The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

But now touching the safety of New Jerusalem, the city of which I here discourse, she is seen in the vision by John to have but one only wall; to signify that at this day the wall of her eternal salvation, and of God’s special providence to protect and defend her, in her present visible and gospel glory, shall be so effectually joined together, that now they shall be no more two, that is, at a distance, with a ditch between, but one sound and enclosing wall; to show us that now the state of this Jerusalem, even touching her outward glory, peace, and tranquility, will be so stable, invincible, and lasting, that unless that part of the wall which is eternal salvation, can be broken down, the glory of this city shall never be vailed more. Wherefore the prophet, when he speaks with reference to the happy state and condition of this city, he saith, ‘Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls salvation, and thy gates praise’ (Isa 60:18); as he saith also in another place, ‘Thine eye shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken’ (Isa 33:20). The walls are now conjoined, both joined into one; the Father hath delivered up the great red dragon into the hand of Christ, who hath shut him up and sealed him down, even down for a thousand years (Rev 20:1-3). Wherefore from the Lord shall there be ‘upon every dwelling-place of Mount Zion, and upon her assemblies a cloud and smoke by day, and the shining of a flaming fire by night; for upon all her glory shall be a defence’

(Isa 4:5). And ‘in that day shall this song be sung: We have a strong city, salvation will God appoint for walls and bulwarks’

(Isa 26:1,2). The same in effect hath our prophet John, saying ‘I saw the holy city, the New Jerusalem,’ descending out of heaven from God, ‘prepared as a bride adorned for her husband. And I heard a great voice out of heaven, saying,—The tabernacle of God is with men, and he will dwell with them:—and God himself shall be with them, and be their God. 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’ (Rev 21:1-4).

‘And had a wall great and high.’ These words, great and high, are added for illustration, to set out the matter to the height; and indeed the glory of a wall lieth in this, that it is great and high; the walls of the Canaanites were terrible upon this account, and did even sink the hearts of those that beheld them (Deu 1:28).

Wherefore this city shall be most certainly in safety, she hath a wall about her, a great wall: a wall about her, an high wall. It is great for compass, it incloseth every saint; it is great for thickness, it is compacted of all the grace and goodness of God, both spiritual and temporal; and for height, if you count from the utmost side to the utmost, then it is higher than heaven, who can storm it? (Heb 7:26) and for depth, it is lower than hell, who can undermine it? (Job 11:8).

Great mercies, high mercies, great preservation, and a high arm to defend, shall continually at this day encamp this city: God himself will be a continual life-guard to this city; ‘I will encamp,’

saith he, ‘about mine house, because of the army, because of him that passeth by, and because of him that returneth; and no oppressor shall pass through them any more; for now have I seen with mine eyes’ (Zech 9:8).

[The gates of the city.]

‘And had twelve gates.’ Having thus showed us her wall, he now comes to her gates; it had gates, it had twelve gates. By gates in this place we are to understand the way of entrance; gates, you know, are for coming in, and for going out (Jer 17:19,20); and do in this place signify two things. First, An entrance into communion with the God and Saviour of this city. Secondly, Entrance into communion with the inhabitants and privileges of this city; in both which the gates do signify Christ: for as no man can come to the knowledge and enjoyment of the God, and glorious Saviour, but by and through the Lord Christ; so no man can come into true and spiritual communion with these inhabitants, but by him also: ‘I am the way,’ saith he, ‘and the truth, and the life; no man cometh unto the Father but by me’: and again, ‘I am the door, by me if any man enter in, he shall be saved, and shall go in and out, and find pasture’ (John 10:1-9; 14:6).

‘And had twelve gates.’ In that he saith twelve gates, he alludeth to the city of Jerusalem that was of old, which had just so many (Neh 3: 12:37-29); and are on purpose put into the number of twelve, to answer to the whole number of the elect of God, which are comprehended within the number of the twelve tribes, whether they are natural Jews or Gentiles; for as all the godly Jews are the seed of Abraham after the flesh, though to godly, because they are the children of the flesh of Abraham; so all the godly Gentiles are the children of Abraham after the spirit, though not by that means made the children of the flesh of Abraham. They both meet then in the spirit and faith of the gospel, as God saith to the Jews, ‘when a stranger shall sojourn with thee, and will keep the passover to the Lord,’ that is, become godly, and receive the faith of Christ, let all his males be circumcised, and then let them come near, and keep it, &c. (Exo 12:48). For they that are of faith, are the children of faithful Abraham, who is called the very father of us all (Gal 3:7; Rom 4:16). Thus you see all the godly come under the title of the children of Abraham, and of the Jews; and so under the denomination also of being persons belonging to the tribes, the twelve tribes, who answer to those twelve gates.

Wherefore the Psalmist minding this, speaking indefinitely of all the godly, under the name of the tribes of Israel; saying, ‘Our feet shall stand within thy gates, O Jerusalem. Jerusalem is builded as a city that is compact together, whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord’ (Psa 122:2-4).

But again, though I am certain that all the Gentiles that are at any time converted, are reckoned within the compass of some of the tribes of Israel, to which the gates of this city may truly be said to answer; yet the gates are here in a special manner called by the name of twelve, to answer to the happy return and restoration of those poor distressed creatures the twelve tribes of the Jews that are scattered abroad, and that are, and for a long time have been to our astonishment and their shame, as vagabonds and stragglers among the nations (Hosea 9:17), there to continue ‘many days, without a king, and without a prince, and without a sacrifice, and without an ephod’ (Hosea 3:4). That is, without the true God, the true Saviour, and the true word and ordinances; after which, saith the same prophet, they shall even in the latter days, that is, when this city is builded, return and seek the Lord their God, and David their king, and shall then ‘fear the Lord and his goodness’ (Hosea 3:5). This the apostle also affirmeth, when he telleth the believing Gentiles that blindness in part is happened to Israel, until the fulness of the Gentiles be come in: which Israel in this place cannot by any means be taken for the Gentiles that are converted, for this Israel must be rejected until the bulk of the elect Gentiles be converted; besides he calleth this Israel by the name of Israel, even while unconverted; but the converted Gentiles still Gentiles, even when converted: he calls this Israel the natural branches, but the Gentiles wild branches; and tells us further, that when they are converted, they shall be grafted into their own olive tree; but when the Gentiles are converted, they must be cut off of their own stock and tree: read Romans 11 throughout. Wherefore, I say, the gates are called twelve, to answer these poor creatures, who at this day shall be awakened, and enlightened, and converted to the faith of Jesus.

These gates in another place are called a way, and these Jews, the kings of the east; and it is there said also, that at present this way doth want preparing; which is as much as to say this city wants setting up, and the gates want setting in their proper places. Wherefore, saith John, the sixth angel poured out his vial upon the great river Euphrates, that is, destroyed the strength and force of the Roman antichrist-for the river Euphrates was the fence of literal Babylon, the type of our spiritual one-which force and fence, when it is destroyed or dried up, then the way of the kings of the east will be prepared, or made ready for their journey to this Jerusalem (Rev 16:12). Of this the prophets are full, crying, ‘Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people’ (Isa 57:14). And again, ‘Go through, go through the gates, prepare ye the way of the people; cast up, cast up the high way; gather out the stones, lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold thy salvation cometh; behold his reward is with him, and his work before him. And they shall call them, The holy people, the redeemed of the Lord: and thou shalt be called, Sought out; A city not forsaken’ (Isa 62:10-12). All which doth most especially relate to the conversion of the Jews in the latter day, who in great abundance shall, when all things are made ready, come flocking in to the Son of God, and find favour, as in the days of old.

[The angels at the gates, what they are.]

‘And at the gates twelve angels.’ By angels in this place, we are to understand the messengers and ministers of the Lord Jesus, by whom the mystery of eternal life and felicity is held forth and discovered before the sons of men; and thus this word angel is frequently taken in this prophecy (Rev 1:20; 2:1,8,12,18; 3:1,7; 14:6).

‘And at the gates twelve angels’-

In these words, then, there are two things to be considered. First.

Why they should be called twelve. And, Second. Why they are said to stand at the twelve gates of this new and holy city.

First. They are called twelve, to signify two things. 1. The truth of their doctrine. And, 2. The sufficiency of their doctrine and ministry for the converting of the twelve tribes to the faith of Christ, and privileges of this city.

1. For the truth of their doctrine: for by twelve here he would have us to understand that he hath his eye upon the twelve apostles, or upon the doctrine of the twelve, the apostolical doctrine. As if