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This name occurs in Revelation 21:2 (21:10, “holy city”). The conception is based on prophecies
which predict a glorious future to Jerusalem after the judgment (Isaiah 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,” Revelation 21:2, 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 (Revelation 21:6, 22:1, 2, 14); it is also the ideal of theocracy realized
(Revelation 21:3, 12, 14, 22). The latter viewpoint explains the peculiar representation that the city
descends “out of heaven from God” (Revelation 21:2, 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 Galatians 4:26; Hebrews 11:10, 12:22).
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which predict a glorious future to Jerusalem after the judgment (Isaiah 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,” Revelation 21:2, 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 (Revelation 21:6, 22:1, 2, 14); it is also the ideal of theocracy realized
(Revelation 21:3, 12, 14, 22). The latter viewpoint explains the peculiar representation that the city
descends “out of heaven from God” (Revelation 21:2, 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 Galatians 4:26; Hebrews 11:10, 12:22).
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Shall we turn now in our Bibles to Exodus chapter 21. This whole section begins in the nineteenth chapter when they have come now to Mount Sinai, and Moses ascends up in the mount, and God speaks to Moses and He tells them to go down and speak to the people, reminding them how that God destroyed the Egyptians, and how He brought them on eagles’ wings unto Himself, to this place; and that if they would obey His voice and keep His covenant, they would be a special treasure to God above all nations; special privileges, special blessings; that they would be a kingdom of priests and a holy nation.
And so, Moses came down and gave to the people the word of God, and they responded, “All that God has said, we will do.” God had not yet established the conditions for the covenant, but the people were ready to enter into this covenant relationship with God without even hearing the requirements because the blessings that were promised were so tremendous.
Source: Bible Prophecy Update
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This software is provided as is, without warranty of any kind, either expressed or implied.
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