August 14 – A New City

Sunday School Lesson

August 14
Lesson 11 (KJV)

A New City

Devotional Reading: Revelation 21:10–21
Background Scripture: Revelation 21:10–27
Revelation 21:10–21

10. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,

11. Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;

12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

16. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

17. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

18. And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

19. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;

20. The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

21. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

Key Text

The wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.—Revelation 21:14

Lesson Aims

After participating in this lesson, each learner will be able to:

1. Summarize the importance of vivid imagery in John’s account of the New Jerusalem.

2. Explain the danger of misinterpreting that imagery.

3. Describe one way this passage should influence his or her behavior.


HOW TO SAY IT

Introduction

A. Beauty in the Irish Countryside

I lost my breath when visiting the St. Colman’s Cathedral in Cobh, Ireland. As I explored the historic building, heard the cathedral’s bells, and gazed through the cathedral’s windows, its beauty overwhelmed me.
Even the cathedral’s surroundings stunned me. One side of the cathedral overlooked the sea and brilliantly colored trees. On the other side, multi-colored houses and the buildings of the town surrounded the cathedral. The sight of this cathedral and its surroundings was a glimpse of God’s glory revealed in and through the Irish countryside.
While beautiful and stunning, St. Colman’s Cathedral is only a pale reflection of the place God has prepared for His people. The apostle John was shown a vision of this heavenly place—one more eternal and more beautiful than an Irish cathedral.

B. Lesson Context

First century Greco-Roman cities—such as Rome, Athens, and Corinth—were often spoken of in high regard by ancient philosophers and writers. They would go to great lengths to laud a city’s accomplishments, while providing stirring descriptions of the city for unfamiliar readers. In today’s Scripture text, John sees a great city coming from the heavens. He describes it in a manner that stirs the hearts of believers for what they can expect.
Prophetic visions of a city of God were not uncommon in biblical and Jewish texts. The psalmist described the beauty of the city of God, forever made secure by the presence of God (Psalm 48). The prophet Isaiah envisioned the centrality of God’s city, Jerusalem, in the last days (Isaiah 2:2–3). This New Jerusalem would be the source of joy for all God’s people (65:17–19).
Tobit, a Jewish text written in the intertestamental period, describes a heavenly Jerusalem, very similar to John’s. The city would be rebuilt with precious stones and gold; it would become a place where the God of Israel would be worshipped (Tobit 13:16–18).
A vision of the prophet Ezekiel provides the most notable Old Testament comparison to John’s vision. Ezekiel was taken to a mountain and shown a vision of what appeared to be a city (Ezekiel 40:2). The bulk of Ezekiel’s vision includes the dimensions of a heavenly temple and its courts to reflect God’s glory (40:5–43:12). The vision includes a life-giving river flowing from the temple (47:1–12), and the boundaries and divisions of a reestablished Israel (47:13–48:29). The vision culminates as Ezekiel sees the gates and dimensions of the city (48:30–35).
A close comparison between the visions of Ezekiel and John will reveal differences. However, John’s vision is in fundamental harmony with the theological tradition that was at the heart of Ezekiel’s. Throughout history, God’s people have held firmly to the truth that God will provide for His people at the end of time. These visions, while not necessarily depicting a physical location, nevertheless point to God’s faithfulness to His people.

I. The City’s Descent
(Revelation 21:10–14)

A. Eternal Glory (vv. 10–11)

10a. And he carried me away in the spirit to a great and high mountain.

John describes how he was carried by “one of the seven angels” (Revelation 21:9). Since he asserts that this experience took place in the spirit, we can infer that this was a vision (compare 1:10; 4:2; 17:3).
Throughout Israel’s history, mountains had great significance. At Mount Sinai, Moses received the law from God (Exodus 19:2–25) and the stipulations for proper worship (24:15–31:18). On Mount Nebo, God showed a dying Moses the promised land (Deuteronomy 34:1–4). Ezekiel described being taken to a high mountain where he saw a heavenly city and a rebuilt temple (Ezekiel 40:2–4; see Lesson Context).

10b. And shewed me that great city, the holy Jerusalem, descending out of heaven from God.

From his vantage point, John saw the holy and great city of Jerusalem. But this city shared only its name with the terrestrial Jerusalem. God will establish this New Jerusalem. It will be the place where He will dwell with His people—His bride (Revelation 21:2).
Many prophets held expectant hope for a New Jerusalem. Zechariah anticipated the manifestation of the Lord’s glory in this city (Zechariah 2:4–5, 10–13). God’s people would gather in peace among the nations (8:3–6, 20–23). Isaiah highlighted the city’s splendor in God’s new creation (Isaiah 65:17–19), a city adorned with jewels (54:11–12).
The vision of the city descending from heaven serves as a representation of God’s relationship with humanity. God’s city, His dwelling place, will come down to be among His people. Mediation between God and humanity will no longer be needed. God will be present with His people in the city.
That the city is from God reminds people of the focus of their worship: it is directed to the “Alpha and Omega, the beginning and the end” (Revelation 21:6). He is worthy of the highest praise and honor from the city’s citizens, the bride of Christ (21:9).

The Dawn Wall

In the main valley of Yosemite National Park sits El Capitan, a 3,000-foot granite monolith. The Dawn Wall is the name given to the highest and most vertical part of the rock face. As the morning sun rises on El Capitan, quartz in the Dawn Wall catches the sun’s rays. The little bits of colorful rock shimmer like the embers of a fire.
During my first visit, El Capitan’s size dizzied me. As I looked up toward the face of the Dawn Wall, I felt small and insignificant. A rock of this size—so awesome and staggering—could come only from the creative hand of the eternal, all-powerful God.
As the apostle John envisioned the grandeur of New Jerusalem descending from Heaven, I imagine he felt small and insignificant. However, as he saw God’s glory evident in the holy city, John fell down in worship (see Revelation 22:8). Are you ready to respond with worship to the God who declares, “Behold, I make all things new” (21:5)?
—W. L.

11. Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal.

The glory of God was unmistakable as John looked at the New Jerusalem. He noted that celestial bodies were not needed as sources of light; God’s glory lit up the city (Revelation 21:23). Regarding the brilliance of God’s glory, the language of John’s vision agrees with that of earlier heavenly visions (see Isaiah 60:1; Ezekiel 43:1–2).
John referred to a stone most precious to provide a tangible parallel to the radiance of God’s glory. Previously John had described God on His throne as having the appearance of jasper (Revelation 4:3).
John’s poetic language obscures whether this stone is the same as what we know as jasper today: a stone that is opaque, not clear. Perhaps a fuller understanding of the underlying Greek text would highlight the stone’s radiance, like that of a crystal.

B. External Perspective (vv. 12–14)

12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel.

A city’s walls were a symbol of its strength and unity. A city without walls signaled weakness and disgrace (see Nehemiah 1:3–4; Proverbs 25:28).
However, the wall of New Jerusalem served a different purpose than an earthly wall. In John’s vision, the heavenly city’s enemies have been destroyed (Revelation 20:7–10, 13–15). Therefore, this wall does not serve to keep out adversaries. Rather, the great and high wall holds God’s glory and purity (see 21:26–27).
The inclusion of twelve gates parallels Ezekiel’s vision (Ezekiel 48:30–34). In Ezekiel’s vision, each gate is named for a tribe of Israel. However, John’s vision does not connect a particular tribe to a particular gate. All the names of the twelve tribes … of Israel seem to be listed at each gate.
The 12 tribes of Israel were the foundation for God’s people and, therefore, for New Jerusalem. The vision reassures all who would hear: all of God’s people will be included in that city (compare Hebrews 11:39–40).

13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

As opposed to a singular city gate open for certain times (see Joshua 2:5), the multiple gates of New Jerusalem never close (Revelation 21:25). All the people of God, from all parts of the earth, are invited to enter the New Jerusalem. Individuals from every nation, tribe, and language will worship God in this city (see 7:9–10).

14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

An ancient city’s foundations were often laid on bedrock with only the upper foundation levels visible. As the New Jerusalem descended from Heaven (Revelation 3:12), every foundation was visible.
Twelve foundations, named for the twelve apostles, highlight the heavenly city’s fundamental origin and source. The earliest Christians considered the apostles and ancient prophets to be the foundation of the church, with Christ—the Lamb—as the cornerstone (see Ephesians 2:19–21).
John highlights God’s work in salvation history. The presence of both Israel and the church emphasize the scope of God’s covenant people. In the New Jerusalem all God’s people will be united so that God’s glory might be on display.

II. The City’s Detail
(Revelation 21:15–21)

A. The Measurements (vv. 15–17)

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

The angel talked with John and used a reed to measure the dimensions of New Jerusalem. The length of this reed likely ranged from 8 to 10 feet. However, modern equivalents to ancient measures are not always exact.
John had previously used a reed to measure “the temple of God, and the altar, and them that worship therein” (Revelation 11:1). However, in this instance, the angel provided a golden reed—appropriate for a golden city—to measure the city, its gates, and its wall.
The image is reminiscent of Ezekiel’s vision. At that time Ezekiel saw a man “whose appearance was like … brass” holding “a measuring reed” (Ezekiel 40:3). The man proceeded to measure the dimensions of the house of Israel (40:4–42:20). In both visions, Ezekiel’s and John’s, the act of measuring revealed the perfection of God’s handiwork.

16. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

Each dimension of New Jerusalem—its length, breadth, and height—is identical. Therefore, the city measures as a cube, foursquare. The temple of Ezekiel’s vision measured equally in two dimensions: its length and height (Ezekiel 42:15–20; 45:2). However, the dimensions of the New Jerusalem demonstrate the city’s holiness. It is a visual representation of the statement, “The Lord is there” (48:35).
New Jerusalem resembles the dimensions of the most holy house—the place where God’s glory dwelt among Israel (1 Kings 6:20; 2 Chronicles 3:8–9). God in His glory will live with His people in New Jerusalem (Revelation 21:3). The city’s dimensions draw attention to the holiness of the temple. In this heavenly city there is no need for a most holy place. The whole city is, in essence, that most holy place.

One furlong is the length of an ancient Greek racetrack, approximately 200 yards. Therefore, twelve thousand furlongs would be approximately 1,300 miles. The estimated volume of this city is a staggering 2 billion square miles! This fact has led some people to question the validity of John’s vision. We can’t imagine how John “saw” such vatness. But he was conveying what the Lord wanted to show him regarding the expanse and role of the city. It will be a place where God’s glory is evident. God’s saints from every era can worship Him in this city (see Revelation 5:9; 7:9; 21:24–26).

17. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

The text is unclear whether the angel measured the height or the width of the wall. A hundred and forty and four cubits is equivalent to 72 yards. Based on the city’s dimensions, this wall seems meager and not appropriate for a city of this size. However, the wall’s purpose is not to exclude His people.
Rather, the wall’s dimensions possibly represent the 144,000 redeemed people noted in Revelation 7:4 and 14:1–3. Their inclusion in the city’s design, along with the 12 tribes of Israel, the apostles, and the prophets, acknowledge the totality of God’s people in this holy city.

B. The Materials (vv. 18–21)


18a. And the building of the wall of it was of jasper.

John described God, sitting on His throne, as appearing “like a jasper” (Revelation 4:3). It is no coincidence that John envisioned the city’s wall as of the same material. The radiance of God’s presence surrounds the city (see 21:19).

18b. And the city was pure gold, like unto clear glass.

The inclusion of gold in the eternal city might be making a reference to the original garden paradise (see Genesis 2:11–12). Once used to indicate a person’s beauty or wealth (1 Peter 3:3; Revelation 3:18), gold now indicated the presence of God. The rare element has now become common, the material for constructing a whole city. Further, the city’s purity was unparalleled, making it like clear glass, more refined than human hands can produce.

19–20. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

For the foundations of the wall to be built with precious stones was unusual and indicative of the city’s heavenly nature. In the construction of ancient cities, the usage of gems and precious stones was reserved for the higher parts of the structure. However, God does not reserve splendor or grandeur in the construction of His cities. The prophet Isaiah foresaw that Jerusalem would be rebuilt with precious stones and gems (see Isaiah 54:11–12). The beauty of New Jerusalem stands in direct contrast to earthly beauty (see Revelation 17:4) and temporary wealth (see 18:12).
This specific listing of precious stones is found only in this passage. However, specific stones are cited throughout Scripture. God on His throne and the glory of God are both imagined with the appearance of jasper and something like sardius. The deep-blue shade of sapphire was compared to the clarity of the sky (see Exodus 24:10). Modern understandings of chalcedony view it as a type of quartz, although its meaning here is unclear. Previously, “a rainbow … like unto an emerald” shone about God’s throne (Revelation 4:3). This passage is the only mention of chrysolite, beryl, topaz, chrysoprasus, and amethyst in the New Testament.
This listing of precious stones invites comparison to another listing of precious stones: those included in the high priest’s breastplate (Exodus 28:15–20). While a comparison between the listings would highlight dissimilarities, these could be explained by differences of original language. The mention of different stones in the Old and New Testament (and in various Bible versions) assigns different names for some stones. Therefore, the stones cannot be indentified with absolute certainty.
The New Jerusalem is without a temple because the mediatory work of the priests is no longer needed. God dwells with His people as among a kingdom of priests (Exodus 19:6; Revelation 1:6; 5:10; 20:6). The foundation stones serve as an “outerwear” for the heavenly city, just as stones were utilized for the outerwear of Israel’s high priests.
Further, John previously heard the declaration of “the marriage of the Lamb” to His bride (Revelation 19:7). The bride—God’s chosen and redeemed people—has readied herself for the union with the bridegroom. The heavenly city is described as “the bride, the Lamb’s wife” (21:9; see 21:2). Its ornate and precious jewels are like those worn by a bride on her wedding day (see Isaiah 61:10).
Fractals: Precision and Beauty
Fractals are the visual representations of complex and infinitely repetitive mathematical equations. Fractals describe things that seem to be random or chaotic. Some of the most mysterious (and beautiful) patterns in nature can be described by fractals. The growth patterns of crystals, the division of lightning bolts, and the spiral nature of some galaxies are among some examples of fractals. Each unique fractal highlights the precision and beauty of God’s creation.
The precious stones inlaid in the foundations of New Jerusalem highlight the precision and beauty of God’s creative acts. Each unique stone shows us that God is not a God of chaos, but of beauty and purpose. The psalmist declared, “Out of Zion, the perfection of beauty, God hath shined” (Psalm 50:2). If the idea of fractals blows your mind, how much more wow is the thought of worshipping the creator God in the heavenly city?
—W. L.

21a. And the twelve gates were twelve pearls; every several gate was of one pearl.

John previously described two details of the twelve gates of the heavenly city. The gates included 12 angels and the names of the tribes of Israel (see Revelation 21:12, above). In ancient times, pearls were extremely valuable and enormously costly (see Matthew 13:45–46). Further, given the size of the wall (144 cubits), these pearls would have been unnaturally large and unfathomably valuable.

21b. And the street of the city was pure gold, as it were transparent glass.

Even behind its walls, the city displays incredible beauty. John speaks only of a singular street made of pure gold. However, the city may include other roads besides this “Main Street.” Like the jasper of the city’s walls (Revelation 21:18), the pure gold is as transparent as glass. Even the city’s road is more refined and more valuable than human equivalents.
God’s glory and the idea of life are represented by this refined street. John would describe “a pure river of water of life, clear as crystal, proceeding out the throne of God” and flowing down the middle of this golden street (Revelation 22:1). Like trees lining a boulevard, the tree of life stood on both sides of the street, somehow (22:2).
God displays beauty for His people. But more importantly, God will bring new life. Ultimately, He will restore His creation for His glory.

Conclusion

A. There Will Be No Place Like It!

Approximately 500 miles southeast from St. Colman’s Cathedral sits the royal chapel of Sainte-Chapelle in Paris, France. While the 700-year-old chapel is small and unassuming, its size is not its main draw. Instead, the chapel’s massive and delicate stained glass features are its claim to fame.
Over 1,000 individual biblical and historical scenes are depicted in stained glass, arranged across 15 windows, each approximately 50 feet high. As the sun shines across Paris and pours through the stained-glass, the chapel’s nave lights up with hues of blues, reds, and greens.
The apostle John used vivid language to describe a glorious and splendid heavenly city. Unlike earthly cities, the heavenly city glows with the brightness of God’s glory. God’s glory shines through the city, more vivid and illuminating than sunlight. Our hope as believers is that we will someday worship God in that beautiful, heavenly city. There will be no place like it!

B. Prayer

Creator God, You are a God of beauty. Thank You for glimpses of Your glory that we see through Your creation. Help us to share with others what You have done for us. In Jesus’ name. Amen.

C. Thought to Remember

God’s glory is evident for all to see.[1]

August 21
Lesson 12 (KJV)

The River of Life

Devotional Reading: Revelation 22:1–9
Background Scripture: Revelation 22:1–7
Revelation 22:1–7

1. And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

2. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

4. And they shall see his face; and his name shall be in their foreheads.

5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

6. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.

7. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.


He shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.—Revelation 22:1

Lesson Aims

After participating in this lesson, each learner will be able to:

1. State characteristics and function of the river of life.

2. Compare and contrast Revelation 22:1–7 with Genesis 2:8–10 and Ezekiel 47:1–12.

3. Draft a devotional of hope based on Revelation 22:1–7, such as would be suitable for publication in his or her church’s newsletter.

Lesson Outline

Introduction
A. Life Extenders
B. Lesson Context
I. What John Saw (Revelation 22:1–5)
A. Water of Life (v. 1)
B. Tree of Life (v. 2a–b)
A Tunnel of Trees
C. Leaves of Healing (v. 2c)
D. Absence of Curse (v. 3a)
E. Servants of God (vv. 3b–5)
Power Later = Power Now?
II. What John Heard (Revelation 22:6–7)
A. Angel Speaks (v. 6)
B. Jesus Speaks (v. 7)
Conclusion
A. The Beginning and the End
B. Prayer
C. Thought to Remember

HOW TO SAY IT