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Revelation 11:1-3, Part 1- Measure The Temple

[Study Aired Oct 6, 2024]

The first 14 verses of this 19-verse chapter concern the measuring of the temple and the witness of, the rejection of that witness, and the death, and resurrection of the two witnesses. These events are all a part of the sounding of the sixth trumpet, also called the second of three ‘woes’, because of the devastating affect of these last three trumpets upon the kingdom of our old man.

The measuring of the temple and the witness of the two witnesses are the symbols of our obedience to the voice of the Lord who told us to take the little book out of the hand of the angel that stood on the land and the sea and eat that little book and then prophesy before many peoples, and nations, and tongues, and kings:

Rev 10:8  And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
Rev 10:9  And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.
Rev 10:10  And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Rev 10:11  And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

The witness of the “two witnesses” of this 11^th chapter is in obedience to the commission to prophesy before many peoples, and nations, and tongues, and kings of chapter 10. The measuring of the temple is the introspective intent of judging ourselves which produces revelation of Jesus Christ within ourselves.

Paul tells us:

1Co 11:31  For if we would judge ourselves, we should not be judged.
1Co 11:32  But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Even if we “judge ourselves” we are still being judged, and it is our own judgment which is sweet in our mouths but bitter in our belly when we judge ourselves. That is the very meaning of ‘measuring the temple’ which temple we are (1Co 3:16):

Rev 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.
Rev 11:2  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 11:3 And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

Chapter ten ends with John eating the little book.

Rev 10:10  And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Rev 10:11  And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

John, signifying each person in whom Christ is being revealed, takes the little book, which we have established to be Christ and His words in us individally, and He eats the little book which, while sweet in his mouth becomes bitter in his belly. Then He is told that he will yet prophesy before many people, nations and tongues and kings.

It is immediately after this statement that John is told to measure the temple, but leave out the court of the temple because it is given to the Gentiles and will be trodden under foot by the Gentiles for 42 months. It is at this juncture that the two witnesses are introduced into our narrative, and we are told they will witness, or “prophesy again before many people, nations, and tongues, and kings”, for “1260 days”, which just happens to be another way of saying “42 months”, or “time, times and half a time”. It all amounts to the same length of time our Savior witnessed to a dead and dying world. It is three and a half years expressed with four different phrases.

If all we see in all of this is the symbols, then we will never understand the message contained in the symbols. But we know that the angel who hands John the little book is Christ. We know that the little book is Christ’s words at work in our individual lives, sweet in our mouths becoming bitter in our bellies (Rev 10:9). We know that eating those words is the symbol of believing and living those words by judging ourselves before we prophesy to others (1Co 11:31-32). We know that John is the symbol for all of God’s elect who do prophesy before this world (Rev 19:10 and 22:8-9). We know that his mouth is our mouth if we are His elect (1Jo 4:17). We know that the mouth speaks what comes from the heart (Mat 12:34. We know that the belly is our old fleshly desires (Rom 16:18) until our desires become Christ’s desires (Joh 7:38):

Rev 10:9  And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

1Co 11:31  For if we would judge ourselves, we should not be judged.
1Co 11:32  But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Rev 19:10  And I fell at his feet to worship him. And he said unto me, See thou do it not: I am [I signify] thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

Mat 12:34  O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

Mat 15:18  But those things which proceed out of the mouth come forth from the heart; and they defile the man.

Rom 16:18  For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

Joh 7:38  He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

Rev 10 ends with John eating the words of the little book. The little book is sweet in his mouth and bitter in his belly. John and the angels of this prophesy symbolize us.

Rev 22:8  And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Rev 22:9  Then saith he unto me, See thou do it not: for I am [I signify] thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book [Rev 1:3]: worship God.

Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

John, who signifies each of us, is told that he will now prophesy for Christ, the words of this little book full of lamentations, mourning and woe. “The testimony of Jesus Christ, is the spirit of prophecy… You must prophecy again before many peoples, and nations, and tongues, and kings” demonstrates that it is the words of this little book which will come out from our hearts, through our mouths and which are “bitter in our bellies” as we experience the “hatred of all men” and as they hear these words of “lamentations, mourning and woe” which we ourselves have lived. Yet they are at the same time “rivers of living waters” coming straight from the river of Life, which is Christ, who gave this little book to us. If we are in Him, we are both the little book out of which we are ‘bitterly’ judged (Rev 10:10) and we then bring forth through our mouths rivers of living waters (Joh 7:38).

This eleventh chapter of Revelation gives us a heads up on what we can expect when we “prophecy before many people.” The symbols of the first verse are 1) a reed like a rod, 2) the temple of God, 3) the altar of God, 4) them that worship in that temple.

Rev 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.

The symbols of the second verse are 5) the court without the temple, 6) the Gentiles, 7) the holy city and 8) forty and two months.

Rev 11:2  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.

The symbols of the third verse are 9) My two witnesses, 10) a thousand two hundred and three score days, and 11) clothed in sackcloth.

Rev 11:3  And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

Now let’s seek to know what each of these symbols signify.

1) A reed like a rod

“A reed” is found here in this prophecy twice, and both entries are in reference to a measuring device.

Rev 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.

Rev 21:15  And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

“A rod” is used in scripture as connoting discipline, and authority. Here is a typical verse using this same Greek word.

1Co 4:21  What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?

Paul is not contrasting a rod with the disciplinary love of a parent. As any parent with their children, he simply does not enjoy having to discipline his children when he first gets home from work. Here is how a rod is part of love, just as discipline is a very necessary part of love.

2Sa 7:14  I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
2Sa 7:15  But my mercy shall not depart away from him, as I took [it] from Saul, whom I put away before thee.

Heb 12:6  For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

This is the word used to describe the rulership of God’s elect during the millennium.

Rev 2:26  And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations:
Rev 2:27  And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

So a rod signifies discipline and chastening. But in the verse under consideration, it is mentioned in conjunction with a measuring reed, “a reed like unto a rod”. In other words, Christ and His Words are our measuring reed, and if we do not measure up to those words, we are being measured or chastened and disciplined. That is why is is called “a reed like unto a rod”. This “reed like a rod” signifies “chastening with the rod” as contrasted with the reed with which the holy city is measured. There is no need for a rod in the “New Jerusalem” because that part of our experience is behind us if we are blessed to be a part of that “holy city… the bride the Lamb’s wife”:

Rev 21:15  And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

Here is the setting for this verse:

Rev 21:1  And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
Rev 21:2  And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
Rev 21:3  And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.
Rev 21:4  And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

The rod and the discipline are now past, and the reed is not “like unto a rod.” Rather it is now “a golden reed to measure the city”.

In the verse here in chapter 11, it is “a reed like unto a rod” because the struggles against our old man and the doctrines of Babylon in this life are yet in full bloom.

2) The temple of God

John, who is the symbol of all those to whom it is given to keep the sayings of the prophecy of this book, is given “a reed like unto a rod” and is instructed to “measure the temple of God and the altar and them that worship therein.”

We have been over this symbol many times already, nevertheless I will quote these two verses to remind us what “the power of the spirit” is (1Co 2:4) when using these words “the temple of God.”

1Co 3:16  Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17  If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

3) The altar of God

Again, the altar is at the temple. We have demonstrated many times that the altar is where we lay down our lives in sacrifice to God. The Israelites were to “lay their hands on the head” of the sacrifice to indicate that they identified with the death and offering of that sacrifice.

Lev 4:15  And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD.

So too, we are instructed in the New Testament:

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

So the spiritual significance of this symbol, “the altar of God”, is the cross, where we lay our lives down as “a living sacrifice.”

4) Them that worship therein

Rev 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.

Our “worship” is not our singing. Our “worship” is our obedience:

1Sa 15:22  And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.
1Sa 15:23  For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.

It is a reverence for God’s Word which constitutes true worship. Our goal is to seek to know and do all that He wants us to do.

Luk 6:46  And why call ye me, Lord, Lord, and do not the things which I say?

Joh 8:31  Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;

In order to “worship therein”, in order to worship God in His temple, we must know “the doctrine of Christ… in spirit”, and beyond just its basic principles and beyond just the milk of that doctrine.

Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
Joh 4:24  God [is] a Spirit: and they that worship him must worship him in spirit and in truth.

1Co 3:1  And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
1Co 3:2  I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
1Co 3:3  For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
1Co 3:4  For while one saith, I am of Paul; and another, I [am] of Apollos; are ye not carnal?

Heb 5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
Heb 5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Heb 5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
Heb 6:1  Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
Heb 6:2  Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
Heb 6:3  And this will we do, if God permit.

We are all “carnal babes in Christ… unskilful in the word of righteousness” when we are first called to follow the Lord. But it is the “reed like unto a rod” that brings us into the temple and causes us “go on unto perfection” as “them that worship therein” “in spirit and in Truth”.

The “reed like unto a rod and the golden reed to measure the holy city, the book in the hand of the man on the throne and the little book in the hand of the mighty angel” are one and all, Christ and His work within our lives. It certainly is not our own work in our own strength:

Job 23:13  But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.
Job 23:14  For he performeth the thing that is appointed for me: and many such things are with him.

Jer 10:23  O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.

Eph 2:8  For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
Eph 2:9  Not of [our own] works, lest any man should boast.
Eph 2:10  For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

The symbols of the second verse are…

5) The court without the temple

Rev 11:2  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.

We will not spend a great deal of time on this symbol because, again, we have demonstrated already that the court without the temple is where the masses of God’s people were permitted to come to make their physical sacrifices. Yet neither the people nor even the Levites themselves were permitted to go beyond the court nor to enter into the temple, nor to handle the holy things unless they were the sons of the high priest, Aaron.

Num 18:1  And the LORD said unto Aaron, Thou and thy sons and thy father’s house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood.
Num 18:2  And thy brethren also of the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee shall minister before the tabernacle of witness.
Num 18:3  And they shall keep thy charge, and the charge of all the tabernacle: only they shall not come nigh the vessels of the sanctuary and the altar, that neither they, nor ye also, die.
Num 18:4  And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you.
Num 18:5  And ye shall keep the charge of the sanctuary, and the charge of the altar: that there be no wrath any more upon the children of Israel.
Num 18:6  And I, behold, I have taken your brethren the Levites from among the children of Israel: to you they are given as a gift for the LORD, to do the service of the tabernacle of the congregation.
Num 18:7  Therefore thou and thy sons with thee shall keep your priest’s office for every thing of the altar, and within the vail; and ye shall serve: I have given your priest’s office unto you as a service of gift: and the stranger that cometh nigh shall be put to death.

Not even the sons of Aaron could do the service of the Temple if they were blemished in any way.

Lev 21:16  And the LORD spake unto Moses, saying,
Lev 21:17  Speak unto Aaron, saying, Whosoever he be of thy seed in their generations that hath any blemish, let him not approach to offer the bread of his God.
Lev 21:18  For whatsoever man [he be] that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,
Lev 21:19  Or a man that is brokenfooted, or brokenhanded,
Lev 21:20  Or crookback, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken;
Lev 21:21  No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God.
Lev 21:22  He shall eat the bread of his God, [both] of the most holy, and of the holy.
Lev 21:23  Only he shall not go in unto the vail, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I the LORD do sanctify them.

So, we should always expect to be hated of our brothers, accused of thinking we know God better than they do, and accused of separating ourselves from their company when the reverse is the Truth.

Gen 37:4  And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

Rom 9:11  (For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
Rom 9:12  It was said unto her, The elder shall serve the younger.
Rom 9:13  As it is written, Jacob have I loved, but Esau have I hated.
Rom 9:14  What shall we say then? Is there unrighteousness with God? God forbid.
Rom 9:15  For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
Rom 9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

“I will… I will… I will… I will”. It is God who decides upon whom He will be merciful and compassionate, and it is God who also decides “who He will harden”.

Rom 9:17  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
Rom 9:18  Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

So it is God who decides who “worships in the temple” and who is “the Gentiles in the court.” So who are “the Gentiles”?

We will pause here and begin our next study by showing with the scriptures who the Gentiles spiritually signify.