THE COMMAND TO
MEASURE THE TEMPLE (11:1-2)
John
was commanded to measure the Temple, the altar, and the worshipers at the
Temple. The Temple consisted of the
Temple proper, the court of the priests (which contained the altar), the court
of the men, the court of the women, and the court of the Gentiles. (Ladd, 151) This outer court was not to be measured. It “is given over to the nations
[Gentiles].” The “nations” or “Gentiles”
would trample the Holy City for 42 months.
These
two verses raise a number of issues.
First, is the Temple that is being measured a literal Hebrew
temple? If that is so, then was
Revelation written before the destruction of Jerusalem and the Temple in AD
70? Second, what is the significance of
the trampling by the Gentiles? Finally,
what is the significance of the period of 42 months?
I shall attempt to
interpret these first two verses by
·
Considering an outline of Revelation
·
Discussing the context of chapter 11
·
Observing the role of the people of God in
Revelation
·
Considering various interpretations of verses
11:1-2
·
Discussing the Preterist views of J. S. Russell
·
Discussing the Greek words for “Temple”
·
Considering the meaning of “altar”
·
Discussing the role of “city” in the book of
Revelation
·
Considering the use of “nations”
·
Considering the significance of the 42 months
SCRIPTURES AND
ABBREVIATIONS:
ESV: English Standard Version
KJV: King James Version
NIV: New International Version
ESVSB: ESV Study Bible
NIVSB: NIV Study Bible
Scripture
quotations are from ESV unless otherwise indicated.
OUTLINE OF REVELATION
I shall
begin this article by presenting a tentative outline of Revelation. This outline is based partly on Pentecost’s
suggestion that we should understand Revelation to present the Tribulation
period (seven years) twice. The first
presentation describes the Seals as the first half and the Trumpets as the
second half. Then, beginning in chapter
12, the Tribulation is described by focusing on certain characters or entities
(such as the Beast and Babylon). (See
Pentecost, 187-188.) I do not agree
entirely with his analysis, since I believe that at least part of the Seals
include developments throughout the church age.
However, I do think that his suggestion in general is helpful. The following is my outline (chapters are in
parentheses):
- Introduction (1)
- Letters to seven Christian churches (2-3): THE PEOPLE OF GOD IN THE PRESENT
- The beginning of the heavenly vision (4-5): UNSEEN HEAVENLY ACTIVITY
- The completion of the mystery of God through the seven seals and seven trumpets: EVENTS ON EARTH INITIATED IN HEAVEN
- The seven seals
i.
Seals 1-6 (6)
ii.
Descriptions of principles that characterize the
period of the seals (7): THE PEOPLE OF
GOD IN THE TRIBULATION
1.
The 144,000 are sealed
2.
The vast multitude of Christians during the
period
iii.
Seal 7, which includes the following (8:1-5)
- The seventh seal: the seven trumpets that lead to the end
i.
Trumpets 1-6 (8:6-9:21)
ii.
Description of principles holding during the
trumpets (10-11:14)
1.
The seven thunders (10:1-4)
2.
The anticipation of the fulfillment of the
MYSTERY OF GOD (10:5-11)
3. The measured temple: PEOPLE OF GOD IN THE TRIBULATION AS
WORSHIPERS (11:1-2)
4. The two witnesses: PEOPLE OF GOD IN THE
TRIBULATION AS WITNESSES (11:3-14)
iii.
The
seventh trumpet: THE COMPLETION OF THE
MYSTERY OF GOD AND THE BEGINNING OF THE REIGN OF GOD (11:15-19)
- A description of events from another viewpoint
- The attack of Satan, Christ’s archenemy, on the offspring of the woman
i.
The archenemy, Satan (12)
ii.
Satan’s chief representative, the Beast
(13)
iii.
Interlude of various descriptions and warnings
(14)
- The seven last plagues (God’s response): including the Battle of Armageddon and the Fall of Babylon (15-19)
i.
Justification for the plagues (15)
ii.
Plagues 1-5 (16:1-11)
iii.
Plague 6:
preparation for the Battle of Armageddon (16:12-16)
iv.
Plague 7: THE COMPLETION OF THE MYSTERY OF GOD
1.
The seventh bowl is poured out (16:17-21)
2.
Description of Babylon (flashback) (17)
3.
The fall of Babylon (18-19:10)
4.
The Battle of Armageddon (19:11-21)
- The preparation for eternity (20)
- The New Jerusalem of eternity (21-22:6): THE PEOPLE OF GOD IN ETERNITY
- Final words
CONTEXT OF CHAPTER 11
Note that I have put the material
of chapter 11 in bold face as it relates to its context within the book. That context is as follows:
·
We continue with an interlude that is between
the sixth and seventh trumpet.
·
The events of the trumpets are probably during
the Tribulation. So the interlude is
describing principles especially pertinent to the Tribulation period. (The Tribulation period is the 70th
Week of Daniel—the last seven years before the Second Coming.)
·
I shall defend and develop below my idea that
the measurement of the Temple and its worshipers is a reference to the people
of God during the period.
·
The fact that the Beast is mentioned in chapter
11 is revealing. It is characteristic of
Revelation to have flash backs and flash forwards. But it also significant that the time frame
of the two witnesses is when the Beast is reigning.
·
The seventh trumpet describes itself as
heralding the beginning of the reign of God on earth. This can be understood as anticipatory, or it
can simply be understood as the completion of the mystery of God (anticipated
in 10:7).
·
This means that chapter 12 takes a step back and
begins to look at all that has been quickly run through (in the seven seals and
seven trumpets) from another viewpoint.
We return to the completion of the mystery of God with the return of
Christ in chapter 19.
THE PEOPLE OF GOD IN
REVELATION
It is
my contention that the measurement of the Temple of God in 11:1-2 is symbolic
of God’s preservation of the people of God during the Tribulation period. As part of my reasoning, I need to note the
importance of the people of God as a theme in Revelation.
Throughout
the outline, I have noted descriptions of the people of God. For the moment, I shall use that term without
making decisions about whether these people are in the church or in Israel or
Tribulation saints or whatever. Note
that the book begins with seven letters to seven churches, the people of
God when John was writing the Book of Revelation. The scene then shifts to heaven and the
throne of God. In a sense, this is God’s
response to the people of God. God is on
the throne. The Lamb is worthy to open
the scroll of God’s future. The seals
are broken and the future unfolds. After
six seals, as the wrath of God becomes very heavy, the focus shifts again to
the people of God—the 144.000 and the vast multitude. After the six trumpets, again we glimpse the
people of God—worshiping in the Temple.
Two representatives of the people of God (whether symbolic of a group or
two individuals) also are spotlighted.
They become martyrs because of the cruelty of the Beast. In the following section (chapters 12-19) as
well as in the “preparation for eternity” there are also references to the
people of God, which I shall not detail at this time. Finally, in chapters 21-22, in the glorious eternal
future, we see the people of God enjoying the presence of God forever.
It
seems to me that the book opens (after its introductory chapter) with Jesus in
“dialogue” with the church, the people of God.
The book ends with the people of God in fellowship with God and the Lamb
on a new earth and in the New Jerusalem.
The description of that city includes references both to the apostles of
the church and the twelve tribes of Israel.
The people of God are unified and with God. This does not appear to me to be a book about
Israel. It is a book about the people of
God.
This
analysis does not establish my thesis that the Temple in 11:1-2 is a picture of
the people of God. It does, however,
give the background of the importance of the people of God in Revelation.
THE PRESERVATION OF
THE “TEMPLE” IN 11:1-2: VARIOUS
INTERPRETATIONS
The
command to John to measure the Temple seems to be a prediction of protection of
the Temple, although interpreters give various meanings. The court outside and the Holy City are going
to be trampled, but the measured area seems to be protected from that
trampling.
Ladd
has summarized four interpretations of these verses (Ladd, 149-151):
1.
They are a prediction that the Temple will be
preserved even when the Romans destroy the city. Ladd is adamant that Revelation was written
in the 90’s and so assumes that this would be a “prophecy” from before AD 70
that John inserted. He regards this as
highly unlikely. However, those who
insist that Revelation was written before AD 70 understand this as a prophecy
without the complication of a late date for Revelation. In either case, it would be an inaccurate
prophecy. (See also Morris, 144) However, this is not the view of some. See the Preterist views of Russell below.
2.
Dispensationalists understand these verses to
indicate that the Temple will be built in the last days. Ladd argues that the Dispensationalists are
forced to admit that parts of chapter 11 are symbolic and that this dictates
that verses 11:1-2 are also symbolic. He
quotes Walvoord as conceding this. (I
believe this is a misreading of Walvoord.
See my comments on Pentecost and Walvoord below.) I am not clear why the symbolism of later
parts of the chapter create the problem for the first two verses. I argue below that there are other
considerations that bring me to regard these verses as not having a strictly
literal interpretation.
3.
Others regard the “Temple” of 11:1-2 to refer to
the church (See ESVSB.). I argue this
below. Ladd rejects this interpretation,
as I indicate in the next paragraph.
Metzger bases his interpretation on the date of Revelation, which he
places in the 90’s (Metzger, 68). He
also considers measuring to be preparation for building and repairing. So, “John is given a measuring rod so that he
can restore and revive the church.”
(Metzger, 69) Morris also
believes that the Temple represents the church.
He asserts that John’s act of measurement is a statement of God’s
protection. “This does not mean that
none will perish. There will be
martyrs. But the church will not be
destroyed.” (Morris, 146) Rist similarly understands that 11:1-2 refers
to the church, especially the martyrs.
They will experience persecution (as the later verses of the chapter
indicate) and die, but will live forever in the New Jerusalem (see chapter 21). The measuring of them is a protection from
“all spiritual and supernatural dangers.”
(Rist, 444)
4.
Ladd and others believe that these verses (and
other parts of the chapter) are a statement of the preservation of a believing
remnant of Israel (i.e. a group that accepts Christ). In his argument, Ladd refers to Romans 9-11. He contends that Paul in those chapters
predicts that eventually Israel will return to Christ and “all Israel will be
saved” (Romans 11:26). I certainly agree
with that assessment. By “all Israel” I
understand Paul to mean that ultimately the majority of the nation will accept
Jesus as Messiah, Lord, and Savior. Ladd
then says: “It is difficult to interpret
these three chapters [Romans 9-11] symbolically of the church—the spiritual
Israel.” (Ladd, 150) I agree, but I
cannot see how that necessarily relates to Revelation 11:1-2. Somehow, Ladd considers that Romans 9-11 is a
justification for considering that Revelation 11:1-2 is referring to the
ultimate salvation if Israel. He then
says that “Revelation 11 is John’s way of predicting the preservation of the
Jewish people and their final salvation.”
(Ladd, 151) It seems to me that
he does not establish his conclusion very well.
THE PRETERIST VIEWS
OF RUSSELL
J. S.
Russell is adamant that verses 11:1-2 fit well into his scheme of
interpretation. These verses, he writes,
are evidence that Revelation is describing events “in the days of John.” (423)
The verses describe the literal Temple and literal city of Jerusalem and
predict their destruction. (423) He believes the act of measuring is a symbol of
that destruction. (424)
Russell
rejects the idea that the “court outside the temple” refers to the court of the
Gentiles, since it was already given to the Gentiles, in his understanding
(426). Thus, he believes that the outer
court would be the court (or courts) immediately adjacent to the Temple
proper. He then explains what is meant
that this court was given to the Gentiles.
He tells of how a group of outlaw Edomites (Idumeans) was allowed into
the city before the Roman siege and how they occupied the precincts of the
Temple. It was they, he said, who
trampled the city for 42 months. He
relates this directly to Jesus’ prediction of Luke 21:24b. Revelation 11:2b and Luke 21:24b both refer
to the trampling of Jerusalem by the Edomites, in his view. The period of 42 months is equal to the
approximate time from when Vespasian was first ordered by Nero to subdue the
Jewish rebellion (January, AD 67) until Jerusalem fell (September, AD 70). (Russell,
426-429)
I
believe that Russell has not read Josephus correctly. First, the Idumean forces are not described
by Josephus as outlaws. Second, the
Idumeans were not present throughout the period that Russell indicates. They did enter Jerusalem and joined forces
with the zealots for a period of time. Then
they left. They were gone before
Vespasian heard of Nero’s death. This
means they were absent from Jerusalem almost two years before its collapse in
September, 70. Thus, Russell’s equation
of the bloody presence of the Idumeans in Jerusalem with the “trampling of
Jerusalem” for 42 months is not true. It
appears that the Idumeans may have been present for few months at most. (Whiston,
669-688)
Russell
engages briefly the issue of whether 11:1-2 imply a contrast in the fate of the
“Temple” and Jerusalem. Then, he does
not come back to that issue, which I believe is essential in understanding
these verses. His contention, as I have
mentioned, is that the act of measurement is a prediction of destruction. He cites a number of Scriptures to prove his
point (424-426). However, some of these
do not necessarily support his point. (In
the following survey, I have included both those Scriptures that Russell cites
as well as additional references.) In
some cases, it is true that the use of a measuring line represented God’s
precision in judgment (see NIVSB on Lamentations 2:7-8): see Isaiah 34:11, Lamentations 2:7-8, and
Amos 7:17. In one case, the role of the
measuring line is to provide a standard of judgment—one might say it is
unbiased as to the outcome: see II Kings
21:12-13. In one case the measuring line
is a standard that promises the just reign of God: see Isaiah 28:17. In one case the “plumb line” is the metaphor
and the measuring line is not mentioned:
see Amos 7:6-9. In some cases the
measuring line is used to predict restoration or new construction of the city
or Temple: see Jeremiah 31:39, Ezekiel
40, Zechariah 1:16 and 2:1ff, and Revelation 21:15-16. From this survey it appears that the use of
the measuring rod does not give us a certain clue as to the meaning of the
verses without some context. When,
however, we note that there is an implied contrast between what is
measured and what is omitted, the meaning seems to be clear. What is omitted is given to the
Gentiles. Since the Gentiles will
trample the Holy City, it seems to follow that the court that is omitted will
also be trampled. Jesus warned us not to
throw our pearls before pigs, for they might trample them. (Matthew 7:6) Why?
They are beasts that do not appreciate the value of the pearl. He was referring to unspiritual people who do
not value spiritual truth because their spiritual deadness renders them
insensitive. (See also I Corinthians
2:14.) So, the Gentiles will trample on
what is holy—Jerusalem. The outer court,
which is omitted from the measurement, is also the province of the
Gentiles. It follows that it will be
trampled along with the Holy City. Thus,
there is a contrast between that which is measured off and kept separate and
that which is trampled. It is not
measured in preparation for judgment, but is measured off in protection
from the trampling of the Gentiles.
If
my analysis is correct, then Russell’s contention that these verses fit well
with the AD 70 destruction of Jerusalem and the Temple is incorrect. These verses indicate that the Temple will be
preserved in the midst of the trampling of the Holy City. That was not true in AD 70. But I believe it will be true of the Temple
of God in the last days. This Temple
will not be a building but rather the people of God. I develop this idea in the next section. This preservation does not necessarily mean
that all Christians will escape death and suffering. That has not been true throughout history and
will not be true in the last days. But
the people of God will not be utterly overthrown. Even today, faithful Christians are being
slaughtered, displaced, and otherwise terribly persecuted in the Middle East,
China, and elsewhere. Yet they stand
strong for God. Let us constantly pray
for them.
PENTECOST AND WALVOORD ON 11:1-2
Pentecost
and Walvoord are two prominent Dispensationalists. Oddly, Pentecost has very little to say
concerning Revelation 11:1-2. His
comments regarding these verses are in relation to two areas of focus. First, he discusses the verses in relation to
the Mid-Tribulation Rapture Theory, which is a Dispensationalist theory that
believes the Rapture of the church will take place at the midpoint of the
Tribulation period. Pentecost rejects
this theory (Pentecost, 179-188). I
shall not go into his arguments. In the
course of those arguments, he discusses his own understanding of the chronology
of Revelation. His understanding of
chapter 11 is especially important for his chronology. I have used his theory as a basis for my own
outline of Revelation (see above).
Pentecost also discusses the verses in relation to the “times of the
Gentiles,” (Pentecost, 314ff) which I have discussed elsewhere in this article. He does not comment on the temple during the
Tribulation period.
Walvoord
gives more explicit commentary on 11:1-2.
He believes that the measuring of the temple and its environs implies
that “they are measured and found short.”
The temple, he says, has been desecrated by the Antichrist/Beast and has
become the center of worship of him. “Measuring
the temple will indicate the apostasy of the nation of Israel and their need
for revival and restoration.” He states
that Israel has not been able to control the “holy places” since the time of
the Babylonian captivity “except by Gentile tolerance and permission.” “The forty-two months, however, refer to the
great tribulation as a time when the holy place in the temple will be
desecrated especially, and the great tribulation will run its course, climaxing
in the second coming of Christ (13:5).”
He states that the “holy place… will never be permanently theirs [Israel’s]
until the second coming of Christ.”
Walvoord’s
comments rest on some assumptions, as follows:
·
The temple will be rebuilt before or during the
Tribulation period.
·
It will be the location of the revelation of the
Antichrist/Beast when he declares himself to be God. (II Thessalonians 2:4)
·
It will be the location of worship during the
Millennium (see Pentecost, 512ff, in which he argues that temple worship,
including animal sacrifices will take place during the Millennium).
I do not necessarily share all of
these assumptions. I believe it is
possible that the Jews will build a temple in the last days. However, I do not believe that temple worship,
especially animal sacrifices, will be valid worship. Pentecost claims that such worship would
serve as a memorial to Christ’s sacrifice.
This means that communion would not be a valid form of worship. This reasoning is based partly on the Dispensationalist
framework of an abrupt and complete separation between the church and the
program of God for Israel and the Millennium.
I believe this is faulty reasoning and that it ignores much New
Testament teaching concerning the people of God.
With
these considerations in mind, I believe that Walvoord’s depiction of the temple
and the “holy place” is a misunderstanding.
The “holy place” of the temple is obsolete since a new and living way
into intimacy with God has been established through the cross of Jesus (see
Hebrews 10:19-22). Therefore, I think
that II Thessalonians 2:4 must be thought through with these considerations in
mind (I hope to do that in another article).
Moreover,
it seems to me that Walvoord makes the same exegetical mistake that Russell
makes (see above). Both commentators
fail to see a contrast between the things that are measured off, on the one
hand, and the things that are trampled, on the other. Walvoord indicates that 11:1-2 is describing
a desecration and trampling of the temple by the Gentiles. The wording of the passage seems to me to say
just the opposite: the Temple, altar,
and the worshipers will be separated from the outer court and the Holy City,
which will be trampled. By ignoring this
contrast, Walvoord interprets the measuring to imply that the temple comes up
short. Because this exegetical mistake
reinforces the assumptions that I have outlined above, Walvoord is able to make
these verses “fit” his Dispensational scheme.
If one recognizes the contrast, however, then one has to account for why
the temple is not trampled. I believe
that my conclusion—that the “Temple” is really a symbol for the people of God—accounts
for the protection of the Temple while the city is trampled. (See my further comments.)
NEW TESTAMENT WORDS THAT ARE TRANSLATED “TEMPLE”
In
arguing that “Temple” in 11:1-2 refers to the people of God, I shall begin by
considering the words that are translated “temple.” In the New Testament, two words are used for
“temple”—hieron and naos. There are
several meanings, generally clear from the context. The “temple” could refer to the entire temple
complex, which was composed of many buildings, or it could refer to the temple
proper or inner sanctuary, composed of the holy place and the most holy
place. In addition, the word “temple”
could refer to the general use of a place of worship that would include the
Jewish Temple and pagan shrines.
“Temple” also is used to refer to the temple of heaven, to the church as
the dwelling place of God’s Spirit, and to the individual Christian’s body as a
dwelling place of the Spirit. The uses
of hieron and naos in these applications are as follows:
|
|
HIERON
|
NAOS
|
|
OCCURENCES
|
66
|
39
|
|
MEANING:
|
|
|
|
“ENTIRE
TEMPLE”
|
60
|
6
|
|
AMBIGUOUS
|
5
|
5
|
|
“INNER
TEMPLE”
|
0
|
9
|
|
THE
CHURCH
|
0
|
4
|
|
INDIVIDUAL
CHRISTIAN’S
BODY
|
0
|
1
|
|
“GENERAL
OR
PAGAN
SHRINE
OR
TEMPLE”
|
1
|
2
|
|
“HEAVENLY
SANCTUARY”
|
0
|
10
|
|
USE
IN
REVELATION
11:1-2
|
0
|
2
|
Note also the following observations:
·
Hieron is used only once after the gospels and
Acts (in I Corinthians 9:13). It almost
always refers to the entire Temple complex.
·
All the uses of naos in the epistles (with the
possible exception of II Thessalonians 2:4) are referring to the church or the
body as the temple of God.
·
In Revelation, naos is used to refer to the “heavenly
sanctuary” 10 times. It is used to refer
to the idea of a building to be used as a temple once (Revelation 21:22: no temple will be found in eternity because
the Lord and the Lamb will be the Temple).
That leaves the present verses, Revelation 11:1-2.
Thus, outside the epistles and Acts, “temple” (naos) is used
in a way that we might term the “spiritual reality” of a temple and not a
building. It is used to describe the
church as God’s dwelling because the Holy Spirit is present in the congregation
of God’s people. (See Metzger, 69.) It is also used to describe an individual
Christian’s body: the person walks
around with the Holy Spirit present within him.
It is also used to signify the presence of God in heaven, in the company
of angels and the souls of the righteous dead.
In each of these cases, the reality of God’s presence is real. This is not to say that God’s presence was
not in the Jewish Temple in the Old Testament order, but the message of the New
Testament is that God’s Spirit is experienced through our faith in Jesus
Christ. Jesus described this era in John
4:23-24:
But the hour is coming, and is now
here, when the true worshipers will worship the Father in spirit and truth, for
the Father is seeking such people to worship him. God is spirit , and those who
worship him must worship in spirit and truth.”
There
are three ambiguous exceptions to this use of naos outside the gospels and
Acts: II Thessalonians 2:4 and
Revelation 11:1-2. Both of them refer to
the end times (at least for futurists). I
shall discuss, I hope, the II Thessalonians passage in another article.
John was measuring the people of
God as they were marked off by God in the face of the trampling of the
Gentiles. The term “nations” (ESV) or “Gentiles”
(NIV) (ethne) is used in the New Testament in some places to refer to
unregenerate Gentiles (I Corinthians 12:2, Ephesians 4:17 ((“other” [KJV] is
not in the Greek)), I Peter 2:12, 4:3, 3 John 7). Hence, the term “Gentiles” need not be
contrasted with Jews, but rather with all the people of God.
This portion of chapter 11
(11:1-13) is somewhat parallel to chapter 7.
In that chapter, the people of God are depicted in two scenes,
the sealing of the 144,000 and the great multitude before the throne. These pictures of the people of God are an
interlude in the description of the seven seals—between seals 6 and 7. The material of 10:1-11:13 is also an
interlude—between trumpets 6 and 7. There
is considerable material in chapter 10 that does not relate directly to the
people of God, but the material in 11:1-13 certainly seems to depict the people
of God in the tribulation. Thus, the two
sets of material regarding the people of God in chapters 7 and 11 seem to be in
parallel. This strengthens the case that
we should understand the measuring of the temple, the altar, and the worshipers
as a statement of God’s special attention to the people of God.
THE ALTAR
The message of the New Testament is quite
clear: Temple worship and the offering
of sacrifices are obsolete because of the one and only sacrifice of Jesus on
the cross for our sins. This is made
clear in Hebrews 9 and 10. Therefore,
when we find reference to the Temple and the altar in Revelation, we need to be
cautious and ask exactly what is meant.
Although the Dispensationalists, in some cases, believe that animal
sacrifices will be offered during the Millennium, I cannot accept that this
would be a valid form of worship. In
Hebrews 13:10, the author says: “We have
an altar from which those who serve the tent have no right to eat.” The context is false teaching which seemed to
be coming either from Judaizers (Jewish Christians who pressured Gentiles to
observe Jewish customs, including circumcision) or Jews who were pressuring
Jewish Christians to come back to Judaism.
The “tent” refers to the tabernacle.
The writer of Hebrews does not use “Temple” in the book, but rather
refers to the tabernacle, the tent that served as a model for the Temple. The priests who served in the “tent” could
eat parts of some the animal sacrifices as well as the bread that was offered
to God. But the author of Hebrews says
that they, because they have rejected Christ, have missed out on the only real
sacrifice that ever took place—the death of Jesus on the cross. Jesus said:
Whoever feeds on my flesh and drinks my blood has eternal life, and I
will raise him up on the last day. For my flesh is true food, and my blood is
true drink. (John 6:54-55)
Although
some sacramentalists would say that this refers to communion or the mass, I
believe that it refers to deep union with Christ through faith. Communion is a sacramental statement of that
union. Paul in I Corinthians 10:18-22
deals with these issues from a different standpoint. He refers to the Hebrew priests who ate of
the sacrifices (as well as lay persons in some of the rituals). These persons were “participants” in the
altar. The Greek word is “kononoi”
(related to the word “kononia”) which can be “partners.” He was warning that to eat animals sacrificed
to demonic idols could, in some cases, be a partnership with demons. Thus, the
Christian, through faith and in the communion, shares deeply with
Christ—similar
to Paul’s “knowing” Christ as he describes it in Philippians 3:10. So, for the Christian, the altar that we
identify with is the death of our Lord and Savior Jesus Christ. It seems to me that the New Testament is
built around that altar. In Revelation
11:1-2, John is measuring the Temple, the altar, and the worshipers. They are the people of God who are the Temple
of the Holy Spirit, built around the cross of Jesus Christ. Though the Gentiles will trample the Holy
City, God has measured off a people, a temple, and an altar that will not be
utterly defeated.
THE TRAMPLING OF THE HOLY CITY (11:2): THE USE OF “CITY” IN REVELATION
The Holy City, it is said, is
“given over” to the “nations,” who will trample it for 42 months. I shall consider the three subjects that are
brought up in this statement: the Holy
City, the nations—or Gentiles, and the 42 months.
To begin to fathom what is
involved in the mention of the city, one must notice the prominence of “city”
in Revelation. It is used 26 times. In 3:12, the “city of my God” is identified
as the “New Jerusalem.” The conqueror in the church at Philadelphia
will have that name written upon him or her.
The New Jerusalem is described in chapter 21 and 22. It represents the paradise of the
redeemed. It bears the names of both the
apostles and the tribes of Israel (21:12-14).
I take that to mean it represents the eternal unity of the people of
God. It is also described as the bride
of Christ (21:9-10). I take that to mean
that the people of God will be forever in union with their Savior, Jesus
Christ. It bears the name of
“Jerusalem,” the ancient capital of the Israel, where the Temple was, where
David reigned. It was to Jerusalem that
the Israelites went up for the feasts to worship God. A whole set of Psalms are written to celebrate
those pilgrimages, to capture the anticipation of the pilgrims as they
approached the Holy City.
However, there are two other
cities mentioned in Revelation. One of
them is Babylon (chapters 17 and
18). There are a number of interpretations
of what Babylon is, but I shall delay a detailed consideration of them. It sufficient to say that Babylon is evil and
is opposed to the people of God. In the
letters to three of the seven churches, the churches are described by the
context of the cities that surrounded them.
The church at Smyrna was slandered by the Jews, imprisoned, and
anticipated further persecution (2:8-11).
The church at Pergamum lived where Satan had his throne. One of their members was killed in Pergamum,
dying as a martyr to the faith (2:12-17).
The church at Philadelphia was harassed and lied about by the Jews who
worshiped at the “synagogue of Satan” (3:7-13).
Moreover, another city dominated the scene of the first century
Mediterranean world—Rome. In 17:18,
Babylon is described as “the great city that has dominion over the kings of the
earth.” Obviously that city was
Rome. However, Rome also is a symbol for
that which has dominion over all nations in all generations. Rome was not simply a city in Italy. It was an empire that dominated the
Mediterranean basin. Its power and
influence came about through military strength, through organizational genius,
through the pervasion of Greco-Roman culture, through the exaltation of human
strength and ability without regard for the God of the Bible. Therefore it was the enemy and persecutor of
the church. Morris interprets Babylon as
follows: “She stands for civilized man
apart from God, man in organized but godless community…” (Morris, 202-203)
The other city is Jerusalem, which is described in
11:8. Its name is not mentioned, but it
is identified as the city “where their [the two witnesses’] Lord was
crucified.” It is “symbolically called
Sodom and Egypt.” Sodom was an evil city
that harassed righteous Lot and was condemned to destruction by God (Genesis 18
and 19, II Peter 2:7). Egypt was the
pagan nation that enslaved the Hebrew people.
In 11:8 ESV translates “spiritually” as “symbolically.” That could be considered an accurate
rendering of the word, yet I think it loses some of the impact of what is being
said. This city had a spiritual
nature that was equivalent to the spiritual nature of Sodom and Egypt. It is also called a “great” city. Although this might refer to its size (which
would be of no great importance), it is likely to refer to its importance. Jerusalem was the center of Hebrew life until
its destruction (see below). Eventually,
it would rebound as an important center not only of Hebrew life, but of Muslim
worship and of Christian interest. Today,
it stands at the center of Middle Eastern turmoil and once more can be called a
“great” city.
So, we have the following uses
of “city” in the book of Revelation:
·
Cities were the evil context in which the seven
churches struggled to maintain their loyalty to Jesus.
·
“Babylon” is the city—an entire
civilization—that opposes itself to God and the people of God.
·
Jerusalem is described both as the “Holy City”
and the city with the spiritual nature of Sodom and Egypt.
·
The New Jerusalem is God’s great future for His
people. It is huge, beautiful, and full
of the light of God.
The fact that Jerusalem is
mentioned provides fuel for the fire of Preterism. Since it was destroyed in AD 70, one could
infer that Revelation had to be written before that date. There are three possible considerations of
date:
1.
The conservative Preterist view would be that
the book was written before AD 70. The
problem this creates is that chapter 11 includes inaccurate prophecy: Verse 11:2 implies that the Temple will be
preserved when the Gentiles trample it.
This did not occur.
2.
The liberal Preterist view is that the book was
written as though it had been written before AD 70 and had predicted the
destruction of Jerusalem. However, this
again would include an inaccurate prophecy as I described in number 1.
3.
The futurist view is that the book was written
in the late first century with full knowledge of the destruction of
Jerusalem. It is predicting a later
rebuilding of Jerusalem and (perhaps) of the Temple.
I subscribe to view number 3, with some question as to the
rebuilding of the Temple. I do believe
that 11:2 and 11:8 indicates a future role of Jerusalem during the last
days. By “future role” I mean future to
the time of John’s writing Revelation.
This would be on the basis that Jerusalem was destroyed in AD 70 and
that John very likely wrote Revelation around AD 95. Morris has summarized arguments for an early
and a late date of writing (Morris, 34-40).
His conclusion (he has no ax to grind) is that a late date is more likely,
and this conforms to the ancient tradition:
Irenaeus dates the writing to the time of Domitian (in the 90’s)
(Morris, 34). Note that the two
Preterist views create logical traps (see 1 and 2 above), whereas a futurist
view does not tie the events of chapter 11 to the events of AD 70.
I do
have to face a logical trap of my own.
That goes as follows. If I
advocate a spiritual or symbolical interpretation of “Temple” in verses 11:1-2,
why must I advocate a literal interpretation of “Holy City” in verse 11:2 and
11:8? Note that the expression in
Revelation 11:2 is very similar to Luke 21:24b:
…Jerusalem will be trampled underfoot
[underfoot is not in accepted original] by the Gentiles, until the times of the
Gentiles are fulfilled. (Luke 21:24b)
…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. (Revelation 11:2)
The quotation from Luke is part of the Olivet
Discourse. I have discussed this passage
previously. There is one viewpoint that
the statement of Luke 21:24 (entire verse) is referring to the events of AD 70
and the aftermath of those events throughout history. I shall discuss the use of 42 months
below. It seems that the “trampling” by
the Gentiles is common to these two verses and refers to the same or similar
sets of circumstances. The fate of the
city is that it is to be trampled. Note
that Jerusalem is referred to both as “holy” in 11:2 and as spiritually Sodom
and Egypt. The spiritual condition is
related to the crucifixion of Jesus.
Because the city and the nation that it led rejected and crucified Jesus
and persecuted His followers, it was Sodom and Egypt. However, because it represented, and still
represents, the people of God, it is the Holy City. I reject the notion that it is only the
capital of Israel, a people utterly separate from the church in God’s
plans. The fact that the New Jerusalem
obviously will be the home of the united people of God—Old Testament saint,
Gentile Christian, and Hebrew Christian—means that the Holy City is the capital
of all the people of God.
On the other hand, Revelation
11:1-2 indicates that there is a demarcation between the “Temple” and the
city. We can take this as a literal building,
but I have already developed the idea that the congregation of the people of
God is in mind. That group is demarcated
from the city and the fate of that group is different from the fate of the
city. It should also be emphasized that
the trampling of the Holy City is a temporary fate, not the ultimate fate. The ultimate fate of the Holy City is for the
New Jerusalem to take its place when God makes all things new (Revelation
21:1-5).
Morris has a somewhat different
view. The Holy City he takes to
represent the church, but from a different aspect than when the Temple is used
to refer to the church. The Gentiles
will oppress the church, but only under the oversight of God. They are “given” the City. This verb—“given”—is often used to refer obliquely
to the sovereignty of God. Moreover, the
Gentiles have only a limited time to do their trampling—42 months. (Morris,
146)
However, it seems to me that the
literal Jerusalem is being referred to.
I base this on the parallelism between Revelation 11:2 and Luke 21:24b. I maintain that the literal Jerusalem and the
symbolic Temple can be referred to in the same set of verses. This emphasizes the fact that the people of
God are tied inextricably to the ancient people of God whose capital was
Jerusalem. This issue is often a source
of debate and confusion. I believe that
a careful reading of the New Testament helps us to understand that the church
is not a separate entity from Israel, but has been joined to the historic
people of God.
THE “NATIONS”
The term ethne may be translated
as “nations,” “Gentiles” or “pagans.” Generally,
“kingdoms” (basileiai) is used to refer to nations in their political
identity. Although nations as political
entities will trample the city, they will do so as anti-Christians, opposed to
the people of God.
Jesus referred to the “times of
the Gentiles” in Luke 21:24b. The word
“times” is the plural of kairos. This is “time” in which the emphasis is on significance. So, the “times of the Gentiles” would be the
eras that are marked by the roles of the Gentiles. Pentecost discusses this period (Pentecost,
314ff). He describes it as beginning
with the Babylonian captivity. That
event marked the end of Judah/Israel as an independent kingdom. The Hebrew people would live from that time
on through the succession of world empires that is described in Daniel,
especially in chapters 2-7. Daniel’s
central message is that those empires would ultimately fall and be destroyed
and the Kingdom of God would fill the earth.
(See Daniel 2:44, 7:26-27.) In
the first century, one of those empires, Rome, was in ascendancy. Jesus indicated in Luke 21:24b that the
Gentile “times” would continue through the destruction of Jerusalem and for an
indefinite time after that. Those “times
of the Gentiles” would be marked by the trampling of Jerusalem (which probably
includes a trampling of the Hebrew people in general). In Revelation 11:2, we also see that the
“nations” or “Gentiles” are trampling over Jerusalem.
THE 42 MONTHS
The 42 months is a time period
that comes up quite often in prophetic Scripture. This period is one-half of seven years. Seven years is the length of a “week” of
years. Daniel predicted a period of 70
weeks of years (Daniel 9:24-27). The 70th
week is generally considered to be a separate period from the first consecutive
69 weeks in that passage. Thus, that 70th
week of Daniel is found to be referred to numerous times. Moreover, the seven-year period is understood
to be divided into two 3 ½ year periods.
The dividing point, it is believed by many, will be marked by the
revelation of the Beast/Antichrist when he reveals his true identity as the man
of lawlessness (see Matthew 24:15, II Thessalonians 2:4, Revelation 13:5). So, the 42 months in Revelation 11:2 is
understood by many to be the second half of the seventieth week of Daniel or
the Great Tribulation. (See Metzger, 69,
and Morris, 147.) Rist ties the
prediction of persecution to John’s own time:
“It is evident that for John the reign of the Antichrist, which will be
the final period of persecution of the Christians by the Romans, is to last
this traditional period of years [42 months], a belief that is stated
explicitly in 13:5-6.” (Rist, 444)
Although I have argued above for
a parallelism between Luke 21:24b and Revelation 11:2, there is a
difference. In Luke, Jesus seems to
indicate that the trampling will take place beginning in AD 70 and continuing
throughout the “the time of the Gentiles.”
In Revelation 11:2, the trampling is limited to 42 months. Some believe that Jesus was referring to the
seventieth week in Luke 21:20-24.
However, the description in the Luke version of the Olivet Discourse
differs from Matthew 24 and Mark 13. The
Luke passage describes armies surrounding Jerusalem and the fate of the people
of Israel. His words seem to describe
the events of AD 70 and the aftermath.
On the other hand, the Matthew and Mark versions emphasize the Abomination
of Desolation and the Great Tribulation and seem to fit better to the Tribulation
Period. Luke 24:25ff then seems to come back
into a close parallel to Matthew 24:29ff Mark 13:24ff. I propose the following:
|
Luke
|
Matthew
|
Mark
|
Description
|
Comment
|
|
21:5-8
|
24:1-5
|
13:1-6
|
Introduction and
Beginning of Discourse
Narrative
|
|
|
21:9-11
|
24:6-8
|
13:7-8
|
General course of
History
|
|
|
21:12-19
|
|
|
The future for the
Apostles
|
Begins with “before this”: Jesus comes back to what the future holds
for the apostolic church
|
|
|
24:9-14
|
13:9-13
|
The future for the
church
|
Begins with “then”:
continues the overview of the church age but from the standpoint of
the church
|
|
21:20-24
|
|
|
Events of AD 70
and the aftermath
|
Begins with armies
Surrounding Jerusalem; Jesus is continuing the history of
the apostolic age into the period of the Roman-Jewish war; the “times of the
Gentiles” can include AD 70 through to the Second Coming
|
|
|
24:15-28
|
13:14-23
|
The events of the
Tribulation period
|
Begins with the Abomination of Desolation, which is
probably at the mid-point of the seven-year period before the Second Coming;
the Tribulation period becomes much more intense in the second half and is
designated the Great Tribulation
|
|
21:25-27
|
24:29-31
|
13:24-27
|
The Second Coming
|
Luke and Matthew/Mark now come back together; the “times
of the Gentiles” of Luke 21:24 are ended by the Second Coming; this
corresponds with the conclusion of the Great Tribulation, which is ended by
the Second Coming
|
From
this chart, one can see that the statement of Jerusalem’s being trampled is
described by Jesus as a fate that plays out from AD 70 onward. However, it is possible that there will be a
brief respite from this trampling, during the first half of the seven-year
Tribulation period. The scenario is that
the Beast/Antichrist will make a covenant with the Hebrew people. This covenant may include access to Jerusalem. Note that today Jerusalem remains a city in
conflict between Jew and Arab. That
conflict may be ended some day. In the
middle of the seven years, Antichrist/Beast will break the covenant. There will follow a three and a half year (42
month) trampling by the Gentiles. Thus,
we can harmonize Luke 21:24 and Revelation 11:2 as follows:
·
Luke 21:24 describes the fate of the Hebrew
people from AD 70 through to the Second Coming.
·
That period includes the final seven years
before the Second Coming.
·
The first 3 ½ years of that period will be
peaceful.
·
The final 3 ½ years will be a time trampling by
the Gentiles. This is described by
Revelation 11:2.
I do not believe that the initial 3 ½ year period (first
half of Tribulation period) is necessarily a respite from being trampled, in
the spiritual sense. I base that on the
following considerations:
·
If the Hebrews make a compact with the Beast/Antichrist,
they will be essentially in league with the devil and remain under the power of
the godless Gentiles.
·
For this reason, Revelation 11:8 describes
Jerusalem as “Sodom and Egypt.” It was Sodom and Egypt when it crucified Jesus
and when it persecuted the church, and it will be when it is in league with the
Beast/Antichrist.
·
Thus, the trampling of Jerusalem until the end
of the times of the Gentiles will continue unabated throughout history and
through the final seven years before the Second Coming. The following charts may be helpful:
|
Time
Period
|
Description
|
Character
Of Israel
Including
Jerusalem
|
Scripture
|
|
About
AD 30
|
Christ
Crucified
|
Sodom
And
Egypt
|
The 4 gospels, etc.
|
|
AD 30-70
|
Jews in
Opposition
To
Christians
|
Sodom
And
Egypt
(hardening)
|
Romans 11:7 and 11:25
|
|
AD 70
|
Destruction
Of Jerusalem
And the
Temple
|
Judgment
For
Rejection
Of Christ
|
Luke 21:20-24a
|
|
AD 70 to and
including
70th
Week*
|
Jews
Scattered
Until
1948
|
Continued
Judgment
|
Luke 21:24b
|
|
Time
Period
|
Description
|
Character
Of Israel
Including
Jerusalem
|
Scripture
|
|
1st 3 ½ years
Of 70th
Week
|
Israel in
League
With
Antichrist/
Beast;
Jerusalem
Spiritually
trampled
|
Sodom
And
Egypt
|
Luke 21:24b, Daniel 9:27a
|
|
Middle of
70th Week
|
Beast
Reveals
himself
|
|
Matthew 24:15-20,
Mark 13:14-18, Daniel 9:27b
II Thessalonians 2:1-12, esp.
2:4,
Revelation 13:5-6
|
|
2nd 3 ½ years
Of 70th
Week
|
Beast
Breaks
The
Covenant,
Jerusalem
Especially
trampled
|
Sodom
And
Egypt
|
Matthew 24:21-26,
Mark 13:19-23
Revelation 11:2b
Revelation 13:7-18
|
|
Second
Coming
|
Israel
Receives
Christ
|
All Israel
Shall be
Saved
|
Romans 11:26,
Zechariah 12 and 13, esp.
12:10, 13:1
Matthew 24:27-31
Mark 13:24-27
Luke 21:25-27
I Thessalonians 4:13-18
Revelation 19:11-21
|
*The 70th Week is often referred to as the
Tribulation period. Others refer only to
the 2nd half as the Tribulation period; others refer to the 2nd
half as the Great Tribulation.
SUMMARY:
Revelation
11:1-2 challenge various approaches to interpretation of the book. The verses contain the command for John to
measure the Temple, the altar, and the worshipers. It states that the outer court is given to
the Gentiles and that they will trample the Holy City for 42 months.
The
most pressing of all questions that this passage gives rise to is whether this
is a literal Temple.
·
Those with various Preterist approaches assume
that this is the literal Temple of the first century. I have argued that there is an implied
contrast between the trampling of the City and the measured off Temple. I believe this indicates the Temple will be
spared from trampling. This conclusion
is evidence against the idea that the first century Temple is in view.
·
The Dispensationalist approach assumes that this
is a literal last-day Temple. I have
argued that such a Temple would not be sanctioned by God because the New
Testament redemption through the cross of Jesus has rendered the Temple and its
altar obsolete.
·
Ladd and some others have considered that this
Temple refers to a last-day Jewish believing remnant, which they believe is
predicted in Romans 9-11. I have argued
that the Temple is symbolic of the unified people of God, which would include a
Jewish remnant. I cannot see that there
is evidence that the material of chapter 11 refer to the final salvation of the
Jews.
·
I agree with those who believe the Temple and
its altar are symbols of the people of God.
This symbolism is used throughout the New Testament epistles. The Temple is the residence of the Holy
Spirit and the altar reminds us of the one effective sacrifice that Jesus has
made on the cross. These people are
measured, but the area of the Holy City that is omitted from the measurement is
to be trampled by the Gentiles—the pagan world of nations.
The
“Holy City” is a reference to Jerusalem, which is potentially a holy place, but
is subject to trampling by the Gentiles.
As the centerpiece of the Hebrew people, its fate is representative of
the Hebrew people. Their fate was
pronounced by Jesus in Luke 21:24 to be trampled throughout the “times of the
Gentiles” until the Second Coming. The
reference to Jerusalem is consistent with the theme of “city” throughout
Revelation. Other cities include the
environment of the seven churches of chapters 2 and 3, Rome, Babylon—representative
of the world organized against God and the people of God, and the New
Jerusalem—the ultimate destiny of the redeemed people of God.
The
period of 42 months—3 ½ years--during which trampling will take place is
consistent with one-half of the 70th Week of Daniel or Tribulation
period.
REFERENCES
Crossway Bibles (2009-04-09). ESV Study Bible. Good News
Publishers. Kindle Edition.
Ladd, George Eldon. A Commentary on the Revelation of John. Grand Rapids:
William B.
Eerdmans
Publ. Co., 1972.
Metzger, Bruce M. Breaking the Code. Understanding the Book of Revelation. Nashville:
Abingdon
Press, 1993.
Morris, Leon. The Revelation of St. John. Tyndale New Testament Commentaries. Vol.
20. R. V. G.
Tasker,
Gen. Ed. Grand Rapids: William B. Eerdmans Publ. Co., 1980.
Pentecost, J. Dwight.
Things to Come. Grand Rapids: Zondervan Publ. House, 1958.
Rist, Martin. “The
Revelation of St. John the Divine” Exegesis.
The Interpreter’s Bible. Vol. XII.
Nolan
B. Harmon, Ed. New York: Abingdon Press, 1957.
Russell, J. S. The Parousia, A Critical Inquiry into the
New Testament Doctrine of Our
Lord’s Second Coming. (Google Internet Book) London:
Daldy, Isbister
& Co., 1878.
Whiston, William, translator. The
Works of Josephus. United
States: Hendrickson Publ., 1987.
Zondervan NIV Study
Bible. Grand Rapids: Zondervan Publ., 2002
