THE GLORY AND BEAUTY OF THE HOLY CITY, THE NEW JERUSALEM.

Carried away in the spirit. Rev.21v10.

One of the seven angels, who had received one of the seven vials of God’s wrath in Rev.15v1., carried John into the wilderness to see the harlot Babylon, and God’s judgement on that evil city, in Rev.17v1.. In Rev.21v9,10., one of these seven angels carries John “away in the spirit to a great and high mountain,” (Ezek.8v3. 40v2. Comp. Mt.4v8.) and showed him “that great city, the holy Jerusalem, descending out of Heaven from God.” (These seven angels who pour out the Vials, may be different angels from the seven great angels that stand before God, who are mentioned in Rev.1v4. 5v6. 8v2. and Zech.4v10.) The “numphe,” the “bride,” is seen in sharp contrast with the “porne,” the “harlot.” John is invited to see, “the bride the wife of the Lamb,” and sees the New Jerusalem, the place where the bride of Christ will live. The New Jerusalem was briefly mentioned in Rev.21v2., here from Rev.21v9 to 22v5., there is an extended description of the beautiful holy city The description of a bride has twice been used in Rev.19v7. and 21v2., here in Rev.21v9., we read, “the bride the wife of the Lamb,” “ten numphen ten gunaika tou arniou,” the Church, which has been like a bride in waiting, now comes into a full and perfect relationship with Jesus, her Lord.

The words, “He carried me away in the spirit,” “apenegken me en pneumati,” which are used in Rev.17v3., and here in Rev.21v10., are full of significance, and reveal what is possible in the Spirit-filled life. Paul had a similar experience of the glories of Heaven in 2Cor.12v1-4., and heard unspeakable words which it was not lawful for him to repeat. On that occasion, Paul said he did not know whether he was in the body, or out of the body, John, however, knew that he was “carried away in the spirit.” See also Rev.1v10. and 4v1,2., where John is said to be “in the spirit,” which preceded “the spirit of wisdom and revelation,” which conveyed these important prophetic revelations. Eph.1v17.

The enormous size of the New Jerusalem.

The wall is said to be “a hundred and forty and four cubits” high; that would be 216 feet high; which is low in comparison with the height of the city. “According to the measure of a man, that is, of an angel,” means though the city was measured by an angel, a human measuring standard was employed. The city “lieth foursquare,” as in Ezek.48v16,20., however, it is not clear if the 1500 miles (12,000 furlongs) is the combined measurement of each of the four sides and height, or the sum total. If the city was 1,500 miles square it would cover an area twice the size of India. If the city was 300miles square and 300 miles high, 1,500 miles in total, it would still be an enormous city. One thing is sure, this city will be large enough for all. John.14v1ff.. Some say that the city is a cube, others think that it is pyramid shaped. The exact words that are used for the measurement of the city, “mekos,” length; “hupsos,” height; and “platos,” width, are applied to Christ's love in Eph.3v18., with “bathos,” depth, added.

The glory that pervades our eternal home.

The holy city, our heavenly home, glows with the indescribable dazzling radiance of the glory of God. God's very presence fills and permeates it and all the people within her. The brilliance of the light is likened to the most precious jasper stone, possibly the sparkling brilliance of a diamond, and with the pure clear crystalline brightness of a crystal; John is lost for words to describe the beauty and glory of what he saw. We see our Father's face and serve, “latreuousin,” and worship Him forever, and our bliss is complete. Rev.22v3,5 The city shone with a radiance like gold and all manner of precious stones are visible in the foundations of the city. Eight of these stones are mentioned in the High Priest's breastplate. Ex.28v17-20; 39v10ff.; Eze.28v13; Isa.54v11f.. Swete sums up the colour of the stones as, blue stones, sapphire, jacinth, amethyst; green stones, jasper, chalcedony, emerald, beryl, topaz, chrysoprase; red stones, sardonyx, sardius; yellow stones, chrysolite. This description may not be totally correct, but the size, brilliancy, and great variety of these stones will have to be seen to be appreciated.

Twelve angels are at the twelve gates to the New Jerusalem, “gate,” is “pulon,” from “pule,” a large gate. Rev.21v12,13,15,25. 22v14. See Lk.16v20. Acts.14v13.. The names of the twelve tribes of Israel are written on the gates, one for each tribe, as in Ezek.48v30-35.. Rev.7v1-8. Twelve pearls, “dodeka margaritai,” are the gates of the city. Rev.21v21.

The twelve foundations have the names of the twelve apostles of the Lamb written upon them, twelve Israelites. Jesus had spoken of twelve thrones for the apostles. Mt.19v28. We wonder which name replaced that of Judas, was it Matthias, or Paul? The fact that the twelve apostles of the Lamb have their names in the foundation of the new Jerusalem, shows that the Christian Church has a prominent part in the running of God's kingdom. doubtless the faithful of the Old Testament will have their place in this kingdom and heavenly city. Though there does not seem to be the same distinction between earth and Heaven in the ages of ages, for God tabernacles with men on earth, and His heavenly city is transported to earth. This city is without doubt a literal city, and it is of the most tremendous proportions. Some think that this capital city of God's creation will be shaped like a pyramid, the Chinese beggar boys of Yunnan Fu saw it as three cities one on top of another, combined into one city. The thing that we need to note is that nothing that defiles shall enter it. Christian this is your home. Jn.14v1-6.

The Almighty Father and the Lamb are the Sanctuary and light of the new Jerusalem. Rev.21v22-25.

John did not see a temple sanctuary, “naon,” in the new Jerusalem, for God our Father and Jesus our Lamb are the Temple Sanctuary, and the whole city is filled with their Shekinah Glory and eternal presence, “For the Lord God the Almighty, and the Lamb are the Temple Sanctuary thereof.” In 2Cor.6v16., Paul tells us that at the present we are the sanctuary of God, but in that eternal kingdom, God the Father and the Lamb become our Sanctuary. We will then live, and move, and have our being in them in the fullest and truest sense. Acts.17v28. The atmosphere of Heaven will be filled with God and love, Finney said at his baptism in the Spirit that wave after wave of liquid love went over and over him, Heaven will be even better than his remarkable baptism in the Holy Spirit. Heaven's inhabitants will be bathed and satiated with the love of God. In Rev.21v3., God states that His tabernacle, “skene,” is with men, and He will dwell with them. “Dwell,” is “skenosei,” the future active indicative of “skenoo,” to tent, to dwell, to reside. God repeats His promise given in Rev.7v15., and in the Old Testament in Ezek.37.v27. Zech.2v10. 8v8., to eternally dwell with redeemed mankind. In Jn.1v14., “tabernacled” is “eskenosen,” the aorist of “skenoo,” speak of the incarnation of Jesus. When Jesus tabernacled amongst us, He hid the deity and full glory of His being from all but those closest to Him. Here in Rev.21v3., God the Father becomes Emmanuel, revealing the full glory of His being to us. Mt.1v23. (“Skene,” is used in Rev.13v6. 15v6., of the heavenly tabernacle of which the earthly tabernacle was a copy. Heb.8v2. 9v11.)

There shall be no night there. Rev.21v25. 22v5.

In both Rev.21v25. and 22v5., God tells us that there will be no night in the new Jerusalem, or need of sun or moon to light it, for the city is filled with the effulgent Shekinah glory of God and the Lamb, to such an extent that it puts to shame the light of the sun. Is.24v23. Rev.21v11.” Those who enter the city not only come under the shadow of the Almighty, they walk, live and move in God’s very presence and glory, a glory infinitely beyond the presence of God at the burning bush,. Those who live in and enter this city, will surely feel even more than Moses, that they need to take the shoes from off their feet, because they are standing on ground made holy with the divine presence. The choirs of angels and redeemed saints fill Heaven with beautiful melodies and thunderous and glorious majestic joyful praise. This city is filled with God, and His love and joy. God created us so that He could share with us all the treasures of His being, knowledge, wisdom and love, and rejoice in them for ever.

The river of the water of life. Rev.22v1,2,17.

“A river of water of life,” “hudor zoes,” water of life, see Rev.7v17. 21v6. 22v17. and Jn.4v14.. The Garden of Eden had a river, but it cannot be compared with the beauty and glory of this river. Gen.2v10. We read in Ezek.47v1-12. and Zech.14v8,9., of a river flowing from the sanctuary in Jerusalem during the Millennium, but that appears to be ordinary water, not the spiritual water of life referred to here in Revelation. See Joel.3v18. This water is said to be as “bright and sparkling as crystal,” it shimmers and sparkles with Divine life. This living water is “proceeding out of the throne of God and of the Lamb,” Jesus is said to share the Father's throne in Rev.3v21. 22v3, and Heb.1v3.. In Jer.2v13. God uses the metaphor of a fountain of life. Ps.36v9.

The tree of life. Rev.22v2.

There are obviously many trees of life, for they are on both sides of the river of life. “The tree of life,” “xulon zoes,” is spoken of in Gen.2v9,24., and Rev.2v7. and 22v14.. It bears, “twelve manner of fruits,” which are for “the healing of the nations;” the tree of life keeps the body of those who eat it in perfect health, and seems just as beneficial for spiritual bodies as human bodies. Adam's sin deprived us of the tree of life and so brought sickness and death into the world. Rom.5v12. In Rev.22v2., the word for “healing” is “therapeuo.” There will be no more pain and sickness, as the leaves of this tree will keep everybody at the peak of perfection. It is only given to the Trinity to have life in themselves, everybody else will have to derive their life from God. Jn.5v26. We read in Rev.22v14., that it is those who wash their robes, who are blessed and have the right to the tree of life. “Plunontes,” is the present active participle of “pluno,”. Rev.7v14.

There shall be no more curse. Rev.22v3.

“Christ has redeemed us from the curse of the Law, being made a curse for us.” Gal.3v13. There is no curse resting on believers in Jesus, Christ's blood has redeemed us, from the curse of the Law and every curse. Numb.23v23. In Rev.22v3., God says that when the ages of ages starts, the curse is finally and permanently lifted from creation. The noun “katathema,” here translated “curse,” is not found anywhere else in the New Testament, however Peter uses the verbs “katanathematizo,” in Mt.26v74., to utter curses against; and “anathematizo,” in Mk.14v71., to curse, when he invoked curses upon himself when he denied Jesus. The usual noun for curse, “anathema,” occurs in 1Cor.16v22. Gal.1v8. and Rom.9v3.

They shall serve Him: and they shall see His face,- they shall reign for ever and ever. Rev.22v4,5.

God's children serve God with unhindered service, “shall do him service,” is the future active of “latreuo,” which gives the continuous linear idea, “shall keep on serving.” In Rev.7v15., the present active indicative of “latreuo,” is used to describe the service and worship of God in Heaven. “ We read in Rev.22v4., “They shall see his face,” “opsontai to prosopon autou,” the humanity of Moses meant that this vision of God could not be given to him, because it would have caused his death. Exod.33v18-23. Jesus promised us that the pure in heart would see God face to face. Mt.5v8. Jn.17v24. 1Cor.13v12. See Heb.12v14. and Ps.17v15.. The face of God our Father is revealed in the face of Jesus. Jn.14v7-11. 2Cor.4v6. By beholding His glory we have been transfigured into His likeness. 2Cor.3v18. Rom.8v28-30. 1Jn.3v2,3.

They shall reign,” “basileusousin,” the future active of “basileuo,” this is referring to reigning in the eternal kingdom, not just the millennial reign of Rev.20v4-6.. See Rev.1v6. 2v26,27. 3v21. 5v10. Lk.22v30. The Divine Name is written on the foreheads of the overcomers as promised before. Rev.3v12. 7v3. 14v1. 22v4.

Nothing that defiles shall enter. Rev.21v27. 22v15.

We again read of those who will be excluded from the city and kingdom of God. A strong double negative, “ou me,” states that the gates of the heavenly city “shall in no wise be shut,” and that the nations bring their honour and glory into it. However, in Rev.21v27., the same strong double negative, “ou me,” states that nothing that is unclean and defiles will enter the heavenly city. “Anything unclean,” is “pan koinon,” and “koinon,” “unclean,” is used to describe something defiled or profane, as in Mk.7v2. and Act.10v14., not just what is common. Tit 1v4. “And he that. maketh an abomination and a lie.” “poion bdelugma kai pseudos;” “Bdelugma," speaks of something which is detestable and morally unclean. See Rev.21v8. “Abominable,” “ebdelugmenois,” the perfect passive participle of “bdelusso”, only occurs here and Rom.2v22., in the New Testament. It describes those who are defiled with evil. Titus.1v16. We also read in Rev.21v27., that those who make a lie, “poion pseudos,” are excluded from this city and kingdom; this is again repeated in Rev. 22v15., where “every one loving and doing a lie.” “pas philon kai poion pseudos,” is said to be outside of the city and kingdom. We read in Rev.21v8., that “all liars,” “pasin tois pseudos,” will be in the lake of fire and brimstone.

In Rev.22v15., God says the dogs, “hoi kunes,” are outside of the holy city, and God's kingdom. This speaks of impure sense-dominated people, not literal dogs, but people like the untamed and vicious scavenging dogs of the Oriental world, who live off the filth of the world. Rev.21v27. 2Kings.8v13. Ps.22v16,20. Mt.7v6. Phil.3v2. When our Lord spoke to the Syrophenician woman in Mt.15v26,27. and Mk.7v27,28., he used “kunarion,” which is a diminutive used to describe a beloved pet lap dog.

In Rev.22v15., God again mentions, “the sorcerers,” as being “outside” the holy city, which is the same as Rev.21v8., where they are said to be, “in the lake that burns with fire and brimstone, the second death.” Jesus spoke of “the outer darkness” as the place where the lost are sent. Mt.8v12. 22v13. 25v30. Jesus three times states in the Majority Text of Mk.9v44,46,48., “Where their worm dieth not, and the fire is not quenched.” Jesus is informing us that the evil the wicked love, in Hell will turn upon them and attack their inner being, and becomes like a tormenting gnawing worm within them. Jesus states that wicked people will be in Hell because they still love the evil that caused them to be confined there, even though it is like a tormenting, gnawing worm inside them that never dies. Is.66v24.

God again singles out, “every one that loves and makes a lie,” as in Rev.21v8., when He said that “all liars” would be in the lake of fire, and Rev.21v27., which states that those who make an abomination or lie will not be allowed to enter and defile the New Jerusalem. Satan uses lies to corrupt the worldling. Jn.8v44. Rom.1v25. 2Th.2v9-12. Lies should have no place in a Christian’s vocabulary. Eph.4v25.

Our Lord's personal testimony to the Revelation.

In Rev.22v16., Jesus gives a personal verification that the Revelation is from Himself. Christ speaks as, “The root and the offspring of David;” here “the offspring,” is added to, “the root of David,” of Rev.5v5.. This is a reference to the prophetic promise of Is.11v1,10., that “a root out of Jesse,” will set up the Millennial kingdom, and again restore Israel to their land. Is.11v1-12. Mt.22v42-46. In Rev10v4., God told John to seal the revelations of the seven thunders; but here in Rev.22v10., John is told not to seal the rest of the prophecies of the book, for they are open for all to read. Rev.1v3. 13v18. 17v9.

Jesus the bright and morning star.

In Rev.22v16., Jesus describes Himself as, “ho aster ho lampros ho proinos,” “the bright, the morning star,” which shall rise in the darkness of the night, to shed His light on the world. In 2Pet.1v19., Peter describes Jesus as “the day-star,” “phosphoros,” which is derived from “phos,” light, and “phero,” to bring; this is the same as the Hebrew “heylel” 1966, in Is.14v12., the “Day-star,” or “Morning-star,” (from hâlal, to shine), translated by the Latin “Lucifer” in the King James Bible. “Day-star” was the name that God gave to Satan before he fell. Is.14v12-17. Through deceit, and lust for power, the “Light-Bringer” became the Prince of Darkness. In Rev.2v28., Jesus promises to give “the morning star” to those who overcome, which appears to be Himself, Christ is the Light of the world. Jn.1v9. 8v12. Balaam prophesied that a star would come out of Jacob.Num.24v17. In Lk.1v78., the Majority Text informs us that Zechariah prophesied the amazing fact, that “the Dayspring from on high hath visited us,” when God the Word was a 3 month foetus in Mary's womb. “Dayspring,” is “anatole,” literally, “rising from on high.” See Mal.4v2.

God's open invitation to all thirsty souls.

The invitation is given to every thirsty person to come to drink. “Dipsao,” is used for spiritual thirst in John 6v35. and 7v37. and for those thirsting for the water of life in Rev.21v6. and 22v1. See Isa.55v1.. The drinking of this heavenly water depends on the will, “He that will,” “ho thelon,” and the active taking of this living water, “let him take,” “labeto,” the aorist active imperative of “lambano.” This water is freely offered to all in Rev.21v6.. God is not willing that any should perish, but that all should come to repentance and live. 2Pet.3v9. The invitation is open to all, the response is our personal responsibility.

The hearers personal choice of judgement or a benediction. Rev.22v18-21.

God warns all who read this book to take it seriously; those who trifle with its words will reap the most dreadful consequences. Rev.22v18,19. The Lord Jesus promises to come quickly to fulfil these prophecies. This could be looked at in the light of 2Pet.3v7-9., God's experience of time is not the same as ours, or it could mean that when the prophecies in this book come to pass, then the coming of the Lord will be near. Mt.24v33. However, whichever view we take, let us live in such a way that the prayer of John is ever upon our lips, and in our hearts, “Amen. Even so, come, Lord Jesus.”

In Rev.22v18,19., our Lord gives a solemn warning against perverting the prophecies of Revelation. Jesus addresses this warning to the hearers of this book, and not just to copyists or expositors of the Revelation. Commentators who distort the prophecies of Revelation do not accept our Lord's warnings in these verses, and state that Jesus did not say these words. However, it is our Lord Himself who testifies and bears solemn witness to this book, and gives the strong warning against perverting its truths and prophecies. Jesus is not referring to the New Testament, or to the Bible as a whole, though similar warnings are given elsewhere concerning rejection, corruption and perversion of the Scriptures. This warning has certainly been needed, and often little heeded, if we are to judge from the many wilful perversions that Revelation has received at the hands of both copyists and expositors. Our Lord warns that plagues and the loss of the tree of life and our heavenly inheritance are possible through perversion of this book. We need to tremble at this Word of the Lord. Is.66v2.

The Holy Spirit and the bride, cry ceaselessly, with intense personal desire for Jesus to return, “come,” is “erchou”, the present middle imperative of “erchomai”, which Jesus had just promised twice to do. Jesus had warned the seven churches in Asia that He would come quickly to deal with the problems and wickedness in them. Rev.2v5,16. 3v11. This obviously had an almost immediate fulfilment. However, when Jesus promises in Rev.22v7,20., “and behold, I come quickly.” the adverb “quickly,” “tachu” 5035, can be interpreted to mean a much longer time period. It can be viewed in the light of eternity and the time scale of God, as Peter warns in 2Pet.3v7-9., and Moses states in Ps.90v4.. Jesus could also be simply saying, as He did in Mt.24v33., that when these prophecies start to come to pass, His coming will be “near, even at the doors.” Mk.13v29. Lk.21v31. John expresses total confidence and joy in our Lord's promise to return quickly and prays, “Amen: come, Lord Jesus.” In 1Cor.16v22., “Maranatha,” is the Aramaic equivalent of the prayer of John, “come, Lord Jesus.” Paul loved, longed, and looked forward to our Lord's second coming, and so should we. 2Tim.4v8. Tit.2v13.

John follows Paul’s example and finishes Revelation with a benediction of grace upon all who have listened to the reading of the book. “The grace of the Lord Jesus be with all the saints.” Rev.22v20,21. Heb.13v25. The Received Text reads, “with you all,” the Majority Text reads, “with all the saints.” “The saints,” “hoi hagioi,” is John's usual description for believers in Revelation. Rev.8v3,4. 11v18. 13v7,10. 14v12. 16v6. 17v6. 18v20,24. 19v8. 20v9. All who read this book with an open seeking obedient heart will have a special benediction upon them. “Blessed is he that keepeth the words of the prophecy of this book.”



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