I'LL NEVER MOVE AWAY (song)

Sung by the Inspirations (here) and by the Singing Echoes (here), this song also captures the essence of what I have been writing about in my lengthy series on the afterlife and life in eternity.

Lyrics

I'LL NEVER MOVE AWAY

Verse I
While traveling here, I get so restless
A dwelling place, I've never found
But the Lords prepared, a place called heaven
And there someday, I'll settle down

Chorus
(bass) I'll never move away
(all) Never move away from that city when I get there
(soprano) I'll never look for another place
(bass) Everything that I always
(all) Everything that I always wanted will be there
(soprano) When I reach that land
(all) I'll never move away

Verse II
There joy and peace, will be forever
No tears will ever dim my eyes
And when I see the blessed Savior
My soul will then be satisfied

Chorus
(bass) I'll never move away
(all) Never move away from that city when I get there
(soprano) I'll never look for another place
(bass) Everything that I always
(all) Everything that I always wanted will be there
(soprano) When I reach that land

(all) I'll never move away

Beliefs about the Afterlife (LIX)

Is the New Jerusalem a single building or a city containing many buildings? Is it pyramid or cube shaped? What is the size of it? If it has foundations on the earth, what effect will this have on the rotation of the earth? Will it have a greater wobble than it does now? Since it is highly probable that the buildings will have more than one floor (as most cities do), will there be elevators? Will there be a plumbing system? Toilets? Toilet paper? If so, where will the toilet paper come from? Also, how will a person go from place to place in this mega city? Will it have a transportation system? Vehicles? Stop lights? Will there be accidents? Since the river of crystal clear living water will be flowing from the throne of God, where will the river end? What do we know about life in this city? 

The Shape & Size of the City

Bible teachers and commentators disagree on the shape of the city of God, or New Jerusalem. Some say it is a perfect cube (as in the picture above), others that it is pyramidal in shape, and others say it is dome shaped. So, which is right? Which is more in keeping with the scripture record?

I believe a pyramidal shape is right, and for the following reasons.

1. Mountains are pyramidal in shape and the city of God is identified as a mountain. We noticed in previous chapters how Paul speaks of "Mount Zion" as being all one with "the city of the living God." (Heb. 12: 22-24) So also does several other texts of scripture. Recall Isaiah's words:

“It shall come to pass in the latter days That the mountain of the Lord’s house Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it.” (Isaiah 2:2, NKJV)

Also, the apostle John connects the New Jerusalem with a great and high mountain, writing:

"And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God." (Rev. 21: 10)

So too do many other texts, such as these:

"Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge." (Psa. 48: 1-3 kjv)

"In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south." (Eze. 40: 2)

That is how Clarence Larkin conceived it and drew an image of it and included in his book Dispensational Truth (p. 148). (This is a book that every student of eschatology should have. His charts are generally very good)

2. Everything in the world to come, and in the New Jerusalem particularly, will be beautiful and nothing ugly. Many scriptures teach this. Even now, we can say with Solomon that "he has made everything beautiful in his time." (Eccl. 3: 11) So too is the city of God, both the citizens and the structures and appurtenances of it. So testifies the Psalmist: 

"The King's daughter is all glorious within: her clothing is of wrought gold. She shall be brought unto the King." (Psalm 45:13, 14)

In the New Testament the same truth is taught. Wrote the apostle Paul:

"to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless." (Eph. 5: 26-27 NIV)

But, a cube is not all that beautiful in itself. However, pyramid shaped mountains and cities are often beautiful. Further, some pyramids are more like a ziggurat, as in the famous hanging gardens of Babylon. Further, no city on earth is a perfect cube. If you look at the skyline of the greatest cities, the taller buildings are in the center and from there outward the buildings become smaller, giving the appearance of a pyramid. There are exceptions to this, however, as in Athens, Greece. There the Parthenon sits high on a hill over the city and Athens allows no building to be built to the same height. But, even in this case, the Parthenon, being in the center, still gives this pyramidal shape.  

Actually the size of the New Jerusalem, then it is about the size of the moon, in fact the moon could fit into the cube. However, bible teachers and commentators disagree on the total width, height, and length. John gives the dimensions by "stadia" the Greek word. It is given as 12,000 stadia. So, how long is that? Also, is John giving the total of all four sides of the base or the size of each of the four sides? 

Wrote one source on this question (see here - emphasis mine):

"How large is the city? That varies slightly depending on the version of the Bible. The ESV and NIV versions say it is 12,000 stadia in length and width (Rev. 21:16), where a stadia is 607 feet. This translates to 1,400 miles, which is what the NLT Bible says. However, the KJV and other versions say 12,000 furlongs, which translates to 1,500 miles.

Regardless of whether the city is 1,400 miles or 1,500 miles in length and width, it is shaped like a square at the base. This means New Jerusalem is larger than India with nearly 2 million square miles. These measurements are meant to be literal since they are described as man’s measurements (Rev. 21:17).

Even more astounding than the size at the base is the height that is also at least 1,400 miles (Rev. 21:16). This goes well beyond Earth’s atmosphere and into space. If a building in the city is this high and has a generous 12 feet per story, the building would be over 600,000 stories!"

Wrote the same source:

"Does the height refer to the wall that surrounds the city or the tallest building? Rev. 21:17 says the wall around the city is about 200 feet, but ESV, NASB and KJV bibles don’t specify whether this is the thickness or height. The NIV bible says this is about 200 feet thick, but the footnote says “or high”. A cube-shaped city would make sense in the sense the Most Holy place in Solomon’s temple (1 Kings 6:20) was shaped like a cube. However, scripture does not provide a definitive answer as to whether the city is cube or pyramid-shaped."

Though it may not be a "definite answer" yet I believe the city is in the shape of a mountain, or perhaps as a ziggurat. 

Is the 1400 miles (or 1500) the length of each side or is it the total of all four sides? That is another question that is discussed by commentators. 

Said one source on this question (see here - emphasis mine):

"Interestingly, New Jerusalem has a wall surrounding it (Rev 21.17). So, Rev 21.16 likely means that the wall surrounding New Jerusalem is “foresquare” and that it is about 1,500 miles in circumference. The text says, “The city lies foursquare,” meaning its base which is surrounded by the wall. Accordingly, each of the four sides of the base of New Jerusalem are 375 miles in length, not 1,500 miles as commonly understood. And, of course, the height of the city is 375 miles as well, not 1,500 miles."

That may well be true. Either way, the city is truly large, bigger than any city now on earth.

Wrote the same source:

"It is surprising that none of the scholars cited above consider this method of measurement or that these dimensions in Rev 21.16 could describe a mountain just as much as a cube. This is especially so since a mountain is the more reasonable shape among the three possible choices of a cube, pyramid, or mountain. Moreover, we have seen that the author of Hebrews associates “heavenly Jerusalem” with heavenly “Mount Zion” (Hebrews 12.22). And John the Revelator informs us he received this vision of the city when an angel “carried me away to a great, high mountain and showed me the holy city Jerusalem” (Rev 21.10). So, John associates the city with a mountain, which further suggests that the city is shaped like a mountain. That is how Clarence Larkin conceived it as he drew the image, attached here, that he included in his book Dispensational Truth (p. 148)."

I also do not believe the New Jerusalem is a cube, but shaped like a mountain, or pyramid. 

Wrote the same source:

"Some of the above scholars mention the holy of holies in the temple at earthly Jerusalem since it was cube-shaped, as if that supports their interpretation of the shape of New Jerusalem. But a sanctuary is not a city, and it is so miniscule compared to any city, much less this massive city that its shape seems irrelevant. What makes this more irrelevant is that John says there is “no temple in the city, for its temple is the Lord God the Almighty and the Lamb” (Revelation 21.22). If this heavenly city New Jerusalem has no temple, apparently it has no sanctuary; for the sanctuary is located in the temple."

I think this is right, and for the reasons stated already.

Wrote the same source:

"The Bible constantly identifies God as “the Most High,” which should be understood literally. That is, in heaven God is higher than anyone else, except for the Lamb, Jesus, sitting alongside him. God being Most High symbolizes that he is Almighty. When John the Revelator says of heavenly New Jerusalem, “the throne of God and of the Lamb will be in it” (Revelation 22.3), he means the throne will be located at the top of the holy city. But if the top of the city is a level plane, as with a cube, other beings could be situated in countless locations on this plane and thereby be as high as God and the Lamb seated on God’s throne."

In the bible Jesus is said to be the capstone, which implies a pyramidal structure. A pyramid has five corners, four at the base and one on top that links together the four corners of the base. (See Zech. 4: 7 for instance) 

What will be the purpose of the walls around the New Jerusalem? Those who do not think John's description of the holy city is literal often say that the presence of walls upholds their idea that it is figurative, and describes not heaven, but the church of God on earth prior to the second coming. They argue that walls around cities were for protection against attacks by enemies and say that such cannot be true of heaven, or of a literal city of God on a new earth. But, walls are not always for defensive reasons. They are also designed to mark off an area, to delineate borders. They are also intended to keep trespassers and uninvited peoples from entering. 

Why is there a "street"? Is it for walking or for vehicles or both? Is there only one street or more than one? If there are stories or levels to the city, will the street connect all of them? 

In the next chapter we will look at these things more closely.

Unconditional Forgiveness?

Through the years I have heard preachers say that we should unconditionally forgive all who sin against us. I have seen some Christians practice this. For instance, a man kills and rapes your daughter, and you say to the man "I forgive you" even when the murderer has not shown any remorse for it nor asked for forgiveness. Well, brothers, the bible does not teach that. Notice these words of Christ:

"Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him." (Luke 17: 3-4 kjv)

Here forgiveness is conditional on the repentance of the trespasser. 

Some say that we should forgive those who trespass against us even if they don't repent. Yet, this is not even how sinners receive God's forgiveness. It is always followed by faith, repentance, and confession. Many scriptures teach this.

What think ye?

Are We In WWIII?

Over the past decade I have stated that we are already in the third world war and that the trade war that was intensified under President Trump was one of the opening battles of it. See these posts here, here, here. Others are affirming the same thing. Bible teacher Ryan McBeth has been affirming that world war 3 has already started. (See here) So does another bible teacher. Listen to the video titled "HAS WORLD WAR 3 ALREADY STARTED--Does the Bible Say?" by John Samuel Barnett (See here)

Most wars begin as a result of economic competition and disagreement. Karl Marx was foremost an economist. Trade wars often develop into military conflicts. I firmly believe that the Covid virus that wreaked such havoc around the world was a bio weapon and was one of the first attacks by China. Further, there are bio weapon laboratories in many countries conducting "gain of function" research. Further, there are secret weapons that some governments have that the public knows nothing about. So, what do we need to do as Christians and Americans? We need to pray, prepare, and vote for the right candidates. We need to see how all this is according to God's end time plan. God is getting ready to pour out his wrath upon the world. To endure it we must find our refuge in Christ.

Beliefs about the Afterlife (LVIII)

There are biblical prophecies that affirm that the resurrected saints, from the time of Adam to the time of the second coming of Christ, the second Adam, will live in the new heavens and earth, and also that they will live in mansions in "the city of God," in "new Jerusalem." However, as we have previously observed, it seems that the new Jerusalem does not descend from heaven till after the millennial kingdom age. If that is so, will the saints have their own private estates on earth during the millennium and must wait till the end of the millennium to take up residence in the new Jerusalem? I don't believe so.

In the previous chapters I have cited from Dr. John Walvoord a scholar in the area of eschatology. I cite him again now from the same source, where he talks about life in the Millennium. (See here) He wrote (all emphasis mine):

"According to this view, the city is proceeding from heaven to the earth as seen in Revelation 21:10 and is established with its foundations on the new earth. It is evident from any careful study of the millennial scene that the heavenly Jerusalem does not correspond to the earthly Jerusalem of the millennium."

That is true. The earthly Jerusalem, though glorious in the Millennium, is not the same as the New Jerusalem. As we will see, during the Millennium the New Jerusalem will hover as a satellite or moon, over the earth, and will descend from the sky and be firmly fixed upon the earth at the end of the Millennium.

Says Walvoord further:

"A third view, however, is sometimes offered which is a mediate view between the first two mentioned. This view contemplates the heavenly Jerusalem as in existence during the millennium over the earth as the habitation of the resurrected saints, and is in contrast to the city of Jerusalem located on the earth. The heavenly Jerusalem apparently is withdrawn at the time of the destruction of the present earth and heaven. Then as pictured in Revelation 21:2 it returns to the new heaven and the new earth when the scene is ready for its descent. This interpretation regards Revelation 21:9ff as the heavenly city in the eternal state though recognizing its existence in the millennium. This seems to solve most of the exegetical problems that are involved and, in fact, answers many objections to the premillennial interpretation of Scripture as a whole. It provides a clear distinction between resurrected saints who inhabit the New Jerusalem and the millennial saints on the earth who will inhabit the millennial earth. It is assumed, though the Scriptures do not state it, that the millennial saints at the end of the millennium will be translated prior to their entrance into the eternal state and thus will qualify for entrance into the heavenly Jerusalem."

Some speculation is involved in our understanding of these things. This is because there is still much mystery about life in the Millennium and in the ages that follow.

Walvoord wrote:

"Much of the confusion that exists in regard to the millennium and the eternal state stems from a failure to distinguish between the promises that are given to the last generation of saints who are on the earth at the time of the second advent and the promises that are given resurrected or translated saints in both the Old and New Testaments."

That is so true. It is failure to see this distinction that had led many to misunderstand certain scriptures, such as the judgment of the sheep and goat nations of Matthew chapter twenty five. 

Bible teacher Randy Alcorn at the C.S. Lewis web page (See here) said:

"So God’s ultimate plan of redemption is not relocating us as disembodied spirits to live forever in an angelic realm, but to bring us down ultimately to a new earth that He will create, where we will live as resurrected believers." 

It is a Gnostic or Pagan idea, prevalent both in ancient times and in today's world, to see the physical world as evil and that salvation is an exiting from the physical world so as to exist forever as a spirit in a purely spiritual world. That is not the Hebrew or Christian idea, however.

He also said:

"You think it’s going to be boring? No! Servants always have things to do, places to go, people to see. You only think of heaven as boring if you think of it as drifting around in this spirit realm that wasn’t really made for human beings. But God has made a place for us, and the ultimate place — for now He’s made a place for us in the present heaven and it’s a great and wonderful place — He’s going to relocate it to the new earth."

I agree and have addressed this question of boredom previously, though not yet as thoroughly as we shall yet do. I have contended that life in eternity will be in many ways like it is now, without however, the sin and the evils. Most things we do now to bring happiness to us will still be done, but added to those things will be other greater and better sources of joy and pleasure. We will discuss these pleasures in greater detail in upcoming chapters. 

He also said:

"But again, if we weren’t told there is going to be a new earth, we’d almost have to suppose there was one because where are all these new bodies going to live? Where are we going to be when we eat and drink? Aren’t we going to have tables, and isn’t there going to be a floor? And isn’t there going to be ground to live on? And the answer is yes. The resurrection demands a new earth, the body promises it. Do we see this in Scripture? Absolutely: Isaiah 60, Isaiah 65, Revelation 21 and 22. They all talk about the new earth. And the end of Revelation 21 talks about God’s children ruling the earth: the kings of the nations of the earth will bring their glory into the new Jerusalem. And its gates will never be shut, and they will bring it with splendors and the honor of the nations. And what are these splendors? I think they’re probably tributes; people making stuff, creativity continuing. We will still be an image of God, and we will be all the more in the image of God in the sense that sin will not in any way tarnish us or hold us back, hold back our imagination and our creativity. So I think they will bring in tributes to the King of kings. Revelation 22 says His servants will serve Him; well, that’s redeemed work and redeemed rest and redeemed eating and drinking. If all that, and we know all that, why not redeemed culture, redeemed agriculture, redeemed music and arts and science and play and writing and reading and redeemed exploration of the world, all to the glory of God. If the current universe declares the glory of God in His handiwork, how much more in a universe that’s no longer under the curse?"

I agree that people will still be making stuff and that creativity and discovery will still be a part of the human experience. Of course, life for the glorified church will not be exactly the same as those who are yet on earth in mortal condition, as we have noticed before. We have seen where the new heavens and earth still have people growing crops under ideal conditions, and how animals will still be on earth, though their natures will be changed, and how all the evil beasts (pests) will be eliminated. The record is "they will not hurt nor destroy in all my holy mountain for the earth will be filled with the knowledge of the Lord as the waters cover the sea." (Isa. 11: 9) Yes, there will still be music and the various arts to enjoy. People will enjoy people and there will be nothing to make anyone afraid. Of course, for that to be so on earth as well as in heavenly Jerusalem, a drastic and miraculous change must be made to the psychology, character, and nature of the people who will dwell there. Of that we will surely, the Lord willing, have much to say later.

He also said:

"It means restoring something that’s been lost, and now it’s in a better than-ever form. In Acts 3:21, Peter said that Christ must remain in heaven “until the time comes for God to restore everything, as he promised long ago through his holy prophets.” Again, His mission is not obliteration; it’s restoration! So what does it mean that one day God will restore everything? Again, it means the biblical doctrine of the new earth, and the great thing is that if we realize this, we will no longer have to have bucket lists. We will no longer have to grab for everything we can grab in this world because, you know, you only go around once. This is our only opportunity to really experience the wonders and joys and beauties of this world. No, it’s not! The best is yet to come so if you’re disappointed because there were things you really would have liked to do, things that were on your bucket list and now you’re realizing you’re not going to be able to do because of your own health, or maybe your spouse’s health or your financial situation. Whatever it is, for whatever reasons you can’t do some of the things you longed to do, the best is yet to come! We do not pass our peaks in this life. So don’t let the evil one fool you into thinking that you have passed your peak."

I agree with these well spoken words. There will always be new things to discover and to enjoy. It is true that the redemption of the human race and the physical world brings restoration so that Eden or Paradise is now the scene on earth, yet this does not mean that people will go back to being naked (as Adam and Eve were before they sinned). Also, the pleasures of eating and drinking will be experienced although I don't think the new bodies of the resurrected saints need to use the toilet, no more than Christ does now in his glorified human body. He ate bread and fish with his disciples after his resurrection. I believe part of the transformation  of the body will involve the ability to enjoy eating without digestion and excretion. 

He also said:

"All the missed opportunities in this life will be replaced by billions of better opportunities forever. So when you think about the promise of heaven, think about the amazingly good news that God has in store for us, a redeemed physical world. No child wants to grow up to be a ghost. If we give our children the impression that heaven is this ghostly existence where all we do is sing hymns forever and strum a harp, and it’s going to be boring — no. The greatest adventures await us in the world to come."

Oh so right! So many people's idea of life in eternity or in heaven is not bible based, but is rather pure fiction. These false ideas about heaven, the afterlife, and life in eternity as immortals, include the Gnostic (of which we have already spoken along with the authors cited above), the Pagan, the sensual, and the fanciful. As we have seen, and see yet further, there will be no boredom, restlessness, apathy, or disinterest. I like Alcorn's describing life having then "the greatest adventures." So true! So exciting too.

The Good & Bad of Cities

Cities often conjure up negatives in the minds of many people, especially those who live in rural or country land areas outside of the city. But, this negative connotation to city life will no longer exist for those who will occupy the New Jerusalem, nor the cities on the earth in the millennial age next to come or in the ceaseless ages to follow. Though there have been some glorious cities in the world since the beginning, most of them degenerated in both the physical aspects of them or in the citizens who lived in them. Many of them became "sin city." If one reads the first ten chapters or so of the book of Genesis he gets the impression that cities are evil in themselves. In "Hate the City, Love the City" by Jonathan K. Dodson (See here), we have some good things said about this subject. Before defending cities as not being in themselves evil, he first gives the negative view of them, asking a question at the beginning of his thesis which asks "After all, doesn’t the Bible support a God-against-the-city stance? Doesn’t the Bible hate the city?" He then responds with these words (emphasis mine):

"In the first eleven chapters of Genesis, urban development is associated with the cursed line-the line of Cain, not the blessed line of Seth. The first mention of a city in the Bible is associated with Enoch, son of Cain the murderer (Gen 4:17). Enoch came from a long line of criminals. His offspring cultivated cities of immorality (polygamy, murder) and culture (music, metallurgy). The story of the Cainite line appears to lead to the conclusion that cities are evil; that they are hotbeds of hostility and immorality, dwellings of dangerous people and devilish culture. Doesn’t Genesis endorse hatred of the city? A conclusion further warranted by God’s solution to flood the earth and start over with the creation project?"

Well, it seems Genesis does leave one with that impression. Even Jerusalem never became the ideal city, though it had an ideal constitution from the Almighty. But, the conclusion of this question is seen in the words of the apostle Paul, cited earlier, "for here we have no continuing city" (Heb. 13: 14), or no ideal or perfect city. But, we do "seek one to come." That city will not have all the bad things that are now associated with cities. But, how God will keep the cities of the new heavens and earth, including New Jerusalem, from degrading and becoming slums is not fully known, although we have already seen how heaven on earth changes the physical environment so that things do not rust or decay. Further, how will the citizens of the New Jerusalem move around in a city 1400 miles square and 1400 miles high? Will we need elevators? If I live on one level in one corner of the city, and another believer who I want to visit is on another level in another corner, how will I get there? What kind of transportation system will be in the New Jerusalem and in the numerous cities in the age to come? That there will be other cities on earth during the Millennial Kingdom is seen in these words of Christ:

"Then came the first, saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities." (Luke 19: 16-19 kjv)

In upcoming chapters we will discuss the work that the resurrected and glorified saints will be doing as appointed priests, kings, judges, and lords.

Beliefs about the Afterlife (LVII)

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 (LVI)

"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).