Tyndale Open Bible Dictionary

JERUSALEM, New

Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.

This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it is would be more complicated.

Description of the City

An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).

After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does not have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it does have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.

Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.

Background of the City

OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.

The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.

In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.

Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?

Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found in him (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in AD 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.

There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, this Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?

Meaning of the City

Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.

Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).

In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.

Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.

See also Bride of Christ; Church; Jerusalem.