to make, having so far prolonged this. It is not here the children in the Father’s house,—it is not dwelling in God as love (and thus, through Jesus, in whom all fulness dwells, filled with His fulness, we in Him, and He in the Father), but the glory of God, the order of all dispensation. Glory is taken up in it; i.e. that which constitutes the glory of each, as displaying the character, foundation and ways of God, the excellency of mediation, and the basis of righteousness and true holiness, firmly established as the very streets of the city. These constituted the characteristics of the city. But there is another very interesting point in this character of the heavenly Jerusalem, the Lamb’s bride, the perfection and blessedness of mediatorial glory. First God and the Lamb are the light of it—they enjoy the immediate light of glory—the nations of the spared ones walk in the light of it, i.e. of the heavenly Jerusalem—the Lamb’s wife—the glorified Saints. It is not merely “nations shall come to the brightness of its rising”—the acknowledgment of a new and dominant power owned of God and glorified in the earth—it is proper blessing, “they walk in the light of it.” And yet more distinctly does it preserve its character of grace, and the immense privilege of grace; and what it possesses in
