The twelve foundations of the New Jerusalem, the twelve apostles of the Lamb, the

twelve gates of pearl, all associate this city with the people and kingdom of Israel. It is

the realization of "The kingdom of heaven", "The days of heaven upon earth", that Moses

speaks of (Deut. 11: 21), the rule of the heavens that Nebuchadnezzar himself perceived

must come.

Israel as a nation, when restored to favour, is likened to the restoration of an unfaithful

wife, who had been "put away". The "marriage" of the Lamb, which is associated so

intimately with the New Jerusalem, and the fact that this city is likened to a "Bride",

make it impossible to interpret this event simply of the restoration of back-sliding Israel.

On the contrary, here is a new company; one that has been faithful in a world of

apostacy. Like Abraham, who endured and waited, they are "overcomers" and they reign

with Christ. It is this that constitutes them a separate "sphere", regardless of whether

they are in heaven or on earth.

In the Millennium there will be a glorious temple, of which Ezekiel was inspired to

speak specifically. In the New Jerusalem there will be no temple, "For the Lord God

Almighty and the Lamb are the temple of it". In Rev. 21: we learn that God and the

Lamb are the "temple", and in Rev. 22: that the "throne" of God and of the Lamb is in

it, bringing together the offices of priest and king.

The Heavenly Jerusalem, with its rule by the great King-Priest, is God's answer to the

cry of the oppressed and the vain dreams of the Dictator. The failure of all human rule

lies in the fact that the heart of man is beyond the power of any government, either to

cleanse or to deliver. Crime can be the legitimate subject of law, police and parliament,

but sin lies outside their scope.

In the beginning, before sin entered into the universe, there were two spheres, "The

heaven and the earth". During the ages, while the great redemptive purpose runs its

course, "heaven itself" is at a distance, and a temporary "firmament" called for the time

being "heaven" is brought into place. This firmament or heaven however is destined to

pass away. The three spheres of blessing remain until the purpose of the ages is attained,

but whether dispensational differences will continue or be modified when "God" shall be

"all in all" is not a matter of revelation, and does not come into the present discussion.

While the purpose of the ages is unfolding there must persist "Three spheres of

blessing", each in living contact with the others, but never invading or neutralizing their

distinctiveness. The heavenly Jerusalem is the link between heaven and earth, but, while

it is called "heavenly", it comes down from God out of heaven. It is the link with the

earth, for it descends to its appointed site in Bible lands, yet while on the earth it is not of

it, being distinctly a heavenly city, even though not in heaven itself.

Into these wider inferences and themes we cannot enter now. It is a joy to the believer

to know, while living in a world that must be shaken to its collapse, that there is a

"continuing city", a city which has "foundations", "whose Builder and Maker is God".