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."
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