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New Jerusalem

The New Jerusalem (Rev. 21:1-4), the holy city descending from heaven, is for Jones the antitype of the Old Testament temple service in Jerusalem — especially the illumination ceremony at the Feast of Tabernacles. Nee/Lee describes the earthly city and temple as types of the fullness of Christ in his Body (the Church). Warnock connects the Feast of Tabernacles as the eschatological resting point with the completion of God’s purposes — the reality of which the feasts are only types. In all three authors, the New Jerusalem is the ultimate destination of the typological movement: the antitype that fulfills the Old Testament shadows, and simultaneously the final expression of Christ in his Church.

Biblical Anchoring

ReferenceContext
John 7:37-39Jesus cries out on the last great day of the Feast of Tabernacles: “If anyone thirsts, let him come to me”
Rev. 21:1-4The New Jerusalem descends; “the tabernacle of God is with man”
Rev. 21:22-23The city has no temple — the LORD God and the Lamb are its temple; no need for sun
Rev. 22:1-3The river of the water of life, the tree of life — Eden imagery in the city
Rev. 21:9-11The city as the Bride of the Lamb, radiant with the glory of God

Typological Treatment by Author

Jones

Jones describes the annual illumination ceremony in the Jerusalem temple at the Feast of Tabernacles as a type that prophesied the New Jerusalem and its new temple of living stones:

“This ceremony was intended to represent the glory of God in Jerusalem… Yet it prophesied of the New Jerusalem and its New Temple, built of living stones.”1

For Jones, the New Jerusalem is the end-time fulfillment of the feast cycle: every Old Testament feast pointed toward the ultimate dwelling of God with humanity. The city descending from heaven is the realization of what the temple ceremonies typified.

Nee/Lee

Lee describes the earthly city of Jerusalem and its temple as types of the fullness of Christ in his Body. The true New Jerusalem is for Lee the Church as the expression of Christ:

“In these messages we want to see something of the land of Canaan, which is the type of the all-inclusive Christ. We also want to see how the city and the temple built upon this land of Canaan are types of the fullness of Christ, which is His Body, the Church.”2

Nee/Lee’s overarching hermeneutic holds that physical realities are shadows of the spiritual reality: the holy city is the shadow of which Christ in his Church is the fulfilled reality.

Warnock

Warnock connects the Feast of Tabernacles with the completion of God’s purposes in the Church — the backdrop against which the New Jerusalem appears as the eternal Sabbath:

“Just as the weekly sabbath was the end of Israel’s week of toil and labor — so the Feast of Tabernacles is the end of the Church’s week of strife and turmoil: the Feast of all Feasts, the Sabbath of all Sabbaths.”3

The Feast of Tabernacles types the eighth day — the beginning of a new age — within which the New Jerusalem is the eternal tabernacle of God with humanity.

  • Connected: feast-of-tabernacles (Feast of Tabernacles as the direct type of the end-time fulfillment and dwelling of God with humanity)
  • Connected: eden (Eden imagery — tree of life, river — returns in the New Jerusalem)
  • Connected: tabernacle (The tabernacle as an early type of God’s dwelling with humanity; the New Jerusalem is the ultimate fulfillment)
  • Via number symbolism: 12 (Twelve gates, twelve foundations, twelve gemstones in the New Jerusalem)

Footnotes

Footnotes

  1. Jones, The Laws of the Second Coming, ch. 7 — Temple illumination ceremony at the Feast of Tabernacles as type of the New Jerusalem and its living-stone temple. ↩

  2. Nee/Lee, The All-inclusive Christ, ch. 1 — The city and temple as types of the fullness of Christ / the Church. ↩

  3. Warnock, The Feast of Tabernacles, ch. 11 — Feast of Tabernacles as Sabbath of all Sabbaths; completion of God’s purposes in the Church. ↩

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