temple in the apocalypse, The

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I. INTRODUCTION

The term iEpov (temple complex) occurs frequently in the Gospels and Acts and once in Paul's Epistles (1 Cor 9:13). The word vaos (holy of holies) chiefly appears in John's Apocalypse, a total of sixteen times.l What is the meaning of the latter word in the context of Revelation? A preliminary look reveals that the author conveys its meaning as the very presence of God. To illustrate, the expression "temple of God" appears three times (3:12; 11:1, 19), two of which (3:12 and 11:19) are in a celestial setting. Next, the saints in heaven who have come out of the great tribulation have washed their robes in the blood of the Lamb and serve God day and night in heaven (7:15). Third, angels are coming forth out of (Ex) the temple (14:15, 17; 15:6); and John heard a loud voice coming out of (Ex) the temple and from (axo) the throne (16:1, 17). This is the voice of God that proceeds from his very presence and sounds forth, away from the area of his throne. Last, John describes the new Jerusalem as a city without a temple, for the Lord God is its temple (21:22).

In contrast, lexicographers place the term vaoS (11:1, 2) in the category of the physical temple in Jerusalem. Commenting on Rev 11:1, Otto Michel writes, "In this case we are fairly obviously to think in terms of the earthly temple in Jerusalem."3 Similarly Udo Borse calls it a building that is made by hands and can be measured.4 How does John use the word vaoS in the Apocalypse? In order to answer this question we must look at the individual verses in detail to determine whether this word is used literally or symbolically in Revelation. Of these two options, the second is more likely to be the choice in light of the prevailing symbolism in this book. II. SURVEY OF PASSAGES 1. Rev 3:12. "He who overcomes, I will make him a pillar in the temple of my God." After the repetitive phrase "he who overcomes" (2:7, 11, 17, 29; 3:6, 13, 22), Jesus promises to make the believer a pillar in the temple of God (3:12). At least two interpretations for the word "pillar" are given. For one, ancient temples had a number of pillars carved in the form of human beings that surrounded these structures. The other explanation is that a pillar in a temple served to honor a distinguished person, much the same as plaques attached to pillars in European cathedrals.5 But these illustrations ought not to be taken seriously, because the term "pillar" has a symbolical significance, much the same as James, Peter, and John were regarded as pillars in the church (Gal 2:9; cf. 1 Tim 3:15).

The passage speaks not of pagan temples or the Solomonic temple in Jerusalem (1 Kgs 7:15-21; 2 Chr 3:15-17) but of the new Jerusalem that is coming down out of heaven. This means that the saints are honored within that heavenly temple, which in fact is nothing less than the very presence of God. This rules out, then, any idea of supporting pillars as in ancient temples. In short, the expression "temple" must be interpreted figuratively. God intends to honor his people in his sacred presence.

2. Rev 7:15. "Therefore, they are before the throne of God and serve him day and night in his temple." The clause "before the throne of God" implies that the saints have direct access to the one who occupies that throne. Their relation to God is the same as it was in Paradise when God walked and talked with Adam and Eve.

Especially significant is the continuous service God's people render in his presence. The word "temple" refers not to the structure of a building but rather to the holy of holies, which is the place where God dwells. Some commentators see a conflict in this verse with Rev 21:22 which reads that the new Jerusalem has no temples But John explains that "the Lord God Almighty and the Lamb are its temple," which means that because of the pervading presence of God and the Lamb the new Jerusalem is itself a sanctuary. Hence, being in the presence of God before his throne and serving him ceaselessly can be compared to the role of the high priest who entered God's sacred presence momentarily on the Day of Atonement once a year. The differences, however, are that the saints dwell in God's presence, not for a few minutes but forever. They do not sprinkle the blood of a bull and a goat to be cleansed from sin, for they are sinless. And no longer do they petition God for remission of sin, for they are cleansed. Thus, they serve him continually by praising and thanking him (22:3). The saints in heaven know no division of day and night. John remarks, "And there shall be no night there" (22:5).

3. Rev 11:1, 2. "And I was given a reed like a rod and was told, `Arise and measure the temple of God and the altar and those who worship there."' John received a measuring rod and a command to measure the temple of God. We are not told the identity of the one who spoke and gave him the reed, but we assume that an angel as a heavenly messenger supplied it and gave him instruction concerning its use. An OT reference lies behind this text, for the prophets Ezekiel and Zechariah were given a vision by God of the new temple area. A man with a measuring rod that was about 101/z feet (32 meters) long surveyed the temple buildings and grounds (Ezekiel 40-43; Zech 2:1). In the NT an angel measures the new Jerusalem (city, gates, and walls) with a rod of gold (Rev 21:15).7