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 The New Jerusalem



As the opening chapters of Genesis served to introduce the tree of knowledge and the curse on the earth, so the closing chapters of the Book of Revelation serves to introduce a new earth and the tree of life. The closing chapters of Revelation also serve to introduce a new heaven and a new Jerusalem. Much of chapters 21 and 22 are devoted to the detailed description of the New Jerusalem. In great detail the city is described in its height and length and ornamentation. The light of it (Jesus), the water of it (water of life) and the gates of it (with their names, positions and ornamentation) are described.

Many Bible expositors have sided with an interpretive view that is best described as allegorical. This can be seen when we explore what the expositors have written about the New Jerusalem as described in Revelation 21 and 22. For example, Adam Clarke wrote that concerning the exact measurements of the New Jerusalem, as provided by God to John, that each side was, "equal, consequently the length and breadth were equal; and its height is here said to be equal to its length. It is hard to say how this should be understood. It cannot mean the height of the buildings, nor of the walls, for neither houses nor walls could be twelve thousand furlongs in height; some think this means the distance from the plain country to the place where the city stood. But what need is there of attempting to determine such measures in such a visionary representation?"

Even the esteemed International Standard Bible Encyclopedia ( henceforth will be referred to as the ISBE ) says of the New Jerusalem that the "conception is based on prophecies which predict a glorious future to Jerusalem after the judgment (Isa 52:1). In Revelation, however, it is not descriptive of any actual locality on earth, but allegorically depicts the final state of the church ("the bride," "the wife of the Lamb," Re 21:2,9), when the new heaven and the new earth shall have come into being."

Clearly the ISBE has not taken GodÂ’s word at face value when it comes to Revelation. The editors of the ISBE have chosen in this instance to side with the theologians of the broad way of the allegorical method. Several interpretive methods have lead to the adoption of the allegorical method of exposition and interpretation. Kingdom Theology ( made popular by the Rhema School of Word Faith Movement ), Preterism ( best represented today by the likes of Dr. RC Sproul of Ligonier Ministries , www.ligonier.org ) and the Historicist method ( held by many of the Reformers like Martin Luther and John Wycliffe ) have all leaned away from the plain meaning and literal interpretation of the New Jerusalem.

Albert Barnes, a historicist, says of the New Jerusalem, "The whole of chapter 21, and the first five verses of chapter 22, relate to scenes beyond the judgment, and are descriptive of the happy and triumphant state of the redeemed church, when all its conflicts shall have ceased, and all its enemies shall have been destroyed. That happy state is depicted under the image of a beautiful city, of which Jerusalem was the emblem, and it was disclosed to John by a vision of that city--the New Jerusalem--descending from heaven."

Albert Barnes and the other Historicists have held to an interpretive method that falls somewhere between the futurists and the preterists. They appear to mistake the many foreshadowings of things to come ( in the repetitive cycles of history ) as fulfillments of Bible prophecy. Many in this school of thought have leaned towards the Day-Year Theory, which leads to date setting.

I would rather lean towards the conservative, dispensational and literal interpretation of scripture. The Conservative Theological Society ( found online at http://www.conservativeonline.org ) is an extension of Tyndale Theological Seminary & Biblical Institute, and they state on their website, "The key problem for historicism is the need to constrain the events of the book of Revelation into the historic mold brought to the text by the interpreter. Since different interpreters give priority and attention to different historical events or geographical regions, the results predictably vary.Moreover, when the chain of events of the book mismatch those of the historic period, there is the need to leave literal interpretation for the flexibility of spiritual interpretation. Thus, an inconsistent interpretive approach results."

The conservative, dispensational and literal interpretation of scripture leads to a consistent literal interpretation and a clear distinction between Israel and the Church. Therefore, if God has given us the exact measurements of the New Jerusalem, we can be assured that is the accurate truth.

Other themes in the final two chapters of the Book of Revelation include the tree of life, the judgment of the wicked, and Christ's coming and eternity. The tree of life is an amazing tree. It is described as growing by, on, in, and over the river of life. It bares fruit in each of the twelve months of the year. (The number 12 is a dominant number throughout the Book of Revelation. There are 12 gates and 12 tribes and 12 apostles and even the measurements of the New Jerusalem itself are multiples of 12. Many have noted that 12 appears to be the number of completion in God's eternal administration. )

To those who say that the Book of Revelation is simply too difficult to understand, I would simply point out verse 10 of chapter 22, when the angel tells John, "Seal not the sayings of the prophecy of this book". Others have added to what is written, their own foreign and extra Biblical ideas.

Still, others have simply discarded the Book of Revelation, to which God would say, "If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." (Rev 22:18-19).

Two final notes would be that an invitation is given to "whosoever will". Any evangelist worth his salt would be remiss in not observing this invitation. It is a simple act of the will. God has given us free will. Though many may walk in dark disbelief, if one would simply exercise his will, he could ask God for the spiritual eyes to see the truth of God's word and promise. "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." (Rev 22:17).

Finally, we see God's stamp of approval on our hopes and expectations, our anxiousness for his return, for even the beloved John felt this and was allowed of God to publish the sentiment in the closing verses of the Bible. Though Christ has assured his second coming, John says, "Even so, come, Lord Jesus." (Rev 22:20)

Sources...

1- Jamieson, Fausset, and Brown Commentary ( OLB Software )

2- Notes on the New Testament by Albert Barnes ( OLB Software )

3- Commentary on the Bible by Adam Clarke ( OLB Software )

4- Annotations upon the Holy Bible by Matthew Poole ( OLB Software )

5- Spirit and Truth.org
a- http://spiritandtruth.org/spirit/doctrine.htm
b- http://spiritandtruth.org/teaching/Book_of_Revelation/commentary/htm/021204.htm

6- The Conservative Theological Society :: Conservative, Dispensational, Literal
http://www.conservativeonline.org

7- The International Standard Bible Encyclopedia - from the OLB

8- OLB Software - The OnLine Bible Software Deluxe Package
http://www.online-bible.com/maconlinebible.html