College Press Bible Study Textbook Series
Revelation 21:9-27
Strauss-' Comments
The Vision of the New Jerusalem
Chapter Revelation 21:9-27
The heavenly messenger who bore the seven bowls of anger appeared again. John was invited to see the bride, the wife of the Lamb. Keep in mind that John saw the new Jerusalem coming downas a bride having been adorned for her husband. Now, John is commanded to Come, I will show you the bride, the wife of the Lamb.
This verse through Revelation 22:5 gives us the description of the city.
What did the angel show John on the great and high mountain? Here we have a clear identification of the Church of Jesus Christ as being object of the imagery of New Jerusalem (also the bride). New Jerusalem is no utopia where men live in peace which they have created by intelligent planning, and rational discussion; it is rather the body of Christ His triumphant Church. (See Revelation 17:7 where John speaks of his vision of the great harlot city).
The city of the redeemer has a permanent quality which all mortal cities lack. Having (permanent possession) the glory (this is the very presence of the living God - Exodus 40:34) of God; the light of it was like. jasper. The jasper was the last stone on the breastplate of the High Priest. It was used in the walls of New Jerusalem Revelation 21:8; and also the foundation of the city where new men dwell.
The following block of scripture, in which we find the figurative description of the house of the holy, is largely self-interpreting. All of the things which men value are used in the construction of the city. (See Ezekiel 48:31 ff.) The number twelve appears repeatedly throughout this section. It was probably a symbol of perfection. The measurements given are unfamiliar to most of us. Revelation 21:16 mentions 12,000 furlongs. This distance would be approximately 1238 miles. Revelation 21:17 speaks of 44 cubits. Originally a cubit was represented by the distance between the elbow and the tip of the middle finger (approximately 18 inches).
Only the ones having been written in the Lamb's scroll of life shall inhabit the holy city.
We shall provide a skeleton outline of the chapter.
I.
The Description of the Spiritual Conditions which exists in the City Revelation 21:2-8.
1.
From God, not man; Revelation 21:2.
2.
Tabernacle of God among men, Revelation 21:3.
3.
No Pain nor sorrow, Revelation 21:4.
4.
New Revelation 2:5.
5.
Eternal Life, Revelation 2:6.
6.
For those who are more than conquerors, Revelation 2:7-8.
II.
Physical Description of the City, Revelation 21:9 to Revelation 22:5.
1.
The Bride, the wife of the Lamb, Revelation 22:5.
2.
Perfect Cube of 1500 miles, Revelation 22:16-17.
3.
12 Gates represents 12 tribes of Israel, Revelation 22:12-13.
4.
12 Foundations, 12 Apostles, Revelation 22:14.
5.
No physical Temple, Revelation 21:22.
6.
Glory of God lights the city, Revelation 21:23; Revelation 22:5.
III.
The Unique Marks of Identification of the City.
1.
The City of God, place where the saved dwell.
2.
The Body of Christ.
Discussion Questions
Chapter 21
1.
What is the origin of the holy city according to Revelation 21:2?
2.
What other N.T. book uses the metaphor of the church as the bride - see Revelation 21:2?
3.
Discuss the relationship of human efforts to create a better world and the fact that only God can make things new - Revelation 21:5.
4.
What does Revelation 21:7 say for or against the denominational doctrine of once in grace always in grace?
5.
Are the bride and the new Jerusalem the same - Revelation 21:9?
6.
What other city did John see in a vision - Revelation 21:10?
7.
Discuss the physical imagery John used to describe the spiritual city of God in chap. 21.
8.
What hope would chp. 21 have given the persecuted Church in the 1st century? What hope does it give us today?
Special Study
Jerusalem in History and Imagery
Jeremiah cried outIs it nothing to you all ye who pass by (Lamentations 1:12) as he observed the city of Jerusalem in ruin. The greatest events in human history have occurred in that city.
The twentieth century man's eyes are filled full of slain cities. The city of Jerusalem has been slain often. God chose to erect the throne of His kingdom outside the walls of that city. Jerusalem (in fact all of Palestine) is strategically (geographical) located - (see F. M. Abel, Geographie de la Palestine, 2 volumes, Paris, Libraire Lecoffre, and his Historie de la Palestine depuis la conquête d-'alexandre jusqua -l-'envasion Arabe, 2 vols, Paris, 1952. The religious significance of Salem of the Jebusites is of the utmost importance in biblical history. The Archaeological and topographical importance of the city of David is beyond dispute. Contemporary Jerusalem is symbolic of divided mankind. The city of the great king is now dominated by those who reject Him as Lord.
Jerusalem is mentioned six hundred and forty four times in the O.T. alone. It is, without question, the most important city in both the O.T. and N.T. Before Jerusalem became the biblical symbol of the City of God (Revelation 21:1 ff) it was populated by the Jebusites (see Joshua 15:36; Judges 19:10-11; 1 Chronicles 11:4). The Jebusites either retook the fortification, or else had never lost it, because David took the strong hold (2 Samuel 5:6-7). Solomon made bond servants out of the Jebusites (1 Kings 9:20).
The Hebrew etymology of Yerushalaim is impossible to determine with certainty. But it is clear that part of the word is composed of shalem, peace.
Ancient Jerusalem stood on four different hills. Contemporary topographical research has necessitated that many traditional terms and identification be corrected. There are three valleys which surround Jerusalem. The Kidron (or the valley of Jehoshaphatsee Joel 3:1 ffthis valley is the valley of God's judgment) is three miles long and divides Jerusalem from the mount of Olives. The valley of the cheesemakers (The Tyropoean valley) separates the western and eastern hills. The Hinnom valley was the western and southern boundaries of Jerusalem. It is called the valley of the sons of Hinnom (Ge-Hinnom). This valley was the central location of Molech worship; and later it became the place where the city refuse was burned. (Note this imagery in order to better understand why it was one of the N.T. words for Hell!)
Archaeological excavation has enabled scholars to basically reconstruct the pre-Israelite period of the city. The Israelite period can be reconstructed both from the biblical records and the illumination which archaeology provides. The major excavations have been carried on by Wilson-Warner (1867-70), Schick-Guthe (1880-81), Bliss-Dickie (1894-97), Parker (1909-11), Weill (1913-14, 1923), Macalister-Duncan (1923-25), and Cranfoot (1927-28).
Archaeology and exegesis of the biblical text are complimentary in asserting that ancient Jerusalem was on Ophel. The writer of Chronicles states that Ophel was strongly fortified (2 Chronicles 27:3). Manasseh built an outer wall to the city of Davidand compassed Ophel about with it and raised it up to a very great height (2 Chronicles 33:14). Excavators have uncovered long stretches of the walls of the city. Josephus (Antiquities, chp. 7, iii, 2) states that David surrounded this city with walls, and named the city after himself (the city of David). Some of the unearthed walls run the length of Ophel, and are twenty four feet thick in some places. (We cannot here consider the more complicated problem of the range of application of the term Zion, but see the bibliography below.)
Jerusalem was rebuilt on the old location after the exile (Nehemiah 2:11-15, and chp. 5-7). After the destruction of Jerusalem in 70 A.D. by Titus, the Roman generalJerusalem has anew history which is not our concern in this brief appendix.
The city of the great King provides a vantage point for looking eastward and westward. This is the point at which God chose to enter human history in the fullness of time (Galatians 4:4). It was the point of origin of the church, the place where the Gospel was first preached. Christ told His disciples to begin at Jerusalem and go to the uttermost parts of the earth (Acts 1:8). The way of the witnesses began at Jerusalem!
Both the city of Jerusalem and The Temple play a great part in the imagery of etchings, great music, and for our special concern, The Revelation. (For excellent introductions to The Temple see Parrot's work listed in the bibliography and G. Ernest Wright's The Temple in Palestine - Syria, pp. 169 - reprinted in The Biblical Archaeologist Reader, edited by G. Ernest Wright and David Noel Freedman, N.Y. Doubleday and Co., Inc., (paperback).
Jerusalem is called The Holy City in Matthew 4:5; Matthew 27:53. This secondary name was utilized by the author of beautiful song, The Holy City. Note the imagery in the words!
Last nite I lay asleeping, there came a dream so fair,
I stood in old Jerusalem, beside the Temple there,
I heard the children singing, and ever as they sang
Methought the voice of angels in heaven in answer rang,
Methought the voice of angels in heaven in answer rang,
Jerusalem! Jerusalem, Hark, how the angels sing,
Hosanna in the highest, Hosanna to the King!
And then me thought my dream was changed,
The streets no longer rang,
Hushed were the glad hosannas the little children sang.
The sun grew dark with mystery, the morn was cold and chill,
As the shadow of a cross arose upon a lonely hill,
As the shadow of a cross arose upon a lonely hill,
Jerusalem! Jerusalem, Lift up your gates and sing,
Hosanna in the highest, Hosanna to your King.
And once again my dream was changed,
New earth there seemed to be,
I saw the Holy City, beside the tideless sea,
The light of God was on its streets, its gates were open wide,
And all who would might enter in, and no one was denied,
No need for moon or stars my night, nor sun to shine by day,
It was the New Jerusalem that would not pass away,
It was the New Jerusalem, that would not pass away,
Jerusalem! Jerusalem, Sing for the night is o-'er,
Hosanna in the highest, Hosanna for evermore,
Hosanna in the highest, Hosanna to your King!
The words of our Lord show His compassion, yet stern judgment of the Holy City. O Jerusalem, Jerusalem, that killeth the prophets and stoneth them that are sent unto her. Behold, your house is left unto you desolate (Matthew 23:37 f). The Holy Spirit directed John to use the imagery of the holy city or the new Jerusalem in Revelation 21:1 ff). It was in Jerusalem that The Temple, as place of worship, existed; the place of sacrifice was established; the Sanhedrin, Priests, Prophets, Apostles, and our Lord walked. God chose this point as the center from which biblical Christianity was to be taken into all the world. Jerusalem, thus began as a Jebusite fortification and ended up as the symbol of the City of God. In this city there is no sin present. The great victory of God in Christ has enabled the conquerors through Christ to dwell in the city where there is no death, tears, nor fears. Paradise Lost (Genesis, chp. 3f) has now become Paradise Regained through the atoning power of the blood of the Lamb. Only they that are written in the Lamb's book of life shall inhabit the new Jerusalem!
Bibliography for Further Study
Check the Westminster Atlas - new edition, and Grollenberg, Atlas of The Bible. The following Journals are in imperative minimum for relevant, recent information. The Israel Exploration Journal; Journal of Near Eastern Studies; Palestine Exploration Quarterly; Revue Biblique; and all relevant information from The Palestine Department of Antiquities, Jerusalem, Israel.
J. Simons, The Geographical and Topographical Texts of The O.T. 1958, E. J, Brill, Netherlands, Leiden.
J. Simons, Jerusalem in The Old Testament Researches and Theories, E. J. Brill, Leiden, Netherlands.
L. H. Vincent and A.M. Steve, Jerusalem de l-'Ancien Testament, Vol. 1 Archaologie de la Ville - 1954 - Vol. II Le Temple, Evolution historique et Monumentale de la ville. E. J. Brill, Leiden, The Netherlands.
M. Avi Yonah, editor, The Book of Jerusalem, Vol. l, The Natural Conditions and the History of the City from Its origins to the destruction of the second Temple - 1956, E. J. Brill, Leiden, Netherlands.
(The older works of G. A. Smith, Jerusalem, From Earliest Time to 70 A.D. 2 vols. and J. W. McGarvey, Land of The Bible, are no longer adequate for serious advanced study of this subject, but can be consulted with profit by those studying in this area for the first time.)
Note: Sermon Suggestions
The Seven Matchless Marvels of The City of God
(See Edward A. McDowell, The Meaning and Message of the Book of Revelation, Broadman, pp. 212).
These seven characteristics can be developed individually or as a theme sermon discussing all seven features.
1.
The New Jerusalem is perfect in her glory. One could study the O.T. and N.T. doctrine of the glory of God, the dwelling place of God, etc.
2.
The New Jerusalem is a city of perfect worship. (See the Special Study on Worship). Study the O.T. and N.T. teaching about God's revealed form and content of worship which is acceptable to him. Study also non-biblical forms of worship and non-Christian religions and their forms of worship.
3.
The New Jerusalem is perfect in its universality. All you who accept Jesus as Lord shall dwell here regardless of nationality, education, degree of wealth, or color.
4.
The New Jerusalem is perfect in its holiness. The inhabitants are all pure because Christ has presented His spotless bride to the Father. This city is not a utopia which has been created by social engineering, but rather is the city of God. God has eliminated all traces of sin, both in man and the whole of creation (see Romans 8:18-25the whole creation groaneth and travaileth in pain together until now. More than man was effected by the Fall, the whole creation was involved).
5.
The New Jerusalem is the city of perfect life. What would a perfect life be like? What do we think would be involved in a perfect life in Christ? List both positive (things that would be) and negative (things that would not be) characteristics.
6.
The New Jerusalem is the city of perfect light. The metaphor of light is used in non-Christian religions, in the literature of the Qumran Community (Dead Sea Scrolls), and in the Word of God. John said in him was life; and the life was the light of men. And the light shineth in darkness Revelation 21:9 - There was the true light - even the light which lighteth every man, coming into the world. (John 1:4-5; John 1:9.) Jesus Christ said, I am the light of the World(See also the theme of Light in I John).
7.
The New Jerusalem is the city of perfect dominion. Originally God gave man dominion over all creation. Sin came and marred this God given right to reign over the things of creation. Now, in the city of God, sin has been cast out. Perfection is regained. Man now serves and worships the Lord God of creation and redemption. They shall reign forever and ever.
Note: An excellent study of the Biblical Theology of Newness can be found in Roy A. Harrisville, The Concept of Newness in the New Testament, an Augsburg Publishing House Theological Monograph, Minneapolis, Minnesota, 1960.
Concerning the biblical vocabulary for newness there has been propagated some erroneous lexicographical information through R. C. Trench, Synonyms of The New Testament, 9th edition, Eerdmans, Grand Rapids, Michigan, 1953, pp. 219-225; Hermann Cremer, Biblico-Theological Lexicon of New Testament Greek, T. T. Clark, Edinburgh. This lexicon gives the Hebrew (O.T.) Word and the Greek Word used to translate it. It is now dated by Kittel's Wörterbuch, but is an excellent beginning study in vital Biblical Theology Vocabulary, as it enables one to begin tracing biblical terms from Hebrew O.T. through Septuagint to the New Testament.
Johannes Behm wrote the article covering the vocabulary kainos and neos in Kittel's Theologisches Wörterbuch zum neuen Testament, Stuttgart, Germany and its deficiencies demanded further investigation. Dr. Harrisville's work fulfills that need. The Following data shows the content of the monograph. There is much excellent preaching and teaching data in this work.