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GOD THE LIGHT AND TEMPLE OF THE NEW JERUSALEM
“GLORIOUS things,” says the Psalmist, “are spoken of thee, thou city of God [Note: Psa_87:3.].” This was true of Jerusalem, as it existed in the days of David: but far more applicable is it to the new Jerusalem, which yet remains to be built, at a period that is fast approaching; the foundations of which, indeed, have been already laid these eighteen hundred years! Whether it is of that city that St. John is here speaking, or of heaven itself, has been, and still is, a subject of controversy amongst Christian divines. It is not without a great appearance of truth that this whole vision is considered as referring to the millennial age: for “the holy city which St. John saw, the New Jerusalem, came down from God out of heaven [Note: ver. 2.];” and therefore could scarcely be heaven itself. Its foundations, and walls, and gates, are described by the very terms which are confessedly and exclusively applied by the prophets to the Church which shall be established at that period: and the flocking of all nations, with their kings and all their wealth, to this city [Note: ver. 24, 26.], is the very event predicted in all the prophecies, as now fast approaching, and as ordained to continue for a thousand years. On the other hand, it is not without strong reason that others interpret this vision as relating to heaven itself: for the order of prophecy seems to require it. The day of judgment, and the punishment of the wicked, having been foretold in the preceding chapter, it seems reasonable to expect that the felicity of the saints should be next described: and to come back from the day of judgment to the millennium, is to introduce confusion, where we should naturally expect to find order; and to cast a needless veil over prophecy, which, in itself, is necessarily involved in much obscurity. It is also said by these persons, that some of the expressions which are applied to this city—such as, that “there is no night or death there,” and that “all former things are passed away [Note: ver. 4and 22:5.]”—appear to determine the sense of the whole as pertaining, not to this world, but the next. But perhaps the exclusive application of the subject is not right on either side: for it is indisputable, that the prophecies in general have different periods of accomplishment. Numberless passages had somewhat of a literal fulfilment in the Jewish state, and afterwards a spiritual accomplishment in the apostolic age; and are still to receive their full and final accomplishment at a period yet future. And sometimes these different events are so intermixed (as in our Lord’s description of the day of judgment, which was shadowed forth by the destruction of Jerusalem [Note: Matthew 24.]), that you are necessitated to separate them according to the terms by which they are designated, rather than by any broad line of distinction observable in the prophecies themselves. Whilst, therefore, we suppose the state of the glorified Church to be primarily intended, we apprehend that its glory is considered as commenced on earth, and completed in heaven: for, in truth, the millennial age will be heaven, as it were, begun; and the heavenly glory will be the reign of Christ and of the saints consummated.
Understanding then our text in this view, I shall explain it,
I. In reference to the millennial age—
The voice of Scripture, whether in the Old Testament or the New, declares, that the period which is usually called the millennium will be a season of universal piety and most transcendent bliss. In this light it is described in my text: the saints being then pre-eminently distinguished by,
1. The spirituality of their devotion—
[In the Jewish Church, there were, a material temple, a visible glory, and splendid ordinances; and by these was God chiefly honoured; though, in comparison of real piety, even then the outward ceremonies were of no account. But, under the Christian dispensation, the place and manner of approaching God are matters of comparative indifference: the spirit with which he is approached is the all in all [Note: Joh_4:23.]. Even now, at this time, God and the Lamb may be said to be the temple of our Jerusalem, by reason of the near access which his people enjoy to the more immediate presence of their God. But, in that day there will be such an abundant effusion of the Holy Spirit upon them, that they will be brought into far nearer communion with God than has fallen to the lot of believers, either in past ages or at the present time. So devout will be their worship, that they themselves will be, as it were, the sacrifices that shall be offered, yea, and the priests too, that offer them; whilst the Lord Jesus Christ will be the altar on which they are presented; and the Holy Spirit, the fire that will inflame their souls, and cause odours of a most grateful smell to ascend to heaven; their prayers and praises going up at the same time as incense before the mercy-seat, and God manifesting his acceptance of the services that are so offered. Then will be experienced, in all its fulness, that mutual indwelling of God in man, and man in God, of which the Scriptures so frequently speak, and which is surpassed only by the union of the Sacred Three in one glorious and eternal Godhead [Note: Joh_17:21.].]
2. The sublimity of their joy—
[Under the Jewish dispensation, much stress was laid on worldly prosperity; which, in fact, constituted a very considerable portion of the blessings that were promised to God’s obedient people. The influences of the sun by day, and of the moon by night, were engaged to them for their good, that no earthly comfort might be lacking to them. But, in the millennial Church, there will be no need either of the sun or of the moon to shine upon it, since “God himself and the Lamb will be the light thereof.” There will be wonderful discoveries of God to their souls, and such manifestations of the Saviour, as now we have no conception of; so that the saints will be superior to all earthly joy; their delight in God being as great as mortality itself can either exercise or endure. Of this the prophets speak most copiously, and with the utmost plainness, particularly specifying that this is to distinguish the millennial age: “The light of the moon shall be as the light of the sun, and the light of the sun be seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isa_30:26.].” In another place, speaking expressly of that period, he uses yet more closely the very language of my text: “The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory [Note: Isa_60:19.].” So again, in another place, with still greater force he says, “Then the moon shall be confounded, and the sun ashamed, when the Lord shall reign in Mount Zion, and before his ancients, gloriously [Note: Isa_24:23.].” In the whole of this we cannot but see, that, as knowledge will be marvellously increased in relation to heavenly things, so also will be the happiness of those who are instructed in them. Even at the present hour there are some persons who are thus favoured with the manifestations of God and of Christ to their souls; but at that day “the knowledge and enjoyment of the glory of the Lord will cover the earth, as diffusively and as deeply as the waters cover the sea [Note: Hab_2:14.].” And, whereas it is thought that the expressions of St. John respecting there being “no pain in that city, and no night there, and no death,” are too strong to be applied to the millennium, I must say that these very expressions are, in fact, cited from the Prophet Isaiah, who says of the millennial Church, “Thy sun shall no more go down, neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and thy God thy glory [Note: Isa_60:20; Isa_35:10; Isa_49:10.].”]
In somewhat of a similar, though doubtless a more exalted, sense, the words before us may be explained,
II. In reference to the heavenly state—
In this view they may be understood as intimating,
1. That all external mediums will then be abolished—
[We must not forget, that the whole of this is, if not a literal citation from the Prophet Isaiah, yet so exactly corresponding with his words, as to be in fact his language; in which he conveys truths relative to the Christian Church in terms taken from things existing in the Jewish Church; and that, consequently, we must refer to the Jewish Church for our explanation of them. Now, under the Mosaic dispensation, the temple and ordinances were the necessary means of approaching God, and of obtaining acceptance with him. But in heaven they will be altogether superseded. There will be no need of the word to inform us, or of ministers to instruct us, or of ordinances whereby to serve God. As the Jewish ordinances, in comparison with the simpler worship of the Christian Church, were mere “beggarly elements,” so the Christian ordinances will be of no account in the eternal world, by reason of the intimate and immediate communion which we shall then have with God. The high-priest within the vail had no sight of God in comparison of what we shall have; nor had the Disciples, who beheld Christ transfigured on the holy mount, any conception of his glory, in comparison of that with which our souls shall be filled, when we shall behold him face to face. Now, we are in a measure dependent on others, as “helpers of our joy:” but then, not all the angels in heaven can augment our enjoyment of God; nor can all the fallen angels in hell impede it. Our knowledge of God and of Christ will be clear, certain, continued; for we shall “see them as we are seen, and know them even as we are known.”]
2. That all created glories will be eclipsed—
[The stars, which afford a brilliant light by night, are no longer visible when the sun is risen, because its radiance has extinguished their fainter beams. Thus the light which has been afforded by Prophets, or Apostles, or common ministers, will be to us no brighter than a glow-worm, when He will be then seen by us, not through the slow inductions of reason, but by an intuitive perception of his glory: and the Lord Jesus Christ, in all the glory of his person, and in all the wonders of his love, will be made clear to us, as the sun at noon-day. The angels who abide around the throne have not a more distinct view of the Godhead, nor a clearer conception of his perfections, his purposes, or his works, than we shall have, when once we are admitted to those realms of bliss; every one of us being filled according to the measure of the gift of Christ, and filled according to the utmost extent of our capacity.]
Behold, then,
1. What enjoyments we should now affect—
[I am no enemy to the pleasures of sense, when they are pursued with moderation, and enjoyed with a due subserviency to the interests of our souls: for we are expressly told, that “God has given us all things richly to enjoy.” But we are born for higher things than this world can afford us. Not even the sun or moon, nor any creature-comforts whatever, should so fascinate us with their charms, as to hear any comparison with those sublimer enjoyments which God has ordained for us, in communion with himself, and with his dear Son Jesus Christ. Would to God that we all acted up to our professions in this respect! We are too prone to rest in external things, instead of aspiring to the possession of God and his Christ. Our worship is, for the most part, of too formal a cast, and our happiness is too much blended with what is carnal. To soar above the world to God, and to apprehend Christ himself, with all the heights and depths of his love—alas! alas! this is an attainment possessed by few, and even by them only at some more favoured seasons. But we should rise more above the things of time and sense: we should go forth with more ardour to our God and Saviour: we should soar more to heaven, and refresh ourselves with draughts of living water from the fountain-head. I pray you, brethren, be not satisfied with any thing that this world can bestow. Be not satisfied without bright discoveries of the Divine glory; and especially of “the glory of God, as shining in the face of Jesus Christ:” let your fellowship with the Father, and his Son Jesus Christ, be daily more familiar: and let every communication you receive from them cause you to pant after yet more abundant blessings at their hands, till you shall be satisfied in their presence, wherein alone will be found the fulness of joy for evermore. Let God and the Lamb be your heaven upon earth; and they shall be both your temple and your light to all eternity.]
2. What is the true state of the believing soul—
[Truly, with him the millennium is begun; yea, and heaven is begun also: for where God and the Lamb are our temple and our light, there is the millennium, and there is heaven. And is it I who say this? Saith not the Scripture the same? Yes; respecting the whole body of believers it saith, “Ye are come (not, ye shall come, but, ye are come) unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born that are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel [Note: Heb_12:22-23.].” I know, indeed, that there is yet much amiss, even in the best of men; that their sun is darkened by many a cloud; and their worship debased by much deadness and langour. But still, the believer has “joys with which the stranger intermeddleth not.” He is, in fact, a child, instructed and disciplined, by heavenly exercises, for heavenly enjoyments. He is now tuning his golden harp, whereon he shall play before the throne of God; and rehearsing, as it were, those heavenly songs in which he shall join with all the choir of saints and angels to all eternity. In a word, his knowledge of God, and his enjoyment of Christ, are progressively advancing under all the diversified occurrences of life: and when he dies, he will change his place only, but not his company or his employment. “He now dwells in God, and God in him:” “he is one with Christ, and Christ with him:” and, when taken hence, it will only be, that his union with the Deity may be more entire, and his communion with him more complete.]