Revelation

In Revelation 3:12, Christ promises to make victorious believers permanent pillars in His temple and to write on them the name of God and God’s city—the new Jerusalem. Revelation 21:1–22:5 describes this temple-city in all its glory. Jerusalem, the holy city and the bride of the Lamb in which God dwells, replaces Babylon, the evil city and the great prostitute. Babylon falls under God’s wrath (Bauckham, Theology, 126–32). The new Jerusalem delivers all the promises made to Christian victors in Rev 2–3 (Boxall, Revelation, 312). The city is:

• God’s new-creation home (Rev 21:1–8);

• God’s worldwide temple (Rev 21:9–27);

• God’s restored Eden (Rev 22:1–5).

Revelation 21:1–5 begins and ends by proclaiming the passing away of the old (Rev 21:1b; 4) and coming of the new (Rev 21:1, 5; compare Isa 65:17). Various metaphors throughout this passage point to the fulfillment of biblical covenants:

• The new Jerusalem will be God’s spotless bride rather than an unfaithful wife (Ezek 16; 23; Hos 1–3; Isa 49:18; 61:10).

• Rather than a home to sin (Isa 1:21–3), the new Jerusalem will be where God dwells among His people in renewed covenant relationship (Exod 29:44–45; Lev 26:11–12; Isa 1:26; 52:7–8; Ezek 37:27; Zech 8:8; John 1:14; 11Q19.29.7–10; Testament of Dan 5:13; Jubilees 1:17, 26–29; note also the renewal of the Davidic covenant in Rev 21:7; compare 2 Sam 7:14).

• The old reign of death and darkness will flee before God’s new creation (Isa 25:8; 51:11; 65:17–24; 1 Enoch 45:4–5; 91:16; 2 Enoch 65:9–10; 4 Ezra 8:51–4; 2 Baruch 44:9; 2 Pet 3:13).

In Revelation 21:9–27, an angel guides John through the dazzling new Jerusalem (Ezek 40:2–3; Zech 2:1–2; Rev 17:1–3).

1. The city is associated with the people of God.

a. John hears of “the bride, the wife of the Lamb,” and sees “the Holy City, Jerusalem” (Rev 21:9–10).

b. The gates are named for the 12 tribes and the foundations for the 12 apostles (1 Cor 3:9–17; Eph 2:19–22; 5:32; 4Q554.1.9–2.11; 11Q19.39.11–13).

c. The new Jerusalem symbolizes God’s people (Rev 21:9–10, 12–14) and the place where He will dwell with them (Rev 21:3, 7–8, 24, 26; Osborne, Revelation, 733; Bauckham, Theology, 132–43).

2. The city needs no temple because it is a temple.

a. Its materials recall Israel’s sanctuary and the high priest’s breastplate (Rev 21:11, 18–20; compare 4:3–6; Exod 25:3–7; 28:15–20; 1 Kgs 6:20–22, 30; 7:9–10; 1 Chr 29:2, 8; Isa 54:11–12; Tobit 13:16).

b. Its people are priests (Rev 22:3b–4; compare Exod 28:36–38; Isa 61:6).

c. Its dimensions expand the temple’s most holy place into a world-encompassing city (Rev 21:16; 1 Kgs 6:20).

d. Its luminous materials reflect God’s resplendent glory, and all impurity is excluded (Rev 21:22–27; compare Isa 60:18–21; Sibylline Oracles 5:420–33; 1 Enoch 45:5–6; 108:12–15).

3. The city fulfills the mission of Israel and the Church as a light to the nations (Isa 49:6; Matt 5:14). The nations walk by its light and bring their glory though its open gates as an offering of worship (Rev 21:24–26; compare 15:4; Isa 2:1–5; 60:1–14; Jer 3:17; Zech 14:16–18; Tobit 13:11; 14:6–7; Sibylline Oracles 3:772–3).

In Revelation 22:1–5, the new Jerusalem is portrayed as a restored Eden.

• Eden was the source of a river that watered the earth and the tree of life (Gen 2:8–14); the water of life flows from God’s throne, and the tree of life heals the nations (Ezek 47:1–12; Joel 3:18; Zech 14:8; Psa 46:4; Rev 2:7; 1 Enoch 25:1–26:3).

• People, created to serve as priests in the garden (Gen 2:15) and kings in the earth (Gen 1:26–28), now fulfill their human vocation, worshiping and reigning forever before God’s throne.

• Eden’s curse is reversed.