the-bible-and-the-dead-sea-scrolls

252 THE DREAM OF A NEW JERUSALEM AT QUMRAN
to locate in time and space. For example, according to Rev 2:17, the one
who conquers will receive a white stone upon which a new and secret
name will be written. In 2:28, the risen Christ promises to give the conqueror
the morning star. If this promise implies astral immortality, the
transformation could take place immediately after death. According to
3:5, the one who conquers will be dressed in white garments. In chapter
7, an innumerable multitude is described as “clothed in white garments”
and defined as “those who have come out of the great tribulation.” 100 In
this scene various motifs foreshadow the new Jerusalem. 101 But this multitude
is also described as serving God “day and night in his temple” (Rev
7:15). According to 21:22, however, there will be no temple in the new
Jerusalem, because the almighty God, with the Lamb, is its temple.
The promise of 3:12, therefore, that the conqueror will be made a pillar
in the temple of God, may be interpreted in either of two ways. It may
mean that the one who is faithful unto death will become, metaphorically,
a part of the heavenly temple immediately after death. 102 A personification
of architectural elements of this sort has a precedent in the
Songs of the Sabbath Sacrifices from Qumran. 103 The other possibility is
that, although the new Jerusalem will have no physical temple—there will
be no such building in it—the faithful will constitute a metaphorical
temple surrounding God and the Lamb. This interpretation is supported
by the inscription of the names of the twelve tribes of the sons of Israel
on the gates of the city (21:12) and the twelve apostles of the Lamb on
the foundations of the wall of the city (21:14). It may well be that both
interpretations are valid, one for the time before the return of Christ,
and the other for the time of the new Jerusalem.
As in the vision of Ezekiel 40–48, the new Jerusalem is to be on a very
high mountain, Mount Zion defined as the cosmic mountain. 104 Like the
either to the thousand-year reign (cf. 20:6b) or to the new Jerusalem (cf. 22:5b) or
both. The motif of the book of life in the promise of 3:5 foreshadows the scene of the
last judgment (20:12, 15). Like the promise of 2:26–27, that of 3:21, according to
which the conqueror will be enthroned with Christ on the throne of God, alludes to
the conquerors’ joint reign with Christ as agents of God in the thousand-year reign
and the new Jerusalem (20:6b; 22:5b).
100. Rev 7:9–17; citations from vv. 13 and 14.
101. Cf. Rev 7:15c with 21:3b–c; 7:17b with 21:6c; and 7:17c with 21:4.
102. A heavenly temple is mentioned in Rev 11:19; 14:15, 17; 15:5–6, 8; 16:1, 17.
Mention of an altar in heaven also implies the presence of a heavenly temple: 6:9; 8:3;
9:13; 14:18; 16:7. Also, the temple mentioned in 7:15 is probably the heavenly temple.
103. See, for example, 4Q403 frag. 1 1.30–46, translated by Vermes, Complete DSS,
325–26. Lines 40–45 say that the foundations of the holy of holies, pillars, and corners
are praising and singing to God.
104. Cf. Rev 21:10 with Ezek 20:40; 40:2.