Chapter 5: Flanked In-between the Guardian Tetramorphs

11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? 15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. Hebrews 9:11-15 (KJV)

According to a 16th century Spanish Jesuit theologian, Francisco Ribera, the Book of Revelation can be applied to future generations rather than referring to the long-ago past such as ancient Rome or the Roman Catholic Church and Papacy herself (as protestants like Martin Luther were quick to point out). He wrote a lengthy (500 pages) commentary in 1585 on the Book of Revelation titled In Sacrum Beati Ioannis Apostoli, & Evangelistiae Apocalypsin Commentarij. This is the basis of the futurist interpretation of the Apocalypse maligned as Jesuit propaganda and hocus pocus. Meanwhile, others take a more preterist approach, as we will see later.

Another Catholic mystic, Teresa of Avila, speaks of a “rapture,” which is a sort of mystical out-of-body-experience or ecstasy (like we saw in Montanus) in the love of God in her autobiography, The letters of Saint Teresa. One must note that the word “rapture” is nowhere to be found in the Bible but is instead a word used to denote an intense feeling of ecstasy or pure joy. Rapture also comes from the Latin Raptio, which also means to abduct or rape. The word is never used to denote the “pre/mid/post-tribulation rapture,” that many Christians believe, although the idea behind the “translation of the saints” and rapture may be comparable. This is also comparable to the “snatching” away of the Male-Child of Revelation 12. These are some arguments used to attack the futurist depiction of the Apocalypse by certain gainsayers.

As mentioned earlier, various Orthodox Fathers see the Apocalypse as a testimony of the Church’s place in history and perhaps even future world events as Archbishop Averky and St. Seraphim Rose writes. Not to mention, there are some substantial occult connections with the Book of Revelation as well, as we will attest soon enough.

In the beginning of the Apocalypse, St. John himself indicates the chief subject and aim of its writing: to show things which must shortly come to pass [1:1]. Thus, the chief subject of the Apocalypse is a mystical depiction of the future fate of the Church of Christ and of the whole world. From the very beginning of its existence, the Church of Christ had to enter into fierce battle with the errors of Judaism and paganism with the aim of effecting the triumph of the Divine Truth which had been brought to earth by the incarnate Son of God, and through this to give to mankind blessedness and eternal life.

The aim of the Apocalypse is to depict this battle of the Church and its triumph over all enemies, to show clearly the perdition of the enemies of the Church and the glorification of her faithful children. This was especially important and necessary for believers in those times, when frightful and bloody persecutions had begun against Christians, so as to give them consolation and encouragement in the sorrows and difficult trials which had overtaken them. This vivid picture of the battle of the dark kingdom of Satan with the Church and the final victory of the Church over the “old serpent” [Apoc. 12:9] is necessary for believers of all times for precisely the same reason: to console and strengthen them in battle for the truth of the faith of Christ, a battle which they must always wage against the servants of the dark forces of hell, who strive in their blind malice to annihilate the Church.

Daniel, chapter 9, is especially interesting and features more repenting and fasting, in “sackcloth and ashes” who are petitioning the Lord to not totally obliterate them, much like what we saw in Job in the first chapter. In the last part of chapter 9, we see a prophecy in the end times, similarly to what we see in Revelation.

25 “Know and understand this: From the time the word goes out to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. 26 After the sixty-two ‘sevens,’ the Anointed One will be put to death and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. 27 He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.”

It also says that there will be “seven, sevens and sixty-two sevens.” 7 x 7 + 62 x 7 = 777! As discussed earlier, 777 is an important number that occurs several times throughout the Bible. According to the American publication, the Orthodox Study Bible, 777 represents the threefold perfection of the Trinity. The prophet Daniel also says that the “end will come like a flood,” with various wars and chaos, the world over. Daniel also says that the third iteration of the Temple of Jerusalem (otherwise known as the Temple of Solomon), will be rebuilt, during serious times of calamity and put an end to sacrifice and offering. He also commits what is known as an “abomination that causes desolation,” which has puzzled scholars. In Matthew (24:15-16) (NKJV), we see Jesus invoke the same prophecy in Daniel:

Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” (whoever reads, let him understand), “then let those who are in Judea flee to the mountains.

How could an apostate, who rebuilt the Temple in Jerusalem ever be considered a “Temple of God”? Here is what some Church Fathers thought of this situation:

“The Antichrist will not only pronounce himself highest of the false gods, but will sit in the Temple of God, as if he were God ... the Jews, who did not want to believe in the Lord, as though He were an adversary to God, will believe in the Antichrist who will pronounce himself to be the god of all.” Blessed Theodoret of Cyprus, Commentary on 2 Thessalonians.

“The adversary will sit in the temple of Jerusalem, in order to show himself as Christ, he will demand that those who are captivated by him should worship him as Christ. The Antichrist will demand worship as if he were God.” St. Irenaeus of Lyons, Against Heresies, Book 5, Ch. 25.^[1]

This third iteration of the Temple of Solomon is significant. In Revelation 11:19 (NKJV), we see a reference to the Temple of Solomon, as it says:

Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple. And there were lightnings, noises, thunderings, an earthquake, and great hail.

In the same chapter, we are told that there will be two witnesses (note the “repenting in sackcloth” imagery, yet again) that will prophesy for 1,260 days, which is the same length we see the woman that gives birth to the “male child,” that fled to the wilderness, in a bubble of safety, prepared by God for the same amount of time (Revelation 12:6)!

Then I was given a reed like a measuring rod. And the angel stood, saying, “Rise and measure the temple of God, the altar, and those who worship there. 2 But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months. 3 And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”

4 These are the two olive trees and the two lampstands standing before the God of the earth. 5 And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. 6 These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.

The outer court represents the surface religion of the gentiles or common, mainstream religion. In the Jerusalem temple the visibility of the ark was hindered by the veil that divided the sanctuary into two parts. And yet, the protection of the veil is absent from the heavenly temple of Revelation and the visibility of the ark, the confrontation with God’s presence, is made possible. Thus, the revelation of the divine presence in Revelation (11:19) can be considered as being thematically parallel to 21:3, in which is pictured the tabernacle of God among men–his presence dwelling with the redeemed humanity.

And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.

In the article, “The Ark of the Covenant in the Cosmic Conflict Vision of the Book of Revelation” by Dr. Laszlo Gallusz, he points out that the central pillar of the entire universe is actually God’s throne as the Ark of the Covenant hidden inside the Holy of Holies of Solomon’s Temple, symbolizes this.

Since Revelation is a highly theocentric work, the theme of God’s sovereignty is not surprisingly central in the book. While I believe in the prophetic nature of the book’s prophecies, I hold that Revelation’s theological focalpoint is the tension between the divine and the human sovereignties and the key question in the book is “Who has the right to rule the universe?” Therefore, it is not surprising that in a book about power the central symbol is the throne, which focuses John’s theological argument as the conflict of the rival sovereignties revolves around the legitimate claim of authority.

…

In the book we do not read only about God’s throne, but the Lamb and his allies also have thrones. Moreover, God’s enemies – Satan and the beast – are similarly in possession of thrones. Actually, the throne motif functions as an antithetical motif-network in Revelation, in which all the different thrones get their significance only in the light of God’s throne which is elevated above all as the axis mundi of the universe. Not accidentally, the visionary part of Revelation starts and ends with visions which emphasize the centrality of God’s throne on the cosmic map of reality (4:1-5:14; 22:1-5). The throne motif also links the ending of every vision which have in their conclusion consistently either a throne-scene or a statement announcing God’s reign.

In the heart of the book we encounter an increased throne tension. In the Cosmic Conflict vision God’s throne is contrasted with the throne of those powers that contest the divine sovereignty (12:5; 14:3 vs. 13:2) and claim this supreme prerogative (13:4, 8). Since the ark scene of Rev 11:19 serves as an introductory temple scene of this conflict vision, it is logical to interpret the ark as the symbol of God’s throne which recalls the notion of divine sovereignty that is expected to be manifested in the subsequent vision. This function of the ark is consistent with the Old Testament background which portrays it as a war palladium. Similarly to the holy wars of Israel, God’s sovereign involvement, symbolized by the ark, influences decisively the outcome of the events narrated in chs. 12-14.62.

Is it perhaps, the entire point of the divine wars between the powers of Satan and the powers of God is, who exactly will control the Divine Throne of the Most High in the New Jerusalem, at the end of the Apocalypse? In fact, the first and second temples of Judaism, starting with Melchizedek, Noah, Moses, Aaron, and Solomon, are, in fact, what is left of Paradise or of what fell from heaven and preserved. When one steps inside the Holy of Holies, one steps into Paradise, during the right circumstances when the Ark of the Covenant and its divine contents are activated. In a way, the Holy of Holies acts as a spiritual gateway to beyond the material realm in which the cherubim guard against the unworthy of entering. We could call the Ark of the Covenant, the gateway of the gods. We could call the Ark of the Covenant, the gateway of the gods. Margaret Barker in “Beyond the Veil of the Temple. The Highly Priestly Origin of the Apocalypses”,^[2] tells us about the significance of the temple and what it represents.

Josephus, who was himself a priest (Life 1), says that the tabernacle was a microcosm of the creation, divided into three parts: the outer parts represented the sea and the land but ‘...the third part thereof... to which the priests were not admitted, is, as it were, a heaven peculiar to God’ (Ant.3.181). Thus the veil which screened the holy of holies was also the boundary between earth and heaven. Josephus was writing at the very end of the second temple period, but texts such as Psalm 11 ‘The LORD is in his holy temple, the LORD’s throne is in heaven’, suggest that the holy of holies was thought to be heaven at a much earlier period, and the LXX of Isaiah 6, which differs from the Hebrew, implies that the hekhal was the earth. The Glory of the LORD filled the house in v.1, and the seraphim sang that the Glory filled the earth , v.3.

Proto-Gnosis

We must now turn to Jewish, Merkabah and Enochian mysticism for the answer to the pro-gnosis conundrum. Many scholars like Gershom Scholem and Birger Pearson have noted the strong connections between pre-Christian Jewish mysticism and Gnosticism, particularly the Sethian variety. We find many traces of Jewish mysticism in the Dead Sea Scriptures and in the Jewish pseudepigrapha. In both traditions, we have a special focus on the element of spiritual ascent. We do indeed find proto-Gnostic traits in Jewish mysticism. It is possible to map a direct line of development from pre-Christian (heterodox) Jewish mysticism to (also heterodox) Christian Gnosticism that first begins in the First Temple as scholars like Margaret Barker attest. However, other scholars like Ioan Culianu in his seminal book Tree of Gnosis (p. 42) has this to say about the matter:

It was one of Gershom Scholem’s favorite ideas that early Jewish mysticism was a form of Gnosticism. It is easy to see that this is not so: multiplication of heavenly angels, watchwords, and seals is something some gnostic texts have in common with Merkabah mysticism, yet it is neither gnostic nor Jewish. It is a common Hellenistic currency that circulates among the magical papyri as well. If we were inclined to search for the “origins,” the late Egyptian derivative of the Pyramid and Coffin texts known as “The Book of the Dead” is probably the closest we could get.

In some ways, the founding prophet of Christianity, crossed a big spiritual line in the sand, one beyond the teachings of normative Yahwism or Judaism. After all, no person who believes in salvation through gnosis while disparaging the Temple priesthood of the Pharisees and their rites as being connected with the chosen children of Abraham as actual children of the Devil can still be called a “Jew.” And yet, even Jesus’ name literally means “Yahweh” or “God saves.” Why is there such a large contradiction between the character of Jesus and his depreciation of the Old Testament deity and his prescribed laws and covenants despite the conflation between Jesus and Yahweh? We do already see proto-Gnostic elements seen in the New Testament with constant references to searching out for hidden wisdom and knowledge, like the pearl of great price, the renunciation of the world, invoking the powers, and the floodwaters of heaven on earth, and the divine ascent to God.

Before we answer this question, we must first look at the origins of Jewish mysticism and its connections with gnosis. Some scholars have pinpointed the second century proper (C.E.) as the advent of Merkabah mysticism. The Merkabah mystics focused their attention on the startling, grand vision that opens the book of Ezekiel, in which the exiled and shackled prophet witnesses the heavens are unveiled with an astonishing tableau of psychedelic imagery of fiery living creatures, made of four wings with faces, “like burning coals of fire” surrounding a heavenly chariot. In Ezekiel 3:7, Ezekiel was called to speak God’s message to the children of Israel. God describes them as a rebellious nation and, more specifically, impudent, and stubborn—literally “stiff-of-face and hard-of-heart children.” The Hebrew term for rebellious indicates the breaking of the covenant relationship.

Of course, Ezekiel’s vision itself is evidence that there was a strong mystical chain of being in the era of the prophets, long before the Merkavah mystics. The aim of Merkabah mystics as to somehow replicate the prophet Ezekiel’s visionary experience and ascension in the divine chariot to explore all the heavenly chambers and precincts that make up God’s eternal kingdom.

The Hesychast mystical tradition of the Eastern Orthodox Church is said to be a continuation of the Merkabah vision quests and the beholding of the uncreated light.^[3] The Hesychast breathing techniques are also reminiscent of Merkabah/Kavod meditation techniques, as described by Andrei Orlov.[4] The idea that “energies” are different from God’s “essence” and that we can know the former but not the latter also reminiscent of the kabbalistic concept of Sephirot. In Kabbalah, the “divine vessels” (Sephirot) are “emanated” from God (called Ein Sof, “the Infinite”), so they have a beginning when it enters the realm of the Qliphoth or shells of matter—the light from above is obscured. We human beings, in that doctrine, must “connect” and receive “divine energy” through those “channels.”