets by the Spirit' (Eph 3:5). Moses was not fit for this, for his was a more dark and veiled administration; while Moses is read, the veil is over the heart, said Paul (2 Cor 3:13-15). Neither was any of the prophets fit for this, for they were all inferior to Moses, and were, as it were, his scholars (Num 12:6,7). Nay, John the Baptist is here shut out; for the 'least in the kingdom of heaven is greater than he' (Matt 11:11). 

The apostles, above all other, were the men that were with the Lord Jesus all the time, from the baptism of John, even until the time he was taken up into heaven; they saw him, heard him, and discoursed with him, and were beholders of all the wondrous works that he did; they did eat and drink with him after his passion, and saw, after he was risen, the print of the nails, and the spear with which he was pierced, when he died for our sins (Luke 24:39,40). And because they had seen, felt, and at such a rate experienced all things from the very first, both touching his doctrine, miracles, and life, therefore he said unto them in chief, Ye shall be witnesses unto me, both in Jerusalem and all Judea, and in Samaria, and unto the utmost parts of the earth (Acts 1:8,21; 13:31; 10:39; 51:32; 1 John 1:1-3).

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1119

 

WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED.

[The order of the gates.]

Ver. 13. 'On the east three gates, on the north three gates, on the south three gates, and on the west three gates.' I shall not speak anything to the manner of his repeating of the quarters towards which the gates do look; why he should begin at the east, then to the north, afterward crossing to the south, and last to the west; though I do verily think that the Holy Ghost hath something to show us, wherefore he doth thus set them forth. And possibly he may set them thus, and the west last, not only because the west part of the world is that which always closeth the day, but to signify that the west, when Jerusalem is rebuilded, will be the last part of the world that will be converted, or the gate that will be last, because longest, occupied with the travels of the passengers and wayfaring men in their journey to this Jerusalem. But I pass that.

From the order of their standing, I shall inquire into two things. First. Why the gates should look in this manner every way, both east, west, north, and south? Second. Why there should be three, just three, on every side of this city? 'On the east three, on the north three, on the south three, and on the west three.'

First. For the first, the gates, by looking every way, into all quarters, may signify to us thus much, that God hath a people in every corner of the world. And also, that grace is to be carried out of these gates by the angels in their ministry into every place, to gather them home to him. As it is said of the living creatures, 'Whither the head looked they followed it, they turned not as they went' (Eze 10:11); so whithersoever the gates look, thither the ministers go, and carry the Word, to gather together the elect. He 'sent them two and two before his face, into every city and place whither he himself would come' (Luke 10:1; Matt 28:19; John 11:52).

Again, the gates, by their thus looking every way, do signify to us, that from what quarter or part of the world soever men come for life, for those men there are the gates of life, even right before their doors. Come they from the east, why thither look the gates; and so if they come from north, or west, or south. No man needs at all to go about to come at life, and peace, and rest. Let him come directly from sin to grace, from Satan to Jesus Christ, and from this world to New Jerusalem. The twelve brazen oxen that Solomon made to bear the molten sea (1 Kings 7:23-25), they stood just as these gates stand, and signify, as I said before, that the doctrine of the twelve apostles should be carried into all the world, to convert-as in the primitive times, so now at the building of New Jerusalem-and to bring in God's sheep to the fold of his church. Now, I say, as the Word is carried every way, so the gates, the open gates, look also into all corners after them, to signify that loving reception that shall be given to every soul that from any corner of the whole world shall unfeignedly close in with grace, through the Lord Jesus Christ. Thus, therefore, men 'shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God' (Luke 13:29; Psa 107:1-3).

[Second.] 'On the east three gates, on the north three gates, on the south three gates, and on the west three gates.' Having thus showed you in a word, why they stand thus looking into every corner or quarter of the world, I now come to show you why there must be just three looking in this manner every way.

1. Then, there may be three looking every way, to signify that it is both by the consent of the three persons in the Trinity, that the gospel should thus every way go forth to call men, and also to show you that both the Father, Son, and Spirit, are willing to receive and embrace the sinner, from whatsoever part or corner of the earth he cometh hither for life and safety. Come they from whence they will, the Father is willing to give them the Son, and so is the Son to give them himself, and so is the Spirit to give them its help against whatever may labour to hinder them while they are here (John 3:16; Rev 21:6; 22:17).

2. In that three of the gates look every way, it may be also to show us that there is none can enter into this city, but by the three offices of the Lord Jesus. Christ by his priestly office must wash away their sins; and by his prophetical office he must illuminate, teach, guide, and refresh them; and by his kingly office, rule over them and govern them with his Word (Heb 7:5; John 13:8; Acts 3:22-24; Isa 40:10,11; 9:6,7; Psa 76:1-3; 110:3).

3. Or, by three gates, may be signified the three states of the saints in this life; an entrance into childhood, an entrance into a manly state, and an entrance into the state of a father of the church (1 John 2:12-14). Or, lastly, the three gates may signify the three-fold state we pass through from nature to glory; the state of grace in this life, the state of felicity in paradise, and our state in glory after the resurrection: or thus, the state of grace that possesseth body and soul in this life, the state of glory that possesseth the soul at death, and the state of glory that both body and soul shall be possessed with at the coming of the Lord and Saviour. This was figured forth by the order of the stairs in the temple at Jerusalem, which was first, second, and third, by which men ascended from the lowest to the uppermost room in the house of God; as he tells us, 'They went up with winding stairs' from the first into the second story, and from thence by them into the third (1 Kings 6:8). Thus much for the wall and gates of New Jerusalem.

Works of John Bunyan: THE HOLY CITY; OR, THE NEW JERUSALEM:1118

 

WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED.

[The names written on the gates.]

'And at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.' Thus it was in the vision of the prophet, when he was taking a view of the pattern of this city: 'And the gates of the city,' saith the angel to him, 'shall be after the names of the tribes of Israel' (Eze 48:31). Which saying John doth here expound, saying, the names of the twelve tribes of the children of Israel were writ or set upon them.

This being thus, it cleareth to you what I said but now, to wit, that the gates are called twelve, to answer the twelve tribes, for their names are written thereon. This must therefore, without all doubt, be a very great encouragement to this despised people; I say great encouragement, that notwithstanding all their rebellion, blasphemy, and contempt of the glorious gospel, their names should be yet found recorded and engraved upon the very gates of New Jerusalem. Thus then shall the Jews be comforted in the latter days; and truly they will have but need hereof; for doubtless, at their return, when they are thoroughly sensible of the murder they have committed, not only upon the bodies of the prophets and apostles, but of the Son of God himself, I say this must needs, together with the remembrance of the rest of their villainous actions, exceedingly afflict and distress their bleeding souls. For 'the children of Israel shall come, they and the children of Judah together, going and weeping; they shall go and seek the Lord their God. 

They shall ask the way to Zion, with their faces thitherward' (Jer 50:4,5). Mark, 'going and weeping'; there will not be a step that these poor people will take in the day of their returning, but will be watered with the tears of repentance and contrition, under the consideration of the wickedness that, in the days of their rebellion, they have committed against the Lord of glory. As he saith also by another prophet, 'I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. In that day shall there be a great mourning in Jerusalem, as the mourning of Hadad-rimmon in the valley of Megiddon, and the land shall mourn' (Zech 12:10-12).

Wherefore, I say, they both have and also will have need of twelve gates, and on them the names of their twelve tribes, with an angel at each, to encourage them to enter this holy and goodly city; and to tell them that yet he counts them his friends in whose house he received the wounds in his hands (Zech 13:6).

But again, As by the names of the twelve tribes written on the gates, we may see what encouragement the Jews will have, at their return, to enter in at them; so we may also understand that by the names of the twelve tribes here written, God would have us to perceive how all must be qualified that from among the Gentiles at this day do enter in at these gates; namely, those, and those only, that be cut out of their own wild olive tree, and transplanted among the children of Israel, into their good olive tree. Such as are Jews inwardly, the Israel of God, according to the new creature, they shall enter, for the holy Gentiles also, by virtue of their conversion, are styled the children of Abraham, Jews, the chosen generation, the peculiar people, the holy nation; and so are spiritually, though not naturally by carnal generation, of the twelve tribes whose names are written upon the gates of the city (Gal 3:7; Rom 2:28; 1 Peter 2:9,10). 'And it shall come to pass,' saith the prophet, 'that in what tribe the stranger,' that is, the Gentile, 'sojourneth, there shall ye give him his inheritance, saith the Lord God' (Eze 47:23). 

Thus the Jews and Gentiles shall meet together in the spirit of the gospel, and so both become a righteous nation; to both which the gates of this city shall stand continually open; at which also they may with boldness demand, by the faith of the Lord Jesus, their entrance, both for communion with the God, grace, and privileges of this city, according to that which is written, 'Open ye the gates, that the righteous nation which keepeth the truth may enter in' (Isa 26:2). Thus much of the number of the gates, and now to proceed to the order of them.