The Works of John Bunyan, vol 3 by John Bunyan (summer books .TXT) 📕

You know it is usual for the Holy Ghost in Scripture to call the saints sheep, lambs, heifers, cows, rams, doves, swallows, pelicans, and the like; and also to call their food, their spiritual and heavenly food, grass, provender, wheat, wine, oil, grapes, apples, figs, nuts, and the like also; all which are but shadowish and figurative expressions, even as this of the measure of the twelve thousand furlongs (John 10:15,16; Amos 4:3; Jer 31:18; Cant 2:5; Eze 34:14; Zech 10:1; Isa 30:24; Micah 4:4). And observe it, that which John saith here is twelve thousand furlongs, Ezekiel tells us it lieth on this side and on that side of the bank of the river of the water of life (Eze 47:8,9). Now I think there is none so much void of understanding as to think this water of life is anything else but the precious grace of God, in and through the Lord Jesus.

Wherefore the ground or measure for portions, it is nothing else but our spiritual and heavenly food, even spiritual grace, and gifts, and comforts, that the holy ones of this city shall most plentifully partake of and enjoy. And so indeed the prophet also saith, speaking of the portions of the holy land for this city.

‘The increase thereof,’ saith he, ‘shall be for food unto them that serve the city, and they that serve the city shall serve it out of all the twelve tribes of Israel’ (Eze 48:18,19). Out of the twelve tribes, that is, out of the twelve thousand furlongs, which is the portion of the tribes. This is according to the saying of the prophet David, ‘He maketh me to lie down in green pastures, he leadeth me beside the still waters’ (Psa 23:2). And again, ‘For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters’ (Rev 7:17). ‘For your shame, ye shall have double; and for confusion, they shall rejoice in their portion: therefore in their land they shall possess the double; everlasting joy shall be unto them’ (Isa 61:7).

Thus you see the measure of the city, gates, and wall, and the effect of that; and thus you see also the measure of the portion for the city, with what it is: wherefore it remaineth that we see what is to be the effect of that also.

‘And he measured the city with a reed, twelve thousand furlongs, the length and the breadth and the height of it are equal.’ Before he told us that the length was as large as the breadth, which I then told you did signify the nature of her rule and the measure of her obedience. But now he adds and saith, that both in length and breadth and in height she is equal. Wherefore in that he adds at last a squareness of height to her squareness of length and breadth; and also in that he adds it not before he had told us of the measure of her portions, he would have us to understand that as the rule in which this city shall walk shall be complete, and as her obedience to that rule shall be complete, so her enjoyment of God and his grace at that day shall be proportionable also. She is square in her rule, square in her obedience, and square in her enjoyment of God and his goodness: the length and the breadth and the height of it are equal. Indeed the Scripture saith, that in keeping his commandments there is great reward (Psa 19:11). And again, ‘This man shall be blessed in his deed’ (James 1:25). This showeth unto us then what glorious days these will be to the house and city of God, even days in which saints shall see the mind of God clearly, have hearts to do it completely, and have continually the answerable enjoyment of God and spiritual happiness. Now will his paths drop fatness with a witness! (Psa 65:11). And now will he meet ‘him that rejoiceth and worketh righteousness, those that remember thee in thy ways’ (Isa 64:5). And the length and the breadth and the height of it are equal. Wherefore the prophet in the vision of the measures of the portions doth observe that there was a squareness in them, as well as in their ordinances and obedience: and hence it is that he tells us that every little chamber was one reed broad and one reed long (Eze 40:7). And again, the oblation, that is, the portion for the tribes, shall be five and twenty thousand (Eze 48:20). By five and twenty thousand ye shall offer the holy oblation FOUR SQUARE, with the portion of the city.

Again, In that he saith the length and the breadth, and the height of it are equal, he showeth us how fit this city at this day will be even for the kingdom of heaven and glory. For observe, that as the rule, obedience, and comforts of God, do make this city a square city, both in height, and length, and breadth; so the holiest of all, which was a type of heaven (Heb 9:24), was of the same fashion also. It was twenty cubits high, and twenty cubits long, and twenty cubits broad: the length, and the breadth, and the height of it were equal (1 Kings 6:20; 2 Chron 3:8: Eze 41:4).

Wherefore, as now the will of God will be done, according to the petition, ‘on earth as it is in heaven’ (Matt 6:10); so will this city be at this day fit to enter into the holiest place; even as fit as one four square is to shut into another. Here is a four square city for a four square heaven; and the length and the breadth of it are equal. Wherefore it is upon this account that this city, at her appearing, is said to be adorned and prepared as a bride is for her husband, which we all know is the most perfect and completest attire that is possible to be got. And therefore it is, again, that at the coming of the Lord those that go in with him to the marriage are said to be ready beforehand (Rev 21:2; Matt 25:10).

Ver. 17. ‘And he measured the wall thereof, an hundred and forty and four cubits.’ This measure of the wall that here he maketh mention of is also distinct from the former measure, where he is said to measure the city, gates, and wall; and it refers to such a wall, or to such a part of the wall in such a place. For I find that though the wall of this city in general is that which shall encompass the New Jerusalem round, yet this wall is in some place, and for some reason, of another manner and measure than the wall is in general, as it compasseth round the city, which part of the wall is called the broad wall, the wall upon which even half of the people might walk complete at once (Neh 3:8; 12:38).

But to trace out the business in the type, and so to come to its answer in the antitype; I find that a little distance from Jerusalem there was a place called Tophet, which place was counted profane, unholy, or defiled (2 Kings 23:10). I find also that this unclean, unholy place, was a figure of hell itself (Isa 30:33). Now mark, I find by the Scripture that against this Tophet, this unholy and profane place, was the broad wall of the city for the defence of the sanctuary erected, and reared up. He measured, saith the prophet, by the four sides, and it had a wall round about, five hundred reeds long, and five hundred reeds broad, ‘TO MAKE A SEPARATION

BETWEEN THE SANCTUARY AND THE PROFANE PLACES’ (Eze 42:20). Which wall could not be that wall which compasseth the city, because it was but five hundred reeds long: for take the measure of this wall in its largest measure, and it is, if you count a reed for that which we count a pole, but twelve furlongs, which compass will scarce go round many market towns; especially if, together with this, you consider the breadth of the wall, whose breadth is as large as its length; wherefore now there is not room enough for a city so big as a cottage to stand in the midst thereof. I speak this, to show you that the wall in this place is not the wall that goeth round about the city, but the wall that is placed just between the sanctuary and Tophet, or hell itself. Now though Ezekiel and John do differ touching their count about the thickness of this wall, it is not so much to signify the walls are not one and the same, as to show us that the one, to wit, Ezekiel’s wall, was to encompass a worldly sanctuary, but John’s to encompass a spiritual and heavenly; wherefore Ezekiel’s must be of so many reeds long to go round about the material sanctuary, as a type; but John comes more to the spirit of the matter, and showeth us what the sanctuary, wall, and the like should mean; for by sanctuary we are to understand, even in the Old Testament, a place of safety and security, which was a type of Christ (Eze 11:16; Heb 6:18).

Now in that Tophet did stand against the sanctuary in the letter, it signifies that hell itself is bent against all those that take shelter in Christ; but to no purpose, for in the very face of Tophet, even between it and our place of sanctuary, is fixed an invincible and impregnable mighty wall, to keep in safety those that have fled to Christ for shelter. Now I say, in that John tells us this wall is an hundred and forty-four cubits, and waives the manner of the measure of Ezekiel, it is to show us that this wall is for the safety of the hundred and forty-four thousand that have taken sanctuary in Christ, that is, all the holy and truly gracious souls that are with him on the Mount Zion, having his Father’s name written in their foreheads (Rev 7; 14:1-3). Both numbers, I say, being twelve times twelve, implying a sufficient safety for all that are sincerely and truly gracious.

And now to bring down the matter to our New Jerusalem state: for though it be true in all ages, that there is between those that have taken sanctuary in Christ, and the bottomless pit, an invincible and mighty wall of grace and heavenly power, and of the merits of Christ, to save to the uttermost all and every one that are thus fled to him for safety (Heb 7:25,26), yet there is something in it more than this, for those that come into the days and state of the New Jerusalem. For, I say, this wall being it that makes a separation between the sanctuary and the profane place in general, and yet being spoken of as a thing extraordinary, and accompanying the state of this new city only, it implieth that at this day the saints shall have that shelter by this wall from all the force of hell, and the damned spirits that now from Tophet afflict them, that they never had before. And therefore you find at the beginning of the thousand years, which, as I conceive, is the time of the