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It will be found that Nos. 2 and 3 are indicated in 21:8 and 27, where
the two statements `the second death' and `the book of life' are mentioned in
connection with the new Jerusalem.
The very close resemblance between the Tabernacle and the City becomes
evident upon examination. The materials for the Tabernacle are given in
Exodus 25:1-7, and they are gold, silver, brass, blue, purple, scarlet,
precious stones, etc. The breastplate of the high priest contained twelve
precious stones. These closely resemble the twelve precious stones with
which the foundations of the wall were garnished. There is also an intended
contrast with Babylon. In Revelation 17 and 18 we have the mystery of
iniquity and there we read of purple and scarlet, gold and precious stones
and pearls in the description of the harlot, and among the merchandise of
that great city we find gold, silver, precious stones, pearls, fine linen,
purple, silk, scarlet. Again, in the description of the king of Tyre (Ezek.
28:12-19) who sets forth in symbol, Satan, we have a description which
includes `every precious stone', and nine precious stones are mentioned by
name.
The great city, Babylon, falls to rise no more; the great city, new
Jerusalem, which descends from God out of heaven, manifests the triumphant
conclusion of one phase of the conflict of the ages.
We may observe here that one feature of the Tabernacle which is given
first place in Exodus 25 is the one feature mentioned in Revelation 21.
Exod. 25:8 --
`Let them make Me a Sanctuary; that I may dwell among
them'.
Rev. 21:3 --
`The Tabernacle of God is with men, and He will dwell
with them' (see also Ezek. 43:7; Zech. 2:10; 8:3).
The new heaven and the new earth, of Revelation 21:1, take the place of
the `former' heaven and earth (see verse 4 where the same Greek word is
translated `former' correctly). Genesis 1:1 is not in view, but the limited
heaven and earth of the six days creation.
Isaiah 65 and 66 speak of this new heaven and new earth, and link them
with Jerusalem. While in Jerusalem itself, as in the Heavenly City, there
shall be no more crying, we find `death' and `carcases' still spoken of in
the regions beyond.
`For, behold, I create new heavens and a new earth: and
the former
shall not be remembered, nor come into mind. But be ye
glad and
rejoice for ever in that which I create: for, behold, I
create
Jerusalem a rejoicing, and her people a joy ... and the
voice of
weeping shall be no more heard in her, nor the voice of
crying' (Isa.
65:17-19).
This, and other related problems are more fully considered in Part Nine
of this Analysis, under the heading Millennial Studies.
We must now pass on to the more detailed description of the new
Jerusalem, which commences at Revelation 21:9. The intervening verses (5-8)
form a transition: