Alfred Persson
Member
Revelation 11:1-2 Measuring the Temple of God, the altar and them that worship therein.
11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. (Rev 11:1-2 KJV)
John is not seeing a photographic view of scenes on earth, this is a vision of symbols (Rev. 1:1, 10ff cp Rev. 4:1ff) and John is "in the Spirit" prophesizing in chapters 1-3 (Rev. 2:7, 11, 17, 29; 3:6, 13, 22), and yet sees Christ in symbols (Rev. 1:10-16). Entering heaven through the door is symbolic of all in heaven revealed and not just a small view through a door. Hence we don't read he left heaven through the same door. The notion John is moving spatially to retrieve the book from the Angel straddling earth and sea becomes absurd when one visualizes a human being trying to fetch from the hand of a giant angel, a book (Rev 10:8-11). Confirming this, Christ again is seen in symbols (Rev. 4:2-3), not photographic reality and is told to "prophesy again about many peoples, nations, tongues and kings" (Rev. 10:11).
Moreover, "the holy city" in Revelation refers to New Jerusalem (Rev. 21:2; 22:19) the "bride adorned for her husband", hence the church. It is "the tabernacle of God" in which God dwells. Hence New Jerusalem doesn't have a Temple because "for the Lord God Almighty and the Lamb are the temple of it" (Rev. 21:22). Cp "That they all may be one, as You, Father,arein Me, and I in You; that they also may be one in Us" (Joh 17:21 NKJ).
This visionary Temple has three main enclosures like the literal Temple, the "outer court of the Gentiles", a veil separating it from the "Holy Place" and then another veil separating it from the "Holiest of all" (Heb. 9:1-7) where only the High Priest entered once a year and never without blood, which he offered for himself and for sins the people committed in ignorance.
But unlike the literal temple, the veil does not separate God's presence in the "Holiest of all" from the "Holy Place of the altar" as "them that worship therein" are "in it" (ἐν αὐτῷ) singular, "one place". This signifies Christ consecrated for us a way through the veil by His sacrifice of His blood, hence only the altar of incense is mentioned (Heb. 10:19-20; 9:10-12, 14; cp Mat. 27:51; Mar. 15:38; Luk. 23:45) and not the Ark of the Covenant where the blood was sprinkled on its cover and in front of it (Lev. 16:14-17).
John measures the Temple, and the altar and those that worship therein signifying these all are of God, they "measure up" to His Divine standards (cp Eze 40-42) unlike those cast out (ἔκβαλε ἔξω). That is possible only because of the infinite efficacy of Christ's blood, the blood of God the Eternal Son, explaining why only the altar of incense is seen.
Those "cast out" fell away from the faith (Mat. 5:12; Heb 6:4; 2 Pet 2:20f) but are still professing Christians but prefer the Antichrist and false prophets to the real Jesus Christ revealed in holy scripture (Mat. 7:20-23; cp the contrast 2 Thess. 2:9-12 with 2:13-15; 1 Tim 4:1; 1 Joh. 2:18-21; 4:1ff) and so are cast out, they didn't measure up.
Chronologically, this is the first 42 months of the eschatological week. It is only when the Antichrist morphs into the Son of Destruction and becomes the "Beast" that he rises up to slay the prophets of God (Rev. 11:7).
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Context supports the interpretation two witnesses are literal individuals: They prophesy for 3.5 years; they can be hurt by "any man" who themselves can be killed (Rev. 11:5); like Moses (Ex 7:17) and Elijah (1 Ki 17:1; Jam 5:17) they have power to shut heaven or turn waters into blood, and they can be killed and be resurrected (Rev. 11:7, 12).
Many who agree these are literal individuals refer to Malachi's prophecy and our Lord's reference to it (Mal. 4:5-6; Matt. 17:10-12) as indicating one of them is Elijah. Some argue Enoch is the second witness as he never died (Gen. 5:24) and it is written "it is appointed unto men once to die, but after this the judgment" (Heb. 9:27 KJV). However, that sweeping generalization is clearly wrong as Christ raised up Lazarus and he therefore must have died twice (John 11:43). So also Tabitha (Ac. 9:40) and the boy Elijah (2 Ki. 4:36) raised, and the man Elisha's bones raised (2 Ki. 13:21).
Moreover, of Enoch it is explicitly stated "he should not see death" (Heb. 11:5) which rules out Enoch as the second witness for this witness will see death at the hands of the Beast (Rev. 11:7).
Moses rose physically from his burial place (Deut. 34:6) for he is physically with Elijah and Christ at the Transfiguration as indicated by Peter's desire to build all three individual tents (Matt. 17:3-4). As Moses was buried it follows the Devil's argument (διαλέγομαι, Jude 1:9) over his body was to prevent his resurrection, likely the slanderous charge was Moses remained an unredeemed murderer (Ex 2:12). Rather than return the insult Michael the Archangel replied "The Lord rebuke thee" thus alluding to the evidence God had forgiven Moses for He called him to service on holy ground in the mountain of God (Exod. 3:1-10; Psa. 32:1) and he was with the LORD for forty days and nights on Mount Sinai (Exod. 24:15-18). Moses' breaking faith with God was paid for when he was only allowed to view the promised land from a distance (Deu. 32:50-52).
Certainly dying in the New Covenant in Christ's blood ensured Moses and Elijah would be physically raised and "be like Him" (1 John 3:2) in fellowship with Christ's Church, with an incorruptible "spiritual body" or "heavenly tabernacle" (1 Cor 15:40-49; 2 Cor. 5:1). What about Enoch? I associate Col. 1:13 "hath translated us" with Heb. 11:5 and conclude having never died, he still attained the supernatural resurrection form all the redeemed will eventually have.
4 These are the two olive trees, and the two candlesticks standing before the God of the earth.
The usage of "lamps" (3087 λυχνία ) in Rev. 1:12, 13, 20; 2:1, 5 cp LXX Exod. 25:25-35, λύχνος 37; Num. 8:2) with two olive trees in Zech. 4:2-14) are the key to this text. In the OT the Menorah with Seven olive oil fed Lamps illuminated the Holy Place directly in front of the Most Holy Dwelling Presence of God, signifying both the priests being able to see by God's light, but that He remained some light distance away from them. In the New Testament the separation between Most Holy and Holy Place has been removed, hence Christ is standing there among the churches fully present, and they are the light that He shines onto the world. This change explains the separation of the lamps, to symbolize the Church as the dwelling or Sanctuary of God.
The two anointed prefigured in Zechariah's vision are two olive trees, directly connected to the living God and hence limitless supply of Holy Spirit for all who receive the light of Christ through them. As the angel said about Zerubabbel, so also it can be said of these witnesses, they would accomplish all God has ordained they do "Not by might, nor by power, but by my spirit, saith the LORD of hosts." (Zec 4:6 KJV)
END
Orthodox Tradition also teaches that two witnesses will appear and exercise a ministry during the Tribulation. Historically, both in the Liturgy and in the writings of the Fathers, the Church has strongly identified these two witnesses as Enoch and Elijah, both of whom were assumed into heaven without tasting death (see Heb. 11:5; 2 Kin. 2:1–13).
The earliest Christian reference to the appearance of Elijah before the Second Coming is from St. Justin Martyr in the mid-second century. Apparently with Matthew 17:11 in mind, Justin writes in his Dialogue with Trypho,
We have been taught … by our Lord Himself that this would certainly be so, namely, that Elijah also would come; and we know that this will take place when our Lord Jesus Christ will be about to come from Heaven in glory, just as the spirit of God that was in Elijah, in the person of John, who was a prophet of your [Jewish] race, after whom no other prophet has appeared among you, came forth as the precursor of His first Advent.54
Hippolytus, around A.D. 200, names the two witnesses as Enoch and Elijah.55 Tertullian, writing around A.D. 210–213, also speaks of Enoch and Elijah returning to “extinguish the Antichrist.”56 The mention of the appearance of both Enoch and Elijah together before the Second Coming is also found in apocryphal works of the second and third centuries, like The Gospel of Nicodemus, The History of Joseph, the “Apocalypses” of Peter and Paul, and the Acts of Pilate. Archbishop Andrew of Caesarea, in his Commentary on the Apocalypse, a fifth-century work that largely summarizes the pre-Nicean (before A.D. 325) understanding of Revelation, also believed the two witnesses were Enoch and Elijah.
However, many modern biblical scholars make a strong case for the two witnesses being Elijah and Moses, both of whom appeared with the Lord on the Mount of Transfiguration (Matt. 17:3) and who together would represent the witness of the Law (Moses) and the Prophets (Elijah) to a world about to be judged. The selection of Moses as the second witness is also suggested by the fact that the witnesses repeat some of the miracles associated with Moses, like turning water into blood (see Rev. 11:6 with Ex. 7:17, 19, 20) and striking the earth with plagues.
On the other hand, Revelation 11:3 states the two witnesses are “clothed in sackcloth,” dress traditionally associated with prophets from the time of Elijah to the time of John the Baptist (2 Kin. 1:8; Is. 20:2; Jon. 3:6; Zech. 13:4; Matt. 3:4; Mark 1:6). Sackcloth symbolized the prophet’s mourning over the people’s apostasy. Though Moses is certainly considered a prophet, he is characterized more as the Lawgiver in the Bible.
Enoch, though, was closely associated with the Prophet Elijah in Jewish literature since Enoch was also assumed into heaven without dying. After the return of the Jews from Babylon, Enoch began to be seen as an ancient sage and was credited with inventing the art of writing. He was also said to have received heavenly revelations that he wrote down for later generations. Apocryphal writings claiming to have been written by Enoch—many of which were apocalyptic in style—were popular at the time of Revelation’s composition. Thus Enoch was considered a prophet like Elijah among both the Jews and the Christians of the first century, and it is not surprising that the early Christians saw the two witnesses as Enoch and Elijah. A good case can therefore be made for the traditional Orthodox view that the second witness in Revelation 11 is Enoch.-Frazier, T. L. (1999). A Second Look at the Second Coming: Sorting through the Speculations (pp. 228–229). Chesterton, IN: Ancient Faith Publishing.
11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. (Rev 11:1-2 KJV)
John is not seeing a photographic view of scenes on earth, this is a vision of symbols (Rev. 1:1, 10ff cp Rev. 4:1ff) and John is "in the Spirit" prophesizing in chapters 1-3 (Rev. 2:7, 11, 17, 29; 3:6, 13, 22), and yet sees Christ in symbols (Rev. 1:10-16). Entering heaven through the door is symbolic of all in heaven revealed and not just a small view through a door. Hence we don't read he left heaven through the same door. The notion John is moving spatially to retrieve the book from the Angel straddling earth and sea becomes absurd when one visualizes a human being trying to fetch from the hand of a giant angel, a book (Rev 10:8-11). Confirming this, Christ again is seen in symbols (Rev. 4:2-3), not photographic reality and is told to "prophesy again about many peoples, nations, tongues and kings" (Rev. 10:11).
Moreover, "the holy city" in Revelation refers to New Jerusalem (Rev. 21:2; 22:19) the "bride adorned for her husband", hence the church. It is "the tabernacle of God" in which God dwells. Hence New Jerusalem doesn't have a Temple because "for the Lord God Almighty and the Lamb are the temple of it" (Rev. 21:22). Cp "That they all may be one, as You, Father,arein Me, and I in You; that they also may be one in Us" (Joh 17:21 NKJ).
This visionary Temple has three main enclosures like the literal Temple, the "outer court of the Gentiles", a veil separating it from the "Holy Place" and then another veil separating it from the "Holiest of all" (Heb. 9:1-7) where only the High Priest entered once a year and never without blood, which he offered for himself and for sins the people committed in ignorance.
But unlike the literal temple, the veil does not separate God's presence in the "Holiest of all" from the "Holy Place of the altar" as "them that worship therein" are "in it" (ἐν αὐτῷ) singular, "one place". This signifies Christ consecrated for us a way through the veil by His sacrifice of His blood, hence only the altar of incense is mentioned (Heb. 10:19-20; 9:10-12, 14; cp Mat. 27:51; Mar. 15:38; Luk. 23:45) and not the Ark of the Covenant where the blood was sprinkled on its cover and in front of it (Lev. 16:14-17).
John measures the Temple, and the altar and those that worship therein signifying these all are of God, they "measure up" to His Divine standards (cp Eze 40-42) unlike those cast out (ἔκβαλε ἔξω). That is possible only because of the infinite efficacy of Christ's blood, the blood of God the Eternal Son, explaining why only the altar of incense is seen.
Those "cast out" fell away from the faith (Mat. 5:12; Heb 6:4; 2 Pet 2:20f) but are still professing Christians but prefer the Antichrist and false prophets to the real Jesus Christ revealed in holy scripture (Mat. 7:20-23; cp the contrast 2 Thess. 2:9-12 with 2:13-15; 1 Tim 4:1; 1 Joh. 2:18-21; 4:1ff) and so are cast out, they didn't measure up.
Chronologically, this is the first 42 months of the eschatological week. It is only when the Antichrist morphs into the Son of Destruction and becomes the "Beast" that he rises up to slay the prophets of God (Rev. 11:7).
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Context supports the interpretation two witnesses are literal individuals: They prophesy for 3.5 years; they can be hurt by "any man" who themselves can be killed (Rev. 11:5); like Moses (Ex 7:17) and Elijah (1 Ki 17:1; Jam 5:17) they have power to shut heaven or turn waters into blood, and they can be killed and be resurrected (Rev. 11:7, 12).
Many who agree these are literal individuals refer to Malachi's prophecy and our Lord's reference to it (Mal. 4:5-6; Matt. 17:10-12) as indicating one of them is Elijah. Some argue Enoch is the second witness as he never died (Gen. 5:24) and it is written "it is appointed unto men once to die, but after this the judgment" (Heb. 9:27 KJV). However, that sweeping generalization is clearly wrong as Christ raised up Lazarus and he therefore must have died twice (John 11:43). So also Tabitha (Ac. 9:40) and the boy Elijah (2 Ki. 4:36) raised, and the man Elisha's bones raised (2 Ki. 13:21).
Moreover, of Enoch it is explicitly stated "he should not see death" (Heb. 11:5) which rules out Enoch as the second witness for this witness will see death at the hands of the Beast (Rev. 11:7).
Moses rose physically from his burial place (Deut. 34:6) for he is physically with Elijah and Christ at the Transfiguration as indicated by Peter's desire to build all three individual tents (Matt. 17:3-4). As Moses was buried it follows the Devil's argument (διαλέγομαι, Jude 1:9) over his body was to prevent his resurrection, likely the slanderous charge was Moses remained an unredeemed murderer (Ex 2:12). Rather than return the insult Michael the Archangel replied "The Lord rebuke thee" thus alluding to the evidence God had forgiven Moses for He called him to service on holy ground in the mountain of God (Exod. 3:1-10; Psa. 32:1) and he was with the LORD for forty days and nights on Mount Sinai (Exod. 24:15-18). Moses' breaking faith with God was paid for when he was only allowed to view the promised land from a distance (Deu. 32:50-52).
Certainly dying in the New Covenant in Christ's blood ensured Moses and Elijah would be physically raised and "be like Him" (1 John 3:2) in fellowship with Christ's Church, with an incorruptible "spiritual body" or "heavenly tabernacle" (1 Cor 15:40-49; 2 Cor. 5:1). What about Enoch? I associate Col. 1:13 "hath translated us" with Heb. 11:5 and conclude having never died, he still attained the supernatural resurrection form all the redeemed will eventually have.
4 These are the two olive trees, and the two candlesticks standing before the God of the earth.
The usage of "lamps" (3087 λυχνία ) in Rev. 1:12, 13, 20; 2:1, 5 cp LXX Exod. 25:25-35, λύχνος 37; Num. 8:2) with two olive trees in Zech. 4:2-14) are the key to this text. In the OT the Menorah with Seven olive oil fed Lamps illuminated the Holy Place directly in front of the Most Holy Dwelling Presence of God, signifying both the priests being able to see by God's light, but that He remained some light distance away from them. In the New Testament the separation between Most Holy and Holy Place has been removed, hence Christ is standing there among the churches fully present, and they are the light that He shines onto the world. This change explains the separation of the lamps, to symbolize the Church as the dwelling or Sanctuary of God.
The two anointed prefigured in Zechariah's vision are two olive trees, directly connected to the living God and hence limitless supply of Holy Spirit for all who receive the light of Christ through them. As the angel said about Zerubabbel, so also it can be said of these witnesses, they would accomplish all God has ordained they do "Not by might, nor by power, but by my spirit, saith the LORD of hosts." (Zec 4:6 KJV)
END
Orthodox Tradition also teaches that two witnesses will appear and exercise a ministry during the Tribulation. Historically, both in the Liturgy and in the writings of the Fathers, the Church has strongly identified these two witnesses as Enoch and Elijah, both of whom were assumed into heaven without tasting death (see Heb. 11:5; 2 Kin. 2:1–13).
The earliest Christian reference to the appearance of Elijah before the Second Coming is from St. Justin Martyr in the mid-second century. Apparently with Matthew 17:11 in mind, Justin writes in his Dialogue with Trypho,
We have been taught … by our Lord Himself that this would certainly be so, namely, that Elijah also would come; and we know that this will take place when our Lord Jesus Christ will be about to come from Heaven in glory, just as the spirit of God that was in Elijah, in the person of John, who was a prophet of your [Jewish] race, after whom no other prophet has appeared among you, came forth as the precursor of His first Advent.54
Hippolytus, around A.D. 200, names the two witnesses as Enoch and Elijah.55 Tertullian, writing around A.D. 210–213, also speaks of Enoch and Elijah returning to “extinguish the Antichrist.”56 The mention of the appearance of both Enoch and Elijah together before the Second Coming is also found in apocryphal works of the second and third centuries, like The Gospel of Nicodemus, The History of Joseph, the “Apocalypses” of Peter and Paul, and the Acts of Pilate. Archbishop Andrew of Caesarea, in his Commentary on the Apocalypse, a fifth-century work that largely summarizes the pre-Nicean (before A.D. 325) understanding of Revelation, also believed the two witnesses were Enoch and Elijah.
However, many modern biblical scholars make a strong case for the two witnesses being Elijah and Moses, both of whom appeared with the Lord on the Mount of Transfiguration (Matt. 17:3) and who together would represent the witness of the Law (Moses) and the Prophets (Elijah) to a world about to be judged. The selection of Moses as the second witness is also suggested by the fact that the witnesses repeat some of the miracles associated with Moses, like turning water into blood (see Rev. 11:6 with Ex. 7:17, 19, 20) and striking the earth with plagues.
On the other hand, Revelation 11:3 states the two witnesses are “clothed in sackcloth,” dress traditionally associated with prophets from the time of Elijah to the time of John the Baptist (2 Kin. 1:8; Is. 20:2; Jon. 3:6; Zech. 13:4; Matt. 3:4; Mark 1:6). Sackcloth symbolized the prophet’s mourning over the people’s apostasy. Though Moses is certainly considered a prophet, he is characterized more as the Lawgiver in the Bible.
Enoch, though, was closely associated with the Prophet Elijah in Jewish literature since Enoch was also assumed into heaven without dying. After the return of the Jews from Babylon, Enoch began to be seen as an ancient sage and was credited with inventing the art of writing. He was also said to have received heavenly revelations that he wrote down for later generations. Apocryphal writings claiming to have been written by Enoch—many of which were apocalyptic in style—were popular at the time of Revelation’s composition. Thus Enoch was considered a prophet like Elijah among both the Jews and the Christians of the first century, and it is not surprising that the early Christians saw the two witnesses as Enoch and Elijah. A good case can therefore be made for the traditional Orthodox view that the second witness in Revelation 11 is Enoch.-Frazier, T. L. (1999). A Second Look at the Second Coming: Sorting through the Speculations (pp. 228–229). Chesterton, IN: Ancient Faith Publishing.
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1Ki 19:11 KJV). This huge curtain separating the Holy of Holies where the presence of God dwelt from the Holy was rent in two from top to bottom, indicating God did it to indicate He had left the Sanctuary. That God now indwelt the church explains the transition to the church being the Temple of God in the New Covenant in Christ's Blood (1 Cor 3:16, 17; 6:16). So, it is inconceivable Paul in 2 Thessalonians 2:3f nominates a Temple replica built by Christ rejecting Jews in Jerusalem as being "the Sanctuary of God." The claim is a lie. Therefore, the Son of Perdition takes his seat as God in the Church, where he already sat as Antichrist since the beginning of the last eschatological week, effectively ending all of Christendom's sacrifice and offerings to the true God (cp Dan. 12:11).