Chapters 20-22
THE MILLENIUM AND BEYOND
“Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” (Rev.20: 6)
“And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.”
(1 Cor. 15: 28)
INTRODUCTION
The exegesis of the complex chapters 20-22 has caused many debates and even more dogmatism. The prolific use of symbology negates an over literalist approach and use of the literary device of hysteron-proteron (the arrangement of events in reverse of their logical order) has added to the confusion.
The author has decided therefore, to facilitate the exposition by departing from the usual verse by verse approach and to treat the last three chapters as a textual unit. If the correct questions are asked, then provided we apply hermeneutical principles, we should arrive at a satisfactory understanding.
The first question we need to ask is – Why is Satan is released after having been safely bound for a thousand years? He is confined in the first place to stop him from deluding the nations again. This plainly implies that throughout the thousand years there will be a considerable world population which would otherwise be susceptible to the attacks of Satan, and therefore a population over and above the conquerors, who have proved themselves impervious to these attacks. This impression is immediately confirmed by the twice-repeated statement that the conquerors are to reign with Christ, since it would be a singularly empty recognition of their services if they were to reign over a world of which they were the sole inhabitants. If we take these statements seriously, as indeed we must, it inevitably follows that the commentaries are wrong which treat the battle of the previous chapter as the end of world history and the wiping out of all members of the human race who have not lost their lives in the great martyrdom. The battle is the end of something, but not that sort of end; for the nations as a whole survive it. Now it cannot be argued that in this respect the present chapter is isolated from the rest of the book and at variance with it. What is here declared as a fact is no more than has already been promised. The conquerors have been told that they are to be kings and priests (1: 6; 5: 10), to reign on earth (5: 10), to have “authority over the nations…to smash them with an iron rod” (2: 27; cp.12: 5). This last quote reminds us that the nations are those mentioned in the second psalm, who rise in their wrath against the Lord and his Christ (11: 18).
They are the peoples among whom Christians were living, from whom they themselves had been ransomed (5: 9; 7: 9), and by whom they were to be persecuted (11: 2). They were the peoples made drunk and seduced by the great whore (14: 8; 17: 15; 18: 3,23). But they were also the peoples to whom John was bidden to speak his prophetic message (10: 11), to whom the angel of the eternal gospel was sent (14: 6), whose conversion the martyrs have confidently celebrated (15: 4), and who are now given the assurance of future freedom from Satan’s deceptions.
The smashing of the nations therefore cannot mean disappearance from the face of the earth, but rather the breaking of that political power which, with the undergirding of idolatrous religion and materialist seduction, has organised them into resistance to the sovereignty of God.
BACK TO THE GARDEN
God’s angel implemented the incarceration of Satan, it must therefore follow that he is also released by God’s angel. The liberation of Satan finds its counterpart in the introduction of the serpent into the Garden of Eden (Gen.3: 1).
The last visions in Revelation present an idyllic paradise, a picture of Eden restored with a similar enjoyment of communion between mortal and divine beings that Adam must have experienced. It is the immortalised martyrs that diffuse and mediate Christ’s redemptive activity throughout the world. Through them the nations are brought to God and made fit to be presented to God. Whatever else may have stopped, the work of the gospel continues in each successive generation. For generations there must be. The world of the millennium is not a deathless world. Death and Hades are destroyed only when the thousand years are over (20: 14).
THE SERPENT IN PARADISE
The reintroduction of the serpent (Satan) into the picture serves as a test for mankind. It is once again the ultimate test that led to original sin – the desire to “be like God” (Gen.3: 5). That explains why the rebellion focuses on the beloved city (20: 9), for it is in the midst of the city that the tree of life is situated (22: 2 cp. Gen.3: 3). This is obviously highly symbolic language – the tree of life can be none other than Christ himself. By his death he transformed the tree he was nailed to (Gal.3: 13) into a life giving force. We are to understand then that this is an attack on Christ and his saints.
One way of man becoming morally independent and master of his own destiny is by abrogating to himself the power that rightly belongs to God. Another way is by replacing God with something that is not God. A third way is to destroy God. This is of course folly. Even if it were possible to destroy God (which it is not), humankind would perish, because without divine intervention sinful man carries the seeds of his own nemesis. Despite the stupidity of such action, the insurgents seem to have convinced themselves that it is possible to defeat the peaceful camp of the saints. In the past the enemies of God were allowed the allusive “victory” of putting his Son to death. As Jesus was the agent and representative of God, man was in actual fact expressing his desire to commit deicide. If this were possible man would become his own god – thus achieving his desire to “be like God.”
The fate of the rebellious interlopers is the same as that of the pseudo-priests of the Korah rebellion, namely they were consumed by fire (20: 9 ; Num.16: 35). The challenge to God’s authorised representatives (Moses and Aaron) amounted to seeking equality with God. Although the challenge was couched in reasonable terms, “all the congregation are holy” (Num.16: 3), for, they were indeed all “gods” (John 10: 35), God will not allow rebellion against his chosen agent, nor will he allow the power that he has gracefully shared to be usurped by others.
“I have said ye are gods; And all you are children of the Most High. Nevertheless ye shall die like men, and fall like one of the Princes.” [i.e. Korah] (Ps.82: 6-7RV)
Satan is released at the end of the thousand years of bliss in order to sort out those who truly love Him from those who love self. God allows men the freewill to make choices even in the millennium. God can command obedience and love but he cannot force men to love him – that is man’s gift to God, a reciprocation of love, because God loved us first. The character of God is unchangeable and human nature is also unalterable (unless it is voluntarily transformed by the love of God). This explains why salvic history (and all history?) repeats itself, we have come full circle back to the Garden.
THE DRAGON THAT OLD SERPENT, WHICH IS THE DEVIL AND SATAN
It makes for an interesting exercise to juxtapose the shekinah, reflected in the four faced cherubim, and representing God’s glory in his creation, with the spirit of disobedience expressed by the four names of Satan, and reflected in the faces of his subjects, the children of wrath. The whole spectre of human behaviour, endeavour and character is encompassed by these names, whether it be man’s political-empirical aspirations (dragon), spiritual flaws such as megalomania (old–serpent), accusative morality (devil), 1 and outright opposition to God (Satan).
Nations and individuals are always deluded and deceived by their own lusts, for God does not tempt men (James 1: 13-14). He does however allow his angels to arrange circumstances to prove men, in order to examine what is in their hearts (Job1: 7-8; 1Kgs.22: 22).
Satan is bound with a large chain and sealed in the abyss 2 by an angel with a key. This is the same angel we encountered in 9: 1, who in that chapter released another angel called the destroyer 3 from the bottomless pit (9: 11). The destroyer is the angel who killed the firstborn in Egypt (Ex.12: 13), the same that is given the authority to examine men’s motives (Job.1: 9-10), and who prosecuted Joshua (Jesus) in the heavenly law court (Zech.3: 1-3). These are the same principalities and powers that Christ triumphed over at his death (Col.2: 14-15). This is the angel who saw his accusations against Christ cast out of the heavenly law court (Rev.12: 7). His name is Satan because he acts as mans enemy – in the same way that unregenerate man acts as God’s opponent.
At the end of the thousand years he is released for a little time (20: 3 RV). Although the accusation against Christ was cast out of the heavenly law court in the first century, the devil continued his work with great wrath on earth for a short time (12: 12). The devil principle was personified by Nero, who had the Christians prosecuted in the earthly law courts and thrown to the lions (1 Pet.5: 8). The short time must therefore refer to a three and a-half, or seven-year period of organised rebellion against God’s rule.
The release of Satan at the end of the millennium is the precursor to the recrudescence of evil. This is symbolised by the invasion of Gog and Magog. The invasion of Gog and Magog is based on the Ezekiel prophecies. There has already been one fulfilment of this prophecy in the banquet of the birds at the start of the millennium, so why is their a second fulfilment at the end of the millennium?
This invasion is different from the earlier one, for although the language of Gog and Magog was employed, the nations were never referred to by name in Revelation chapter 19. Now “Gog of the land of Magog” from the prophecy of Ezekiel has become a pair of nations in chapter 20, Gog and Magog. Gog is therefore, being treated as a true myth, applicable to different historic situations. No longer does the attack come from the uttermost parts of the north (Ezek.39: 2), or even from the east (16: 12), but from the four- corners of the earth (20: 7). In this chapter Gog and Magog symbolise something greater than the constituent nation states, for as the Abrahamic descendants are prophesied to be like the sand of the sea shore (Gen.22: 17), so Gog and Magog will be like the sand of the sea itself. Abraham will be a blessing to all his spiritual descendants who come from many nations, but Gog and Magog will bring the curse of death on all their followers, who also originate from many nations.
The object of the attack is the camp of God’s people and the city he loves. Camp is the word used in the story of the Exodus for Israel’s wilderness home, and reminds us that Gods people, even in the golden age of the millennium, the ecclesia in the wilderness is still the ecclesia in pilgrimage.
In order to complete the picture we must ask ourselves another important question. What occasion calls for all the saints to be gathered in the beloved city at the end of the millennium? We would expect the saints in their role as Christ’s agents and as part of his theocratic government, to be dispersed all over the world. What occasion calls for this summit meeting? The author suggests that the only event that merits such a huge gathering is the last judgment. As king-priests it is not unreasonable to assume that they will participate in the judgment scenario just as they did in ruling the nations.
The author believes that those found wanting at the last (second) resurrection are cast outside the city – for, “without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whoso loveth and maketh a lie” (22: 15).
“There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.” (Luke 13:28)
It is these elements, who are refused entry to the city, who foment the last rebellion. The city, is of course the community of saints known as the “New Jerusalem”, with Christ, the tree of life in the midst. It cannot be coincidence that the last rebellion and the last resurrection both occur at the end of the thousand years. The angel with the key has the authority to release Satan from the pit, but the key is also symbolic of the authority to raise the dead from the pit, for Christ has the key of David and whatever he opens cannot be shut and vies versa (3: 7). He has the keys to death and hades and can open or shut the doors of the kingdom on whomsoever he chooses. The prophet Isaiah seems to confirm that the release of Satan and the second resurrection are the same event.
“And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.” (Isa.24: 22-23)
If the release of Satan from the abyss equates with the wicked elements rejected at the second resurrection, what purpose does it serve? Why are the wicked not immediately condemned to the second death (lake of fire)? It seems that God allows them to function as emissaries of Satan, who go out into the world at the end of the millennium and preach rebellion. This is in contrast to the immortal ambassadors of Christ, who continued the gospel mission during the millennial age.
It is obvious that God has allowed this to occur in order to distinguish the “wheat from the chaff.” In an age of longevity and peace, man is again faced with the same choices that he had at the beginning – love of God or love of self. The antagonistic elements of the mortal population will show their hand, in their folly they will attack the peaceful and seemingly unprotected camp of the saints. Those who join the insurrection will be instantly consumed by fire from heaven. Those who choose the side of Christ will be immortalised. The wicked elements that started the rebellion because they were rejected at the second resurrection, will also be consumed by fire along with all the others. This second death is called the lake of fire. They will in fact join their friends the beast and the false prophet who had also been cast into the lake a thousand years earlier (20: 10).
Casting death and hades into the lake of fire (the second death- 20: 14) is a metaphor for condemning those who have the nature of death and the grave back to their natural home. Death to death and ashes to ashes but Spirit to Spirit, the last enemy, death has been abolished because effectively, all those who bore the nature of sin and death were consumed in the last rebellion. “O death, where is thy victory? O grave, where is thy sting?” (1 Cor 15: 55). Those humans who remained loyal to Christ become immortals and join the rest of the beloved city. The whole earth contains an immortal population at this point and is ready to be presented to the Father as a perfect gift, for it is covered with his glory.
THE ESCHATON
The kingdom is a process that begins with the conversion of a repentant remnant in Israel (Zech. 12: 10-14). It commences when a stone (Christ) shatters the kingdoms of men and grows into a great mountain, whose expanse fills the whole earth (Dan.2: 35). It is like a grain of mustard seed that grows into bush as big as a tree, or like a tiny amount of yeast that leavens a huge lump of dough (Mtt.13: 31-33). It starts as a fountain (Zech.13: 1) from under the throne (22: 1) and grows into a mighty river (Ezek.47: 5). The Holy Spirit is portrayed as a raging torrent, similar to a translucent crystal, flowing freely from the navel (throne) of the city as it does from the bellies of the saints (John 7: 38; 4: 14). It is the water of life (22: 1) or the spirit word of the gospel (John 4:14; 6: 35) which heals the nations, for, “words of a man's (Jesus Christ) mouth are as deep waters, and the wellspring of wisdom as a flowing brook” (Prov.18: 4). Earlier we saw how a sword came out of his mouth in order to smite disobedient nations (19: 15), but now he speaks comfortably to Jerusalem (Isa.40: 1), and his followers are sent out to heal the nations by their preaching. For I am the Lord that healeth thee [Yahweh Ropheka] (Ex.15: 26). He is able to turn bitter waters sweet by the introduction of a tree (Ex.15: 25). So also the tree in the midst and on either side of the river(s) will heal the waters of the seas into which they disgorge and cause the (Dead) sea to swarm with fish (Ezek.47: 7-12). Jesus made his disciples fishers of men (Mtt.4: 19) and their fishing expedition continues into the millennium.
The street of the great city, once polluted by the bodies of the witnesses (11: 8), is now adorned by the tree of life (22: 2). The death of the faithful witness (Jesus Christ) and his followers transforms the street into gold so pure that it is like transparent glass (21: 21). It almost defies description for it is the gold of tried faith (1 Pet.1: 7). The Old Jerusalem, spiritually Egypt and Sodom, has passed away forever for it has been recreated by the power of God into the New Jerusalem. Jesus provides the illumination for the city and together with his Father they form the temple of the city (21: 22,23). Jesus Christ is the tree of life in the midst of the city, and the crop of twelve fruits are the apostles. Under their guidance the crop is constant, for the twelve tribes are sent out to preach the gospel to all nations. They are no longer the tail but the head of the nations (Deut.28: 10-13) fulfilling their destiny as king-priests.
In Eden, an apron made of fig leaves covered the nakedness of humanity (Gen.3: 7). The fig tree was ever the symbol of Jewish nationalism and religious superiority with which they attempted to cover their vulnerability. In contrast the leaves of the tree of life are used for the healing of the nations, for there is no room any more for the narrow- minded exclusivity of the Jews. All the glory of the nations is brought into the city – the gates are left permanently open, only the unclean are excluded (21: 24-26; Isa.60: 10-12). The re-creating hand of God has renewed the whole creation. God’s curse pronounced over the whole creation because of Adam’s disobedience is now abrogated (Gen.3: 17; Zech.14: 11); no flaming sword bars the way to the tree of life.
God is not content to save a handful of martyrs and allow the rest of mankind, along with all their achievements of culture and civilisation, to perish in the abyss. For into the holy city he now brings the nations and the kings of the earth. To suppose that by these phrases he means only the elect would be to run counter to his consistent usage throughout the whole of his book. The nations are the heathen, who had once been allowed to trample the holy city underfoot, who were seduced by the great whore, and who were finally reduced to subjection by the armies of Christ (11:2; 18: 3,23; 19: 15). The kings of the earth are those over whom Christ has asserted his authority only at the cost of untold suffering to his faithful people (1: 5; 6: 15; 17: 2,18; 18: 3,9). Those who once brought the splendour of their luxury trade to deck the great whore now bring their willing tribute to adorn the holy city. Nothing from the old order which has value in the sight of God is debarred from entry into the new. The heaven that John describes is no world-denying Nirvana, into which men may escape from the incurable ills of sublunary existence, but the seal of affirmation on the goodness of God’s creation. The treasure that men laid up in heaven turns out to be the treasures and wealth of the nations, the best they have known and loved on earth redeemed of all imperfections and transfigured by the radiance of God. Nothing is excluded but what is obscene and false, that is, totally alien to the character of God. Nowhere in the New Testament do we find a more eloquent statement of the all- embracing scope of Christ’s redemptive work.
The eschaton is couched in terms of vivid symbols and subliminal language, but even this beautiful imagery struggles to do justice to what God has in store for those who love him. The wilderness and the desert shall bloom (Isa.35: 1) for the Jews, who were once scattered in the “wilderness of the people” (Ezek.20: 35) will now preach the eternal gospel (Zech.8: 13; Isa.61: 6; 66: 19). The lame man shall leap as a hart (Isa.35: 6), for Jacob, who was made lame (Gen.32: 31-32) has finally acknowledged that God is prince or ruler in his life (the meaning of Israel). The blind will see and the deaf will hear (Isa.35: 5), for they will look on him whom they pierced (Zech.12: 10) and they will hear his voice- “this is the way, walk ye in it” (Isa.30: 21) for, “this is my beloved son hear ye him” (Lk.9: 35). It is possible for men to remain blind even when the light of the world is their midst (John 9: 39-41; 12: 36-40), but the one who is sent will effectively create new eyes (John 9: 5-8).
The messianic kingdom will be a period of unparalleled peace and prosperity:
“The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.” (Isa.11: 6-8)
No longer will God send, “the teeth of beasts upon them and the poison of serpents of the dust” (Deut.32: 24), for, “they shall not hurt nor destroy in all my holy mountain” (Isa.11: 9).
The lion, bear, leopard and serpent (dragon) were all symbolic of the kingdoms of men in the visions encountered in Daniel.
“Therefore I will be unto them as a lion: as a leopard by the way will I observe them: I will meet them as a bear that is bereaved of her whelps, and will rend the call of their heart, and there will I devour them like a lion: the wild beast shall tear them.” (Hosea 13:7,8)
However, the symbolism of the beasts extends beyond foreign domination to the tribes of Israel itself (see chpt.4 pg.6), Dan was the serpent or adder in the way (Gen.49: 17), Judah the lion (Gen.49: 9) and Benjamin the ravening wolf (Gen.49: 7). The tribe of Ephraim, which in time came to denote the ten tribes, was an ox (Hos.10: 11; Isa.1: 3). Judah, the royal tribe will be domesticated like the ox, the old tribal rivalries between Judah and Ephraim will disappear in the eschaton (Isa.11: 13; Ezek.37: 15-20). The Jews are still split into many factions, no longer along tribal lines but along their origins from the different Diaspora countries, creating communities that are suspicious and even hostile to each other. Children (disciples) will be able to put their hand in the den of the serpent, because he has been sealed up and can no longer do any harm (20: 2).
The kingdom will initially encompass the Middle East from Egypt to Assyria (Isa.19: 23-25) the “way of holiness” (Isa.35: 8) will probably be the pilgrimage route to the New Jerusalem. No longer will the Muslim nations make the hajj to Mecca, but they will go to Mt. Zion to celebrate the feasts (Zech.8: 20-23 [note 10 nations]; 14: 16-19; Isa.66: 23)
WORSHIP IN THE KINGDOM AGE
There will be no blood sacrifices in the eschaton. It is possible to keep the feasts such as Tabernacles without animal sacrifices (the true Passover is kept with bread and wine for we have our Lamb). God has already made it apparent that he will transform the fasts of the fourth, fifth and seventh months into occasions of “joy, gladness and cheerful feasts” (Zech.8: 19). Sorrow and pain will be forgotten in the kingdom (21: 4; Isa.35: 10; 51: 11; 65: 19) nor will they “hurt in my holy mountain”(Isa.11: 9) – this rules out the slaughter of animals.
The Jews had already long since discredited the Mosaic system, the sacrifice of a lamb had become like “cutting a dogs neck” (Isa.66: 3), for God did not desire mere repetitive ritual, but rather mercy and justice. The temple of God is not a building but the man Jesus Christ, for, “to this man will I look, even to him that is poor and of a contrite spirit, and that trembleth at my word” (Isa.66: 2).
Those who propose a temple along the lines of Ezekiel’s prophecy are suffering from the sort of over literalism that brings the scriptures into disrepute, and often misses the point altogether.
“Where then is the house that ye will build for me?” (Isa.66: 1)
“And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” (Rev.21: 22)
The divine will was made abundantly clear when their house (Mtt.23: 38) was swept away in AD 70 – animal sacrifices were replaced with a sacrifice that spoke of better things and the old covenant was reconstituted into the new covenant. The salvic history of Israel was always progressive never regressive. From the very beginning God did not desire a temple for he dwelt in a tabernacle (2 Sam.7: 5-7) that tabernacle was the Lord Jesus Christ (John 1: 14 RV). It was a sanctuary that could be disassembled (destroyed) and re-erected within three days (John 2:19). Why go backwards to the material when the spiritual is infinitely better? The Levitical blessing (Ex.32: 29) was turned into a curse (Mal.2: 2) the Levitical messenger of the Lord was replaced with my messenger (Mal.3: 1). The Mosaic sacrifices could not bring David forgiveness (Ps.51: 17) it was towards the Melchizedek priesthood that he looked (Ps.110: 4), an eternal priesthood, not an inherited office (Heb.7: 16). A priesthood that is always associated with bread and wine, never with animal sacrifice but instead with the body of our Lord (Gen.14: 18; 2 Sam.6: 19; Mtt.26: 29). A royal priesthood that offers up “spiritual sacrifices” (1 Pet.2: 5, 9). The man who sits on the throne and fulfils the old function of Davidic monarch and Levitical1 priest combines them both into the new function of king of righteousness [Melchizedek].
In fulfilling both rolls he is effectively building the temple of the Lord (Zech.6: 13), he offers sacrifices continually (Jer 33: 17) for his very life and being is a living sacrifice. These are not literal burnt offerings and meat (meal) offerings, but a life of complete dedication and self-sacrifice. They are not sin offerings but the sacrifices of righteousness, 2 metaphorically it is the burnt offering. Jesus’ life was completely consumed by his self-sacrificing dedication, for, “the zeal of thine house hath eaten me up” (John 2: 17) just as the burnt offering was completely destroyed by fire.
The whole life of Christ was a sacrifice- the “true” sacrifice was Christ himself who “through the eternal Spirit offered himself without spot to God” and “entered into the holy place for us”. The emphasis here is not on the blood shedding but on the consecration of his will. “In burnt offerings and sacrifices for sin thou hast no pleasure.
Then said I, lo I am come
(in the roll of the book it is written of me)
To do thy will, O God.
He taketh away the first that he may establish the second.
By which will we have been sanctified through the offering of the body of Jesus once for all.” (Heb.10: 5-10).
If we now have that which is perfect, why do we desire that part which has been done away with?
THE SHADOW OF HEAVENLY THINGS
The Garden of Eden, the Tabernacle and the Temple were all made after the pattern of the heavenly sanctuary (Heb.8: 5). Once the true sanctuary has descended “from heaven” it is no longer necessary to have the shadow or type.
If the LORD IS THERE (Yahweh–shammmah Ezek.48: 35) why are animal sacrifices necessary? Those who propose the absurd notion that animal sacrifices are a retrospective reminder for the mortal population conveniently forget that Christ is in there midst. If they need reminding they need only look on him whom they pierced. In fact we may ask ourselves the question why we do not practice blood sacrifice now? – surely if it is done in a retrospective sense it is permissible? To ask the question is a reductio ad absurdum, but it serves the purpose of every reductio ad absurdum, which is to highlight how ridiculous the proposition has become. To suggest that animal sacrifice is necessary because people need reminding of death in an age of long-levity, is merely a ploy. People still die in the kingdom (remember the second resurrection?) and in an age of long-levity and peace, death will probably make a larger impact because it is less frequent than at present.
Gifts, meats, drinks, divers washings and carnal ordinances were imposed on the Jews until the time of reformation (Heb.9: 10), we have to be careful that our interpretation does not impose carnal ordinances on the kingdom age.
IN SPIRIT AND TRUTH
The worship of God in the kingdom age will not regress to animal sacrifice, nor will it be bound to a particular location.
“Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.” (John4: 21-24)
The Father is worshipped in spirit and truth in the body of Jesus Christ. He was the true temple of God, and so it is for every saint, for God must be worshipped in our very essence. While we see a pilgrimage to Jerusalem in the kingdom age, we must not confuse this with the Jebus of the past, for she will be made new. A metropolis whose foundation is the eye witness account of the apostles- accessible only through the gateway of the tribal heritage and patriarchal promises of Israel, fortified by the wall of righteous acts of martyred saints and finally crowned with the temple- the man Jesus Christ who is the indwelling of the Fathers shekinah (21: 11-27).
Jesus is the place where God is worshipped in “spirit and truth”. Wherever Jesus is present, whether Mt Gerazim or in Jerusalem, is the same place where the Father can be found. Wherever Jesus and his Father are, there also are his saints, for they are one (John 17: 16-26).
We see then that the holy city with it’s temple cannot be a building of bricks and mortar – not a worldly sanctuary (Heb.9: 1) but a spiritual. Neither will sacrifice be by the blood of goats and calves (Heb.9: 12) but true worshipers will worship in spirit and truth.
FOR ANY REMAINING QUESTIONS REGARDING EZEKIEL’S TEMPLE SEE THE DIGRESSION .
THE RESURRECTION
Before we attempt to establish the similarities and differences between the pre and postmillennial resurrections it is important that we achieve a general understanding of resurrection and how it is central to our faith.
Jesus Christ promised that the gates of hell would not prevail against his ecclesia (Mtt.16: 18). He is the firstfruits of many brethren, and as the apostle Paul states, “if the dead rise not, then is not Christ raised: and if Christ is not raised, your faith is in vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished” (1Cor.15: 16-18). The atonement wrought by God in Christ does not stop at his death, nor even at his resurrection, for it is a continuing work of re-creation and transformation which will be brought to fruition in the eschaton.
Paul juxtaposes Jesus “the life giving spirit” with Adam who was “earthy” (1Cor.15: 45-49). Adam was made from earth and would return to earth (Gen.3: 19). Adam who was made in the image of God and claimed him as Father, chose to reject his heavenly origins. In so doing he was unable to escape his earthly existence, his whole character and psychological make up became estranged from God and locked into an “earthly nature” that was perishing.
The origin of Jesus Christ was however “heavenly.” This does not refer exclusively to his virgin birth, for, “such are they also that are heavenly” (1Cor.15: 48).
“That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born from above” (John 3:6-7 RV).
The Hebrew word for spirit is the same word for wind (ruach). Everyone that is born of the spirit is like the wind.
“The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3: 8 KJV)
This spiritual truth is not only valid for Christ but also for his followers, for they are also like the wind – the effect of which can be seen, but its origins or where it is dissipated cannot be ascertained. The birth and death of Christ was shrouded in mystery and is still incomprehensible to those who are “earthy.” In like manner, our origin and destiny remains unknown to outsiders. The life of the faithful believer is “hid with Christ in God” (Col.3: 3), no longer do we belong to Adam but to Christ, like him we come “from above” and metaphorically we will go home, where we belong, which is with our God.
The beauty of immortal nature is not an endless life, but an end to estrangement, for we are finally made whole. This is a process that came to fruition at the cross, but has by no means ended yet. We cannot change our nature by ourselves–it is as impossible as a man crawling back into the womb for a re-birth (John3: 4). A man must be born of water and spirit in order to enter into the kingdom of God (John 3: 5).
This was a literal truth in the first century, where the believers received the Holy Spirit as promise of the coming redemption (Acts10: 45-47). It was specifically epitomised at the baptism of Christ, who was endowed by the spirit without measure (John 1: 32-34). Unfortunately the excesses of the evangelical churches with their emphasis on charismatic gifts have clouded the issue and often prevented any rational discussion in the brotherhood. Nevertheless, if baptism represents identification with the death and resurrection of Christ – to newness of life- then the spirit is the power by which that new life develops. Man cannot change his own nature by an act of will. We are now born of water, an act of faith in the righteousness of God, but in order to enter the kingdom we must be born of spirit. Flesh and blood cannot inherit the kingdom of God only spirit animated beings.
The act of resurrection is one of great mystery. It challenges everything we understand about our physical universe. It is a process that reverses the laws of nature, for according to the second law of thermodynamics all matter becomes energy, which dissipates into the void of the universe, but is never truly lost. How can a human be reconstructed if there is no physical substance remaining, not even a scrap of DNA? In essence the believer does not exist anymore except in the memory of God (written in the book of life).
This requires an act of pure faith on the part of the believer; “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made out of things which do appear” (Heb.11: 2). Just as the earth was called into existence ex nihlo, by the word of God and his Spirit – so to with the resurrection. Resurrection is therefore none other than an act of creation.
Modern science has only recently realised that the whole universe was brought into existence when pure energy was converted into matter. Elementary particles are created ex nihlo, time is relative not absolute and gravity is effectively the curvature of space. Even light is now perceived to be both a wave and a quantum of energy, but never both at the same time.
Mystery upon mystery – but I tell you this, the greatest mystery is the divine purpose centred in Jesus Christ – and nothing, absolutely nothing is impossible with our God, for he will not allow anything to separate us from his love;
“For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” (Rom. 8: 38-39)
The difference between our body now and our future body is as great as that between the earth and the stars. But even amongst the stars there is a hierarchy of glory (1Cor.15: 40-41). We should probably not even speak in terms of a body, for “there is a natural and a spiritual body” (v.44). We know that this “spiritual body” is sexless (and ageless), for it no longer has the necessity to reproduce itself. Only dying, corruptible creatures need to replicate, immortal beings are removed from the “circle of life” (Mtt.22: 30). This “body” does not know the constraints of time and space, for it can pass through walls (Lk.24: 36) and can appear in different forms (Lk.24: 16, 31). This body can “eat” (Lk.24: 41), but does not need food for sustenance (and therefore presumably does not produce waste). It does not therefore resemble our old body in anyway – it is as opposite as light is to darkness. And yet this “body” although it does not resemble our old physical presence in any way – is the very essence of our individual being and character – which mystery upon mystery has been transformed into part of the eternal Godhead (Col.2: 9-10).
When confronted by the ultimate mystery of resurrection, we are confronted with the power and nature of God himself. We are left dumbfounded, groping in darkness;
“Therefore have I uttered that which I understood not….I have heard of thee by the hearing of the ear; but now mine eye seeth thee, wherefore I abhor myself, and repent in dust and ashes” (Job 42: 1-6).
“For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Cor.13: 12).
THE FIRST AND THE SECOND RESURRECTION
It has often been suggested that whereas the first resurrection is one of the righteous only, the last is a general resurrection. This cannot be correct, for the evidence of both the old and new Testaments refers to a general resurrection, when both righteous and wicked are raised and judged, “some to everlasting life, and some to everlasting shame and contempt” (Dan.12: 2).1 Both the first and the last resurrection are therefore resurrections of the just and the unjust (Acts.25: 15,25). The difference between them is that participants (those that have a part or share) in the first resurrection are accorded the blessing of ruling with Christ over the mortal population. This blessing is particularly directed at those martyrs who have lost everything because of their witness to Christ.
DANIEL REVELATION
But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days [1,335 days]. (12: 13)
Blessed are the dead which die in the Lord from henceforth: (from henceforth saith the spirit, Yea) that they may rest from their labours; and their works do follow them. (14: 13)
Blessed is he that waiteth, and cometh to the end of the 1,335 days.(12: 12)
Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests…..(20: 16)
The liars will take their part (mer`s) in the lake of fire (20:6; 21: 8; 22: 19), but the faithful will have their part (allotment) in the first resurrection. Although the first resurrection concentrates specifically on the fate of the martyrs this does not mean that it is an exclusive, elite resurrection, for both small and great are included (19: 5). We have already observed that what constitutes small and great in the eschaton reverses human notions of importance (see chapter 19). It should be recognised that all those who have part in the first resurrection have lived under the dispensation of faith and therefore their reward will be different in character from those who die during the millennium. John’s vision is particularly concerned with those who suffered persecution during their witnessing. “The souls of them that were beheaded for the testimony (witness) of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands and they lived and reigned with Christ a thousand years.” (20: 4)
The only witness that is specifically mentioned as suffering the fate of decapitation is John the Baptist (Mk.6: 27-28). He was the witness to the first advent, and it is fitting that the best man (friend of the bridegroom John 3: 29) should have a place of honour next to the groom at the wedding feast. “Thou shalt be King over Israel, and I shall be next unto thee” (1 Sam.23: 17).
All those who suffer martyrdom will be rewarded with the privilege of sitting on thrones (positions of power) with their Lord. This particular blessing can only be rewarded to those who live and die under the dispensation of faith.
THE JUDGMENT
The doctrine of immortal emergence precludes the judgment and is therefore to be rejected. Everyone must appear before the judgment throne, for it is here that every human life is confronted with the justice and mercy of God. If God so wished he could condemn every human that ever lived, with the exception of one man.
“If thou shouldest mark iniquities who should stand? But there is forgiveness with thee” (Ps.103: 3-4).
“God hath not given us the Spirit of fear” (2 Tim.1: 7).
“Perfect love drives out fear because fear has to do with punishment” (1 John 4: 18).
The Father required Jesus to endure all the pain and temptation that we, his followers, may have to suffer if we follow in his way so that as his High Priest, touched with all our infirmities, he could be our advocate with understanding and experience, sympathy and love. “There remaineth now no condemnation….nothing shall separate us from the love of God” (Romans 8: 1, 39).
The judgment itself is described with a stark economy. The first books to be opened are the record books, containing all the evidence that the court needs if men are to be judged by their works (20: 12). But the judgment is no automatic affair, such as could be carried out by an angelic clerk with enough arithmetic to recognise who had a credit and who had a debit account. What the record books contain is determined by what God decides to remember and what he chooses to forget. What God chooses to forget is not just forgiven but blotted out of existence.
“According unto the multitude of thy tender mercies blot out my transgressions” (Ps.51: 1).
God does not remember the sin anymore (see Jer.31: 34 contrast Rev.18: 5). And before ever the ledgers are scrutinised by the auditors, another book is opened, whose contents must be thrown into the balance. This is the book of life, in which names have been “written from the foundation of the world” (17: 8), and it belongs to “the Lamb slaughtered from the foundation of the world” (13: 8). Thus into the scale in men’s favour is set the gracious, predestinating purpose of God and the redemptive love of him who died to ransom men for God (v.9). Scripture has allowed for the possibility that a man’s name may be expunged from the book (3: 5), that human disobedience may in the end prove impregnable to the assaults of love. For such people the presence of God could be nothing but a horror from which they, like the earth they made their home, must flee (20: 11), leaving not a trace behind.
Earth and heaven did not merely vanish like a puff of smoke, they fled; they fled in dismay before the moral grandeur of God, because they were unfit for his continued presence, because they were contaminated beyond the possibility of cleansing. The great white throne stands alone, with nothing to challenge, to qualify, or even mediate its sole supremacy. It is before this throne that men stand, and bear, if they can the burning bliss – the searching eyes like a flame (1: 14), the word of God, dividing the very soul and spirit – the thoughts and intents of the heart (Heb.4: 12).
Before this throne heaven and earth fled, leaving not a trace to be found – like the completely disintegrated image of the man Nebuchadnezzar (Dan.2: 35). It represents the removal not merely of the transitory, but of all that which is an obstacle to God’s purpose. Yet their removal does not leave a total void; they are to be replaced by a new heaven and earth.
The old earth is the spiritual home of those who are called inhabitants of the earth, who are unable or unwilling to see beyond it’s material seductions to the glory of it’s Creator; and the old heaven is the location of the sea of glass, that reservoir of evil that represents that structure of organised society in which idolatrous worship is offered and accepted. Throughout all the plagues this society has been the object of divine attack, and now it disappears without trace before the onset of his judgment.
THE THOUSAND YEARS
The thousand years or the millennium is presumed by literalists to be exactly that – a thousand –years, 1 but whether it is literal or not is largely irrelevant to the interpretation of Revelation. We know that, “a thousand years is as a day for the Lord” (2 Pet.3: 8), this is not a general hermenutecal principle that allows a direct substitution of days for years, but rather a statement of Gods nature that transcends time and space. The thousand years can be seen as the escathalogical “day of the Lord” – for it is the Sabbath of rest unto the Lord. It is a day in which man ceases from his own collective works (Satan bound) while he contemplates and enjoys the new creation (Gen.2: 1-3; Ex.20: 8-11; Mk.2: 27). We are obviously meant to draw a parallel with Genesis and a six- day creation, which according to a rough scripture chronology, occurred six thousand years ago, it is also equally obvious that creation is far older than six thousand years. The spiritual lessons in scripture far transcend the rigid structures of science and the dogmatism of literalism. God “wants us” to look at things in a certain way; the ark was transported two thousand cubits in advance of the people and led the way into the promised land (Josh.3: 4), but are their exactly 42 generations between Abraham and Christ (Mtt.1: 17)? The spiritual man will draw the spiritual lesson and the wise man will discern the scientific truth, but it is only the whole man who will not be polarised by either view for he sees no contradiction.
THE HOLY CITY
The 144,000 who lived in the great tribulation are included in the description of the New Jerusalem. They are called to mind by the wall that is 144 cubits thick. To be sure the point is not lost, these walls are 12,000 furlongs in length and height, recalling 12,000 from each tribe that would make up the original 144,000. So, it turns out, the importance of the city’s dimensions was not just to create a sense of immense grandeur; its dimensions have a symbolic meaning. All measurements including the 144,000 represent the united people of God, the full measure of the city of God- only instead of 12,000 times twelve tribes, the number is 12,000 cubed. The walls are approximately 1,400 miles high and equally wide and long. The New Jerusalem would be a hundred times lager in surface area than the entire nation of Israel (thus encompassing the whole Middle East), and it would extend beyond the earth’s atmosphere. It is obviously not a literal city. John did not see a cube descending, but rather four walls.
The city was measured in cubits and furlongs (stadia), a common cubit being 17.72 inches and a royal cubit 20.67 inches. A Roman furlong was 607 feet and a Greek 630.8 feet. The cubit was originally the distance from elbow to fingertip; but as with the foot measurement, the value of a cubit became standardised, though the standards varied from country to country. A cubit of approximately 15 inches would give each wall a volume of 42 million cubits (and we know the significance of 42). But John does not mean the standard cubit, for the actual measure is of the angels forearm (21: 17). This must mean that the final volume of the wall can not be calculated by man – for it is God who lays down the measurement. When John himself was given a measuring rod and told to measure the sanctuary (11: 1), it was for the purpose of protection (sealing); whatever he did not measure was left exposed to gentile attack. This city, will however, receive the glory and honour of the gentiles (21: 24). Every sanctuary of God described in scripture was built with gentile resources. The Tabernacle with Egyptian plunder, Solomon’s temple from David’s military plunder and tribute, and fashioned with the help of gentile labour. The post captivity temple was funded by the Persian king and expanded by Herod the Great an Edomite.
Like the city of Ezekiel's hope, this city stands foursquare (Ezek.45: 2; 48: 20), and like the Holy of holies in Solomon’s temple its length, breadth and height being equal (1 Kgs.6: 20)1 it is a perfect cube. This does not mean however that it has a roof, for it is essentially four walls, the floor being the earth and the roof the heavens. Men had dreamt of building a Babel whose top should reach to heaven (Gen.11: 4), or of scaling the northern mountain on which stood the city of the gods. But here coming down out of heaven is a city so sublime that before it human aspirations dwindle into insignificance. It is the anti-type of the historical Babylon, which Herodotus describes as follows: ‘The city stands in a broad plain, foursquare, with each front a hundred and twenty furlongs, so that the entire perimeter is four hundred and eighty furlongs. In proportion to the vast size of the city of Babylon, in magnificence it excels every other city that eyes have ever seen. It is surrounded by a moat, deep, broad, and full of water, then by a wall fifty royal cubits in width and two hundred in height. (The royal cubit is lager by three fingers then the common cubit).’[Herod, I, 178].
Note that John also describes a city that stands foursquare, uses the stadia or furlong measure for the perimeter and the cubit for the thickness (not the height) of the wall, and like Herodotus, explains the size of the cubit measure he is using. Also the city walls are a hundred times longer (12,000) than the 120 furlongs of Babylon. Babylon had the river Euphrates running through the middle (which is subsequently dried up –16: 12), the holy city has a river of water of life. Babylon was famous for its hanging gardens, but the holy city has luxuriant trees on either side of the river 1, for it is the paradise of God.
This city has twelve foundation stones, bearing the names of the twelve apostles – for it is their eyewitness testimony that has established the city (Acts1: 21-22) and they had been promised to rule over the twelve tribes of Israel (Mtt.19: 28). The twelve foundations are necessary to support the twelve sections of wall, for the twelve gates do not require foundations.
The unimaginable wonder of the city is further evinced by its fabric. The fabric of the wall was jasper, the substance that most nearly serves to convey an impression of the being of God himself (4: 3). John no doubt recalls the prophecy of Zechariah that the restored Jerusalem would need no wall, because the Lord would be a wall of fire about her and a glory within her (Zech.2: 5). We, recalling the same prophecy, might be tempted to ask why the holy city needs a wall at all, now that there can be no threat to its security from without. To the ancient mind the possession of a wall is what constituted a city. John cannot dispense with a wall, but he makes it clear that the fabric is nothing else than the radiance of the divine presence which characterises the city as a whole (cp.v.11). That divine presence is reflected in the saints, who form the building blocks of the wall – “ And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building.” (1 Kgs.6: 7)
“For we know that if our earthly house of this tabernacle (referring figuratively to our bodies) were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our house which is from heaven…that mortality might be swallowed up in life. Now he that hath wrought us (fashioned us) for this very thing is God, who also hath given us the earnest of the Spirit.” (2 Cor.5: 1,2,4b, 5)
The fabric of the city itself is gold, but no earthly gold; it is bright as clear glass, (polished like a mirror), yet it is also translucent at all points, and so it reflects from the surface and within, from the core, the omnipresent shekinah glory. It is the gold of tried faith radiating from the temple (Jesus Christ) and the saints (the walls and streets). The twelve gates, three on each side, correspond to the twelve tribes of Israel. Salvation is of the Jews, and it is only through the fulfilment of the covenants made with the patriarchs, that are reflected in the tribal promises (Gen.49) that this city can be entered.
The gates are listed in a curious order (21: 13), which is also encountered in Ezek.42: 16-19(the reason for this order will become apparent later) ;
THE FOUNDATION GEMS OF THE CITY
Many commentators have struggled with the order of the gem stones (21: 19-20), for they are not based on the birth order of the tribes, nor on the arrangements of the gems on the breastplate of the high priest (which was the same order as the encampment around the tabernacle 1).
Part of the problem is due to the fact that the ancient writers were somewhat vague in their identification of precious stones, so that a single Hebrew stone could easily be equated with more than one Greek one. (The only systematic treatises on this subject in ancient times were Theophrastus’ On stones and Pliny’s Natural History Book 27).
If we use the alternatives suggested in the RV version and RV margin of Exodus chapter 28, then we can list them as follows:
1. Jasper Naphtali
2. Sapphire Simeon
3.Chalcedony =onyx Asher
4.Emerald Reuben
5.Sardonxy =diamond Gad
6.Sardius Judah
7.Chrysolite Zebulun
8.Beryl Dan
9.Topaz Issachar
10.Chrysoprasus =agate Manasseh
11.Jacinth= ligure Ephraim
12.Amethyst Benjamin
At first glance the tribal list seems arbitrary, but closer investigation shows that it bears a resemblance with the ‘new birth order’ that we encountered in Revelation chapter seven.
REVELATION 7
REVELATION 21
CAMP SITE
GEM
ORDER
EAST
1. Judah
4.
Reuben
2. Reuben
5.
Gad
3. Gad
6.
Judah
4. Asher
1.
Naphtali
NORTH
5. Naphtali
2.
Simeon
6. Manasseh (displaced)
3.
Asher
7. Simeon
8. Levi (substituted)
9.
Issachar
SOUTH
9. Issachar
8.
Dan
10. Zebulun
7.
Zebulun
11. Joseph
10.
Manasseh
WEST
12. Benjamin
11.
Ephraim
12.
Benjamin
We noted earlier that John enumerates the gates of the city in a curious order -ENSW, this corresponds with the order that the camps would have if derived from the ‘new birth order’ of the 144,000 in Revelation chapter seven. The problem is complicated by the fact that the foundation gems are listed in a different order – NESW, whereas the order on the high priests breastplate is ESWN. We also note that the tribe of Dan that was removed in chapter seven, now replaces the tribe of Levi, and that Joseph has been replaced by his sons, the tribes of Ephraim and Manasseh. The fact that the tribe of Levi is omitted from the gems is not unusual, for it is also not present amongst the gems on the high priest’s breastplate. The families of Levi camped round about the tabernacle forming a buffer with the other tribes (see diagram chapter 4 page 6). Perhaps their omission is pointing to the fact that there is a better priesthood one not based on inheritance. The city has the following order:
N
1.Jasper-Naphtali
2.Sapphire- Simeon
3.Chalcedony (onyx) Asher
W E
12. Amethyst-Benjamin 4. Emerald-Reuben
11.Jacinth (ligure)-Ephraim 5. Sardonyx (diamond)- Gad
10.Chrysopras (agate)-Manasseh 6. Sardius-Judah
S
7. Chrysolite (carbuncle)-Zebulun
8. Beryl-Dan
9. Topaz-Issachar
THE HOLY CITY AND THE SIGNS OF THE ZODIAC
According to both Philo (vit. Mos. ii.124) and Josephus (Ant. iii.7.7), the stones on the high priest’s breastpiece were symbols of the Zodiac. Neither of these writers had any interest in pursuing the subject to the point of linking any particular stone with a particular zodiacal sign. Josephus was trying to prove to his gentile reader that the Jewish religion was not indifferent to pagan cosmology, because the high priests vestments symbolised the whole cosmos (cp.Wis 18: 24), and he offered two explanations of the jewels: they might mean the twelve months or they might mean the Zodiac, the reader could take his choice. We have already observed that the stars were given for signs and seasons (Gen.1: 14 ) and thus associated with the feast days. Bullinger 1 remarks that the four cardinal points of the Zodiac are associated with the four camps of Israel – the eastern camp of Judah, leo the lion. The southern camp of Reuben, aquarius, the man, the western camp of Ephraim, taurus, the ox, the southern camp of Dan, aquila the eagle. (Bullinger substitutes the scorpion of Dan for the eagle, the enemy of the scorpion). This suggests that the four quarters of the Zodiac are associated with the faces of the cherubim. If this is correct then the four Zodiac faces of the heavens look towards the earth. This would make the earth the mercy seat and footstool- the place where the shekinah glory will dwell and where divine mercy finds its outworking.2
We can but speculate that when Christ said, “In my Fathers house are many mansions (monf): if it were not I would have told you” (John 14: 2), that he was referring to the “heavenly sanctuary.” The “heavenly sanctuary” formed the pattern for all the earthly ones. The sun appears to move through one of the Zodiac signs each month – this path is called the Ecliptic. These are the twelve signs or mansions of the sun. Jesus was reassuring his disciples that he was going away to prepare an “abiding place” in the “heavenly sanctuary”, for in his Fathers house there are many mansions (room for everyone). This was contrary to current pagan superstitions, that the heavens were the abiding place of the “gods.”
This does not mean that believers go to “heaven”, but rather that the heavenly sanctuary descends to earth. God is even now shaping the “abiding places” or mansions – men and women, who will be the indwelling of his Spirit. In the east there was the idea of the city of the gods in the skies. There the gods dwelt; the sun moon and stars where its lights; the Milky Way was its great street; there were twelve gates through which the stars went in and out upon their business. Connected with the city of the gods there are the signs of the Zodiac, the signs of the parts of the heavens through which the sun passes. There is evidence from Egyptian and Arabian monuments that the Zodiac signs were associated with the following gems.
The Ram – Amethyst
The Bull- Jacinth
The Twins – Chrysoprase
The Crab – Topaz
The Lion – Beryl
The Virgin –Chrysolite
The Balance- Carnelian
The Scorpion- Sardonyx
The Archer- Emerald
The Goat- Chalcedony
The water-carrier – Sapphire
The Fishes – Jasper
This is exactly the reverse order of the gem list in Revelation 21, and explains why the foundation stones listed there depart from the usual ESWN orientation to the more unusual NESW described by John. Scripture has taken the myth and knowledge of the world and turned it upside down – the “city of the gods” is made new in the city of God. It is a disavowal of pagan astrological interest.
We now return to a description of the gates (21: 21) which is based on Isa.54: 11-12;
“I will…lay your foundation stones with lapis lazuli, I will make your pinnacles of agate, your gates of carbuncles.”
The Hebrew word ’eqdah (carbuncles), which does not occur elsewhere, is here taken to mean pearls. Each gate would consist of one great pearl. In the ancient world pearls were of all stones most valued. All his life the merchant man would seek the pearl of great price and then count it worth selling all his possessions to buy it (Mtt.13: 46). Gates of pearl are a symbol of unimaginable beauty and inaccessible riches. Pearls are formed in the oyster by a grain of sand acting as an irritant, and so forming a nucleus. The oyster coats it with a nacreous substance that hardens to form the coating of pearl. So it is “through much tribulation” that the redeemed develop characters fit for the kingdom. The pearls must be brought to the light from the depths of the sea (see 20: 13), where it is hidden from human sight. Its outer layer must be peeled away, and it’s full lustre revealed in the light of the sun (21: 23).
“But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.” (Heb.11: 16)
“Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name.”(Rev.3: 12)
“But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.”
(1 Cor.2: 9)
THE OUTSIDERS
“For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” (Rev.22: 15)
We have already considered the fate of the outsiders, and recognised that those that “make a lie” are those who help create and support the “image of the beast.” They are idolaters, not in the strict sense of falling down and worshipping an image – but anything that competes with or replaces our affection for God. This can be material seduction, false religion, imperial power etc. We have already examined the nature of the beast in chapter 13. The sorcerers, are of course the false witnesses with their counterfeit signs and whoremongers and murderers are the followers of the harlot whose hands have been bloodied by the death of the martyrs of Jesus.
However, to all the above we have to add one more important category.
“The fearful and unbelieving” (21: 8)
Cowardice is a sin. Fear and unbelief imply a lack of faith in God. This is an extremely important lesson that has particular ramifications for brethren and sisters living in the end time. John saw a time of great tribulation and martyrdom, the saints must have an unshakeable faith in the heavenly Father to emerge victorious. It was a lack of courage that prevented the Israelites entering into their inheritance, and that generation perished in the wilderness. They remained outside the kingdom.
Joshua was exhorted to be “strong and very courageous”, his strength was to be drawn from meditating on the word of God day and night (Josh.1: 7-9).
“Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee (Emmanuel) whithersoever thou goest.”
The fear we must have, is not the fear caused by unbelief but the fear of coming short of his promise (Heb.4: 1). Our first century brethren were faced with the Nero persecution, the fall of Jerusalem – the end of the cosmos as they knew it. And, yet, many poured out their lives, without fear, in order to obtain a better inheritance.
This generation will also face a crisis of evil – God will again confront man with his saving grace – it is a time of regeneration and birth, but birth is always painful. The message to our first century brethren is therefore equally valid for us:
“Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.” (Heb.3: 12-19)
We belong to the household of Joshua, let us then have his courage, and his assurance that God would never forsake him:
“But as for me and my house, we will serve the Lord.” (Josh.24: 15)
EVEN SO, COME, LORD JESUS.
“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)
This must be the prayer on the lips of every saint since the beginning of time, “Thy kingdom come. Thy will be done in earth, as it is in heaven” (Mtt.6: 10).The only time Gods will has been done on earth is in the man Jesus Christ. “Nevertheless not my will, but thine be done” (Lk.22: 42). Truly the kingdom of God amongst men was personified (Mtt.12: 28; Lk.17: 21) in his life of service and his unselfish death. In him we see the compassionate and merciful face of our God.
When he returns, the kingdom and the temple will be truly amongst men, and we shall be his people, and God himself shall be with them (Emmanuel), and be their God (21: 3).
Even so, come, Lord Jesus.
Notes
The constellation called BOÖ TES (Grk.) means he cometh – the brightest star – Arcturus also means “He cometh.” The Hebrew root Bo (to come), meaning the coming is referred to in Psalm 96: 13;
“Before the LORD: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.” (Ps.96: 13)
See, The Witness of the stars, Bullinger pg.42.
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NOTES
1 The devil is often defined as the false accuser or adversary. It is more accurately expressed by the term prosecutor and signifies an opponent at law. Man stands accused in the heavenly law court by his own morality and character. Only in the case of Christ did this prove to be a false accusation (and by proxy also for his followers who are justified through him).
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2 Legion was also chained (Mk.5: 4) contrast the sealing of Satan in the Abyss with Christ sealed up in the tomb.
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3 Called Abaddon in the Hebrew and Apollyon in the Greek.
NOTES
1 Mary and Elisabeth were kinswomen and Elisabeth was a daughter of the house of Aaron, and bearing the name of Aaron’s wife (Ex.6: 23) – though the women were from different tribes, this shows that Jesus was indirectly linked with the tribe of Levi.
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2 “Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar” (Ps. 51: 19). The Hebrew for bullock is par and the Hebrew for cause to cease is parar. The hophal form means to be made void (see Isa.8: 10, Jer.33: 21). The author believes that a transcribing error has led to corruption, it would make more contextual sense to read : Then shall offerings be made void on thine altar. The sacrifice of Christ combines the burnt offering (dedication) and the peace offering as well as the sin offering – in him they are all fulfilled and therefore made redundant.
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1 A good overview of the passages can be obtained from Apocalypse for Everyman by A.D. Norris (pg.335-337).
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1 The author recommends to the reader the lucid discussion by A.D. Norris in Apocalypse for Everyman (pgs.321-326).
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1 Compare Ephesians 3:17-19 – “that Christ may dwell in your hearts by faith, that ye, being rooted and grounded (cp 1 Kgs5: 17) in love, may be able to comprehend with all saints what is the breadth and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with the fullness of God.” In this description it is the saints who are the dwelling place of God.
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1 The Greek is literally translated on this side of the river and on that was the tree of life, we should probably understand that the trunk stood in the midst of the river with the branches overhanging both banks.
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1 See chapter four pages six and ten.
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1 The witness of the stars pg.18,19.
2 The foremost representation of the mercy seat, is of course – Jesus Christ.
