Passing the Torch: Ministry Transfer from the Church to the Two Witnesses

To my brother or sister in Christ who is gearing up to go into the Tribulation, guns blazing, ready to light up the night with your biblical insight and off-the-grid survival skills...let's reason together, please. While I appreciate your enthusiasm and commitment to spreading the gospel as the wrath of the Lamb rains down on the earth through the seal, trumpet, and bowl judgments, you need to get all your work in for Christ now, before the start of Daniel's 70th week.

Is that all right with you? Am I now just one of those escapist Pre-tribbers who doesn't have the guts and gall to suffer for Christ? If you insist. However, I'm only seeking to interpret faithfully the revelation given to us all from the Bible, rightly dividing the word of truth (2 Tim. 2:15). According to God's word, it is my understanding that the Church, the body of Christ, has a specific role to carry out during this present age. This unique era of God's grace and purposeful delay of final judgment is nearing twilight and rapidly coming to a close. Before Zion [Israel] goes into labor (Isa. 66:7), we will be leaving—seized and taken suddenly—and transferred to God's throne in heaven (1 Thess. 4:16-17; Rev. 12:5).

This means we will be passing the torch. The message of Christ will be taken up by two major prophets of God in a similar fashion to the prophets of old—Moses, Elijah, Elisha, and John the Baptist. These super-messengers will have the authority to call down fire from heaven and induce famine at will (not so with us today). Just like a relay race, or an Olympic games ceremony, where a baton or torch is passed from one athlete to another until everyone reaches the finish line, we will be relinquishing our duties and cheering on the rest of the saints from box seats alongside our Father in heaven (Heb. 12:1-2; Rev. 4:1-4).

In this post we will take a look at an Old Testament precedent for a future Church-to-Israel ministry transfer found in 2 Kings 2; then we will venture over to 2 Thessalonians 2 and examine Paul's insight on a transition between two temples; finally, we'll conclude with the book of Revelation, where the apostle John provides a brief yet enlightening glimpse into the transfer of authority from the Church to the two super-witnesses of Israel.

The Elijah/Elisha Template: Raptured Alive, A Mantle Taken Up, and Mockers in the Midst

When students of the Bible first become acquainted with the word of Yahweh, it won't be long before they realize this biblical principle: The way in which God acted in the past is the key to understanding how He will act in the future. It is through types and shadows that we finally arrive at the fulfillment of prophecy. And it is only through Jesus, and by the illumination and power of the Spirit, that we discern the perfect will of the Father. To Him be the glory through past ages and those to come, because "the testimony about Jesus is the spirit of prophecy" (Rev. 19:10).

A while ago it occurred to me that the transition of authority from the Church to the sealing of Israel's 144,000 (Rev. 7:1-8; 14:1-5) and prominent ministry of the two Jewish witnesses (Rev. 11:1-14) could be likened to a pivotal event recorded in the second chapter of the book of Second Kings.

Here are three things from Second Kings (chapter 2) that foreshadow the future Church/Israel transition:

1. Elijah, like Enoch before him, is taken up alive in a manner similar to prophecies concerning the rapture of the Church.

2. Elisha, who is left behind, takes up Elijah's mantle [garment] and assumes the role of God's newly deputized vessel for mercy and judgment on earth (hence, a biblical/historical precedent for a 'passing the torch' concept).

3. A complacent nation "under God" wouldn't be complete without last-days mockers and scoffers—Elisha encountered them, and "Christian" churches are filled with plenty who deny final judgment (and especially the Rapture!).

Let's look at each of these observations in further detail:

#1 — Elijah's sudden departure from the earth is reminiscent of a peculiar incident from the foundational chapters of the Bible. It should come as no surprise then that the same Hebrew verb, laqach (Qal stem), is used in both 2 Kings 2:3 and Gen. 5:24, where the LORD God is the one performing the action in both instances. The Hebrew and Aramaic Lexicon of the Old Testament (HALOT) lists three ways to translate this verb in the first category for the Qal stem: to take, grasp, [or] seize. Wow, that sounds a lot like our Greek verb for rapture [harpazo] found in 1 Thess. 4:17 and Rev. 12:5.

Another curious thread connecting the sudden seizing of Enoch, Elijah, and the Church is the overwhelming judgment that follows each of their departures. After Enoch is taken, Noah and his family are left behind on earth to endure the Flood (Gen. 5-9); after Elijah is taken, Elisha and the faithful in his generation put up with an unrepentant people until the "flood" of Assyrian forces takes away the Northern Kingdom circa 722 BC (2 Kgs. 17; Isa. 8:7-8); lastly, when the Church is taken, the "flood" of the end begins with the start of Daniel's 70th week and the confirming of the 7-year covenant with the Antichrist (Dan. 9:26-27; Matt. 24:37-39).

#2 — Have you ever heard someone use the phrase "taking up the mantle?" Typically, you will hear this expression whenever there is a transition in leadership within an organization. It's one of those myriad phrases from the Bible (KJV, especially) that has entrenched itself into our everyday language, yet we so often neglect to appreciate the source. It's my understanding that when Elisha takes up Elijah's mantle [which is literally his garment, or cloak], he has now assumed Elijah's role and responsibility to the nation—a major weight on his shoulders according to Elisha's own proclamation in 2 Kgs 2:12. Elisha knew this day would come, and it was foreshadowed in 1 Kgs. 19:19. Even the other prophets knew about Elijah's departure (2 Kgs. 2:3), though nothing could quite prepare Elisha for the day when his mentor disappeared suddenly out of his sight. Likewise, when Christ takes up His body, the nation of Israel will have a great burden to bear in a world emboldened by the absence of God's light and restraint.

*Side note: As I was researching the Elijah/Elisha connection, I was struck by the term often translated "whirlwind" in 2 Kgs. 2:1, 11. It got me thinking about tornadoes, hurricanes, and various wind-storms, which are called "natural disasters" in today's world. Is there anything "natural" to you about a disaster? Anyway, I discovered that there are multiple occasions in Scripture where the LORD God intervenes and appears to people on earth by means of a violent storm (see Ex. 19:16-19; 20:18-21; Job 38:1; 40:6; Isa. 29:6; Jer. 23:19; Ezek. 1:4). Theologians call these events "theophanies," or literally, "God appearances," and, colloquially speaking, we might say, "God shows up in a big way!" In the not-too-distant future, the LORD is going to bust into this realm in a big way again. The resurrection of the dead in Christ and the sudden translation and removal of the living believers will be accompanied with similar elements from Old Testament "theophanies." There will be trumpet blast, clouds, a great shaking of the earth as the dead awake, a soul-stirring shout, and even the return of the "whirlwind!" Maybe the rest of the people on earth will only experience "natural" phenomena, or I could also see the Resurrection/Rapture event as a dramatic conclusion to what began at Pentecost, where the Church departs in a "violent, rushing wind" (Acts 2:2) on the Feast of Trumpets.

#3 — As one who ministers to broken people every day, I get questions like these a lot: Why is it that scoffers can scoff and mockers can mock, and God doesn't rain down fire from heaven on them? Why do unbelievers seem to have any easier time in life? Why can't we be agents of justice and take-out known blasphemers and heretics in cold-blood? Plainly put, we are in an age of immense grace and mercy—like no other. This Church age has been a grand demonstration of the LORD's patience, and yet, many misunderstand and continue to scorn the prospect of the literal, physical, return of Christ (2 Pet. 3:3-4). How disheartening for those of us who long for His appearing. How reminiscent of a time in Israel's history when the people of God became complacent and despised the truth (see 2 Chr. 36:15-16).

It's possible that the young boys from Bethel who were chanting at Elisha were making a contemptuous jab at Elijah's "rapture" (2 Kgs. 2:23). Commenting on this intertextual connection, my former prof Dr. Robert Chisholm writes:

The youths' command to Elisha to "go up" may suggest more than meets the eye. On the surface they appear to be telling him to continue on his way...as if they do not wish for him to stop in Bethel. This alone would be a serious enough offense, but their words also echo the narrator's description of Elijah's departure...[see 2 Kgs. 2:11, "and he went up"]...Is it possible that the youths had heard the rumor of Elijah's ascent to heaven and were sarcastically urging Elisha to do the same? (Handbooks for Old Testament Exegesis: Interpreting the Historical Books, pg. 207)."

Yes! I concur that in the context of the chapter, the narrator hints at Elijah's "going up," (you will see this connection, especially if you compare the Hebrew phrases of 2 Kgs 2:11 and 2:23). These arrogant boys of Bethel (ironically, "house of God") mock Elisha, showing their disdain and disrespect for God's prophet, and by corollary, God himself.

Postscript: No, sorry fellas, 2 Kgs. 2:23-25 is not saying that God will wipe-out those who make fun of your male-pattern baldness...if only.

Many left on earth after the departure of the Church will share similar sentiments toward the LORD's two end-time prophets, who, like Elijah and Elisha, will have the authority to call down both fire and plague on anyone who tries to harm them (Rev. 11:5-6, 10).

A Temple Removed and a Temple Rebuilt

To further support a clear transition of power between the Church and Israel, I see a parallel argument from Paul in the New Testament—only this time, it is a shift from the invisible temple of the Holy Spirit to the much-hyped physical temple to be rebuilt in Jerusalem (see also Google, and the Rabbis). Echoing many Unsealed articles that have discussed various Church/Israel distinctions in the last days, the LORD God will shift His focus from sanctifying the Church to sealing the remnant of Israel and protecting them to the end—until all Israel is saved (Mic. 5:3; Rom. 11:25-27). So, get ready to pass the torch (or, since we are also the "salt of the earth" (Matt. 5:13), pass the salt while you're at it too).

Does the context of 2 Thessalonians 2 provide clear-cut and explicit references to the temple-to-temple transfer that I am arguing for? No, not if you are fishing for the literal terms: "Holy Spirit," "temple of the Holy Spirit," "Rapture," "Trinity," and... you catch my drift. However, rather than take up space here on an already lengthy post, I strongly recommend investigating two other sources that have inspired me to include this section of Paul's letter in support of the Church-to-Israel ministry transfer:

Dr. Thomas Ice's article entitled The "Departure" in 2 Thessalonians 2:3.

Daniel Matson's paper entitled The Identity of the Restrainer.

Assuming "the apostasia" referred to in 2 Thess. 2:3 is the departure of the Church (c.f. 1 Thess. 4:16-17), we can then make perfect sense of the literary structure of 2 Thess. 2:1-12 and truly follow the consistent parallelism of Paul's argument. The apostle says "the departure" comes first (2:3), which alludes to the gathering mentioned earlier (2:1) as well as the removal of "the Restrainer" (2:7); and then, and only then, will the Day of the LORD commence (2:2-3) and the Antichrist be allowed to burst on the scene like a rabid dog unleashed (2:3, 6, 8).

And since we know the same apostle refers to the Church as a temple elsewhere (see 1 Cor. 3:16-17; Eph. 2:19-22), I think we can most assuredly assume that the removal of "the Restrainer" (a.k.a. the departure and gathering of the Church), is also the dramatic conclusion to the unique ministry of the Holy Spirit-indwelled temple of God. As God's glory departs the earth once again (c.f. Ezek. 10-11; Jn. 1:14; 16:7; Acts 1:9-11), the absence of the Church will create a vacuum that will be filled by a feverish effort to rebuild the third temple. This is a cooperative effort on the part of the Jews and neighboring Gentiles according to a peace covenant (Dan. 8:25; 1 Thess. 5:3), which is, in reality, a deadly deal with the devil mediated by his false christ—the man of lawlessness (2 Thess. 2:3-4, 9; c.f. Isa. 28:14-22; Dan. 9:27).

When the light of this world goes out (Matt. 5:14-16), the remaining residents of the earth will be plunged into spiritual darkness. Delusion and deceit will flourish under these conditions (2 Thess. 2:9-12; c.f. Matt. 24:4). The sudden absence and restraining influence of God's temple [the Church] will result in a "crusade" for Jerusalem on a scale greater than those during the Dark Ages (Zech. 12:2-3; Lk. 21:24; Rev. 11:2; 16:12-16). Thankfully, the world will not be without a witness. In His wrath, Yahweh remembers mercy (Hab. 3:2). Little lights will arise all over the earth at this time, and two men, especially, will be like two torches flickering in a dark room...

The Church is Gone, so Leave a Light On

At a time or two in your walk with the Lord, you may have felt like Elijah—backed into a corner, singled out, and saying to God, "I alone am left..."(1 Kgs. 19:10, 14). After telling the forlorn prophet to get back on his feet in order to anoint a king of a hostile, neighboring country, the LORD says to Elijah:

You are to anoint Jehu son of Nimshi as king over Israel and Elisha son of Shaphat from Abel-meholah as prophet in your place. Then Jehu will put to death whoever escapes the sword of Hazael, and Elisha will put to death whoever escapes the sword of Jehu. But I will leave 7,000 in Israel..." (1 Kings 19:16-18, HCSB).

In bold print: Two instruments of God's wrath (Jehu and Elisha, descendants of Jacob/Israel) will replace Elijah when he is gone, and there is also the promise of a remnant (7,000 descendants of Jacob/Israel).

Get ready to pass the torch, brother or sister in Christ. I see history repeating again as we will be taken and the mantle of authority transferred to the two witnesses of Rev. 11 (physical descendants of Jacob/Israel). Oh, and the LORD will again leave a remnant (144,000 physical descendants of Jacob/Israel). You are not in the picture, because you are not the focus—unless you happen to be one of the aforementioned prophets or 144,000...hello, from up here!

*Postscript: Paul must have been on a similar train of thought in Rom. 11:1-6. Interesting, isn't it? He is arguing that the nation of Israel has a future while appealing to 1 Kgs. 19.

Let's go now to the book of Revelation and explore this ministry transfer from John's perspective. From the brief vision concerning the two witnesses in chapter 11, there is enough written to see the immense power and authority these two men possess while on the earth. And let me put it this way, Church...in my best Southern accent, "There ain't no room for the both of us. God don't need us to preach the gospel 'til the end (Rev. 14:6-7), and He certainly don't need us to proselytize the whole world in order to usher in Christ's kingdom."

Here are some quick observations from Revelation related to the Church/Israel ministry transfer:

— The seven churches are called "lampstands" as defined in Rev. 1:20; longevity of ministry is not a guarantee as Christ threatens removal, both negatively (2:5) and positively (3:10); after the ministry of the Church comes to an end (4:1; 12:5), the torch is passed along to two other "lampstands" as described in 11:4 (the reference to "olive trees" comes from Zech. 4:11-14, historically typified by Joshua and Zerubbabel).

— Some have taught that the 144,000 are like thousands of "Jewish Billy Graham's" sent out into the world, but I think that this is misleading.* From the few details given to us in John's visions, they are not depicted as evangelists but only as the sealed remnant who will survive and be preserved throughout the Tribulation (for more on the remnant of Israel, see my previous post here). Conversely, the focus of action is on the two super-witnesses and their ministry.

*Upon further study, especially after reading some of Dr. Arnold Fruchtenbaum's work, I can now see that the 144,000 by implication are the evangelists responsible for sharing the gospel to the innumerable Gentile multitude of Rev. 7:9-16 (see Footsteps of the Messiah, pgs. 221-22).

— The two super-witnesses of Israel directly oppose the false prophet (Rev. 13:11-18), providing yet another fulfillment of Deut. 19:15 (c.f. Deut. 13:1-5).

— For details on the timing of the Church/Israel ministry transfer, see a previous post here.


Conclusion

From Elijah to Elisha; from the temple of the Spirit to the third temple of the end-times; from the Church to the two super-witnesses of Revelation; there are many "transfers" that span both Testaments. It is my hope that the picture is a littler clearer, and I pray that we all submit to the Lord's will and our role in His plan. We now await the final transition, and so I say again: Get all your work in for Christ now, because you will be passing the torch soon.

Before you go, please listen to this song from the band Coldplay entitled "Midnight." Read the lyrics as you listen. Can you hear the heart cry of desperation from one who senses a foreboding future? In the darkness that is coming, there is a plea for mercy...for light. Thankfully, for those left behind, God has already spoken and said that He will leave a light on:

"In the darkness before the dawn

In the swirling of the storm

When I'm rolling with the punches and hope is gone

Leave a light, a light on

Millions of miles from home

In the swirling swimming on

When I'm rolling with the thunder

But bleed from thorns

Leave a light, a light on

Leave a light, a light on

In the darkness before the dawn

In the darkness before the dawn

Leave a light, a light on

Leave a light, a light on"

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