Protection, Persecution, and Prophetic Witness -- Pt.I

The Protected Temple

Revelation 11:1–2 “Then I was given a measuring rod like a staff, and I was told, “Rise and measure the temple of God and the altar and those who worship there, but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months.”

John is told to rise and measure. The significance of this act must be interpreted in light of Ezk.40 and Zech.1-2. Both accounts feature a prophetic vision of an angel measuring Jerusalem and the temple during a time when the temple was destroyed. Measuring was God’s ownership claim and showed that He would be merciful to Israel and bless them in the Promised Land again. The measurement stood as a promise that God would bring Israel out of exile and restore the temple and Jerusalem. The promise was not an assurance of deliverance from present suffering, but preservation and restoration to come. Are God’s people protected physically or spiritually? The context of the entire book would indicate spiritual protection. The beast makes war with the saints, and there are many who will be martyred. Following Ezekiel’s pattern, the measuring of the temple protected it from idolatrous practices, so here it would indicate that YHWH ensures the faithfulness of His people.

In the OT, “measuring” is generally used metaphorically as a decree of protection (2 Sam.8:2; Isa.28;16-17; Jer.31:38-40; Zech.1:16) or for judgment (2 Sam.8:2; 2 Kgs.21:13; Lam.2:8; Amos 7:7-9).

The word for temple is naos, and it often refers to the holy of holies. It is odd then that there are people who worship there, since this area was only ever visited by the high priest. Scholars are split on whether the temple is a literal one or a figurative and heavenly temple. Throughout Revelation, the emphasis has been on a heavenly temple, so that is probably the intention here as well, referring to the church. But, the question still remains, is this the church as a whole…throughout history…or only the church of the final days?

Fanning takes the position that John’s vision looks forward to a literal temple on earth (it seems quite unlikely that Gentiles could trample a heavenly temple) in Jerusalem ‘at the cataclysmic time of future judgment just prior’ to Christ’s return. His understanding is bolstered by a late/traditional dating of Revelation, believing it to be written at a time when Herod’s temple was in ruins. The vision is understood as God’s pledge of restoration and ownership of the true temple. He argues that the Ezk. and Zech. references and the historical events surrounding their visions (destroyed temple leading to God’s restoration) bolster a literal understanding of this passage.

Beale takes vs.1-2 figuratively, but believes the outer court refers to the true and physical expression of spiritual Israel. Linguistically this is plausible because the word leave out literally means to disregard by throwing away or casting out. Being measured means that they are certainly saved, though they may still experience physical suffering. He notes that the altar is symbolic of NT living and calling — sacrificial. The word for altar can even be taken as the place of suffering. He claims the picture is that of believers worshiping in a spiritual temple, fulfilling the role of priest at an altar.

There seems to be a few issues with the literal, physical temple idea. Fanning notes that the construction and usage of a rebuilt temple are missing, and the relation of ‘the two temples in unclear.’ FURTHER, in a passage that seems to make a distinction between the outer courts vs. the inner courts, the more natural understanding of altar would see to be where the blood and is poured. But, why would this be restored and protected? AND, how does this reconcile with the fact that God’s people are clearly the new temple, proclaimed as such both symbolically with the Spirit’s descension and in clear writing through Peter? Why would there then be another temple rebuilt?

Historically, the court outside was the place Gentiles could gather. When Christ cleanses the temple, scholars believe this is the area that is being referred to, and the theological significance is that Gentiles were to included in true worship. Beale’s argument is that the court outside is the place where God’s people worship. Here, they are measured, so they are protected. But, this protection is spiritual. They can expect persecution for forty-two months. Others say the court outside is could refer to nominal christians, those who belong to Christ in name only. Worldly members of the church are all-too-ready to embrace worldly philosophies and ideologies.

The time limit of forty-two months (about 3 1/2 years) is variously understood.

Some think that this period of trampling is the persecution of the true church by the papal powers, believing it to be 1260 years (instead of days).

Others say it is the three and a half years of the Jewish war and the persecution of the saints under Nero.

A third view is that this refers to either the first or second three and a half years of what is commonly thought of as the “Great Tribulation.”

Lastly, this could simply be a way of denoting a limited amount of time, but is not meant to be taken as a literal amount of time.

It seems the limited time frame is taken from Daniel 7:25’s time, times, and half a time, referring to Antiochus Epiphanes’ desecration of the temple.

The reference is Daniel’s time, times, and half a time, roughly the equivalent of three and one-half years for 1260 days.

This was a time in the distant future for Daniel, but John sees it as having begun.

The symbolism mirrors the amount of time Elijah shut up the heavens, a contextually interesting note given the fact that the two prophets in the following verses prophesy for 1260 days and have the ability to shut the sky, that no rain may fall during the days of their prophesying.

Finally, we have the holy city. In Revelation, holy city either refers to a future heavenly city or the earthly manifestation of God’s people — the church. It is equated here with the outer courts of the temple. As the book will continue to flesh out, the believer must live in a world controlled and influenced by dark spiritual forces, susceptible to persecution and struggle. However, they remain spiritually protected because they belong to God.

Now, it’s taken me most of the week to wrap my head around what I think this passage may be talking about. Here’s where my study and prayer has lead me.

Regardless of the thought on the temple and the court outside, if one is thinking of Solomon’s temple, Ezekiel’s vision, or Herod’s temple, all of it was considered sacred ground and belonging to God. This is why Jesus cleansed the court of the Gentile and called it the house of God. However we divide this, at the end of the day, there is a portion of the temple that is handed over to the nations to be trampled.

It is interesting that John does not measure the court outside the temple. Instead, it is given over to the nations (gentiles) and they will trample the holy city. The Ezekiel imagery is probably still in play here. Ezekiel imagines a restored temple similar to Solomon’s, not the second temple of John’s day. A few things to keep in mind concerning the temple:

The Spirit/presence of God never descended on the temple of John’s day.

The Spirit DID descend on the true temple, the people of God.

Those who are the temple are also referred to as a kingdom of priests.

Priests would occupy the inner court, for that is where priestly duties were carried out.

Ezekiel’s point of reference would have been an inner court where priestly duties were carried out and an outer court where worshipers gathered.

Measuring the temple, altar, and those who worship there points to believers, those who have been identified as belonging to Christ. So, are God’s people protected physically or spiritually? The context of the entire book would indicate spiritual protection. The beast makes war with the saints, and there are many who will be martyred. Following Ezekiel’s pattern, the measuring of the temple protected it from idolatrous practices, so here it would indicate that YHWH ensures the faithfulness of His people.

Forty-two months we synonymous of judgment and trial, similar to Dan.7:25 where God’s people were handed over to the king of the fourth beast. The culmination of Daniel’s prophecy is primarily fulfilled by the heinous actions of Antiochus Epiphanes in 167-164 BC. The abomination of desolation occurs when pigs are sacrificed in the temple. This served as a type for the destruction of Jerusalem, foretold by Jesus Himself in Mark 13:14 and Matt.24:15. But, the temple can no longer be harmed because we no longer come to a physical temple to worship. Instead, the temple is spiritual as the people of God are all indwelt by the Spirit. However, they are also the inhabitants of the holy city. So, believers, under the sovereignty of God, need not fear an abomination of desolation type event — our temple cannot suffer ruin because we are measured and protected by God — SPIRITUALLY. But, we certainly will suffer at the hands of pagans who reject the good rule of God and those who belong to Him. For a period of time, the saints of God will face the ravages of the enemy’s war.

The Prophetic Witness

Revelation 11:3–6 “And I will grant authority to my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.” These are the two olive trees and the two lampstands that stand before the Lord of the earth. And if anyone would harm them, fire pours from their mouth and consumes their foes. If anyone would harm them, this is how he is doomed to be killed. They have the power to shut the sky, that no rain may fall during the days of their prophesying, and they have power over the waters to turn them into blood and to strike the earth with every kind of plague, as often as they desire.”

The presence of the two witnesses have typically been understood in three ways:

These are two literal historical figures who come back to prophesy. Suggestions include Enoch and Elijah, (both OT characters who never succumbed to physical death. And, the imagery is similar to Elijah’s ministry — no rain (v.6) during their 1,260 days), Moses and Elijah (because their miracles mimic signs performed by Moses and Elijah, they appeared together with Christ on the Mount of Transfiguration, and they represent the Law and the Prophets — the twin pillars for Jewish life), or Peter and Paul.

Some give leeway and believe it could be both representative of a larger group, and/or…

A symbolic larger group (the witness of the church to Israel throughout church history) that culminates in two literal witnesses who particularly prophesy to the Jews in Israel.

It could be the twin witness of divine revelation — along the lines of the Law and prophets, general and special revelation, or the Old and New Testaments (covenants).

Finally, it refers to the church in its ministry of proclamation, particularly as the eschaton approaches.

The fact that there are two witnesses underscores the validity of their message. Two witnesses establish legal credibility. It was required in Deut.17:6; 19:15; Matt.18:16; 26:60; 2 Cor.13:1; 1 Tim.5:19; Heb.10:28).

So much of this passage seems to be symbolic, and remember, apocalyptic literature starts symbolic and moves literal when the passage demands it. This leads many scholars to believe the two witnesses are the witnessing church. The fact that there are two should be understood as pointing to the validity of the church’s witness while also remembering how Jesus sent out His disciples: two by two. Thy are clothed in sackcloth because they bring a message of repentance.

The witnesses are first described as two olive trees. This brings to mind Zech.4:2-14 where they represent Zerubbabel and Joshua, God’s restorative agents after exile.

In Zechariah, the two olive trees supply oil to an elaborate gold lamp. I believe ultimately that the gold lamp/menorah points two Christ because both of these agents, Zerubbabel and Joshua, full leadership roles in Israel — Zerubbabel the royal line and Joshua the priestly. They combine into one light, and as Christ came into the world, He was declared the Light of the World (John 1:5; 8:12; 9:5). This last is particularly interesting for Jesus says, “As long as I am in the world, I am the light oof the world.” During the Sermon on the Mount, speaking to those who were His followers, He declared them to be the light of the world. This prepares the reader/hearer for the commission at the end of Matthew.

The trees here pick up on the royal and priestly themes, remembering that the church is called a kingdom of priests and a royal priesthood.

Just as God used the prophet Joshua and the Zerubbabel (from David’s line) to re-establish His people out of exile, so He uses the ultimately Priest/King Jesus to establish the true and second temple. Then, as God’s people take up the mantle of royal priesthood, the temple is continued through the proclamation of the gospel and the witness of God’s people. And, the church has already been called lampstands in the opening of Revelation (1:12-13 where the Son of Man is in their midst). Further, think also of the fact that there were two churches who were commendable in chps.2-3: Smyrna and Philadelphia. Ephesus sets the stage for the letters, and the threat to Ephesus is the removal of their lampstand. This can be understood as a universal threat, and here there are two lampstands still bearing witness. These two churches stand as models in Revelation for faithful witness and endurance to the end.

The witnesses judge those who would harm them by fire that pours from their mouth. Whoever sets out to destroy these witnesses will ultimately fail, doing so at their own peril. It’s similar to the prophetic refrain of Jeremiah 5:14, where God told Jeremiah I am making my words in your mouth a fire, and this people wood, and the fire shall consume them. While the world may persecute and even physically destroy the church, the gates of Hades cannot prevail over it. The prophetic word that ushers forth, though it may be scorned by an unbelieving world, will ultimately end in their utter consumption. Consider the words of Julian the Apostate who attempted to reinstitute pagan worship in the now-Christian Roman Empire: “You have conquered me, O Galilean!”

But the image is also similar to Elijah’s ministry, for they wear odd clothing, have the ability to shut the sky (see 1 Kgs.17-18), and the ability to pour fire from their mouth is similar to how Elijah calls down fire from heaven to consume his enemies in 2 Kgs.1.

If their sackcloth calls for repentance, then the gospel message condemns those who would reject it. One scholar notes, “The prophecy of Jeremiah concerning the need for repentance became a tool of judgment when the nation rejected the exhortation, and so it will be with the witnesses” (see Jer.5:14). He also notes that this is how he is to be killed may harken back to Deut.19:19, the need for two witnesses, and the Law of retribution.

While it’s tempting to focus solely on the terrifying ability of the demonic hordes from chapter 9, notice the church is not left powerless. Their witness is a fire that pours from their mouth in judgment against those who try to harm them. The ability to judge those who would seek to harm the witnesses likely stems from the imparted authority the church received from Christ. In Mt.18:18 Jesus states, “whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” This comes in a passage that continues on to say, “For where two or three are gathered in my name, there am I among them.”

That’s it…that’s all we’re covering today. It’s part 1 of “Protection, Persecution, and Prophetic Witness.” Two key take-aways from this:

We must pick up the prophetic witness, expecting persecution, but shaking the dust off of our feet in those places where they reject as we continue to proclaim a message of repentance and faith in Jesus Christ.

We must be courageous in our witness. What’s the worst that can happen? They take our life? Paul reminds us to live is Christ, yes, but to die is gain. Why should the church be terrified of what may come…demon locusts and cavalries or hateful and defiant and persecuting culture…we are protected for they cannot take our life in Christ. What shall separate us? Peril? Nakedness? Famine? Sword? No, in all of these things we are more than conquerors through Christ. We may courageously serve Him in a hostile world to proclaim to all the watching world: Christ is worth it for He is worthy.