To find any allusion here . . . to the two monumental pillars, Jachin and Boaz, which Solomon set up, not in the temple, but in the open vestibule before the temple (1K. 1K. 7:21; 2Chr. 2Chr. 3:15, 2Chr. 3:17), I must say, appears to me quite beside the mark; and if there were any question on this point, the words which follow, and he shall go no more out, appear entirely decisive upon this point. These famous pillars were always without the temple; they would therefore have served very ill to set forth the blessedness of the redeemed, who should be always within it.2The language has much in common with Temple language elsewhere in the NT which is applied to the body of the believer and the presence of the indwelling of the Holy Spirit. See Temple of the Believer. Since there is no Temple in the New Jerusalem (Rev. Rev. 21:22+), this promise may be similar to the promise concerning the Millennium made to the Thyatiran overcomer (Rev. Rev. 2:27+) and denote participation in the Millennial Temple during the Messianic Age.3 Some view the entire New Jerusalem as a temple. See New Jerusalem. The image of the pillar also evokes passages where the righteous are compared to fruitful trees planted in the house of the Lord (Ps. Ps. 92:12-14), Gods house being the Temple (John John 2:16).
The Gentiles shall see your righteousness, and all kings your glory. You shall be called by a new name, which the mouth of the LORD will name. (Isa. Isa. 62:2)
At that time Jerusalem shall be called The Throne of the LORD, and all the nations shall be gathered to it, to the name of the LORD, to Jerusalem. No more shall they follow the dictates of their evil hearts. (Jer. Jer. 3:17)
All the way around shall be eighteen thousand cubits; and the name of the city from that day shall be: THE LORD IS THERE. (Eze. Eze. 48:35)The Lord will name the millennial Jerusalem The Throne of the LORD and THE LORD IS THERE indicating the presence of Messiah Jesus who will rule from the throne of David in the midst of the city.4 However this name is that of the New Jerusalem and is not said to be new.5 The name is applied to the overcomer as a declaration of his right to citizenship in the eternal city (Rev. Rev. 21:2+). Citizenship declared now (Php. Php. 3:20) will be realized there. This verse may also contain an allusion to an event of Philadelphian history whereby the city took a new name:
The gratitude of the victims to the emperor is . . . variously attested . . . A huge pedestal found at Puteoli bears a dedicatory inscription to Tiberius surrounded by the names of Asian cities, . . . The name Philadelphea [sic ] is fully preserved. Later coins and inscriptions of some of these cities show that they assumed an imperial name or cognomen about this time. . . [Philadelphia] takes the name Neocaesarea . . . The concept of Philadelphia as a new city with a new name to honour the divine emperor whose patronage had restored its fortunes has again been related to Rev. Rev. 3:12+.6
In Holy Scripture there are two Jerusalems: the one is on earth in the land of Palestine; the other is above in heaven (Gal. Gal. 4:25-26; Heb. Heb. 12:22). Now the Old Testament prophets speak of a city which, in the coming Kingdom, shall be reclaimed from Gentile power, rebuilt, restored to the historic nation of Israel, and made the religious center of the world. This Jerusalem cannot be the heavenly Jerusalem, for that city is impeccably holy, the eternal dwelling of the true God, and has never been defiled or marred by human sin and rebellion. Any such notion is to the highest degree impossible and absurd. All predictions of a restored and rebuilt Jerusalem must therefore refer to the historical city of David on earth.7
But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect. (Heb. Heb. 12:22-23)She comes down out of heaven as a bride, the Lambs wife:
Then one of the seven angels who had the seven bowls filled with the seven last plagues came to me and talked with me, saying, Come, I will show you the bride, the Lambs wife. And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God. (Rev. Rev. 21:9-10+)She is referred to as a bride and wife for this is the final residence of the wife of the Lamb (Rev. Rev. 19:7+).
2 Richard Chenevix Trench, Commentary on the Epistles to the Seven Churches in Asia (Eugene, OR: Wipf and Stock Publishers, 1861), 182.
4 Heb. Jehovah shammah. i.e. The Lord is there. Signifying the personal presence of Messiah who will reign visibly in Israel.Jerome Smith, The New Treasury of Scripture Knowledge (Nashville, TN: Thomas Nelson Publishers, 1992), Eze. 48:35.
5 Trench believes it will be The Lord is there (Eze. Eze. 48:35). [Trench, Commentary on the Epistles to the Seven Churches in Asia]
6 Colin J. Hemer, The Letters to the Seven Churches of Asia in Their Local Setting (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1989), 157.