The Temple of Solomon & The Garden of Eden

September 4, 2024

On the sixth day of creation, after God created all the animals upon the earth, did the Lord God create man, the crown of His achievements. For Adam (the first created man) was created in the image of God and after the likeness of God (Genesis 1:26). Going further, the Gospel according to St. Luke reveals to us that Adam was the son of God (Luke 3:38). Also, in another book of the New Testament, are we taught that Jesus Christ is the last Adam (I Corinthians 15:45). Even Christ referred to Himself as the Son of man all throughout His earthly sojourn, further linking Adam with Jesus Christ. But the key characteristic, or office, shared by both Adam and Jesus, is that of high priest. For when the Bible tells us how God placed Adam in the Garden of Eden to till and keep it (Genesis 2:15), this does not literally mean that Adam was employed as a gardener. Rather, the “tilling” and the “keeping” of Eden meant that Adam was commissioned by God to serve a type of Divine Liturgy, and to offer up prayers. This would seem to suggest that Adam was a type of priest, and that Eden was a type of temple. I would also like to argue that the Temple of Solomon, in many ways, was patterned after Eden. The high priest of the Israelite temple may have stood in remembrance of Adam, and could also have foreshadowed the coming of the Messiah. For Orthodox Christians the priesthood is modeled after the office of Jesus Christ, who as our great high priest has passed into the heavens (Hebrews 4:14). And as we shall see, there are even more parallels held between the earthly Paradise and the earthly Temple, as compared with the New Jerusalem which comes down out of heaven from God. For at the end of the age, when both heaven and earth are renewed, the tabernacle of God will be with men and God Himself shall dwell among us (Revelation 21:2-3).

Now if the Temple of Solomon did not directly represent the Garden of Eden, it must have at least symbolized the story of creation. For example, before the Temple was built for the purpose of housing the Ark of the Covenant, the Ark was kept in a tent like structure called the tabernacle that was ritually assembled in six stages, which may have corresponded to the six days of creation. Also, the interior walls of the Temple were decorated with carvings of palm trees and open flowers (I Kings 6:29), which definitely linked the Temple with creation. Other furnishings displayed in the Temple may have also reflected some of the elements found in Eden. For instance, the seven branched oil lamp (known as the menorah), which stood in the Temple, is believed to have represented the Tree of Life which grew in Eden. Even the properties of the Ark of the Covenant, which rested behind the veil in the most holy place of the Temple, are reminiscent of certain aspects related to Paradise. For as soon as Adam and Eve ate from the forbidden fruit, the Lord placed cherubs to guard the Tree of Life, just as two cherubs were placed on either side of the Ark in order to guard the mercy seat, or throne upon which the earthly presence of God rested within the golden cube shaped room commonly called, the Holy of Holies. And this visible manifestation of God’s presence in Old Testament times has been described by the Jewish Rabbis as the Shekinah Glory, and according to the Fathers of the Orthodox Church this visible presence of God, experienced by Christian saints, is referred to as the Uncreated Light. Noting this may give us a hint of how such themes of Jewish worship have transferred over to Orthodox Christian worship, thus representing both the Old and New Covenants.

Returning to the Tree of Life as found in Eden, with its corresponding symbol the temple menorah, do we also find the Tree of Life present in the New Jerusalem on either side of the river of life which proceeds from out of the throne of God and the Lamb (Revelation 22:1-2). This imagery of New Jerusalem, which the righteous will inherit in the life to come, has elements that we find in both the original Paradise of God, known as Eden, along with many qualities which were once present within the architecture and furnishings of the Temple of Solomon. And I would say that the most striking similarity held between the earthly temple and the new heaven and new earth, are the properties of the Holy of Holies as compared to that of the measurements of the New Jerusalem. Now the Holy of Holies in Solomon’s Temple measured 20 cubits in width, length, and height, forming a perfect cube and it was completely overlaid with pure gold (I Kings 6:20). The New Jerusalem is described in a similar fashion, yet in a far grander scale. For Revelation describes the city as foursquare, with the length, breadth, and height of it being equal and the city was pure gold, like unto clear glass (Revelation 21:16-18). So here we see a heavenly architecture: a golden cube if you will. This would seem to echo the golden cube of the most holy place in the Temple of Solomon. Just as the golden Holy of Holies within Solomon’s Temple, containing the Ark of the Covenant, was the dwelling place of God on earth, so the New Jerusalem in heaven is itself a grand Holy of Holies and the golden city of the Lord God Almighty and the bride of the Lamb (Revelation 21:9-10).

By understanding the relationship of the Holy of Holies in Solomon’s Temple, as it relates to the New Jerusalem which comes down from heaven, it is clear to see the continuity of Old Testament themes which continually spring up in the New Testament. Knowing this, it could be strongly argued that the roots of the Christian Church stretch back to the Jewish Temple, with the Temple itself modeled after the Garden of Eden. For according to Orthodox Christian theology, Jesus Christ incarnated in order to return mankind back to the original spiritual state which Adam once possessed in Eden before he fell from grace. And this blessed spiritual condition that Adam lost, and which believers strive for, is called theosis: a state of total and perfect union with God. The Fathers of the Church have even gone as far to say that, “God became a man, so that man could become a god.” For in Paradise, Adam was initially clothed in glory, as St. Ephraim the Syrian writes. But once Adam disobeyed, he lost that glory or theosis, which made him one with his creator. But through the work which Christ accomplished, Paradise has been reopened and the glory of God has been made accessible for all who choose to come and drink freely of the water of life. For in the resurrection of the dead, our corruptible bodies will be transformed into incorruptible bodies which are no longer subject to death and decay, bringing to pass what is written, “Death is swallowed up in victory” (I Corinthians 15:54). So, it would seem that the resurrection of the dead and the recreation of heaven and earth, are nothing more than mankind’s return to the Garden of Eden, where God and man are reconciled and live together as one, in a relationship of love and divine joy for all of eternity.

When focusing on the person of Jesus Christ, and by uncovering who Christ is in relation to the scriptures before His incarnation, an astounding discovery is made. For instance, we see the God of Israel revealing His name to Moses at the Burning Bush with the title: I AM (Exodus 3:14). And in the New Testament do we also witness Christ associating Himself with the title: I AM, with His statement to the Jews saying, “Before Abraham was, I AM (John 8:58). Thus Christ confessed that He is not just a man, but also God. As Orthodox Christians, who confess God as Trinity, Jesus is identified as the Son and Word of God, the second person of the Holy Trinity. The Fathers of the Church also teach that all the occurrences of God revealing Himself to mankind in the Old Testament, are really revelations or theophanies of the Son of God before His incarnation in the flesh. Going further, the most sacred name for God in Hebrew is YHWH, and by God the Father exalting Christ, through granting Jesus a name which is above every name (Philippians 2:9), then it can be concluded that Jesus Christ is in fact the physical manifestation of YHWH. Thus where it is written, that at the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11), then what is truly being revealed here is that YHWH, the God of the Old Testament, is none other than the Lord Jesus Christ.

In the final analysis, when scanning over the parallels held between the Garden of Eden and the Temple of Solomon, it is important to understand that the most striking elements of their similarities lie in their subtitles. To the uninitiated, Temple symbolism as it relates to Eden may be overlooked, yet when studied with a discerning eye these spiritual truths are mystically revealed. The properties of this ancient mysticism are embodied within the gift of wisdom and in the handing down of a religious tradition, which may or may not have been written down. Yet it is through the mystery of the Liturgy and the performing of Temple rituals that these divine secrets are transmitted to the pious initiate. For the very nature of the revelation of the holy mysteries is that of a veiled perception of hidden spiritual truths, which both reveal and conceal heavenly messages at the same time. Thus holy wisdom is something to be personally experienced, and not necessarily transmitted through book learning alone. However, the spiritual life is a type of higher education that we are all called to continuously ascend and grow into all throughout our life here on earth and, if successful, this knowledge will ultimately follow us as we transition into the life after death. For as it is said: eternity begins in this life. But what further ties Eden with the Temple is the New Jerusalem, and the renewal of the whole of creation at the end of this age. For when heaven and earth are recreated, spirit and matter will be united and the bliss which Adam experienced in Eden will be granted to every citizen of the New Jerusalem, where Christ will sit upon His throne just as His glory once rested within the Holy of Holies in Solomon’s Temple. For at the last trumpet, the kingdoms of this world will become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever. Amen (Revelation 11:15).

 

References:

Barker, M. Temple Mysticism. (London, England: Society for Promoting Christian Knowledge, 2011).

Rose, Fr. Seraphim. Genesis, Creation, and Early Man. (Platina, CA: St. Herman of Alska Brotherhood, 2011).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, MI: Zondervan, 2009).

Identifying Gog and Magog

July 16, 2024

According to the Biblical narrative, after the Great Flood, the sons of Noah began to multiply upon the earth, after their generations, in their nations: and by these were the nations divided in the earth after the Flood (Genesis 10:32). Now it must be pointed out that Noah had only three sons, and from these three men, along with each one of their wives, would the entire planet be repopulated once more. For in the “Table of Nations” provided for us in Genesis chapter 10, do we witness how seventy-two different people are recorded as being the direct offspring of Shem, Ham, and Japheth, the three sons of Noah. Of the seventy-two individuals listed, thirty-one are from Ham, twenty-seven are of Shem, and fourteen descend from Japheth. The sons of Japheth are mentioned first in this list of nations, among whom is Magog, that particular son of Japheth who will be of prime interest in this comprehensive study into the somewhat difficult task of identifying a people known in the scriptures as Gog and Magog. Apart from the book of Genesis Magog is indeed mentioned again in the Old Testament, specifically in the book of Ezekiel where Gog is also named as what would appear to be a close relative of Magog, possibly even a brother. We also come across Gog and Magog in the New Testament. For in the book of Revelation it is written how after Satan is loosed out of his prison, he shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea (Revelation 20:7-8). The purpose of this study will be to concisely trace the origins of Gog and Magog, and relate the role they play in prophecy according to the Bible, as well as what the Church Fathers have written regarding who or what Gog and Magog may truly represent.

When combing through the Bible, in the quest to identify Gog and Magog, do we arrive at Genesis 10:2, where the name Magog first appears. Although Magog is recorded as the second son of Japheth, in Genesis’ “Table of Nations,” Gog is not found listed among any of the descendants of Japheth, nor is Gog included within the given genealogies of Shem and Ham: the two brothers of Japheth. However, in I Chronicles 5:4 do we discover a person named Gog, who is mentioned as a descendant of Reuben the firstborn of Israel. Now from this singular and isolated verse, it may seem probable that Gog is a legitimate member of the family of Shem. Yet in the book of the prophet Ezekiel, it is clearly revealed that Gog is indeed the related progeny of Japheth. For the Lord commanded Ezekiel to set his face against Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him (Ezekiel 38:2). This passage keenly illustrates how Gog is not only related genetically to Magog, but Scripture also ties these two together geographically speaking, since it is written how Gog and Magog both hailed from the same physical location. Ezekiel goes on to tell us that Gog was the chief prince of Meshech and Tubal, whose names are also listed (along with their older brother Magog) in Genesis 10:2, further linking Gog as an ethnic descendant of Japheth. Now since these particular people groups, referred to in Ezekiel 38, are named after the sons of Japheth, as recorded in Genesis 10, then I believe that we can with all certainty establish that the nations of Gog and Magog are a race of people whose ancestral lineage can be traced back directly to the Japhetic bloodline.

Now that we have identified Gog and Magog, as the ethnic descendants of Japheth, let us also determine the specific geographical locations where these particular people groups migrated unto after the Lord confused the languages, and scattered abroad all the nations of the earth, at the incident known in the Bible as the Tower of Babel (Genesis 11:9). Although the Bible doesn’t mention the specific lands which the descendants of Japheth acquired, there is (on the other hand) an extra-Biblical source that does indeed claim to know all the various territories which the Japhetic races went on to inherit. For in the writings of the first-century Jewish historian Flavius Josephus, do we find that, “Japhet, the son of Noah, had seven sons: they inhabited so, that, beginning at the mountain Taurus and Amanus, they proceeded along Asia, as far as the river Tanais, and along Europe to Cadiz…” (Josephus: The Antiquities of the Jews 1.6.1). To further illustrate where Japheth’s children settled, let us identify the various locations provided by Josephus by their given names. First of all, the Taurus and Amanus mountains are found in the country of Turkey. Secondly, the Tanais River, also known as the Don River, is a major river that flows through Russia. Third, Cadiz is a port city located in southwestern Spain. So from the information provided by Josephus it is revealed how the sons of Japheth went on to possess the lands of Europe and Russia, broadly speaking. Thus we can certify that Japheth is the father of the “white” races, tying Gog and Magog as the racial ancestors of the various European nations, as well as the Slavic peoples of the Balkans and Russia.

Continuing with Josephus, the ancient Jewish historian presents us with even more details related to Magog. For Josephus tells us that, “Magog founded those that from him were named Magogites, but who are by the Greeks called Scythians” (Josephus Ant. 1.6.1). Now the Scythians were a group of ancient nomadic peoples who lived in the regions known today as southern Russia, Ukraine, and also parts of Central Asia. Some sources identify the Scythians as a barbaric race of ethnic Persians. Yet if true, this would disqualify them as the rightful heirs of Japheth, since the Persians are not traditionally associated with the peoples of Europe or Russia. Other sources, however, are more in favor of a Russian origin for the Scythians. For it has been cited that the Scythians originally came from western Siberia, and then later migrated to southern Russia around 2000 BC. It is further held that the Scythians founded a strong and prosperous empire centered in the areas north of the Caucasus, between the Black and Caspian Seas, beginning in the 8th century BC. This given geographical location of where the ancient Scythian empire was once found, coincides with what we find written in the Bible and in the writings of Josephus. The fact that Josephus associates Magog with the Scythians, and how it is traditionally believed that Magog represents Russia, and also given that the historical record concerning where the Scythians built their civilization matches with what we find in both Josephus’ account and in the Biblical narrative, provides us with all the aggravating factors necessary in making a strong case for identifying Russia as Magog.

Moving past Genesis and Josephus do we come to the book of Ezekiel, where Gog and Magog are mentioned together for the first and last time in all of the Old Testament. However, Gog and Magog do show up again in the New Testament book of Revelation, where the final battle in earth’s history is prophesied. And this New Testament prophecy concerning Gog and Magog could quite possibly be paralleled with the Old Testament prophecy found in Ezekiel, which is also centered around a cataclysmic war involving Gog and Magog. Now some schools of theological thought have assumed that these two epic end time catastrophes, the one predicted in Ezekiel and the other in Revelation, are both referring to major conflicts waged against the state of Israel by the two distinct nations of Gog and Magog: the number of whom, the Bible says, is as the sand of the sea (Revelation 20:8). But the Greek Orthodox Church maintains a differing viewpoint when it comes to identifying who Gog and Magog really are, as recorded in this eschatological drama. For the Church Fathers teach us, that the true spiritual significance behind the nations, identified in the Scriptures as Gog and Magog, symbolically refers to all of the various Gentile nations in the world combined together as a whole, and doesn’t necessarily single out Russia, Europe, or any other nation as the sole players in the battle of Armageddon. This would explain why the Bible says that their size (measured in numbers of persons) are as the sand of the sea, signifying the colossal scale by which the armies of Gog and Magog are numerically comprised of. Thus, this war fought (as prophesied in Revelation) between the saints in Jerusalem against the forces of Gog and Magog, must be understood as a metaphor concerning the powers of good who perpetually struggle against the entities of evil. This prophecy also showcases the ultimate victory of God, and His people, over all the nations of the world who display hatred and hostility towards the Lord Jesus Christ, and towards all those who faithfully follow Him.

Although there are similarities between the wars involving Gog and Magog, as prophesied in Ezekiel and Revelation, yet some of their contexts and details do indeed differ. This in turn has led some scholars to conclude that these epic conflicts will transpire separately, while others perceive them as simply being two different perspectives related to the same occurrence. One such similar event which we find in both Ezekiel and Revelation, is how the birds of heaven are divinely summoned to eat the flesh of the “mighty men” who perish in these Biblical battles (Rev. 19:17-18; Ezek. 39:17-18). But the most striking contrast between these two accounts, concerns what we find written particularly in Ezekiel, but which is omitted from Revelation. For when speaking of Gog’s fate, the Lord says, “And it shall come to pass in that day, that I will give unto Gog a place there of graves in Israel, the valley of the passengers on the east of the sea: and it shall stop the noses of the passengers: and there shall they bury Gog and all his multitude: and they shall call it The valley of Hamon-gog. And seven months shall the house of Israel be burying of them, that they may cleanse the land” (Ezekiel 39:11-12). This imagery of the devastating aftermath, which follows the destruction of Gog, is only found in Ezekiel. And since Ezekiel says that it will take seven months to bury the dead, this gives us the cue that the war of Gog and Magog in the Old Testament may in fact be altogether separate from the battle of Gog and Magog mentioned in the New Testament. This key element further supports the teachings of the Church Fathers, who hold that the reference to Gog and Magog in Revelation is in fact symbolic of all the world’s Anti-Christian nations, and is not to be taken literally as defining only two specific nations.

Apart from the Biblical narrative there has come down to us extra-Biblical writings, and certain legends, pertaining to Gog and Magog. For according to an early Christian document, attributed to St. Methodius Bishop of Patara, Gog and Magog were indeed declared to be the descendants of Japheth, and lived towards the confines of the east. They are described as having a hideous physical appearance, and were the most wicked and unclean of all the peoples who lived upon the earth. They were as ignorant as animals, lacked human reason, and were completely Godless. This inspired Alexander the Great to build a barrier, or a gate of brass, at the entrance between two mountains in order to shut in these perverse individuals. And this mountain pass is traditionally located in the Caucasus mountains, which separates Russia to the north from the country of Georgia to the south. Today this area is known as the Darial Gorge, but in ancient times it was called the Caucasian Gates. In addition to the nations of Gog and Magog, who were imprisoned behind this northern gate, other nations were also shut in by this legendary barrier. For in his 13th century work, “The Book of The Bee,” Solomon, Bishop of Basra, within the Diocese of the Church of the East, lists Ashkenaz (another descendant of Japheth) as among the nations who were also blocked off from civilization, along with Gog and Magog. What is critical to understand here, is that these legends also place the nations of Gog and Magog in the same geographical setting as the ancient Scythians, who are historically identified as Gog and Magog. Going further, these lands north of the Caucasus, between the modern day nations of Russia and Ukraine, were not only the ancient dwellings of Gog and Magog, but would later be settled by a Turkic people called the Khazars, who established their empire around the 7th century AD. Though originally pagan, the Khazars eventually converted to Judaism. After the fall of the Khazarian Empire in the mid-10th century AD, many of the Khazar Jews migrated into eastern Europe and would go on to identify themselves as Ashkenazi Jews.

From what has been covered in this concise quest to identify Gog and Magog, I feel that strong arguments have been made which would support the belief that Gog and Magog, as mentioned in the Bible, do indeed refer to real people who lived in the territories between Russia and Ukraine at one point in history. Though historical records have been sited which reveal who Gog and Magog once were in the ancient past, identifying who they represent in modern times, however, is a bit of a challenge. As the Church Fathers say the nations of Gog and Magog, at least in a spiritual sense or figuratively speaking, represent any group of people who are hostile to the almighty authority of the Lord Jesus Christ. In legend they are remembered as the most vile of creatures, and this may be why they are so negatively spoken of in the Bible, culminating with God Himself coming down to destroy these wicked people towards the end of time. Traditionally associated with Russians and Europeans, Gog and Magog may also have a connection to the Khazar Jews, who once lived within the borders linked to Gog and Magog. The fact that Ashkenaz was once included with the nations of Gog and Magog may further support the theory which concludes that the Ashkenazi Jews are the modern day equivalent to Gog and Magog. But in all fairness, this detail may be rooted more in fantasy than in actual historical fact. In the final analysis Gog and Magog may truly refer to actual people who once lived between the Black and Caspian seas in the ages past, and may also broadly represent all people living today who fit the profile of degeneracy.

 

References:

Budge, E.A.W. The Ethiopian Book of Life. (Chicago, IL: Frontline Books International, Inc., 2013).

Koestler, A. The Thirteenth Tribe. (New York, NY: Random House, 1976).

Lockyer, H. Illustrated Dictionary of The Bible. (Nashville, TN: Thomas Nelson Publishers, 1986).

Mitilinaios, A. Revelation, Vol. V: The Triumph of the Lamb. (Dunlap, CA: Zoe Press, 2020).

Nelson. The Holy Bible, New King James Version. (Nashville, TN: Thomas Nelson, Inc., 1984).

Orthodox Study Bible (Elk Grove, CA: St. Athanasius Academy of Orthodox Theology, 2008).

Stern, D.H. The Complete Jewish Study Bible. (Peabody, MA: Hendrickson Publishers, LLC. 2016).

Whiston, W. Josephus: The Complete Works. (Nashville, TN: Thomas Nelson, Inc., 1998).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, MI: Zondervan, 2009).

The Vision of Ezekiel & The Four Living Creatures of Revelation

April 8, 2024

In both the Old and New Testaments of the Holy Bible, do we come across the imagery of what is known as the vision of the four living creatures. For when gazing into the Old Testament book of the prophet Ezekiel, are we first faced with this most awesome vision of four heavenly beings with four faces each. In Ezekiel’s account the four living creatures possessed the likeness of that of the face of a man, and the face of a lion, the face of an ox, and also the face of an eagle (Ezekiel 1:10). Ezekiel’s vision, which occurred in Old Testament times, is nearly identical to the vision of St. John the Theologian, who wrote the New Testament book of Revelation several decades after the life and times of Jesus Christ. John describes his vision of the four living creatures as follows, “The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle” (Revelation 4:7). As we can clearly see, this scene from the New Testament book of Revelation mirrors that which is described in the Old Testament book of Ezekiel. The continuity of these two visions, one found in the Old Testament and the other being revealed in the New Testament, provides typological credibility to the Bible as a legitimate source of truth as a whole. For many prophecies written in the Old Testament find their fulfillment in the New Testament. The following presentation will be an attempt to link the two covenants of the Bible together, by comparing the vision of the Old Testament prophet Ezekiel, with the New Testament vision of the Revelation of St. John the Divine.

Beginning with Ezekiel’s vision, some background information concerning the prophet needs to be clearly addressed. First of all, it must be understood how Ezekiel received his vision in Babylon and not in Judea. For prophet Ezekiel was included among the Judeans who were taken captive by the Babylonian King Nebuchadnezzar II, during the first wave of the Jewish deportations to Babylon, beginning in the year 597 BC. In addition to holding the office of prophet, Ezekiel was also a priest stemming from the tribe of Levi. For the Levites were one of the twelve tribes of Israel, specially selected from among the twelve tribes, who presided over the religious administration of the nation of Israel, such as in the ritual of animal sacrifice. Also, Ezekiel himself writes how he was by the river Chebar when the heavens were opened, and he saw the visions of God (Ezekiel 1:1). Now the Chebar River is believed to have been a tributary of the Euphrates River located in the region of Mesopotamia, which is in modern-day Iraq, but today the exact location of the ancient River Chebar is not definitively known. But what is known, is that the hand of the LORD was upon Ezekiel, and it was there in Babylon where he has his vision.

Although the vision of the four heavenly beings with four faces that Ezekiel experienced is similar to that of St. John’s vision of the four living creatures in Revelation, there are in fact a couple of distinct differences between these two analogous accounts. For instance, the four living creatures in Ezekiel’s vision moved about in a number of different directions by a supernatural power which is described as a wheel within a wheel (Ezekiel 1:15-21). However, in the book of Revelation the four living creatures do not move about at all, but rather remain stationary before the throne of God in heaven (Revelation 4:6). Also, Ezekiel describes the appearance of each of the four living creatures as having the form of a man but with four differing faces. While on the other hand, St. John describes the appearances of the four living creatures as having one complete form each, along with only one face each. A singular face which naturally corresponds to the same type of the particular body of each individual creature. So, now that we have covered some of the differences held between these two visions, let us begin to look more intently into their similarities as we continue with our survey of this quite unique and fascinating Biblical typology.

When comparing the four living creatures in Ezekiel’s vision with the four living creatures in John’s vision we see that in both visions the living creatures have more than one pair of wings. However, in Ezekiel’s vision the four living creatures are described as having four wings each, while the four living creatures in John’s vision are described as having six wings each. Though this factor between the two visions is not an exact match, these characteristics concerning the number of wings does indeed bear a resemblance when comparing these two Biblical accounts to one another. Another parallel between the two visions is that in both accounts the four living creatures are described as being full of eyes. The symbolism of these celestial beings as being “full of eyes” can be interpreted as the attributes of wisdom and discernment, as well as signifying their ability to see and comprehend everything, including the mysteries of the hidden or spiritual realms. But the most striking similarity concerning these two visions has to do with the physical characteristics of the four living creatures. For in both Ezekiel and Revelation the four living creatures are described as having the likeness of a man, a lion, an ox, and an eagle. Let us turn now and breakdown in further detail the symbolism and significance of each of the four faces of the four living creatures.

The face of a man, or human, on one of the living creatures symbolizes humanity or mankind. It represents the aspect of creation that reflects God’s image and signifies the role of humanity in creation and its relationship with the divine. The lion represents strength, power, and royalty. It symbolizes majesty, leadership, and courage. The symbolism of the lion could also be associated with Jesus Christ, as He is described elsewhere in Revelation as the Lion of Judah (Revelation 5:5). The ox or calf symbolizes service, sacrifice, and labor. It represents hard work, endurance, and humble service. The eagle symbolizes swiftness, vision, and spiritual elevation. It represents soaring towards the heavens, spiritual insight, and divine perspective. The eagle is often associated with God’s providential care and protection. Overall, the combination of these four living creatures with their unique attributes and symbolism is believed to convey a holistic representation of different aspects of creation, divine qualities, and spiritual realities. Together, they reflect the multifaceted nature of God’s creation and the diverse roles and characteristics found within it.

The four living creatures described in the books of Ezekiel and Revelation carry rich symbolism that conveys various spiritual meanings. In Greek Orthodox theology each of the four living creatures is representative of the four Evangelists who wrote the four Gospels in the New Testament. The association between the living creatures and the Evangelists is based on the attributes and symbolism traditionally assigned to each one of them. For example, The Gospel of Matthew is often represented by a winged man or angel, symbolizing Christ’s incarnation and human nature. This is comparable to the human face of the living creatures, emphasizing the humanity of Jesus. The Gospel of Mark is associated with a lion, symbolizing strength and courage. This aligns with the lion imagery among the living creatures, signifying the powerful proclamation of the Gospel message. The Gospel of Luke is linked to an ox or calf, representing service and sacrifice. This corresponds to the ox symbolism among the living creatures, highlighting themes of service and humility. The Gospel of John is often represented by an eagle, symbolizing high spiritual insight and divine perspective. This parallels the eagle imagery among the living creatures, emphasizing spiritual elevation and profound understanding.

In conclusion, the imagery of the four living creatures in both visions symbolizes various attributes such as strength, service, sacrifice, spirituality, and insight. Though both visions appear similar, they also have their differences. Such as how the creatures in Ezekiel’s vision are associated with a divine chariot, while the creatures in Revelation’s vision are part of the heavenly scene around God’s throne. Additionally, the heavenly beings in Ezekiel are not recorded as speaking, while the living creatures of Revelation continuously, day and night, never cease to say, “Holy, holy, holy is the Lord God Almighty…” (Revelation 4:8). Also, the association between the four living creatures in Revelation and the four Evangelists who wrote the Gospels is a way to connect the heavenly vision described in Revelation with the earthly mission of the Evangelists in proclaiming the message of Jesus Christ. It emphasizes the harmony and unity of the Gospel message as conveyed by these inspired writers. In summation, while both the visions of Ezekiel and Revelation share common themes of divine presence, symbolism, and worship, they also exhibit distinct characteristics and emphasize different aspects of the spiritual significance of each of the four living creatures.

 

References:

Ancient Faith Study Bible. (Nashville, Tennessee: Holman Bible Publishers, 2019).

Holy Apostles Convent. The Lives of the Holy Prophets. (Buena Vista, CO: Holy Apostles Convent, 1998).

Nelson. The Holy Bible, New King James Version. (Nashville, Tennessee: Thomas Nelson, Inc., 1984).

Orthodox Study Bible (Elk Grove, CA: St. Athanasius Academy of Orthodox Theology, 2008).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, Michigan: Zondervan, 2009).

St. John the Revelator

March 4, 2024

The book of the Revelation of St. John the Divine, also known as the Apocalypse, is the last book of the Holy Bible bringing the New Testament canon to a close. Though the book of Revelation is a well known text, both to believer and atheist alike, the identity of its author has been the subject of debate amongst Biblical scholars for centuries. The Orthodox Church maintains that the author of Revelation is none other than St. John the Theologian, that most beloved disciple of our Lord Jesus Christ, who as tradition holds also wrote the Gospel of John as well as the three Epistles of St. John included within the scriptures which comprise the New Testament. On the other hand, many Protestant Bible scholars do not agree that the author of Revelation is St. John the Apostle of Christ, but rather attribute the authorship of Revelation to a different figure known as John of Patmos. Since the writer of Revelation identifies himself simply as John, and does not overtly express any personal association linking himself with John the Apostle, this specific factor in the text has in turn led certain Protestant Christian theologians to conclude that the John who Jesus loved, and the John of Patmos are in fact two different people. Protestants have labeled the author of Revelation as John of Patmos by sighting the opening verses of the Apocalypse, where the writer provides his name along with the location of where he received his vision. For it would seem that John recorded the Revelation while he was in exile on the Greek island of Patmos, which is situated just off the west coast of modern-day Turkey in the Aegean Sea. The focus of this presentation will not solely strive to identify the author of Revelation, but will also provide the historical background surrounding the events which influenced the writing of this most awesome of prophetic books. That being said, this work will not attempt to interpret the signs and symbols of Revelation, but rather serve as a guide pertaining to the things which have in fact been revealed concerning specific elements within John’s vision as a whole.

As previously mentioned, John wrote the book of Revelation while he was on the Greek island of Patmos. Tradition holds that John was in exile on this island, serving a prison sentence. Though John does not explicitly say that he was in bonds or imprisoned, it can be understood from what he did say that he was in fact serving time. John states how he was on Patmos, “for the word of God, and for the testimony of Jesus Christ” (Revelation 1:9). For during the time when John wrote Revelation, the preaching and practicing of Christianity was illegal in the Roman Empire, a crime which carried with it the punishment of imprisonment or even the penalty of death. So, when John writes how he was on Patmos for the word of God we can safely surmise that he was certainly incarcerated for bearing witness to, and for his personal testimony of, the Lord Jesus Christ. It is also traditionally believed that John received and recorded the Revelation around the year 95 AD. During this time Rome was ruled by the emperor Domitian, who was known for his persecution of Christians. So, from what we read in the Bible, and what we are told from tradition, and by what we also learn from the accepted historical record, it is unmistakably evident that John was indeed persecuted and in exile on Patmos for his faith in Jesus Christ.

Now in the opening verse of the Apocalypse it is written how the Revelation was initially given to Jesus Christ by God the Father and that Jesus sent and signified it by His angel unto His servant John (Revelation 1:1). What is important to note here is that even though this vision is known as the Revelation of Jesus Christ, it originates with God the Father. This reveals that Jesus, the Son of God, is obedient to God the Father in all things and only speaks when He is prompted to by His Father. Evidence concerning Christ’s perfect obedience to God is found elsewhere in the New Testament when Jesus explains that He only speaks to the world from that which He has heard from His Father, the One who sent Him (John 8:26). A further example of God the Son displaying blessed obedience to God the Father, is found during the night in which Jesus was betrayed. For in the Garden of Gethsemane, when Christ was deep in prayer knowing that He was about to suffer the shameful death of crucifixion, He firstly implored the Father that He not die in such a way, but finally accepted the will of God and was obedient to His Father unto death, even the death of the cross (Philippians 2:8). By studying Christ’s perfect example of obedience towards the will of God, are we Christians faced with a living witness which clearly demonstrates how we should live our lives in accordance with the commandments and statutes of the Almighty God.

Returning to St. John and the Revelation, we witness first and foremost how John is commanded to write unto seven Churches which are in Asia. Now when the term “Asia” is written in the New Testament, it is not referring to China or the Far East, but rather signifies the territories which fall within the borders of the modern day country of Turkey. However, during the time when the New Testament was written the Republic of Turkey did not yet exist, but instead these areas were once included as parts of the Roman Empire. And this Roman province which straddled both East and West, and which would also become a major hub for the Christian faith, is historically known as Asia Minor. For in the centuries following the legalization of Christianity, the land of Asia Minor would emerge as the seat of the Christian Byzantine Empire, and take root as the geographical wellspring of Orthodox Christian spirituality. The fact that Christ chose to send letters to the Churches of Asia Minor, and not to Greece nor even to the Holy Land, further reveals how the faith of Jesus must have been strongly embraced by the people of Asia Minor going all the way back to the very inception of Apostolic Christianity.

One of the seven Churches of Asia, which Christ through John sent a letter to, was the Church of Ephesus. Tradition says that John traveled to Ephesus as part of his missionary work and to oversee the growing Christian community there. Though initially reluctant, John obediently traveled to Ephesus after the death of the Virgin Mary, whom he took care of until her passing. During his time in Ephesus John defeated the demon which dwelt in the temple of Artemis. For through John’s fervent prayer the idol of Artemis was toppled and destroyed, as was the entire temple dedicated to Artemis. Because of this great miracle many in Ephesus became Christians, but others rejected Christ and complained to the government and slandered John before the emperor. Domitian then had John arrested and sent to Rome where he was severely beaten for his confession of Jesus as Lord and God. John was also forced to drink poison, but it did not harm him. Thus the promise which Christ made to His disciples saying, how they would not at all be hurt by drinking anything deadly, was fulfilled (Mark 16:18). John was then cast into a cauldron of boiling hot oil, but again he was miraculously protected by the Lord whom he loved, and emerged from the boiling oil completely unharmed. As witnesses to this awesome miracle the people were deeply moved, and cried out saying: “Great is the God of the Christians!” The Roman ruler who now believed John to be an immortal dared not torture him any further, but instead exiled him to the island of Patmos. And it was at this place and time when St. John received the Revelation of Jesus Christ.

Several ancient Church writers such as Clement of Alexandria, Origen, and Eusebius all firmly confess that is was indeed the Apostle John the Theologian who wrote the Revelation. So, from such a unanimous declaration coming from the Fathers of the early Church, Christians today should also accept that it was the Apostle John who wrote the Revelation, and should not confuse St. John with some other random person named John as Protestant theologians teach. The cave where St. John received the Revelation has been preserved, with a Greek Orthodox Monastery built over it marking the location of John’s vision. Known as the Cave of the Apocalypse, this sacred site has been transformed into a small church dedicated to St. John the Theologian. Tradition also tells us that after recording the Revelation, St. John managed to leave Patmos and returned to Ephesus. There at Ephesus St. John lived out the rest of his days in prayer and fasting. It is also traditionally believed that towards the end of his life, the elderly John instructed his disciples to dig a grave for him in the shape of a cross. Still alive, John went into the grave and told his disciples to cover him with earth up to his neck, and then to complete the burial by placing a thin cloth over his face. When others in the city began to ask his disciples where John was, they brought them to his place of burial, but John was not there. Then the words of Christ concerning John came to their remembrance: “If I will that he tarry till I come, what is that to thee?” (John 21:22). Overwhelmed by this heavenly wonder his disciples gave glory to the All Holy Trinity for performing such an awesome miracle. And even though this sign transpired nearly 2,000 years ago, its impact is still felt today. For even up to modern times, each year on the eighth of May, a fragrant myrrh issues up from St. John’s grave. Marking a portion of God’s very creation with an ever recurring testament to the holiness of the mystic, John the Revelator.

 

References:

Holy Apostles Convent. The Lives of the Holy Apostles. (Buena Vista, CO: Holy Apostles Convent, 2019).

Zondervan. The Holy Bible, King James Version. (Grand Rapids, Michigan: Zondervan, 2009).

“The Bible Speech” by His Imperial Majesty Haile Selassie I Emperor of Ethiopia

February 16, 2024

The following presentation is taken directly from “The Liturgy Book of The Ethiopian Orthodox Tewahedo Church,” reprinted and re-published in a new edition by the Lion of Judah Society. Imperial permission granted in advance.

“We in Ethiopia have one of the oldest versions of the Bible, but however old the version may be, in whatever language it might be written, the Word remains the same. It transcends all boundaries of empires and all conceptions of race. It is eternal.

“No doubt you all remember reading in the Acts of the Apostles how Philip baptized the Ethiopian official. He is the first Ethiopian on record to have followed Christ, and from that day onwards the Word of God has continued to grow in the hearts of Ethiopians. And I might say for myself that from early childhood I was taught to appreciate the Bible, and my love for it increases with the passage of time…

“Because of this personal experience in the goodness of the Bible, I was resolved that all my countrymen should also share its great blessing, and that by reading the Bible they should find truth for themselves. Therefore I caused a new translation to be made from our ancient language into the language which the old and the young understood and spoke.

“Today man sees all his hopes and aspirations crumbling before him. He is perplexed and knows not whither he is drifting. But he must realize that the Bible is his refuge and the rallying point for all humanity. In it man will find the solutions to his present difficulties and guidance for this future action, and unless he accepts with clear conscience the Bible and its great message, he cannot hope for salvation. For my part I glory in the Bible.”

 

References:

The Lion of Judah Society. The Liturgy Book of The Ethiopian Orthodox Tewahedo Church. (The Lion of Judah Society, 2012).