“The holy blessed G-d will renew His world a thousand years, and in the seventh millennium there will be new heavens and a new earth.” –Zohar in Gen. fol. 35. 3 An examination of Revelation 21. 21:1 Then I saw new heavens and a new earth; for the first heavens and the first earth passed away, and there is no longer sea. This chapter begins with waters, the waters of the sky. The Hebrew, “Shamayim Chadashah (waters of the sky that are new)”, translates as, “heavens”. This is significant in the sense that it shows the origin of the life giving waters offered to all that are thirsty. At the time of Yochanan’s recording of the Revelation of Yeshua, the Jewish people had been awaiting new heavens and a new earth for hundreds of years. In approximately 740 BCE, the prophet Isaiah recorded these words of HaShem: “Behold, I create new heavens and a new earth; and the former shall not be remembered nor come into mind.” –Yishaiyahu/Isaiah 65:17 This ancient Hebrew prophecy also promises the redemption of ethnic Israel and her perpetual standing before G-d. “’For just as the new heavens and the new earth which I make will endure before Me,’ declares HaShem, ‘So your offspring and your name will endure.’” –Yishaiyahu/Isaiah 66:22 The apostle Shimon-Kefa/Peter, reminds us of the ancient hope of the Jewish people when he writes: “But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.” –2 Peter 3:13 The Greek kaheenos, “new”, means new in kind as opposed to just another heaven and earth. “And there is no longer sea” The Greek thalassah can be translated sea or lake (body of water), however the English reader must remember that the gospels frequently use this same Greek word to name the Sea of Galilee (Lake Keneret). While most English translations insert the word, “any” so that the text reads, “there is no longer any sea”, this is not an accurate reading of the Greek text. Therefore, what may seem to infer that the new earth has no oceans whatsoever must be more closely examined. Yochanan, a Jew and a prophet with a strong connection to the land of Israel, may well be writing “sea” in relation to the land of Israel, meaning that the sea or seas (although the Greek is not plural) in question refer to the lake waters of Israel. In particular, the largest body of water, that being the Dead Sea (Also a lake, and the only salt water lake in Israel). Given its salt content, the Dead Sea is a good match for the Greek thalassah, which is a prolonged form of the primary Greek word, “halce (salt)”. This in turn lends itself well to the metaphorical use of the noun, “sea” as representing death and sheol. The sea then is seen as both literally missing from the new land of Israel and at the same time it is used as a metaphor for the fact that death no longer exists. As explained in previous chapters, the sea is a Biblical metaphor for sheol and death, both of which no longer exist. Hence, “there is no longer sea.” In my opinion the text is not saying that there will be no oceans on the new earth but rather that there will be no lake or lakes in the new land of Israel, and that metaphorically speaking, there will be no death on the new earth, as affirmed later in this same chapter of Revelation. 2 And I saw the holy city, New Jerusalem, coming down out of the heavens from G-d, made ready as a bride adorned for her husband. The New Jerusalem (City flooded with peace) has been the Jewish hope from ancient days. It is noteworthy that the city is seen coming down from the heavens. This is not said of the temple which Yochanan is commanded to measure in Revelation 11:1. The differences are important because the former measurement took place on earth and uses a measure to record accurate literal dimensions, whereas the present city will be measured by an angelic messenger (not Yochanan) who will communicate the measurements in human terms, as metaphorical representations of the heavenly perfection of the New Jerusalem. The earthly Jerusalem and its temple (Rev.11) are the work of human hands but the heavenly New Jerusalem is the work of G-d alone. This is the city that Avraham looked forward to in faith: “By faith he (Avraham) lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for the city which has foundations, whose architect and builder is G-d.” –Hebrews 11:9-10 The prophet Isaiah speaks of the New Jerusalem saying: “Afflicted city, tossed in the storm and not comforted, I will set your stones in antimony (brittle silvery-white semimetal) your foundations will be laid in Lapis lazuli I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones.” –Yishaiyahu/Isaiah 54:11-12 The prophet Ezekiel dreams of the rebuilt Jerusalem describing it as having twelve gates named for the tribes of Israel (Ezekiel 48:30-35). The observant Jew recites 19 benedictions each day called Shemoneh Esreh (eighteen). These statements of faith remain central to Judaism and act as essential tenants of Jewish belief. The 14th of these tephillot (prayers) reads as follows: “Return in compassion and mercy to Jerusalem Your city and dwell therein as You have promised; speedily establish therein the throne of David Your servant, and rebuild it, speedily in our days, as an everlasting edifice. Blessed are You HaShem, who rebuilds Jerusalem…” The Zohar says that the third rebuilding of Jerusalem will happen, “in the days of the King Messiah” (Zohar in Gen. fol. 126. 4) The Jewish writers of Brit Ha-Chadashah (NT) continued in this hope: “This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother.” –Galatians 4:24-26 “But you have come to Mount Zion and to the city of the living G-d, the heavenly Jerusalem, and to myriads of angels,” –Hebrews 12:22 “For here we do not have a lasting city, but we are seeking the city which is to come.”—Hebrews 13:14 The bride imagery here is an allusion to the fact that the bride of Messiah, both Jew and Gentile, will dwell within the walls of the New Jerusalem. A city is the sum of its inhabitants. 3 And I heard a loud voice from the throne, saying, “Behold, the Mishkhan (Tent of Meeting, dwelling: from shakhan, to dwell) of G-d is among humanity, and He will (shakhan) dwell among them, and they shall be His people, and G-d Himself will be among them and be their G-d, This is the last of twenty occasions where Yochanan hears a loud voice speaking, in this case as in several others the voice is coming from the throne itself and is therefore the voice of G-d’s Spirit, proclaiming the wonderful consummation of G-d’s promise to dwell with redeemed humanity. The voice is loud because its sound waves reach every corner of creation. The text says, “G-d Himself” because while in the past both Yeshua and the Ruach (Holy Spirit) have been among the people of G-d and G-d the Father has been seen to temporarily manifest His K’vod (glory) among His people, now He is causing His K’vod (glory) to shakhan (dwell) with redeemed humanity permanently, hence, “G-d (the father) Himself”. This is a picture of a renewed Eden, a place where the footsteps of G-d will once again be heard (Genesis 3:8). This verse is best understood by making a connection to its foreshadowing in Numbers 2, where the tribes of Israel are encamped around the dwelling place of G-d’s presence, His K’vod, glory; that is the tent of meeting or Mishkhan. The Hebrew word Mishkhan comes from the root shakhan, meaning, “to dwell”. Hence the majority English translation, “Behold, the dwelling place of G-d is among men.” The text follows a Hebrew literary formula, making a play on words by Using the noun Mishkhan followed by the root shakhan. We can read, “The dwelling tent of G-d is among humanity, and He will dwell among them.” This entire verse is essentially a requoted composite of numerous passages from the Tanakh (OT) which reiterate one of the most frequent promises of G-d to His covenant people ethnic Israel. G-d’s promise to dwell with us and be our G-d, is first stated in Genesis 17:7 and is a common theme throughout the Biblical narrative (Exodus 6:7, 29:45; Leviticus 26:11-12; Numbers 15:41; Deuteronomy 29:13; 2 Samuel 7:24; Jeremiah 7:23, 11:4, 24:7, 30:22, 31:34, 32:38; Ezekiel 11:20, 34:24, 36:28, 37:23, 27: Zechariah 8:8). “I will dwell among the children of Israel, and will be their Elohim (G-d).” –Exodus 29:45 “And I set my Mishkhan (dwelling place) among you: and my soul shall not abhor you. And I will walk among you, and will be your Elohim (G-d), and you shall be my people.” –Leviticus 26:11-12 The Jewish New Testament writer of Hebrews records the following: “For this is the covenant that I will make with the house of Israel after those days, says HaShem; I will put my instructions into their mind, and write them in their hearts: and I will be to them a Elohim (G-d), and they shall be to me a people:” –Hebrews 8:10 Due to variation in Greek manuscripts there has been an argument over whether the text should read, “They shall be His people” or, “they shall be His peoples”. I see no reason to argue. Both are correct. Redeemed ethnic Israel is intended according to the Tanakh texts, therefore, “His people”, and the redeemed of the nations are also intended, that is, they have become part of the commonwealth of Israel (Ephesians 2:12), hence, “His peoples”. This is our first taste of a new Eden. Chapter 22 will expound upon this idea but it is seeded here as a redemption of that which was lost to humanity. G-d walked (dwelled) in the first Eden in the person of the reincarnate Yeshua the Word/Voice/Sound: “They heard the voice (Kol) of HaShem Elohim walking in the garden.” –Genesis 3:8 In the centre of earth’s history Yeshua (G-d with us) was born into the world of the womb of a woman and walked the earth for 33 years. G-d was with us as the Word again. Finally, at the end of the age and following the renewing of all things, G-d will dwell with us, Father, Son and Spirit and we will once more hear the footsteps of the Messiah Yeshua in the new Garden of Eden. “For I know my redeemer lives, and at the latter day He will stand upon the earth:” –Job 19:25 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” G-d is the wonderful counsellor and consoler of His people. With sin, death and sheol banished to eternal fire, He now illuminates the new reality of an eternal dwelling devoid of the by-products of sin. All mourning, sorrow and pain are stripped away. The phrasing, “wipe away every tear… no more… crying” is a metaphor for the elimination of all sorrow. If our transformed bodies have the capacity to weep we will only weep tears of joy. Rabbinical Judaism says: "There is no death in the Olam Habah (world to come); good is laid up for the righteous in the world to come, and with them is no death.” –Maimon. Teshuva, c. 8. sect. 1. “After the resurrection the body is perfect, and shall never after taste the taste of death.” –Midrash Hanneelam in Zohar in Gen. fol. 70. 1. 5 And He who sits on the throne said, “Behold, I am making all things new.” And He said, “Write, for these words are faithful and true.” He Who sits on the throne is the Father G-d. This is one of the few times in Revelation where G-d is said to speak (1:8 7 possibly 16:1, 17). Usually it is a messenger or an unnamed voice who speaks on G-d’s behalf. We should take special note of the importance of the subsequent verses. This is further emphasized by the familiar phrase, “Write, for these words are faithful and true.” “Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing;” –Yishaiyahu/Isaiah 43:18-19 “For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.” –Yishaiyahu/Isaiah 65:17 “Therefore if any person be in Messiah, that person is a new creation: old things are passed away; behold, all things are become new.” –2 Corinthians 5:17 Rabbinical tradition teaches: “The holy blessed G-d will make ten things new in the Olam Habah (world to come); the first is, He will enlighten the world; (See Rev 21:11) the second is, He will bring living water out of Jerusalem; (see Rev. 21:6) the third is, He will make trees to bring forth their fruit every month; (see Rev 22:2) and the fourth is, all the waste places shall be built, even Sodom and Gomorrah; the fifth is, Jerusalem shall be built with sapphire stone; (see Rev 21:19) the sixth is, the cow and the bear shall feed; the seventh is, a covenant shall be made between Israel, and the beasts, fowls, and creeping things; the eighth is, there shall be no more weeping and howling in the world (See Rev 21:4); the ninth is, there shall be no more death in the world(See Rev 21:4); the tenth is, there shall no more be sighing, and groaning, and sorrow in the world; (see Rev 21:4).” –Shemot Rabba, sect. 15. fol. 101. 3. 6 Then He said to me, “It is done. I am the Aleph and the Tav, the source and the goal. I will give water without cost to the one who thirsts, from the spring of the water of life (Mayim Chayim). The phrase, “It is done” is plural in the Greek, “They are done”: in other words all the events that were to lead up to this consummation have been completed. The Greek text reads, “I am the Alpha and the Omega” the first and last letters of the Greek Alphabet. This is an allusion to the Word of G-d Yeshua, Who, as the D’var/logos of the universe, holds all things together. This metaphor is explained in most English translations by the phrase, “the beginning and the end”. However, G-d has no beginning or end, He is the uncreated Creator, therefore the Greek text affords us a better translation, “the source and the goal”. “Water without cost” is a familiar Hebrew idiom. We began the chapter with the revelation of the source of this living water, the heavens, “Shamayim” and are now show that the source has come to earth and is offered to the thirsty as, “Mayim Chayim” (waters of life eternal). Our present Jewish Shabbat practise reminds us of our spiritual thirst, when we chant on the eve of Shabbat: “Ushavtem mayim b'sason mimainei ha-yeshua” “Joyfully shall you draw water from the fountains of salvation” This water we sing about is of course HaShem’s, “Mayim chayim” water of life eternal. We draw it as a result of yeshua (salvation). We drink without cost, not because the water has no value but because we are unable to afford the price necessary to purchase it. Instead G-d has purchased this living water on our behalf through the sacrifice of His Son Yeshua (Salvation). We note that only those who thirst for this water will drink of it. This is an expression of humility, we recognize our need and humbly acknowledge our spiritual thirst. In return G-d invites us to drink from His abundant supply of living water. It is through the Lamb (Yeshua: Salvation) that our names have been sealed in the Sefer Chayim (Scroll of Life eternal) and it is also through Yeshua that we are able to drink the Mayim Chayim (Waters of life eternal). “For with You (G-d) is the Mayim Chayim (fountain of life): in Your light shall we see light.” –Psalm 36:9 “The fear of HaShem is a Mayim Chayim (fountain of life), enabling us to depart from the snares of death.” –Proverbs 14:27 7 He who conquers will inherit all things, and I will be his G-d and he will be My son. The phrase, “He who conquers” occurs seven times in Chapters 2-3. It refers to every individual who, in Messiah, overcomes sin, death and Satan. “They defeated him (the dragon) because of the blood of the Lamb and because of their testimony (the testimony of Yeshua) and witness (of Yeshua).” –Revelation 12:11 8 But for the cowardly and unbelieving and detestable and murderers and sexually immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and sulphur, which is the second death.” We must be careful here to properly understand the terms used. I’ve often heard believers foolishly misuse these terms, the result being condemnation and defeat. “Cowardly”, doesn’t (as some English translations foolishly state) mean, fearful. Nor does it apply to those who are frozen with fear in any given situation pertaining to faith. A soldier who hides in a trench, too afraid to climb the trench wall under a barrage of cannon fire is not a coward, he is a man with a G-d given sense of danger that ignites a G-dly resistance to death. To the contrary, a coward is a man who gets into a car and intentionally drives into civilians in order to murder them. A coward is a woman who hides a knife in her handbag waiting for an opportunity to stab an unarmed civilian in order to murder them. Cowardice is seeded by evil intention, fear is a response to perceived danger. The fear of G-d delivers us from cowardice. “Unbelieving”, is the choice not to believe. “Detestable”, is the choice to continually commit vile acts without any remorse or repentance. “Murderers”, are not those who kill but rather those who kill unjustly. “Sexual immoral persons”, are those who continually commit sexual sin without any remorse or repentance. “Sorcerers”, are those who practise witchcraft in rebellion toward G-d, without remorse or repentance. “Idolaters”, are those who perpetually worship anyone or thing other than G-d without remorse or repentance. “Liars”, are not people who lie, or it would include you and I, rather, liars are those who intentionally and perpetually live a lifestyle of lying without remorse or repentance. All of these titles reflect individuals who have chosen to allow their consciousness to be seared and have perpetually resisted G-d’s offer of loving redemption. If you are a follower of Messiah, you may sin in these areas but the Spirit of G-d in you will convict you of that sin and return you to G-d in Messiah so that while you may have lied, you do not become a liar, though you may have committed sexual sin, you do not become a serial sexual sinner etc. As seen in the previous chapter, those who in resisting G-d have become the epitome of evil, will suffer eternal death and torment. Rabbinical Judaism once held the belief that there are several distinct places in Gehinom, each reserved for specific sorts of sinners, in particular, for Sabbath breakers, adulterers, and liars. –Raya Mehimna in Zohar in Lev. fol. 7. 2. “When the wicked man is condemned he shall take his part in Gehinom.” –T. Bab. Chagiga, fol. 15. 1. 9 Then one of the seven messengers (angels) who had the seven bowls full of the seven last plagues came and spoke with me, saying, “Come here, I will show you the bride, the wife of the Lamb.” The opening phrase is identical to that of Revelation 17:1. It seems that the same angel is intended here and that a comparison is being made between the fallen city, the whore Babylon and the New Jerusalem, the bride of Messiah. This same angel (whose title is unknown), once an angel of judgement, is now ministering as an angel of revelation. His former role was to expose the harlot Babylon, his present role is to direct Yochanan to view the pure bride and wife of the Lamb. 10 And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from G-d,11 having the k’vod (glory) of G-d. Yochanan is carried away in the Spirit (not physically). He shares this experience with the prophet Ezekiel: “In the visions of G-d he brought me into the land of Israel, and set me upon a very high mountain.”—Ezekiel 40:2 Jerusalem is seen coming down from the heavens, an affirmation of the origin of the New Jerusalem, which has already been described in verse 2. This description is repeated in order to make clear the distinction between the New Jerusalem whose architect and builder is G-d alone and the present Jerusalem built by human hands. The city is said to have the, “K’vod” rather than the “Shekhinah” of G-d. Both Hebrew words convey the feminine presence of G-d’s glory but the former is a Biblical word whereas the latter is a rabbinical word derived from the root Shakhan (to dwell). While both are technically correct, the former reflects the ancient glory, whereas the latter conveys a developed understanding that is more difficult to connect to the Tanakh. One rarely hears the Shekhinah spoken of in traditional Jewish circles or in synagogue services, in fact it is more widely used by Christian scholars than it is by rabbis and Jewish scholars. The more familiar term for the Jew is, “K’vod”, glory. Having said this, K’vod and Shekhinah are synonymous terms. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper (red). 12 It had a great and high wall, with twelve gates, and at the gates twelve messengers (angels); and names were written on them, which are the names of the twelve tribes of the sons of Israel. The description of the city’s brilliance is a reflection of the light of G-d and the clear jasper (red) is an allusion to the price of its purity. The wall, while usually a symbol of protection as in Revelation 11, is to be understood here as conveying a sense of the secure nature of the city. There is no longer a need for defensive walls because all the enemies of G-d and His people have been defeated. The twelve gates symbolize the placement of the twelve tribes of Israel as they surround the Mishkhan (Tent of Meeting), which was a foreshadowing of the New Jerusalem. The city itself has become the holy of holies, the dwelling place (Mishkhan) of G-d’s presence. Over each gate is a messenger with the name of the appropriate tribe written (katuv, engraved) upon him. It may be that each of these messengers has been a guardian of a specific tribe of ethnic Israel from time immemorial. Rabbinical Judaism speaks of princes being appointed over the gates of heaven, east, west, north, and south, with the keys in their hands. –Raziel, fol. 35. 2. The Zohar describes the New Jerusalem this way: "which has twelve gates, according to the computation of the tribes of Israel; on one gate is written Reuben, on another is written Simeon; and so all the tribes of Israel are written on those gates; in the time they go up to appear before the Lord of the world, whoever goes up to this gate, (on which the tribe of Reuben is written,) if he is of the tribe of Reuben they open to him, (and receive him,) if not they cast him without; and so of all whom they do not receive; they open to none but to him who is of that tribe, or whose name is written on the gate.'' –Zohar in Numb. fol. 70. 4. 13 There were three gates on the east and three gates on the north and three gates on the south and three gates on the west. 14 And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb. We notice the unusual order of the gate description, “East, North, West and South” (Ezekiel 48:31-34). While we can only conjecture as to the meaning, if we acknowledge the encampment of Israel around the city as seen in the foundation stones named with the Shiliachim (Apostles of the Lamb); we’re able to make a correlation with the breastplate of the high priest where the tribes at the east side make up the top row of stones, the tribes from the north make up the bottom row of stones and the tribes from the south and west make up the centre rows, top and bottom respectively. The twelve Shiliachim (Apostles) are representatives of the twelve tribes, in the same way that the seventy sent out by Yeshua during His earthly ministry were representatives of Israel, acting in the calling of a redeemed Sanhedrin. We note that the names of the twelve Apostles of the Lamb are on the foundations, meaning that the foundations themselves are the tribes of Israel redeemed through the witness of the Apostles. Thus they are the firm root of the city through Messiah. 15 The one who spoke with me (one of the seven messengers who had the seven bowls full of the seven last plagues) had a gold measuring rod to measure the city, and its gates and its wall. 16 The city is laid out as a square, and its length is as great as the width; and he measured the city with the rod, 12,000 stadia (2415 kilometres); its length and width and height are equal. 17 And he measured its wall, 144 cubits (66 meters), according to human measurements, which are measurements the messenger (angel) used. While Yochanan was given the job of measuring the earthly temple in Revelation 11, the heavenly city is to be measured by an angelic messenger. This shows the origin of each subject. The temple made by human hands was measured by a human being whereas the heavenly city of Jerusalem whose architect and builder are G-d, is measured by a heavenly being. This is also an indication of the fact that the measurements of Revelation 11 are essentially literal whereas the measurements of the New Jerusalem are intended to be understood as metaphor. The city is in the shape of a cube. This is a common Biblical shape that relates directly to Holiness: the altar of burnt offering, the altar of incense (Exodus 27:1; 30:2; 28:16) and the Holy of Holies of Solomon’s temple (1 Kings 6:20) were all cubes. Ezekiel’s vision of the New Jerusalem repeatedly refers to cubes (Ezekiel 41:21; 43:16; 45:2; 48:20). The symbolism could not be clearer: the correlation between the Holy of Holies (Solomon’s temple) and the New Jerusalem is affirmed by the manifest presence of G-d dwelling in the city. The 12,000 stadia speaks of the complete redemption of the 12 tribes of Israel (12 x 1000) and the 144 cubits speak of the 12 tribes multiplied by the ministry of the twelve Apostles. The phrase, “Human measurements” is used to remind the reader that these are metaphorical numbers, written in human measurements to convey a heavenly measurement beyond the reader’s understanding. Therefore the measurements are to be understood as metaphor. Rabbinical Judaism says of Jerusalem, “In the Olam Habah (world to come) it (Jerusalem) shall be so enlarged, as to reach to the gates of Damascus, yea, to the throne of glory.” --Shirhashirim Rabba, fol. 24. 1. 18 The material of the wall was jasper (red); and the city was pure gold, like clear glass. 19 The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper (purple: Gad); the second, sapphire (blue: Simeon); the third, Carnelian (translucent multi-coloured: Reuben); the fourth, emerald (deep green: Zebulun); 20 the fifth, sardonyx (red laced black: Issachar); the sixth, sardius (red: Judah); the seventh, chrysolite (yellow: Dan); the eighth, beryl (light green multi-coloured: Asher); the ninth, topaz (greyish blue: Naphtali); the tenth, chrysoprase (greenish yellow: Ephraim); the eleventh, jacinth (deep blue: Manasseh); the twelfth, amethyst (violet: Benjamin). Each of the jewels listed here represent the jewels embedded on the High Priests breastplate. They each represent a tribe of Israel but are listed in an unusual way. The traditional birth order of the tribes of Israel is: Reuben, Simeon, Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Asher,Ephraim and Manasseh. The order of the tribes as they appear on the priestly breastplate is: Judah, Issachar, Zebulun, Reuben, Simeon, Gad, Ephraim, Manasseh, Benjamin, Dan, Asher, Naphtali. We’re told that the foundation stones have the names of the twelve apostles of the Lamb on them. In other words the foundations of the apostolic ministry, the tribes of Israel, have the apostles’ names written on them in the same way that the messengers of the twelve gates have the names of the twelve tribes written on them. The purpose of these patterns is to illuminate the meaning of G-d’s dwelling with humanity based on the premise that He gave a pattern of foreshadowing in the encampment of Israel during her desert wandering. Shiliyachim (Apostles) Shevetim (Tribes)
So why are the jewels representing the tribes listed contrary to the birth order? The answer is in the connection between the priesthood (breastplate), the encampment (tribes/jewels) and the Mishkan, dwelling of G-d with His people (Rev. 21:3). The order of the jewels corresponds to the order of the tribes as per their encampment around the Mishkan (Tent of meeting) in the desert, beginning with Gad at the south west corner of the camp, followed by the remaining tribes in an anti-clockwise direction, circling the tent of meeting and ending with Benjamin alongside Gad on the opposite side of the south west corner. All of this is a beautiful and elaborate way of connecting G-d’s temporal dwelling with Israel in the desert to His eternal dwelling (New Jerusalem, new heavens and new earth) with humanity in the Olam Habah (world to come). The names of the apostles combine with the tribes of Israel to unite the people of G-d in an eternal priesthood born of the redemptive work of G-d through His Son, our Messiah Yeshua.
21 And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass. 22 I saw no Sanctuary in it, for HaShem (Merciful) G-d (Judge) the Almighty (Shaddai) and the Lamb are its temple. The Rabbis agree with Yochanan’s vision of a New Jerusalem with gates made from pearls: “The Holy One, Blessed is He, will in the Olam Habah (World to come), bring prescious stones and pearls which are 30 cubits by 30 cubits and will cut out from them openings which are 10 cubits by 20 cubits, and will set them up in the gates of Jerusalem.” –Baba Bathra 75a The transparent gold/glass streets emphasize the flawless state of the city. The reason for there being no Sanctuary (holy place) in the city is that the city itself is the Holy of Holies (cube, foreshadowed by the Holy of Holies of Solomon’s temple). G-d Himself and the Lamb are its temple, and the redeemed are the bricks of the temple: “Don’t you realize that all of you together are G-d’s temple and that the Spirit of G-d lives in you (both corporately and individually)?” –1 Corinthians 3:16 The trifold title of G-d, “HaShem (Merciful) G-d (Judge) the Almighty (Shaddai)” emphasizes His primary attributes: He is merciful, just and all powerful. 23 And the city has no need of the sun or of the moon to shine on it, for the k’vod (glory) of G-d has illuminated it, and its light is the Lamb. The city has no need of other light sources (keeping in mind that the sun and moon have G-d as their source). The fact that the city has no need of the light of the sun, moon or stars, doesn’t mean that those entities will not exist (Isaiah 60:20), it simply means that G-d’s light is all in all. The glory of G-d and the illumination of His Son the Lamb is all sufficient. This is yet another great hope of the Jewish people, a cry from ancient times. The present passage recalls the words of the prophet Isaiah: “Arise, Jerusalem! Let your light shine for all to see. For the glory of HaShem rises to shine on you. 2 Darkness as black as night covers all the nations of the earth, but the glory of Hashem rises and appears over you. 3 All nations will come to your light; mighty kings will come to see your radiance. 4 “Look and see, for everyone is coming home! Your sons are coming from distant lands; your little daughters will be carried home. 5 Your eyes will shine, and your heart will thrill with joy,” –Isaiah 60:1-5 The Rabbinical writings regarding the Maor (Great lights) of the heavens in the Olam Habah (world to come) is very similar to that of Revelation: “The orb of the sun is in this world; and the gloss adds, but not in the Olam Habah (world to come), for the lights shall be renewed.” –T. Bab. Sanhedrin, fol. 101. 1. "In the Olam Habah (world to come), Israel will have no need of the light of the sun, nor of the light of the moon, neither by day nor by night,'' --Raziel, fol. 17. 2. "Thy days shall cease, but thy light shall not cease; for thou shall have no need for ever of the light of the sun, nor of the light of the moon, and of the stars.'' –Petirat Moseh, fol. 23. 2. 24 The nations will walk by its light, and the kings of the earth will bring their riches and honour into it. All who inhabit the new earth are redeemed. This section of the text tells us that whole nations, redeemed and prosperous will inhabit the wider earth and will bring up to Jerusalem the prosperity, honour, wealth and glory that G-d has given to them. This means that in the Olam habah there will be positions of honour (Kings) for those who have built on the foundation of salvation with right action, service, faithfulness and devotion. “Your eyes will shine, and your heart will thrill with joy, for merchants from around the world will come to you. They will bring you the wealth of many lands… 16 Powerful kings and mighty nations will satisfy your every need, as though you were a child nursing at the breast of a queen. You will know at last that I, HaShem, am your Saviour and your Redeemer, the Mighty One of Israel… 19 “No longer will you need the sun to shine by day, nor the moon to give its light by night, for HaShem your G-d will be your everlasting light, and your G-d will be your k’vod (glory). 20 Your sun will never set; your moon will not go down. For Hashem will be your everlasting light. Your days of mourning will come to an end.” –Isaiah 60:5, 16, 19-20 25 In the daytime (for there will be no night there) its gates will never be closed; This is a literary device denoting eternal light. Darkness, which is often seen as a metaphor for evil, will no longer exist. The Rabbis teach that: “Jerusalem, in the Olam Habah (world to come), will be made a lamp to the nations of the world, and they shall walk in its light." --Yalkut Simeoni, par. 2. fol. 56. 3. 26 and they will bring the glory and the honour of the nations into it; 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s (sefer chayim) book of life. The redeemed among the nations will return to HaShem the glory and honour He has given to them. The motivations and practices of sin that had resulted from rebellion and idolatry in the first heavens and earth will never come in to the New Jerusalem because they have already met their eternal fate and are no longer present. The New creation is devoid of all evil. Those whose names have been secured by the Lambs blood in the Lamb’s Sefer Chayim (Scroll of life eternal) may come and go as they please because all of the new creation has been made known to them. In Messiah they have become eternal sons and daughters of life in G-d. The Rabbis understood that only those who are prepared and appointed for it may go up into the New Jerusalem in the Olam Habah (world to come): "the Jerusalem of the Olam Habah (world to come) is not as the Jerusalem of this world; In the case of the Jerusalem of this world, whoever would go up to it (or enter into it) might; but in the case of the Olam Habah (world to come), none may go up to it (or enter into it) but those who are prepared and appointed for it.'' This chapter began with, “Shamayim” (sky waters) and progressed to “Mayim Chayim” (Waters of Life eternal), finishing with “Sefer Chayim” (Scroll of life eternal). From the heavens, Messiah came to give us life eternal, life which has been recorded in His book of life since before the foundation of the world. “Our Father who is in the sky waters, May Your name be kept holy. ‘Your kingdom come. Your will be done, On earth as it is in the sky waters.” –Matthew 6:9-10 “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” –John 4:13 “Written in the book of life from the foundation of the world.” –Revelation 13:8; 17:18 © 2015 Yaakov Brown “Happy are those left alive at the end of the sixth millennium to enter into the Shabbat.” –Zohar 1:119a An examination of Revelation 20. Introduction: While there are a number of Christian theological views on this chapter, my interest is in conveying a Messianic Jewish view based on the Hebrew Scriptures (The Bible) and positive Jewish Tradition (Teachings of the Rabbis conducive to Yeshua’s Gospel). One of the first things we notice about the last three chapters of the Revelation is the way they reflect the subject matter and themes of the first three chapters of Genesis. It seems clear that the G-d Who inspired the writer of Genesis (Moshe: Drawn Forth) also inspired the writer of the Revelation (Yochanan: HaShem is Gracious). In the beginning G-d created all things, drawing them forth (Moshe) from that which did not exist, and in the end G-d gifted Grace (Yochanan) through His Son Yeshua in order to redeem humanity and birth a new creation. The first two chapters of Genesis describe G-d’s creation. The creation is described in its sinless state and the conditions of Eden are incomparably beautiful. At the beginning of chapter three of Genesis the ancient serpent entices Eve and Adam into sin and as a result of Satan’s act and the actions of Adam and Eve, both humanity and creation itself are defiled by sin (Romans 8:19-22). However, G-d’s plan of salvation was already at work to remedy the damage that had been done (Rev. 13:8). Through the death and resurrection of Yeshua, the Lamb Who was slain (Rev. 5:6, 9; Ephesians 1:4-7; John 1:29) all creation would one day be cleansed of sin and a new creation would be established. “The heavens and the earth will pass away but my words will never end.” –Yeshua (Matthew 24:35; Mark 13:31; Luke 21:33) In reverse order to that of Genesis 1-3, which begins with creation and ends in sin and death, the final chapters of Revelation count down to a new creation and eternal life. Here in the third to last chapter of Revelation, sin is judged and both Satan (v10) and wicked humanity (v15) are cast into the lake of fire (eternal punishment). The last two chapters of Revelation deal mainly with the new creation and the sinless state of what will be a type of new Eden, the new Jerusalem and Olam Habah. G-d says, “I AM the Aleph (A) and the Beit (Z), the beginning and the end” (Rev. 21:6). In the beginning, following creation, Satan seeded Eve’s mind with a lie and she conceived and gave birth to sin, a pattern that the first man Adam adopted willingly in his role as the head of humanity, their combined sin resulted in death; while at the end, G-d the Father seeded Myriam with righteousness Himself, the second Adam, Yeshua, Who, in His role as head of humanity, brought Salvation to all of creation; and as a result of Yeshua’s willingness to sacrifice himself, death has been swallowed up in victory. The outcome being Life eternal (1 Corinthians 15:45-49; Romans 5:12-21). Genesis 1-3:
20:1 Then I saw a messenger coming down from heaven, holding the key of the abyss and a great chain upon his hand. The Messenger and the key: This messenger is holding the key he was given in Revelation 9:1. What is clear is that the star-messenger of Revelation 9:1 and this messenger are one in the same. He has no independent authority, he receives his authority from G-d. The key he holds opens the lock to the shaft of the great abyss in Revelation 9 but here it’s used to lock Satan in the Abyss for a temporary period (the deep Gen 1:2, 6, 7; 7:11; Proverbs 8:28). This abyss is thought to have a narrow shaft-like opening that widens in to a great bottomless chasm beneath both the earth and Sheol. The abyss (deep unfathomable prison) is often confusing to the reader and even more regularly misunderstood due to its similarity to Gehenom (the temporal place of torment in Sheol, set apart for the enemies of G-d). The Abyss is not Sheol: It’s important to note that the abyss is the intermediate place of punishment for fallen angels, demons, the beast, the false prophet and Satan (Rev. 9:1, 2, 11; 11:7; 20:1, 3). The place of final punishment, is the lake of fire mentioned in Revelation 20:10, 14, and 15. “And Yeshua (Jesus) asked him, “What is your name?” And the demon said, “I am Legion”; for many demons had entered the man. The demons were imploring Yeshua (Him) not to command them to go away into the abyss.” –Luke 8:30-31 The apocryphal writings of Enoch support the idea that the abyss of Hebrew eschatology is seen as an entirely separate holding place set apart for the fallen angels and demonic beings (Enoch 18:12-16; 21:1-10). The Chain: The chain is a symbol of bondage. Satan is bound as a counterpoint to his binding of others. This also accentuates the fact that he has been made temporarily and completely powerless, being both imprisoned and chained. 2 And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; 3 and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time. The Dragon, Serpent, Devil, Satan: This is a good opportunity to reiterate the details regarding Satan and his role in creation. Before he is anything at all, he is created. This means he is subject to the Creator whether he likes it or not. Revelation 12:9 uses the same terms to describe Satan, each of these names describing an aspect of the perfect evil that makes up his being. REV 12:9 And the great Dragon (Taniym, tormentor) was thrown down, the serpent (Nachash/tempter, deceiver) of old (Genesis 3) who is called the Devil (Slanderer) and Satan (Accuser), who deceives (Tempter) the whole earth; he was thrown down to the earth, and his angels were thrown down with him. This verse describes the Dragon from beginning to end, the various names used convey aspects of the Devil’s character, and each attribute is reflected in the evil actions of the Adversary of G-d’s people.
The Greek is correctly translated, “earth” here because the context denotes a counterpoint to the heavens. Yeshua reflects on this event (and perhaps the original casting out of Satan) in Luke 10:18. On earth Satan continues his temporary role as devourer, deceiver, accuser, tempter and adversary: “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.” –1 Peter 5:8 Bound and sealed for a thousand years: The messenger with the key and chain binds Satan (Making this messenger more powerful than Satan) and seals him in the abyss for a thousand years. The seal is similar to that used to seal Yeshua’s tomb. However, while Yeshua had the power to lay down His life and take it up again (John 10:17), thus breaking the seal of His tomb and bringing resurrected life and salvation to humanity, Satan is unable to break free, in fact, in the end he is freed by G-d and then only for a short time. There is much unnecessary debate over the thousand years. Whether we take it literally or figuratively, the thousand years is representative of a long period of time as we measure it within time and space but remains just a brief part of eternity. What is important in the present verse, is the reason for Satan’s imprisonment: “So that he would not deceive the nations any longer, until the thousand years were completed;” G-d has intended a time of reprieve for the nations while His Son Yeshua reigns with His elect ones. 4 Then I saw thrones, and those who sat on them, and judgment was given to them. “I kept looking Until thrones were set up, And the Ancient of Days took His seat;” –Daniel 7:9 “And Yeshua (Jesus) said to them, ‘Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.’” –Matthew 19:28 Here Yeshua is simply stating an accepted rabbinical teaching. "In the Olam Habah, (world to come,) the holy blessed G-d will sit, and kings will place thrones for the great men of Israel, and they shall sit and judge the nations of the world with the holy blessed G-d:'' –Yalkut Simconi, par. 2. fol. 41. 4. Rav Shaul/Paul the apostle also understood and passed on this teaching, applying it not only to Jewish believers but to all believers. “Do you not know that the set apart ones shall judge the world? And if the world shall be judged by you (plural), are you (plural) unworthy to judge the smallest matters? Do you (plural) not know that we shall judge angels (messengers)? How much more things that pertain to this life? –1 Corinthians 6:2-3 This judgement is one that acknowledges those who have aided the Jewish people and the set apart ones of G-d who are Messiah followers. This is not a judgement that decides salvation. “Whoever receives you receives me, and whoever receives me receives him who sent me. The one who receives a prophet because he is a navi (prophet) will receive a prophet's reward, and the one who receives a tzadik (righteous person) because he is a righteous person will receive a righteous person's reward. And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.” –Matthew 10:40-42 We can conclude that those seated on the thrones will be:
“But each person must be careful how he builds on it (The Salvation of Yeshua). For no one can lay a foundation other than the one which is laid, which is Yeshua ha-Mashiyach. Now if any person builds on the foundation with gold, silver, precious stones, wood, hay, straw, each person’s work will become evident; for the day (Judgement) will show it because it is to be revealed with fire (refining judgement), and the fire itself will test the quality of each person’s work. If any one’s work which has been built on the foundation remains, that person will receive a reward. If any one’s work is burned up, that person will suffer loss; but the same person will be saved, as one escaping the flames.” –1 Corinthians 3:10-15 We should note that part of the purpose of this judgement is to reward the believer. Those who have only the foundation (Salvation in Yeshua) to stand on after being judged will be saved but will not have reward added to their salvation during the millennial reign. And I saw the souls (nefesh: inclusive of spirit and body) of those who had been beheaded because of the testimony of Yeshua and because of the word of G-d, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Messiah for a thousand years. We know that the millennial reign is yet future because the text presumes an end to all who will be beheaded for the sake of Yeshua’s testimony. Both the martyrs of Yeshua and the adherents of His Gospel are resurrected here. Those who have not worshipped the beast or received its mark are those from every generation who have refused the consciousness (Mark on the forehead) and the sinful actions (Mark on the hand) of the enemy and the empires (beast) that have perpetuated evil; instead they have allowed their souls to be governed (Mark on the forehead) and their actions (Mark on the hand) to be ruled by Yeshua, rather than the evil one (beast consciousness of Satan). Reigned with Messiah for a thousand years: These thousand years, be they literal or figurative, are powerfully symbolic to the Jewish reader. We should also note that the predominant Jewish view is that of a literal earthly Messianic reign. In fact, some Christian scholars view the Jewish belief in a literal Messianic reign as one of the primary reasons to reject a literal millennial rule (utter folly). So what do the rabbis teach concerning the reign of the Messiah? The Babylonian Talmud’s tractate Sanhedrin says: “Rav Katina said, ‘The world will exist for six thousand years, then for one thousand years it will lie desolate…’” –Sanhedrin 97a The Zohar expounds upon this idea: “Happy are those left alive at the end of the sixth millennium to enter into the Shabbat.” –Zohar 1:119a (We find a similar idea in Hebrews 4:1-11). The idea of a day being as a thousand years and a thousand years as a day to G-d (2 Peter 3:8), is also a rabbinical one. The rabbis say that the day of Genesis 2:17 is, “the day of the blessed G-d”, meaning that it’s a thousand year day. They say therefore, that Adam didn’t fill his day because he lived 130 years, 870 years short of 1000 years (a day of the L-rd). Ref. Bemidbar Rabba, sect. 5. fol. 185. 4. vid. Jacchiad. in Dan. vii. 25. From a Messianic Jewish perspective this is an acknowledgement of the failure of the first Adam and the need for the second Adam, Yeshua the Messiah (1 Corinthians 15:45). One rabbinical teaching explains that the reign of the Messiah will be a thousand years. Midrash Tillim, fol. 4. 2. The Babylonian Talmud expounds upon this by saying that during these thousand years G-d will renew His creation, and that then, “the righteous will be raised, and no more return to dust”. T. Bab. Sanhedrin, fol. 93. 1, 2. & Gloss. in ib. Yalkut Simeoni, par. 2. fol. 42. 1. & 49. 3. Tzeror Hammor, fol. 150. 2. The believers who reign with Messiah during this thousand year earthly reign will never see death again, they’ve been transformed into their eternal bodies as part of the first resurrection. In other words, while the remainder of humanity continues to suffer death, those who have accepted Messiah’s reign prior to the coming of His kingdom, will encamp around the city and go up for the feast of Sukkot. Also, those who remain among the nations who had fought against Jerusalem and the Messiah will be given an opportunity to honour the kingdom of the Messiah by going up to the feast of sukkot. Those that do not go up will suffer drought and death: “Then it will come about that any who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, HaShem of heavens armies, and to celebrate the Feast of Sukkot (Booths). And it will be that whichever of the families of the earth does not go up to Jerusalem to worship the King, HaShem of heavens armies, there will be no rain on them. If the family of Egypt does not go up or enter, then no rain will fall on them; it will be the plague with which HaShem smites the nations who do not go up to celebrate the Feast of Sukkot (Booths). This will be the sin (missing the mark) of Egypt, and the sin of all the nations who do not go up to celebrate the Feast of Sukkot (Booths).” –Zechariah 14:16-19 5 The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6 Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of G-d and of Messiah and will reign with Him for a thousand years. The fact that the remaining dead (unredeemed humanity) don’t come to life until the thousand years are complete shows a period that is distinct from the second resurrection which will then be followed by, “a new heaven and a new earth” (Rev. 21-22). A similar distinction is made in Ezekiel 36-48. There are times when traditional Judaism also makes a distinction between the days of the Messiah and the Olam Haba (World to come). “Rabbi Chiyya ben Abba said in Rabbi Yochanan’s name: ‘All the prophets prophesied only for the days of the Messiah; but as for the Olam Haba, “No eye but Yours, G-d, has seen what He has prepared for the one who waits for Him” (Yishaiyahu 64:4).’” –Sanhedrin 99a (Brakhot 34b) The second death has no power over the believer. Those who belong to Messiah, both Jew (Exodus 19:6; Isaiah 61:6) and Gentile (1 Peter 2:9) will reign alongside Him as a kingdom of Cohanim (priests), a holy nation. 7 When the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the sea. 9 And they came up on the breadth of the land (Eretz Israel) and surrounded the encampment of the set apart ones and the beloved city, and fire came down from heaven and devoured them. The set apart ones are redeemed ethnic Israel and those redeemed from among the nations. The beloved city is without doubt Jerusalem (Flood of Peace). The titles, “Gog and Magog” alert us to the relevance of Ezekiel 36-48. Ezekiel 36-37 speaks of ethnic Israel’s salvation and the greater Son of David’s (Yeshua) rule over ethnic Israel and the land: this corresponds to Rev. 20:1-6. In Chapters 38-39 of Ezekiel, Gog, the king from Magog seeks to disrupt this rule with an eschatological battle, in which the nations of the earth come against Israel and Jerusalem: this is fulfilled in Rev. 20:7-10. Finally, Ezekiel 40-48 with the rebuilt temple and a renewed Jerusalem, sees its ultimate fulfilment in Revelation 21-22. In both Ezekiel and Revelation a temporary kingdom is followed by an eternal kingdom after a gathering of the nations for war. Ezekiel explains that the king Gog from the land of Magog, the chief prince of Meshekh and Tuval, will amass armies from numerous other places to come against the Jewish people who have regathered in the land of Israel. These same nations are spoken of in Ezekiel 27 in the lament against the king of Tyre who is a type for Satan (Ezekiel 28:11-19). As time and Jewish history progressed, the rabbis came to understand the titles Gog and Magog as being synonymous terms for all that sets itself up against G-d. One rabbinical source describes a conversation between the Messiah and Gog and Magog. The Messiah asks them why they have come and they respond, “We have come against HaShem and against His Messiah”. Ref. Barclay’s commentary on Revelation The Jewish Virtual Library records details of the numerous rabbinical writings that allude to this final battle (that is, an attempted battle only because fire comes from heaven to destroy the enemies of G-d and His people. In fact those gathered against G-d, Israel, Messiah followers from the nations and Jerusalem, don’t get a chance to fight): “In the aggadah, the names Gog and Magog were reserved for the enemy of Israel in the end of days.” –Jewish Virtual Library http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0007_0_07466.html It’s unlikely that this gathering for war is the same gathering of armies in the previous chapter because the armies of the previous chapter were defeated and their bodies eaten by the birds (meaning that a battle was fought) whereas these verses describe defeat without a battle. The armies of the earth who are metaphorically named Gog and Magog, approach the encampment of G-d’s people who inhabit the holy city Jerusalem, but before they’re able to fight they’re devoured by fire from heaven (Ezekiel 28:11-19). 10 And the devil who deceived them was thrown into the lake of fire and sulphur, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. This is the end of Satan. From this point on chronologically speaking, Satan is assigned to eternal punishment. This happens prior to the judgement of Humanity. The demise of Satan has been prophesied from the very beginning: “And I will put enmity between you (Serpent) and the woman (Eve), And between your seed (Ephesians 6:10-13; Romans 1:32) and her seed (Both humanity and the Messiah, Galatians 3:16). He (singular: denoting the Messiah) shall crush your head (Satan’s rule), And you shall bruise them (plural: humanity) on the heel.” –Genesis 3:15 The defeat of Satan happens in two stages. First Messiah defeats Satan on the cross: “Now is the time for this world to be judged and the prince of this world will be expelled.” (John 12:31). This is explained in detail in the sign of Revelation 12. Second, at the end of days Satan is defeated in his last desperate attempt to usurp the Messiah and is thrown into the lake of fire (eternal punishment). The word order, “day and night” denotes a rhythm of death, anti-creation, whereas the word order, “evening and morning” (Genesis 1) denotes the rhythm of creation and life. 11 Then I saw a great white throne and Him who sat upon it, from before His face earth and heaven fled away, and no place was found for them. “But the day of HaShem will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.” –2 Peter 3:10 “The heavens and the earth will pass away but my words will never end.” –Yeshua (Matthew 24:35; Mark 13:31; Luke 21:33) This is the beginning of the renewing of all things. At the revelation of the great white throne of G-d and upon beholding His face, all that was temporary and sinful, even the earth and the heavens, flee from before Him (Romans 8:19-22). G-d’s purity, symbolized in the white throne banishes all that is impure because His holiness will not abide that which is corrupted by sin (Matthew 9:20). This will be remedied by, “a new heaven and a new earth, for the old heaven and the old earth have passed away.” Revelation 21:1. We’re not told if the One seated on the throne personifies G-d the Father or Yeshua. Elsewhere in the Revelation it is the Father Who is seated on the throne (5:1, 7, 13), however, HaShem, Who is Himself the Merciful Elohim (Judge) has entrusted judgement to Yeshua (John 5:22, 27-29) and in Revelation 3:21 Yeshua explains that the Father shares His throne with the Son. In fact Messiah is to be the judge of all (Matthew 25:31-46). On the other hand, Rav Shaul/Paul speaks of both the judgement seat of Messiah (2 Corinthians 5:10) and the judgement seat of G-d the Father (Romans 14:10). Therefore G-d the Father is the merciful Judge Who has entrusted judgement to the Son Yeshua. Suffice to say, “HaShem Elohaynu, HaShem echad”, G-d is One. 12 And I saw the dead, the great and the small, standing before the throne, and scrolls were opened; “The dead,” are distinguished from the great and the small because all will stand before the judgement seat of G-d/Yeshua. “The dead” is a designation for those who were not part of the first resurrection, “The Living”. “For we will all stand before the judgment seat of G-d.” –Romans 14:10 “For we must all appear before the judgment seat of Messiah, so that each one may be recompensed for the actions performed in the body, according to what each one has done, whether good or bad.” –2 Corinthians “On the day when, according to my gospel, G-d will judge the secrets of human beings through Messiah Yeshua.” –Romans 2:16 By the books opened here (Daniel7:9-10), G-d judges the deeds of human beings (Romans 2:6) both public and secret. For the redeemed this judgement determines reward (1 Corinthians 3:8-15). This judgement determines justice according to the scrolls that are opened, reward and punishment are the result. Therefore, all humanity both believers and non-believers will be judged with equity. However, salvation is a separate issue, recorded in a separate scroll. In fact, the fate of those recorded in the scroll of life that follows has already been alluded to in verse 5. and another scroll was opened, which is the sefer chayim (scroll of life); and the dead were judged from the things which were written in the scrolls, according to their deeds. The phrase sefer chayim (scroll of life-eternal: plural), appears in the Tanakh only in Psalm 69: “Add iniquity to their iniquity, and may they not come into Your righteousness. May they be blotted out of the sefer chayim (scroll of life) and may they not be written with the righteous.” –Psalm 69:27-28 However, it is first referred to in the Tanakh in Exodus 33: “But now, if You will, forgive their sin—and if not, please blot me out from Your sefer (scroll) which You have written!” HaShem said to Moses, ‘Whoever has sinned against Me, I will blot him out of My sefer (scroll).” –Exodus 32:32-33 The Rav Shaul/Paul says something similar in his letter to the Roman ecclesia: “For I would be willing to allow myself to be accursed, separated from Messiah for the sake of my brothers and sisters, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons and daughters, and the glory and the covenants and the giving of the Torah and the temple service and the promises,” –Romans 9:3-4 Both these men are echoing the heart of the Messiah Yeshua, Who forsaking is very life, died and rose again for our sake. In the New Testament the phrase, “Book of life” appears at Philippians 4:3; Hebrews 12:23 and six times in the Revelation. It is also alluded to by Yeshua at Luke 10:20: “Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven.” The book of life always denotes redemption and eternal salvation. We notice that in the Tanakh passages quoted above, names are blotted out rather than written into the sefer chayim. From these Scriptures (Psalm 69:27-28; Exodus 32:32-33) traditional Judaism gleans the understanding that prior to birth the names of every human being is recorded in the sefer chayim and cannot be blotted out from conception until the age of understanding (which in reality varies with the individual), 12 years of age for girls and 13 years of age for boys traditionally. At the age of understanding, when boys become men in the community of Israel and when girls become women in the community of Israel, it is incumbent upon each one to act in accordance with the Torah, seeking the goal of the Torah in order to remain written in the sefer chayim. From a Messianic perspective this means that once a human being gains understanding each one must accept the goal of the Torah Himself (Romans 10:4), Yeshua the Messiah and His sacrificial death on our behalf in order to remain in the sefer chayim. Hence, not blotted out. Once we have accepted Messiah’s death and resurrection on our behalf our names are immovably written in the sefer chayim for life eternal. Some ask, “What is the purpose of this judgement?” We should notice that the phrase, “the dead were judged from the things which were written in the scrolls, according to their deeds.” refers specifically to those who are not part of the first resurrection. They’re judged according to the deeds written in the scrolls, whereas those who are in Messiah will be acquitted according to the fact that their names have not been blotted out of the sefer chayim (Book of life). 13 And the sea gave up the dead which were in it, and death and sheol (Hades) gave up the dead which were in them; and they were judged, every one of them according to their deeds. This verse explains that all of the dead are resurrected, all will face judgement (Hebrews 9:27). There were superstitions in Yochanan’s time regarding the spirits of those who died at sea or were left unburied, that might have lead his readers to misunderstand this text. Therefore all aspects of death and burial are covered by the listing of the sea, death and sheol. 14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone was not found written in the sefer Chayim, scroll of life, that person was thrown into the lake of fire. This passage reflects the parable of the sheep and the goats (Matthew 25:31-46). Regardless of whether the lake of fire is meant literally or figuratively the reality is that it is a place of eternal (not temporary) torment. There is no longer a need for sheol, the holding place for those who will face judgement, because judgement has come, likewise there is no longer any need for death, the punishment for sin, because sin is now being removed from the universe forever. They are cast into eternal punishment in the lake of fire where they will add their torment to that of Satan, the beast and the false prophet and those whose names are not found written or have been blotted out of the sefer chayim. The sea isn’t thrown into the lake of fire because the sea is a metaphor for death and sheol rather than being the entities themselves. Those whose names are not found in the sefer chayim are those who by their own sinful actions and their refusal of G-d’s offer of mercy and redemption through His Son Yeshua have rejected G-d’s mercy. Therefore it is not G-d Who sends a person to eternal punishment, rather by refusing G-d’s help the rebellious choose their own fate. “’Therefore I will judge you, O house of Israel, each according to his conduct,’ declares HaShem (Merciful) Elohim (Judge). ‘Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. Cast away from you all your transgressions which you have committed and make yourselves a new heart and a new spirit! For why should you die, O house of Israel? For I have no pleasure in the death of anyone who dies,’ declares HaShem (Merciful) Elohim (Judge). ‘Therefore, repent and live.’” –Ezekiel 18:30-32 “For G-d so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For G-d did not send the Son into the world to judge the world, but that the world might be saved through Him. The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only begotten Son of G-d.” –Yochanan 3:16-18 © Alastair Brown 2015 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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