What does the Bible say about crystals?

When the assembly is seen in glory in Revelation 21:10, as the bride, the Lamb’s wife, she shines out as a city of pure gold, like transparent glass. A great and high wall of jasper is also seen; and twelve gates, which is the well-known symbol of her administrative character. The wall has twelve foundations, and it is in this that we have the final grouping of the precious stones; and that in inspired keeping with the order of the other groupings in Scripture. The foundations of the wall are adorned thus “The jasper, the sapphire, and the chalcedony; The emerald, the sardonyx, and the sardius; The chrysolite, the beryl, and the topaz; The chrysoprasus, the jacinth, and the amethyst, and the twelve gates, twelve pearls; each gate one pearl.”

The absence of the ruby here is both striking and instructive. The value of this stone would appeal to the natural mind as meriting a place in this group, where there is none other of greater value or hardness. Why, then, does the Holy Spirit give it no place in this heavenly scene? Because He uses it as a distinctive earthly symbol elsewhere. Jerusalem on earth is to have her “battlements of rubies”, not “windows of agates” (Isa. 54:12), and her princes “more ruddy than rubies”. Unlike other stones, this rich red ruby of carmine here, is always spoken of in the plural in Scripture. The heavenly bride, the assembly, is characterized by oneness, of which each gate of “one pearl” witnesses. In view of this, it is not surprising to read of the worthy woman. Her value is “far above rubies” (Prov. 31:10) and of wisdom, “she is more precious than rubies” (Prov. 3:15; 8:11, etc.).

PRECIOUS STONES were much valued in Palestine. They were used in the breastplate of the high priest, Solomon garnished the temple with them, and they also abound in the description of the New Jerusalem in the Revelation. As the most costly things on earth they are selected to typify the graces of Christ as reflected in His saints. Ex. 28:17-20; 1 Chr. 29:2; Rev. 21:18-21.

In the O.T. the word thus translated is nophek, but it is uncertain to which of the precious stones this refers. Some think it is the carbuncle. Ex. 28:18; Ex. 39:11; Ezek. 27:16; Ezek. 28:13. In the N.T. it is σμάραγδος, which signifies 'live coal,' and is supposed to refer to some stone with prismatic crystals. Rev. 4:3; Rev. 21:19.

sappir, σάπφειρος. When Moses, and the elders, etc., went up into the mount to God "there was under his feet as it were a paved work of a sapphire stone." Ex. 24:10. In Ezekiel's vision, above the firmament, was seen the "likeness of a throne as the appearance of a sapphire stone." Ezek. 1:26. It was one of the stones in the breastplate, and one that garnished the foundation of the holy Jerusalem. It is symbolical of heavenly glory. Ex. 28:18; Rev. 21:19. The word occurs in Job 28:6, 16; Cant. 5:14; Isa. 54:11; Lam. 4:7; Ezek. 10:1; Ezek. 28:13. Probably an azure or sky-blue stone. Some suppose it was the Lapis-lazuli, others identify it with the modern sapphire.

Wherever we turn in the various parts of the Word, we find the lovely lustre of the sapphire. In the law, in the prophets, in the poetical books, and in the New Testament, we discover its soft blue radiance. If we examine the main gatherings together in the Bible of precious stones, in Job 28:5, 16; Exodus 28 and 39; Ezekiel 28, and Revelation 21, the sapphire is always present, filling a place of distinction. And even if we look at that smaller group, of the earthly city’s glory, we find it there (Isa. 54:11). In creation, grace, government, and glory—heavenly and earthly—it is seen. Beneath the feet of the God of Israel, at Sinai, there appeared a work like transparent sapphire (Ex. 24:10). Above the crystal-like expanse over the glorious cherubim there was seen a throne like a sapphire stone by Ezekiel (1:26 and 10:1). The princes of Zion appeared like a sapphire (Lam. 4:7). Finally, in the description of the Beloved, in the Song of Songs, it finds a place which will help us to discover its true significance (5:14). The above twelve scriptures, where alone the sapphire is named in the Bible, show us the universal use that is made of this striking symbol by the Spirit of God.

κρύσταλλος John saw a sea of glass like unto crystal, Rev. 4:6; the water of life and the jasper stone were seen 'clear as crystal.' Rev. 22:1. The ancient glass may have been 'clear' in the sense of not having spots and blemishes, without its being wholly transparent.

The ointment was not merely of great value, literally "precious," but in Scripture this has always the meaning of "what is held in honour." What the world accounts as precious is merely what is an index of wealth, e.g., the diamond has certain superlative physical properties. It is the hardest of substances, and due to its having the highest index of refraction it is the most lustrous of all crystals, and combined with these outstanding qualities its scarcity has made it a costly stone. However, it has the same chemical composition as soot; its crystalline structure has been impressed by subjection to great heat and slow cooling under great pressure deep down in the earth. However, the conjunction of physical forces is conceivable whereby its lowly analogue could acquire such crystalline structure and the diamond would cease to be of abnormal value.

It is a common idea among men that the diamond is the rarest and costliest of gems; but it is a mistake. The precious ruby has six or seven times the value of the diamond. The diamond was known to the ancients; but Scripture always puts the ruby first. "Her price is far above rubies"; "the price of wisdom is above rubies," it says. The old Book is right in gem knowledge, you see, as in everything it touches on. And a sinner's tears of penitence are esteemed by God. There is joy in heaven over his repentance. But you must, by faith, see the ruby blood of Jesus through your diamond tears. Trust only the blood, I repeat, and you shall be saved.

A word must be said as to the most valuable and most beautiful of all these precious stones; for the diamond seems to single out some special and supreme glory of Christ. It is the hardest and most precious of minerals. Nothing but diamond can cut diamond! Like the onyx it is not found in the wall of the city in glory. Where is it? Surely, it must be found in glory somewhere, if the other precious stones are there! The fact that it shines in the first three of Ezekiel 28, and that it glistens on the breastplate of Aaron, although absent from the city wall, tells us that the diamond points to Jesus, who takes up the Kingly dignity in governments, and the priestly place in grace. He is both King and Priest; and as such will fill the throne (Zech. 6:13). This supreme glory is His alone! and He is worthy!

The Hebrew word is raqia, signifying 'expanse.' It is used for the celestial sphere that may be seen by looking upward, and also simply for the atmosphere in which the birds fly. We read that God called the firmament 'heaven:' this is 'heaven' in a broad sense as we read elsewhere of 'the stars of heaven,' but also of 'the birds of heaven.' Gen. 1:6-20. The Psalmist speaks of them as distinct: "The heavens declare the glory of God; and the firmament showeth his handywork." Ps. 19:1; Ps. 150:1. The living creatures in Ezek. 1 move amidst the firmament: "and the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above" (Ezek. 1:22), showing them to be executors of God's judicial government: cf. Ezek. 10:1.