The Bible Book

324

I

n the final pages of the Bible,

the story of God and the world,

which began with the first

words of Genesis, concludes with

an extraordinary vision of a glorious

city where God reigns supreme.

Despite recording many human

failings and frequent rebellions

against God, in its last chapters

the Bible returns to the universal

subject matter with which it began:

the creation of perfection. Heaven

and Earth are renewed and the

stage is set for God to manifest

His loving relationship with the

people He has made and saved.

John receives his vision of “a

new heaven and a new Earth”

after the judgment of the dead

and the banishment to the lake

of fire of those whose evil deeds

and unbelief made them unworthy

of inclusion in the Book of Life

(Revelation 20:12–15). We are told

that “the first Heaven and the first

Earth had passed away” (21:1). The

heavens and elements having been

destroyed by fire, the way is cleared

for God’s new creative work.

John adds a specific detail to

this passing: “and there was no

longer any sea.” For the Israelites,

the sea was always a symbol of

chaos and danger. During the

Exodus, for example, the sea

stood between them and safety

THE NEW JERUSALEM

New Jerusalem is depicted in a

fresco from the Rila Monastery in

Bulgaria. It was painted in the 1840s

after reconstruction of the ancient

building following a devastating fire.

IN BRIEF

PA S SAGE

Revelation 21–22

THEME

Eschatology (the end

of all things)

SETTING

Future time Heaven

and Earth.

KEY FIGURES

Jesus At the center of the

vision, God’s chosen King

rules with peace from the

New Jerusalem.

The saints G od’s people

who are welcomed to the

marriage feast of heaven

and Earth.

John of Patmos The narrator

of Revelation (sometimes

identified as Jesus’s disciple

John), who received the

vision described while in

exile on the island of Patmos.

Apocalyptic language

The Book of Revelation is one

of a number of biblical passages

that can be categorized as

“apocalyptic.” The term comes

from the Greek apokaluptó (“to

uncover”). Apocalyptic literature

foretells cataclysmic events

that will occur when the world

ends; sometimes, as in the

book of Daniel, apocalyptic

symbols such as supernatural

beasts represent contemporary

persecutors. Such literature also

typically presents a fantastical

picture of God’s throne room

and those who serve in heaven.

Trying to evoke what cannot

be put into words, apocalyptic

language uses vivid imagery

and driving narrative to tell the

story of God’s ultimate triumph.

Although such language may

be difficult to understand, clues

link certain passages to their

historical context. For instance,

“Babylon” here is understood

to refer to the Roman Empire.

Christians through the ages

have reinterpreted this language

to proclaim the victory of God’s

Kingdom and the expectation of

God’s City of Peace.

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from Pharaoh, and in the New

Testament, Jesus calms “a furious

storm” that terrifies His disciples

as they sail on the Sea of Galilee

(Matthew 8:23–27). In John’s vision,

all that threatens the life of God’s

people has been banished from

the new creation.

The new City of Peace

John then sees “the Holy City, the

New Jerusalem, coming down out

of heaven from God” (Revelation

21:2). Jerusalem, which means

“City of Peace,” had been a focus

of life for the Israelites since it

became King David’s capital city.

Despite its name, it had also been

a place of conflict from David’s time

onward. Human efforts to bring

about lasting peace had always

dissolved into strife. Following the

violent warfare of the previous

chapters of Revelation, John now

sees a City of Peace, prepared by

God Himself, being established on

Earth. This signals the fulfillment of

repeated promises throughout the

Bible that one day God will end all

world conflicts by asserting His

peaceful rule. God’s chosen King,

now known to be His Son Jesus, is

the “Prince of Peace” and “Of the

greatness of His government and

peace there will be no end. He will

reign on David’s throne and over

His kingdom ... from that time on

and forever” (Isaiah 9:6–7).

God with His people

The arrival of God’s home on Earth

also satisfies the pledge that He

had made to His people long ago,

when He said, “I will take you as

my own people, and I will be your

God” (Exodus 6:7). There have been

moments throughout the Bible

when this promise has seemed in

doubt, when God’s people have

strayed from His path, and when

God has seemed distant and even

hidden while His people suffer. But

now, God is at home among His

people, sharing the same space, ❯❯

See also: Creation 20–25 ■ The Garden of Eden 26–29 ■ The Fall 30–35 ■ The Prophet Ezekiel 162–63 ■ Call for

Repentance 172 ■ The Day of Judgment 173 ■ Salvation Through Faith 301 ■ The Final Judgment 316–21

ACTS, EPISTLES, AND REVELATION

Characteristics of New Jerusalem

It shines with the brilliance of a very

precious jewel, “clear as crystal,”

which reflects the glory of God.

It has 12 gates inscribed with “the

names of the 12 tribes of Israel,”

indicating the restored Israel.

The city is a perfect cube, “12,000

stadia in length, and as wide and high,”

with room for all of God’s people.

Its walls are 144 cubits thick and

“made of jasper,” sturdy enough to

exclude the wicked.

There is no temple, because God

and the Lamb (Jesus) live among His

people. Heaven has come to earth.

There is no sun or moon, “for

the glory of God gives it light,

and the Lamb is its lamp.”

See, I will create

new Heavens and

a new Earth.

Isaiah 65:17

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