Jerusalem: June 2017
Table of Contents
The Bride and the City
In the description of the New Jerusalem (Rev. 21:9-27), we see the bride portrayed as a city. This is in keeping with her millennial character, for while the church is surely the bride of Christ, her kingdom character is that of administration. We shall “reign with him [Christ] a thousand years” (Rev. 20:6). During this time the kingdom in this world will be governed from an earthly Jerusalem, but ultimate authority will come from Christ and His church, to whom administration will be passed at that time. For this reason, the gates of the city are named after the twelve tribes of Israel, showing the city’s administrative character, while its foundations are the twelve apostles of the Lamb.
Present administration is committed to elect angels, but “unto angels hath he not put in subjection the world to come, whereof we speak” (Heb. 2:5). Angels will gladly step aside in that day, to make way for Christ and His church. Then there will be positions of administration given as rewards, according to our diligence in this day of Christ’s rejection (see Luke 19:17,19; also Matt. 19:28).
However, in the description of the eternal state (Rev. 21:1-8), we see the city portrayed as a bride. By that time, “He [Christ] will have delivered up the kingdom to God, even the Father” (1 Cor. 15:24), and the administrative character of the church will have ceased. It is true that she remains a city, but now, for all eternity, she is portrayed as a bride. Even after a thousand years, she still comes forth “prepared as a bride, adorned for her husband” (Rev. 21:2). Her administrative character may cease, but the freshness and joy that characterizes her as a bride will remain forever.
W. J. Prost
Heavenly Jerusalem
The Description of a State (Condition)
Note this beautiful circumstance in the heavenly Jerusalem. No one appears there. There is no crowd, no inhabitant. The city itself is the spouse, the Lamb’s wife. But it has the glory of God; that is, the glory of God and the Lamb are so entirely everything that the people are absorbed, as it were, lost in the glory which is there, and the description becomes not of people but of the state in which they were. The divine glory was everything—the Lord God Almighty and the Lamb being the temple—the Lord God Almighty the light, and the Lamb lightening it. The nations walk in its light; there we find people. In the city there is nothing but divine glory.
J. N. Darby
The Heavenly Jerusalem
Jerusalem the golden, with milk and honey blest,
Beneath thy contemplation sink heart and voice oppressed;
I know not, oh I know not, what joys await us there,
What radiancy of glory, what bliss beyond compare!
That we should look, poor wanderers, to have our home on high!
That worms should seek for dwellings beyond the starry sky!
And now we fight the battle, but then shall wear the crown
Of full and everlasting and passionless renown.
And now we watch and struggle, and now we live in hope,
And Zion in her anguish with Babylon must cope;
But He whom now we trust in shall then be seen and known,
And they that know and see Him shall have Him for their own.
Brief life is here our portion, brief sorrow, short-lived care;
The life that knows no ending, the tearless life, is there.
Oh happy retribution! Short toil, eternal rest;
For mortals and for sinners, a mansion with the blest.
Jerusalem the glorious! Glory of the elect!
O dear and future vision that eager hearts expect!
E’en now by faith I see thee, e’en here thy walls discern;
To thee my thoughts are kindled, and strive, and pant, and yearn.
There is the throne of David, and there, from care released,
The shout of them that triumph, the song of them that feast;
And they, who with their Leader, have conquered in the fight,
Forever and forever are clad in robes of white.
Bernard of Morlaix, 1146
History of Jerusalem
Although what we know definitely about the history of Jerusalem dates from about 1000 B.C., it is certain that the city existed in some form long before this. We know that the Jebusites had settled in the area of Jerusalem before the Hebrew conquest of Canaan and that they were not definitely defeated until David’s time. In Egyptian history, the city is mentioned under another name as far back as 1400 B.C. Going even farther back, the title of Melchizedek, who was contemporary with Abraham, is “king of Salem” (see Gen. 14:18). While the Word of God does not directly say so, Salem probably refers to Jerusalem. Thus it is quite likely that the city existed at least in 2000 B.C. This makes it one of the older cities of the world.
Perhaps no city in the world has been the subject of so much interest by various peoples and the object of so many attacks. It has been destroyed at least twice, attacked more than fifty times, and captured and recaptured forty-four times. It continues to be fought over to this day. It is not our intention to go over the history of the city in detail, but knowing the time-line of some of the principle events in its history might help us to understand how God has worked and continues to work in that city, which Scripture calls “the city of the Lord” (Isa. 60:14) and “the beloved city” (Rev. 20:9).
From David to the Captivity
Even after Joshua’s defeat of most of the Canaanites, the Jebusites continued to occupy the site of Jerusalem, and it was only when David became king that they were eventually dislodged. Then David made Jerusalem the capital of the nation of Israel. Under Solomon the city reached its zenith, with the beautiful temple, Solomon’s house, and his “house of the forest of Lebanon,” which was probably an administrative building. But then Israel’s departure from the Lord resulted eventually in God’s disowning of them, and Jerusalem was conquered by the Babylonian king Nebuchadnezzar about 605 B.C. This event ushered in the “times of the Gentiles,” and Jerusalem was to be more or less under Gentile control for more than 2500 years. When the puppet king Zedekiah reneged on the oath that he had sworn and rebelled against Nebuchadnezzar, the city was largely destroyed about 587 B.C. Later under the Persians, about 520-515 B.C., the temple was rebuilt, and then about 450 B.C. the walls were rebuilt. All this was done by Jews who had returned from their Babylonian captivity, but still under Gentile control.
From the Times of the Gentiles
After the Persians were conquered by Alexander the Great (332 B.C.), the city was under Grecian rule of one kind or other until the Maccabean revolt, which for a short time re-established Jerusalem as the capital of a Jewish kingdom. But it was not to last, for the Romans under Pompey conquered the area in 63 B.C. As we well know, the land of Israel was under Roman rule when our Lord came to this world and continued as such until the seventh century A.D., when the Muslims captured the city. Except for two brief periods (1099-1187 A.D. and 1229-1244 A.D.), when the crusaders captured Jerusalem, it was under Muslim rule until 1917, when the British took over the city during World War I.
Recent Years
When the state of Israel was proclaimed in 1948, the city was partitioned between Israel and Jordan, but then during the Six-Day War of 1967, Israel recaptured the eastern part of the city and since then has had military control over the whole city.
Today Jews, Muslims and Christians all have a strong interest in Jerusalem, and the eyes of the whole world are constantly focused on it. Despite the fact that Israel now has military control over it, only an uneasy truce exists between the various warring factions. We know that not only Jerusalem, but ultimately the whole land of Israel, will again be overrun by the King of the North during the great tribulation, bringing terrible destruction. But the day is coming when it will again be the “city of peace,” as its name implies. Only when our Lord Jesus Christ has His rightful place will this happen. In that glorious millennial day it will indeed be “the joy of the whole earth” and “the city of the great King” (Psa. 48:2).
W. J. Prost
The House of Jehovah
Solomon is set before our eyes on his throne, in a posture, so to say, unchangeable; peace reigns, the counsels of God concerning His King are fulfilled, and this King Himself is God.
This scene of peace and well-being has its starting point on Mount Moriah, a detail, let us carefully note, which is missing in the book of Kings: “Solomon began to build the house of Jehovah at Jerusalem in mount Moriah, where He appeared to David his father, in the place that David had prepared in the threshing-floor of Ornan the Jebusite” (2 Chron. 3:1 JND). It was at Moriah, first of all, that Abraham had offered Isaac on the altar and received him again in figure by resurrection; there, all that the holiness of God demanded had been provided. Next, it was at Moriah where, on the occasion of David’s failure, grace gloried over judgment. Solomon’s reign of peace is thus established after resurrection, on the principle of grace, just as the future reign of the risen Christ will be based entirely on the grace that triumphed at the cross. Following the sacrifice of Moriah and in virtue of the sovereign monarch’s personal perfection, the latter may from this time forward enter his temple. The eternal gates will lift up their heads to let the King of glory pass. He will have a rich entry into His own kingdom. Only in Chronicles do we find the immense height of the porch of the temple (2 Chron. 3:4).
The Furniture
One more characteristic detail: Here we see only palm trees and chains on the walls of the house; palm trees are the symbols of triumphant peace; the chains, which also ornament the pillars here, are not mentioned anywhere else except on the shoulder pieces and the breastplate of the high priest. They firmly unite the various parts and appear to symbolize the solidity of the bond uniting the people of God. There are no more partially opened flowers, symbol of a reign that is beginning to blossom out, as in the book of Kings. Here the reign is definitely established; there are no more cherubim hidden under the gold of the walls; they appear only on the veil. There are no more secret thoughts, no more hidden counsels of God; they are now made manifest in the person of Christ, but fixed on the veil—His flesh delivered to death. In the most holy place, two cherubim standing with wings extended face “toward the house” (2 Chron. 3:13), a fact mentioned only here; they contemplate the order of the people of God established from henceforth on. The pillars Jachin and Boaz (“He shall establish” and “In Him is strength”) are essential to this scene, emblems of a reign established from this time on and dependent entirely on the power which is in Christ.
Another interesting detail: Solomon “made ten tables, and placed them in the temple, five on the right hand and five on the left” (2 Chron. 4:8). First Kings 7:48 mentions only one. Is it not striking to see the loaves of showbread thus multiplied tenfold? Solomon is viewed as seated “on the throne of Jehovah” (1 Chron. 29:23); Israel increases under his reign; they ever remain the same tribes, but infinitely increased in the eyes of God, who beholds them and governs them. The true Solomon, Christ Himself, is the author of this multiplication (2 Chron. 4:8). In the millennium Israel will be complete, as presented to God by Christ, an offering well-pleasing to God.
The Ark
In 2 Chronicles 5 the ark is brought up from the city of David to the magnificent house which Solomon has prepared for it. The tabernacle and all its vessels, which were at Gibeon, rejoin the ark in the temple; thus the remembrance of the wilderness journey ever remains before God. We are not told of the vessels of the court; most importantly, we are not told of the brazen altar that was set up by Moses and where God in grace came to meet a sinful people. This wilderness altar is replaced by Solomon’s altar, itself corresponding to the altar David set up on the threshing-floor of Ornan. Solomon’s altar is mentioned in passing in the book of Kings only when all has been finished (1 Kings 8:22). Kings, as we have said, has another object in view than worship. The ark has at last found a place of rest, but the millennial scene, which these chapters pre-figure, is not the eternal, final rest for God’s throne. The staves have not disappeared, although their position denotes that the ark will no longer journey. The entire scene of millennial blessing described here will end when the new heavens and the new earth are established.
H. L. Rossier (adapted)
Jerusalem
In this issue we look at Jerusalem’s past, present and future, including both earthly Jerusalem and heavenly Jerusalem. Think of what she is today, and take a look at her future.
“Thus saith the Lord of hosts; I was jealous for Zion with great jealousy. I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Behold, I will save my people from the east country, and from the west country. And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. As ye were a curse among the heathen, O house of Judah, and house of Israel; so will I save you, and ye shall be a blessing. As I thought to punish you, when your fathers provoked me to wrath and I repented not: so again have I thought in these days to do well unto Jerusalem and to the house of Judah. These are the things that ye shall do; speak ye every man the truth to his neighbor; execute the judgment of truth and peace in your gates. Love the truth and peace. Many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord” (excerpts from Zech. 8).
Jerusalem ? ?Trodden Down of the Gentiles?
A short account of Jerusalem after its destruction by Titus may be of interest, seeing, as we do from scripture, that the city and temple are yet to be rebuilt, inhabited by God’s ancient people, and brought into blessing. (See Isa. 62:6, 7; Ezek. 48:35.)
For fifty years after its demolition by Titus nothing is heard of Jerusalem. In the time of Hadrian (A.D. 117-138) it again came to be the center of a revolt by the Jews. As the site of the city was naturally one of great strength, Hadrian thought of rebuilding the city, and making a fortress of it to prevent the Jews from again using it as a rallying point in their insurrections, but it would appear that the Jews had already partially rebuilt it. They were ready for revolt; and now a widespread conspiracy was formed. Bar-Cocheba, “the son of the star,” who was alleged to be the star that was to arise out of Jacob (Num. 24:17), was crowned king at Bether by the Jews, and was regarded by the common people as their Messiah. Multitudes flocked around him; they became masters of Jerusalem, and attempted to rebuild the temple. Hadrian, finding his troops could not put down the revolt, sent for Julius Severus from Britain to carry on the war. This conflict lasted two years before Jerusalem was taken, and then only after a fierce struggle. Bar-Cocheba was killed.
Jews Perished
Bether still remained, and since the city was strongly fortified, the Jews repulsed the Romans again and again, but were obliged to surrender because of famine and disease. More than half a million Jews are said to have perished here and elsewhere, and considerably more than this in the war altogether. The loss of the Romans also had been immense, so numerous and furious had been the Jews.
Bar-Cocheba was rich enough, and so far established as to have coined some money with the inscription, “Jerusalem the holy” or “To the freedom of Jerusalem,” but God’s set time to favor Zion had not come: all must fail till then, and this false Christ was cut off.
Hadrian rebuilt the city as a Roman colony and called it Ælia Capitolina (A.D. 136), and a temple to the Capitoline Jupiter was erected on the site of the temple of God. Christians and pagans only were allowed in Jerusalem; Jews were forbidden to enter it on pain of death, and this law remained long in force.
Jews Permitted
In the fourth century Jews were again permitted to visit the neighborhood, and afterward were allowed to enter the city once a year and weep over its desolation and its desecration. Jerome speaks of the wretched crowds in tattered garments weeping by the west wall of the temple, and paying the soldiers to permit them to prolong their visit.
It retained the name of Ælia until after Constantine built the “Martyrion” on the supposed site of the crucifixion. He destroyed a temple to Astarte, the Phoenician Venus, and built an oratory on the spot.
In A.D. 326 the Empress Helena, mother of Constantine, visited the city, and various churches were built.
An Attempt to Build the Temple
In A.D. 362 the Jews made an attempt to rebuild the temple at Jerusalem, with the support of the apostate emperor Julian, whose object seems to have been to disparage Christianity, and to refute the scriptures that speak of it as superseding Judaism. The work was commenced with great zeal, and even the women carried away the rubbish in their aprons. Some foundations were laid, but a severe whirlwind and earthquake shattered them, and fire burst from the ground and burned all day. The terrified workmen ran to a church close by, but the doors slammed shut of their own accord, and numbers were consumed by the fire. Some took shelter in a portico, but this fell down in the night and crushed them. This account is not given simply by enemies of the Jews; a noble Roman also relates it, and attributes it to supernatural agency. If all this is true, it shows that God’s set time had certainly not come to rebuild the temple.
In A.D. 437 the walls were rebuilt by the empress Eudoxia. There were constant heart-burnings and collisions between the Jews and the Christians. The Jews delighted to buy Christian slaves, and refuse their redemption except at a very high price.
614. The city was taken and pillaged by the Persians under Chosroës II.
628. It is re-taken by Heraclius.
637. The city is surrendered to Khalif Omar.
1077. Capture and sack of the city by the Kharismians.
1096. Captured for the Khalif of Egypt.
1099. Taken by the Crusaders.
1187. Re-taken by Saladin.
1229. Ceded to the Christians in the treaty with the Emperor Frederick II.
1243. Captured by the Kharismian hordes.
1277. Nominally annexed to the Kingdom of Sicily.
1517. Passed under the sway of the Ottoman Sultan.
1542. The present walls built by Solyman. Jerusalem part of the Ottoman empire until 1917.
1917. The city under British rule
1948. Jerusalem partitioned between Israel and Jordan
The Lord’s Prophecy
Alas, how often has the city suffered since our Lord said, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate” (Matt. 23:37-38). We also read that “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:24). These times will not be fulfilled until our Lord appears in power and glory, at the end of the great tribulation. The Christian has a different hope, apart from all times and circumstances, to wait for his Lord from heaven, who said, “Surely I come quickly.” May the heart’s reply be, “Amen. Even so, come, Lord Jesus” (Rev. 22:20).
Adapted from Walter Scott – Bible Handbook
Jerusalem - The Lord Is There
In the Old Testament, Jerusalem was clearly the place where Jehovah had set His name and where His temple was eventually built. “I have chosen Jerusalem, that my name might be there” (2 Chron. 6:6). Israel was the nation specially chosen of God to have the knowledge of the true God, for “unto them were committed the oracles of God” (Rom. 3:2). They were to be a beacon of spiritual knowledge and instruction for other nations. Because they were His chosen people, God’s temple at Jerusalem was to be “an house of prayer for all people” (Isa. 56:7). In a limited way, this came to pass during the reign of Solomon, who prefigured Christ reigning in millennial glory. At that time, other nations recognized God’s blessing upon him and his wisdom, so that “all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart” (2 Chron. 9:23). We read that the queen of Sheba, among other things, was impressed by “his ascent by which he went up into the house of the Lord” (2 Chron. 9:4).
The Declension of Solomon
But as we well know, declension began in the latter half of Solomon’s reign, and his foreign wives “turned away his heart after other gods” (1 Kings 11:4). This brought down the judgment of God and resulted in the dividing of the kingdom soon after Solomon’s son Rehoboam came to the throne. Sad to say, the decline continued, although God did give the kingdom of Judah some good kings and wonderful revivals. But eventually Israel’s sin became so great that God could no longer go on with it. First the kingdom of Israel (the northern kingdom) was carried into captivity by the Assyrians (circa 721 B.C.), and then the kingdom of Judah was taken captive by the Babylonians (circa 605 B.C.). The beautiful city of Jerusalem was destroyed; its temple was demolished, its walls were broken down, and much of the city burned with fire. Eventually, seventy years later, the Persian king Cyrus commanded the temple to be rebuilt, and later the walls of the city were also repaired, but no longer was Israel a sovereign nation, and no longer was the Shekinah glory of God seen in the temple.
The Rejection of Jesus
Various prophets were sent to the Jews who returned, but finally God was compelled to say, “What shall I do? I will send my beloved son” (Luke 20:13). This was the last test for Israel, and we well know that the Son of God was rejected, cast out, and crucified. Our Lord’s lament over Jerusalem is most touching: “O Jerusalem, Jerusalem, which killest the prophets, and stonest them which are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord” (Luke 13:34-35). Since that time, the prophecy of Hosea has been fulfilled: “The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim” (Hos. 3:4).
The Latter Glory
But is Jerusalem to be “trodden down of the Gentiles” indefinitely? Paul answers this question for us in Romans 11:1: “Hath God cast away his people? God forbid.” All of God’s promises given in the Old Testament concerning the future, earthly glory of Israel will surely be accomplished. There will come a time when “the Lord also shall roar out of Zion, and utter his voice from Jerusalem” (Joel 3:16) against the enemies of Israel. When the Lord has destroyed Israel’s enemies, “there shall be no more utter destruction; but Jerusalem shall be safely inhabited” (Zech. 14:11). God will reestablish His earthly people in their land, and they will recognize as their Messiah the very one whom they crucified. At that time they will indeed say, “Blessed be he that cometh in the name of the Lord” (Psa. 118:26). Other nations too will say, “Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth out of Zion, and the word of the Lord from Jerusalem” (Mic. 4:2). The glorious millennial temple will be built, and Haggai’s prophecy will be fulfilled: “The latter glory of this house shall be greater than the former, saith Jehovah” (Hag. 2:9 JND).
The Center of Government
At that time, Jerusalem will be God’s capital in the earth and His center of government. For most of its history, Jerusalem was comparatively small, at least geographically, but from the description in Ezekiel 48, it seems that in the millennium, the city and the temple complex will be much larger than previously. Even the Gentiles will be involved in rebuilding the city, for we read, “The sons of strangers shall build up thy walls, and their kings shall minister unto thee” (Isa. 60:10). The city will have a magnificence in keeping with the One who is there, while at the same time there will be the full results of blessing. Several years ago a friend of mine who was visiting Jerusalem mistakenly drove his rental car (with Israeli license plates) into the Arab quarter of the city. Almost immediately the young children in the street picked up stones and hurled them at the car. In a coming day, all that hatred and violence will vanish, and “the streets of the city shall be full of boys and girls playing in the streets thereof” (Zech. 8:5).
But most important of all, we read that “I am returning unto Zion, and will dwell in the midst of Jerusalem” (Zech. 8:3). As we are reminded in the title of this article, “The name of the city from that day shall be, The Lord is there” (Ezek. 48:35).
W. J. Prost
Mindfulness
It is quite possible that many of our readers are not even familiar with the title of this article; I myself did not know exactly what it was until a short time ago. However, I believe it represents a somewhat sinister and potentially dangerous attack of Satan, not only on unsuspecting adults, but also on our children in public schools.
According to the University of California, Berkeley, “mindfulness” means “maintaining a moment-by-moment awareness of our thoughts, feelings, bodily sensations, and surrounding environment. Mindfulness also involves acceptance, meaning that we pay attention to our thoughts and feelings without judging them—without believing, for instance, that there’s a “right” or “wrong” way to think or feel in a given moment. When we practice mindfulness, our thoughts tune into what we’re sensing in the present moment rather than rehashing the past or imagining the future.”
Its Origin
It is not something new, for it originated in Buddhism and has been practiced by adherents of that religion for 2500 years. It is related to transcendental meditation, which was popular back in the 1970s and has its roots in Hinduism. Although the two are somewhat linked, having similar goals, they are not the same, for while the goal of mindfulness meditation is to have one’s thoughts be on the present moment, the process of transcendental meditation involves transcending thought itself and experiencing a state of “pure awareness.” But both have been introduced into Western society, supposedly in a secular way, with the aim of reducing stress and anxiety and promoting calm and concentration. Both can also have demonic connotations.
The undisputed champion of mindfulness is a man named Jon Kabat-Zinn, a professor emeritus at the University of Massachusetts Medical School. His research has focused on mind/body interactions for healing, and in 1979, he recruited chronically ill patients not responding well to traditional treatments to participate in his newly formed eight-week stress-reduction program, now called Mind Based Stress Reduction (MBSR). Of interest is the fact that he also serves on the board of the Mind and Life Institute, a group that organizes dialogues between the Dalai Lama and Western scientists and scholars to promote a deeper understanding of the mind and emotions.
Since the 1980s, and as a result of the work of Kabat-Zinn and others, the concept of mindfulness as an integrative part of medicine has burgeoned, and there is now a regular publication entitled Mindful. For some years Kabat-Zinn has been instrumental in spearheading the introduction of mindfulness classes into public schools, and this has “caught on” in North America, the U.K., and other parts of Europe. An article in a recent issue of TIME featured photographs of children going through rituals of breathing and other exercises in public school classrooms in a large U.S. city. In 2014 mindfulness classes were introduced into at least one school area in Toronto, Canada, and since then similar classes have been started in other Canadian schools. Schools in the U.K. and other parts of Europe are also beginning to embrace such training.
Medical Benefits
It has been well recognized for many years that physical exercise and controlled breathing are beneficial in reducing stress. It is also well-known that we in Western society often need to “stop and smell the roses,” instead of continuously pursuing a frenetic and often stressful lifestyle. However, there are dangers in such entities as mindfulness, of which we need to be aware. In particular, parents should know what their children are being subjected to in schools.
First of all, the use of all this is really an attempt by man to “pull himself up by his own bootstraps.” The real problem in this world is sin. But the word “sin” is foreign to mindfulness teaching, for it teaches us that we are not to judge our thoughts as being right or wrong, but rather to let them flow in whatever way they wish. Self is at the bottom of it, for as one educational leader said, “If children don’t learn how to take care of themselves, it’s going to have enormous impact on our health care costs.”
The Religious Connections
But the most serious aspect of things like mindfulness and transcendental meditation is their strong connection to Eastern religions. Most of the exercises used are taken from yoga, and while there are many forms of yoga, it clearly has its origins in Hinduism. This is brought out by a comment by an agnostic columnist in a prominent American magazine: “I ended up in a corner of upstate New York with lots of superserious yoga classes, the kind with a little statue of a Hindu god in the front of the room.” It is well-known that the fourth stage of yoga has definite connections to the occult. Western people have tried to abstract yoga exercises from their Hindu origins, but the two are not easy to separate. As we have already noted, mindfulness originated in the Buddhist religion, and while its exercises may seem to be innocuous, the whole process opens the door to acceptance of false and Satan-based religious thought. While its followers may claim that it is totally secular, and perhaps really believe this too, yet there are enough well documented stories to show that unsuspecting individuals have been seduced into New Age thinking, psychic phenomena, and ultimately Eastern religious thought. Despite the disclaimer of their followers, yoga and mindfulness are inherently religious.
On Guard
Perhaps strong Christian adults could do such exercises and avoid the wrong connections, but what about our children? As we all know, they are very impressionable in their formative years, and this is where Satan is clever, by introducing things like mindfulness into public schools. In some school districts there is talk of making it compulsory. Those of us who are parents need to be on guard.
Purists in mindfulness are under no illusions about its religious connections, and they are disturbed that things like yoga and mindfulness are being touted as purely secular. An American Zen teacher, David Loy, commented recently, “If mindfulness is to make true cultural change, it must look beyond personal needs for serenity, good health or success. ... As people do mindfulness, they will become involved in something deeper, or look for more, or even turn to Buddhism.” Stephen Batchelor, a former Buddhist monk and a promoter of a secular approach to Buddhism, has famously compared the mainstreaming of mindfulness to the Trojan Horse, in the sense that “people don’t know what they are getting, not unlike taking yoga for toned arms and also discovering spiritual enlightenment.” There is a special danger that our children could be deceived by this new kind of Trojan horse. (If any of you are unfamiliar with the expression “Trojan horse,” a simple computer search will tell you the story behind it.)
No “Nones”
The real reason behind all this is that in much of Western society, man has given up God, and this has left a vacuum in his life. Man was created with a God-conscious part to his being, and he craves that which will satisfy this longing. This is why people today who classify themselves as “nones”—those who are not affiliated with any definite religion or belief—label themselves as “spiritual but not religious.” When life has no meaning, man looks for something spiritual to fill the void, and this accounts for the widespread and overwhelming response to the introduction of such entities as mindfulness. But this is not the real answer to the stress often resulting from modern life. It may give some temporary relief, and this is always Satan’s way, for truly he is a liar from the beginning.
The Lord’s Yoke
Life is stressful, and the burdens of the pathway in this world can be very heavy. This is especially true for children in today’s world, for in the last 25-30 years many forces have combined to take away the innocent and carefree outlook that they once had in most Western countries. But the Word of God does not recommend the “Lotus position” (a cross-legged sitting position with the feet placed on opposing thighs). We are told, “Cast thy burden upon the Lord, and he shall sustain thee” (Psa. 55:22). Better than the “Lotus position” is to be on our knees, for God will surely give the grace for whatever circumstances He allows in our lives. He says, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart, and ye shall find rest unto your souls” (Matt. 11:28-29).
W. J. Prost
The New Jerusalem
In Revelation 21:9-11, we read, “There came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God.” In this scripture we have the character of the city during the millennium and its relation to the millennial earth.
The first thing that strikes us is the contrast between this scripture and that in Revelation 17:1: “There came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great harlot that sitteth upon many waters.” In this chapter we have Babylon depicted, while in chapter 21, the new Jerusalem. The former is man’s city, and the latter God’s; the one the expression of what man is, and the other the perfection of God’s thoughts.
The City Is the Bride
Another thing to be remarked is that the city is “the bride, the Lamb’s wife”; this determines its character. It is the church which Christ has now presented to Himself “a glorious church” (Eph. 5:27), having the glory of God. We also notice that it is seen descending out of heaven from God (vs. 10). The city descends towards the millennial earth, but rests above it. Poised thus above the earthly city, it will be a visible object of light and glory. This perhaps may explain the language with which the prophet addresses the earthly Jerusalem: “The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory” (Isa. 60:19).
It is divine in its origin, and heavenly in its character. It comes down from God out of heaven.
It has “the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal” (Rev. 21:11). The church is glorified together with Christ in the glory of God, and as such is here displayed. In verses 18-19, it is stated that the building of the wall and the first foundation are both alike of jasper. The glory of God is thus the stability and security, as well as the light and beauty, of the heavenly city. But the wall excluded everything unsuitable to that glory, as well as guarded everything according to it (vs. 11).
Twelve Gates
The next feature is that it “had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: on the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb” (vss. 12-14). All this concerns the wall of the city, and its distinguishing characteristic is the number twelve—twelve angels, twelve tribes, and twelve apostles. Angels are become the willing doorkeepers of the great city, the fruit of Christ’s redemption work in glory. The twelve gates are full human perfection of governmental administrative power, for the gate was the place of judgment. The character of it is noted by the names of the twelve tribes; this character of power was found there. There were twelve foundations, but these were the twelve apostles of the Lamb. Thus the creative display of power, the governmental power, and the assembly once founded at Jerusalem are all brought together in the heavenly city, the organized seat of heavenly power.
Characteristics
Then it is measured (vss. 15-17), indicating that it is owned and appropriated by God. Thus the city is a cube—equal on every side—finite perfection. Then we have the materials of which the city and the foundations were formed. The city was formed, in its nature, in divine righteousness and holiness—gold transparent as glass. The precious stones, or varied display of God’s nature, now shone in permanent glory and adorned the foundations of the city. The gates had the moral beauty which attracted Christ in the assembly, and in a glorious way. That on which men walked, instead of bringing danger of defilement, was itself righteous and holy; the street was “gold transparent as glass.” It has no temple, for a temple would speak of a special place where God manifested Himself to those who drew nigh to worship. But all this is past; our place is in the light as God is in the light. Also, there is no need of created light. When God stands disclosed, His glory lightens the city, and the Lamb is the light thereof.
Relation to Earth
As to the relation of the city to the millennial earth, we are told that “the nations shall walk by its light; and the kings of the earth bring their glory to it” (Rev. 21:24 JND). The new Jerusalem will shine with such surpassing luster that the nations will walk in its light. It will be suspended above the earthly Jerusalem, and from thence will transmit the rays of the glory of God. Moreover, the kings of the earth will render their homage by bringing their glory and honor, as offerings unto it, thus recognizing it as the object of God’s delight.
It is then added that “its gates shall not be shut at all by day, for night shall not be there. And they shall bring the glory and honor of the nations to it” (Rev. 21:25-26 JND). We cannot fail to be struck with the similarity between this language and that addressed to the earthly Jerusalem by the prophet: “Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought” (Isa. 60:11). Undoubtedly there will be an intimate relation between the two cities, though it must ever be remembered that the one city is heavenly, and the other earthly in its character. The open gates are an emblem of the perfect security which the city enjoys—not merely the absence of evil, but the impossibility of its entrance.
Water of Life
Next we have the river of water of life and the tree of life. “He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve [manner of] fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations” (Rev. 22:1-2). All this again speaks of the relation of the city to the millennial earth and reveals the source of millennial life and blessedness. The throne of God and the Lamb are the fount, as ever, of grace and life, and the leaves of the tree of life are for the healing of the nations. Only the glorified ones will feed upon the twelve fruits of the tree. Adam after his fall was shut out of the garden, and God “placed at the east of the garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (Gen. 3:24). Now the tree of life is in the midst of the street of the golden city, and the glorified saints find in its fruit sustenance and joy. In this condition they will reign forever and ever, associated with Christ in all the glories of His royalty and kingdom.
Communication
We have not touched upon the question of communication between the heavenly and the earthly spheres. That such communication will exist is beyond a doubt, but upon its modes or the exact way in which Christ will carry on the government of the earth as King Scripture is silent. However, we are told that “the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever” (Isa. 9:6-7).
E. Dennett (adapted)
Perspectives of Jerusalem
No city has been the focal point of so much contention as Jerusalem. Jews, Christians and Muslims all make claims of interest in it as a part of their religion. Since 691 A.D. Muslims have had their holy shrine, “the Dome of the Rock,” on the site of Herod’s temple, the nation of Israel now has the Western Wall, and nearby there is the “Resurrection Rotunda” in the Church of the Holy Sepulcher. Being considered sacred by the three religions, many wars have been fought to gain control of the temple mount. With all the contention, it is hard to conceive that the name Jerusalem means “The city of peace.” The Jebusites called it “Jebus,” and it was one of the last cities to be taken from them in the time of King David. It has many names in the Scriptures: “Zion,” “The City of David,” “Mount Moriah,” “Ariel,” and “Oasis of Justice,” to name a few. Isaiah speaks of Jerusalem receiving the “cup of trembling” from the hand of the Lord, yet later in the same chapter it is removed (Isa. 51:17,22). Then in Zechariah 12:2 the prophecy states that the Lord will make Jerusalem a “cup of trembling” to Israel’s enemies who lay siege against Jerusalem. Indeed, Jerusalem is the focal point of God’s designs for the world.
The Doom of Jerusalem
After His rejecting in Jerusalem, the Lord Jesus wept over the city and pronounced its doom. “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matt. 23:37). Then in Luke’s Gospel he added concerning the temple, “As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down” (Luke 21:6). The temple was destroyed about 40 years later. God allowed the temple to remain long enough for a clear testimony of Christ to be preached in that city. Then because the Christians were persecuted, they spread Christianity throughout the world. Christians left Jerusalem and carried the gospel into new areas, extending throughout the world. The rejection of the Messiah brought judgment—the destruction of Jerusalem. Only in recent years, in my generation, has God allowed the Jews to have the city back with a measure of control. The Lord said that it would be trodden down of the Gentiles until the “times of the Gentiles” were fulfilled (Luke 21:24). Much speculation is made both among Christians and Jews about the construction of a new temple.
Ezekiel’s Prophecy
Ezekiel prophesied that the temple of Jerusalem would be overturned three times: “I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him” (Ezek. 21:27). The temple has been destroyed twice. May we not conclude that the temple will be built again and destroyed once more before the Lord comes whose right it is! The scene is being set for this to take place, the main hindrance being that the Muslims have their holy shrine on the site.
Other articles in this issue relate the history of wars and occupation of the city of Jerusalem by various nations. In the year 1099 Christians first took Jerusalem from the Muslims. Down through the years other crusades were made by Christians to retake the city from the Muslims and claim it for the Christian faith. In later years following the Christian Reformation, many kings and persons of wealth made pilgrimages to Jerusalem as a token of homage to the city. This leads to the question of how we as Christians should regard the city of Jerusalem. Should it be regarded by us as a holy site, or is it only for the Jews? Should Christians take up the cause of removing the Muslims’ holy shrine from the temple mount? Jerusalem has indeed become the hot spot of contention between these three religions. Present-day events indicate that we may not be far from the time when these issues will flare up in warfare. To answer these questions, it is necessary to understand the difference between Israel’s earthly calling and the church’s heavenly calling.
A New Jerusalem
We may genuinely appreciate the zeal of our Christian forefathers who did not understand the difference between the earthly city Jerusalem for Israel and heavenly Jerusalem for the church. They sought in the name of Christ to possess and preserve a city on earth for those of the Christian faith without this understanding. But now in the last century and a half God has given us more enlightenment. We have clear teaching regarding the heavenly calling of the church as distinct from God’s dispensational ways with Israel. We owe much to those who sought out these truths that lift us above the earthly sphere, so that we can appreciate a heavenly city to which we are called. It changes the whole outlook of what we strive for. “If therefore ye have been raised with the Christ, seek the things which are above, where the Christ is, sitting at the right hand of God: have your mind on the things that are above, not on the things that are on the earth” (Col. 3:1-2 JND). “Ye are come unto mount Sion [the mount of grace], and unto the city of the living God, the heavenly Jerusalem” (Heb. 12:22). Our Savior has ascended to heaven and promises us heavenly Jerusalem. While we believe the Lord is going to bring all Israel back into blessing around Himself in Jerusalem on earth, Christians are not called to fight holy wars of physical combat for Jerusalem on earth. We have a better city, a heavenly Jerusalem. Our warfare is a spiritual one (Eph. 6:12). In saying these things, we are not in any way seeking to discount God’s chosen people, the Jews. He has promised to bless those that bless them and curse those that curse them. But let us not confuse the promises to Israel with those to Christians. Let us lay hold of what the Lord has given us to enjoy.
The Jews Return
The providence of God is allowing many Jews to return to the land that was promised them. This was foretold in the scripture concerning the fig tree, which is a type of Israel nationally. “When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: So likewise ye, when ye shall see all these things, know that it is near, even at the doors” (Matt. 24:32-33). The restoration of Jews to their land is of interest to us, not because it involves us, but because these events precede Israel’s coming blessing. But it is not for Christians to build a temple for a nation that still rejects Jesus Christ as their Messiah. None but the Lord Jesus Himself will be able to make it a city of peace.
Very few nations look favorably on Israel today. Nearly every year resolutions are brought against them at the United Nations. Among the Protestant denominations there are divided opinions about the nation of Israel. Among many Christian denominations, however, there is strong support for Israel. Some go so far as to want to help them build a temple in Jerusalem.
Another Temple
Events make it look likely that a temple may be rebuilt in Jerusalem, and Scripture seems to indicate that another temple will be built. If this happens with unbelieving Jews, we can be sure that that temple will be overturned, as we have noted from Ezekiel. God will not allow such a work to prosper, since it does not give the Lord Jesus Christ his rightful place. But our place as Christians is not to be building a city on earth; we have the sure hope of the momentary coming of the Lord Jesus to take His heavenly people, the church, to the Father’s house at the rapture (1 Thess. 4:16-17).
Heavenly Jerusalem
There is a prophetic view of the church of God during the millennial reign of Christ in Revelation 21:9-27. It is presented as a city coming down out of heaven to administer righteousness through its twelve gates. This will be the portion of the heavenly saints. Though the language in Revelation is symbolic, it easily conveys to our minds what our heavenly relationship with Christ is, as He reigns over the earth. There will be an earthly city of Jerusalem as well, where all nations will bring their glory and honor to the Lord, and waters of blessing will flow out to all who come to worship the Lord at Jerusalem on earth (Zech. 14). It will then be the “city of peace.” May He help us walk according to our heavenly calling.
D. C. Buchanan