New Jerusalem - Origin and Development

Origin and Development

The Babylonian threat to the Kingdom of Judah began as the Babylonian Empire conquered Assyria and rose to power from 612-609 BCE. Jerusalem surrendered without major bloodshed to Babylon in 597. An Israelite uprising brought the destruction of Nebuchadnezzar’s army upon Jerusalem in 586 BCE. The entire city, including the First Temple, was burned. Israelite aristocrats were taken captive to Babylon. The Babylonian conquest and exile catalyzed Jewish apocalyptic literature. This is the first example in Judaism where conflict leads to apocalyptic hopes for the New Jerusalem.

The Book of Ezekiel contains the first record of the New Jerusalem. Within Ezekiel 40-48, (Ezek 40-48) there is an extended and detailed description of the measurements of the Temple, its chambers, porticos, and walls. Chapter 48:30-35 contains a list of twelve Temple gates named for the Israel’s tribes. (Ezek 48:30-35)

The book of Zechariah expands upon the Ezekiel’s New Jerusalem. After the Second Temple was built after the exile, Jerusalem’s population was only a few hundred. There were no defensive city walls until 445 BCE. In the passage, the author writes about a city wall of fire to protect the enormous population. This text demonstrates the beginning of a progression of New Jerusalem thought. In Ezekiel, the focus is primarily on the human act of Temple construction. In Zechariah, the focus shifts to God’s intercession in the founding of New Jerusalem.

Another biblical response to the Babylonian exile is in Isaiah, where the author adorns the New Jerusalem with precious sapphires, jewels, and rubies. The city is described as a place free from terror and full of righteousness. Here, Isaiah provides an example of Jewish apocalypticism, where a hope for a perfected Jerusalem and freedom from oppression is themed.

As the original New Jerusalem composition, Ezekiel functioned as a source for later works such as 4 Ezra, 2 Baruch, Qumran documents, and the Book of Revelation. These texts used similar measurement language and expanded on the limited eschatological perspective in Ezekiel.