Correspondence

DEAR BROTHER, — Respecting your question in the February number of The Christian’s Library, “Are the City and the Bride exactly extensive?” please allow me to call attention to a few facts of Scripture on the subject.
It seems to be of primary importance to hold fast the truth that the Church, which is being formed during this period of grace, has an unique place in the thoughts and intentions of God. He is calling out now a people for His name, consisting of both Jews and Gentiles.
And the persons thus gathered are being builded together for a habitation of God through the Spirit (Eph. 2:2222In whom ye also are builded together for an habitation of God through the Spirit. (Ephesians 2:22)). In another New Testament aspect these same persons are said to be members of Christ’s body; and the aggregate of these members will form the bride of the Lamb. As such they will share His glory with Him when He occupies the throne of His father David.
Having seen the special place the Church has now, we have next to ascertain if this distinction is maintained in heaven. Perhaps Revelation 19:6-96And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 7Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. (Revelation 19:6‑9) will help us. There we are introduced (ver. 7) to a class of persons who are calling upon one another to rejoice because the marriage of the Lamb has come, and His wife has made herself ready. These are not the wife, then, but friends called to the marriage. They are therefore distinct from the bride. We may probably gather further proof as to this from Hebrews 12:22, 2322But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, (Hebrews 12:22‑23). There we come “to myriads of angels, the general assembly,” then “the Church of the firstborn who are written in heaven,” and later “the spirits of just men made perfect.” Here again we have “the Church of the first-born” presented as a distinct class from “the spirits of just men made perfect.” Where, then, have we room for supposing that these separate classes will lose their distinctive character and merge into one in the millennium.
But there is also mention made here of the heavenly Jerusalem in contrast to the earthly one, I suppose. Is not this the city for which Abraham looked, whose maker and builder is God? His dwelling in this world was a tent, but he looked on to a city — a fixed and ordered scene of bliss, which should last forever. That this heavenly city is not the Church, or bride, seems clear from the fact that they are here plainly distinguished from each other.
John in the Revelation speaks of the “New Jerusalem” both in the eternal state and in the millennium (chap. 21:2 and 10 respectively). But in both cases the city is the bride of Christ, and God’s dwelling-place. Now to have a place to dwell in and to be a dwelling-place are two very different things. Old Testament saints looked for a city. We shall be a city — according to the figures used — but we shall not be the dwelling-place of Old Testament saints surely.
Thus in the words of another, “When the apostle Paul speaks of the city of the living God, the heavenly Jerusalem, he means the scene of future heavenly blessedness; whereas when John speaks of the new Jerusalem descending out of heaven from God, he means not where, but what we are to be.”
As to the Israelitish description of the city. Is it not because the Church is seen in its governmental aspect, “as founded in connection with, and an offspring of the Jewish and earthly system, just as the child was born of the woman” (Rev. 12:55And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. (Revelation 12:5)). Hence we have twelve gates. The gate was the place of judicial administration, and twelve is administrative perfection in man. The names of the twelve tribes are on the gates, and the Lord promised the apostles they should sit on twelve thrones judging the twelve tribes of Israel (cf. Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28); Luke 22:2929And I appoint unto you a kingdom, as my Father hath appointed unto me; (Luke 22:29)). The foundations are not the patriarchs, but the twelve apostles of the Lamb. “They were the foundation of all Christian governmental and administrative power.” The truths they taught were the foundations on which the Church is built. Hence the word “built on the foundation of the apostles and prophets” (Eph. 2:20, 3:5)— “prophets” of the New Testament of course.
Here, then, have we not sufficient reason to account for the figures used, and to remove existing difficulties? The fact is, much of the language of Revelation 21 is that of symbol, and to understand it one’s mind must be divested of the notion that a literal city is meant. We must conceive, rather, of the whole company of New Testament saints, reigning in perfect purity, security, and happiness in glory, while bearing at the same time certain relations to the millennial earth.
Further, it is helpful to bear in mind the fact that New Testament saints, in addition to being a city, have a place or abode prepared for them by the One who has gone away for that purpose (cf. John 14). Would the city that Old Testament saints looked for be of a similar nature to this?
Trusting you will excuse this long letter, I am, dear brother, yours in Christian love,
W.J.H.
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THE mind sometimes becomes confused by connecting scriptures which in reality should be considered separately.
1. Galatians 4:2626But Jerusalem which is above is free, which is the mother of us all. (Galatians 4:26). — Here “Jerusalem which is above” is placed in contrast with “Jerusalem which now is.” It is the contrast between the two principles of law and promise. “Jerusalem which now is, and is in bondage with her children,” describes the state of the Jew under law; but “Jerusalem which is above is free, which is our mother,” describes the state of present liberty in Christ. The two systems are here placed in contrast.
2. Hebrews 11 and 13. — In this epistle the saints are viewed in their pilgrim character: they are passing through the wilderness to their heavenly rest. Now they are, so to speak, in tabernacles; then they will be in a city which hath foundations. The contrast is between the earthly pilgrimage and the heavenly rest (11:9-16). In that heavenly rest all the glorified saints will share, both of Old Testament and New. The city of Hebrews 11 and 13 is clearly not the Church, for Abraham, &c., are in it, and most of our readers will admit that they are not in the Church. God has provided “some better thing for us” (Christians), though we shall share with Abraham, &c., the joys of that city of God.
Hebrews 12:22-2422But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. (Hebrews 12:22‑24). — This passage demands special attention. It is the only place where the expression “heavenly Jerusalem” occurs; it is likewise the only place where the Church is mentioned in the Epistle to the Hebrews. And so far from the heavenly Jerusalem and the Church being identical, they are clearly distinguished in this passage, “Ye are come ... unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, the general assembly,1 and to the Church of the first-born,” &c.
The contrast here lies between the law (Sinai) and its terrors, which belonged to the Jewish state of things, and that to which the Christian is brought. As Christians we stand now in connection with that order of things which will be fully seen in millennial days. The Christian has to do with these things now by faith. We are not come to Mount Sinai (the law), but we are come to Mount Sion (royal grace). During the millennium “the Lord shall build up Zion, He shall appear in His glory” (Ps. 102:16), the time to favor her will then have come, the Lord will declare His praise in Jerusalem; this will be the earthly part of Messiah’s kingdom. But besides this there will be “the city of the living God, the heavenly Jerusalem.” The mention of Sion on the earth led the thoughts to that heavenly city of God’s own building. But this introduces us to heaven and heavenly inhabitants; angelic hosts will be there, “the general assembly”; the Church, too, as a company distinct from all others, “the church of the firstborn, which are written in heaven”; God is there, not seen in His character of grace as now, but as Judge of all, for in fact the time of judgment will then be come; another company, too, will be there, some of whom had received most honorable mention in chapter 11, seen then not as disembodied spirits, but perfected in glory, &c. &c.
The heavenly Jerusalem seems in this passage to be a somewhat general expression, comprising — at any rate connecting — all the constituent parts of the heavenly country thereafter mentioned. These things will be displayed in all their beauty and glory in that bright millennial day, but they are all made good to our faith now. The new covenant has not yet been established, but as Christians we are already come to Jesus, the Mediator of it. Also are we come to that precious blood of sprinkling that speaks better things than that of Abel, for it cries for pardon instead of judgment.
ED.
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These passages teach of the coming of the Son of man in judgment. Indeed, wherever the coming of the Son of man is spoken of, it is always a question of judgment. Matthew 25:1313Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. (Matthew 25:13) looks like an exception, for in the preceding verses it is the Bridegroom coming, and the saints going in with Him to the marriage. But the last line of verse 13 is an interpolation; “Watch, therefore, for ye know neither the day nor the hour,” and there it stops.
The Lord is here showing that the coming of the Son of man will be just like what happened in the days of Noah. The flood came and took them all away. Who were taken away? The sinners. So shall it be when the Son of man comes, “the one shall be taken and the other left.” Taken where? To judgment. Left where? For blessing on the earth.
ED.
 
1. It is thus the passage should read.