JERUSALEM, NEW
Jerusalem, New
the symbolic name of the Christian Church; also called the Bride, the Lamb’s wife (Rev 21:2-21; Rev 3:12). The apostle, from the summit of a high mountain, beheld, in a pictorial symbol of scenic representation, a city resplendent with celestial brightness, which seemed to descend from the heavens to the earth. It was built upon terraces, one rising above another, each terrace having its distinct wall supporting or encircling it: and thus, although each wall was only 144 cubits = 252 feet high, the height of the whole city was equal to its diameter. This was stated to be a square of about 400 miles; or 12,000 stadia = about 1600 miles in circumference of course a mystical number, denoting that the city was capable of holding almost countless myriads of inhabitants. In its general form, the symbolic city presents a striking resemblance to that of the new city in Ezekiel 40-48. The pictorial symbol must be regarded as the representation not of a place or state, but of the Church as a society, the body of Christ (Eph 5:23-30; Gal 4:26). As Jerusalem and Zion are often used for the inhabitants and faithful worshippers, so the new Jerusalem is emblematical of the Church of God, part on earth and part in heaven. To suppose the invisible world to be exclusively referred to would deprive the contrast between the Law and the Gospel economy, Sinai and Zion, of its appositeness and force. Moreover, the distinction between the general assembly of the enrolled citizens, and the spirits of the just made perfect (Heb 12:22-24), can be explained only by interpreting the former of the Church militant, or the body of Christ on earth, and the latter of the Church triumphant in heaven. Thus we see why the New Jerusalem was beheld, like Jacob’s ladder, extending from earth to heaven. SEE ZION.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Jerusalem, New
( , Hierousalem kaine): This name occurs in Rev 21:2 (Rev 21:10, holy city). The conception is based on prophecies which predict a glorious future to Jerusalem after the judgment (Isa 52:1). In Revelation, however, it is not descriptive of any actual locality on earth, but allegorically depicts the final state of the church (the bride, the wife of the Lamb, Rev 21:2, Rev 21:9), when the new heaven and the new earth shall have come into being. The picture is drawn from a twofold point of view: the new Jerusalem is a restoration of Paradise (Rev 21:6; Rev 22:1, Rev 22:2, Rev 22:14); it is also the ideal of theocracy realized (Rev 21:3, Rev 21:12, Rev 21:14, Rev 21:22). The latter viewpoint explains the peculiar representation that the city descends out of heaven from God (Rev 21:2, Rev 21:10), which characterizes it as, on the one hand, a product of God’s supernatural workmanship, and as, on the other hand, the culmination of the historic process of redemption. In other New Testament passages, where theocratic point of view is less prominent, the antitypical Jerusalem appears as having its seat in heaven instead of, as here, coming down from heaven to earth (compare Gal 4:26; Heb 11:10; Heb 12:22). See also REVELATION OF JOHN.
Fuente: International Standard Bible Encyclopedia
JERUSALEM, NEW
Heb 11:10; Heb 11:16; Heb 12:22; Heb 13:14; Rev 21:2; Rev 21:10; Rev 22:19