The power of Islam is working against the Christian and Jewish communities, to provoke an inevitable clash wherever "the whore" of Mystery, Babylon, the great, sits upon "the beast." The common hatred which the dragon shares with the beast against Israel is also an aversion shared by Islam against Christianity. This hatred will destroy both. There is an appointed end for the existence of the ungodly, and for a change of order after that final clash.
One parable states: "But, he that shall endure to the end, the same shall be saved." The parable of Matthew 25 says that all the virgins went forth to meet with the LORD. The parable shows that wise virgins are immediately accepted into the kingdom at His coming, but the foolish virgins are unprepared for entrance, having taken no supply of oil with them, in the unlikely expectation of the Bridegroom's delay in coming. Nor are the foolish virgins admitted later after the door is shut. See Ezekiel 43:1-4; 44:1-2; Matthew 25:10.
A concept of one change at this appointed end's climax is generally understood under the Christian doctrine of "the rapture." Other changes will come about in those last days; and it is well known that times of change are always somewhat difficult and stressful.
There is no question that the earth's physical environment once was "changed" under the hand of the Almighty during the days of the patriarch Noah. The date of that change was, after the first creation of mankind, about 2344 A.C., and 1656 B.C.E. The Hebrew Scriptures record the events of Noah's lifetime in Genesis 5 - 10.
The next change which will come, also brought about by the hand of the Lord GOD Almighty, entails the purging away of Israel's adversaries; and the destruction of all the ungodly from among the people, in order to make a new world order founded upon righteousness.
The removal of all elements harmful to the earth and its physical environment creates a new heaven and a new earth for the millennial duration. This is a very major change to be accomplished.
A major reconstitution of the heavens and the earth is brought about for Messiah's sake, and for his people Israel, who are Abraham's seed by faith. A new, righteous world government is then established - from Jerusalem - over the new earth and under its new heavens. Jesus, in the Gospel records of Matthew and Luke refers to this coming "change" as comparable with the cataclysmic "days of Noah" and the catastrophic "days of Lot."
Speaking of the time of his return and about the changes that will occur at that time, Jesus says: "Verily I say unto you, This generation shall not come by and go away till all these things be fulfilled. The heaven and the earth shall come by and go away but my words shall not come by and go away. But of that day and hour knows no man, no, not the angels of heaven but my Father only. But as the days of Noah, ...so shall also the coming of the Son of man be." Luke's record adds that "the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed all. Even thus shall it be in the day when the Son of man is revealed."
Is there any one who will argue that the rain of fire and brimstone from heaven which destroyed both the population and the cities of the plain was not an actual event?
That such things indeed "shall be" again is confirmed in Revelation 16:18-21, in the last great earthquakes, lightnings, thunders, sounds, and in the last great volley of "talent weight" stone that falls in the day when "It is done." Prominent texts of the coinciding events from the Old Testament are Psalm 83, Ezekiel 38:18 through 39:6; and Zechariah 13:9 through 14:8. God comes to "visit" the earth and his people with a great and dreadful "day" of burning judgments.
Likewise, in this very same "day" the "blessed and holy" ones are gathered, Psalm 50:1-6; Matthew 24:31; Luke 17:334-37.
1 And I saw a new heaven and a new earth, because the first heaven and the first earth were passed over and the sea was no more.
"New;" kainos, 2537. See 2:17; 3:12,12; 5:9; 14:3. The adjective is repeated in 21:2, "new Jerusalem," and 21:5, "I make all things new" for the legacy of the generation in Jesus Christ. His reign begins when "It is done" and all things are made new.
"Heaven;" ouranos, 3772. The heaven as the entire sky; the skies will be changed as the result of the entire heavenly tumult that was initiated by the first volley of "hail" (introduced at 8:7). All corruption and destruction done by mankind to the earth's sphere - making toxic sites and destroying natural resources; and to its aerial canopy - by oxygen depletion, and the intrusion of missiles and space stations, is then repaired by the LORD.
"Earth;" gee, 1093. As in the days of Noah, the whole earth was washed over by the flood waters in its destruction, and a new order of life began after the water subsided. Again, as was done at Sodom and upon the other cities of the plain, the coming fire from the heavens will take away all the ungodly.
"First;" protos, 4413. The "first" that corresponds with the "alpha" in order and rank; meaning the world of Adam's generation and legacy.
"Passed over;" parerkomai, 3928. From 3844, by, from, among , and 2064, to come. They change, to no longer exist as before. To come into view and to pass from; to pass by, to come by and pass onward. Peter uses the same verb in 2 Peter 3:10, to describe the changes that take place in the heavens during the day of the Lord. Here the reference is specified as pertaining to the changes made to the earth. This verb is also the same one used in the Gospel accounts of "the last day."
"Sea;" thalassa, 2281. The word is used in two different senses in this prophecy; of the actual sea, and as a synonym for the temple's laver. The actual sea is "changed" by the fire and its heat generated during the celestial mechanics of the Lord's day. Some earth-shaking mechanism is likely; perhaps a reversal of the flooding mechanisms which were enabled during the days of Noah. Heat dissipates water.
"Was no more;" ouk estin eti. The identical phrase is found at 10:6, where it was translated as "shall be no longer." (And see under verse four). The oceans will "be no longer," just as the reckoning of time for the prior order no longer is. The new order begins with "no more sea." The lack of the sea may reduce the circumference - and change the face - of the earth. Its terrain may then compare to time before Noah.
Isaiah's prophecy, as quoted by John the Baptist, would seem to suggest that there will be much more level land surface when all the tumult of earthquake and related heavenly activity is done with.
2 And I, John, saw the holy city, new Jerusalem, coming down from God out of the heaven prepared as a bride adorned for her husband.
"Holy city." From ancient times Jerusalem has been called "the holy city." Abraham looked for this city, in the vicinity of Jerusalem. This city, comparable to the prophecy by Ezekiel in Chapter 48, is described later on. David's original pattern for the temple complex was received directly from God by vision; likely, the new holy city will be constructed after the same manner of receipt from God.
In the Egyptian Annals of Thutmose III, (Shishak), housed in Karnak, Egypt, (2 Chronicles 12), Jerusalem is called Kadesh. The name is not to be confused with Kadesh-Barnea, the city prominent during the time of the Exodus, and which remains today. The present day Arabian name for Jerusalem is "El Kuds." Both Kadesh and El-Kuds translate as "the holy city." The present unholy "old city" will disappear.
"Jerusalem, new;" kainos, 2537. Refurbished; reconstructed; new; as no longer unholy, but made new in holiness.
"Coming down from God out of the heaven." The city is made as promised, and delivered from the heavenly Hand! Here is the city which Abraham looked for... The giving and obtaining of holiness and eternal life in a construction of godliness is generally a difficult concept to grasp: The sacrifice of God is that which He provided Himself - as a "body prepared" in the Lamb slain before the foundation of the (new) world. Jesus likened the "bread" (his "body prepared" and given as a sin offering) to the manna which the LORD provided for the children of Israel during their years of wandering through the wilderness. Prepared by God, it was sent down from heaven and the people ate it, sustaining their lives during the wilderness years. See John 6:53-63.
"As a bride, prepared;" hetoimazo, 2090. Made ready; fully dressed and waiting for the wedding music to begin!
3 And I heard a great voice out of the heaven, saying, Behold! The tabernacle of God is with men and He shall tabernacle with them; and they shall be His people and God Himself shall be with them their God.
"Voice;" phonee, 5456. The loud voice calls for attention to his speaking.
"Behold;" idou, 2400. The word always precedes any announcement of importance.
"Tabernacle;" skeenoo, 4637. Dwelling together in the spirit as a glorious presence; and in actual structure, the house of the LORD's sanctuary on Zion. The manner of the Lord's first dwelling among men is epitomized in the book of John, 1:14, by the explanation, "And the Word was made flesh and tabernacled among us and we discerned his glory, a glory as only begotten with a father full of grace and truth." The dwelling together in the Spirit's glory at the second advent is emphasized in verse three. The glory of the Father will overshadow the city in a new and greater glorious way of which Ezekiel has prophesied.
"God;... He." The Father's 'tabernacle' of the Glory will stand over the Bride and the Son - who now has his own temporal "house" constructed on Zion. As Beulah; as Hephzibah. See Isaiah 62:4, 1-12.
"Men;" anthropos, 444. With mankind; including the redeemed who have been changed into His image and likeness, and with the people remaining alive from the nations.
"With;" meta, 3326. God is with us: as Immanuel. Every use here is in the genitive case.
"His people;" laos, 2992. Through His "adoption of children." Ammi.
"God Himself, ...their God;" theos, 2316. Beulah, Isaiah 62:4. As the order of the One Name presently exists in heaven, "many sons" (i.e., "children") redeemed by the Lord will be the people of the LORD too, of "the Father of whom the whole family in the heavens and upon earth is named," Ephesians 3:11-17. The end, and a new beginning comes.
4 And God shall wipe away every tear from their eyes and death shall be no longer, nor mourning, nor crying, nor distress shall be any longer for the former things are passed away.
"Wipe away;" exalipho, 1813. To blot up. It was first mentioned at 7:13-17 that God would do this for the redeemed.
"Death;" thanatos, 2288. The second death as represented at 2:11 and 20:6. There will be no more death to hurt the redeemed.
"Be no longer;" ouk estin eti. The phrase is the same as in verse one, but here refers to the men whom God now dwells with, the "sons of righteousness," Zadokim, of Ezekiel's prophecy. They live eternally, without mortality, because He now fully dwells in them in holiness of the same spirit. Mourning, crying and distress are not moods resident in the changed and holy state of such men.
"Former things;" ta prota, 4413. The propensities of their humanity prior to the change into light. This change is a metamorphosis beyond our present bodily state. See 2 Corinthians 3:18, where the change is defined by Paul, then 1 Corinthians 15:40-49. Also in Mark 9:3 the word is "transfigured."
"Passed away;" aperkoma, 565. Past; all gone, disappeared, no more.
5 And he who sits upon the throne said, Lo, I make all things new. And he says to me, Write; for these words are true and faithful.
"He Who sits;" katheemai, 2521. Literally, "the sitter" upon the throne speaks to John. Compare this with the "great white throne" of 20:11.
"Lo;" idou, 2400. LO! See under verse three.
"I make;" poieo, 4160. To do or to make; a new creation. This is the work of the LORD. All the powerful "things" were ordained before the new order's beginning. This was the procedure in the creation of the man and woman also. By plan the foundation was laid out before the building was placed upon the foundation. Jesus Christ is the foundation of the new order to come according to the Word of the gospel of Jesus Christ. As He planned, the Father worked by the powers of His holy spirit to make the earth's old structures "new" and to make a righteous new dwelling, the Bride, for him.
This area of creation exposition is where the doctrine of the preexistence
of Jesus Christ flourishes.
Its teachers fail to understand things hidden ("Lo, I tell you
a mystery) while "foreordained before the foundation of the world," 1 Peter
1:20, "it is only manifested at the last times..." These teachers have
no good perception of the new world to come, nor of the new order on earth,
and so apply their thesis about "the son" to a time even before Adam and
Eve were created. Their understanding is beclouded by the false doctrines
of the "immortal soul" and of "heaven going" after death. Whereas, the
Bible truth is, "The meek shall inherit the earth."
"All (things);" pasa, 3956. Every one of them; 4:11.
"New;" kainos, 2537. Because, at least, the physical environment on the earth will be substantially different. The state of the redeemed will be new and different. They will be a "dwelling" of the LORD's construction in the true image of the Elohim, Genesis 1:26, completely made of the incorruptible Holy Spirit; like the angels. In addition, men will "see" new things; extreme longevity, for one.
"Write;" grapho, 1125. John evidently has become rapt, and captivated by the prophecy again; so the voice urges him to write on.
"These words;" logos, 3056. Review the word list, where the "logos" is made in reference to Jesus. The angel of his presence delivers "these words" of Jesus to John. The name of the Word of God was noted at 19:13.
"True and faithful." Because, the One who shall then sit upon the throne of the restored kingdom of God on earth speaks the words which completely identifies him with the substance of the understanding of God's Word in his representation of its perfect truth and of his perfect belief in it, 19:11; 22:6.
6 And he said to me, It is done. I am the Alpha and the Omega, the beginning and the end. I will give freely to him that thirsts from the fountain of the water of life.
"It is done;" ginomai, 1096. The work of God is finished, referring to 16:17; (1:1; 22:6). The new order is established, Hebrews 6:20; Ezekiel 36:33-36; 39:8. The LORD's rule in the heavens has been wedded to the Son's rule on earth. The new order is established with new kings and new priests as rulers.
"Alpha and the Omega." Three times during the prophecy these words are proclaimed: 1:8,11; here at 21:6; and 22:13. Omega has no corresponding Hebrew alphabet letter.
"Beginning and the end." Greek: arche; and, telos. The starter and the completer. Each time these words are appended to the transliterated Greek words; and, at 1:11, the words "first and last" are added. To the Greek person, no definitions are required but some explanation is due for other ears and other tongues.
Although the "very good" work of the angels was fully done when the present order of mankind was created, in the days of King Hezekiah, the work of the Father's "new things" began to be enacted. The point in time had been reached in which the gospel of the "son of David" was begun to be openly preached. The virgin, the daughter of Zion, would conceive and bring forth a son, "the deliverer" who would be the first and last "only made" (monogenees: sole generated) son of God who should complete (make perfect) the work of the LORD's planned holy creation from the children of Israel, Abraham's seed. Read Jeremiah 29:11.
Contrast the difference of the creation by the Elohim, Genesis 1:26, who made a "very good" creation in the person of Adam; and the creation of the Father Himself Who by His own power through the Holy Spirit created (and thereafter sustained) a son, who was duly born in Adam's lineage with all the attributes of men whose names and putative reputations come from their natural fathers. For His plan to succeed the imperfection of "very good" Adam was required by the LORD to be made perfect in and through the Messiah. The Law was designed to teach the people what the imperfections of man were. The apostle Paul makes a worthy comment about mankind in general: "But if ye be without chastisement - whereof all are partakers - then are ye bastards, and not sons," Hebrews 12:8. (This man was an ex-rabbi and an ex-Pharisee, an Hebrew of the Hebrews, who seldom pulled his punches after he saw the Light, and after he personally experienced chastisement from "the Servant" of the LORD.)
The prophet Isaiah leaves the Hebrews no leeway or defense for rebellion against the Word of the LORD. From Chapter 40 through Chapter 66 of his prophecy, the Word of God takes on a new turn. Chapter 48 makes it evident that the nation of Israel was not interested in nor did the people recognize that new things would come to pass despite their disobedience to God, because belief in God permitted any man - Jew or Gentile - to receive the "new things" promised by the LORD.
"I will give freely from the fountain of the water of life to him that thirsts." The comment is first made at 7:17; the concept was first preached by Jesus after his fame began to exceed that of John the Baptist, John 4. The theme of "the water of life" continues through John 7 into John 8, where Jesus identifies himself even as "the light of the world," 8:12, (equated to "the life" sustained through a washing (of "water") by the Word, Ephesians 5:26-27).
This is a great mystery, but explained through parable to the friends of the Lord. At the wedding supper, when the guests "meet" the father of the bridegroom, Jesus Christ himself will present the glorious assembly of the redeemed to God Himself so that they might be made holy and blameless forever more. See 19:9.
The concept of "the fountain of life" does not originate in the Christian Greek Scriptures. The concept is not found in the Oral Traditions of the Jews, but is solidly based in the Writings, the Law, and the Prophets, being written of in the Hebrew Holy Scriptures. The "elect" from the nations receive the water of life which many Jews (like the Rabbi, Saul once did) will yet spurn to drink.
As such the "new" understanding in the wisdom and knowledge of God was conceived and brought to maturity through the power of the Holy Spirit, planned and executed by the Heavenly Father Himself in and through His own son, whose God shall save Israel from the adversary, their enemies and from their sins when they repent and turn back to Him.
The covenant - a new one - will be established with the people of Israel, as Jeremiah has written.
7 He that overcomes shall inherit all things, and I will be his God, and he shall be my son.
"He that overcomes shall inherit all things." This promise of "the adoption" was made from the beginning, but was subverted by the Babylonian Serpent voice.
"I will be his God..," This promise was made from the beginning, Genesis 4:7. The ungodly and bellicose "Cains" of the earth have no respect toward God; but will have a judgment that disinherits and destroys them.
"...and he shall be my son." This promise was never retracted. In fact, God usually enlarges his favor toward the man who increases in faithful work. The promise stands in honor by God when any man honors God in obedience. In the book of Genesis the elect "sons of God" corrupted their holy status before the LORD by multiplying wives to themselves. See Genesis 6:1-7. This wickedness of men brought about the decision by God to destroy the creation of Adam's order.
8 But the fearful and unbelieving and abominable and murderers and fornicators and sorcerers and idolaters and all liars - their part is in the lake which burns with fire and brimstone, which is the second death.
"Fearful;" dilos, 1169. Cowardly or timidity, having no power over their own will. A vacillator; double minded, dilatory.
"Unbelieving;" apistos, 571. Faithless; those who never believe what is told them, even when it is proved.
"Abominable;" bdelussomai, 948. Something abhorrent, from the root bdeo: to stink from rottenness. The noun appears in verse 27. In 17:4-5 the words are related to the Babylonish influence.
"Murderers;" phonus, 5406. Those who kill with premeditated deliberation - contrary to the commandment, Thou shall not kill.
"Fornicators;" pornos, 4205. The whorish and pornographic elements who prostitute themselves for some particular and immediate gain.
"Sorcerers;" pharmakus, 5332. Literally, pharmacists; drug dealers in illegal marketing. Less likely, those who dole "drugs" and lull others into malleability by soothing, calming words; the silver tongued; the charmers.
"Idolaters;" idololatrees, 1496. An ideology is a fanciful thought we hold dear, to the risk of life at times. When its features are worked into a visible shape it becomes the actual "idol." The serpent shaped the first idol for Eve's consideration.
"All liars;" psudees, 5571. False speakers who tell things contrary to the established facts, against what 'God knows...'
"Lake;" limnee, 3041. A depression in the earth where, usually, water collects. But here it is a lake repository for the fire which burns, being fueled by the underlying elements. In ancient times, the fire in the valley of the son of Hinnom (referred to as "Geheena") where all refuse from the city, with dead animals and bodies of criminals were burned. The burning pit became known as the place of hell; hades, a grave, where the ashes of all were returned back into the ground. "Dust to dust..."
"Second;" deuteros, 1208. "It is appointed unto men to die once for after this is the judgment" for disobedience to the word of God, Hebrews 9:27. This first death sentence was appointed in Eden after the first rebellion occurred.
"Death;" thanatos, 2288. See 1 Corinthians 15:21-56.
The Gospel records quite often give bits of insight into the day of the LORD that are often overlooked or made applicable only to the time when the "bits" were spoken. See Mark 8:38 and 9:1, wherein the Lord clearly says that "the kingdom of God will have come in its full power" before the penalty of a "second death" is meted out to persons judged as ungodly from among the resurrection of the dead. There appears to be some time between the resurrection of the unjust and the time of their second death, probably a month plus 45 days later yet when only the just are "blessed" and glorified. Reference Daniel 12:12-13; and the word list for "Cursed..."
9 And one of the seven angels who had the seven bowls full of the seven last plagues came to me and spoke to me saying, Come here. I will show you the bride, the Lamb's wife.
"One of the seven angels." These seven angels have been the most active participants in the apocalypse of the Lord in the day of the LORD throughout all the pictorial scenes of the wrath of God. Their integrated work has brought the LORD's kingdom upon the earth.
"Come here;" duro, 1204. John is summoned to accompany the angel, i.e., "Let's go!" John apparently is still contemplating the words spoken by the one sitting on the throne. The angel interrupts John's contemplation about the inheritance in order to show the vision of "the bride" to him.
"I will show you the bride, the Lamb's wife." Of all the Old Testament prophets, only Jeremiah and Isaiah speak of the bride, "the city of God," but with what wonder and of what glory they speak! Zion is the bride, Isaiah, 49:14-18. The LORD's glory may have departed from Jerusalem but He never departed from nor divorced Zion from His mind. How so? ...Because "the Spirit of the LORD God," Isaiah 61:1, was put upon the one who was only born of that Spirit for the purpose that He "shall save his people from their sins," Matthew 1:21; Luke 4:1; John 1:29. The bride, Zion, will house "the priests of the LORD" and "ministers of our God," Isaiah 61:6, having all the attributes that the prophet ascribes to Zion. See Isaiah 62:6-12.
Jeremiah, the prophet whom the LORD ordained to the nations of the earth, 1:5, mourns for the forgotten bridegroom and His forgetful "bride." So says the prophet during the time of King Zedekiah, the days of "that good thing which I have promised unto the house of Israel and to the house of Judah" will come to pass. The long delayed nuptials shall be performed.
For, "In those days and at that time will I cause the branch of righteousness to grow up unto David; and he shall execute justice and righteousness in the land. In those days shall Judah be saved and Jerusalem shall dwell safely; and this is what she shall be called, The LORD is our righteousness," Jeremiah 33:14-18. This is a "married" name of Zion, which resides in a new Jerusalem, when the Jewish remnant turns back to God in the last days.
The prophet Joel alludes to the days when this wonderful event begins to come to pass, 2:15-32. John is now shown the pictures which Ezekiel too saw!
10 And he carried me away by the spirit over a great and high mountain and showed me the city, the holy Jerusalem, descending out of the heaven from the LORD.
"Carried away;" apophero, 667. As at 17:3, John is brought or carried in the spirit (from the isle of Patmos) to the location round about Jerusalem.
"In the visions of God brought he me into the land of Israel and set me upon a very high mountain on which was a structure like a city on the south..," Ezekiel 40:2. It is not "just a coincidence" that two passages of the Holy Scriptures should read so very much alike. The prophet Ezekiel speaks in 572 B.C. of the future house and sanctuary of the LORD. No temple built since 572 B.C. has been distinguished by the reentry of the glory as shown in Ezekiel's vision at 43:1-12. The vision is one which shall be declared to "the house of Israel" one day by faithful witnesses. The prophecy was in existence long before the Christian era began - it is carefully dated - and pertains to the nation of Israel for its learning and instruction in the days of that nation - at last - "seeing" and "hearing" the Word of God.
Abraham, it is taught by Paul, Christ's apostle to the nations, "looked for a city" whose "builder and maker is God." "The holy city" of God which Ezekiel saw is defined in the last chapter of his prophecy. The words describing the sight/sites shown to him conclude with this statement, "And the name of the city from that day shall be, The LORD is there." At least this is the gist of the Hebrew text. God shall dwell with His own chosen people one day. John's prophecy agrees with this appraisal of Scripture.
"Holy Jerusalem." Throughout the prophecy of the apocalypse of Jesus Christ, the old (present day) city of Jerusalem has been referred to as a city "spiritually called Sodom and Egypt where even our Lord was crucified," Revelation 11:8, a city past due for renewal and reorder in government.
The new Jerusalem is neither unholy nor whore who would provide what pleases the surrounding nations. The Islamic peoples will not be pleased to have no part in a new city of Jerusalem. Obviously, the political and religious controversy that centers round about Mt. Zion now will turn-about for good. But the controversy first becomes very bad indeed before this good comes.
"Descending;" katabaino, 2597. Coming down. A holy Jerusalem descends out of the heavens from the LORD, per 3:12 and 21:2, according to promise to Abraham. The city is, by faith, all those redeemed and glorified who believe in the One Name of God. The city is ready, like a bride for the wedding.
11 Having the glory of God. And her radiance was like a most precious stone, like a crystal like jasper stone.
"Having the glory of God." Glory: doxa, 1391. The phrase would appear to justify the words of Ezekiel 43:1-12 requiring that the conditions called for in his prophecy have been appropriately met and confirmed by the new covenant of which Jeremiah speaks!
The "glory" is spoken of at length in the Psalms of David; mainly in the prophets, Isaiah and Ezekiel, as well as in the Law, and other prophecies. This radiant glory is even likened in the prophets to a "stone."
"Radiance;" phosteer, 5458. Like the shining of the stars, of which the early chapters of Genesis actually compare to the (future) seed of Abraham, 15:5, "So shall thy seed be." The thought was not lost by Paul and Timothy when they wrote the letter to Philippi, telling the people there "that ye may be faultless and simple children of God, unblamable... among whom you appear as lights in the world," 3:15. The lesser lights are companions of the greater light.
"Precious stone;" lithos, 3037. Gem stones are the most valued for adornment; building stones too have different degrees of value. The faceted elements of the "stone" are dispersed throughout the prophets: Isaiah 8:14; 28:16; Psalm 118:22; Daniel 2:34-45; Zechariah 3:9.
"Jasper;" iaspis, 2393. Similarly, foundation and wall are made of the jasper, 21:18-19. The jasper stone receives a glory from its inclusion as the last stone set in the breastplate of the judgment which only the high priest wore over the ephod as a vestment. See Exodus 28:15-30; 39:13. The jasper is a stone of opaque quartz of red, brown or yellow hue that will take a high polish.
12 Having also a great and high wall. Having twelve gates and over the gates twelve angels and names inscribed which are of the twelve tribes of the sons of Israel.
"Wall;" teichos, 5038. New Testament use of the word shows that it refers to the outer wall that surrounds a city. The same Greek is used in 21:12-19. The concept of "the wall" derives from the Hebrew Holy Scriptures where it is extensively mentioned. Ezekiel's prophecy notices this wall only at 40:5 and 42:20. This wall is like the "great and high wall" that surrounds the sanctuary of the LORD's house upon the literal Mt. Zion. But this is the bulwark of "the holy city," new Jerusalem of v. 10. New Jerusalem is not the temple.
"Gates;" pulon, 4440. The same Greek word is used in 21:12-25; 22:14. These gates are pylons: the architectural term for the monumental structures that 'face" the entrance to a large edifice such as a temple; (dictionary definition).
Isaiah says, "You shall call your walls, salvation; and your gates, praise," Isaiah 60:18. As in Ezekiel's vision of the holy city, there are twelve gates shown to John also.
"Angels;" angelos, 32. These twelve spirits are "above" or "upon the gates." The analogy is that each "gate" has a guardian angel placed over it, somewhat like the 'cherubim' placed to the East of the garden, along with a 'flaming sword,' to protect the path to the Tree of Life from access by unauthorized persons, per Genesis 3:24.
"Names;" onoma, 3686. These names of the twelve sons of Israel were associated together in the first high priest's breastplate, Exodus 39:14. As in Ezekiel's vision, 48:30-34, the gates of the city are named for the twelve tribes of Israel. The ancient name which identifies them is also a name by reputation.
13 From the east, three gates; from the north, three gates; from the south, three gates; from the west, three gates.
Likewise, the Revelation confirms the names of Israel's tribes upon the gates. The gates are named literally, per Ezekiel, to the praise of Israel's sons. "And these are the goings out of the city..," per Ezekiel 48:30.
"East." For Joseph, Benjamin and Dan; as per Ezekiel 48:32.
"North." For Reuben, Judah, and Levi; as per Ezekiel 48:31.
"South." For Simeon, Issachar, and Zebulun; as per Ezekiel 48:33.
"West." For Gad, Asher and Naphtali; as per Ezekiel 48:34. "It was roundabout 18,000 measures; and the name of the city from that day (shall be), The LORD is there."
See Revelation 7:5-8. On the East, Joseph's name would include Manasseh, but not Ephraim who was cast out. In his stead Levi is placed among the brothers.
14 And the wall of the city: having twelve foundations, and in them the names of the twelve apostles of the Lamb.
The spiritual structure of the city is revealed. It is somewhat different in form than the prior city. The ancient foundation stones of Jerusalem's temple have recently been searched for by archaeologists. There is some question whether the stones found belonged to the temple's foundations.
"Of the city, wall;" teichos, 5038. See above.
"Foundations;" themelios, 2310. Israel refused to "found" this holy city. The word list would seem to indicate that the foundations of the city are laid "of God" and as the holy "city having foundations" which Abraham looked for. According to Isaiah, the "sure foundation" is a stone that is both precious and tested, 28:16. This is a concept that is interwoven with many facets in the Hebrew Scriptures, as in the Christian Scriptures. See under verse eleven above.
Nothing much is said about "the (twelve) foundations" of the city of Zion in Hebrew prophecy. What more can be said of Israel's tribes failure to do well?
"Apostles of the Lamb." Contrast with the "names" above. An explicit and true "Christian" flavor is injected into the concept of the twelve foundations of the holy city. A diagram of the gates and foundations -- showing the concept of the gospel laid for the LORD's new spiritual house, its physical structure - being not much different from the first structure of the tabernacle in the wilderness and even Solomon's temple -- will picture the "new thing" as begun in the days of Isaiah. For, instead of the tribes of Israel, each gate (pylon) of the new Jerusalem is founded upon the "names" of the apostles of Jesus Christ, while the gates (pylons) which are built into the city's bulwark are named for the twelve tribes of Israel.
The foundation "stone," a very precious and tested stone, is set as the "corner" stone which is the head "stone" between the two "names." The representative city "gates" provide the entrances for all the city's "new" inhabitants.
Because the city of new Jerusalem is described thus to John does not mean that it will not contain an actual temple structure. Did not the LORD say to Moses, "See that you make all things according to the pattern..?" In Hebrews 8:2, ex-Rabbi Saul teaches about a minister "of the holy places and of the true tabernacle which the LORD pitches and not man..." Two things are exhibited for study: 1) the "holy places," and 2) the "true tabernacle which the LORD pitches..."
Then Paul proceeds in Hebrews 9 to speak of the change that is made through the opening of the passage doorway between the chambers of "the house" of the LORD's sanctuary. Both the Holy and the Most Holy are openly accessible in the present time to the prospective "new" order and certainly will be in the time to come. There is no hint from Paul that a "temple" will not be rebuilt as some doubt. What then of Ezekiel's vision of the sanctuary of the LORD's "house" (His mansion) on the mountain? There are too many allusions in the prophecy of the Revelation to permit any such unbelief.
The old "worldly" city has to pass away in order for it to be rebuilt more gloriously "new." Paul spoke of some changes that shall magnify the prior given patterns of heavenly things.
15 And he speaking with me had a golden rod so that he might measure the city and its gates, and its wall.
"He speaking." This is the angel who carried John away to the great and high mountain. Like the angel who conveyed Ezekiel to Jerusalem, he carries the instrument useful for doing measures of the city, etc.
"Golden rod;" kalamos, 2563. This type of reed was alluded to back at 11:1, where the temple and the altar, but not the court outside, were measured by John. Here the angel, with John a fellow servant of Jesus, has a slender measuring rod of golden color to measure the holy city and its gates, and its wall.
Two different areas of the "new" holy site are noted, measured by two different individuals at two different times. This is significant. The temple and the altar were measured by John, as instructed, at 11:1, using the "rod like a ruler." City, gates and wall - as in Ezekiel's prophecy - are here measured by an angel from heaven.
"City." The new holy Jerusalem; the bride. According to the O.T., it receives a new name, YAHWEH SHAMMAH; as revealed to Abraham, YAHWEH JIREH.
"Gates." The names of the sons of Israel. From the "names" listed in Chapter Seven, 12,000 from each tribe are scheduled to be sealed during "the last days." The LORD does turn back to His people in the last 1,260 days.
"Wall." The salvation; the "wall" which the prophet Isaiah designated. In the depiction these three 'structures' are measured by the angel in preparation of the city for the "descending out heaven from God," 21:10.
16 And the city lies foursquare, and its length is even as the breadth. And he measured the city with the reed - twelve thousand furlongs the length; and the breadth and the height are equal.
"Foursquare." The city is that of "new Jerusalem." The boundary length is measured; the width and the height of it are the same. 12,000 divided by four equals 3,000 measures.
"Width;" platos, 4114. The breadth; the extent of the city's limits.
"Height;" hupsos, hupsoma. The height. Although many suppose the city to be a cube of some fashion, it is more likely that elevation above the surrounding area is primarily referred to here; if we may be led by Old Testament reference in the Psalms. (Improper sentence punctuation by the translators may be another problem).
"Equal;" isos, 2470. The length and breadth of the city are the same, alike, thus equal.
"Furlong;" stadia, 4712. The city's circumference as measured by the furlong's measure here creates a puzzle! The furlong was first encountered at 14:20, where blood from the winepress comes forth (for 1,600 furlongs) from the bitings of Abaddon's "horses."
The holy city has equal dimensions: of 3,000 furlongs. In Ezekiel's prophecy a measure of 4,500 cubits is set aside for the city. (This number excludes the 250 cubit wide strip of land set aside on each side for the suburbs of the city). A fact that further mystifies the commentators is the lack of knowledge concerning the ratio of the cubit to the furlong, and vice versa. Perhaps one stadia was equal to one cubit; i.e. , one (18 inches long) cubit is equal to a 1 1/2 parts of one (12 inches long) stadion? Notwithstanding the puzzle, the holy city of new Jerusalem is set out as a square. Its style of squareness follows the same style as the pattern given for the sanctuary of the LORD's house on the mountain, Ezekiel 40-48.
17 And he measured its wall, a hundred forty four cubits, which is a man's measure, the angel's.
"Measured;" metreo, 3354. The angel is measuring the wall's height.
"Wall;" teichos, 5038. This is the outer city wall; the chomah, per Ezekiel.
"A hundred forty four..." The number of the measure...
"Cubits;" peekus, 4083. The measure is in cubits. The rod itself is a cubit based measuring tool.
"Which is;" esti, 2076. "Ho estin" is the phrase.
"A man;" anthropos, 444. A human; the measure in cubits is a measure of men. Surely heaven's measures are greater and of infinite limit, but on earth, men's measures are currently in use!
"Measure;" metron, 3358. This noun refers to the instrument which is being used. It is a rod of cubits.
"Angel's;" angelos, 32. This golden cubit rod is the angel's property.
The cubit measure used by Ezekiel's "man" is the measure used for the sanctuary's wall, but here the cubit measures not the wall of the sanctuary of the LORD's house, but the city wall of a new Jerusalem -- which is not only to be a spiritual dwelling place of the LORD, but is withal to be a physical dwelling place for mortals during the millennial reign of Jesus Christ. In Ezekiel's vision of the sanctuary of "the house," the measure used is called in Hebrew, the "qaneh," 40:3-6a. There the length of the rod is defined as "a measuring reed of six cubits, by the cubit and an handbreadth."
18 And the structure of its wall was jasper, and the city pure gold, like pure glass.
"Structure;" endomeesis, 1739. The word roots are: en, 1722, "in;" and deemos, 1218, "people." The word quite literally means its endemic - in the people - nature. The prophecy's context before us reveals the peculiarity of the city of God. It is not wrong to suggest that the pattern of the holy city is even more peculiarly wrought than suggested above. The natural building's pattern is projected from the true spiritual concept furnished by God. Out of the earth a man was made. Through "the man," living stones were created. From the living stones, a house is built. The house is then made into a city bearing the name of God! The works of God are indeed marvelously wrought!
"Wall;" teichos, 5038. The outer city wall; the retaining bulwark.
"Jasper;" iaspis, 2393. The stone of new Jerusalem is golden hued still!
"City." polis, 4172. This is the "beloved city," the "holy city," that "great city" of the new Jerusalem which this chapter of the prophecy concerns! It is a remarkable and glorious contrast to the present Jerusalem which is used and abused by all the nations of the land.
"Gold;" krusion, 5553. As in 3:18 and 21:21. Jerusalem historically has been called the "city of gold." The light streaming from the east casts a golden glow upon the city. It is a breathtaking sight to all who cherish the "hope of Israel." Also, in Solomon's day gold was accounted as common through its widespread ornamental use in the city.
"Pure;" katharos, 2513. The purity; lack of imperfections, the transparency and clarity that gives the greatest value to precious stones.
"Glass;" hualos, 5194. Other related qualities of the glass are noted at 4:6 and 15:2 as worthy of the heavenly pattern.
19 And the foundation of the wall of the city was adorned with every precious stone, the first foundation jasper, the second, sapphire; the third, chalcedony; the fourth, emerald.
"Foundation;" themelios, 2310. Which foundations contain the names of the apostles of the Lord; where the thrones of the first twelve king priests are placed in its gates to be judges (elohim) of Israel in the future "world."
"Adorned;" kosmeo, 2885. Cosmetic; used to beautify. See the sense of the beauty as expressed in Ezra 7;27; Psalm 149:4; Isaiah 60:13; 61:3. And, Isaiah 52:1; 64:11; Jeremiah 13:20; 48:17; Ezekiel 16:12; 23:42. The weave of the fabric is gorgeous; the light of the stones magnificent. Refers to the stones of the high priest's breastplate.
"Precious;" timios, 5093. Honorable in repute.
"Stone;" lithos, 3037. Gem stones as building stone.
20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; the twelfth, amethyst.
21 And the twelve gates, twelve pearls respectively, each one of the gates was of one pearl, and the street of the city pure gold, as transparent glass.
"Gates;" pulon, 4440. The monumental entrance ways into the city of God. The gates are named for the tribes of Israel, through which the nations will come into the kingdom of the LORD. The sons of Jacob are compared to "pearls."
"Pearls;" margaritees, 3135. The marguerite gets its name from the luminous sheen of the oyster's gemstone. The pearl comes in many colors, from white to black, pinks, pale blue, yellow, etc. That each gate is said to be of "one pearl" simply means that each of the twelve gates is made a distinct "bead," as a necklace of twelve matching pearls adorns the neck of "the bride." The necklace represents the twelve tribes of Israel, 21:12, each one a respective "pearl" of great value to the LORD. Read the parable of the Pearl, Matthew 13:45-46.
"Street;" platia, 4113. The broadway, plaza or plateau; thus, wide street. Ancient records indeed claim that floors and streets were paved with the abundant gold. In Solomon's time gold was widely used for decor. See 1 Kings 10:14-22. Per verse 24, the same situation will obtain in the kingdom of God.
"Transparent;" diaphanees, 1307. Diaphanous material allows the light to shine through. The streets appear diaphanous, very light dispersing. These allusions to the holy city are all to be found "in the spirit" of the Hebrew Holy Scriptures.
22 And I saw no temple in it, because the LORD God Almighty is its temple, and the Lamb.
If there is no temple in the city of the new Jerusalem, then where is 'the temple' located? This verse causes a controversy that has raged ever since the prophecy of the Lord's apocalypse was written by the beloved apostle, John. It centers around discernment of the truth, or the lack of it. Some men cannot discern between the physical structure and the spiritual structure which sustains all life. Neither do they discern between a city and a sanctuary. Nor do they allow for the existence of both types of structure at the place of one dwelling site!
"Temple;" naos, 3485. No temple? No what? No, there is no literal nave, in the holy city of new Jerusalem, but the site of the holy city will be over-shadowed by a nave of God on earth, per Isaiah 4:2-6, when the glory of the LORD returns to dwell over Mt. Zion. The hill of Zion apparently is located northernward of the new city, where the sanctuary of the LORD's house is "beautiful for elevation," on the south side of the mountain. Law, like the seven thunders, will be roared forth from Zion, Joel 3:16; and the Word of the LORD from new Jerusalem, Amos 1:2. Both "the law" and "the Word" will emanate from the same locale when the kingdom of God is restored in the land.
"In it;" en auto. "It" is "the holy city" of new Jerusalem.
"LORD God Almighty;" ho kurios ho theos ho pantokratos: the Heavenly Father; the great God; the Most Holy One.
"Lamb;" arnion, 721. The "Holy One." With one exception, i.e., John 21:15, this Greek word is only found in the book of the Revelation.
Yes, there is one holy city, one sanctuary, and one "house" (temple) where all the newly created "holy ones" minister prayers to God, serving in the inner court of the "house" on the mountain where the Holy Spirit now visibly indwells on the earth! This seems to be a great mystery, which false and misleading interpretations of prophecy by false prophets have fostered. Has Matthew 24:24 been written in vain to the servants of the Lord? "The elect" will not listen to the "false prophets" but the diligent scribe, instructed toward the kingdom of heaven, will study to make himself approved in his understanding of the Word.
The Jewish temple, as understood and known from prior times, has a familiar building design. In Ezekiel's prophecy it is located within "the sanctuary of the LORD's house." The sanctuary was the temporary prior dwelling place for the priests who ministered by their courses in the house of God, serving for the people. That such a building will again be erected is a certainty, but there are some things in its structure and in its administration that are being changed. The old one had a "worldly" tabernacle, [the Holy Place: Hebrews 9:1], disallowing all except the one designated as the high priest to pass through it - annually - into the Most Holy Place of the house. The dwelling space beneath the canopy of the glory - the tabernacle of the future house - will permit "many sons" of Melchizedek's order to continually approach into the presence of the throne of the reigning Most Holy One. This shall be in the age to come. And, the "temple" will become a "house of prayer for all peoples," Isaiah 56, where there is no discrimination toward any person who wishes to approach to the throne of God's grace with a petition. The house of the future will be opened to "all peoples" to offer prayers and sacrifices before God Almighty.
That this is a better understanding of Isaiah's prophecy of the "house of prayer for all peoples" is most likely. The "house" on Zion will be the visible residence, the palace (Hebrew: hekal) of the perpetual reigning king.
The chosen nation, who were anciently supposed to become a light unto the whole world, will have at last come to the end which the Heavenly Father designed for them. Their national life will revolve around "the LORD God Almighty and the Lamb." The Bride now dwells faithfully with her Husband, and He with her.
23 And the city has no need of the sun, nor of the moon so that they should shine in it, because the glory of God enlightened it, and the lamp of it is the Lamb.
"City." polis, 4172.
"Need;" kria, 5532. No requirement or want; no necessity.
"Sun;" heelios, 2246. The star and center of our present universe; the sun. Earth's revolution around the sun determines the length of the year.
"Moon;" seleenee, 4582. The rotation of the moon presently determines the length of the months, and seasons. One wonders about the future positions of the earth, the sun and moon in the new order of the heavens.
"Shine;" phaino, 5316. The word is almost always translated as "appear;" to "provide visibility" is the sense..
"Glory;" doxa, 1391. The nature of the glory was demonstrated to Paul on the road to Damascus. The glory is injurious to sinners since no man can see God and live, unless he is judged worthy of the life.
"Enlightened;" photizo, 5461. To be perceptually enlightened, since "the city" is the redeemed "bride." The word first appears at 18:1, where the "enlightenment" is demonstrated in the angel who proclaims the fall of Babylon. In 22:5 the gist of this verse is agreeably repeated re: "his servants."
"Lamp;" luknos, 3088. The vessel of the light. Usually translated as a "candle," (which the Lord is not!) but ought to be "lamp," which refers to the hand-size almond-shaped oil-burning vessel used for lighting up surrounding things. The lamp is used in conjunction with its lamp stand.
"Lamb;" arnion, 721. The Lamb is "the lamp" that has provided the glorious light to the holy city; his "bride."
From the beginning the nations were divided to an inheritance in the kingdom of God according to the precondition of faith in the word of God. But mankind swiftly corrupted the way of God; so He determined to cut them off, Genesis 6:12-13, but saving the few who were worthy.
Consequently, as Peter affirms in 2 Peter 2:5, God "spared not the ancient world, ...bringing in the flood upon the world of the ungodly." The date of the flood was 1,656 years after the creation of Adam; 2,319 years B.C. The flood rose and subsided within one year's time, changing the whole face of the earth! After the nations and their evil works were thus destroyed, a new order was established again.
Noah's family produced the "seed" from which the present races and nations grew. The new order dates from 2,318 B.C., although there is older archaeological debris that may be found beneath the levels of the earth marked by the flood. This situation confuses the accepted chronology of the times, and leads others to theorize about pre-creation conditions and years.
Abraham, whom Islam, Judaism, and Christianity all revere in some religious manner, was born in 2008 B.C. Him God chose from among the present nations to be the patriarch of the "sons of Israel." Even so, it was well over 430 years afterward that the seed of Abraham were called out of Egypt as a nation. It was 1462 B.C., and a critical time for the whole earth, as well as for Egypt. There was a disturbance in the heavens (which disturbed its powers and moved the zodiac signs) during the next forty years. When the LORD called Abram out of the nations and later chose the "seed" of Abraham for His people, He did not refuse any individual from the nations who sought Him out. Nor was any individual from the nations by Law to be refused after Israel were brought into the land of inheritance. The "Gentile" who pleases God is always acceptable to Him; His favor toward Israel, His own people, notwithstanding.
The children of Israel were supposed to be willing servants of God.
First vowing to do as He said, but unwilling to personally hear Him 40 days later at Sinai, they apostatized with the 'golden calf.' So they were made subject to a Law written on stone, so that they might recognize how burdensome sin is.
This is a brief history of the "Gentiles" who otherwise are best described in the documentation of Genesis as an "ungodly" world of people.
24 And the nations of the saved shall walk in its light, and the kings of the earth bring the glory and their honor to it.
"Nations;" ethnos, 1484. Peoples. "Gentiles" is not ever a good choice for translating this word; the translators had to emphasize their bias.
"Saved;" sozo, 4982. Saved; made whole; healed. Of those nations which may survive following the judgment of God upon this world.
"Walk;" peripateo, 4043. To walk about, going here and there.
"Light;" phos, 5457. The connotation of the light is received from the Hebrew Scriptures. Three passages from Isaiah are directly associated with "the nations;" 42:6; 49:6 and 60:3. The first two involve the "servant," the last passage involves the nations and their kings in the days when "the glory of the LORD" is shining above Zion once again.
"Kings;" basilus, 935.
"Earth;" gee, 1093. Of the future earth in which there is to be "no more sea."
"Glory;" doxa, 1391. See under verse eleven.
"Honor;" timee, 5092. Respect. The kings will respect the "iron rod" of the commander who rules from the new Jerusalem.
25 And its gates shall not be shut at all by day, because no night shall be there.
The manner in which "heaven" proceeds to do its work is still being described in the abstracts of the pattern first furnished to the Elohim for earth's prior creation. The second stage is initiated in the manner in which this chapter explains the glory of the holy city.
"Gates;" pulons, 4440. These "gates" are both the tribes of Israel, and the names of the monumental gates of the city through which the suppliants must pass in order to have authority to approach into the house of the LORD.
"Shut;" klio, 2808. Locked! The noun of the verb is klis, which is "key." Israel shall no longer lock the city gates against the nations! See Matthew 23:13-14; Revelation 3:7-8.
"Night;" nux, 3571. It will be impossible to do anything "in the dark" there; the glory shines continually in the city of God.
26 And they shall bring the glory and the honor of the nations to it.
"They." The rulers of the nations who fear God and the Lamb.
"Glory;" doxa, 1391. As above, verse 11.
"Honor;" timee, 5092. As above, verse 24.
"Nations;" ethnos, 1484. As above, verse 24.
"It." To the holy city, and on the mountain, to its "house of prayer for all peoples."
27 And in no way may anything defiling, even doing abomination and a lie, enter into it; except those who are written in the book of the life of the Lamb.
"Defiling;" koinoo, 2840. Makes common or pollutes what is right and just.
"Doing;" poieo, 4160. Acting or making things (contrary to commandment).
"Abomination;" bdelugma, 946. A disgusting thing.
"Lie;" psudos, 5579. Any "devil" who develops his thinking after the serpent's subtle twisting; a falsifier of words.
"Enter;" iserkomai, 1525. Come in.
"Except;" ei mee. But, or, if not (written...).
"Written;" grapho, 1125. Inscribed for remembrance at the end of time.
"Book of Life of the Lamb." All judgment for life was given to the Son at his first appearance. When the new order is firmly established, even the future list of names will be written in the Lamb's book for eternal life. Those named are scheduled for raising up at the second resurrection time. The book of Life is now kept by the Lamb...
Those "names" written for the first resurrection will be serving as king priests within the new order during the 1,000 years of the kingdom's rule. Another harvest of names will be gathered at the second resurrection's time, which happens at the 1,000 years end. There is no need to omit any of this prophecy, or to cloak its truth with the "continuous history" of "the Church" age. Evil men who do so have a purpose: to serve their own bellies first - not at work doing well, as commanded - but deceiving themselves and suppressing the complete revelation of the gospel of the kingdom of God, whose appointed king shall yet inherit the nations; and to pass themselves as being true servants of Jesus Christ. But, God is not deceived by the outward appearances of men; the judgment shall sit.