as fully developed in rev. 21;22
THE descent of the New Jerusalem. Followed after an unnoticed interval, namely, the thousand years of Christ’s reign, by the end," or everlasting state.
(Rev. 21:2-8.)REV 21:2-8
THE HOLY CITY—THE BRIDE.
And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
(The bridal beauty of the Church is here merely glanced at. The prophet just speaks of his having seen the city descending from heaven; and then, without describing her glory, or noticing the thousand years, which may)as viewed as intervening between the 2nd and 3rd verses, he passes on to speak of that which will follow the kingdom, even the renewal and perfection of all things. Observe, in the next section (chap. 21:9-27; 22:1-5), what is not given here is supplied, the city, the bride, the Lamb's wife, is minutely described.)
GOD ALL IN ALL.
And I heard a great voice out of heaven saying, Behold, THE TABERNACLE OF GOD WITH MEN, and he will dwell with them, and they shall be his people, and GOD himself shall Ff with them, their GOD—And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
(“The tabernacle of God," namely, the Church, the habitation of God, is here said to be "with men," even with men upon earth, after they themselves, and the earth they inhabit, have been made new. It is from their eyes that all tears will be wiped. It is they who will be delivered from death, from sorrow, from crying, and pain.)
ALL THINGS MADE NEW.
And he that sat upon the throne said, BEHOLD, I MAKE ALL THINGS NEW.
(The seventh day, or Sabbath; had respect to the kingdom, the eighth day to "the end," when all things will be made new. (Lev. 23:36.) For which reason it was on the eighth day that Jewish infants were circumcised (Gen. 17:12), pointing thereby to the change spoken of here, which is to pass upon man, together with all things around him.)
THE ANGEL SPEAKS.
And he said unto me, Write: for these words are true and faithful—And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the WATER OF LIFE freely.—He that overcometh shall inherit all things; and I will be his God, and he shall be my, son.—But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the SECOND DEATH.
(Observe, the VISION closes with the words—"Behold I make all things new," therefore it is not Christ, but the angel, that shows him the city, who, as in chapter 19:9, commands 'the apostle TO WRITE; and who, afterward, speaking, not of himself, but in the name of Him by whom he is sent, says—"I am Alpha and Omega, the beginning and the end.")
THE DESCENT OF THE NEW JERUSALEM,
(THE SAME EVENT AS BEFORE),
Followed by a full description thereof.
(Rev. 21:9-27; 22:1-5.)REV 21:9-27 REV 22:1-5
THE HOLY CITY—THE BRIDE.
And 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 LAMBS 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.
(Observe, it, is one of the seven angels, with the vials of wrath, who shows the apostle the city, the. same angel, it may be; who had before showed him the apostate city, Babylon the Great. (Rev. 17) What a contrast we see between these two cities: the one the expression of man come to the height of his blindness and folly: the other of God in the fullness of His grace: one, the habitation of devils; God's habitation, His temple, the other.)
THE GLORY AND LIGHT.
Having the GLORY OF GOD:—and her LIGHT (φωστὴρ) was like unto a stone most precious, even like a jasper stone, clear as crystal.
(In verse 23, we read, " THE LAMB is the light thereof."Here, the word rendered" light " is φωστὴρ, there, it is λύχνος, both meaning an instrument of light, arid both conveying the thought of Christ being not only the true light, Himself, but also of His displaying the glory of God, of His declaring the Father.)
THE WALL, GATES, AND FOUNDATIONS.
And had a WALL grate, and high,—and 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.
(Of what may these gates be the symbol? It may be of CHRIST, of Him through whom we enter the city, (see John 10:1-9,) through whom "the river of God" flows forth to the earth.)
CITY MEASURED.
And He that talked with me had a golden reed to measure the city, and the gates thereof—and the wall thereof. And the CITY lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.—And he measured the WALL thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
(That which is doctrinally stated in Eph. 4:11-13, is here presented in symbol, namely, "the perfect man,"—”the measure of the stature of the fullness of Christ.")
ITS MATERIALS.
And the building of the WALL of it was of jasper: and the CITY was pure gold, like unto clear glass.—And the FOUNDATIONS of the wall of the city were garnished with all manner of precious stones.—The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, a beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.—And the TWELVE GATES were twelve pearls, every several gate-was of one pearl:—and the STREET of the city was pure gold, as it were transparent glass.
(In accordance with this word, "the building of the wall of it was of jasper;" in Gen. 2:22, where the -creation of Eve, the type of the Church, is recorded, it is said that God builded (see margin) a woman, and brought her unto the man.)
ITS TEMPLE, GLORY, AND LIGHT.
And I saw no temple therein: for the Lord God Almighty and the Lamb are the TEMPLE of it.—And the city had no need of the sun, neither of the moon, to shine in it: for the GLORY of God did lighten it, and the LAMB IS THE LIGHT (λύχνος) thereof.
(In Israel hereafter there will be one place in the even the temple, where God will be, especially worshipped. Here, on the other hand, God Himself being the temple, it will be, from beginning to end, a scene of worship unbroken and perfect. From the Lamb on the throne to the least of His members (Psa. 22:22; Heb. 2:12), all will unite in one song. Every heart in this blessed assembly will vibrate with joy, every tongue will utter the praises of God.)
THE WORSHIPPING NATIONS.
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 honor into (or unto) it.—And the gates of it shall not be shut at all by day; for there' shall be NO NIGHT THERE.—And they shall bring the glory and honor of the nations into (or unto) it.—And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.
(The kings of the earth, on entering the earthly Jerusalem (Isa. 49:23; 60:3), will, at the same times bring their glory and honor, not into, but unto, the holy city of God, in the heavens above it.)
THE RIVER, AND TREE OF LIFE.
And 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 tare twelve manner of fruits, and yielded her fruit every, month: and the leaves of the tree were for the healing of the nations.
(The street (πλατεῖα), in the midst of which the tree of life grows, means the Broadway, or open place,, in the ' midst of the city, the twelve streets being merely branches from thence, avenues connecting the gates with the center.)
THE THRONE.
And there shall be no more curse: but the THRONE OF GOD AND OF THE LAMB shall be in it; and his servants shall serve him: and they shall see his face; and his name shall be in their foreheads.—And there shall be NO NIGHT THERE; and they need no candle, neither light of the sum; for the Lord God giveth them, light: and THEY SHALL REIGN Forever AND EVER.
(This word, "they shall reign forever and ever," evidently passes beyond the time of the vision here presented to John, to the day when the tabernacle of God shall be with men, that is, when the Church shall come into closer association with the dwellers on earth, than will, or can be the case, while the earth is in its millennial, and, as yet, unrenewed state.)
THE CHURCH; THE DWELLING PLACE OF GOD.
THE golden city of Rev. 21;22, expresses; in symbol, not our future heavenly home, but the dwelling-place rather of Him who eternally dwells and walks in His people; not the PLACE OF THE CHURCH, but THE CHURCH' ITSELF, the tabernacle of God, the bride, the Lamb's wife, in her glory. True it is, we dwell in God, even as God dwells in us (1 John 4:16), and therefore our eternal home, in this sense, is found in these mystical chapters, though the above is clearly the leading idea therein.
In this symbol, the THREE PERSONS OF THE BLESSED Godhead are shown; first, the glory of God, even of THE FATHER, enlightens the whole of the city. Secondly, the Lamb, the incarnate God, THE ETERNAL SON, is expressed by the LIGHT, or rather the VESSEL, OT VEHICLE OF LIGHT, like a jasper stone, clear as crystal (chap. 21:11, see also chap. 4:3). Observe, the word here rendered 'light,' in the Greek is not φῶς which means essentially light, but φωστὴρ expressing that through which light is transmitted, so that in this jasper-like medium, like a glass globe enclosing a flame, we see a beautiful symbol, setting forth Him, who, though Himself the true light, is at the same time the one through whom the name of God is made known, through whom His grace shines forth on His people. Then, thirdly, THE HOLY GHOST is expressed by THE RIVER proceeding out of the throne, filling every part of the Paradise of God.
And next going forth, like the millennial river in the land of Judah hereafter, to gladden the earth with its life-giving waters. (Psa. 46:4; 65;9; Zech. 14:8.) It is interesting to notice that in the opening of scripture, we see the Church foreshadowed in the person of Eve (Gen. 2:20-25, Eph. 5:25-33), and here again at its close, presented in symbol, the last' object which strikes us, on closing the book, being this great and wonderful mystery, the first and last thought in God's mind, that which from everlasting, as well as through the whole course of time, though hidden from man, was ever before Him.
JASPER AND GOLD.
In chapter 21:18, we read that "The building of the wall of it was of jasper," and then that "the city was pure gold, like unto clear glass." Now observe as to this, FIRST, that the jasper is that of which the wall, the external part of the city, is built, representing thereby, that which in the kingdom will meet the eye of those upon earth, as they look up from thence into heaven, even those dwelling there, in their glorified bodies fashioned each one like the glorious body of Christ, which, as before shown, the jasper-like light in the midst of the city expresses. Then, SECONDLY, as to the PURE GOLD, like unto clear glass, of which the city within and its street are composed, this, if the above thought as to the jasper be true, may be taken as expressing that which is internal as to the Church, namely, the divine mature, the new man in Christ Jesus, the pure mind, the moral glory within, not the Holy Ghost, the indwelling Spirit, observe, which, as before said, the river shows forth, but that which is born of the Spirit, the Spirit of Christ in His people. Thus, the gold and the jasper united form a beautiful symbol of the saints, both in spirit and in body, as they will be hereafter; and both being transparent as glass, so as to imbibe and reflect every ray of light from the throne, they thus exhibit the Church, the bride, the Lamb's wife, as a vessel through which the glory of God will shine forth on the rest of the redeemed creation outside of itself.
Then there is another thing with regard to this image, and a wonderful proof of the exquisite accuracy of God's word. It is this—that that which expresses the Church, the redeemed, is of glass (chap. 21:18-21); that which points to the Lamb is likened to crystal (chap. 21:2): one made by art, the other a native production. Then, as to that which expresses the Spirit of God, the Holy Ghost filling the body, this is described as "a pure river of water of life, clear as crystal." (Chapter 22:1.)
THE CITY AND THE STREET BOTH OF PURE GOLD. LIKE CLEAR GLASS.
In chapter 21:18, we read, "THE CITY was pure gold, like unto clear glass." Then again in verse 21, we read, THE STREET OF THE CITY Was pure gold, as it were transparent glass." Now here is a distinction which is worthy of notice, it is this:—The city is the habitable part of the New Jerusalem: the street that which links every part of the city together. And just as we dwell, and are at rest in our homes, while, on the other hand, we move to and fro, in the active callings of life, through our streets, so is it with Him who inhabits this city; He dwells, and, at the same time, He walks in His people (2 Cor. 6:16), and hence, through the street, where we are thus to conceive Him in action, the river, the symbol of the Spirit of God, is seen flowing, while on its banks the tree of life bears its fruit and its leaves both for refreshment and healing.
In this beautiful symbol do we not see the Church to be the Father's house? True it is, that the whole' of the redeemed creation, both in heaven and in earth, will be His eternal abode: but, while this is the case, is not the Church, in the highest and most blessed sense of the term, His house? Even now it is so, a spiritual house, the habitation of God through the Spirit, even of the Father, as we read in Eph. 4:6, where He is spoken of as the " One God and Father of all, who is above all, and through all, and in you all." And again, we read, “ I will dwell in them, and walk in them; and I will be their God, and they shall be my people; wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." (2 Cor. 6:16.) Such is the Church even now, and such it will be forever, when Christ's word in John 17:22, 23 is fulfilled —"The glory," says He, "which thou gavest me, I have given them, that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one"—showing the Church to be the habitation, not only of the Son, but likewise of Him whom we know as the God and Father of our Lord Jesus Christ, and at-the same time as OUR GOD AND FATHER.
THE TWELVE FOUNDATIONS.
"The wall of the city had twelve foundations." Here in so many varied and different aspects Christ is presented as the Living Stone, the Eternal Foundation, the Rock of Ages, on which the Holy Jerusalem, the Church of God, is established; each stone being garnished with every species of jewel, an additional symbol pointing to the moral perfection of Him whose life we read, whose holy and gracious ways we trace in the gospels.
Observe how it is said, in specifying these stones,."The first foundation was jasper." As to which, be it remembered, that the great leading truth, the primary doctrine in scripture, is that of the incarnation of the eternal Son; Christ must needs become man, the seed of the woman, before His heel could be bruised, the first truth revealed to Adam after he had fallen (Gem. 3), hence jasper, to which in chapter 212, Christ, the light (φωστήρ) of the city, God manifest in the flesh, is compared, is here shown as the first of the twelve stones on which the city is founded. This, observe, is the great truth which the Apostle Peter, both by word of mouth, and also in his epistle, brought forth (Matt. 16:13-20; 1 Peter 2:5-7), and hence, were we to picture this scene, we should write his name on this first stone, at the same time representing him as the angel seated thereon, at the gate. It was because of this that Christ gave him his name Peter, or Petros, (Πέρος), derived from πέτρα, a stone, evidently singling him out as the one especially chosen to declare the troth as to the person of Christ, the Living Stone on which this heavenly structure is reared.
THE TREE OF LIFE, WITH ITS FRUIT AND ITS LEAVES.
"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." Thus in chapter 22:2, we read, in accordance with what is said in Ezek. 47:12, where the earthly city and temple are delineated, "By the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed; it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for Medicine." In both of these cases these trees evidently mean the same thing, they both symbolize CHRIST, THE TRUE TREE OF LIFE. Here observe how it grows, (not one tree, but many,) in the midst of the street, the Broadway, or open place of the city (πλατεῖα), and likewise on either side of the river: in the one case exhibiting Christ in His own blessed person in the midst of His Church: in the other, mystically, or in spirit, in the hearts of His people. To Him, in both cases, the word of the psalmist applies, " He shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season: his leaf also shall not wither; and whatsoever he doeth shall prosper." (Psalm 1:3)
As to the leaves of this tree, these we read, will be for the healing of the nations, while its fruits, of twelve kinds, yielded every month, are, we believe, the portion of Israel especially; with the Church, dwelling in God, above and beyond the confines of time, where months are unknown, where there is no reckoning of times or of seasons: this symbol is far less connected than with those to whom these ordinances belong, with whom the times and the seasons are linked; and who in the kingdom will be the recipients of blessing ministered' from on high through the Church, even the fruit of His Spirit, (Gal. 5:22), the fruit of His lips who speaks peace to His people. (Isa. 57:19.) In Rev. 2:7, observe, the fruit of the tree of life, growing in the midst of the paradise of God, is presented as belonging to the heavenly people, as it is here shown to be the' food of those upon earth.
THE TWELVE ANGELS AT THE TWELVE GATES OF THE CITY.
In chapter 21:12-14, we read of twelve angels stationed at the twelve gates of the city, the names of the twelve tribes of Israel being on each gate; while in the foundations, under their feet, the names of the twelve apostles of the Lamb are inscribed. Who, it may be asked, are these angels? Who, we ask in reply, but the apostles themselves?, Can it be any but they? Can we read the promise of Christ to the twelve, “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" (Matt. 19:28), and refuse to believe it? The apostles, we repeat it, they must be, with their own names on the foundations under their feet, while on the twelve gates (this being the place where justice was administered in the cities of old), both the dignity and the jurisdiction of each is declared—the especial tribe which he governs being shown. There they are, each on his separate throne, in full view of, and in direct communication with, the throne of God and the Lamb in the center, according to the promise, not only to them, but to all; that they shall share, and at the same time, behold the glory given to Himself by. the Father. Then again, see how they stand in relation to others. Through, the gates where these enthroned ones are seated, the river of life flows forth from the throne of God and the Lamb to the nations. Thus, according to the word to the saints, that out of their belly rivers of water shall flow, they having first drunk of the stream, the gift of Him who is the fountain of life, are afterward used as the channels, or mediums, of blessing to others, as it is written, "The words of a man's mouth are as deep waters, and the well-spring of wisdom as a flowing brook." (Prov. 18:4.)
Should there be any question as to whether these angels express the apostles, be it remembered, that the word ἄγγελος, rendered both "angel" and "messenger," is a name, not of nature, but of office. This then being the case, it belongs, not only to such as are commonly termed angels in scripture, but also to men, to any one bearing a message from God, as in the case of John the Baptist (Matt. 11:10), or from man, as in the case of the two disciples sent by him to make inquiry as to the mission of Jesus. (Luke 7:24.) Observe in both of these cases the word in the original is ἄγγελος, meaning either angel or messenger, the latter being our rendering thereof. True it is, that usually it does not mean a human "messenger," and that in 1 Cor. 4:9; 13:1; Heb. 2., the distinction is definitely drawn between angels and men; but this does not, alter the question, because we have after all to judge by the context as to what meaning we must attach to the word. As to the apostles, these were to all intents angels, or messengers, as the word "apostle" (from ἀποστέλλω, "to send") implies; and that we should here find them each reigning over a portion of his own former people on earth, is what. we might expect in a vision of this kind, the object of which is to present the Church associated with Christ in His glory: for while the apostles are especially noticed, and given a prominent place in the scene, as marking the link between Israel on earth and the heavenly people; they represent the whole body, the Church in her place of royal dominion, thereby showing that each individual of this august assembly, in different measures, will share the glory given by the Father in the first place to the Son, and then by the Son to the brethren. This it is which is meant by "reigning in life" (Rom. 5:17), that is, reigning together, and in association with Him who is essentially "the life" (John 14:6), and at the same time "our life" (Col. 3:4), the life of all who trust in His name. Divine government, however, is not all that we here see. True, this is shown by the throne of God in the center, as well as by the twelve thrones at the gates; but while it is so, the Church is here presented shining forth in the moral beauty and excellence of Him to whom she owes her being and blessedness, the bright and beauteous reflection and image of Him who loved her and gave Himself for her, and who never will rest till He brings her to be with Himself, His associate both in His joy and His glory, the beloved and honored partaker of all that has been given to Him by the Father.
NO NIGHT THERE.
In chapter 21:25, we read, "There shall be no night there;" and again, chapter xxii. 5, the same words are repeated, though in another sense altogether, "There shall be no night there." As to which observe, there are two things to consider. FIRST, that the gates of fortified cities, in order to secure them from danger and fear, are wont to be closed "by day," that is, before sunset. Not so in the heavenly city; "The gates of it shall not be shut at all by day: for there shall be no night there." Not that we are to imagine these gates as having doors hung thereon, as though they could ever be shut, or of day contrasted with night, where, as we here see, night will not exist. The Spirit therefore speaks in this negative way, contrasting heaven with earth on these points, in order to show the total absence both of danger and darkness in the city of God. As to the gates, mark the distinction between a door and a gate (the latter meaning a gateway or portal), this is definitely shown in Neh. 6:1, where it is said, "At that time I had not set-up the doors upon the gates." Further, observe, these words are connected with what is said as to the homage of the nations and kings of the earth in that day, and also as to the exclusion of all that is evil from the heavenly city. Now the Church has everything to fear, both from the powers, and from the defiling touch of a world that lies in the wicked one. But in the day of the Lord it will be different. Then the gates of the city may without fear be left open, seeing that there will be nothing around to alarm, nothing with into defile. So far from this, the nations and kings will bring unto it their glory and honor, while naught will be suffered to enter that worketh abomination or maketh a lie.
SECONDLY, with regard to the same words in chapter 22:5, "There shall be no night there," these show the Church as a body "full of light" (Luke 11:34-36), the home of Him whose glory far eclipses that, of the sun, as we read, "the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." (Chapter 21:23.)
THE CITY, THE CAMP IN THE WILDERNESS, AND BREASTPLATE OF JUDGMENT.
The holy Jerusalem, we read, is four square; so also is the breastplate of judgment (Ex. 28:16), and as the gates, the foundations, and angels stand in relation to the glory of God in the midst of the city, three on each side-so do the gems in the breastplate with regard to the Urim and Thummim e. light and perfection) set in the center there off. And not only so, but in the camp, (which though four sided, is not four square, like the city or breastplate, but oblong), the tribes are ranged in the same way round the tabernacle, the abode of the Shekinah, or glory. Thus, both in type and in symbol, the purpose of God is most blessedly shown, namely, to gather together all things in Christ, both which are in heaven and which are on earth, even in Him.,
Of the Urim and Thummim but little is known; we venture however to ask, in reference to it, what means the one stone in Zech. 3:9, laid before Joshua the high priest, with those seven eyes graven thereon by the Lord? Seven is the number of perfection, while the eye, "the light of the body," expresses divine wisdom, heavenly light. These SEVEN EYES, therefore, like those of the Lamb in Rev. 5:6, we believe to be the symbol of perfect intelligence, of the mind, the wisdom of God; in a word, we believe them to be the URIM AND THUMMIM, LIGHT AND PERFECTION, GOD'S ORACLE SET IN THE BREASTPLATE OF JUDGMENT, which, when the iniquity of the land is removed, as it will be, is to be consulted hereafter in Israel, the eyes, by some miraculous means, some light, or, peculiar expression thereof; it may be, enabling the high priest to understand the Lord's mind in each case, when he comes to consult Him. In this chapter we find the priesthood restored, and the charge of God's house committed to Joshua, he having his filthy garments taken away; which being the case, is it likely that that which se. especially characterizes the holy garments (the breastplate especially), which he receives in their stead, should be left without notice, or that the seven eyes on this stone should be anything less than the Urim and Thummim?