A well-known Christian teacher, for whom we have great respect, told his audience recently that after much careful study and thought he had come to the conclusion that “The New Jerusalem” was composed of a selection of Old Testament and New Testament believers, chosen because of their attainment of holiness to be “the Bride, the Lamb’s wife.” He attempted very little explanation as to how he had arrived at this conclusion, though he did allude to verse 12, where we read that on the twelve gates of the city were the names of the twelve tribes of the children of Israel, He contended that it was a literal city, yet symbolizing its inhabitants; so possessing two meanings, one literal, the other symbolic. He also took Revelation 21:1 to 22:5 as referring to the eternal state, not in relation to a brand-new heaven and earth, but to our present earth, not destroyed but purified by fire.
A few remarks on this chapter may be interesting and profitable. It is quite evident that Revelation 21:1-8 sets before us the eternal state. At the end of the preceding chapter and linking on with our Scripture we read of the earth and heaven fleeing away, and no place being found for them; of the second resurrection affecting the wicked dead; of the great white throne judgment and its effects, as seen in chapter 22:8. With the passing away of the earth and heaven we are ushered into eternity. Time is connected with the “two great lights” (Gen. 1:16), which are set in the heavens for “signs, and for seasons, and for days, and years” (v. 14). With the disappearance of these, time ceases, and eternity begins.
But we affirm that Revelation 21:9 to 22:5 brings us back to time, and shows us the church, under the symbol of a city, in administration during the millennium.
It must be remembered that Revelation does not give us a straightforward vision in chronological order, and this going back to go over the ground, leading up to the point aimed at, is not a new thing in this book. Note, first of all, the different way in which the New Jerusalem is presented. In Revelation 21:2 we have The Holy City seen as A BRIDE ADORNED FOR HER HUSBAND, whilst in Revelation 21:9 and 10 we have the bride, the Lamb’s wife, seen as THE HOLY CITY.
It is in the consideration of this difference that we get light as to the chapter. In the former case the church is presented in the Bride character; in the latter in the city character; whilst in both this identity is carefully preserved.
Believers are looked at under different symbols in Scripture; such as a flock, a body, a city, a bride. We are not an actual flock of sheep, but the symbol sets forth the care the Lord takes of His own, just as the Shepherd cares for His sheep (see Psalm 23 and John 10); nor are we an actual body, but in the symbol is set forth the truth as to the living connection between Christ and His saints, just as members of our bodies are in close and necessary relation to each other; nor are we an actual city, but as such expressions as metropolitan city, city hall, city fathers, city finances, set forth the idea of administration, so the church set in administration under Christ is symbolized as a city; nor are we an actual bride or wife, but the symbol sets forth the most intimate nearness and love, and sharing everything in common.
Now we come to the statement that the New Jerusalem is a selection of Old and New Testament believers, who as “overcomers” are fit to be incorporated as the Bride.
Why should the symbol of a bride be chosen to represent a selection of believers, chosen on the ground of conduct? Is it customary amongst men to put the women on probation, only selecting her as a bride if over a course of years her conduct is up to a certain standard? No. The Christian teacher naively admitted that he could not tell us what degree of holiness was necessary to obtain this selection.
Ephesians 5:25-33 gives us the true idea as to the Bride. Though the word—bride—is not mentioned in the passage, yet the whole setting of the passage warrants us in thus viewing it, for the relationship of Christ and the church is used to enforce the earthly relationship of husband and wife. Here there is no thought of a selection, which would mean a mutilated church or Bride. Christ loves the church, the whole church, gives Himself for it. It is all what He does. He loves, He gives Himself, He sanctifies, He cleanses, He presents it to Himself, a glorious church.
Shall the spots and wrinkles be removed as the result of so much holiness on our part, or at the result of infinite love on His part? Will that love not deal with every spot and wrinkle? The most holy among the believers would fall short of perfection, and if we are on these lines, God will only have perfection.
Is it to be like entrance to some institution? Some have clothes very dirty, and cannot be admitted; some have only a few spots and a few creases, and these can be removed, and the wearers admitted. Is this like the Lord?
Further, if the Bride is made up of a selection, the Bride being the Bride for the whole period of the eternal state, it means that the believers outside of this selection will never form part of the Bride. They have been part of the flock, and of the family, and of the Body of Christ, but will not be of the Bride, according to this teaching. But Ephesians 1:22-23 tells us that “the church … is His [Christ’s] body, the fulness of Him that fills all in all.” If the church is His body, His body (comprising all believers, as the speaker admitted) is the church, comprising, then, of necessity, all believers; and if the church is presented by Christ to Himself a glorious church without spot or wrinkle or any such thing, it is the whole church, the Bride of Christ, the product of His love in death, the object of His love in glory.
Be it remembered that the question of reward stands, not in relation to the eternal state, but to the kingdom of heaven. Rewards will be awarded when the King returns to earth to reign. See the plain teaching of Matthew 25:14-30; Luke 19:11-27.
It is this mixing up the results of the judgment-seat of Christ with our heavenly portion which is all of grace that is responsible for this serious confusion of thought.
It may be helpful now to notice the marked similarity between Revelation 17:1 and 21:9. In both cases the actor is one of the seven angels which had the seven vials. It seems as if the vision brings us to the end of their work, which is necessary for the introduction of the church upon the scene, which we know will not take place till she takes her position in connection with the millennium.
In Revelation 17, et seq. we see the false bride judged, making way for the true Bride to be displayed—an occasion for great joy and rejoicing. When set before us as the Holy City, what light do we gather that this represents the church, the whole church, not a selection and certainly not embracing one of the Old Testament believers?
First, notice verse 14. The City had twelve foundations, and in these foundations the names of the twelve apostles of the Lamb. Now Ephesians 2:20 speaks of the church being built upon the foundation of the apostles and prophets. This clearly indicates that the Holy City, as that which is reared upon the foundation of the apostles and prophets, refers to the church and the whole church, not a selection, and certainly settles the point that the Holy City is not the Jewish Bride, as some assert.
Then, why are the names of the twelve tribes of the children of Israel written on the twelve gates of the Holy City? The teacher alluded to thinks this means a selection of Old Testament believers. But why a selection? The names of the twelve tribes do not hint at a selection. Ordinary Scriptural usage of terms indicates that the twelve tribes must mean all Israel.
The meaning, we believe, lies on the surface. It is well known that the gate, in oriental parlance, is the seat of judicial authority. Lot sat in the gate of Sodom; that is, he became a magistrate or judge. Boaz went up to the gate to settle the question of who should redeem the inheritance. Absalom stood beside the way of the gate to intercept the litigants and steal their hearts from David. “Establish judgment in the gate,” we read in Amos 5:15, whilst we all remember the great promise of Christ, “The gates of hell shall not prevail against it [the church]” (Matt. 16:18).
We gather, then, that the names of the twelve tribes of Israel, being written on the twelve gates of the Holy City, is a symbolic way of stating that Israel will in the millennial day be judged by the church, and not as giving a selection of Old Testament believers a place in the Bride.
If this be so, it proves that Revelation 21:9 to 22:5 sets forth the church in millennial administration, for in the eternal state there will be neither Jew nor Gentile—these time distinctions are not carried into the eternal state. Further, verse 24 speaks of nations and kings. There will be such in the millennium, but not in eternity. In new creation there is neither Jew nor Gentile (see Col. 3:11; Gal. 3:28) and it will be all new creation in the eternal state.
Revelation 21:1-8 and 1 Corinthians 15:23-28 are the two striking passages referring to the eternal state. 1 Corinthians 15 speaks of the Son delivering up the kingdom to God, even the Father, whilst in the millennium He is the King—King of kings and Lord of lords. Then in Revelation 21:27 it speaks of keeping out of the Holy City defilement, or whatsoever works abomination or lies. We know there will be evil on this earth during the millennium, though suppressed, or if occasionally showing itself at once sternly dealt with, but at the end of the millennium it bursts forth in its last mad, hopeless rising against God, only to meet its final doom.
But in the eternal state neither in the new heaven nor on the new earth will there be sin to be kept out. No tears, no sorrow, no cry, no death—all speak of the complete absence of sin and the absolute purity of the eternal state, where God shall rest in the complacency of His love.
Finally, chapter 22:2 speaks of the leaves of the tree of life being for the healing of the nations. There will be no need of healing in the eternal state, where all things are made new, when nothing but the stainless new creation will characterize the scene, but in the millennium there will be need of healing. We think this healing is of the mind and soul rather than of the body. The tree of life speaks of Him who said, “I am … the Life,” and through whom life alone comes.
We believe to make the Bride a matter of attainment is very serious. It is the introduction of the Galatian error. Every Christian should stoutly stand for the truth of the grace of God, which gives us our place in the Body of Christ and the Bride of Christ.
It is serious to make the Bride a selection of believers, thus giving us a mutilated church, instead of the whole church of God; Paul could write to the carnal Corinthians, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2 Cor. 11:2). All the Corinthian believers were included in this.
It is serious to drag in the Old Testament believers, without any warrant whatever. This destroys the distinction between the Old Testament believer and the Church of God, so clearly stated in Scripture.
Lastly, as to the Holy City being a literal City as well as symbolic of the church of God, if this is pressed, to be consistent, the Bride, the Lamb’s wife, must be a literal woman as well as symbolic of the church. The logic is the same in both cases. The symbol illustrates the literal. It is the symbol of something, and the symbol cannot be that something, or else it would not be a symbol. We believe the Holy City is symbolic of the church in her administrative place in the millennium, even as the Bride, the Lamb’s wife, is symbolic of the church in the nearest place of affection with her Lord in the eternal state.
The Christian teacher suggested this present earth would not be destroyed, but purified by fire. Reading passages bearing on the subject it looks as if the new heaven and new earth would be brand-new. You cannot speak of a renovated thing as a new thing, and an earth purified by fire would be simply renovated. Revelation 20:11 speaks of the earth and the heaven fleeing from the sight of Him who sits on the great white throne, and no place being found for them. A renovated earth must have a place found for it. Revelation 21:1 speaks of the first heaven and the first earth being passed away, whilst Peter writes of the heavens being dissolved and the elements melting with fervent heat, the earth and the works that are therein, being burned up.
The point is not a vital one, save that we believe all will be new creation in the eternal state. Old things are to pass away (2 Cor. 5:17); all things are to become new.
May the Lord help us all in the true understanding of these things.