Beliefs about the Afterlife (LXII)

In this chapter we will continue our study of the coming New Jerusalem in the context of living in the new heavens and earth in the age(s) to come. Let us begin by noticing this promise of the risen Lord to one of the seven churches in the Book of Revelation.

"The one who conquers, I will make him a pillar in the temple of my God. Never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down from my God out of heaven, and my own new name." (Rev. 3: 12 ESV)

From these words of the risen Lord Jesus Christ we can affirm that 1) the prophecy and the promise pertains to the future, to what will occur when Christ returns and the new heavens and earth and when the new Jerusalem are realized, and 2) that new names and identities will be given to the victors as they enter into their eternal inheritance, and 3) that the city of God will be a temple because God, Father, Son, and Spirit, will dwell in this city with the citizens of it. 

The promise that the victor, who becomes a pillar in the temple of God, will "never go out of it" means that he will never lose his place in that temple or in the New Jerusalem, which proves that sin and apostasy will not be possible. We discover this to be the case from these words: "And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it." (Rev. 21: 22) That there will be a temple on earth in earthly Jerusalem in the Millennial Age is testified to in many places. (See Isaiah 2: 1-3; Eze. chapters 40-48) During the Millennium we can expect Christ to dwell in both the New Jerusalem and in the temple in rebuilt earthly Jerusalem. 

Our focus, however, at present is on what the text says about the coming city of God, with New Jerusalem. We again see how it "comes down from God out of heaven." By this we affirm that the heavenly Jerusalem or city of God is not now on earth (except in part, in the making and enrolling of citizens for it). The above text says that those citizens will have the name or emblem of that city written on their persons in addition to the name of God and of Christ. These names inscribed (in some manner on the glorified bodies of the saints) go along with their new identities, their new statuses, their new persons. Saints do not lose their original identities, but there is much that will be new about them. Though my identity as a newborn baby is in some ways the same as it is now as an old man, nevertheless my identity is so drastically changed that it is like having a new identity. Consider also the fact that in the new testament we find new converts becoming "new men" by a new birth. (II Cor. 5: 17; Eph. 4: 22-25; Col. 3: 9-15; Gal. 2: 20). Such born again persons have a new heart and new spirit (Eze. 36: 26). Being given new names signifies becoming new persons in character and status in the eternal city. This we will address further when we discuss the nature of the resurrected bodies of the citizens of the city of God.

Being made an eternal pillar in the New Jerusalem, the eternal temple or dwelling place of God, denotes being one of the leaders in that glorious city, and of their stability in it. In the new testament we read of how "James, Cephas, and John," are esteemed to be "pillars" (Gal. 2: 9), just like we today speak of leaders as being "pillars in the community." So the church, or body of saved persons, is called both "the house of God" or "church of the living God," and affirmed to be "the pillar and ground of the truth." (I Tim. 3: 15)

If one looks at ancient pillars, especially in Egypt, one sees hieroglyphs, engravings carved in them. Many of these have names on them. Those who become pillars, metaphorically speaking, likewise will have engraven into their very being the names of God and the city of God.  

The White Stone

“To the one who is victorious, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17).

There have been several interpretations of the significance of the white stone that is to be given to the overcomers (or victors) at the second coming of Christ. The brothers at Got Questions (See here emphasis mine), after giving several possible interpretations, say this:

"The best theory regarding the meaning of the white stone probably has to do with the ancient Roman custom of awarding white stones to the victors of athletic games. The winner of a contest was awarded a white stone with his name inscribed on it. This served as his “ticket” to a special awards banquet. According to this view, Jesus promises the overcomers entrance to the eternal victory celebration in heaven. The “new name” most likely refers to the Holy Spirit’s work of conforming believers to the holiness of Christ (see Romans 8:29; Colossians 3:10)."

I believe this is true. The fact that this stone is promised to the victors (overcomers or conquerors) seems to strongly suggest that it is the stone given to the winners of athletic competitions. However, I also think it involves the believer's evidence of citizenship, and of the privileges and powers it gives to those who receive it. It is an evidence of having been chosen. After all, both white and black stones have been used from ancient times for citizens to vote yea or nay. It may also be like the magical Urim and Thummim stones that the priests of Israel used to discern the will of God. I think it will also be a kind of communication device or like a crystal ball. A white stone was also used to gain admission to certain events in Roman times.

The brothers at Got Questions say this about the Urim and Thummim (see here emphasis mine:

"The Urim ("lights") and Thummim ("perfections") were gemstones that were carried by the high priest of Israel on the ephod / priestly garments. They were used by the high priest to determine God’s will in some situations. Some propose that God would cause the Urim and Thummim to light up in varying patterns to reveal His decision. Others propose that the Urim and Thummim were kept in a pouch and were engraved with symbols identifying yes / no and true / false. 

 

It is unclear whether the Urim and Thummim were on, by, or in the high priest’s ephod. No one knows the precise nature of the Urim and Thummim or exactly how they were used. The Bible simply does not give us enough information. References to the Urim and Thummim are rare in the Bible. They are first mentioned in the description of the breastplate of judgment (Exodus 28:30; Leviticus 8:8). When Joshua succeeded Moses as leader over Israel, he was to receive answers from God by means of the Urim through Eleazar the high priest (Numbers 27:21). The Urim and Thummim are next mentioned in Moses’ dying blessing upon Levi (Deuteronomy 33:8). The following Scriptures likely also speak of the Urim and Thummim: Joshua 7:14-18; 1 Samuel 14:37-45; and 2 Samuel 21:1." 

It seems to me that such a stone or stones would be of great use to those who are ordained to be priests, kings, judges, and lords of the age to come. Though there is much mystery about these stones, yet we know that they were to be used as a means of divining the will of God and as a communication device with the Deity. 

The House of the Lord

One of the lines in David's well known Psalm, the 23rd, speaks of abiding in the house of the Lord forever. He wrote: "Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever." (Psa. 23: 6) By "house of the Lord" the scriptures sometimes equate this with the temple, either the earthly temple in Jerusalem (built and rebuilt), or with "the temple which is in heaven." (See Rev. 11: 9; etc.) In the above words of king David we see how he expected to dwell in the house of the Lord after he had ended the days of his life, which must refer to heaven and to the dwelling place of God there, or to the heavenly temple. Yes, David while alive did dwell in the house of the Lord, by being a frequent occupant of the temple of God (which was then a portable tabernacle). So he testified:

“One thing I have desired of the Lord, that will I seek: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple.” (Psalm 27:4)

As previously stated, the Millennial age of the kingdom of God and heaven will have a glorious temple in earthly Jerusalem, and this is where king David will sit on his throne and rule as Christ's vicar. Also, Christ will no doubt sit there too at times, although he will be seated on his throne in the heavenly Jerusalem, above the earthly Jerusalem. 

In Revelation we also see where at some point, after the Millennium, when the New Jerusalem is present, that there is no longer a single building or place that is called the temple. Says the text: "And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it." (21: 22)

By "therein" is intended to mean "in the city of new Jerusalem." There may still be a temple on the new earth in the ages following the millennial but not in the city, a city which is distinct from the surrounding earth. The resurrected saints will dwell in the house or temple of the Lord forever because they will dwell in the new Jerusalem forever, it being the place where God is everywhere specially present. The text also affirms that there is an eternal temple but it has become one with the city of God.

Further, in the new testament we learn that the bodies of believers are also called a temple, and that individual churches are also called temples. (I Cor. 3: 16-17; 6: 19; II Cor. 6: 16; Eph. 2: 21)

A Special Place Prepared For Each

"Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also." (John 14: 1-3 KJV)

The word "mansions" comes from the Greek word "monē" and denotes a dwelling place, an abode. The only other place it is used is in verse 23 of the same chapter, where the Father and Son both are said to come and to make their abode within believers. The Revised Version says "abiding places." The fact that it is plural shows that each predestined occupant (citizen) has his own abode. Many disciples for many rooms, apartments, condos, or units. In the New Jerusalem, each resurrected believer will have his own abode. That will be in addition to having temporary of permanent places on earth. Like rich folks now, who own more than one mansion or dwelling place, so the rich glorified saints will also have several I do believe. 

"Mansions" is a form of the old word "manse" which is a word derived from the Latin mansus, meaning "dwelling," from manere, "to remain." By the 16th century the term meant both a dwelling and, in ecclesiastical contexts, the amount of land needed to support a single family. Houses for Presbyterian pastors have traditionally been called a manse. So, though "mansion" today carries the idea of a large and costly dwelling, or an estate, it is certainly a fitting word for the abodes of the elect in the new Jerusalem. Though some songs sing about having "a little cabin in the corner of glory land," yet we know that the individual private dwellings of the glorified immortals of the human race will be as beautiful as the streets of gold, jasper walls, or pearly gates. 

In the above text, Christ speaks of going away to "prepare a place" for each of the redeemed family of God. Yet, in another place Christ says that the place was prepared before the world began. Said Christ:

"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." (Matt. 25: 34)

If the kingdom was prepared from the foundation of the world, surely that includes each person's place in it. So then, what is meant by Christ saying he is gone to heaven (via his bodily ascension) to "prepare a place" for every believer? Recall the verse we cited earlier where the testimony is - "he has prepared for them a city." (Heb. 11: 16) So, what is meant by our place in the new Jerusalem being prepared? And, when was it prepared? And, what does it mean that a special private residence has been prepared for each individual? In answering these questions let us notice some other passages that speak of preparing.

"And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? And he will shew you a large upper room furnished and prepared: there make ready for us." (Mark 14: 14-15)

Notice two preparations (or making ready) in the text. Notice that the upper room was already "furnished and prepared" before the disciples entered it, and then after entering it, they again prepared it or made it ready. Thus we see how preparation involved stages, the first involving creating or making but the second was a smaller preparation. Also, notice that the second making ready was special, a making ready "for us." So too we may say that heavenly Jerusalem was already prepared for the whole redeemed family, even before Christ ascended to it, and that he went to prepare each abode (living unit in the city, what we might call a condominium or apartment) by making the final preparations for each of us in particular. Thus, when a believer enters his eternal residence in the city of God he will see that his unit has been given special preparations for him and him alone. 

"And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." (Luke 1: 17)

Here we see the same thing, a dual preparation. 

In closing this chapter, let us consider what all this means. What will it be like to live in the same house with God? Will that guarantee that there will never be a boring moment? 

We cannot overlook the fact that this preparation of a dwelling place is personal for each believer. Many songs Christians sing and many sermons by ministers speak of this fact when they speak of "hallelujah square," or "hallelujah boulevard," "heaven's avenue," etc. 

I love how Elder John Leland closed out his letter to Elder John Taylor, both from the late 18th and early 19th century. He wrote:

"Rev. John Taylor, who lives, or ought to live, in the town of Regeneration, Grace-street, Penitent alley, at the sign of the cross, and next to glory."

Beliefs about the Afterlife (LXI)

"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel." (Heb. 12: 22-24)

"Have come" is often translated as "drawn near." So, if the city of God is yet future, how can believers be said to have drawn near to it in their conversions to and growth in Christ? Answer: They have drawn near to it by having been converted to Christ, the firstborn (Romans 8:29; Colossians 1:15, 18; Hebrews 1:6; 12:23; Revelation 1:5), and by being "in Christ," that is, by being united to him and becoming one with him. However, though this is true, it does not mean that the above text affirms that the "city of the living God" is now on earth and in its present heavens, for that, as we have seen, is yet future, not coming down from God out of heaven until Christ comes and ushers in the Millennial kingdom and when saints occupy the New Jerusalem in the new heavens and earth.

Notice from the text the various groups who will be part of heavenly Zion, the New Jerusalem. It confirms much of what we previously observed about the various groups of persons who will become part of the coming Millennial kingdom. You have "an innumerable company of angels." The words "innumerable company" is from a single Greek word, the word "myrias" meaning "myriads" (it being plural). 

Next we have "the general assembly and church (eklesia) of the firstborn." The first thing we need to ascertain is whether the conjunction "and" (Greek "kai") means "in addition to" or "even," for both usages are evident in the new testament. In other words, is "general assembly" the same entity as "assembly of the firstborn"? Greek scholar and bible teacher, Kenneth Wuest, writes the following:

"The words “general assembly” are the translation of paneguris (πανεγυρις), “a festal gathering of the whole people to celebrate public games or other solemnities” (classical meaning). Here it refers to a festal gathering of the holy angels, and to the saints of God, living and dead." (as cited here)

"Church," however, is from the Greek word "ekklesia" and refers to a gathering or assembly of citizens for any purpose. It literally denotes, generally speaking, people who have been called out or summoned to assembly or gathering. In ancient Greece, the citizens of the democracies, such as in Athens, were called out by a town "crier" to come and assemble for conducting business affairs of state or to be addressed by a magistrate or other official. Further, by "the assembly or church" is meant the whole body of saved men and women. It is not only used of a local church, but may denote the church universal, taking in every redeemed soul from the beginning of the world until the second coming of Christ. This is that church which the Lord has "purchased with his own blood" (Acts 20: 28), being the wife of the Lord (Eph. 5: 25-27). Therefore, we conclude that the conjunction "and" means "in addition to" so that the "general assembly," or "festal gathering" of the angels is not the same entity as "church of the firstborn." Those who are members of this blessed group are "registered in heaven." This is no doubt a reference to "the book of life," also called "the Lamb's book of life." (Phil. 4: 3; Rev. 3: 5, 20: 12, 15; 13: 8; 21: 27)

In "church of the firstborn" the Greek word for "firstborn" (prototokon) is in the plural, a fact rarely pointed out by commentators. Literally it is "the assembly of the firstborn ones." That literally means "assembly of God's firstborn sons." But, if there is a firstborn, it suggests that there are other children who are not firstborn, but later born children. I agree with Dr. Seiss (cited earlier) who sees the "church of the firstborn ones" as denoting those who are saved prior to the coming of Christ and the rapture and resurrection of the saved while the church or assembly of the later born children refers to those who are saved afterward, in the beginning of the Millennium or during it, perhaps even those who are saved throughout the ages following.

In the bible, in Israel, the firstborn son was entitled to several privileges over and above what later born children were given. Wrote the brothers at Got Questions (See here):

"In biblical times, the firstborn was given certain unique rights, responsibilities, and privileges. A married couple’s firstborn male child was given priority and preeminence in the family, and the best of the inheritance. The nation of Israel is identified as God’s “firstborn” in the Bible (Exodus 4:22; Jeremiah 31:9); in other words, Israel held a special place of privilege and blessing among the nations...As a result, the firstborn son became the primary heir of the family. The firstborn’s birthright involved a double portion of the household estate and the leadership of the family if his father became incapacitated or was absent for some reason (Deuteronomy 21:17)."

The church, or body of Christ, includes every person chosen and called from the beginning until the second coming of Christ. These are the "assembly of the firstborn ones." Those saved after the coming of Christ would be children of the later or after born. 

What group is intended by "the spirits of just men made perfect"? I believe, as many others, that this is a reference to saints who have died and gone to Paradise to be with Christ. The family of God may be compared to a tree where part of it is visible (above ground) and part of it is invisible (below ground). That is why Paul, in speaking of "the whole family of God" says "in heaven and earth." (Eph. 3: 15) But, that interpretation raises other questions. How do Christians "draw near" in their lives to these spirits of the saved departed dead? The bible condemns necromancy, that is, any communication with the spirits of the departed dead, either those in heaven or those in hell. So then, how do believers "draw near" to those departed spirits of righteous persons? 

The text above also speaks of the several things that believers, in their conversions and Christian experience, draw near to, or come to. The word "to" is used several times in the verse. They have in some sense or degree "come to" the New Jerusalem, and have come to the festive gathering of a large assembly of angels, and have come to "the general assembly and church of the firstborn," and come to "God the judge of all," and come to "the spirits of just men made perfect," and come to "Jesus the mediator of the new covenant," and come to "the blood of sprinkling." 

In the text, each group is separate and distinct from the others. In other words, the "myriads of angels" is distinct from the "assembly of the firstborn ones." Also then, the assembly of the firstborn ones is not exactly the same group as "spirits of just (or righteous) spirits made perfect." If this is a reference to saved people who have died and who are now in heaven and perfected in spirit, then are they part of the church of the firstborn or not? I think so. At present the church of the saved has three smaller groups within the larger group of the church. First, there is that group who are now "spirits of just men made perfect," and second, there are those saved persons who are alive on earth, and third, there are those who are to be saved in the future but who have not yet been born. 

So, just how do living believers draw near to the departed spirits of saints in heaven? Is it by praying to them as the Catholics affirm? That is, however, not the meaning of the text. We have no example of Christ, his apostles, or other saints, praying to departed believers in the bible. Just as coming "to" the myriads of angels does not entail communicating with them, so coming "to" the spirits of just men made perfect does not entail it either. The basic idea is that believers, in becoming believers, become not only united with God the Father and with Jesus, the incarnate Son, but become united with the holy angels and with the whole church universal. As I stated earlier, the family of God, like a tree, has members below ground (as roots), as respects their bodies, and members above ground (as the visible part of the tree). In such a case, there is a union between branch and root. Further, by coming to the several things mentioned, the drawing near is by the thoughts of the heart and mind towards those things is intended. Notice how these texts in the context help us to understand how believers draw near to their departed dead's spirits. 

"39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect. 1 Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God." (Heb. 11: 29 - 12: 2)

By "these all" is meant the old testament saints, especially those who died as martyrs for the truth of God and for their faith. These form a "great cloud of witnesses" (or martyrs, per Greek). To draw near to them is to embrace them and their testimonies. We approach God in both thoughts and prayers, and even in moans and groans. We, however, approach holy angels and perfected spirits of the righteous dead only in our thoughts and meditations. When we study what the bible says about the angels of heaven or the spirits of the righteous who are in heaven, we are coming near in our thoughts respecting them, and joining with them in our meditations and contemplations of them. In doing this an affinity and kinship is seen and felt with the various groups and persons mentioned in the text.  

Can you imagine a gathering of the enormous size indicated by the above text? The logistics of such a gathering in itself is enormous. How will each hear and see what is said and done? Will there be megaphones or other devices or will God work miraculously to make it so? 

Consider also the greatness of the jubilant celebration, in that festive gathering, that such a large assembly of holy angels and redeemed men and women will involve. What an experience! 

In the next chapter we will continue to focus attention on the New Jerusalem and the eternal abodes of the righteous when they have been resurrected to immortality and are glorified and perfected in every way.

Will Few Be Saved? (Addendum)

This is a follow up to the previous posting (See here)

J.A. Seiss wrote, in his book "The Apocalypse," (See here - highlighting mine):

"It has ever been an anxious question to believing souls, what proportion of the people who have lived, or now live, are likely to reach this blessed city. Men came to the Saviour when on earth, inquiring, "Lord, are there few that be saved ?" It is a complex question which could not be made profitably clear to those who put it, and it has nowhere been directly answered. It is better that we should be about making our own salvation sure, than speculating about the number who finally get to heaven. But the picture here placed before us casts a light upon the inquiry, as exalting to the grace of God as it is encouraging to those who really wish to be saved. This golden city has not been built in all this amplitude and magnificence of proportions for mere empty show. God did not create the earth in vain; "he formed it to be inhabited." (Is. 45:18.) Much rather, then, would he not lavish all this glory and splendor upon the Eternal City, without knowing that enough out of the family of man would embrace his salvation to fill and people it. And the population to fill and occupy a city 1500 miles long, and broad, and high, allowing the amplest room and space for each individual, family, tribe, and tongue, and nation, would necessarily mount up to myriads on myriads, who sing the songs and taste the joys of the redemption that is in Christ Jesus. Amplitude—amplitude of numbers, as well as glorious accommodations — is unmistakably signified, in whatever way we contemplate the astonishing picture." (pg. 410-11)

Dr. Seiss seems to say the same thing as did the bible teacher I cited in the previous posting. Of course, I do believe that Christ answered the question, affirming that "few" walk the narrow road that leads to life and the many walk the broad road that leads to death. Not only that, but I cited other texts that affirmed the same thing, as when Christ says "many are called but few are chosen." (Matt. 22: 14) Yes, the "few" are a large number of people, viewed in themselves. However, when compared to the number who are lost, they are a minority. I therefore affirm that it is not "speculation" to say that few will be saved and many will be lost, at least as respects adults. That is why the saved are also called a "remnant," which means small part of the whole. (Rom. 11: 5) 

Seiss does admit that the question is not a foolish question, but one which is an "anxious" question for all believing souls. I don't agree, however, that such question is "a complex question," but is rather a simple question, especially if we just let the scriptures speak and if we hear Christ' answer to the question. Seiss is wrong to say that it has "nowhere been directly answered." 

Yes, of course, we should all make sure that we are among the few, but that is beside the point, or not an answer to the question. 

Said one writer at the Gospel Coalition:

"In Luke 13:23 Jesus fields this question: “Lord, are there few who are saved?” But he doesn’t answer it." (See here)

But, I contended, in the previous posting, that Christ did in fact answer it. The same article, for those who want to read the whole article, attempts to show that only a few will go to Hell, a position that our Hardshell brothers also believe, and it is quasi Universalism. 

It is an historical fact, that only a few of the human race have heard the gospel. That in itself proves that only few will be saved (unless we want to say, as do the Hardshells, that people are saved whether they ever hear and believe the gospel).  

Beliefs about the Afterlife (LX)

The above picture shows the New Jerusalem, or city of God, on the new heavens and earth. Whether the city is a cube or pyramidal is a point we may address later. In this chapter we will begin to look closer at what the scriptures say about this city and its inhabitants. Also, we will perhaps discuss whether the city will have a foundation on earth or be a kind of satellite or moon that hovers in the heavens above the earth. 

In "The New Jerusalem: The Consummation of God's Work In Humanity" by David Yoon (See here), we have these good words on our subject (emphasis mine):

"Throughout church history, the mystery of God's purpose and that of man's destiny have been a continuous source for debate and discussion among Christians. According to the divine revelation in the Holy Scriptures, the ultimate answer to these two mysteries is presented in the final vision of the Bible--the vision of the New Jerusalem, the holy city. This vision, described in Revelation 21 and 22, concludes the entire Scriptures and completes the progression of the divine revelation concerning God and His interaction with humankind. As the consummating vision in the Bible, the New Jerusalem unveils the ultimate issue of God's work upon His elect, the final state of their perfection through their participation in His great salvation (Heb. 2:3). The accomplishment of God's purpose and the fulfillment of humanity's destiny culminate and converge in the New Jerusalem." 

The New Jerusalem is an eternal city, containing streets and buildings, and the mansions or abodes of the redeemed and resurrected believers from the beginning of the world until the return of Christ. It is, as Yoon says, "the final state" of "perfection" for the people of God. This is the eternal home for the family of God from among redeemed men and women. 

Said another writer (See here emphasis mine):

"God’s plan of salvation includes, as we have seen, three great renewals: the renewal of our souls in regeneration, the renewal of our bodies in a glorious resurrection, and the renewal of our world in the creation of a new heaven and a new earth; or, if we may combine the language of the two apostles, St Paul and St John, the building of a new and eternal city, New Jerusalem."

This is a great truth. The city, as previously stated, has two aspects. The work of making a people for this glorious city (the place) is begun in time when sinners are converted to Christ, and as they are thereafter renewed "day by day" (II Cor. 4: 16) as they grow up in Christ. This renewal will not be completed till the body is also renewed in the resurrection. The world will also one day be renewed as we have seen.

The City of God

A city or country has two parts. A city may be defined by the totality of its citizens. It may also be defined by the physical aspects of it, such as its land, streets, buildings, etc. In John's vision of the New Jerusalem, the eternal city of God, the description of that blessed world community focuses on both aspects, although the major focus is upon the material or physical aspects of that city. That city and country is the hope of the saints from all the ages. So we read this of Abraham:

"By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God." (Heb. 11: 8-10 nkjv)

On God being both "builder" and "maker" of this glorious city, Clark's commentary says (emphasis mine):

"The word τεχνιτης signifies an architect, one who plans, calculates, and constructs a building. The word δημιουργος signifies the governor of a people; one who forms them by institutions and laws; the framer of a political constitution. God is here represented the Maker or Father of all the heavenly inhabitants, and the planner of their citizenship in that heavenly country."

The city that Abraham looked for was the one that was promised to him, and to all believers. This city is part of the "inheritance" to be received when Christ returns and resurrects believers. Though Abraham and his family "dwelt in the land of promise" (Palestine or land of Canaan), it was not the superior or antitypical land of promise, or city, which is well described by the apostle John in Revelation's closing chapters. The earthly Jerusalem, glorious as it was under king Solomon, was not the fulfillment of the promise. It became only a type of it, much like the church of Christ of the new covenant (testament), as an institution, is a miniature example of it, or partial realization of it.

Coffman in his commentary references Macknight, as did Clark, who is quoted as saying:

"Believers, after the judgment, shall all be joined in one society or community with the angels. It is called a city which has firm foundations, because it is a community which is never to be dissolved. James Macknight, op. cit., p. 562."

The New Jerusalem, described in the Apocalypse, is a literal city. It cannot be made to be merely symbolic, as some are desirous of doing, especially among Amillennialists. It is not a symbol of the church, though the church (saved people) are made citizens of it in their conversions to Christ and mirrors life in the age to come, as we will see. It is rather that city which Abraham waited for, a city and community whose architect and builder is God himself. In the same chapter in Hebrews we have these additional words of commentary on that glorious city:

"These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them." (13-16)

The new heavens and earth, or kingdom of God on earth, is a country (realm) and a city, or "city state." That is defined by Britannica as "a political system consisting of an independent city having sovereignty over contiguous territory and serving as a political center." The word "city" is from the Greek word "polis" and which basically means such.

In the above text we see how the city that has been "prepared" for believers is not connected with the present heavens and earth but with the new heavens and earth. While occupying the present world, believers are strangers and pilgrims in it. So the writer of Hebrews says further: "For here we have no continuing city, but we seek the one to come." (13: 14) By "here" he means in this present age, in the present earth. In the age to come and in the new heavens and earth, we will be no strangers or pilgrims there. Notice also that by the above text (13: 14) we see that the church is not the city foretold, for the church is what is now present, but the city under consideration is "the one to come."

The city of God will come when Christ comes. Whether it comes strictly at the end of the millennium, or at the start, is a point we will address further later.

That celestial city, country, or homeland is "better" in every way than any city on earth. It is a "heavenly country," which word "heavenly" does not mean it is merely fictional or symbolic, for it is literal and heavenly. When we read of the angels praising the birth of Christ (Luke 2: 13) being a "heavenly host," we see this truth. Notice this text:

"The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly." (I Cor. 15: 47-49 KJV)

The Lord Jesus, "the second man," is a heavenly man and bears the image of a heavenly man. So too will the city of God, whether of the physical city or of its occupants, be both literal and heavenly.

Wrote the apostle Paul:

"And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever. Amen." (II Cor. 4: 18)

Notice the mention of "heavenly kingdom." The adjective "heavenly" does not mean non-literal. Notice also how again the apostle sees his participation in that kingdom as something that was future and not a present reality for him. In another verse in Hebrews, which we will look at shortly, the writer mentions "heavenly Jerusalem." (12: 22)

For the present time there are of course what are called "the example and shadow of heavenly things" (Heb. 8: 5) or "the patterns of things in the heavens" (9: 23). The Hebrew tabernacle and temple were examples of the heavenly temple and house of God, and so too is the new testament church. 

It is interesting and a fact noted by many commentators on the Apocalypse that in the Book of Revelation the earthly Jerusalem is described as a city which "spiritually is called Sodom and Egypt," and the place where Christ was crucified (Rev. 11: 8), which shows it is not the heavenly Jerusalem. Also, the New Jerusalem is the antithesis of end times Babylon, that commercial city (and city state) of the end time global apostasy. (Rev. chapter 18) So, to borrow from the title of one of Charles Dicken's books, we may say that we have examples of a "tale of two cities." Another famous book in the Christian community was written by Augustine (5th century), contrasting the history of two cities, the city of God (people of God) versus the city of man. 

Every man is either a citizen of Babylon (representing the group of all unsaved peoples, who are therefore part of false religion) or a citizen of heavenly Jerusalem (representing the group of all saved peoples, who are therefore part of true religion). 

The New Jerusalem or heavenly kingdom is the believer's fatherland or motherland. It is essentially connected with the age to come and with the new heavens and earth and this truth is seen in texts such as we see again in Isaiah 65: 17-19, which we have cited in previous chapters, which reads as follows:

“Behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people.”

Not only is the new Jerusalem connected with the new heavens and earth, but in the above text the city is distinguished from the people or citizens who reside therein. About this citizenship, the apostle Paul wrote the following: "But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ." (Phil. 3: 20 NIV)

The KJV uses the word "conversation" rather than "citizenship" but the latter is the best and is what most English translations give for the Greek word politeuma. It denotes the life of a citizen. It may also signify a "commonwealth." The fact that this citizenship is "in heaven" reminds us of Paul's speaking of "Jerusalem which is above." He wrote: "But Jerusalem which is above is free, which is the mother of us all." (Gal. 4: 26) Heavenly Jerusalem is contrasted with earthly Jerusalem in the context, with "present day Jerusalem which is in bondage with her children." (vs. 25) Again, notice the two aspects of Jerusalem. There is the physical entity (such as we see described by the apostle John in the closing chapters of the Apocalypse) and then there are the citizens, or "her children." 

The earthly Jerusalem was to be a miniature representation of the heavenly Jerusalem (although it often failed to be such). In the same way is the new testament church also a miniature of it, as we will further see shortly. Those who are believers in the God of the Bible and in Christ Jesus, the incarnate Son of God, are children of Zion. (See Joel 2: 23; Psalm 87: 3-6) In the following posting of mine, in the series titled "God's Elect Or World's Elite?", I wrote extensively on this subject (see here). In that same series I dealt extensively with this text, also from Hebrews, on what it means to be a part of this eternal city of God. 

In the next chapter we will continue our close study of the New Jerusalem or city of God. There is still much to contemplate on this part of our study.

Beliefs about the Afterlife (LIX)

In this part of our study, we will look even closer at what life will be like in the age(s) to come, in the new heavens and earth, for all its occupants. Who are those beings who will be present? 

First, redeemed and resurrected believers from the time of Adam to the time of Christ's return will be present. They will have glorified bodies and will no longer marry, nor have conjugal relations, nor have children. About the nature of these glorified bodies we will have much to say later. What has been said about that nature has been preliminary to a larger discussion. Since I am, and I hope the reader is, among this number of people, I want to know all about what life will be like in the Millennial Age, and in the ceaseless ages that follow. 

Second, the meek, and they of the surviving nations, the sheep nations, who become believers in Christ when they see him descend to heaven and assemble all the nations so he can divide them, and who are thus of the saved nations. These new believers, who Seiss well called "the church of the after or later born" (in contradistinction to "the church of the firstborn ones"), are designated as "the sheep nations." Upon that we hope to expand later or to include it in an appendix to this series. These people will not become immortal or immutable in a glorified and immortal state, at least not in the millennial age. They will live a thousand years or more and have children. But, that raises a number of questions, some difficult to answer.

 

How many children can a woman have who lives a thousand years and whose youth is in the hundreds of years? And, how many births in view of the fact that there will no longer be pain in childbirth? For, travailing in birth is part of the curse on women because of sin. (Gen. 3: 17-19) How will life be like for them? How will it be different than the lives of the resurrected saints of the church of the firstborn ones? 

Third, there will be those meek unsaved souls who 1) survived the day of destruction (Apocalypse), and who 2) see Christ destroy the Antichrist and his followers and submit to his authority (though not with all the heart, not loving or adoring him, but feigning allegiance so as to remain) until the end of the thousand years when this group will align in rebellion with Satan when he is released and goes out to the nations of the world to once again deceive them. This group will in large part be made up of those born during the Millennium and who do not unite in heart with Christ the King. 

Fourth, there will be angels mingling with glorified saints and with the meek sheep nations. 

Fifth, there will of course be God the Father, God the Son, and God the Holy Spirit who will specially dwell with the new inhabitants of the new heavens and earth. 

We have also raised the question that is often discussed by those who study these things deeply, i.e. "how will these groups and individuals interact with each other?" Is this a society with several social classes of beings? In fact, though the bible gives a lot of information about life in eternity, in the new heavens and earth, yet it does not reveal many things, so much so that we often end up with far more questions needing answers than when we started. 

Questions Raised

1. Where on earth will each believer live? 

2. What will each do?

3. Will there be private property? 

4. Will there still be male and female?

5. Does the inheritance of resurrected saints include a private estate on earth?

6. Will the resurrected bodies eat and drink, and need to go to the toilet?

7. What is entailed in resurrected believers acting as kings, priests, judges, and lords?

8. Will they regret having no longer certain pleasures, as sexual intercourse?

9. How will they travel?

10. Will they have a daily, weekly, monthly, schedule?

11. How much of their time and pursuits will be left to free choice?

12. How will glorified believers choose to occupy their free time?

13. How will they relate to "the nations" who are not of the resurrected class?

14. Will they watch over the human race in much the same way angels do now?

15. How will they interact with the myriads of holy angels?

16. Will they have their circles of interpersonal groups?

17. If they live on earth, why not in the New Jerusalem?

18. Will they be able to spend lots of time with a prophet or apostle?

19. How can I spend time with Christ, or get close to him, if all want to do so?

20. What abilities will glorified saints possess?

21. What insures that they cannot sin?

22. Will they be increasing in wisdom and knowledge?

23. Will they regret the fun things of former lives, such as through sports?

24. Will they ever get bored?

25. Will they feel pity for the lost, for those in hell or who are struck dead?

26. Will they enjoy watching the expansion of the human race?

27. Will they be anticipating the end of the Millennium?

28. Etc.

First, let us think about what the scriptures say of the eternal residence of the resurrected and glorified believers. We have already seen that resurrected believers will enter the Millennial Kingdom in immortal bodies and receive their eternal inheritance and have contended that they will then become immutably holy in their eternal state (a point we plan to enlarge upon once we discuss the nature of the resurrection body).

Of course, the scriptures also speak of "new heavens and new earth." Our home will always be on earth and in its heavens. The destiny of the earth is connected with the destiny of redeemed mankind. In the next chapter we will look more closely at the New Jerusalem and of the mansions and abodes of the resurrected believers within its boundaries.

Misc. News

I continue to have several medical problems being addressed by my several doctors. My oxygen levels drop into the 80s when I exert myself. We are trying to find out whether it is long covid or a rapid change in my pulmonary fibrosis. I still have bad chest pains and we don't know exactly why yet.

On a different note, the several blogs I have created over the years have been seeing a dramatic increase in readership over the past several months. This blog two months ago had over 35,000 visits and last month had over 23,000. I thank God and all who visit. I also thank my brothers Ken Mann and Kevin Fralick.