Revelation of John 21:24 · Bible study
Revelation 21:24 Commentary: Nations Walking in God's Light
Greek · 10 what the commentators say
Meaning in one sentence
Explore who the 'nations' and 'kings of the earth' are in Revelation 21:24 and what it means to bring glory into the New Jerusalem.
Research Summary
- Meaning: The redeemed nations live by the light of God's glory, and all human authority and achievement are offered to God in the New Jerusalem.
- Key words: 'walk' (περιπατέω, to live/conduct oneself), 'nations' (ἔθνη, Gentiles/peoples), 'kings' (βασιλεῖς, rulers), 'glory' (δόξα, honour/splendor), 'light' (φῶς, divine radiance).
- Main debate: Whether the 'nations' include all the redeemed or only a distinct group outside the city; also the textual status of 'of them which are saved'.
- Theological theme: Redemption includes not only individuals but also cultures, nations, and earthly authority, all purified and offered to God.
- Best use: Preaching on the scope of redemption, the value of human work, and the hope of the new creation.
Translation Comparison
BSB Berean Standard Bible 2020
By its light the nations will walk, and into it the kings of the earth will bring their glory.
WEB World English Bible 2000
The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it.
KJV King James Version 1769
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 honour into it.
ASV American Standard Version 1901
And the nations shall walk amidst the light thereof: and the kings of the earth bring their glory into it.
YLT Young's Literal Translation 1898
and the nations of the saved in its light shall walk, and the kings of the earth do bring their glory and honour into it,
Darby Darby Bible 1890
And the nations shall walk by its light; and the kings of the earth bring their glory to it.
Douay-Rheims Douay-Rheims Bible 1899
And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it.
Translations in other languages (10 available)
Y las naciones que hubieren sido salvas andarán en la lumbre de ella: y los reyes de la tierra traerán su gloria y honor á ella.
E as nações andarão na luz dela; e os reis da terra trarão a ela a glória e honra deles.
Les nations marcheront à sa lumière, et les rois de la terre y apporteront leur gloire.
Und die Heiden, die da selig werden, wandeln in ihrem Licht; und die Könige auf Erden werden ihre Herrlichkeit in sie bringen.
En de volken, die zalig worden, zullen in haar licht wandelen; en de koningen der aarde brengen hun heerlijkheid en eer in dezelve.
E le nazioni cammineranno alla sua luce; e i re della terra vi porteranno la loro gloria.
A narody, które będą zbawione, będą chodziły w świetle jego, a królowie ziemscy chwałę i cześć swoję do niego przyniosą.
Спасенные народы будут ходить во свете его, и цари земные принесут в него славу и честь свою.
列國 要在 城 的光 裡行走； 地上 的君王 必將自己的 榮耀 歸 與 那城。
And the nations will go in its light: and the kings of the earth will take their glory into it.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Revelation of John 21:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse draws from Isaiah 60:3, 5, 11 and describes the redeemed living in the light of God's glory. The nations, variously understood as all the saved or as a broader group, walk by the light of the New Jerusalem, which is the glory of God and the Lamb (Barnes, Wesley, Cambridge). The preposition dia with the genitive indicates they walk by means of or through the light, not merely within it (Vincent). The present tense of pherousin ('bring') denotes habitual action (Vincent): the kings continually offer their glory and honour to God. Textual critics note that the words 'of them which are saved' (σωζομένων) are missing from key early manuscripts, and many modern translations omit them (Cambridge, Jamieson-Fausset-Brown, Lange). Despite this variation, all sources see the verse as a vision of universal worship: every redeemed people and ruler finally acknowledges the Lamb. The 'glory and honour' likely represent the best of human culture and achievement, now purified and laid at God's feet (Barnes).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- All the redeemed as nations: Gill's reading (including 'of them which are saved' as a generic identifier) and early textual witnesses that omit the phrase; the nations = all saved peoples.
- Distinction between citizens and surrounding nations: Cambridge Bible, which argues the New Jerusalem is the capital; some are citizens of the city, others live in the new earth outside it but walk in its light.
- Literal converted kings: Barnes and Wesley interpret the kings as actual former earthly rulers who bring their former glory into the city.
What is clear: All Christians agree that the verse depicts the redeemed living in the light of God's glory and bringing their glory and honor to God, symbolizing the complete dedication of human achievement to the Lamb.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the nations | The nations are the redeemed peoples of the new earth who walk in God's light. | Some (e.g., Cambridge Bible) see the nations as distinct from the citizens of the New Jerusalem, implying a gradation of glory. Others (e.g., Gill, reading omitting 'of them which are saved') equate the nations with all the saved. |
| Textual variant 'of them which are saved' | The phrase appears in some manuscripts and versions (KJV, Syriac) but is absent from key early witnesses (Vaticanus, Sinaiticus). | Most modern critical editions omit it (Vincent, Cambridge, Jamieson-Fausset-Brown). Some argue the phrase clarifies that only the saved enter, while others see it as a later addition. |
| Meaning of 'bringing glory and honor' | The kings bring the best of human culture, achievement, and authority as an offering to God. | Some interpret this literally as converted earthly rulers entering the city (Barnes, Wesley). Others see it symbolically as the dedication of all human excellence to God. |
| Role of the city's light | The light is the glory of God and the Lamb, which illuminates the entire new creation. | Does the light project outward to the nations (Cambridge: the city is the center), or does it fill the entire new earth without distinction? The first reading suggests a special role for the city. |
Historical & Cultural Context
Revelation 21:24 belongs to John's vision of the New Jerusalem, the bride of the Lamb descending from heaven. The imagery of nations and kings bringing tribute echoes Old Testament prophetic hopes, especially Isaiah 60, where the wealth of the nations flows to Zion. In the ancient world, a great capital city received gifts and tribute from conquered or allied peoples as a sign of submission and honour. John takes this familiar political picture and transforms it: the New Jerusalem is not a military empire but a holy city whose light is God's own presence.
The surrounding context clarifies that the city has no temple because 'the Lord God the Almighty and the Lamb are its temple' (v.22). Its gates are never shut, a stark contrast to ancient walled cities that closed at night for safety. Here there is no night, no threat, and access is permanent. The 'kings of the earth' in Revelation earlier appear as enemies of God (chapters 17, 18), but here they are converted, bringing their honour instead of opposing God. This reversal signals the complete victory of the Lamb over all rebellious powers.
Verse 24 also stands in continuity with promises to Abraham that 'all nations on earth will be blessed through him' (Genesis 12:3). John sees that promise fulfilled not in an earthly Jerusalem but in a heavenly one. The city is the center of the new creation, and its light reaches outward so that the nations, whether understood as all the redeemed or as a distinct group, live in its radiance. The presence of kings suggests that God's new order includes social and political structures, but they are no longer sources of pride; they serve only to honour the Lamb.
Textual Notes
The phrase 'of them which are saved' (τῶν σωζομένων) is present in the majority of later manuscripts (Textus Receptus, KJV) but is absent from early and important codices (Sinaiticus, Vaticanus, Alexandrinus). Most modern critical editions (UBS5/NA28) omit it. The Cambridge Bible, Vincent, and Jamieson-Fausset-Brown note the omission. In verse 24b, 'and honour' may be a later insertion from verse 26; Alexandrinus omits 'and honour' here, though Vaticanus includes it. The preposition with 'light' is διά (through/by means of) rather than ἐν (in), as Vincent and the Cambridge Bible observe, shifting the image from dwelling inside the light to walking by its radiance.
Reception History
Early Christian writers, such as Irenaeus and Augustine, saw this verse as the fulfillment of Old Testament prophecies about the Gentiles streaming to Zion. The image of kings bringing glory became a favorite theme in medieval art and hymnody, depicting the submission of worldly powers to Christ. During the Reformation, Protestant commentators (Calvin, but not quoted here) emphasized that the verse describes the final state of the blessed, where all human pride is laid down. In modern times, some interpreters read the passage as supporting the redemption of culture, human art, science, and governance, purified and presented to God. The verse is often cited in funeral liturgies and songs about heaven, offering hope that nothing good is wasted in God's new creation.
Preaching This Verse
Three-point outline
- The light of the city is God's glory. The nations walk by it, not by their own wisdom. This light is the Lamb himself (v.23).
- The nations and kings are transformed. Once hostile to God, now they bring their glory and honour into the city. No earthly power resists any longer.
- Nothing is lost, everything is redeemed. The 'glory and honour' of the nations is not discarded but offered to God. Human culture, art, and governance, when purified, find their true place.
Five-point outline
- Who walks? The nations, all the redeemed from every tribe and tongue.
- How do they walk? By the light of the city, which is God's immediate presence.
- Who brings glory? The kings of the earth, representing all earthly authority and achievement.
- What is brought? Glory and honour, the finest aspects of human life, now dedicated to God.
- What does this mean for today? Our work, art, and governance are not wasted. They can be offered to God and will find their ultimate fulfilment in the new creation.
Illustration hooks
- Capital city tribute. In the ancient world, captured kings brought gifts to a conquering emperor's capital. Here, the 'kings' are not captured but willingly come, laying down their crowns before the Lamb.
- A wedding gift table. At a wedding, guests bring gifts to honour the bride and groom. The nations bring their glory as a gift to the Lamb and his bride, the New Jerusalem.
- Restoration of a masterpiece. Imagine a priceless painting damaged by smoke and dirt. A skilled restorer cleans it, revealing its original beauty. God does that with human culture: he restores what sin spoiled and presents it, purified, in his city.
Questions your congregation is asking
- Will there be different 'levels' or 'rewards' in heaven? Does this verse suggest some people have more glory than others?
- What happens to my hard work and achievements on earth? Do they matter in eternity?
- Are the 'kings of the earth' literal rulers who will be in heaven, or do they represent all saved people?
Leading a Discussion
This verse paints a picture of the new creation where human accomplishment is not discarded but redeemed. As you discuss, consider how it challenges our view of heaven as a purely spiritual 'escape' and instead presents a future where our lives and cultures find their true purpose.
Discussion questions
- What do you notice first about the verse? What details surprise you?
- The 'nations' walk by the city's light. How is that different from how people 'walk' (live) today?
- Who are the 'kings of the earth' in your understanding? Why do they bring their glory into the city?
- What kinds of 'glory and honour' do you think the nations have? How does that connect to our work, art, and relationships now?
- Verse 26 repeats the idea of bringing glory. Why do you think John mentions it twice?
- How does this verse shape your hope for the future? What would it look like to 'bring glory' to God with your life this week?
- Does this passage comfort you or challenge you? Why?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 32:43 | Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people. |
| Psalms 22:27 | All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you. |
| Psalms 72:10 | The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. |
| Psalms 72:11 | Yes, all kings shall fall down before him. All nations shall serve him. |
| Isaiah 2:2 | It shall happen in the latter days, that the mountain of Yahweh’s house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it. |
| Isaiah 2:5 | House of Jacob, come, and let’s walk in the light of Yahweh. |
| Isaiah 52:15 | so he will cleanse many nations. Kings will shut their mouths at him; for they will see that which had not been told them, and they will understand that which they had not heard. |
| Isaiah 55:5 | Behold, you shall call a nation that you don’t know; and a nation that didn’t know you shall run to you, because of Yahweh your God, and for the Holy One of Israel; for he has glorified you.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the image of saved nations bringing their glory into the city echoes an Old Testament promise. He sees it as an allusion to the prophecy that after the temple's rebuilding, the Gentiles would bring their riches and excellence to Jerusalem.
Barnes' Notes on the Bible Protestant 1832
Barnes sees this scene as drawn directly from Isaiah 60, picturing all the saved nations and their rulers streaming into the heavenly city. The glory and honor they bring are not gifts from earth but everything they once prized—crowns, treasures, royal robes—now laid at the Saviour's feet in total devotion.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights that in the heavenly city there is no physical temple, because God himself and the Lamb take its place. The absence of a temple means direct access to God is now complete, with no need for a separate place of worship since his presence fills everything.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the saved nations as the elect from every nation, already redeemed and called, now experiencing the full possession of salvation. Their walk in the city's light differs from the present walk of faith; they enjoy the beatific vision of God and the Lamb.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the kings of the earth, once focused on their own glory, are now converted and bring that glory into the new Jerusalem to lay it at God's feet. He also observes textual variations: some manuscripts omit "of them which are saved" and include a clause about honor.
Lange's Commentary Reformed 1857
Lange sees the vision as a threefold transfiguration: the theocracy fulfilled in the heavenly city, the believing Gentile world in its spiritual temple, and all nature in the new Paradise. He stresses that the same angels who revealed judgment now reveal the bride, showing God’s anger and love as one flame.
Vincent's Word Studies Evangelical 1887
Vincent notes that the phrase "of them which are saved" should be omitted, and the Greek "in the light" is better read as "amidst the light" or "by the light." The present tense verb shows the nations habitually bring their glory into this light, and "honor" is not part of the original.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that the light from the holy city radiates outward so that the nations and even earthly kings can walk by it. Yet the glory these kings bring into the city is not their former, now abolished earthly splendor but a glory transformed and fitting for the new earth, made infinitely greater by their entrance.