Tag Archives: the New Jerusalem

The Shape of the New Jerusalem, Pyramid or Cube? (New Earth 7)

The length, width and height of the New Jerusalem are all the same, suggesting a perfect cube (Rev. 21:16). But there is another shape whose length, width and height are the same, and that is the pyramid. There is nothing in the description of the New Jerusalem in Revelation that requires either a cube or a pyramid? So how should we decide? Should we envision the New Jerusalem as a cube or as a pyramid?

Most interpreters envision the New Jerusalem as a cube and, in my view this is probably correct. A cube has twelve edges, but a pyramid has only eight. The description of the New Jerusalem makes abundant use of the number twelve and never uses the number eight. The New Jerusalem has twelve gates, twelve foundations, walls 144 cubits high, and dimensions measuring 12,000 stadia (Rev. 21:12-21). This wide-spread use of twelve coheres with the major use of twelve elsewhere in Revelation and the New Testament. It is the number of God’s people and the city becomes the bride of Christ when it is filled with saved humanity. While the text does not specify the shape, a cube would be consistent with the symbolism of Revelation.

What is theologically significant about the cube is that the only other cube in the Bible is the Most Holy Place of the Old Testament temple (1 Kings 6:20). Its sides and height were completely equal. The New Jerusalem, then, is modeled on the Most Holy Place. What is forbidden to all but the High Priest in Old Testament times is now open to all the redeemed. Relationship with Christ elevates all to the roles of kings and priests. All have face to face engagement with God (Rev. 22:4) in the heavenly Most Holy Place, the New Jerusalem.

The Backgrounds to the New Jerusalem (New Earth 6)

The vision of the New Jerusalem is grounded in the rest of the Bible. The waters flowing from the throne (Rev. 22:1) and the tree of life (Rev. 22:2) recall the Garden of Eden. So the New Jerusalem is the culmination of the whole Bible’s promise to one day restore the perfect conditions in which Adam and Eve were first placed. And those perfect conditions will build on the “healing of the nations” to bring about unity in the middle of breath-taking diversity.

The radiance of the city and its cubical shape (Rev. 21:11,16) recall the tabernacle and the temple (Exod. 40:34-35; 1 Kings 6:20; 8:11). There are only two cubes in the Bible, the Most Holy Place in the sanctuary and the New Jerusalem. With the New Jerusalem, the most hidden parts of the sanctuary are open and available to all. Where God was once hidden behind layers and layers of curtains, He is now available to be experienced face to face (Rev 22:4).

The very name “New Jerusalem” brings to mind the capital city of David’s kingdom. Jerusalem was the very center of the Israelite kingdom. There were three main north/south roads, one up the Mediterranean plain, one along the Jordan Valley, and one along the spine of the central ridge. There were three main east/west roads, one through the valley of Megiddo, one south through Beersheba and one across the central ridge from seacoast plain to Jordan Valley. Jerusalem was located at the intersection of the central north/south road and the central east/west road. Since there was also an abundant supply of water there, it was the natural location of Israel’s capital city. Just as Jersualem was the center-point of ancient Israel, so the New Jerusalem is the center-point of the New Earth.

Many parts of the design of the city also recall Ezekiel’s visionary temple (Ezek. 40-48). The New Jerusalem is the culmination of the prophetic vision for an ideal land and people that God would create. It would also be the center of the New Israel’s worship of God.

Many details of the New Jerusalem also recall the promises to the overcomers in the seven churches portion of Revelation (for example, the tree of life from the original paradise of God– Rev. 2:7; 22:2, the absence of the second death—Rev. 2:11, the importance of names—Rev. 2:17; 3:5, 12; 21:12, 14; 22:4, authority over the nations—Rev. 2:26; 21:24, the morning star—Rev. 2:28; 22:16, the New Jerusalem—Rev. 3:12; 21:2, 10, and the promise of the throne—Rev 3:21; 7:15; 22:1). The seven churches represent the church militant, the New Jerusalem represents the church triumphant.

The vision of the New Jerusalem doesn’t arise out of thin air, it is a blending of many allusions to the history of God’s leading throughout the Bible. It is truly the grand finale to the biblical symphony.

Relation of Babylon’s Fall to the Fifth Seal (New Earth 3)

An upcoming Sabbath School lesson states: “With the destruction of Babylon, the prayer of God’s people, in the scene of the fifth seal, is ultimately answered.” How is this so? Revelation 19:1-2 makes a strong allusion to Revelation 6:10. In that verse, the souls under the altar cry out to God: “How long will it be before you “judge” and “avenge” our blood. . .” (Rev. 6:10, NRSV)? What the Greek literally says is “How long will you be. . . not judging (Greek: krineis) and not avenging (Greek: ekdikeis)?” The verb “is” or “will be” is understood in the original and can be appropriately inserted into a translation. It is like a predicate nominative in English. It is assumed rather than stated. The overall message of Revelation 6:9-10 is this: From the perspective of the souls under the altar, there is no evidence that God is judging or avenging their martyrdom.

It is striking, therefore, that Revelation 19 uses the same two judgment words (“judging” and “avenging”) in the past tense to describe the fall of Babylon. The great multitude in heaven celebrate the fact that God has “judged (Greek: ekrinen) the great prostitute. . . and has avenged (Greek: exedikêsan) on her the blood of his servants” (Rev. 19:2, ESV). There is a clear relationship in the text between the prayer of the fifth seal and the fall of Babylon. In fact, there are no less than eight major words in common between the fifth seal and Revelation 19:1-2. This means that Revelation 19 is to be understood as an answer to the prayers of the saints in the fifth seal. At the end of earth’s history, God will be seen to be righting the wrongs that occurred in the course of that history (Rev. 15:3-4). If there is no judgment and no Second Coming, there will be no justice in this world. Thus, judgment in the Bible is more good news than bad news.

Will God Transform the Old Earth or Make a New One? (New Earth 2)

Revelation 20:11 states that the old earth and sky “fled away” from the presence of the one seated on the great white throne (ESV, RSV). Good synonyms for “fled away” (Greek: ephugen) are “vanish” and “disappear.” Since “no place was found for them” after they vanished, it could imply that when God makes “all things new” (Rev. 21:5, NKJV) He will build a brand, new earth rather than “recycle” the materials of the old earth into the new one. On the other hand, “new” in Greek (kainos) means something new in quality rather than in origin or time (see 2 Corinthians 5:17, but notice also Mark 2:21, where new in time is also implied).

Which of the two options makes the most sense? Perhaps the original creation story can help us decide. In Genesis 1 the first verse seems to describe the creation of the whole universe (Gen. 1:1). The second verse focuses on the condition of the earth after the original creation (Gen. 1:2). Verse three commences the creation of this world and describes it as more of a recycling project than something built from nothing (Gen. 1:2-31). With the exception of the light on the first day (Gen. 1:3-5), God’s creative work with the planet itself was largely shaping the environment out of pre-existing matter (Gen. 1: 6, 7, 9, 14).

In conclusion, the total evidence related to the new earth falls short of certainty on this matter. But we do know two things. God is not indebted to pre-existing matter, yet He seems rather fond of recycling.

The Millennium and the New Jerusalem (New Earth 1)

Revelation chapters nineteen through twenty-two begin with final events just before and during the Second Coming of Jesus (Rev. 19) and then give readers a glimpse of the future beyond that event; through the millennium (Rev. 20) and into eternity (Rev. 21 and 22). These four chapters of the book of Revelation offer the clearest and most detailed account in the Bible of events just before, during and after the Second Coming. While there are hints of a millennium elsewhere in the Bible (1 Cor. 15:20-22; Isa. 26:19-22), this is the only place where such a time period is clearly laid out. The account of the thousand years comes between the Second Coming of Jesus and his third and permanent return to this earth.

These chapters of the book of Revelation introduce the following themes and issues:

1. Will God Transform the Old Earth or Make a New One? The meaning of the term “new” earth.
2. Relation of Babylon’s Fall to the Fifth Seal.
3. Three Views of the Millennium.
4. Will Eternity End Up Boring? What Will God’s People Be Doing With All That Time?
5. The Backgrounds That Explain the New Jerusalem.
6. The Shape of the New Jerusalem, Pyramid or Cube?

In addition to the above, I plan to explore God’s purpose for both the thousand years of Revelation 20 and for biblical prophecy. I will conclude with some thoughts on how to respond to the teachings of Revelation.