And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
19. the temple of God ] See on Rev 4:6, Rev 6:9.
the ark of his testament ] Better covenant, as constantly in the O. T.
there were lightnings &c.] So Rev 8:5; Rev 16:18: in all three places, they mark the end of the series of seven signs.
Fuente: The Cambridge Bible for Schools and Colleges
Analysis of the Chapter 11:1912
This portion of the book commences, according to the view presented in the closing remarks on the last chapter, a new series of visions, designed more particularly to represent the internal condition of the church; the rise of antichrist, and the effect of the rise of that formidable power on the internal history of the church to the time of the overthrow of that power, and the triumphant establishment of the kingdom of God. See the Analysis of the Book, part 5. The portion before us embraces the following particulars:
(1) A new vision of the temple of God as opened in heaven, disclosing the ark of the testimony, and attended with lightnings, and voices, and thunderings, and an earthquake, and great hail, Rev 11:19. The view of the temple, and the ark, would naturally suggest a reference to the church, and would be an appropriate representation on the supposition that this vision related to the church. The attending circumstances of the lightnings, etc., were well suited to impress the mind with awe, and to leave the conviction that great and momentous events were about to be disclosed. I regard this verse, therefore, which should have been separated from the eleventh chapter and attached to the twelfth, as the introduction to a new series of visions, similar to what we have in the introduction of the previous series, Rev 4:1. The vision was of the temple the symbol of the church – and it was opened so that John could see into its inmost part – even within the veil where the ark was – and could have a view of what most intimately pertained to it.
(2) A representation of the church, under the image of a woman about to give birth to a child, Rev 12:1-2. A woman is seen, clothed, as it were, with the sun – emblem of majesty, truth, intelligence, and glory; she has the moon under her feet, as if she walked the heavens; she has on her head a glittering diadem of stars; she is about to become a mother. This seems to have been designed to represent the church as about to be increased, and as in that condition watched by a dragon – a mighty foe – ready to destroy its offspring, and thus compelled to flee into the wilderness for safety. Thus understood, the point of time referred to would be when the church was in a prosperous condition, and when it would be encountered by antichrist, represented here by the dragon, and compelled to flee into the wilderness; that is, the church for a time would be driven into obscurity, and be almost unknown. It is no uncommon thing, in the Scriptures, to compare the church with a beautiful woman. See the notes on Isa 1:8. The following remarks of Prof. Stuart (vol. 2:252), though he applies the subject in a manner very different from what I shall, seem to me accurately to express the general design of the symbol: The daughter of Zion is a common personification of the church in the Old Testament; and in the writings of Paul, the same image is exhibited by the phrase, Jerusalem, which is the mother of us all; that is, of all Christians, Gal 4:26. The main point before us is the illustration of that church, ancient or later, under the image of a woman. If the Canticles are to have a spiritual sense given to them, it is plain enough, of course, how familiar such an idea was to the Jews. Whether the woman thus exhibited as a symbol be represented as bride or mother depends, of course, on the nature of the case, and the relations and exigencies of any particular passage.
(3) The dragon that stood ready to devour the child, Rev 12:3-4. This represents some formidable enemy of the church, that was ready to persecute and destroy it. The real enemy here referred to is, undoubtedly, Satan, the great enemy of God and the church, but here it is Satan in the form of some fearful opponent of the church that would arise at a period when the church was prosperous, and when it was about to be enlarged. We are to look, therefore, for some fearful manifestation of this formidable power, having the characteristics here referred to, or some opposition to the church such as we may suppose Satan would originate, and by which the existence of the church might seem to be endangered.
(4) The fact that the child which the woman brought forth was caught up to heaven – symbolical of its real safety, and of its having the favor of God – a pledge that the ultimate prosperity of the church was certain, and that it was safe from real danger, Rev 12:5.
(5) The fleeing of the woman into the wilderness, for the space of a thousand two hundred and threescore days, or 1260 years, Rev 12:6. This act denotes the persecuted and obscure condition of the church during that time, and the period which would elapse before it would be delivered from this persecution, and restored to the place in the earth which it was designed to have.
(6) The war in heaven; a struggle between the mighty powers of heaven and the dragon, Rev 12:7-9. Michael and his angels contend against the dragon, in behalf of the church, and finally prevail. The dragon is overcome, and is cast out, and all his angels with him; in other words, the great enemy of God and his church is overcome and subdued. This is evidently designed to be symbolical, and the meaning is, that a state of things would exist in regard to the church, which would be well represented by supposing that such a scene should occur in heaven; that is, as if a war should exist there between the great enemy of God and the angels of light, and as if, being there vanquished, Satan should be cast down to the earth, and should there exert his malignant power in a warfare against the church. The general idea is, that his warfare would be primarily against heaven, as if he fought with the angels in the very presence of God, but that the form in which he would seem to prevail would be against the church, as if, being unsuccessful in his direct warfare against the angels of God, he was permitted, for a time, to enjoy the appearance of triumph in contending with the church.
(7) The shout of victory in view of the conquest, over the dragon, Rev 12:10-12. A loud voice is heard in heaven, saying, that now the kingdom of God is come, and that the reign of God would be set up, for the dragon is cast down and overcome. The grand instrumentality in overcoming this foe was the blood of the Lamb, and the word of their testimony; that is, the great doctrines of truth pertaining to the work of the Redeemer would be employed for this purpose, and it is proclaimed that the heavens and all that dwell therein had occasion to rejoice at the certainty that a victory would be ultimately obtained over this great enemy of God. Still, however, his influence was not wholly at an end, for he would yet rage for a brief period on the earth.
(8) The persecution of the woman, Rev 12:13-15. She is constrained to fly, as on wings given her for that purpose, into the wilderness, where she is nourished for the time that the dragon is to exert his power – a time, times, and half a time – or for 1260 years. The dragon in rage pours out a flood of water, that he may cause her to be swept away by the flood: referring to the persecutions that would exist while the church was in the wilderness, and the efforts that would be made to destroy it entirely.
(9) The earth helps the woman, Rev 12:16. That is, a state of things would exist as if, in such a case, the earth should open and swallow up the flood. The meaning is, that the church would not be swept away, but that there would be an interposition in its behalf, as if the earth should, in the case supposed, open its bosom, and swallow up the swelling waters.
(10) the dragon, still enraged, makes war with all that pertains to the woman, Rev 12:17. Here we are told literally who are referred to by the seed of the woman. They are those who keep the commandments of God, and have the testimony of Jesus Christ Rev 12:17; that is, the true church.
The chapter, therefore, may be regarded as a general vision of the persecutions that would rage against the church. It seemed to be about to increase and to spread over the world. Satan, always opposed to it, strives to prevent its extension. The conflict is represented as if in heaven, where war is waged between the celestial beings and Satan, and where, being overcome, Satan is cast down to the earth, and permitted to wage the war there. The church is persecuted; becomes obscure and almost unknown, but still is mysteriously sustained; and when most in danger of being wholly swallowed up, is kept as if a miracle were performed in its defense. The detail – the particular form in which the war would be waged – is drawn out in the following chapters.
And the temple of God was opened in heaven – The temple of God at Jerusalem was a pattern of the heavenly one, or of heaven, Heb 8:1-5. In that temple God was supposed to reside by the visible symbol of his presence – the Shekinah – in the holy of holies. See the notes on Heb 9:7. Thus God dwells in heaven, as in a holy temple, of which that on earth was the emblem. When it is said that that was opened in heaven, the meaning is, that John was permitted, as it were, to look into heaven, the abode of God, and to see him in his glory.
And there was seen in his temple the ark of his testament – See the notes on Heb 9:4. That is, the very interior of heaven was laid open, and John was permitted to witness what was transacted in its obscurest recesses, and what were its most hidden mysteries. It will be remembered, as an illustration of the correctness of this view of the meaning of the verse, and of its proper place in the divisions of the book – assigning it as the opening verse of a new series of visions that in the first series of visions we have a statement remarkably similar to this, Rev 4:1; After this I looked, and, behold, a door was opened in heaven; that is, there was, as it were, an opening made into heaven, so that John was permitted to look in and see what was occurring there. The same idea is expressed substantially here, by saying that the very interior of the sacred temple where God resides was opened in heaven, so that John was permitted to look in and see what was transacted in his very presence. This, too, may go to confirm the idea suggested in the Analysis of the Book, part 5, that this portion of the Apocalypse refers rather to the internal affairs of the church, or the church itself – for of this the temple was the proper emblem. Then appropriately follows the series of visions describing, as in the former case, what was to occur in future times: this series referring to the internal affairs of the church, as the former did mainly to what would outwardly affect its form and condition.
And there were lightnings, … – Symbolic of the awful presence of God, and of his majesty and glory, as in the commencement of the first series of visions. See the notes on Rev 4:5. The similarity of the symbols of the divine majesty in the two cases may also serve to confirm the supposition that this is the beginning of a new series of visions.
And an earthquake – Also a symbol of the divine majesty, and perhaps of the great convulsions that were to occur under this series of visions. Compare the notes on Rev 6:12. Thus, in the sublime description of God in Psa 18:7, Then the earth shook and trembled, the foundations also of the hills moved and were shaken, because he was wroth. So in Exo 19:18, And Mount Sinai was altogether on a smoke – and the whole mount quaked greatly. Compare Amo 8:8-9; Joe 2:10.
And great hail – Also an emblem of the presence and majesty of God, perhaps with the accompanying idea that he would overwhelm and punish his enemies. So in Psa 18:13, The Lord also thundered in the heavens, and the Highest gave his voice: hailstones and coals of fire. So also Job 38:22-23;
Hast thou entered into the treasures of snow?
Or hast thou seen the treasures of the hail?
Which I have reserved against the time of trouble.
Against the day of battle and war?
So in Psa 105:32;
He gave them hail for rain,
And flaming fire in their land.
Compare Psa 78:48; Isa 30:30; Eze 38:22.
Fuente: Albert Barnes’ Notes on the Bible
Rev 11:19
The temple of God was opened in heaven.
The vision of the heavenly temple
I. The vision of the heavenly temple. The temple of God was opened in heaven.
1. A spectacle of surpassing grandeur. Its revealing splendour drinks up the mists of ages, and solves enigmas that have puzzled the wisest.
2. A spectacle of Divine government. Our God and King is enshrined in the heavenly temple; from thence He governs all things in the interest of His Church, contending with and defeating her enemies. The unexplained procedures of His government will soon be made clear.
3. A spectacle of loftiest worship. There is no true worship without thanksgiving and praise.
II. The suggestive disclosure of the heavenly vision. There was seen in His temple the ark of the Testament. We regard the ark disclosed in this vision as a symbol of Gods faithfulness.
1. In carrying out the covenant of redemption. He selected the Jews as the nation through which He intended to reveal His saving purposes to the world. The work of atonement was conceived, developed, and carried out in harmony with all the attributes of the Divine character.
2. In rewarding the faithful. Designated in three different grades– Rev 11:18.
(1) His servants, the prophets–men prominently active in His cause.
(2) The saints–eminent for piety.
(3) Them that fear Thy name, small and great–men of varying degrees of attachment to God. All rewarded according to their works.
3. In taking vengeance on His enemies. These enemies are described in Rev 11:18 as those who destroy or corrupt the earth. This done by wars and desolations, by abuse of secular and spiritual powers, by evil doctrines, by flagrant sins, which cry for vengeance. All such enemies God will punish with everlasting destruction.
Lessons:
1. The most imposing revelation in the heavenly temple will be that of Gods faithfulness.
2. The contemplation of that faithfulness, while it stimulates the righteous, may well alarm the wicked. (G. Barlow.)
The ark of His testimony.
The ark of the covenant
(with Jer 3:6):–
I. The symbol reverenced. This ark was the object of great reverence, and very fitly so, because it symbolised Gods presence. They saw no similitude, for what likeness can there be of Him that filleth all in all? But they knew that Gods excellent glory shone above the mercy-seat, and they thought of the ark in connection with the Lord, as David did when he said, Thou and the ark of Thy strength. It was, therefore, a thing greatly to be reverenced, for God was there. That presence of God meant blessing, for God was with His people in love to them. Moreover, the ark was held in reverence by the Israelites because it was their leader. Marvel not that the men of Judah paid great reverence to this ark when in so many ways it was a token for good to them. What they did to this ark is mentioned in the text.
1. They recognised it as the ark of the covenant of the Lord. They were wont to say, The ark of the covenant of the Lord. They spoke much of it, and prided themselves upon the possession of it.
2. They remembered it, as the text plainly informs us. If they were captives they prayed in the direction in which the ark was situated; wherever they wandered they thought of God and of the coffer which represented His presence.
3. They visited it. On certain holy days they came from Dan and from Beersheba, even from the uttermost ends of their land, in joyful companies, singing and making joyful holiday as they went up to the place where God did dwell between the cherubim.
4. They were accustomed also to speak highly of it, for in the margin of your Bibles you will find, Neither shall they magnify it any more. They used to tell to one another what the ark had done; the glory that shone forth from it, the acceptance of the offering whose blood was sprinkled upon it on the Day of Atonement, and the testimony which was heard from between the cherubic wings.
II. That reverence obliterated. They were to say no more, The ark of the covenant of the Lord. Yet that fact was to be a blessing. Observe that the words are not spoken as a threatening, but as a gracious promise. Now, this cannot merely mean that they would be without the ark, for they would certainly understand that to be a sign of Divine anger. Neither would the mere absence of the ark fulfil the prophets words; for if the ark were gone they would remember it still. If they could not visit it, yet it would come to their minds, and they would speak of it. It was somehow to be a boon to them that they should speak no more of the ark of the covenant, for the text was delivered in the form of a promise. The fact is they were to have done with the symbol because the substance would come. Our Lord Jesus by His coming has put out of His peoples thoughts the material ark of the covenant, because its meaning is fulfilled in Him, and this–
1. In the sense of preservation. We think nothing of the ark now, and we think nothing of the tablets of stone; but we do think everything of Jesus Christ, who is made of God unto us righteousness; for He has completely kept the law; for He said, Thy law is within My heart. It was not within His heart alone, but within all His life; His whole thoughts, words, and acts went to make up a golden chest in which the precious treasure of the perfect law of God should be contained. O come, let us magnify His blessed name!
2. Next, the ark signified propitiation; for over the top of the sacred box which held the two tables of the law was the slab of gold called the mercy-seat, which covered all. We will not talk of that golden covering now, but we will speak of Jesus, our blessed Lord, who covers all.
3. The next word is a very blessed one: and that is, covenant. I thank God that in Jesus Christ we have a covenant of grace which can never fail, and can never be broken, and in Him we have all that our souls desire: pot of manna and rod of Aaron; covenant provision and covenant rule we find in Him.
4. Fourthly: because this ark was the ark of the covenant of God it was from it that He was accustomed to reveal Himself, and so it is called the ark of testimony. Jehovah often spoke from off the mercy-seat to His waiting people. We say no more, the ark of the testimony, but we rejoice that God was made flesh, and dwelt among us, and we beheld His glory, and saw the Father in the Son.
5. This ark also signified enthronement; for the top of the ark was, so to speak, the throne of God. It was the throne of the heavenly grace. There God reigned and dwelt, that is, typically. We talk no longer of the ark, and of its gold, and of its crown, and of its golden lid, and of the winged cherubs; for the Lord Jesus is infinitely better than these. Oh, our beloved Lord and Master, Thou dost chase away these shadows from our minds, for the very throne of God art Thou!
6. Out of this grows the next idea, that as it was the place of Gods enthronement, so it was the door of mans approach. Men never came nearer to God on earth typically than when they stood in the holy place close by the ark. Israel was nearest to God symbolically on that day when the atonement had been made and accepted, and her priest stood before the ark awe-stricken in the presence of God. You and I need not speak of the ark of the covenant, for we have a blessed way of approach. We do not come to Christ once in the year only, but every day in the year, and every hour of the day. He who came but once in the year came tremblingly. The Jews have a tradition that they put a cord about the foot of the high priest, so that if he should die before the ark they might draw out his corpse, such was their servile fear of God. The tradition shows what was the trembling nature of that entrance within the veil: how different from the apostles words, Let us come boldly unto the throne of the heavenly grace ! We are not afraid of being stricken with death there: we are full of reverence, but we have not received the spirit of bondage again to fear. There is no approaching God except in Christ; but in Christ our approach to God may be as near as possible.
III. This reverence transferred.
1. First: Let us say that Jesus is our covenant. We are told, They shall say no more, The ark of the covenant of the Lord. People must talk, it is natural to them–what else are their tongues for? Let us, then, say concerning Christ that He is the ark of the covenant of the Lord. Come, let us each one say it for himself–Lord Jesus, I am in covenant with God through Thee. Jesus, thou art my propitiation, by Thee I approach unto the Father.
2. The text takes you a step further, for it says of the original ark, neither shall it come to mind, or (margin), neither shall it come upon your heart. Let Christ come upon your heart, and dwell there. Let us not have Christ in the head, but Christ in the heart. Know all you can about Him; but love Him on account of everything you know; for everything we learn about Christ ought to be another argument for affection to Him.
3. And next, if we should ever grow dull or cold at any time, let us take the third step in the text, and let us remember the Lord. If I have not this enjoyment now I will remember it, and struggle till I find my Lord again. O my Lord, I will remember Thee. If I forget Thee, let my heart forget to beat.
4. The next thing is, let us visit Him. We cannot set out on journeys now to go to Jerusalem on foot–little bands of us together; yet let us visit Jesus. Let us continually come to the mercy-seat alone. Who that knows the worth of prayer but wishes to be often there? Next, let us come up by twos and threes. You that live at home and seldom get out, could you not every now and then during the day say to your maid, if she is a Christian, or to your sister who lives with you, Come, let us have a five minutes visit to the ark of the covenant; let us go to the Lord and speak with Him; maybe He will speak with us?
5. The last thing is, neither shall that be done any more; but the margin has it, neither shall that be magnified any more. Transfer your reverence, then, and as you cannot magnify the literal mercy-seat, come and magnify Christ, who is the real mercy-seat. (C. H. Spurgeon.)
The ark of His covenant
I. The covenant always near to God.
1. Whatever happens, the covenant stands secure.
2. Whether we see it or not, the covenant is in its place, near to God.
3. The covenant of grace is for ever the same, for–
(1) The God who made it changes not.
(2) The Christ who is its Surety and Substance changes not.
(3) The love which suggested it changes not.
(4) The principles on which it is settled change not.
(5) The promises contained in it change not; and, best of all–
(6) The force and binding power of the covenant change not.
II. The covenant is seen of saints. We see it when–
1. By faith we believe in Jesus as our Covenant-head.
2. By instruction we understand the system and plan of grace.
3. By confidence we depend upon the Lords faithfulness, and the promises which He has made in the covenant.
4. By prayer we plead the covenant.
5. By experience we come to perceive covenant-love running as a silver thread through all the dispensations of providence.
6. By a wonderful retrospect we look back when we arrive in heaven, and see all the dealings of our faithful covenant God.
III. The covenant contains much that is worth seeing.
1. God dwelling among men: as the ark in the tabernacle, in the centre of the camp.
2. God reconciled, and communing with men upon the mercy-seat.
3. The law fulfilled in Christ: the two tables in the ark:
4. The kingdom established and flourishing in Him: Aarons rod blossomed.
5. The provision made for the wilderness: for in the ark was laid up the golden pot which had manna. The universe united in carrying out covenant purposes, as typified by the cherubim on the mercy-seat.
IV. The covenant has solemn surroundings.
1. The sanctions of Divine power–confirming.
2. The supports of eternal might–accomplishing.
3. The movements of spiritual energy–applying its grace.
4. The terrors of eternal law–overthrowing its adversaries. (C. H. Spurgeon.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. The temple of God was opened in heaven] The true worship of God was established and performed in the Christian Church; this is the true temple, that at Jerusalem being destroyed.
And there were lightnings, and voices, and thunderings, and an earthquake, and great hail.] These great commotions were intended to introduce the following vision; for the 12th chapter is properly a continuation of the 11th, and should be read in strict connection with it.
I NOW come to a part of this book that is deemed of the greatest importance by the Protestant Church, but is peculiarly difficult and obscure. I have often acknowledged my own incapacity to illustrate these prophecies. I might have availed myself of the labours of others, but I know not who is right; or whether any of the writers on this book have hit the sense is more than I can assert, and more than I think. The illustration of the xiith, xiiith, and xviith chapters, which I have referred to in the preface, drawn up and displayed with great industry and learning, I shall insert in its place, as by far the most probable I have yet seen; but I leave the learned author responsible for his own particular views of the subject.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the temple of God: some here, by the temple of God, understand the representation of the temple in Jerusalem; others understand the church triumphant; others, the church of Christ militant here upon earth.
Was opened in heaven: accordingly, by heaven they understand either the natural heavens, or the Christian church: it seemeth to be a plain allusion to the Jewish church, whose temple was ordinarily shut up in the time of wicked and idolatrous princes, who regarded not the true worship of God; so as all the time of Sauls reign the ark abode in the private house of Obed-edom; and when Josiah came to reign, he found the temple neglected all the days of his father Amon and grandfather Manasseh, and the book of the law in the rubbish. But when good princes came to the throne, such as Hezekiah and Josiah, they opened the temple, restoring the true worship of God. So under the New Testament, during the whole reign of antichrist, where he prevails, idolatry and superstition obtain, and the true worship of God is suppressed; but his time being now expiring, God showeth John that there shall be a restoring of the true worship of God, and a liberty both to ministers and people to worship God according to his will. For though antichrist was not yet wholly destroyed, nor his party extinguished, yet he had lost his power and dominion, and God was now beginning to reckon with him for the blood of his saints; which was all to be done before all the kingdoms of the world should become the kingdoms of the Lord Christ.
And there was seen in his temple the ark of his testament: in the temple of old, the ark of the covenant was the great symbol of Gods presence; hence God is said to have dwelt between the cherubims. In the ark were the two tables of the law; so as this phrase may either note the pure, free, and ordinary expounding of the law of God, which should be upon the downfal of antichrist; or the presence of God with his church in that more pure and reformed state. But such a work of providence being not like to be effected without the ruin of antichrist,
God showeth it shall be ushered in with
lightnings, and voices, and thunderings, and an earthquake, and great hail; by terrible things in righteousness, as the psalmist speaketh. The consequents of which were the seven vials, of which we shall read, Rev 16:1-21, pouring out plagues upon the antichristian party, until they should be wholly rooted out and Christ alone should be exalted in his church, and rule as King upon his holy hill of Zion.
From this mysterious portion of holy writ thus opened, it appeareth that God, in these foregoing chapters, hath (though more summarily) instructed his prophet in what should come to pass to the final ruin of the Roman empire, (considered as pagan, that is, till Constantines time), and also of the reign of antichrist. From whence it must needs follow, that whatsoever followeth this chapter, and cannot be applied to the time of Christs kingdom, must contemporize with something which went before, and belong to some period comprehended under the vision of the seals, or of the trumpets. The next three chapters are judged to relate wholly to things past, God therein representing to his prophet the state of his church (as some think) from the nativity of Christ; however, from his time, during the whole time that Rome continued pagan, or should continue antichristian; the following chapters showing the gradual destruction of antichrist by the seven last plagues.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. A similar solemn conclusionto that of the seventh seal, Re 8:5,and to that of the seventh vial, Re16:18. Thus, it appears, the seven seals, the seven trumpets, andthe seven vials, are not consecutive, but parallel, and ending in thesame consummation. They present the unfolding of God’s plans forbringing about the grand end under three different aspects, mutuallycomplementing each other.
the templethesanctuary or Holy place (Greek, “naos“),not the whole temple (Greek, “hieron“).
opened in heavenA andC read the article, “the temple of God “which is” inheaven, was opened.”
the ark of his testamentor”. . . His covenant.” As in the first verse theearthly sanctuary was measured, so here its heavenly antitypeis laid open, and the antitype above to the ark of the covenantin the Holiest Place below is seen, the pledge of God’s faithfulnessto His covenant in saving His people and punishing their and Hisenemies. Thus this forms a fit close to the series of trumpetjudgments and an introduction to the episode (the twelfth andthirteen chapters) as to His faithfulness to His Church. Here firstHis secret place, the heavenly sanctuary, is opened for the assuranceof His people; and thence proceed His judgments in their behalf(Rev 14:15; Rev 14:17;Rev 15:5; Rev 16:17),which the great company in heaven laud as “true and righteous.”This then is parallel to the scene at the heavenly altar, at theclose of the seals and opening of the trumpets (Re8:3), and at the close of the episode (the twelfth throughfifteenth chapters) and opening of the vials (Rev 15:7;Rev 15:8). See on Re12:1, note at the opening of the chapter.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the temple of God was opened in heaven,…. The temple at Jerusalem, to which the allusion is, was the place of public worship; this, in times of idolatry, was shut up, and fell to decay; and when there was a reformation its doors were opened, and that repaired; and to this the reference seems to be; and the sense is, that at this time the pure worship of God will be restored, and there will be a free and uninterrupted exercise of it; the temple will be open to all; here everyone may come, and sit, and worship without fear; churches will now be formed according to the original plan, and primitive order and institution of them; and the laws of Christ concerning the admission, regulation, and exclusion of members, will be carefully and punctually observed; the ordinances of Christ will be kept, as they were first delivered, and be purged from all the corruptions introduced by Papists or retained by Protestants; the ordinance of the Lord’s supper will be freed from the senseless notions of transubstantiation and consubstantiation, and from all vain and impertinent rites and ceremonies that attend it; and the ordinance of baptism will be administered, both as to mode and subject, according to the word of God, as well as be cleared from the superstitious rites of the sign of the cross, chrism, spittle, c. in short, all external worship will be pure, plain, and evangelical: hence it appears, that by this temple is not meant the church triumphant, and the happiness of the saints in heaven, as becoming visible, not even the new Jerusalem church state, or the personal reign of Christ on earth for a thousand years for in that state there will be no temple at all, nor will the saints then need the sun, or moon of Gospel ordinances,
Re 21:22;
and there was seen in his temple the ark of his testament: the ark was a chest, in which the covenant or tables of the law were put; upon it was the mercy seat, and over that the cherubim of glory, shadowing it; between which were the seat of the divine Majesty; this ark stood in the holy of holies, and was seen only by the high priest once a year, and was covered with a covering vail, Nu 4:5; it was wanting in the second temple w; to this the allusion is here; [See comments on Heb 9:4]. Now in this spiritual Gospel church state, through the pure ministry of the word, and the faithful administration of ordinances, the mysteries of the Gospel, into which angels desire to look, signified by the cherubim over the mercy seat, will be clearly revealed to all Christians, Jews and Gentiles; particularly to the former, from whom they have been hid; the vail that is over their hearts will then be done away, when they shall be turned to the Lord; and indeed the vail which is overall people will then be removed; and those truths which have been so much obscured by antichrist will be clearly seen; and especially the Lord Jesus Christ, the antitype of the ark, in whom are hid the treasures of wisdom; by whom the law, and the two tables of it, are fulfilled; and in whom they are pure and perfect; and by whom the covenant of grace is ratified and confirmed; and in whom it is sure; and through whom God is propitious to his people, and grants them communion with him; he will be visibly held forth in the ministry of the word; and be seen in the glory of his person, and offices, and grace; who has been so long and greatly hid, and kept out of sight by Popish and Mahometan darkness;
and there were lightnings, and voices, and thunderings, and an earthquake, and great hail; which may be understood of the vials of God’s wrath, that will be poured out upon the pope and Turk; which though mentioned last, will be first, and make way for this spiritual state; particularly the things here spoken of may be compared with what will be at the pouring out of the seventh vial,
Re 16:18; or this may design the powerful “voices”, and clear ministrations of the Gospel, and the efficacy of them at this time; which, like “thunders”, will awaken the consciences of men, and, like “earthquakes”, will make them shake and tremble, and cry out, what shall we do to be saved? and as “lightnings” illuminate their understandings, and give them a clear discerning of divine things; and as “hail” beat down all self-righteousness and self-confidence, and all errors, heresies, superstition, and will worship. Though I suspect, that these several things are expressive of the change and revolution that will be made after a time, in this happy and comfortable state; and that the cold, which generally attends an hail storm, represents that coldness and lukewarmness, into which the churches of Christ will again sink, expressed in the Laodicean church state, in which condition Christ will find them when he personally appears; so that the seven seals, with the seven trumpets, bring us exactly to the same period of time as the seven churches do.
w T. Bab. Yoma, fol. 21. 2. See following in Apocrypha:
“And they took all the holy vessels of the Lord, both great and small, with the vessels of the ark of God, and the king’s treasures, and carried them away into Babylon.” (1 Esdras 1:54)
“4 And open your hearts in his law and commandments, and send you peace, 5 And hear your prayers, and be at one with you, and never forsake you in time of trouble.” (2 Maccabees 1)
Fuente: John Gill’s Exposition of the Entire Bible
Was opened (). Second aorist passive indicative of , with augment on the preposition as in 15:5. For the sanctuary () of God in heaven see Rev 3:12; Rev 7:15; Rev 15:5; Rev 21:22.
Was seen (). First aorist passive indicative of .
The ark of his covenant ( ). The sacred ark within the second veil of the tabernacle (Heb 9:4) and in the inner chamber of Solomon’s temple (1Ki 8:6) which probably perished when Nebuchadrezzar burnt the temple (2Kgs 25:9; Jer 3:16). For the symbols of majesty and power in nature here see also Rev 6:12; Rev 8:5; Rev 11:13; Rev 16:18; Rev 16:21.
Fuente: Robertson’s Word Pictures in the New Testament
The temple [ ] . The sanctuary. Compare ver. 1 and see on Mt 4:5.
In heaven. Join with temple of God, as Rev., instead of with opened, as A. V.
The ark of His covenant [ ] . Kibwtov ark, meaning generally any wooden box or chest used of the ark in the tabernacle only here and Heb 9:4 Elsewhere of Noah ‘s ark. See Mt 24:38; Luk 17:27; Heb 11:7; 1Pe 3:20. For covenant, see note on testament, Mt 26:28. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (2Ki 25:10), and was wanting in the second temple. Tacitus says that Pompey “by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it” (” History, “5, 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. Lightnings and voices, etc.” The solemn salvos. so to speak, of the artillery of heaven, with which each series of visions is concluded. ”
Fuente: Vincent’s Word Studies in the New Testament
1) “And the temple of God was opened in heaven,” (kai enoige ho naos tou Theou ho en to ourano) “and the shrine of God was opened in the heaven,” the door was opened or curtains pulled aside for a revelation or disclosure of contents and evolving, coming events, originating from the central throne area, Rev 15:5.
2) “And there was seen in his temple,” (kai ophtheento nao autou) “and there was seen in his shrine.” Former mysteries become revelations, clearly to be understood, of judgments yet to be poured upon the earth, Rev 15:8.
3) “The ark of his testament,” (he kibotos tes diathekes autou) “the ark of his covenant,” his testament, as given to Israel, Exo 25:16-22; Deu 31:24-26.
4) “And there were,” (kai egenonto) “and there occurred or became,” a barrage of heaven’s artillery leashed against the wicked of the earth.
a) “lightnings,” (astrapai) “lightnings,” Rev 8:5; Rev 16:18. These resulted in accompanying horror as follows:
b) “and voices,” (kai phonai) “and voices (numerous),” with fear and wailings, Rev 6:14-17.
c) “and thunderings,” (kai brontai) “and rumbling thunders,” recurring, rolling, shaking thunders.
d) “and an earthquake,” (kai seismos) “and an earthquake,” such as never existed before, Rev 16:18.
e) “and great hail,” (kai chalaza megale) “And a great hail,” weighing about a talent, 50 to 100 pounds, in size, Rev 16:21. These judgments were beheld by John as coming directly from God’s throne of justice, Act 17:30-31; 1Th 1:7-10.
Fuente: Garner-Howes Baptist Commentary
Tomlinsons Comments
PART III
THE TWO SIGNS IN HEAVEN
CHAPTER XII
Text (Rev. 11:19; Rev. 12:1-17)
19 And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.
1 And a great sign was seen in heaven: a woman arrayed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; 2 and she was with child; and she crieth out, travailing in birth, and in pain to be delivered. 3 And there was seen another sign in heaven: and behold, a great red dragon, having seven heads and ten horns, and upon his heads seven diadems. 4 And his tail draweth the third part of the stars of heaven, and did cast them to the earth: and the dragon standeth before the woman that is about to be delivered, that when she is delivered, he may devour her child. 5 And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up unto God, and unto his throne. 6 And the woman fled into the wilderness, where she hath a place prepared of God, that there they may nourish a thousand two hundred and threescore days.
7 And there was war in heaven: Michael and his angels going forth to war with the dragon; and the dragon warred and his angels; 8 and they prevailed not, neither was their place found any more in heaven. 9 And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him. 10 And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God, and the authority of his Christ: for the accuser of our brethren is cast down, who accuseth them before our God day and night. 11 And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death. 12 Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time.
13 And when the dragon saw that he was cast down to the earth, he persecuted the woman that brought forth the man child. 14 And there were given to the woman the two wings of the great eagle, that she might fly into the wilderness unto her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15 And the serpent cast out of his mouth after the woman water as a river, that he might cause her to be carried away by the stream. 16 And the earth helped the woman, and the earth opened her mouth and swallowed up the river which the dragon cast out of his mouth. 17 And the dragon waxed wroth with the woman, and went away to make war with the rest of her seed, that keep the commandments of God, and hold the testimony of Jesus.
INTRODUCTION
We have considered two series of visions; namely, the Seven Churches, and the vision of the seven seals, with their accompanying seven trumpets.
In each of these series John is caught up out of the flesh. Before the unfolding of the first seriesthe Seven Churcheshe is in the Spirit on the Lords Day. Before the second visionthe Seven Seals and Seven Trumpets, he says immediately I was in the spirit. Obviously between the two visions he was again in the flesh, else he would not have been called by the voice, as of a trumpet calling him to come up higher, whereupon he was again immediately in the spirit.
We are about to begin the unfolding of a new series of visions, as evidenced by the language of Rev. 11:19, which, in passing we must say, should belong to the twelfth chapter. This division of the book into Chapters and verses, as well as the punctuation is a modern method introduced to facilitate easy reading and ready reference to the different passages. Early manuscripts of the Bible were written in continuous rows of capital letters, without spaces between the words and sentences. The early manuscripts had no stops at all. Rev. 12:1 would have appeared in this fashion:
WOMAN CLOTHED WITH THE SUN
The earliest example of separated words is found in a manuscript of the ninth century and it was not until about this time that punctuation marks came into existence. The same is true of the employment of verses and chapters. Therefore, the division between the eleventh and twelfth chapters here is purely artificial and does violence to the division of the visions of Revelation.
Properly the blowing of the seventh trumpet closes that vision. It naturally follows that Rev. 11:19 begins a new vision. The very language indicates a new starting point. Note its similarity in wording to that of the opening of the second series of visionsthe seals and trumpets. There it reads:
After this I looked and behold, a door was opened in heaven Rev. 4:1
Here it reads:
And the temple of God was opened in heaven and there was seen in his temple the ark of his testament: and there were lightnings, and voices and thunderings, and an earthquake, and great hail.
While John seemed to have returned to the flesh between the first and second series, here there is no mention of that experience, rather indicating that he continued in the spirit, but the similarity of words with those of Rev. 4:1, indicates that a new vision is being presented.
The language also makes it clear by its likeness to the former vision, which we found to have its starting point at Pentecost, that the same starting point begins that new series of visions. As we study this chapter we shall find this to be true.
Since this is still the language of symbolism in a book of sign-i-fied visions, the symbol here is called heaven because it is a spiritual warfare about to start.
The ark of the Covenant in the Holy of Holies is brought to view. There are to be events uncovered which have to do with the temple of God. Since we are the temple of God, (1Co. 3:16), then, the trials and vicissitudes of the church are to be presented in the language of symbolism.
This refers not to the Jewish temple, which had been destroyed some twenty-five years earlier by Titus, but to the spiritual temple, the Church of Christ. Its door is opened and its history foretold. The vision following will uncover the fortunes, sorrows, trials, persecutions and triumphs of the church. Its history will be traced until it is glorified by Christ, the husband.
The Churchs heavenly destiny is symbolized by the fact that the Holy of Holies, the type of her final destiny is seen.
The thunders and lightnings and earthquakes symbolize and foreshadow the commotions, earth shaking events, revolutions and judgments which shall take place in the fulfillment of the symbols of this new vision.
Now we are ready to begin the study of the two wonders, or more properly, signs of chapter twelveI say more properly signs, for while the text reads wonders, in the margin the translation is sign.
These two signs are diametrically opposed to each other, both as to character and their war with each other. Shall we consider their interpretation as they appear in the verses. Rev. 12:1 And there appeared a great wonder (sign or symbol) in heaven: a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.
In all Gods references to his chosen, redeemed people, he likens them to a woman, whether the language was typical, prophetic or that of fulfilment. A woman is employed many times in the scripture as a symbol of the church.
Say to the daughter of Zion, behold thy salvation cometh (Isa. 62:11). This is a prophecy of the church to come.
Ye are not the children of the bond woman, but of the free. (Gal. 4:31). The free woman here is the church.
God took the first pair to typify Christ and His church.
Paul said Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression, who is a figure of him that was to come. (Rom. 5:14)
Here he says Adam was a figure or type of Christ, so much so that in (1Co. 15:45) Christ is called the last Adam, for we read: And so it is written, the first Adam was made a living soul, the last Adam was made a quickening spirit.
If Adam then was a type of Christ, Adams wife would be a type of the bride of Christthe church, for Christ is the bridegroom as Christ claimed for himself in (Mat. 9:15).
And Jesus said unto them, can the children of the bride-chamber mourn, as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken away from them, and then shall they fast.
Paul, in (Eph. 5:21-31), likens the relationship between the husband and wife to that between Christ and his wife, and closes with these words: This is a great mystery, but I speak concerning Christ and the church. (Eph. 5:32)
Adam was indeed a type of Christ, because:
1.
He was single awhile; so was Christ for he had no wife, the church, until he purchased her with his own blood. (Act. 20:28)
2.
He went down into a deep sleep; so did Christ in the sleep of death.
3.
His side was pierced in his deep sleep; so was Christs by the spear of the Roman soldier. (Joh. 19:34)
4.
Out of his side was taken his bride; so Christ purchased his wife by the blood that flowed from his side.
5.
Adam said, This is now bone of my bone, and flesh of my flesh; and Paul said the same of Christs bride the church: For we are members of his flesh, and of his bones. (Eph. 5:30)
6.
Adam called her woman, because she was taken out of the Man, and the church here in Revelation is called a woman because she was taken out of the Man, as Pilate called Jesus, in being purchased by Christs death upon the cross.
7.
Adam and his wife wore the same name, for we read: Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. (Gen. 5:2). And the church wears Christs name collectively in being called the Church of Christ. How wrong it is then to wear a denominational name which dishonors Christ! And individually his redeemed ones are called Christians, which means belonging to Christ. (Act. 11:25-26).
8.
Adam called his wife Eve, meaning the mother of all creation, and the church is the spiritual mother of the recreation. In (Gal. 4:26) Paul said: But Jerusalem, which is above is free, which is the mother of us all.
So the woman here is a sign or symbol (and so called in the margin) of the church. We must get our symbolism right in order to progress truthfully and scripturally.
So we have amply identified the woman here as the church, and of her we read that she was clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.
Naturally, she should be clothed with the sun, because Christ, the Son of Righteousness gives her light. Jesus said: Ye are the light of the world. Said Paul: For God, who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2Co. 4:6)
Take Christ out of the life of the church, then she, who is fair as the moon and clear as the sun, would walk in darkness.
But she stands on the moon! The Old Testament has been called the moonlight age-typically reflecting the glorious light of the New Testament fulfillment. So in a very definite sense she does stand on the moon, not as a foundation (for other foundation can no man lay than that is laid, which is Christ), but she stands in the sense of following in succession of fulfillment.
A diadem of twelve stars rests upon her brow, which undoubtedly refers to the twelve apostles, under whose teaching she dispenses light to the world. Christ filled the twelve apostles with the Holy Spirit to inspire the church to know His mind and will until the true church can say: We have the mind of Christ. Having identified the first sign, we will pass over the second verse for the time being to consider the second sign, for before we proceed farther we must understand the other sign, or wonder contained in this chapter.
Rev. 12:3 And there appeared another sign in heaven, and behold a great red dragon. The latter part of this verse will await a little while for clarification.
For the third time in this book of Revelation we find the book itself uncovering its own symbolism. The first and second instances were in the case of the stars and candlesticks in Rev. 1:20. In almost all of the symbolism we have had to turn elsewhere for interpretation. Not so here, however, for the ninth verse explains this second sign. And the great dragon was cast out, that old serpent called the devil, and Satan, which deceiveth the whole world, he was cast out into the earth, and his angels were cast out with him.
Our understanding of him is made crystal clear. It would seem that God made a special effort here to so definitely identify the dragon that there would never be the least doubt. This is the same serpentthat old serpent which met the first woman, wife of the first Adam in the garden, and for a purpose typical of this appearing of him before the woman here, or the church.
In the garden he made his appearance to deceive the woman with subtility. Surely, he is as old as creation, for in the garden he began his age-long career as a deceiver of mankind.
Then began the age-old conflict inaugurated by the divine dictum: And I will put enmity between thee (the serpent) and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shall bruise his heel. (Gen. 3:15)
And just as he ever tried to destroy the seed line and finally the seed of the woman when the Son of God, become flesh, in the butcher of the infants of Bethlehem and the attempt to take his life during his ministry, so here we see a similar attempt to devour the seed of the woman as soon as he was born.
The purpose of the dictum was to put enmity between them, and the accomplishment of Gods purpose involved the overthrow of the devil, and the supreme purpose of the devil has ever been to devour the womans seed, as soon as she brings him forth to the world.
So we have interpreted both signs and are ready to begin our study of the chapter. We will go back to the verse we purposely skipped to complete the unfolding of the two signs. Rev. 12:2 : And she, being with child, travailing in birth, and pained to be delivered.
John here calls our attention to the condition of the woman. She is about to become a mother. Evidently great significance is attached to this, because of the attention called to her condition. Shall we interpret the symbol of childbirth. In Isa. 66:8, we read: As soon as Zion travaileth she brought forth children. The travail of Zion caused an increase.
Shall we turn now to the New Testament. Paul, speaking of the church said: Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that ye should bring forth fruit unto God. (Rom. 7:4)
The law that bound these Jewish brethren to God, to whom they were married (Jer. 3:14) had been nailed to the cross and now being baptized into Christ they were married to Christ. And this spiritual marriage relationship was for the purpose of bringing forth fruit into God.
With this shall we hear Peter: If these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. (2Pe. 1:8)
Just as husband and wife reproduce after their kind, so the church is to bring forth after her kind, or make other Christians. Here the church is pictured bringing forth Christ to the world in great travail of birth. From Pentecost forward she has, in travail of sorrow, affliction, persecution and opposition, brought Christ to the world. She is symbolized here as crying, travailing in birth and pained to be delivered.
That this manchild who was to rule the nations with a rod of iron which she brought forth, is the Christ is so obvious as to hardly need elaboration. There is no other way by which Christ can be brought forth to the world except by the church. Remember this is the language of spiritual symbolism.
But if any proof is needed, the fact that this manchild was to rule the nations with a rod of iron carries our minds back to the Messianic second psalm.
The Lord hath said unto me, Thou art my son; this day have I begotten thee. Ask me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shall break them with a rod of iron. (Psa. 2:7-9)
And if there were not enough proof, then hear Christ himself, for he takes this very prerogative to himself alone, And he shall rule them with a rod of iron. (Rev. 2:27). Also see Rev. 19:15.
And this conflict has a globe encircling aspect. Sun, moon and stars also are indicative of dominion. This is a stupendous conflict. The woman, the church and her manchild Christ are contending with the devil for stakes no less than the dominion of the world.
This is emphasized by Christs battle, while yet in the flesh with the devil in the wilderness. Matthew said: Again the devil taketh him up into an exceeding high mountain, and sheweth him all the kindgoms of the world, and the glory of them. And saith unto Him, All these things will I give thee, if thou wilt fall down and worship me. (Mat. 4:8-9)
But before He shall rule the world with a rod of iron, before the kingdoms of this world become the Kingdoms of our Lord and his Christ, Childthe manchild has ascended into heaven to sit on the right hand of God until the last enemy is destroyed. This symbolism is not chronologically presented here in the order of his ascension and his being brought forth to the world by the church.
We have had to travel back and forth in this chapter, leaving out some symbolism, in order to establish the meaning of the two great wonders or signs, and the interpretation of this birth of the manchild.
Rev. 11:3 Now we must return to finish the uncovering of the symbol of the dragon as he is described in Rev. 11:3. We have been told by the Book itself that the dragon is that old serpent the devil, called Satan. Four titles are assigned to him. Four is the numerical symbol of the entire compass of the earth. We have already seen four angels standing on the four corners of the earth, and there are four points of the compass to cover all directions on the earth.
Remembering always the devil is contending with Christ and the church for the possession of all the world, it is altogether fitting that this symbolism should represent him as having seven heads, expressive of the fullness of his assumed royalty and the ten horns symbolizing the world wide character of his rule and dominion.
Since he works through a world power, and we know by subsequent history that he used a world power, Pagan Rome in his attempt to devour the manchild wherever the church travailed in birth to bring Him forth, the symbolism is perfect. We shall develop this move fully later in this book, but suffice to say here, that Pagan Rome, after her downfall divided into two kingdoms. A horn is a scriptural symbol of a kingdom as Daniel in the seventh chapter makes clear.
Here is portrayed the death struggle between the Kingdom of Christ and the kingdom of the world under the sway of the dragon. Rev. 12:4 And his tail drew the third part of the stars of heaven.
In agreement with the stars being angels later in this chapter (Rev. 11:7) we read of how the dragon fought and his angels. In our study of the Saracen scorpions we found that their sting was in their tails. In Isa. 9:15 we found that the prophet that speaketh lies, he is the tail.
Putting this Biblical interpretation with our present verse under consideration that his tail drew the third part of the stars of heaven, and also recalling that the devil, or dragon is a liar and the father of itthe lie (Joh. 8:44) we arrive at the meaning of it all. It was through falsehood or lies that the devil drew these angels after him, even as by a lie he deceived the first woman, or Eve in the beginning of creation.
Shall we recall a startling statement, in this connection, made by Paul: And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. (Heb. 1:6)
Here there seems to be quite a group who refuse to worship him but became subject to the devil. This also recalls Pauls declaration For we wrestle not against flesh and blood, but against principalities, against powers, against rulers of the darkness of this world, against spiritual wickedness in high places. (Eph. 6:12)
So the church, in bringing forth the non resurrected and ascended Christ, to the world faces the devil, his angels and world kingdoms. Surely she can only do this through Christ who keeps on pouring strength into her. Now we are ready to advance in the chapter.
Rev. 11:6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her a thousand and two-hundred and three score days.
For the true church the whole world is a wilderness, a place where there are no spiritual sources of nourishment. So God providently cared for her. But more when we come to Rev. 11:14, where her fleeing into the wilderness is again mentioned.
The War in Heaven
Rev. 11:7 And there was war in heaven. Michael and his angels fought against the dragon, and the dragon fought and his angels.
At first we would be tempted to fix the arena of this battle in the place usually indicated by the word heaven, but in as much as this is a book of symbolism, heaven as we usually understand that connotation to mean, cannot be the place of conflict.
Particularly is this so when we anticipate the weapons used, and the results which follow in this warfare as enumerated in verse eleven. The overcoming was accomplished by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto death.
Certainly there is no dying in heaven as we usually understand by that term, Heaven has no cemeteries. Death is an experience of this earth life only. But we will not say more on this verse until we come to it in its logical order. We have merely quoted it to show that this warfare was not in heaven itself. We have quoted it to establish the place of conflict.
Heaven, here, is a symbol of the arena of conflict. The church and the devil fight in the spiritual arena, which only the term heaven could properly represent. The devil fights here in this world. Peter said: Your adversary, the devil, as a roaring lion, walketh about seeking whom he may devour (1Pe. 5:8). Notice the word devour. Peter uses the same word as John in Revelation.
This walking about of the devil mentioned by Peter reminds us of another instance recorded in the Book of Job:
Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them, And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. (Job. 1:6-7)
How perfectly in agreement are these passages with the Revelation description of the arena of warfare began at Pentecostthe point of beginning of this vision and has continued ever since. We have already quoted page after page of history in the first two series of visions how Satan fought with the saints with bloody persecutions from the very setting up of the church. This casting out of the devil took place beginning at Pentecost and he is still being cast out into the earth or from things heavenly. We have already, under the brief discussion of the seven heads and horns, referred to a similar prophecy of Daniel. In Daniel we find that Michael is the great prince that standeth up for the children of thy people. (Dan. 12:1). So it is completely in keeping that we should find this same Michael standing up for the saints in this vision of Revelation.
Another insight to all this is that neither is the instance recorded in Daniel, nor this one in Revelation the only times Michael and the devil met in combat. In Jud. 1:9 we read:
Yet Michael the archangel, when, contending with the devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee.
So this archangel must be of very great power because when the dead in Christ shall arise at the Lords descent from heaven, he is to come with the voice of the archangel. (1Th. 4:16). It is this mighty archangel which leads the angelic forces against the devil and his angels.
What encouragement this ought to give the saints to know how unseen forces fight on their side against the adversary of their souls.
A notable instance of unseen forces fighting for a servant of God, even Elisha, is found in 2Ki. 6:15-17 :
And his servant said unto him, Alas, my Master! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them (the Syrians).
And Elisha prayed and said, Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.
We now come to the result of this great conflict.
vs. Rev. 12:8-9 And (that is the devil and his angels) prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
This symbolism makes clear that the devil was defeated in his attempt. He was not only vanquished and defeated, but humiliated, or cast down. That this was to be accomplished by preaching is declared by Christ himself, as he commended his disciples upon their return from preaching. And he said unto them, I beheld Satan as lightning fall from heaven. (Luk. 10:18)
Christ said, anticipating his death upon the cross, which death would overcome sin and its wages, Now is the judgment of this world, now shall the prince of this world be cast out. (Joh. 12:31) This was a crushing defeat because not only is the devil cast out, but his power to kill by death was ended in Christs victory.
For as much then as the children are partakers of flesh and blood, he also himself partook of the same; that through death he might destroy him who had the power of death, that is the devil. (Heb. 2:14)
Then comes the song of triumph:
Rev. 11:10 And I heard a loud voice from heaven saying, Now is come salvation, and strength, and the Kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
These declarations of this poem of praise again give us added information on the time of the beginning of this series. This victory came about when salvation came, and when strength from heaven came (ye shall receive power), and the Kingdom of our God, which we know Peter proclaimed at Pentecost when he preached the first gospel sermon, using the Keys to open the door of entrance into the Kingdom. This he did by the power of Christ who sent the energizerthe Holy Spirit on that day. It was a power which Christ said had been given him in heaven and earth. (Mat. 28:18).
The words of this song are a fulfillment, almost item by item, of the promise Christ gave his apostles just ten days before Pentecost. He had been with them forty days, speaking of things pertaining to the Kingdom of God. (Act. 1:3) He further said: But ye shall receive power (the power of our Christ) after that the Holy Spirit is come upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth. (Act. 1:8). Now we behold the weapons of their warfare, which Paul said are not carnal, but mighty through God to the pulling down of strongholds.
(2Co. 10:4) Shall we read the list:
Rev. 11:11 And they overcame him by the blood of the Lamb.
That was by preaching the atonement and teaching all men to be baptized unto the death of Christ that the blood might be applied for in His death he shed His blood for the remission of sins. (Rom. 6:3-6)
And by the word of their testimony. This was done on this earth the arena of the spiritual conflict, because John, the author of this very book was in the isle of Patmos for the word of God and for the testimony of Jesus Christ. (Rev. 1:9)
And they loved not their lives unto death.
There is no death in the heaven above. This action transpired here because men died as martyrs by untold thousands in the death struggle with the devil and his angels.
Surley, this one verse removes all question as to the time and arena of these events. Pagan Rome, the political power through which the dragon or the devil worked, was vanquished and Christianity triumphed.
Rev. 11:12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.
This verse is a call for those who as overcomers dwell in the heavenlies, spoken of here as ye heavens and ye that dwell in them. This is not addressed to the angels, neither to the martyred dead, nor to the heaven, as usually understood by that term, because this call is like a door swinging on a hinge. Therefore in this case is the hinge, the door-post is the eleventh verse. Those of the eleventh verse are those who overcame him by the blood of the Lamb and the word of their testimony.
According to the New Testament conception of things, the people of God, living here, are viewed as now dwelling in heaven, since their citizenship is there. The Christian is taught to consider himself a stranger and a pilgrim in the earth. Paul said:
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. (Eph. 1:3). Again
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. (Eph. 2:6) Yet again:
To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God. (Eph. 3:10)
Paul also says that here and now we have already come to Mount Zion, and unto the city of the living God, the heavenly Jerusalem. (Heb. 12:22)
So near to heaven is the church that Paul adds these words in that same verse, and to the innumerable company of angels. Why shouldnt this be so when we remember that he said of the angels are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation? (Heb. 1:14)
Thus we see that the saints are spoken of as they that dwell in the heavens in contrast to those who are spoken of as the inhabiters of the earth and of the sea, upon whom a woe is pronounced because the devil is come down to them, having great wrath because he knoweth he hath but a short time.
Defeated, humiliated, cast out by overcoming Christians he heaps the spleen of his anger upon the inhabiters of the earth, who are of the earth earthly.
The Persecution of the Church by the Devil
We see how the first great struggle between the woman and the dragon ended in ignominious defeat for the devil and a glorious triumph for the church. But the struggle is renewed. He now tries persecution. This is the exact order of the devils work and the experience of the church as depicted in the first series of visions. After the Ephesian period came the Smyrian period of the martyrs. So here we read:
Rev. 11:13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.
This completely agrees with what history tells us of the work of the devil during the second and third centuries of the church.
From Nero in A.D. 70 to Diocletian in A.D. 303 to 313 the church went through ten major persecutions. Of course Pagan Rome was the instrument of persecution, but the guiding genius was the devil himself.
The object of this malignant and venomous persecution was the woman which brought forth the man child, or the church bringing Christ to the pagan world. So Gods people are the object of hatred of the devil and they ever bear the reproach of Christ.
Persecution, as a portion of the Saints dates from the last part of the Ephesian period and reaches its height in the days of Diocletian who inaugurated the longest and severest, as well as the last pagan persecution against the church. The devil learned that persecutions did not accomplish his purpose to blot out the name Christian from the earth, but rather the reverse. As far as he was concerned, he wisely changed his tactics, but as the churchs welfare was involved, the change of attack proved her downfall. Compromise was substituted for crucifixion. But more anon of this change of method.
Rev. 11:14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times and half a time from the face of the serpent.
Between Rev. 11:6 and Rev. 11:14, we have as it were a parenthesis thrown in, in order to reveal the contestants, the method and weapons of warfare, and the triumph of the saints. The events described embrace both sides of the veil, some of which are heavenly and others on the earthly side of things.
Now Rev. 11:14 takes up where the narrative of unfolding was abruptly cut off or interrupted at Rev. 11:6.
There is given in Rev. 11:6 a description of how the woman fled into the wilderness to a place prepared of God where she was to dwell 1260 days, or years. Here she goes to her place, and was to continue there a time, or a year, times, two years and half a time, one half year, or in other words three and one half years, or 1260 days, which in prophetic history is 1260 years. Therefore the periods are of the same length and both refer to the same segment of time.
But here is added a new symbol. The woman, or church is given two wings of a great eagle to facilitate her flight into hiding. This signifies divine aid given the saints to assist them in their escape from Satan while they still dwell in this world-the enemy territory. (Joh. 14:30). The meaning and significance of eagles wings becomes manifest by turning to a couple of Old Testament passages, The first is in Exo. 19:4 where God said to Moses:
Ye have seen what I did into the Egyptians, and how I bore you on eagles wings, and brought you unto myself.
These people of the Old Covenant were a type of the saints of the New Covenant and their deliverance foreshadowed the escape of the people of God of the New Testament.
Here the deliverance of the latter is described by the same symbol eagles wings as the former.
The second passage is found in Deu. 32:10-12 :
And found him (Jacob) in a desert land, and in the waste in the howling wilderness; he led him about, he instructed him, he kept his as the apple of his eye.
As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, heareth them on her wings; so the Lord alone did lead him and there was no strange God with him.
Eagles wings then are a symbol of divine strength supplied and applied with energy and swiftness.
We said earlier that there was indicated a change in tactics on the part of the wily serpent, the dragon or the devil. The next verse enlarges on this change.
Rev. 11:15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood.
So when the devil failed to accomplish his design to destroy the saints and their witness, through violent persecution, he resorted to a new method of attack.
Here we meet with a new symbol, that of a flood. The symbol of a flood is employed in the Word of God to represent some overpowering and overwhelming agency of destruction.
Let not the waterflood overflow me. (Psa. 69:15)
Thou carriest them away as with a flood. (Psa. 90:5)
The enemy shall come in like a flood. (Isa. 59:19)
And the end thereof shall be with a flood. (Dan. 9:26)
Behold waters rise up out of the north, and shall be an overflowing flood. (Jer. 47:2)
This symbol is a most suitable one. None other could be employed which would so well picture the stupendous effort put forth by the devil to carry the church away and drown her testimony by the means of a flood of half truth, comprising alliances, false doctrines, pagan philosophies and practices, blended with the gospel.
Since the true teaching comes from the mouth of the witnesses so here the flood pours from the mouth of the devil. This indicates false doctrines proceeding from the dragons mouth. And this is just what happened! After persecuting Diocletian came Constantine, who though a pagan embraced Christianity because he had won the battle of Milvian Bridge and he proceeded to corrupt the church with a flood of blended pagan philosophy and Christian doctrine. Thus we see the Smyrnan period of persecution fading out of the symbolic picture and the Pergamos period of compromise coming on the stage of church history.
To save the church God carries her into hiding. And how long was she there? How long was she to be in the wilderness? 1260 years. We found in the second series of visions, consisting of the seven seals and the seven trumpets that this period began with the elevation of a man as Rector Ecclesiae, Lord of the church and ran until 1793, when the two witnesses were slain in the streets of that great citythe papal empire of Romethe apostate city in contradiction to the holy city. Much of this time corresponds to the Thyatira period or the Catholic church period.
Rev. 11:16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
To exactly what providential deliverance from this flood the incident refers, it is most difficult to say, but a suggestion or two might help.
Many of the heretical teachings of the early centuries disappeared, although it must be honestly admitted that others arose to take their places. But they were swallowed up, as if buried in the earth.
Again: and this seems more likely, while apostate and pagan doctrines were flooding the religio-politico empire church with spiritual and doctrinal corruption, the truth of God was kept by a comparatively faithful few. These being unable to contend with the almost universal defection, contented themselves to dwell in obscurity or hiding.
The Roman Church, which, was most certainly of the earth, swallowed up the flood of false teaching that poured out of the devils mouth.
Rev. 11:17 And the dragon was wroth with the woman and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.
God has always preserved to himself a remnant. In the days of Old Testament Israels worst defection God told Elijah:
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. (1Ki. 19:18)
That has been the case through all dispensations. It was true during the Thyatira, or Catholic period of church history. The Albigerses, the following of Huss, the Hugenots and others are but a few of the larger groups that bear out this truth, to say nothing of the countless little groups of faithful saints who kept the torch of truth aflame.
Though not visible to the eye of the historians during this period of the dark ages, intellectually, doctrinally and spiritually, yet the true church fed and nourished by God, survived in the hearts of hidden saints.
Then followed the age of awakening, when the Bible was translated into the common vernacular, and the Sardis, or reformation period appeared on the stage of action. This in turn was followed by the Philadelphia, or Restoration period in which the church of the First Century reappeared, speaking where the Bible speaks, and keeping silence where the Bible is silent.
Summary
In this chapter we have presented to us a very rapid survey of the progress of the divine decree I will put enmity between thee, (the devil) and the woman, but magnified in the enmity between the devil and the church, symbolized as a woman in Revelation.
The design of the vision of the twelfth chapter of Revelation is to carry us forward with the rapidity of bold, symbolic strokes to portray the early and middle stages of this great conflict; until we arrive at the last stage as uncovered under the vision of the two wild beasts of Chapter thirteen. For whereas the events of the twelfth chapter are described with extreme brevity, with long periods of time compressed into a few words, in the thirteenth chapter the uncovering becomes more detailed and definite.
Fuente: College Press Bible Study Textbook Series
(19) And the temple of God . . .Translate, And the temple of God was opened in the heaven, and the ark of His covenant was seen in His temple: and there were lightnings, and voices, and thunders, and an earthquake, and a great hail. At the beginning of the chapter we noticed the distinction between the two words (naos and hieron) applied to the Temple; the Temple building proper (the naos) was measured off. Now this (naos) Temple is opened, yes, to its very inmost recesses; for not the holy place alone is disclosed, but the holiest, of all, the shrine of shrines, into which the high priest aloneand he only once a yearentered, is opened, as though anew the veil of the Temple had been rent in twain, and there the ark of the covenant of God is seen. The meaning of this, when read by the light of the measuring of the Temple, seems to be that now the secret abode of the safe-guarded children of God was revealed. In the hour of apostasies and worldliness the faithful had found their strength and protection in the shadow of the Almighty; they were regarded by God as His true living Temple, and in them He dwelt, as they, too, found their defence in Him. But now that the end has come there is no need that these should be hidden any more. The children of God, who are the Temple of God, are made manifest; and at the same time the secret spot of their shelter in troublous days is made plain, and in it is seen the token of that everlasting covenant which was the sheet-anchor of their hopes in the day of their trouble (Heb. 6:19). The ark of Gods covenant is seen; the ark which contained the tables of the law, the rod of Aaron, and the manna is unveiled; and now is known whence they derived that hidden manna, that bread of heaven which strengthened their hearts in the days of temptation; now is known how it was that the rod of Christs power flourished and blossomed in spite of oft-repeated rejection; now, too, are known those high and holy principles by which the lives of the saints of God were ruled, even that law which the divine Spirit had written in their hearts (Heb. 10:16, and 2Co. 3:2). Then, too, with the ark of Gods covenant, is brought into view the mercy-seat, that throne of grace to which the weary and heavy-laden children of God had so often gone, and where they had never failed to receive grace to help in every time of need (Heb. 4:16). The Temple of God was opened, and the secret springs of power which sustained the patience and faith of the saints are found to be in God. And out of the opened Temple, or round about it, as round the sacred peak of Sinai, the lightnings are seen and voices and thunders are heard: the tokens of that holy law which the power of the world had defied are made manifest; for Gods righteousness has not lost its strength, and that which is a power of help to those who seek their shelter in God becomes a power of destruction to those who turn from Him. The habitation of God is an open sanctuary to faith; it is a clouded and lightning-crowned Sinai to faithlessness. (Comp. Heb. 12:18-24.) The spirit of evil, of selfishness, of luxuriousness, of profanity, which rejects its birthright, of better thoughts and holy things, leads to the mount that burned with fire, and unto blackness and darkness and tempest, and the sound of a trumpet, and the voice of words; the Spirit of God leads to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born which are written in heaven.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. To this divine ascription there is given from God a divine response, not uttered to the ear, but shown to the eye. The temple (see note Rev 4:11) is the same as in Rev 11:2, but not as same symbol. It here stands, as in Rev 15:5, (see note,) for the literal temple, and in the holiest of that temple is the testament divine covenant by which God pledges himself to his people for the final triumph of good in glory. In answer to the predictive thanksgiving of the elders’ worship, God displays that covenant. He answers not a word, he only shows his pledge; as much as to say, “You see that MYSELF am bound for the consummation you predict.”
Lightnings hail All the most powerful elements of nature pour forth their celebration over this pledge of the final glorification of nature with man.
The panorama moves on, and the two great princes of good and of evil appear in antithesis. This is the beginning of the scenic war.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the Temple of God in Heaven was opened and in His temple was seen the ark of the covenant, and there followed lightnings and voices and thunders and an earthquake and great hail.’
Nothing is secret any longer. Heaven is opened and made known to earth. The ark of the covenant represents the throne of God, set between the cherubim, where God had taken His power and reigns, and within it is His covenant with His people and the world, which include the ten commandments by which the world will be judged (Exo 25:21 with Exo 31:18). To His own the sight is one of great joy. To His enemies it is one of great fear. Now indeed will they cry ‘hide us from the face of Him who sits on the throne and from the wrath of the Lamb. For the great day of His wrath has come, and who will be able to stand?’ (Rev 6:16-17). Just as the first vision of judgment (the seven seals) ended with the coming of Christ at the end of chapter 6, so the second vision of judgment ends with the coming of Christ here.
‘And there followed lightnings and voices and thunders and an earthquake and great hail’. This refrain, which signals great events about to take place, is constantly repeated and constantly grows (see Rev 4:5; Rev 8:5; Rev 11:19). In Rev 8:5 the earthquake was added (and is repeated in Rev 16:18). Now is further added the great hail (compare Psa 18:10-13; Eze 13:13; Eze 38:22; Isa 30:30; Exo 9:24). The earthquake took the tenth part (Rev 11:13) now the great hail will take the rest. It is a symbol of judgment, sweeping away ‘the refuge of lies’ (Isa 28:17), and of the approach of God (Psa 18:10-13). The great hail is also described as taking place at the end of the seven bowls (or vials) (Rev 16:21), demonstrating that the seven bowls do not follow chronologically but end also at this point. It is part of the approach of the King as he comes to bring the world to judgment, having raised the dead and raptured His own.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 11:19. And the temple of God, &c. Bishop Newton, with Grotius, is of opinion, that this verse should introduce the twelfth chapter, as it appears to begin a new subject: it is much in the same spirit with the vision of Isaiah, (ch. Rev 6:1.) and of our divine prophet, ch. Rev 4:1-2. The temple of God was opened in heaven, &c. that is, more open discoveries were now made, and the mystery of God was revealed to the prophet. Lightnings and voices, &c. are the usual concomitants of the divine presence, and especially at giving new laws and new revelations: see Exo 19:16; Exo 19:25. Rev 4:5; Rev 8:5 and with as much reason they are made in this place the signs and preludes of the revelations and judgments which are to follow. It is no just objection, that a new subject is supposed to begin with the conjunction and; for this is frequent in the style of the Hebrews; some books, as Numbers, Joshua, and the two books of Samuel, &c. begin with the Hebrew particle , vau, or and.
Inferences.Long has the court of God’s temple been trodden under foot by the Gentiles, and a party of very corrupt and degenerate Christians (if they at all deserve the name, though they proudly arrogate to themselves the title of the Catholic church) been introducing and countenancing all the fopperies and absurdities of pagan superstition, as well as more than the horrors of pagan cruelty, so as indeed to have disgraced not the gospel alone, but human nature itself. A wise and gracious Providence hath raised up witnesses for the truth in all ages; and it is a signal honour to bear a faithful and courageous testimony against these enormous corruptions, though it were unto bonds and imprisonment, and even at the expence of life. Those noble and heroic confessors God hath remarkably supported; and even when they have been in a state of mourning and oppression, they have borne their testimony and prophesied; their prayers have been remembered before God, and many have been smitten, who injured and oppressed them. But, notwithstanding this, the beast continued his war upon the saints, and their oppressions increased, until, in many places, they have been cast down, and trodden in the dust, and their blood hath been poured out like water on the earth. Thus has the great city, the metropolis of the world, once faithful and celebrated, become even as Sodom and Egypt, or even as Jerusalem, where Christ himself, our divine Master, was crucified. Thus have the enemies of the truth triumphed over the servants of the Lord, and have erected trophies of their victory. But, thanks be to God, their triumph shall not be perpetual; Christ our Redeemer will revive his expiring cause, in a manner as glorious and wonderful as a resurrection from the dead: he will glorify his faithful people; he will cause the earth to tremble, and shake down the towers of the enemy; and when the first and second woes are past, will bring upon them a third and more terrible woe. In the faith of this triumphal event let us rejoice; and let us consider it as approaching, when the seventh angel shall sound, and when all the kingdoms of the earth shall become the kingdoms of our Lord, and of his Christ. Let our prayers do all that the most earnest prayers can do, towards promoting this great event. O Lord God Almighty, who art, and art to come, we beseech thee to take to thyself thy great power and reign; for the proudest of the enemies who oppose thy kingdom reign, and even live, only by thy permission. Overbear, by thy superior rebuke, the rage of the angry nations; and give patience to thy afflicted servants, that they may never resign the hope of the reward, which thou wilt at length confer upon thy faithful people,not only on the prophets, and most eminent and distinguished of the saints, but on all those that fear thy glorious and tremendous name; on the small, as well as on the great; when the destroyers of the church, and of the earth, shall be destroyed together. Amen.
REFLECTIONS.1st, A general description is given of the state both of the true and the antichristian church during 1260 years, from the time that the temporal power of the Pope arose, about 756.
1. St. John is commanded to measure the temple of God, and the altar, and the worshippers; for, in the worst of times, and the darkest days, God would still maintain his own cause; and all his servants who would improve the light bestowed upon them, should be preserved from the general apostacy. The outer court he may not measure; that is left to the Gentiles, to those who indeed profess to bear the Christian name, but by the idolatry, superstitions, and frauds which they encourage and maintain, are returned in reality to the worship of Paganism, Popery being Heathenism revived: and during forty-two months, or 1260 years, these Gentile Papists shall tread the holy city under foot, and exercise their tyrannical government over the professors of the Christian name.
2. During the prevalence of the antichristian tyranny, God will not leave the world without warning, nor the corrupters of his worship without witness; a succession of faithful ministers shall arise, a few indeed, here spoken of but as two, and clothed in sackcloth, deeply affected with the miseries of the church, and the persecutions of the faithful. These are the two olive trees, &c. like Zerubbabel and Joshua (Zec 4:6-14.), whom God will supply with the continual influences of his grace, and endue with light and zeal to remonstrate against the corruptions of the antichristian church. And if any attempt to hurt them, the word of the Lord, which proceedeth out of their mouths as fire, denounces spiritual and eternal death upon them. These have power, like Elijah, to shut up heaven, and to bring the heaviest plagues, like those of Egypt, on their enemies; even the spiritual plagues of a famine of the word, obduracy of heart, and all the dreadful judgments which, in answer to their prayers, God will inflict on their persecutors, and which they denounce upon them, not from a spirit of revenge, but for the vindication of God’s injured honour.
3. The witnesses shall be slain, while they are performing their testimony, though God will always raise up others, and avenge their blood on their persecutors; and their dead bodies shall be forbidden burial, and be insulted in the streets of that great city, spiritually called Sodom and Egypt, where also our Lord was crucified, Rome papal being as notorious for filthiness as Sodom, and, like Egypt, the cruel oppressor of God’s people, and red with the blood of the martyrs of Jesus, which is, as it were, afresh to crucify him.
Some suppose that this slaying of the witnesses by the antichristian beast and his adherents, is yet to come; and that the three days and a half, refer not to the time and times and half times, or 1260 years, the whole period of popery, but to some more dreadful persecution, and general prevalence of the power of antichrist, which, towards the close of this period, will be permitted; and that for a short space the inhabitants of the papal countries will congratulate each other, as if they had now finally triumphed over those who troubled their consciences with remonstrances against their impieties, idolatries, and all their abominations. See the Annotations and the Appendix.
4. After three days and an half, at the close of the period of 1260 years, the witnesses are miraculously raised to life, to the terror of their enemies; not the same persons, but others, endued with their spirit, boldness, and zeal; and God, in testimony of his approbation, caught them up to heaven in the sight of their enemies, not literally, but figuratively; he exalted them to a state of eminent dignity and safety, above all the malice of their foes: and thereupon a great earthquake shook down a great part of the city of the beast, and seven thousand men were slain; a vast number of his dependants and abettors, men of note and influence, fell, and his jurisdiction was in part demolished; while the remnant, affrighted by these prodigies, renounced their idolatries and superstitions, and, converted to the faith of Jesus, glorified God. Note; (1.) The enemies of God’s witnessing servants shall one day, with confusion, behold their exaltation, and know that God hath sent them. (2.) When God’s judgments are in the earth, the inhabitants thereof should learn righteousness; and they who fly to God for refuge, and give him glory, shall be saved from fear of evil.
2nd, The seventh trumpet sounds, and lo, the third and the last woe is denounced, when the Mahometan and papal powers, the Eastern and Western antichrists, are to be utterly destroyed. On which,
1. Loud acclamations of joy fill all the courts of heaven; the wished for time is come, when Jesus shall erect his throne, and all nations shall bow before the sceptre of his grace, owning him as their rightful King, who shall reign over his faithful saints for ever and ever. And for this, the four-and-twenty elders pour forth their thanks to the Lord, and, in humble adoration, prostrate themselves before his throne, ascribing praise to the eternal and almighty Jesus, that he hath now signally made bare his arm, avenging the deaths of his martyred servants, and, in return for the indignation shewn by the antichristian persecutors, has poured forth his vials of wrath upon them; while his faithful ministers and people now receive their glorious reward; they see their foes become their foot-stool; and enjoy peace, comfort, mutual communion, and free liberty of all gospel ordinances, in their highest purity. And every gracious soul, looking forward to this happy season, cannot but pray that God would hasten it in his good time.
2. The temple of God was opened in heaven; the exercise of the true evangelical worship was now restored; and there was seen in his temple the ark of his testament, intimating the peculiar manifestations of God’s presence to all his people, the boldness they will have to approach the holiest of all, and the sweet communion which they shall enjoy with the Lord, seeing him, as it were, face to face.
3. And there were lightnings, and voices, and thunderings, and an earthquake, and great hail, as if the dissolution of all things was at hand; intimating the entire demolition of all the church’s enemies. Note; Though the struggle be long and sharp, the gospel shall be finally triumphant, and the truth at last prevail over all opposition.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 11:19 . Corresponding, on God’s part, to the songs of adoration with which the inhabitants of heaven, immediately after the sounding of the seventh trumpet, celebrate the fulfilment of the mystery of God (proleptically), is the opening of the heavenly temple , [2999] whereby the ark of the covenant in the holiest of all, up to this time hidden, becomes visible no less to John and to the entire host of heaven. [3000] What this, together with the accompanying lightning, etc., signifies, must be misunderstood if we either [3001] find the entire contents of what belongs in the seventh trumpet actually exhausted with Rev 11:19 , and consequently regard Rev 11:19 itself as the description of the final judgment, so that then with ch. 12 we begin anew “by recapitulating,” or entirely separate Rev 11:19 from Rev 11:15-18 , and with Rev 11:18 stand already at the actual end, [3002] so that with Rev 11:19 the recapitulation begins. According to the former view, in Rev 11:19 blessedness is prepared for the godly, as well as condemnation announced against the godless. But if in Rev 11:19 the actual fulfilment of the mystery of God is to be rendered conspicuous, this conclusion would be highly unsatisfactory; yet it is never said what is the effect of the lightning, etc. In the correct feeling of “mysterious brevity,” [3003] which the entire section (Rev 11:15-19 ) has, if the same is to bring the conclusion actually announced in Rev 10:7 , Vitr., Hengstenb., etc., refer to ch. 16 sqq., as the further development of what is here briefly said. In this there lies an uncertain acknowledgment of that which De Wette, etc., have said with distinctness concerning the proleptical nature of the entire section, Rev 11:15-19 ; for in the same way as the ascriptions of adoration, upon the basis of the fact that the seventh trumpet has sounded, anticipate the fulfilment still to be actually expected, the signs also described in both parts of Rev 11:19 are not the real execution of the final judgment, but the immediate preparations and adumbrations thereof. The temple of God in heaven is the place where God’s final judgments of wrath upon the world issue; [3004] the ark of the covenant , present therein, is the heavenly symbol and pledge of the immutable grace of God, because of which the blessed mystery [3005] promised through the prophets to believers whom he has received into his covenant, shall undoubtedly be fulfilled. If, therefore, after the blast of the seventh trumpet, the temple of God is opened so that the ark of the covenant becomes visible, the door is opened, as it were, for the final judgment proceeding from [3006] the most secret sanctuary of God concerning the godless world, and the sight of the ark indicates that the fulfilment of the hope of sharers in the covenant, pledged by it, is now to be realized. For on this account, also, there are threatening foretokens [3007] of that which at the execution of the judgment actually comes upon the antichristian world. [3008] So also Klief.
[2999] Cf. Rev 3:12 , Rev 7:15 , Rev 14:15 , etc.
[3000] In order to explain the conception of this entire view, we need not recall the Jewish statement: “Quodcunque in terra est, id etiam in coelo est” (Sohar, Genes ., p. 91 in Schttgen; De Hieros. Coelesti , sec. 2; Hor. Hebr ., p. 1206). John speaks of a heavenly temple, altar, ark of the covenant, with the same right as of a heavenly throne, seats of the elders, etc. But the introduction of the Jewish fable, that in the last Messianic times, the real lost ark of the covenant, which, meanwhile, has been concealed in heaven, will again be brought to sight (against Ewald), of this there is no trace in the text.
[3001] Hengstenb. Cf. already Beda, Aret., Calov., etc.
[3002] Ebrard.
[3003] Hengstenb.
[3004] Cf. Rev 14:15 ; Rev 14:17 , Rev 15:5 sqq., Rev 16:1 ; Rev 16:17 .
[3005] Rev 10:7 .
[3006] Cf. Rev 19:2 .
[3007] Cf. Rev 8:5 .
[3008] Cf. Rev 16:18 sqq., where hail also is again mentioned.
The older allegorists, from whose mode of exposition Hengstenb. and Ebrard deviate in Rev 11:15 sqq., advance here also the most wonderful propositions. N. de Lyra refers the whole to the victory of the Goths, and other Arians under Narses. The seventh trumpet-angel is the Emperor Justin II.
In Calov. and other older Protestants, who, however, recognize the proleptical character of Rev 11:15-19 less distinctly, the reference to the Papacy coheres with their view of the succeeding chapters. The ark of the covenant (Rev 11:19 ) is applied by many to Christ, while C. a Lap. and the Cath. want to refer it especially to the Virgin Mary, yet without denying the reference to the humanity of Christ.
Eichh., Heinr., etc., find here the literal destruction of Jerusalem, and, accordingly, the complete victory of Christianity over Judaism in connection with which . ., Rev 11:18 , is explained: “Judaism offered difficulties to Christian discipline,” [3009] and the , . . ., Rev 11:15 , is interpreted: “It shall come to pass that the Christian religion shall be oppressed by no other;” the , . . ., Rev 11:19 , indicate the ruin of the city. Grot. maintained his reference to the times of Barcocheba [3010] by such interpretations as that of , . . ., Rev 11:15 : “The Christian religion will always be in Judaea;” or on Rev 11:18 : “By this, Christians who were in Judaea were commanded always to elevate their minds to the highest heaven where God dwells, where the ark of the covenant, i.e., the good things of the new covenant, are kept in store.”
[3009] According to Calov.’s interpretation of as referring to Catholics.
[3010] Cf. Rev 11:13 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
BLESSED Lord Jesus! thy Church finds cause to praise thee, for by gracious watching over thy people, and regarding their interests as thine own. Very sweetly didst thou manifest this love of thine, when commending John to measure the temple, and the altar, and them that worship therein. Surely, Lord, if John was thus taught to know the dimensions of thy Church and people; Jesus meant to say; that he himself, knows all that concerns them, the thought of this is; enough, in the worst of times, to comfort thy chosen. True, Lord, thy witnesses are in sackcloth in the present hour. The waters of the sanctuary run low. But the Lord knoweth them that are his. In the darkest seasons, Jesus hath a seed to serve him, a generation to call him blessed.
Lord! prepare thy Church for the awful time, when thy witnesses shall be slain. Oh! keep thy Church, in every individual instance of her true members, from the accommodating spirit of the present day. Oh! for grace from thee, thou glorious Lord, to bear up against the torrent running through this land, of mingling with the heathen, and learning their works. Carry on thy chosen, through all that remains to be accomplished, under the second woe trumpet of thy counsels. And hasten, in thine own time, that blessed soul-reviving sound, which shall call forth great voices in heaven, and the shouts of thy redeemed upon earth. Though both the Writer, and present Reader of this feeble labor, may not be alive to hail thy coming; yet all thy faithful now in grace, do by faith take part in that glory, which shall then be revealed, when thou shalt come to be glorified in thy saints, and admired in all them that believe. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
Ver. 19. And the temple of God ] Abundance of light shall be diffused in the Church, and heavenly mysteries more clearly revealed and more commonly understood.
The ark of his testament ] That is, the secret mysteries of God. The ark was in a secret place; and seen by none but the high priest once a year.
And there were lightnings ] Utter destruction to the wicked, as there was to Jericho, at the sound of the seventh trumpet,Jos 6:16Jos 6:16 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 .] Concluding, and transitional . And the temple of God was opened in the heaven (or, according to the apparently grammatical correction of [108] [109] , “ the temple of God which was in the heaven was opened ”), and the ark of His covenant was seen in His temple (the episode of ch. Rev 11:1 ff. began with measuring the temple of God, the shadow of things in the heavens: and now, when the time is come for the judgments there indicated to be fulfilled, that temple itself in the heavens is laid open. The ark of the Covenant is seen, the symbol of God’s faithfulness in bestowing grace on His people, and inflicting vengeance on His people’s enemies. This is evidently a solemn and befitting inauguration of God’s final judgments, as it is a conclusion of the series pointed out by the trumpets, which have been inflicted in answer to the prayers of His saints. It is from this temple that the judgments proceed forth (cf. ch. Rev 14:15 ; Rev 14:17 , Rev 15:5 ff., Rev 16:17 ); from His inmost and holiest place that those acts of vengeance are wrought which the great multitude in heaven recognize as faithful and true, ch. Rev 19:2 . The symbolism of this verse, the opening for the first time of the heavenly temple, also indicates of what nature the succeeding visions are to be: that they will relate to God’s covenant people and His dealings with them): and there were lightnings and voices and thunderings and an earthquake and a great hail (the solemn salvos, so to speak, of the artillery of heaven, with which each series of visions is concluded: see this commented on above at the beginning of this section).
[108] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .
[109] The CODEX EPHRAEMI, preserved in the Imperial Library at Paris, MS. Gr. No. 9. It is a Codex rescriptus or palimpsest, consisting of the works of Ephraem the Syrian written over the MS. of extensive fragments of the Old and New Testaments 2 . It seems to have come to France with Catherine de’ Medici, and to her from Cardinal Nicolas Ridolfi. Tischendorf thinks it probable that he got it from Andrew John Lascaris, who at the fall of the Eastern Empire was sent to the East by Lorenzo de’ Medici to preserve such MSS. as had escaped the ravages of the Turks. This is confirmed by the later corrections (C 3 ) in the MS., which were evidently made at Constantinople 3 . But from the form of the letters, and other peculiarities, it is believed to have been written at Alexandria, or at all events, where the Alexandrine dialect and method of writing prevailed. Its text is perhaps the purest example of the Alexandrine text, holding a place about midway between the Constantinopolitan MSS. and most of those of the Alexandrine recension. It was edited very handsomely in uncial type, with copious dissertations, &c., by Tischendorf, in 1843. He assigns to it an age at least equal to A, and places it also in the fifth century . Corrections were written in, apparently in the sixth and ninth centuries: these are respectively cited as C 2 , C 3 .
Fuente: Henry Alford’s Greek Testament
Rev 11:19 introduces Rev 12:1-17 ; all that the prophet can speak of, from his own experience ( cf. Rev 13:1 ; Rev 13:11 , ), are the two on earth, but their activity in these latter days is not intelligible except as the result of mysterious movements in heaven. The latter he now outlines ( cf. Rev 11:19 , Rev 12:1 ; Rev 12:3 . By whom?) in order to comfort Christians by the assurance that the divine conqueror of these was in readiness to intervene. The celestial (contrast Rev 11:1 ) , presupposed in the scenery of 4 6, is now mentioned for the first time; its opening reveals the long lost , and is accompanied by the usual storm-theophany, marking a decisive moment. Jewish tradition had for long cherished the belief ( cf. on Rev 2:17 ) that the restoration of the people (gathered by God, cf. Rev 14:1 f.) in the last days would be accompanied by the disclosure of the sacred box or ark (in a cloud; cf. here the lightning and thunder) which, together with the tabernacle and the altar of incense, had been safely concealed in Mount Nebo. So, e.g. , Abarbanel (on 1Sa 4:4 : haec est area quam abscondit ante uastationem templi nostri et haec area futuro termpore adueniente messia nostro manifestabitur). Epiphanius repeats the same rabbinical tradition ( ). The underlying idea was that the disappearance of the ark from the holy of holies (Jer 3:16 ; Jer 4 Ezr 10:22 ; Jos. Bell .ver 5. 5) was a temporary drawback which had to be righted before the final bliss could be consummated. This legend explains the symbolism of the Jewish Christian prophet. The messianic crisis is really at handl The dawn may be cold and stormy, but it is the dawn of the last day! The spirit and content of the passage are transcendental; it is prosaic to delete . . (Spitta, and Cheyne in E. Bi. i. 309) and refer the vision to the earthly temple in Jerusalem. Like the author of Hebrews, this writer views heaven under the old ritual categories; besides, the originals of the sacred things were supposed to exist in the heaven of God (Heb 8:5 ).
This overture leads up to two sagas (12 and 13) which explain that the present trouble of Christians was simply a final phase of the long antagonism which had begun in heaven and was soon to be ended on earth. It is the writer’s task “not only to announce the future but also (Rev 1:19 ) to convey a right understanding of that present on which the future depends” (Weiss). Hence the digression or retrospect in Rev 12:1 f. is only apparent. Hitherto only hints of persecution have been given; now the course, methods, and issues of the campaign are unfolded. The messianic position of Jesus is really the clue to the position of affairs, and it is of the utmost ( , Rev 11:1 = weighty and decisive) moment to have all events focussed in the light of the new situation which that position has created. So much is plain. But that the source (or tradition) with its goddess-mother, persecuting dragon, celestial conflict, and menaced child, did not emanate from the prophet himself is evident alike from its style and contents; these show that while it could be domiciled on Jewish Christian soil it was not autochthonous ( cf. Vischer, 19 f.; Gunkel, S. C. 173 f.). The imagery is not native to messianism. It bears traces of adaptation from mythology. Thus, where it would have been apposite to bring in the messiah (Rev 11:7 ), Michael’s rle is retained, even by the Christian editor, while the general oriental features of the mother’s divine connexion and her flight, the dragon’s hostility and temporary rout, and the water-flood, are visible through the Jewish transformation of the myth into a sort of allegory of messiah, persecuted by the evil power which he was destined to conquer. “In reality it is the old story of the conflict between light and darkness, order and disorder, transferred to the latter days, and adapted by spiritualisation to the wants of faithful Jews” (Cheyne, Bible Problems , 80). While the vision represents the messianic adaptation of a sun-myth, it is uncertain what the particular myth was, and whether the vision represents a Jewish source worked over by the prophet. In the latter case, the Christian redactor’s hand is visible perhaps in 4 a and 5 ( . . , cf. Rev 5:6 ), certainly in 11 (which, even apart from the Lamb , interrupts the sequence) and 17 c , if not also in the whole of 10 12. If, in addition to this, the source was originally written in Hebrew, traces of the translator are to be found (so Gunkel, Kohler, and Wellhausen, after Ewald, Bruston, Briggs, and Schmidt) in 2 ( . , cf. 1Sa 4:19 ), 5 ( . = ), 6 ( = ), 8 ( . . = cf. 14 and on Rev 3:8 ), 9 ( the old serpent = or ), possibly 10 ( = ), and 12 ( , cf. of 10 = ). But whether the source was written or not, whether (if written) it was in Greek or not, and whether it was Jewish or Jewish-Christian, the clue to the vision lies in the sphere of comparative religion rather than of literary criticism. Its atmosphere has been tinged by the international myth of a new god challenging and deposing an older, or rather of a divine hero or child menaced at birth a myth which at once reflected the dangers run by the seed sown in the dark earth and also the victory of light (or the god of light) over darkness, or of light in the springtide over the dead winter. The Babylonian myth of Marduk, which lacks any analogous tale of Marduk’s birth, does not correspond so aptly to this vision ( cf. Introd. 4 b ), as does the well-known crude Egyptian myth (Bousset); Isis is a closer parallel than Ishtar, and still closer perhaps at one point is the of Hellenic mythology, who was often represented as uirgo coelestis . But, if any local phase of the myth is to be assumed as having coloured the messianic tradition used by John, that of Leto would be particularly intelligible to Asiatic readers ( cf. , e.g. , Pfleiderer, Early Christ. Conception of Christ , 56 f., after Dieterich’s Abraxas , 117 f.; Maas, Orpheus , 251 f.). The dragon Python vainly persecuted her before the birth of Apollo; but she was caught away to a place of refuge, and her divine child, three days later, returned to slay the monster at Parnassus. This myth of the pregnant and threatened goddess-mother was familiar not only in Delos but throughout the districts, e.g. , of Miletus and Magnesia, where the fugitive goddess was honoured on the local coinage. Coins of Hadrian’s reign associate the myth with Ephesus ( ). At Hierapolis, “the story of the life of these divine personages formed the ritual of the Phrygian religion” ( C. B. P. i. 91 f.); the birth of a god is associated with Laodicea, one coin representing an infant god in the arms of a woman (Persephone); while in the legend of Rhea, as Ramsay points out ( C. B. P. i. 34), Crete and Phrygia are closely allied ( cf. also Sib. Orac. ver. 130 f.). All this points decisively to the Hellenic form of the myth as the immediate source of the symbolic tradition (so, e.g. , J. Weiss, Abbott, 99), though here as elsewhere in the Apocalypse the obscurity which surrounds the relations between Jewish or early Christian eschatology and the ethnic environment renders it difficult to determine the process of the latter’s undoubted influence on the former. Fortunately, this is a matter of subordinate importance. The essential thing is to ascertain not the soil on which such messianic conceptions grew, but the practical religious object to which the Christian prophet, as editor, has freely and naively applied them. His design is to show that the power of Satan on earth is doomed. Experience indeed witnesses (Rev 11:12-17 ) to his malice and mischief, but the present outburst of persecution is only the last campaign of a foe whose efforts have been already baffled and are soon to be crushed in the inexorable providence of God. The prophet dramatically uses his source or tradition to introduce Satan as a baffled opponent of the messiah ( cf. on Rev 11:7 ), who is simply making the most of his time (Rev 11:12 ). Moriturus mordet . Once this cardinal aim of the piece is grasped and the proofs of it are overflowing the accessory details fall into their proper place, just as in the interpretation of the parables. In all such products of the poetical and religious imagination, picturesque items, which were necessary to the completeness and impressiveness of the sketch, are not to be invested with primary significance. Besides, in the case of an old story or tradition which had passed through successive phases, it was inevitable that certain traits should lose much if not all of their meaning. “These ancient traits , fragments of an earlier whole, which lack their proper connexion in the present account, and indeed are scarcely intelligible, as they have been wrested from the thought-sequence of the original writer, reveal to the expert the presence of an earlier form of the story” ( S. C. p. 6.)
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 11:19
19And the temple of God which is in heaven was opened; and the ark of His covenant appeared in His temple, and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm.
Rev 11:19 “the temple of God which is in heaven was opened” Remember that this vision began with a door being opened in heaven (cf. Rev 4:1; Rev 15:5). Now, the very inner sanctum of God’s heavenly temple can be seen (cf. Heb 8:5; Heb 9:23-28).
When Jesus died the veil of the Temple was torn from top to bottom, indicating that access to God was now available to all through Christ (cf. Mat 27:51; Mar 15:38; Luk 23:45; alluded to in Heb 9:8; Heb 10:20). This same symbolism is repeated here. God is available to all. Heaven’s inner sanctum is now fully open and visible.
“the ark of His covenant” The ark of the covenant was lost sometime during the Babylonian Exile (or to Pharaoh Shishak of Egypt, cf. 1Ki 14:25). It symbolized the presence of God after Israel’s crossing of the Jordan River into the Promised Land. It also symbolized God’s covenant promises, which may refer to the mystery (cf. Rev 10:7), God’s plan of redemption for all mankind (cf. Rom 16:25-26). In the OT only the High Priest could approach this article of holy furniture, once a year on the Day of Atonement (cf. Leviticus 16). Now, all of God’s people can come into the very presence of God.
“flashes of lightning and sounds of peals of thunder and an earthquake and a great hailstorm” This is very similar to Rev 8:5; Rev 16:18-21, which reflect Exo 9:24; Exo 19:16-19.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
was . . . heaven. The texts read “which is in heaven was opened”.
seen. App-133.
testament = covenant. Greek. diatheke. Only occurrence in Rev.
great hail. Corresponds with Rev 16:21.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] Concluding, and transitional. And the temple of God was opened in the heaven (or, according to the apparently grammatical correction of [108] [109], the temple of God which was in the heaven was opened), and the ark of His covenant was seen in His temple (the episode of ch. Rev 11:1 ff. began with measuring the temple of God, the shadow of things in the heavens: and now, when the time is come for the judgments there indicated to be fulfilled, that temple itself in the heavens is laid open. The ark of the Covenant is seen, the symbol of Gods faithfulness in bestowing grace on His people, and inflicting vengeance on His peoples enemies. This is evidently a solemn and befitting inauguration of Gods final judgments, as it is a conclusion of the series pointed out by the trumpets, which have been inflicted in answer to the prayers of His saints. It is from this temple that the judgments proceed forth (cf. ch. Rev 14:15; Rev 14:17, Rev 15:5 ff., Rev 16:17); from His inmost and holiest place that those acts of vengeance are wrought which the great multitude in heaven recognize as faithful and true, ch. Rev 19:2. The symbolism of this verse, the opening for the first time of the heavenly temple, also indicates of what nature the succeeding visions are to be: that they will relate to Gods covenant people and His dealings with them): and there were lightnings and voices and thunderings and an earthquake and a great hail (the solemn salvos, so to speak, of the artillery of heaven, with which each series of visions is concluded: see this commented on above at the beginning of this section).
[108] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 :-as also the leaves containing , Joh 6:50,-to , Joh 8:52. It is generally agreed that it was written at Alexandria;-it does not, however, in the Gospels, represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century.
[109] The CODEX EPHRAEMI, preserved in the Imperial Library at Paris, MS. Gr. No. 9. It is a Codex rescriptus or palimpsest, consisting of the works of Ephraem the Syrian written over the MS. of extensive fragments of the Old and New Testaments2. It seems to have come to France with Catherine de Medici, and to her from Cardinal Nicolas Ridolfi. Tischendorf thinks it probable that he got it from Andrew John Lascaris, who at the fall of the Eastern Empire was sent to the East by Lorenzo de Medici to preserve such MSS. as had escaped the ravages of the Turks. This is confirmed by the later corrections (C3) in the MS., which were evidently made at Constantinople3. But from the form of the letters, and other peculiarities, it is believed to have been written at Alexandria, or at all events, where the Alexandrine dialect and method of writing prevailed. Its text is perhaps the purest example of the Alexandrine text,-holding a place about midway between the Constantinopolitan MSS. and most of those of the Alexandrine recension. It was edited very handsomely in uncial type, with copious dissertations, &c., by Tischendorf, in 1843. He assigns to it an age at least equal to A, and places it also in the fifth century. Corrections were written in, apparently in the sixth and ninth centuries: these are respectively cited as C2, C3.
Fuente: The Greek Testament
Rev 11:19. ) , ch. Rev 3:12, Rev 7:15, is , the whole of the temple, but in this passage, and henceforth, it is , the inner part of the temple,[122] .
[122] , of the testament) the covenant which He made with Abraham, Isaac, and Jacob.-V. g.
Fuente: Gnomon of the New Testament
Rev 11:19
PART FOURTH
VISIONS OF THE WOMAN
AND HER ENEMIES
Rev 11:19 to Rev 20:15
SECTION ONE
THE DRAGON AND THE BEASTS
Rev 11:19 to Rev 13:18
1. A PRELIMINARY VISION
Rev 11:19
19 And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; –Before beginning to open the seven seals (Rev 6:1) there appeared to John, as recorded in chapters 4 and 5, some preliminary visions. These visions, too, were seen in heaven, and were evidently intended to assure John that what was about to be revealed concerning the future would certainly be accomplished. The temple was typical of the church. (Heb 9:1-9 ; 1Co 3:16.) Displaying the open temple with the ark inside, doubtless, was designed to show that the things to be presented in the following visions had special reference to the church and its worship. In the preceding series of symbols the church’s struggles against paganism received the stronger emphasis, the references to the papacy being sketched briefly. In the following series the church’s spiritual enemies are given major consideration.
and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.—These things appeared to John as he beheld the vision. Since the whole scene was probably intended to impress John with the necessity of a pure church and pure worship, it was appropriate that he should see and hear such things as would indicate the necessity of reverencing God and his word. It is very similar to those manifestations of divine majesty that accompanied God’s speaking the commandments on Mount Sinai, and the plagues in Egypt. There were thunders, hail, lightnings, and earthquakes. (Exo 19:16-18; Psa 18:13.) At the opening of the new covenant law on Pentecost there were manifestations of his great power. (Act 2:1-4.) So before beginning these symbols, showing the struggles to maintain the apostolic church, a display of divine power was an appropriate thing. They might indicate commotion in the things fulfilling them.
Commentary on Rev 11:19 by Foy E. Wallace
Rev 11:19 presents the closing scene–the temple of God opened in heaven. It was the new temple, the vision of that which was measured for preservation in chapter 11:1. It was the true tabernacle of Heb 8:2; Heb 9:13; Heb 10:9. It was only re-introduced here, without further description, to become a part of second series of visions.
In this new temple was disclosed the ark of his testament. In the Jewish temple of Johns time, yet standing, there was no ark of covenant within the veil. It had long been lost. But in the vision of the restored temple–the true spiritual temple (Heb 8:2), which supersedes the temple made with hands, there reappears the holiest and most sacred of all the treasures of the old tabernacle–the ark of the covenant. It symbolized that what was lost in the old is restored in the new–and the apostate Jewish state yielded its place to the complete restoration and perfection in the New Testament church of Christ.
The curtains fall in the last words of this first vision: And there were lightnings, voices, thunderings, an earthquake, and great hail.
These things followed all that had gone before in the vision. When the seventh trumpet sounded, the vision ended with lightnings, voices, thunders, an earthquake, and hail, which all at once came, as the sign to John that the revelation had not ended with the first vision. The great crisis just passed was to be followed by more of the same symbolism– and the heaven of this vision was therefore still open with the close of chapter 11. But the beast that was, and was not, of Rev 13:8, yet is–he would again be active. Thus chapter 11 ends the first sequence of events. The second begins with chapter 12, and repeats the imagery in another but similar set of symbols, extending the same events and experiences.
Commentary on Rev 11:19 by E.M. Zerr
Rev 11:19. This verse is a symbol that is very significant. The Bible had been denied the people for 1260 years but is now restored to them. That is like letting the servants of God “in” on a great intimacy with the Lord. The original law was laid up by the ark in the Most Holy Place (Exo 25:16; Deu 10:2). The people were never permitted to see into that place where the book of God was deposited. Likewise the people under Rome were shut off from seeing the Book through the years of the apostasy. But the work of the Reformation broke through that and forced open the privacy and gave them another view of the law. As an illustration of such a privilege John was given a view into the place where the ark was which he calls the ark of his testament or holy law. The lightnings and other things named refer to the commotions that were caused by the Reformation.
Commentary on Rev 11:19 by Burton Coffman
Rev 11:19
And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.
And there was opened the temple of God that is in heaven … “Temple” here is a figure of speech; there is going to be no actual temple in heaven. It is used here as a symbol of the presence of God. See Rev 21:22. “Only a glimpse of heaven is afforded here; the chief description is reserved for the final two chapters.”[97]
And there was seen in his temple the ark of the covenant … The symbolism teaches that what was once concealed will be opened in heaven. The ark of the covenant in the ancient tabernacle was located in the Holy of Holies; and only the high priest could ever see it, and even he could view it only one day in the year; but all will be made plain and open in heaven. Roberson thought that, “It is a fitting close (of this trumpet series) that the innermost sanctuary of God should be opened.”[98]
Thunders … earthquake … and great hail … These fittingly mark the close of the seventh trumpet vision, serving also to set off what follows as a separate vision. Certainly they do not denote any kind of judgment upon people. The time for that expired with Rev 11:13.
In these verses (Rev 11:15-19), we have the entire seventh trumpet. Here is revealed the glory and the blessedness that shall prevail after time has ceased, and after the final judgment.[99]
We are now (in Revelation 12) carried back to the beginning of the story of salvation. A new series of visions, or tableaux, portrays significant figures and episodes from the course of events outlined in Revelation 5-11.[100]
We shall conclude this study of Revelation 11 with Hendriksen’s summary of its final Rev 11:19 :
Nothing remains hidden or concealed. The ark of the covenant so long hidden from view is now seen. That ark is the symbol of the superlatively real, intimate, and perfect fellowship with God and his people, a fellowship based on the atonement through the blood of the Lord Jesus Christ.[101]
[97] A. Plummer, op. cit., p. 294.
[98] Charles H. Roberson, op. cit., p. 79.
[99] R. C. H. Lenski, op. cit., p. 360.
[100] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 650.
[101] William Hendriksen, op. cit., p. 161.
Commentary on Rev 11:19 by Manly Luscombe
19 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. The temple is opened in heaven. This is the dwelling place of God and His people. The Ark of the Covenant is there. There is lightning, booming voices, thunder, an earthquake and large hail. All things come to a crashing, banging, booming conclusion. This is the grand crescendo of all creation.
Sermon on Rev 11:3-19
The Two Witnesses
Brent Kercheville
In the first two verses of Revelation 11 we were shown that the temple of the Lord, representing the holy people of God, would be spiritually spared and remain safe with God through the coming national judgment. However, it was not going to go well for those who were not the people of God. Rev 11:2 tells us that the holy city, Jerusalem, would be trampled by the Gentiles for 42 months. This statement parallels Jesus words in Luk 21:20-24 where Jesus described the destruction of Jerusalem that the Romans would inflict in 70 AD. Revelation 11 has shown us that the physical Jewish nation was about to be judged for its sinfulness. The rest of the imagery continues in Rev 11:3.
The Two Witnesses (Rev 11:3-6)
God grants authority to his two witnesses to prophesy for 1260 days clothed in sackcloth. As we noted in our last lesson, 1260 days is the same as 42 months and a time, times, and half a time. This time marker reveals that it would going a limited time of tribulation, distress, and persecution. Further, the two witnesses are clothed in sackcloth. Sackcloth was used for times of mourning and distress (Job 16:15; Est 4:1-3; Gen 37:34; 2Sa 3:31). The witnesses are mourning over the judgment message they are preaching. They are mourning for the sins of the nation and the judgment that will result (Joe 1:8; Amo 8:10).
We want to know who the two witnesses are. The next few verses describe who the two witnesses. We are told that the two witnesses are, The two olive trees and the two lampstands that stand before the Lord of the earth. This is a reference to Zec 4:2-14. Unfortunately, Zechariah 4 is a difficult text to understand which does not help us much in understand who the two witnesses are in Revelation 11. However, the force of the teaching is that the Spirit of God was going to accomplish his word. The obstacles would be removed and the temple would be rebuilt by the power of God accomplishing the prophecy of God. It is likely that the two anointed ones is referring to the Joshua and Zerubbabel who would be the tools God would use to rebuild the temple. This is the message in Rev 11:4. The word of God is going to be accomplished through the power of the Holy Spirit, represented by the two witnesses. Verses 5-6 will give us more clarity about who the two witnesses are.
Rev 11:5 tells us that recompense will fall upon those who harm the two witnesses. The language is reminiscent of the divine protection God offered to the prophets (2Ki 1:10; Jer 5:14). When Ahaziah sent his army to take Elijah back to him, Elijah called for fire to come down and the fire consumed the army. The fire pictures judgment against those who resist these two witnesses. Rev 11:6 reveals who these two witnesses are. The witnesses have the power to shut the sky that no rain may fall while they prophesy and they have the power to turn the waters to blood and strike the earth with plague. The one who was able to shut the sky was Elijah (1Ki 17:1) and the one who brought the plagues was Moses (Exo 7:17-21). To match what we were told in verses 4-5 we must see Elijah and Moses representing the Law and the prophets. Remember that we saw that the two olive trees and two lampstands represent the word of the Lord being accomplished through the power of the Spirit of God. The Law and the prophets foretold these events concerning the destruction of the Jewish nation. Moses prophesied these things would happen in Deu 28:15-68. Notice Deu 28:52-57 particularly.
They shall besiege you in all your towns, until your high and fortified walls, in which you trusted, come down throughout all your land. And they shall besiege you in all your towns throughout all your land, which the LORD your God has given you. 53 And you shall eat the fruit of your womb, the flesh of your sons and daughters, whom the LORD your God has given you, in the siege and in the distress with which your enemies shall distress you. 54 The man who is the most tender and refined among you will begrudge food to his brother, to the wife he embraces, and to the last of the children whom he has left, 55 so that he will not give to any of them any of the flesh of his children whom he is eating, because he has nothing else left, in the siege and in the distress with which your enemy shall distress you in all your towns. 56 The most tender and refined woman among you, who would not venture to set the sole of her foot on the ground because she is so delicate and tender, will begrudge to the husband she embraces, to her son and to her daughter, 57 her afterbirth that comes out from between her feet and her children whom she bears, because lacking everything she will eat them secretly, in the siege and in the distress with which your enemy shall distress you in your towns. (Deu 28:52-57 ESV)
This description details exactly what happened during the Jerusalem siege by the Romans from 66-70 AD. Daniel prophesied the destruction of the Jewish nation in the vision of the 70 weeks (Dan 9:24-27). The prophecy concerns the Jews and Jerusalem according to Dan 9:24, Seventy weeks are decreed about your people and your holy city. Notice verse 26 in particular.
And the people of the prince who is to come shall destroy the city and the sanctuary. Its end shall come with a flood, and to the end there shall be war. Desolations are decreed. (Dan 9:26 ESV)
Therefore, the two witnesses represent all of Gods servants who are proclaiming the word of the Lord. Notably, the witnesses would includes the prophets and apostles who were prophesying and preaching that the holy city would be trampled. The word of the Lord will be accomplished and the servants of God (the two witnesses) are proclaiming that Gods promises and prophecies will happen. The descriptions that we read about the two witnesses indicate that we are talking about a larger body of Gods servants, not just two people. (1) The beast makes war on the two witnesses (vs. 7). This does not make much sense if the two witnesses are only two individuals. Far better to see the two witnesses as the prophets, apostles, and those who are proclaiming the message of judgment. (2) The world is watching them die, which makes more sense as those who are proclaiming the message of judgment rather than just two individuals. To summarize the point of verses 3-6: the symbol is the message of the Law and the prophets prophesying judgment for the sins of the Jewish nation. The prophets, apostles, and people of God were the ones preaching this message to the Jewish nation.
The Resurrection of the Witnesses (Rev 11:7-14)
The beast that rises from the abyss will make war with the two witnesses, conquers them, and kills them. In Revelation 9 we read the locusts being released from the abyss and identified the locusts as the Roman Empire. Now this Roman Empire is described as a beast. Revelation 13 will reveal why the beast imagery is used and we will look at those details when we get to that chapter. For now we simply need to see the Roman Empire as the beast that is the one desolating the Jewish nation. In the desolation of the Jewish nation, the prophets, apostles, and proclaimers of Gods word are going to be killed as well. When the Romans invaded Judea, they desolated over 980 towns, including the great city of Jerusalem. Their bodies are going to lie in the street of the great city that is spiritually called Sodom and Egypt, where their Lord was crucified.
A couple translations read that the great city is symbolically called Sodom and Egypt (ESV, NET). Some translations read figuratively called Sodom and Egypt (TNIV, NIV, NLT). A couple translations read prophetically (HCSB, NRSV). The NASB reads, Mystically. The Greek word pneumatikos, which BAG (p. 685) says means spiritually, in a spiritual manner, full of the divine Spirit. Elsewhere in the NT, the word characterizes that which pertains to the Spirit in contrast to the flesh. You can see pneuma in the Greek word which means spirit. The ESV footnote even says that the Greek is spiritually. Why the ESV did not simply render the meaning is unknown to me. The NKJV is right to render this literally as, The great city which spiritually is called Sodom and Egypt. The spiritual condition of the city is in view. It is not a mystical statement or a prophetic statement. The city in view has the spiritual lack as the city of Sodom and thenation of Egypt.
Which city is in view? Which city is deserving of judgment because of their sins? It is the city where their Lord was crucified. The city where the Lord was crucified was Jerusalem. Jesus our Lord was killed in the city of Jerusalem. Most say that the great city refers to Rome because later in Revelation we read that the great city is identified with Babylon. If Rev 11:8 had simply said, The great city, then I would agree that Rome is in view. However, the text clarifies for us what the great city is. The great city is the same city where their Lord was crucified. This fits what we read in Rev 11:2 that the holy city, Jerusalem, is in view and the object of Gods wrath. The beast is destroying Jerusalem and in the process the two witnesses are also killed. This is not the first time in scriptures that the physical nation of Israel has been spiritually equated with Sodom and Egypt. Israel is identified spiritually with Sodom in Isa 1:9-10, Jer 23:14, and Eze 16:46-49.
But in the prophets of Jerusalem I have seen a horrible thing: they commit adultery and walk in lies; they strengthen the hands of evildoers, so that no one turns from his evil; all of them have become like Sodom to me, and its inhabitants like Gomorrah. (Jer 23:14 ESV)
Israel was also spiritually identified with Egypt in Ezekiel 23 and Jer 9:26. Notice a couple verses in Ezekiel 23 to see this spiritual identification. In Eze 23:4 we are told that the prophecy is against Samaria and Jerusalem, representing both the northern and southern nations of the divided kingdom of Israel. Thus, Ezekiel prophesied Gods word:
When she carried on her whoring so openly and flaunted her nakedness, I turned in disgust from her, as I had turned in disgust from her sister. Yet she increased her whoring, remembering the days of her youth, when she played the whore in the land of Egypt and lusted after her paramours there, whose members were like those of donkeys, and whose issue was like that of horses. (Eze 23:18-20 ESV) The prophets spoke of how Israel was returning to its idolatrous ways as they had practiced when they were in Egypt.
The beast is killing the witnesses, that is, the Romans are killing the apostles and those proclaiming Gods word. People from all the nations will gloat over the death of these Christians, refusing to even allow a proper burial for them. For a dead body to lie in view was considered the worst humiliation a person could suffer from his enemies (Psa 79:3-4). Let us not forget that Christians are not only dying in the great tribulation as the Romans attacked Judea, but Christians are dying throughout the Roman Empire under the rule of Nero. During the years of 66-70 AD is when the apostle Peter and the apostle Paul were killed by Nero. It is during this time that Nero is dipping Christians in wax and lighting them on fire so he could see his gardens. It is during this time that Christians are being dressed in animal clothing to be chased and torn apart by animals for sport. The world has no love for Christians during these years. Revelation 11 is describing all the events that are going on as the physical Jewish nation is receiving its judgment. Killing Christians was no big deal to the world. The ungodly rejoice at seeing the death of Gods people and Gods apostles because they preached to the world a risen Savior who would return in judgment against those who do not repent.
Rev 11:11-12 reinforce the message of hope for those who overcome. In Revelation 7 we saw the people of God sealed. Though they are killed they are shown standing before the throne, with the Lamb, receiving white robes of victory. The victory is pictured again. The beast is killing the apostles and those who are proclaiming the message of the Law and the prophets. But these slain people of God are pictured as resurrected. They ascend to heaven in a cloud just as Jesus ascended when he went back to the Father in heaven. The word of the Lord is not dead. The word of the Lord is not extinguished or silenced. Gods word continues to be proclaimed. Christianity was not extinguished and those who were killed are victorious as they go up to heaven.
The earthquake is a further sign of Gods vindication of his servants who proclaim the word of the Lord. Just as the great earthquake that occurred at the death of Jesus was Gods vindicating act of Jesus and a message of judgment to the earth, so also this earthquake for the two witnesses. A tenth of the city falls and seven thousand people are killed. For a tenth of the city to fall leading to the dead of seven thousand shows that this is a smaller city being judged. The population of the city of Rome in the first century is estimated to be about 5 million people. The population of Jerusalem in the first century is estimated to be about 70,000 to 100,000. The imagery fits the capture of the city of Jerusalem. Part of the city falls as Rome surrounds Jerusalem. Part of the city was conquered, the part called the newer city that was outside the second wall but inside the third wall. Now the hysteria within Jerusalem begins as the siege wall is built and Jerusalem is about to fall. The people begin to cry out to God in their terror. However, it is too late. The second woe has passed. There is one more woe that is soon to come.
The Seventh Trumpet (Rev 11:15-19)
The seventh angel blows his trumpet. Remember what this meant. Go back to Rev 10:7 and note that when the seventh angel blew his trumpet then all that the prophets had spoken concerning this event would be fulfilled. Remember that this angel was seen in Dan 12:7 saying that the shattering of the power of the holy people was going to come. The angel in Rev 11:6-7 says there is no more delay. The shattering of the power of the holy people would take place when the seventh angel sounds the trumpet. The seventh trumpet now sounds. This pictures of the fall of the city of Jerusalem, the judgment against the physical Jewish nation.
The final judgment of the Jewish nation shows the continuing establishment of Christs kingdom as Christ conquers all of his enemies. The enemies of Christs kingdom have been defeated. Every enemy is being subjected under the feet of Christ (1Co 15:25). Notice verse 18: The nations rage, but your wrath has come. Time for judgment and time for reward for those who are Gods servants. This imagery recalls Psa 2:2 where the nations rage against Gods anointed. However, Christ rules over the earth and subjects the nations.
Rev 11:19 concludes the woe and it is an important image. God has judged. There are flashes of lightning, rumblings, peals of thunder, an earthquake, and heavy hail. These are images that God has brought final judgment on the nation. Gods temple is seen in heaven, not on the earth. This relates to what we studied in our previous lesson in Heb 12:26-28. The things shaken had to be removed so that the things cannot be shaken may remain. Though the physical temple was destroyed, the true temple of God remains in heaven. The true people of God remain. Further, the ark of the covenant is seen in heaven, not on earth. The ark of the covenant represented Gods presence and favor in the Old Testament. Josephus records that the ark of the covenant was not in the second temple (Wars V. 219). The ark had been lost when the Babylonians invaded back in 586 BC. Gods presence was never again pictured with the physical nation or the physical temple in Jerusalem, though it had been rebuilt in 516 BC and was beautified and expanded by Herod at beginning of the first century. The ark of the covenant is pictured within the heavenly temple. Gods presence and favor is with his people, not the physical Jewish nation. God has destroyed another nation that stood in opposition to the people of God.
Lessons:
1. The preservation of the proclaimers. Revelation 11 emphasizes the work of the two witnesses. We are supposed to be the instruments that proclaim Gods message to the world. God will accomplish his word. We must know his word, explain his word, and teach his word to the world.
2. Judgment must come against Christs enemies.
But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For God has put all things in subjection under his feet. (1Co 15:20-27 ESV)
Christ reigns until all enemies are under his feet. Please notice that everything will be put under his feet. He will destroy every rule, every authority, and every power. All things will be subjected and all enemies will be destroyed. Do not be an enemy of Christ. Find favor with him now by receiving the grace he is offering through faith.
LESSON 15.
THE ANGEL WITH THE LITTLE BOOK
Read Rev 10:1 to Rev 11:14
1. Between the sounding of what two trumpets does this vision appear? Ans. Rev 9:13; Rev 11:15.
2. Describe the angel that John saw coming down out of heaven. Ans. Rev 10:1.
3. What did he have in his hand? Ans. Rev 10:2.
4. To what is his voice compared? Ans. Rev 10:3.
5. What was John forbidden to write? Ans. Rev 10:4.
6. What announcement did the angel confirm with an oath? Ans. Rev 10:5-7.
7. What was John told to do with the little book, and what effect did it have on him? Ans. Rev 10:8-10.
8. What then was John told he must do? Ans. Rev 10:11.
9. He was told to measure what? Ans. Rev 11:1.
10. What was he told not to measure? Ans. Rev 11:2.
11. What city was to be trodden under foot, and for how long? Ans. Rev 11:2; Mat 27:53.
12. What were the “two” witnesses to do and for how long? Ans. Rev 11:3.
13. Who are the “two witnesses”? Ans. Rev 11:4.
14. What of those who desire to hurt these witnesses? Ans. Rev 11:5.
15. The “two witnesses” have power to do what? Ans. Rev 11:6.
16. When and how were they to be killed? Ans. Rev 11:7.
17. What would be done with their dead bodies? Ans. Rev 11:8-10.
18. After three days and a half what would happen to these dead bodies? Ans. Rev 11:11.
19. Tell of their ascension. Ans. Rev 11:12-13.
20. How many of the three “woes” were now past? Ans. Rev 11:14.
LESSON 16.
SOUNDING THE LAST TRUMPET
Read Rev 11:15-19
1. This lesson deals with the sounding of which of the seven angels? Ans. Rev 11:15.
2. Give the message proclaimed at this time by the “great voices in heaven.” Ans. Rev 11:15.
3. What was done by the twenty-four elders? Ans. Rev 11:16.
4. Why did they give thanks to God? Ans. Rev 11:17.
5. What was to be finished at the sounding of the seventh angel’s trumpet? Ans. Rev 10:7.
6. What was the “mystery” which Paul connected with the sounding of the last trumpet? Ans. 1Co 15:51-52.
7. Name another event which Paul connected with the sounding of the last trumpet. Ans. 1Th 4:16.
8. Give two events which Paul connects with the coming of Christ.
Ans. a. Punishment of the wicked (2Th 1:7-9).
b. Christ glorified in his saints (2Th 1:10).
9. What two classes of people are to be raised in the same hour? Ans. Joh 5:28-29.
10. Name three great events which John connects with the sounding of the seventh trumpet.
Ans. a. The dead judged (Rev 11:18).
b. The righteous rewarded (Rev 11:18).
c. The wicked punished ( Rev 11:18).
11. Whose will the “kingdoms of the world” become after the sounding of the seventh angel? Ans. Rev 11:15.
12. Who has a kingdom on this earth from Pentecost to the sounding of the last trumpet? Ans. Joh 18:36; Col 1:13; Rev 1:5-9.
13. Unto whom will the kingdom of Christ be given after the judgment? Ans. 1Co 15:24-26.
14. After the kingdom has been delivered up to the Father unto whom will Christ be subject? Ans. 1Co 15:28.
15. How can the kingdom be called both God’s and Christ’s after Christ has returned it to God the Father? Ans. Joh 17:10.
16. Give passages which refer to Christ’s kingdom as belonging to both the Father and the Son. Ans. (Mat 6:33; Joh 18:36) (Mat 20:21; Mat 21:43).
17. Give passages which refer to the final reign in heaven as belonging to both God and Christ. Ans. Eph 5:5; Rev 22:1.
18. What was opened in heaven and what was seen? Ans. Rev 11:19.
E.M. Zerr
Questions on Revelation
Revelation Chapter Eleven
1. What was given to John?
2. Tell what it was like.
3. Who stood before him?
4. What was he to measure first?
5. What other items to be measured?
6. Tell what he was not to measure.
7. To what was it given?
8. What was to be trodden under foot.
9. For how long was it to be?
10. To whom will God give power?
11. For how long will they prophesy?
12. How will they be clothed through this time?
13. What other names are given to these beings?
14. Where do they stand?
15. Against whom will they issue fire?
16. With what effect?
17. Who else must be killed in same manner?
18. Tell what power these witnesses have.
19. Haw can they affect waters?
20. Upon what can they bring plagues?
21. What will they finish?
22. Then what shall ascend from the pit?
23. Against what will he make war?
24. With what result?
25. Where will their dead bodies lie?
26. Were these names literal?
27. What else had happened there?
28. Who shall see their dead bodies?
29. For how long will they see this? .
30. What will they prevent from being done?
31. Tell what the dwellers on earth will do.
32. Why will they do all this?
33. What finally entered these bodies?
34. After how long a time?
35. What were they able to do then?
36. How did this affect those who saw it?
37. What was heard then?
38. Tell what the voice was saying.
39. What happened then?
40. By whom was this beheld?
41. What happened the same hour?
42. What portion of the city fell?
43. How many were slain?
44. How were the others affected?
45. What did it cause them to do?
46. Tell what is now about due.
47. What was now sounded?
48. From where were voices then heard?
49. What transformations did they announce?
50. Tell what Christ is to do.
51. What did the 24 elders then do?
52. To whom did they give thanks?
53. Tell what existence they ascribed to God.
54. What work did they also ascribe to him?
55. How were the nations affected?
56. What time had come?
57. Tell the two rewards about to be rendered.
58. What was opened in heaven?
59. Tell what was seen.
60. What were heard?
Revelation Chapter Eleven
Ralph Starling
Now John was given a measuring rod,
To measure the altar and the temple of God.
The outer court was left to be pitted
for the Gentiles would tread the Holy City.
Powe was given to the Angel’s two witnesses.
The 2 olive trees, 2 candle sticks who tended to God’s business.
They sould have power that it rain not,
And smite the earth with plagues that would blot
Fuente: Old and New Testaments Restoration Commentary
CHAPTERS 11:19-13
Satans Power and Masterpiece
1. The vision of the opened temple (Rev 11:19)
2. The woman with child (Rev 12:1-5)
3. The escape of the woman (Rev 12:6)
4. War in heaven (Rev 12:7-12)
5. The dragon persecuting the woman (Rev 12:13-17)
6. The beast out of the sea (Rev 13:1-10)
7. The beast out of the earth (Rev 13:11-18)
Rev 11:19.
What follows now brings the great tribulation, the 1,260 days, into prominence. As we have seen the seventh trumpet takes us right to the end. But now we are led back.
Rev 11:19 of chapter 11 belongs properly to the twelfth chapter. The ark contains the covenant made with Israel. This is now to be remembered and connected with it are the manifestations of coming wrath for those who oppress His people.
Rev 12:1-5.
Who is represented by the sun-clothed woman? Romanists have made out of her the Virgin Mary. Many expositors claim it is the Church which is represented by this woman. Some claim the woman is the professing Church and the man-child represents, according to their view, a class of overcomers who will escape the tribulation. This is a favored interpretation of some of the so-called holiness people.
In the light of the scope of this book the woman cannot possibly have anything to do with the Church. Again, Christian Science has made the most absurd claim that this woman represents that instrument of Satan, the deluded woman, whom they worship as the founder of their cult. A hundred years ago another sect existed in England under the leadership of a woman, who also claimed to be the one of this vision. We do not need to seek long for the true meaning of the woman seen by John. She represents Israel. Everything in the symbolical statements bears this out, especially the crown with the twelve stars (Gen 37:9).
Thus she is seen clothed with the glory of the sun–that is, of Christ Himself as He will presently appear in supreme power as Sun of Righteousness (Mal 4:2); for the sun is the ruler of the day. As a consequence, her glory of old, before the day-dawn, the reflected light of her typical system, is like the moon under her feet. Upon her head the crown of twelve stars speaks naturally of her twelve tribes, planets now around the central sun.
It is Israel, what she is in the purposes of God. And the child, the nation brought forth, is the Messiah, Christ. Even so Paul writes of Israel, of whom as according to the flesh Christ came, who is over all, God blessed forever (Rom 9:5). The identity of the child is established beyond controversy by the fact that the child is caught up unto God and His throne, destined to rule all nations with a rod of iron (Psa 2:9; Rev 2:27). The great red dragon, the enemy of the woman and the child, is Satan. Seven crowns are symbolical of his authority as the god of this age and the ten horns symbolical of his power. These historical facts are seen first through this vision. But this is done for the one purpose of bringing into view what is yet in store of Israel during the end time. Christ ascended upon high, took His place at the right hand of God, is waiting till His enemies are made His footstool. Then the present Christian age began. It is not recorded in this vision at all. He who came from Israel and who was rejected by His own, is nevertheless Israels Messiah, the hope of Israel. In Him and through Him alone the promises made to Israel can be fulfilled. The fulfillment of these promises is preceded by great sorrows and tribulation, the travail pains which come upon Israel during the great tribulation, before He, whom Israel once disowned, is revealed as Deliverer and King. And the red Dragon will do His most awful work during that period of tribulation, a work of hatred against the faithful seed of the woman.
Rev 12:6.
The flight of the woman, Israel, has been taken by some to mean the dispersion of that nation during this age and Israels miraculous preservation. But this is incorrect. It is true Israel has been miraculously preserved and Satans hatred, too, has been against that nation. But here we have a special period mentioned, the 1,260 days, the last three and one-half years of Daniels seventieth week. It means, therefore, that when the Dragon rises in all his furious power to exterminate the nation, God will preserve her. However, before we are told the details of that preservation and Satans hatred, we read of the war in heaven. Satan is cast out of heaven, down upon the earth. Rev 12:15-17 and the entire chapter 13 will tell us what he will do on the earth.
Rev 12:7-12.
This great scene takes place before the great tribulation begins. Satans place is not in hell at this time. As we saw in the message to Pergamos his throne is on earth, he is the god of this age. His dominion is in the air, he is the prince of the power of the air (Eph 2:2). Our present conflict as believers is against principalities, against authorities, against the rulers of the darkness of this world, against the wicked spirits in the heavenlies (Eph 6:12). Satan as the accuser of the brethren has access even into the presence of God. His accusations are ended. All the redeemed are gathered before the throne. All the malice and power of Satan could not frustrate the purpose of God. His grace and power have been victorious. Thus when the saints come into the heavenly possession Satans dominion there is at an end. The purchased possession, the region above, will be redeemed by the power of God (Eph 1:13).
Michael and his angels will begin their short and decisive war against Satan and his angels. Michael is the one archangel mentioned in Scripture. It is not the first time he meets Satan face to face (Jud 1:9). And Daniel speaks of Michael, And at that time shall Michael stand up, the great prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book (Dan 12:1). From this we learn that Michael will not only cause the expulsion of Satan out of heaven, but he will also stand up for the believing portion of Israel.
Satan is then cast out into the earth and his angels are cast out with him. It is identical with what we have seen already under the fifth trumpet, the star fallen out of heaven, opening the pit of the abyss with the darkening smoke and the locust swarms coming forth. Then there is joy in heaven because the accuser is cast down and his accusations are forever silenced. And the woe is pronounced upon those who dwell on the earth.
Rev 12:13-17.
He turns in fury against the woman which brought forth the man-child. Satan realizes now that his time is short. His exclusion from heaven will soon be followed by his arrest and imprisonment in the pit for a thousand years, and after that there is prepared for him his eternal home of misery, the lake of fire. As he knows that Israel is mostly concerned in the final drama, and the believing portion of that nation will inherit the kingdom, he turns in wrath against them. Rev 12:6 should be connected with Rev 12:14. It is symbolical language again we have here. The wilderness is a place of isolation, and the place prepared, speaks of Gods care for them. But it is not the entire nation. The apostate part sides with Satan and with Satans man, the Antichrist. But there is another part, which is preserved. This part is in the place of isolation among the nations. The water cast out by Satan is symbolical of the hatred which Satan stirs up against the people amongst the nations. But there will be other agencies in the earth by which this Satanic attempt to wipe from the face of the earth this faithful part of the nation will be frustrated.
CHAPTER 13
Rev 13:1-10.
This chapter brings now fully into view the Satanic powers operating during the great tribulation–the forty-two months. Satans masterpieces are on the earth; energized by him and endued with his powers they work together to stamp out all that is left of the truth on earth. Their combined efforts are directed against the godly remnant of Jews and against those Gentiles who accepted the message of the gospel of the kingdom.
And John sees this first beast having ten horns with crowns and seven heads and these heads have names of blasphemy. Daniel had seen Babylonia, Medo-Persia and Greco-Macedonia under the emblem of the lion, the bear and the leopard. John sees this beast here like a leopard, with bears feet and lions mouth. This revived Roman empire is an amalgamation of parts of the previous world empires. The preceding ones are absorbed by the last, the Roman empire. Therefore the revived Roman empire will contain the different elements in one great monster. This Roman empire will be revived in the first part of the final seven years. We saw this under the first seal. Here is the beginning of the period for which the dragon gives to him his power, and his throne and great authority. It becomes now fully possessed by Satan. The ten horns are the ten kingdoms which will exist in that empire. We are told later that these ten kings have one mind and shall give their power and strength unto the beast (Rev 17:13).
In the same chapter the beast is also seen coming out of the abyss (17:8) denoting its Satanic origin The heads represent the seven forms of government which have characterized the empire in the past, the seventh becomes the eighth. One of the heads is especially mentioned; later we read he is the eighth, and is of the seven, and goeth into perdition (17:11). He was as it were wounded to death, and his deadly wound was healed, and all the world wondered after the beast. This head denotes the imperial form of government, which had died, and now is revived in the person of the leader, the prince of Dan 9:27, the little horn, which Daniel saw in the midst of the ten horns. This will be Satans man, one of his masterpieces. The whole earth will wonder after that beast and its Satan-possessed head.
Rev 13:11-18.
The second beast is not an empire with a great leader, but a person. The first beast is out of the sea; the second out of the earth (land). The first has ten horns; the second has two. The beast out of the sea comes first; the other beast follows him. The first beast is a political power, the second is a religious leader. The first is a Gentile power and its head a Gentile; the second is a Jew. The first beast has Satanic power; so has the second beast. The second beast induced the worship of the first beast whose dominion is over the entire Roman world and after whom the whole earth wonders; the sphere of the second beast is Palestine. The first beast through its head makes in the beginning of the seven years a covenant with many of the Jews, but in the middle of the week he breaks that covenant (Dan 9:27). That covenant will probably be the permission given to the Jews to build a temple and to resume their sacrificial worship.
The first and the second beast make a covenant, which marks the beginning of the seventieth week of Daniel. But when the little horn, the first beast, becomes energized by Satan, he breaks that covenant. Then the second beast demands the worship of the first beast as well as the worship of himself. This second beast is the final, personal Antichrist. He has two horns like a lamb, and speaks like a dragon. He is a counterfeit lamb and his two horns are an imitation of the priestly and kingly authority of Christ. He is the one of whose coming our Lord spoke (Joh 5:43). He is the man of sin, the son of perdition described by Paul in 2Th 2:1-17. He must be a Jew or his claim of being Israels true Messiah would not be accepted by the Jews.
Daniel also gives an interesting prophetic picture which bears out his Jewish character and his wicked, satanic ways. See Dan 11:36-39. This second beast is also called the false prophet (16:13; 19:20; 20:10). He does lying wonders. He reigns as the false king in Jerusalem and sits as god in the temple. He will be the religious head of apostate Judaism and apostate Christendom. It is the strong delusion of the second chapter of Second Thessalonians. He also demands the worship of the first beast. He makes an image of the first beast and gives breath to it, so that it can speak. Whoever has not the mark of the beast on hand and forehead cannot buy nor sell, and whosoever does not worship the beast will be killed. And those who worship the beast and receive the mark are lost souls. Great will be the number of martyrs at that time. To find out what the mark is and some of the other details would only be guesswork. No one can imagine the horrors of that time when Satan rules for a short time on earth and produces the great tribulation, such as was not before on earth, nor ever can be again.
But what does the number 666 mean? If we were to state all the different views on this number and the different applications we would have to fill many pages and then we would not know what is right and wrong. Seven is the complete perfect number; six is incomplete and is mans number. Here we have three times six. It is humanity fallen, filled with pride, defying God. The number 666 signifies mans day and mans defiance of God under Satans power in its culmination.
Fuente: Gaebelein’s Annotated Bible (Commentary)
the temple: Rev 14:15-17, Rev 15:5-8, Rev 19:11, Isa 6:1-4
the ark: Exo 25:21, Exo 25:22, Num 4:5, Num 4:15, Num 10:33, 2Co 3:14-16, Heb 9:4-8
and there were: Rev 11:13, Rev 11:15, Rev 4:5, Rev 8:5, Rev 16:18
and great: Rev 8:7, Rev 16:21, Exo 9:18-29, Jos 10:11, Job 38:22, Job 38:23, Psa 18:12, Psa 105:32, Isa 28:2, Isa 30:30, Isa 32:19, Eze 13:11, Eze 38:22
Reciprocal: Exo 19:16 – thunders Exo 25:10 – an ark Exo 38:21 – tabernacle of testimony Exo 40:3 – General Num 4:20 – they shall Jos 4:16 – General 2Sa 22:14 – thundered 1Ki 19:11 – an earthquake Job 37:3 – He Psa 18:6 – heard Psa 29:3 – thundereth Psa 68:8 – earth Psa 68:33 – his voice Psa 77:18 – voice Psa 97:4 – the earth Isa 2:19 – when he Isa 6:4 – the house Isa 28:17 – and the hail Isa 29:6 – General Eze 13:13 – and great Joe 3:16 – and the heavens Mat 27:51 – the earth Mat 28:2 – there Joh 12:29 – thundered Act 7:56 – I see Act 10:11 – saw Rev 6:1 – the noise Rev 12:1 – there Rev 14:13 – a voice Rev 16:17 – there Rev 19:5 – a voice
Fuente: The Treasury of Scripture Knowledge
Rev 11:19. This verse is a symbol that is very significant. The Bible had been denied the people for 1260 years but is now restored to them. That is like letting the servants of God “in” on a great intimacy with the Lord. The original law was laid up by the ark in the Most Holy Place (Exo 25:16; Deu 10:2). The people were never permitted to see into that place where the book of God was deposited. Likewise the people under Rome were shut off from seeing the Book through the years of the apostasy. But the work of the Reformation broke through that and forced open the privacy and gave them another view of the law. As an illustration of such a privilege John was given a view into the place where the ark was which he calls the ark of his testament or holy law. The lightnings and other things named refer to the commotions that were caused by the Reformation.
Comments by Foy E. Wallace
Verse 19.
Verse 19 presents the closing scene–the temple of God opened in heaven. It was the new temple, the vision of that which was measured for preservation in Rev 11:1. It was the “true tabernacle” of Heb 8:2; Heb 9:13; Heb 10:9. It was only re-introduced here, without further description, to become a part of second series of visions.
In this new temple was disclosed the ark of his testament. In the Jewish temple of John’s time, yet standing, there was no ark of covenant “within the veil.” It had long been lost. But in the vision of the restored temple–the true spiritual temple (Heb 8:2), which supersedes the temple made with hands, there reappears the holiest and most sacred of all the treasures of the old tabernacle–the ark of the covenant. It symbolized that what was lost in the old is restored in the new–and the apostate Jewish state yielded its place to the complete restoration and perfection in the New Testament church of Christ.
The curtains fall in the last words of this first vision: And there were lightnings, voices, thunderings, an earthquake, and great hail.
These things followed all that had gone before in the vision. When the seventh trumpet sounded, the vision ended with lightnings, voices, thunders, an earthquake, and hail, which all at once came, as the sign to John that the revelation had not ended with the first vision. The great crisis just passed was to be followed by more of the same symbolism– and the heaven of this vision was therefore still open with the close of chapter 11. But the beast that was, and was not, of Rev 13:8, yet is–he would again be active. Thus chapter 11 ends the first sequence of events. The second begins with chapter 12, and repeats the imagery in another but similar set of symbols, extending the same events and experiences.
Fuente: Combined Bible Commentary
Rev 11:19. We have here exhibited in act what had just been proclaimed in word (Rev 11:14-18). As throwing light upon the imagery of Rev 11:1 and Rev 11:2 it is important to notice that, when there was opened the temple of God that is in heaven, there was seen in his temple the ark of his covenant. The word temple is apt to mislead, for we immediately think of the temple on Mount Moriah; but the innermost shrine is alone spoken of in the original, that most Holy Place which belonged not only to the later temple but to the Tabernacle in the wilderness. In the former the ark of Gods covenant could not have been seen, for it had disappeared at the destruction of the first temple, long before the days of St. John. The inference is clear that, although the word temple is used, it is really the Tabernacle from which the imagery is obtained. No doubt the temple thus spoken of was in heaven, but to the eye of the Seer things in heaven were the type and pattern of the heavenly things on earth; and no one who has entered into his spirit will maintain that, if in this verse the shrine of the Tabernacle be referred to, it is possible to find another and a different reference for the shrine spoken of in the first verse of the chapter. All arguments, therefore, as to the date of the Apocalypse, drawn from the use of the word temple in Rev 11:1, are necessarily unfounded. It is the Tabernacle as it is described in the Law, not a temple of stone existing in his own day, that is in the writers view. The ark of Gods covenant is the symbol of Gods covenant love to His people; the type of the Incarnate Lord in whose heart the Law of God is laid up, and who is the propitiatory (Rom 3:25) or Mercy-seat.
And there followed lightnings, and voices, and thunders, and an earthquake, and great hail. We have similar judgments at chap. Rev 8:5, at the close of the seventh seal, and when preparation was made for the sounding of the trumpets. We shall again meet them in chap. Rev 16:18, at the close of the seventh bowl. We are now, therefore, at the close of the seventh trumpet, and about to enter upon the seven bowls. It will be observed that these lightnings, etc., are only exhibited in heaven. They do not yet fall upon the earth, but are symbols of what is to come.
Fuente: A Popular Commentary on the New Testament
Subdivision 3. (Rev 11:19; Rev 12:1-17; Rev 13:1-18.)
The manifestation of the wicked one, and the trinity of evil.
The trumpets, as we have seen, carry us to the end of all. What follows, therefore, is not in continuation of them, but a new beginning, in which we find the development of details with regard to that which is opened under the trumpets -as to what is of primary importance, of course, and involving principles of the deepest interest and value for us. Through all, the links between the Old Testament and the New are fully maintained, and we have the full light of the double testimony. Yet shall we need on this account a more patient and protracted examination of that which comes before us.
What we have in the first place now is the manifestation of the wicked one, and indeed of that trinity of evil which appears in the last days, as if in fullest defiance of the divine trinity. The full manifestation of evil upon earth is the prerequisite of the fully manifested judgment. God lays bare first of all that upon which He strikes. In it the harvest of the earth is ripe, for this manifestation is evidently needed as part of the manifestation of Himself which is being made before the eyes of His creatures everywhere. How their gaze will be concentrated upon the earth at this time! And thus the very apparent allowance of the evil is but the necessary preliminary of the judgment itself.
1. And here we come first to what is the commencing of the fulfilment of the first promise given in the ears of fallen man, the promise of the Seed of the woman and His triumph over the serpent. We see fully once more how Genesis and Revelation come together, and how complete the cycle of Scripture is.
(1) The last verse of the eleventh chapter belongs properly to the twelfth. It characterizes what is to follow, rather than what precedes; and when we remember that Israel is upon the scene, it is of the greatest significance. The temple of God is opened in heaven, and there is seen in His temple the ark of His covenant. From the world below, that ark had long disappeared, and the temple itself been overthrown -the testimony to his displeasure with an apostate people. Nor, though the temple were replaced, as after the Babylonish captivity had been the case, could the ark ever be restored by man’s hand. It was gone, and with it the token of Jehovah’s presence in the midst, a loss evidently irretrievable from man’s side. Yet if Israel had no longer itself the assurance of what they were to Him, in heaven all the time, though in secret, the unchangeable goodness of God remained. The ark abode, as it were, with Him; and the time was now come to manifest this. The inner sanctuary of the heavens being open, the ark of the covenant is seen there.
To us who are accustomed to translate these types into the realities they represent, this is all simple. The ark is Christ, and, as the gold outside the shittim wood declared, is Christ in glory, gone up after His work accomplished, the work which had provided the precious blood which had sprinkled the mercy-seat. Israel had indeed rejected the lowly Redeemer, and imprecated upon themselves the vengeance due to those who shed it. Yet, though the wrath came, Israel was neither totally nor finally rejected. The blood of Jesus speaketh better things than that of Abel, and is before God the justification of a grace that has all through been partially and shall yet be fully shown them. The literal ark is passed away, as Jeremiah tells us (Jer 3:16-17), never to return; but instead of that throne of His of old, a more magnificent grace has declared that Jerusalem itself shall be called “the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord to Jerusalem; neither shall they walk any more after the imagination of their evil heart.”
The ark, then, seen in the temple in heaven, is the sign of God’s unforgotten grace toward Israel; but the nations are not yet ready to welcome that grace, nor indeed are the people themselves, save the remnant, who on that account pass through the bitterest persecution. To that the chapter following bears decisive testimony, as it does of the interference of God for them. Therefore is it that when the sign of His faithfulness to His covenant is seen in heaven, on the earth there ensue convulsions and a storm of divine wrath: “there were lightnings, and voices, and thunders, and an earthquake, and great hail.”
And now a “great sign” appears in heaven, “a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and in pain to be delivered.”
The sign appears in heaven, not because the woman is actually there, -plainly she is not, -but because she is seen according to the mind of God toward her. Who the woman is should be quite plain, as the child she brings forth is One who is to rule all nations with a rod of iron. That is Christ assuredly; and the mother of Christ here is not the virgin, as we see clearly by what follows, although His virgin-birth, in its recall of the first prophecy, gives form to what we have in the vision now. Still less is she the Church, of which in no sense is Christ born, but Israel, “of whom as concerning the flesh Christ came,” says the apostle (Rom 9:5). Thus she is seen clothed with the glory of the sun -that is, of Christ Himself as He will presently appear in supreme power as Sun of Righteousness (Mal 4:2); for the sun is the ruler of the day. As a consequence, her glory of old, before the day-dawn, the reflected light of her typical system, is like the moon under her feet. Upon her head the crown of twelve stars speaks naturally of her twelve tribes, planets now around the central sun.
The next words carry us back, however, historically, to the time before Christ. She is in travail with Messiah, a thing hard to realize or understand as to the nation, except as we realize what the fulfilment of God’s promise as to Christ involved in the way of suffering on the part of the nation. To them, while under the trial of law and with the issue (to man’s thought, of course) uncertain, Christ could not be born. The prosperous days of David must go by; the heirs of David must be allowed to show out what was in their heart, and be carried to Babylon. Humiliation, sorrow, captivity, fail to produce result; while the voice of prophecy even lapses with Malachi, until the long silence as of death is broken by the cry at last, “To us a child is born.” Here is at least one purpose, as it would seem, of that triple division of the genealogy of the Lord in Matthew, the governmental Gospel, in which the first fourteen generations bring one to the culmination of their national prosperity; the second is a period of decline to the captivity; the third a period of resurrection, but which only comes at last, and as in a moment, after the failure of every natural hope. Thus in the government of God Israel has her travail-time.
But before we see the birth of the man-child we are called to look at another sign in heaven -“a great red dragon, having seven heads and ten horns, and seven diadems upon his heads.” These heads and horns we shall presently find upon the fourth beast, the world-empire; but we are not left doubtful as to who the dragon is. It has been argued that it is Rome-pagan, Rome being, in fact, Satan’s instrumentality to destroy, if it were possible, the child born; but the teaching is wider here. The heads and the horns are not upon Rome-pagan; and here, as if to preserve from such a thought, we find the first, in all this part, of those interpretations which are henceforth given here and there throughout the book. The dragon, we are told distinctly, is “that ancient serpent which is called the Devil and Satan, who leadeth astray the whole habitable earth.” Thus, as the dawn rises upon the battlefield, the combatants are discerned. It is Satan who here, as “the prince of this world,” appears as if incarnate, in the last world-empire. “Seven heads” show the perfection of world-wisdom and every one of these heads wears a diadem, or despotic crown. The symbolic meaning of the number does not preclude another meaning historically, as Scripture history is everywhere itself symbolic, as is nature also. The ten horns measure the actual extent of power, and infer by their number responsibility and judgment.
The serpent of old has thus grown into a dragon, a monster, “fiery red,” as the constant persecutor of the people of God, and he draws with his tail the third part of the stars of heaven, and casts them to the earth. The analogy of the action of the little horn in Daniel (chap. 8: 10), as well as the scope of the prophecy before us, would lead us to think here of Jews, not Christians, and certainly not angels, as to whom the idea of casting them to the earth would seem quite inappropriate. The “tail” implies the false prophet (Isa 9:15), and therefore it is apostasy among the professing people of God that is indicated. False teaching is eminently characteristic of Satanic power at all times, and far more successful than open violence.
“And the dragon stood before the woman which was ready to be delivered, to devour her child as soon as it was born. And she was delivered of a son, a man-child, who is to rule all the nations with a rod of iron: and her child was caught up to God, and to His throne.”
The power of Satan working through the heathen empire of Rome was thus, with better knowledge than Rome had, in armed watch against the woman and her Seed. The census mentioned in Luke as to have gone into effect at the time of Christ’s birth, and which was actually carried out after the sceptre had wholly departed from Judah, was in effect a tightening of the serpent-coil around his intended victim. Divine power used it to bring a Galilean carpenter and his wife to Bethlehem, and then, as it were without effort, canceled the imperial edict. Only from the nation itself could come the sentence which should, as far as man could do so, destroy it; and that sentence was in Pilate’s handwriting upon the cross. But from the cross and the guarded grave the woman’s Seed escaped victoriously. “Her child was caught up to God and to His throne.” All is thus far easy of interpretation. In what follows there is more difficulty, although it admits of satisfactory solution. “The woman fled into the wilderness, where she has a place prepared of God, that there they may nourish her a thousand two hundred and threescore days.”
There Daniel’s seventieth week comes in again, and evidently the last half of it; but the prophecy goes on immediately from the ascension of Christ to this time, not noticing the gap of more than eighteen centuries which has already intervened between these periods. We have seen already how such an omission is to be explained. But what is the connection between these two things that seem, in more than time, so far apart -the ascension of Christ, and Israel’s flight into the wilderness for this half week of years? We have seen that in the seventy weeks themselves there is found a character of Old Testament prophecy which we have to remember here. The last week, although part of a strictly determined time on Israel, is cut off from the sixty-nine preceding by a gap at least equal to that in the vision before us, the sixty-ninth reaching only to Messiah the Prince (Dan 9:25). He is cut off, then, and has nothing. The blessing, therefore, cannot at that time come in for them. Instead of this, there is a time of warfare and controversy between God and the people which is not measured, and which is not yet come to an end. Of this, the seventieth week is the conclusion, while also it is the time of their most thorough apostasy, the time to which we have come in this part of Revelation. This lapse of prophecy as to Israel is coincident with the Christian dispensation, the period in which God is taking out of the earth (and characteristically out of the Gentile nations) a heavenly people. True there are Jews saved still. “There is at the present time also a remnant according to the election of grace,” but these are no longer partakers of Jewish hopes. Blessed be God, they have better ones. The nation as such is in the meanwhile, however, given up, as Micah distinctly declares to them should be the case, while he also declares the reason of this, and the limit which God has appointed to it. His words are one of the clearest of Old Testament prophecies to Christ, so clear that nothing could be clearer, and are those cited by the chief priests and scribes themselves in proof of “where Christ should be born.” “They shall smite the Judge of Israel,” says the prophet, “with a rod upon the cheek.” It is His people who do this, His own to whom He came and they “received Him not.” Then he declares the glory of the rejected One. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in Israel, whose goings forth have been of old, from everlasting” (Mic 5:2). But what will be the result, then, of this rejection? This is answered immediately. “Therefore will He give them up until the time that she which travailed hath brought forth; then the remnant of His brethren shall return unto the children of Israel.”
The last sentence of this remarkable prophecy is a clear intimation of what we know to be the fact, that in this time of national rejection there would be “brethren” (Jewish evidently) of this Judge of Israel, whose place would not be with Israel, while at the end of the time specified such converted ones would again find their place in the nation. Meanwhile, Israel being given up, the blessing of the earth, which waits upon theirs, is suspended also. The shadow rests upon the dial-plate of prophecy; time is, as it were, uncounted. Christ is gone up on high and sits upon the Father’s throne. The kingdom of heaven is begun indeed, but only its “mysteries,” unknown to the Old Testament, “things which have been kept secret from the foundation of the world.”
Here, then, where we return to take up the thread of Old Testament prophecy, it is no wonder if the style of the Old Testament be again found. We have again the gap in time uncounted, the Christian dispensation treated as a parenthesis in God’s ways with the earth, and the woman’s Seed caught away to God and to His throne.* Then follows, without apparent interval, the Jewish flight into the wilderness during the three and a half years of unequaled tribulation. The Jewish character of all this part of Revelation is seen once more in this return to the character of Old Testament prophecy.
{*Many see here the Church associated with Christ -that is, the rapture of the saints, as well as the ascension of our Lord. The expression, however, “to God and His throne” would seem to confine it to our Lord as Head in its primary thought. -S.R.}
But this does not answer the question as to the connection between the catching away of the man-child and the woman’s flight. For this we must look deeper than the surface, and gather the suggestions which in Scripture everywhere abound, and here only more openly than usual demand attention.
That which closes the Christian dispensation we have seen to be what is significantly parallel to that which opens it. In the Acts, the history of the Church is prefaced with the ascension of the Lord. That which will close its history is the removal of His people. This naturally rouses the inquiry, If Christ and His people be so one, as in the New Testament they are continually represented, may not the man-child here include both, and the gap be bridged over in this way? The promise to the overcomer in Thyatira links them together in what is attributed to the man-child, the ruling of the nations with a rod of iron, and the mention of this seems to intimate that the time for the assumption of the rod is at hand.
This, then, completes the picture, and harmonizes it so that it may be well accepted as the truth; especially as this acceptance only recognizes that which is otherwise known to be true, and makes no additional demands upon belief.
The man-child caught up to God and to His throne, the woman flees into the wilderness unto a place prepared of God, where she is nourished for the time of trouble. The woman is the nation as in the sight of God, not all Israel, nor even all the saints in Israel, but those who are ordained of God to continue the nation, and who therefore represent it before Him. The apostate mass are cut off by judgment (Zec 13:8-9; Isa 4:3-4). The martyred saints go up to heaven. Still God preserves a people to be the nucleus of the millennial nation; and this, of course, it is the special desire of Satan to destroy. They are preserved by the hand of God, though amid trial such as the wilderness naturally indicates, and which is designed of God for their purification.
(2) And now there ensues that which in the common belief of Christians has long ago taken place, but which, in fact, is the initial stage of the final judgment: Satan is cast out of heaven. The simplest interpretation to this is counter to the common belief of Christendom. Satan has, according to the thought of many, long been in hell, though he is strangely enough allowed to leave it and ramble over the world at will. To these it is a grotesque, weird and unnatural thought that the devil should have been suffered all this time to remain in heaven. Man has evidently been allowed to remain on earth, though fallen; but then, beside the fact of death removing his successive generations, towards him there are purposes of mercy, in which Satan has no part. The vision-character of Revelation may be objected against it also, so that the simplest interpretation may seem on that very account the widest from the truth. Does not our Lord also say that He saw Satan fall as lightning from heaven? (Luk 10:18), and the apostle, that the angels which sinned He cast down to hell? (2Pe 2:4; Jud 1:6). Such passages would seem, with many, decisively to affirm the ordinary view.
In fact, it is only the last passages that have any real force; and here another has said, “It seems hardly possible to consider Satan as one of these,” -the angels spoken of, -“for they are in chains, and guarded till the great day; he is still permitted to go about as the tempter and the adversary until his appointed time be come.”*
{*Principal Barry, in Smith’s Dictionary.}
As to our Lord’s words, they are easily to be understood as in the manner often of prophecy; “I saw” being equivalent to “I foresaw.”
On the other hand, that “the spiritual hosts of wickedness” with which now we wrestle are in heavenly places, is told us plainly in Eph 6:12, and in the passage in Revelation before us no less plainly. For the connection of this vision with what is still future we have already seen, and shall see further, and the application to Satan personally ought not to be in doubt. The “dragon” is indeed a symbol; but “the Devil and Satan” is the interpretation of it, and certainly not to be treated as symbolic, as the “dragon” is.
Scripture implies also in other ways what we find here. When the apostle speaks of our being “sealed with the Holy Spirit of promise, which is the earnest of our inheritance,” he adds that it is to be that “until the redemption of the purchased possession;” that is, until we get the inheritance itself (Eph 1:14). But we get it then by redemption, not our own, but of the inheritance itself. Our inheritance has to be redeemed; and the redemption takes place manifestly when the heirs as a whole are ready for it. Now redemption in this case, like the redemption of the body, is a redemption by power, God laying hold of it to set it free, in some sense, from a condition of alienation from Himself, and to give His people possession. And if the man-child include those who are Christ’s at His coming, then the purging of the heavenly places by the casting of Satan and His angels out, is just the redemption of the heavenly inheritance.
Elsewhere we read, accordingly, of the reconciliation of heavenly as of earthly things (Col 1:20). And this is a phrase which, like the former, implies previous alienation; and here it is on the ground of the cross: “having made peace through the blood of the cross.” In Hebrews again, as “it was necessary that the patterns of things in the heavens” -as in the tabernacle -“should be purified with” sacrificial blood, so must “the heavenly things themselves with better sacrifices than these” (Heb 9:23). The work of Christ having glorified God as to the sin which has defiled, not the world only, but the heavens, He can come in to deliver and bring back to Himself what is to be made the inheritance of Christ and His “joint-heirs.”
All is, then, of a piece with what is the only natural meaning of this war in heaven. The question of good and evil, everywhere one, receives its answer for heaven as for earth, first, in the work of Christ, which glorifies God as to all, and then as the fruit of this in the recovery of what was alienated from Him, the enemies of this glorious work being put under Christ’s feet. This now begins to take effect, though even yet in a way which to us may seem strange: strange it does seem to hear of war in heaven, even though Milton has sought to make it familiar to us, while putting it, however, in a wrong place; to hear of arrayed hosts on either side -of resistance, though unsuccessful, the struggle being left, as it would seem, to creature-prowess, God not directly interfering: “Michael and his angels fought with the dragon; and the dragon fought and his angels, and prevailed not.”
After all, is it stranger that this should be in heaven than on the earth? Are not God’s ways one? And is not all the long-protracted struggle allowed purposely to work out to the end thus, the superior power being left to show itself as the power resident in the good by reason of its goodness, and as in that which is the key of the whole problem, the cross of the Son of man? If God Himself enter the contest, He adapts Himself to the creature-conditions, and comes in on the lowest level, not as an angel even, but a man.
Let us look again at the combatants. On the one side is Michael, -“Who is like God?” -a beautiful name for the leader in such a struggle. On the opposite side is he who first said to the woman, “Ye shall be as God;” and whose pride was his own condemnation (1Ti 3:6). How clearly the moral principle of the contest is here defined! Keep but the creature’s place, and you are safe, happy, and holy. The enemy shall not prevail against you. Leave it, and you are lost. The “dragon” -from a root which speaks of keen sight -typifies what seems perhaps a preternatural brilliancy of intellect, serpent-cunning, the full development of such wisdom as that with which he tempted Eve, but none of that which begins with the fear of God. He is therefore, like all that are developed merely upon one side, a monster. This want of conscience is shown in his being the Devil, the false accuser. His heart is made known in his being Satan, the adversary.
These are the types of those that follow them; and Michael is always the warrior-angel, characterized as he is by his name; as Gabriel -“man of God” -is the messenger of God to men. If God draw near to men, it is in the tender familiarity of manhood that He does so. How plainly, then, do these names speak to us!
In the time of distress that follows upon earth, Daniel is told that “Michael shall stand up, the great prince that standeth for the children of thy people . . . and at that time thy people shall be delivered, every one that shall be found written in the book.” Here in Revelation we have the heavenly side of things, but still it is Michael that stands up as the deliverer. The tactics of divine warfare are not various, but simple and uniform. Truth is simple, and one; error, manifold and intricate. The spiritual hosts fight under faith’s one standard, and it is the banner of Michael, “Who is like God?” Under its folds is certain victory.
The dragon is cast out: the war in that respect is over; heaven is free. But he is not yet cast into hell, nor even into the bottomless pit, but to the earth; and thus the earth’s great time of trouble ensues. Satan comes down with great wrath because he knows that he has but a short time. How terrible a thing is sin! How amazing that a full, clear view of what is before him should only inspire this fallen being with fresh energy of hate, to that which must recoil upon himself and add intensity of torment to eternal doom! Even so is every act of sin, as it were a suicide; and he who committeth it is the slave of sin (Joh 8:34).
(3) A great voice in heaven celebrates the triumph there. “Now is come the salvation and power, and the kingdom of our God, and the authority of His Christ; for the accuser of our brethren is cast down, who accused them before our God day and night.” The salvation spoken of here is not apparently, as some think, the salvation of the body, for it is explained directly as deliverance of some who are called “our brethren,” from the accusation of Satan. The voice seems, therefore, that of the glorified saints, and the brethren, of whom they speak, the saints on earth who had indeed by individual faithfulness overcome in the past those accusations which are now forever ended. “Satan’s anti-priestly power,” as another has remarked, “is at an end.”
Yet he may, and does, after this, exercise imperial power, and stir up the most violent persecution of the people of God; and these still may be called not to love their lives unto the death. It is not here, then, that his power ceases. They have conflict still, but not with principalities and powers in heavenly places. Heaven is quiet and calm above them, if around is still the noise of the battle; and how great is the mercy which thus provides for them during those three and a half years of unequaled tribulation! Is not this worthy of God that just at the time when Satan’s rage is the greatest, and arming his power against God’s people, the sanctuary of the soul is no more invaded by him! The fiery darts of the wicked one cease; he is no more “prince of the power of the air,” but restricted to earth simply, to work through the passions of men which he can inflame against them.
(4) Accordingly, to this he gives himself with double energy: “When the dragon saw that he was cast to the earth, he persecuted the woman who brought forth the man-child.” But God interferes: “There were given unto the woman the two wings of the great eagle, that she might fly into the wilderness, unto her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.”
The words recall plainly the deliverance from Egypt. Pharaoh, king of Egypt, is called thus by the prophet “the great dragon that lieth in the midst of his rivers” (Eze 29:3), and is himself the concentration of the malice of the great world-power, while God says to delivered Israel at Sinai, “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you to Myself” (Exo 19:4). The reference here seems definitely to this. It is not, as in the common version, “a” great eagle, but the great eagle -the griffon perhaps, than which no bird has a more powerful or masterly flight. Clearly it is divine power that is referred to in these words: in deliverance out of Egypt there was jealous exclusion of all power beside. Israel was to be taught the grace and might of a Saviour-God; and so in the end again it will be, when He repeats in a grander way the marvels of that old deliverance, and allures the heart of the nation to Himself.
Miracle may well come in again for them, and it may be that the wilderness literally will once more provide shelter and nourishment for them. Figure and fact may here agree together, and so it often is. The terms even seem to imply the literal desert here, just because it is evidently a place of shelter that divine love provides, and sustenance there; and what more natural than that the desert, by which the land of Israel is half encompassed, should be used for this?
That which follows seems to be imagery borrowed from the desert also. Like the streams of Antilibanus, many a river is swallowed up in the sand, as that which is now poured out of the dragon’s mouth. If it be an army that is pictured, the wilderness is no less capable of the preservation of a nation’s strength. The river being cast out of his mouth would seem to show that it is by the power of his persuasion that men are incited to this overflow of enmity against the people of God; and this is so completely foiled that the baffled adversary gives up further effort in this direction, and the objects of his pursuit are after this left absolutely unassailed.
But those who so escape, while thus securing the existence of the nation, and therefore identified with the woman herself, are not the whole number of those who in it are converted to God; and “the remnant of her seed” become now the object of his furious assault. These are indeed those, as it would seem, with whom is the testimony of Jesus, which is, we are assured, “the spirit of prophecy” (Rev 19:10). These are they, perhaps, who amid these days of trouble go forth, as from age to age the energy of the Spirit has incited men to go forth, taking their lives in their hand, that they may bring the word of God before His creatures, and who have ever been, of necessity, the special objects of satanic enmity. They are the new generation, of those who, as men of God, have stood forth prominently for God upon the earth, and have taken, from men on the one hand their reward in persecution, but from God on the other the sweet counterbalancing acknowledgment.
Noticeable it is that it is in heaven this new race of prophets still find their reward. The two witnesses whom we have seen ascend to heaven in the cloud belong to this number, and those who in Daniel, as turning many to righteousness’ shine as the stars for ever and ever (Dan 12:3). Earth casts them out, and they are seen in our Lord’s prophecy as brethren of the King, hungering and athirst, in strangership, naked and sick and in prison (Mat 25:35-36; Mat 25:40). Heaven receives them in delight as those of whom the earth was not worthy, a gleaning after harvest, as it were, of wheat for God’s granary, the last sheaf of the resurrection-saints which the twentieth chapter of the book before us sees added to the sitters upon the thrones, among the blessed and holy now complete. How well are they cared for who might seem left unsheltered to Satan’s enmity! They have lost the earthly blessing, they have gained the heavenly; their light has been quenched for a time, to shine in a higher sphere forever. Blessed be God! We may follow, then, the new development of satanic enmity without fear. We shall gain from considering it. Their enemy and ours is one and the same. It is Satan, the old serpent, the ancient homicide; and we must not be ignorant of his devices. His destiny is to be overcome, and that by the feeblest saint against whom he seems for the present to succeed so easily.
2. Satan being now in full activity of opposition to the woman and her Seed, we are carried on to see further his efforts to destroy them. Working, as from the beginning, through instruments in which he conceals himself, we find ourselves now face to face with his great instrument in the last days, in which, too, we recognize one long before spoken of in the prophets, especially by him to whom, in the book of Revelation, we have such frequent reference -the apocalyptic prophet of the Old Testament.
It is indeed, without dispute, the fourth beast of Daniel to which the word of inspiration now directs our attention. “I saw,” says the apostle, “a beast coming up out of the sea, having seven heads and ten horns, and on his horns ten crowns, and on his heads names of blasphemy.”
The four beasts of Daniel’s vision answer, as every one knows, to the one human figure seen by the king of Babylon. In his eyes there is at least the likeness of man, although there is no breath, no life. To the prophet afterward the world-empires appear on the other hand full of life, but it is bestial. One of the chapters between supplies the link between the two: for Nebuchadnezzar is himself driven out among the beasts, as we see in the fourth chapter, for a disciplinary punishment, until he knows “that the Most High ruleth in the kingdom of men.” In a pride which has forgotten God, he has become but a beast which knows none. He is therefore driven out among the beasts until seven times pass over him. The prophet sees thus the powers of the world to be but beasts, wild beasts indeed, as here.
As the fourth beast moreover, the successor and heir to those that have been before it, the last empire not only shows still this bestial nature -it combines in itself the various characters of the first three. It is in general form like the leopard or Greek empire, agile and swift in its attacks, as the leopard is known to be; but it has the feet of the bear, the Persian tenacity of grasp; and the mouth of the lion, the Babylonian ferocity. Beast it is clearly, yet not in simple ignorance of God, as the beast is, for its seven heads are seen to have on each of them a name of blasphemy.
In its ten horns it differs from all before it, and these, we are explicitly told (Rev 17:12-13), are “ten kings which give their power unto the beast.” In the vision now we find these kings actually crowned. Old Rome never had these ten kings, as we know; and thus if it be Rome here, as is surely the case, it is Rome as new-risen among the nations in the latter days.
The latter chapter, to which we have just now referred, speaks plainly of a time when the beast that was “is not;” and for centuries we are well aware the empire has not existed. But the same prophecy assures us that it is to be again, and in the vision before us we find it accordingly risen up as of old, from the sea -that is to say, from the restless strife of the nations. As we have seen, however, that is not the only way in which it is beheld, as rising again, for in the history of the witnesses it has been spoken of as ascending up out of the bottomless pit; and this is repeated in the seventeenth chapter -“the beast . . . shall ascend out of the bottomless pit, and go into perdition.” Are these two ascents, then, or only one, looked at from two sides?
Again, of its heads, one is said in the present chapter to be wounded to death, but its deadly wound was healed, and afterward the beast is spoken of as having had the wound by a sword and living (ver. 14). Are these still various ways of expressing but the same thing, or not? And is there any way of deciding this?
Certainly the long lapse of centuries during which the beast “was not” could hardly seem to be described as its having a wound and living, or as a deadly wound which could be healed. Let us look more closely at the prophecy, or rather at the different prophecies about this, and see what may be gathered.
In Daniel we have no mention of the time of non-existence or of the plurality of heads upon the beast; but the ten horns show us that the empire there too is before us as it exists in the latter days, as it is plain also that it is in this form that the judgment there described comes upon it. But the prophet, considering these ten horns, sees rising up after them another little horn in which are developed those blasphemous characters that bring down its final judgment upon the beast. It speaks great words against the Most High, and wears out the saints of the Most High, and thinks to change times and the law; and they are given into his hands until a time, and times, and a dividing of a time; that is, for the last half-week of Daniel’s seventy, just before the Lord comes and the judgment follows.
Now this last horn rises up after the first ten are in existence, and therefore after the empire has assumed its latter-day form; and if this little horn be that whose “dominion” brings judgment upon the beast, then it would seem that the eleventh horn and the eighth head of Revelation must be the same.
The seven heads are not in Daniel, nor is the eleventh horn in Revelation, but we may learn in both of these, details by means of which we can compare them. Thus as to the heads, five had fallen when the angel spoke to John (Rev 17:10); one existed; another was to come, to last but a short time, and then would be the eighth, or the beast in its final form, identified with its head here as morally at least with the little horn in Daniel.
We have anticipated somewhat, and seem obliged for our purpose to anticipate what is given us only in the seventeenth chapter, before the history of these latter days will be in measure clear to us. Let us seek first to get hold of the point of time which the interpretation contemplates as present. When the angel says to John, “The woman which thou sawest is that great city which reigneth over the kings of the earth,” we know that at the time of the revelation there was one city, and but one, to which his words could apply. It was Rome that ruled over the kings of the earth, even as Rome fills out his description also in another respect, being notoriously the seven-hilled city. That Rome is in fact the city spoken of, is, spite of the effort of a few to find another application, the verdict of the mass of commentators of all times, and this interpretation of the woman seems given by the angel as what would need no further explanation.
The ten horns, on the other hand, he states to be future: “The ten horns are ten kings which have received no kingdom as yet.” Here we see that the point of view is still that of the apostle himself; and when it is said of the heads “five are fallen and one is,” the heads are plainly seen to be successional, and themselves are generally referred to what Livy has given as the five different forms of government under which Rome had been before that sixth, the imperial, which existed in the apostle’s day. The point of view, at any rate; seems here quite plain.
It is a curious coincidence that if in Daniel’s vision of the fourth beast we connect the four heads of the leopard with the other three of the remaining ones, we have just seven; and it has been argued that these are, in fact, the seven heads upon the beast in Revelation, because the beast here has the characteristics of more than the fourth beast in Daniel; but then six heads should have fallen and not five, when the angel spoke. The sixth also would be the last Grecian head, and the Roman would be future. That the heads are successive is quite plain, and there seems no room for any other application than that of the sixth head to the emperor of Rome.
Another thing should be considered here, whether the heads are indeed expressed by the five forms of government of which Livy has spoken, and whether they do not rather refer to the great imperial powers of the world up to that time, which would in that case take in Egypt and Assyria, as well as Babylon, Persia, and Greece. Rome would thus be the sixth imperial head, the beast being considered here as the world-power in general opposed to God and His people all the way through, and coming into more and more blasphemous expression of this as the end approaches. This may seem more scriptural as derived indeed from Scripture itself, as the other is not, while the forms of government under which Rome existed, previous to the imperial, may seem to have but little to do with what is here before us. The beast manifestly combining also in itself the characters of the other beasts of Daniel would seem to agree with this, and is in general suitability to this final picture which the book of Revelation presents as the summing up of previous history, and thus presenting the world-power in its practical unity through all time.
At any rate, there can be no right question that the sixth head is the imperial power of Rome. The seventh would follow at an uncertain period in the future, and the application here has been various -to the exarchate of Ravenna, to Charlemagne, to Napoleon. It is not needful to enter into any elaborate disproof of these, as that putting together of prophecy, of the necessity of which the apostle warns us, will show sufficiently how inadmissible they are.
“The beast that was and is not, even he is the eighth, and is of the seven,” says the angel: “one of the seven,” Bleek with others takes it to mean; “sprung from the seven,” says Alford. But the last, if we are to interpret the sixth as we must do, can scarcely be maintained. If we are to say “one of the seven,” then we may tentatively suppose it to be the seventh revived, and, put in this way, other passages throw light upon it.
The seventh head was to continue but a little while; in contrast plainly with those that had preceded it; but one of the heads (it is not stated which) was to be wounded to death and live, as we have seen. It is on this account that the world wonders after the beast; and that is clearly at the end; so that it is either the eighth head itself that is wounded and revives, or else the eighth head, which is the seventh revived, as seems to be rather the teaching of prophecy. This thought unites and makes plain the different passages.
The beast (under this eighth head) “practises forty and two months,” the last half week of Daniel’s seventy. Yet “the prince that shall come” makes his covenant with the Jews for the whole last week, in the midst of which he breaks it (Dan 9:27). Does not this show that not only are the seventh and eighth heads identical as heads, but individually also? And does it not confirm very strongly as truth what at first appeared to be only supposition? In this manner Daniel’s prophecy of the little horn would describe his second rise to power after having fallen from being the seventh head of the beast to a rank below that of the ten kings. From this, partly by force, partly by concession, gained, as we shall see, by the aid of him who discerns in the fallen ruler a fitting instrument for his devilish ends, he rises to his former prominence over them all, filled with the animosity against God with which the dragon, prince of this world, has inspired him; for “the dragon gives him his power and his throne and great authority.”
The picture seems complete, and the outline harmonious in all its details. It agrees with what has been before suggested, the rise of the seventh head under the first seal; its collapse under the fourth trumpet; its revival through satanic influence under the sixth. Its judgment takes place under the seventh, but the details of this are unfolded in the latter part of Revelation. We see that the conspiracy of the second psalm, of the kings and rulers “against the Lord and His Anointed,” is by no means over. Nay, the Gentile power that wrote defiantly His title on His cross is risen up again, and with even more than its old defiance. The long-suffering of the Lord has not been, to it, salvation. The exhortation to “kiss the Son, lest He be angry and ye perish from the way,” has not been heeded. Rome still vindicates its title to its position as the head of a hostile world. “I gave her space to repent, and she will not repent,” is as true of her in her civil as in her ecclesiastical character.
The revival of the last empire is Satan’s mockery of resurrection. Yet God is over it and in it, commanding her from her tomb for judgment; and with her, other buried nations are to revive and come forth to the light. Greece has thus revived. Italy has revived. Israel, as we well know, is reviving, and for her also there is not unmingled blessing, but solemn and terrible judgment that will leave but a remnant for the final promise surely to be fulfilled. Israel was foremost in the rejection of her Lord when first “He came to His own and His own received Him not.” It was they who used Gentile hands to execute the sentence which they lacked power themselves to carry out, and it is strange indeed to find in these awful last days of blasphemy and rebellion the Jew still inspiring the Gentile in the last outburst of infidel pride and lawlessness. The second beast in the chapter before us is at once Jewish and, by its lamblike appearance and its dragon voice, antichristian.
And this is that to which, unwarned by the sure word of prophecy, men are hurrying on. The swiftness of the current that is carrying them, owned as it is by all, is for them progress, while it is but the power felt near the cataract. “When they shall say, Peace and safety, then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape.” So said the lips that uttered that lament over Jerusalem, which, with added force, may speak to us today. “How often would I have gathered thy children together, even as a hen gathereth her chickens under her wing, and ye would not!” There is a special urgency of warning here which must surely have especial meaning for us; for this power that we have just been contemplating will yet bow all the dwellers upon earth to worship, whose names are not written from the foundation of the world in the book of life of the Lamb slain. Sovereign grace alone can save any out of the dreadful delusion which is here prophesied. If any one hath an ear, let him hear.” Such words may show us also that this prophecy, and that which is connected with it, cannot but have distinctness of utterance, whether we realize it or not. The warning is like that appended, as we have seen, to the seven addresses of the second and third chapters, only there it is “what the Spirit saith to the churches.” Here it is wider, clearly. God would have all men listen; and there are still saints, as we know, who will thus be saved by the delivering grace of God; for we are told directly of the patience and faith of the saints. The grace victorious over this apostate is only the prelude to his destruction: “If any one leadeth into captivity, he goeth into captivity; if any one shall kill with the sword, he must be killed with the sword.” The saints of that day draw no sword in opposition. They wait simply upon God, upon whom none can wait in vain.
3. Along with the resurrection of the imperial power, we are now shown in the vision the uprise of another wild beast which we have nowhere else brought before us in this character. We shall have, therefore, more attentively to consider the description given, and what means we have for identification of the power or person who is described, so that the prophecy may be brought out of the isolation which would make it incapable of interpretation, and may speak at least with its full weight of moral instruction for our souls.
The one seen is another wild beast, and this character is clear enough. The empires of Daniel are “beasts,” in that they know not God. The thought of the wild beast adds to this that savage cruelty which will, of course, display itself against those who are God’s. Inasmuch as the other beasts are powers, it would seem as if here too were a power, royal or imperial; and this is confirmed by other intimations.
It is seen rising up out of the earth, and not out of the sea. The latter symbol evidently applies to the nations, the Gentiles. Does not, then, this power rise out of the nations? The “earth” has been thought to mean a settled state of things into which the nations now have got, a state of things very unlikely at the period we are considering, and which would seem rather imageable as quiet water than as “earth.” Looking back to the first chapter of Genesis, in which we surely get the essential meaning of these figures, and where typically the six days reveal the story of the dispensations on to the final Sabbath-rest of God, we find the earth, in its separation from the waters on the third day, speaking of Israel as separated from the Gentiles. If this be true interpretation, as there is no need to doubt, it is an Israelitish power with which we are here brought face to face. Political events today look to a Jewish resurrection as something in the near future scarcely problematical. Prophecies that we have already to some extent considered intimate that Jewish unbelief is yet to unite with an apostasy of Christendom, and culminate in a “man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God or that is worshiped, so that he sitteth in the temple of God, showing himself that he is God” (2Th 2:3-4). Thus we may be prepared to find here a blasphemous, persecuting power rising up in the restored nation; and this may help us to the awful significance of what follows in this place -“He had two horns like a lamb, and spake as a dragon.”
“Two horns like a lamb.” The “lamb” is a title so significant in the present book, nay, of such controlling significance, that any reference to it must be considered of corresponding importance. The two horns, then, are of course an intimation that the power exercised by the one before us (for the horn is a well-known symbol of power) is twofold. What is the twofold character of the power here? It seems as if there could be but one meaning. Christ’s power is two-fold as manifested in the day that is coming. He is “a Priest upon the throne,” a royal priest, with spiritual authority as well as kingly. This the blasphemous usurper before us assumes, and this manifests him, without possibility of mistake that one can see, as Antichrist.
He is betrayed by his voice. His speech is that of a dragon. He is inspired, in fact, by Satan. There is no sweet and gracious message upon his lips. It is not he who has been man’s burden-bearer and the sinner’s saviour. No gentleness and meekness, but the tyranny of the destroyer; no heavenly wisdom, but Satan’s craft utters itself through him. Arrogant as he is, he is the miserable tool of man’s worst enemy and his own.
“And he exerciseth all the power of the first beast in his presence.” He is the representative of the newly constituted empire of the West, not locally merely, but in some sense throughout it; and thus, as standing for another, he is still the awful mockery of Him who is on the throne, the Father’s Representative. This is developed by the next words to its full extent: “He causeth the earth and they that dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great signs, so that he maketh fire to descend from heaven upon the earth before men.” Here the very miracle which Elijah once wrought to turn back the hearts of apostate Israel to the true God, he is permitted to do, at least apparently, to turn men to a false one. Men are being given up to be deceived. God is sending them, as it is declared in Thessalonians will be, “a strong delusion that they may believe the lie, because they received not the love of the truth.” The word of God, announcing this beforehand, would of course be the perfect safeguard of those that trusted it; and this very miracle, as it would appear, would be a sign to the elect, not of Christ, but of Antichrist. But to the men that dwell upon the earth -a moral characteristic which distinguishes those who, as apostate from Christianity, have given up all their hope of heaven, and who are all through this part specially pointed out -heaven itself would seem to seal the pretensions of the deceiver. And he deceiveth the dwellers upon the earth by means of the signs which it was given him to do in the presence of the beast, saying to the dwellers upon earth that they should make an image to the beast that had a wound by the sword and lived. And it was given him to give breath to the image of the beast, that the image of the beast should both speak, and cause those that would not worship the image of the beast to be slain.”
Is a literal image of the beast intended here, or is it some representative of imperial authority such as the historical interpreters in general, though in various ways, have made it to be? Against such thought there would be in itself no objection, but rather the reverse, the book being so symbolical throughout; but it is the second beast itself that is the representative of the authority of the first beast; and on the other hand an apparent creation-miracle would not be unlikely to be attempted by one claiming to be divine. Notice that it is not “life” that he gives to it, as the common version says, nor “spirit,” -though the word may be translated so, -but “breath,” which, as the alternative rendering, is plainly the right one, supposing it to be a literal image.
Our Lord’s words as to “the abomination of desolation standing in the holy place” are in evident connection with this, and confirm the thought. “Abomination” is the regular word in the Old Testament to express what idolary is in the sight of God. But here it is established in what was but a while before professedly His temple; for until the middle of Daniel’s seventieth week, from the beginning of it, sacrifice and oblation have been going on among the returned people in Jerusalem. This was under the shelter of the covenant with that Gentile prince of whom the prophet speaks as the coming one. At first he is clearly, therefore, not inspired with that malignity toward God which he afterwards displays. Now, energized by Satan, from whom he holds his throne, and incited by the dread power that holds Jerusalem itself, he makes his attack upon Jehovah’s throne, and, as represented by this image, takes his place in defiance in the sanctuary of the Most High.
The connection of this prophecy with those in Daniel and in Matthew makes plain the reason of the image being made and worshiped. The head of the Roman earth and of this last and worst idolatry, is not in Judea, but at Rome; and he who is in Judea, of whatever marvelous power possessed, is yet only the delegate of the Roman head. Thus, the image is made to represent this supreme power, and the worship paid to it is in perfect accordance with this. Here in Judea, where alone now there is any open pretension to worship the true God -here there is call for the most decisive measures. And thus the death-penalty proclaimed for those who do not worship. Jerusalem is the centre of the battlefield, and here the opposition must be smitten down. “And he causeth all, both small and great, both rich and poor, both free and bond, that they should give them a mark upon their right hand or upon their forehead, and that none should be able to buy or sell except he had the mark, the name of the wild beast, or the number of his name.”
Thus, then, is that great tribulation begun of which the Lord spoke in His prophecy in view of the temple. We can understand that the only hope while this evil is permitted to have its course, is that flight to the mountains which He enjoins on those who listen to His voice. Israel have refused that sheltering “wing” under which He would so often have gathered them, and they must be left to the awful “wing of abominations” (Dan 9:27, Heb.), on account of which presently the desolator from the north swoops down upon the land. Still, His pity, whom they have forsaken, has decreed a limit, and “for His elect’s sake, whom He hath chosen, He hath shortened the days.”
Why is it that “breath” is given to the image? Is it in defiance of the prophet’s challenge of the dumb idols which “speak not through their mouth?” Certainly to make an image speak in such a place, against the Holy One, would seem the climax of apostate insolence; but it only shows that the end is near.
What can be said of the number of the beast? The words “Here is wisdom. Let him that hath understanding count the number of the beast” seem directly to refer to those whom Daniel calls “the wise,” or “they that understand among the people,” of whom it is said, concerning the words of the vision closed up and sealed until the time of the end, that “none of the wicked shall understand, but the wise shall understand.” “The wise” and “they that understand” are in Hebrew the same word, the maskilim, and remind us again of certain psalms that are called maskil psalms, an important series of psalms in this connection, four of which (52 -55) describe the wicked one of this time and his following; while the thirty-second speaks of forgiveness and a hiding-place in God, the forty-second comforts those cast out from the sanctuary, and the forty-fifth celebrates the victory of Christ and His reign and the submission of the nations. Again, the seventy-fourth pleads for the violated sanctuary; the seventy-eighth recites the many wanderings of the people from their God; the seventy-ninth is another mourning over the desolation of Jerusalem; the eighty-eighth bewails their condition under the broken law; and the eighty-ninth declares the sure mercies of David. The 142nd is the only other maskil psalm.
Moll may well dispute Hengstenberg’s assertion that these psalms are special instruction for the Church. On the other hand, the mere recital of them in this way may convince us that they furnish the very keynote to Israel’s condition in the time of the end, and may well be used to give such instruction to the remnant amid the awful scenes of the great tribulation. In Revelation it will not be doubtful, I think, to those who attempt to consider it, that we have in this place a nota bene for the maskilim.
Can we say nothing, then, as to the number of the beast?
As to the individual application, certainly, I think, nothing. We cannot prophesy; and until the time comes, the vision in this respect is sealed up. The historical interpreters, for whom indeed there should be no seal if their interpretation be the whole of it, generally agree upon Lateinos (the Latin), which has, however, an e too much, and therefore would make but 661. Other words have been suggested, but it is needless to speak of them. The day will declare it.
Yet it does not follow but that there may be something for us in the number, of significance spiritually. The 6, thrice repeated, while it speaks of labor and not rest, of abortive effort after the divine 7, declares the evil at its highest to be limited and in God’s hand. This number is but, after all, we are told, the number of a man -and what is man? He may multiply responsibility and judgment, but the Sabbath is God’s rest, and sanctified to Him. Without God, man can have no Sabbath. Thus 666 is the number of a man who is but a beast and doomed.
With this picture in Revelation we are to connect the prophecies of Antichrist which we have elsewhere in the New Testament. The apostle John has shown us distinctly that he will deny the Father and the Son -the faith of Christianity, and (not that there is a Christ, but) Jesus as the Christ. He is thus distinctly identified with the unbelief of Israel, as he is impliedly an apostate from the Christian faith, in which character the apostle plainly speaks of him to the Thessalonians. He is a second Judas, the son of perdition, the ripe fruit of that “falling away” which was to come before the day of the Lord came -itself the outcome of that “mystery of iniquity” (or “lawlessness”) which from the beginning has been at work. He is the “wicked” or “lawless one” -not the sinful woman, the harlot of Revelation, but the “man of sin.”
Every word here claims from us the closest attention. The sinful woman is still professedly subject to the man, though antichristian because in fact putting herself in Christ’s place, claiming a power that is His alone. Nevertheless, she claims it in His name, not in her own. The pope assumes not to be Christ, but the vicar of Christ. The real “man of sin” throws off this womanly subjection. He is no vicar of Christ, but denies that Jesus is the Christ. He sits in the temple of God, showing himself that he is God. Yet even as Christ owns and brings men to worship the Father, so Antichrist brings men to worship another than himself, as Revelation has shown us. There is a terrible consistency about these separate predictions which thus confirm and supplement one another.
We see clearly that the temple in which he sits is not the Christian Church, but the Jewish temple, and how he is linked with the abomination of desolation spoken of by Daniel and by the Lord, an abomination which brings in the time of trouble, lasting until the Son of man comes in the clouds of heaven as Saviour of Israel and of the world.
The “abomination” is mentioned three times in Daniel; the only place that is equivocal in its application to the last days being the eleventh chapter (Dan 11:31). The connection would refer it there to Antiochus Epiphanes, the Grecian oppressor of Israel, who, near the middle of the second century before Christ, profaned the temple with idolatrous sacrifices and impure rites. It is agreed by commentators in general that the whole of the previous part of the chapter details in a wonderful manner the strife of the Syrian and Egyptian kings, in the centre of which Judea lay. From this point on, however, interpreters differ widely. The attempt to apply the rest of the prophecy to Antiochus has been shown by Keil and others to be an utter failure. The time of trouble such as never was, yet which ends with the deliverance of the people (Dan 12:1), corresponds exactly with that which is spoken of in the Lord’s prophecy on the mount of Olives; and the time, times and a half, named in connection with the abomination of desolation, and which the book of Revelation again and again brings before us, are alone sufficient to assure us that we have here reached a period yet future to us today. The connection of all this becomes a matter of deepest interest.
That the whole present period of the Christian dispensation should be passed over in Old Testament prophecy is indeed not a thing new to us, and the knowledge of this makes the leap of so many centuries not incredible. If, however, the time, times and a half, or 1260 days from the setting up of the abomination, contemplate that abomination set up by Antiochus more than a century and a half before Christ, then the reckoning of the time is an utter perplexity. Yet, what other can be contemplated, when in all this prophecy there is none other referred to? To go back to chapters eight or nine to find such a reference, overlooking what is before our eyes, would seem out of the question. What other solution of the matter is possible?
Now we must remember that the book is shut up and sealed until the “time of the end,” a term which has a recognized meaning in prophecy, and cannot apply to the times of Antiochus or to those of the Maccabees, which followed them. It assures us once more that the prophecy reaches on to the days of Mat 24:1-51, and that the abomination of desolation there must be the abomination here. Yet, how can this be? Only, surely, in one way. If the application to Antiochus, while true, be only the partial and incipient fulfilment of that which looks on to the last days for its exhaustive one, then indeed all is reconciled, and the difficulty has disappeared. This, therefore, must be the real solution.
What we have here is only one example of that double fulfilment which many interpreters have long since found in Scripture prophecies, and of which the book of Revelation is the fullest and most extended. There may be a question as to how far the double fulfilment in this case reaches back. With this we have not here to do, for we are not primarily occupied with Daniel. It is sufficient for our purpose if we are entitled to take the abomination of desolation here (as it certainly appears that we are bound to take it) as in both places the same, and identical with that which we find in the New Testament.
Going on in the eleventh chapter, then, to the 36th verse, we find the picture of one who may well be the same as the second beast of Revelation. If at the first look it might appear so, a further consideration, it is believed, will confirm the thought of this. Let us quote the description in full:
“And the king shall do according to his will; and he shall exalt himself and magnify himself above every god, and shall prosper till the indignation be accomplished; for that that is determined shall be done. Neither shall he regard the God of his fathers, nor the Desire of women, nor regard any god, for he shall magnify himself above all. But in his estate shall he honor the god of forces, and a god whom his fathers knew not shall he honor with gold and silver, and with precious stones and pleasant things. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory; and he shall cause them to rule over many, and shall divide the land for gain.”
If we take the prophecy as closely connected, at least from the 31st verse, -and we have seen that there seems a necessity for this, -then this king is described in his conduct after the abomination of desolation has been set up in the temple; and this strange and, it might seem, contradictory character that is ascribed to him would seem to mark him out sufficiently that he sets himself up above every god, and yet has a god of his own. This is exactly what is true of the antichristian second beast, and there can scarcely be another at such a time of whom it can be true. But let us look more closely.
First he is a king, and the place of his rule is clearly, by the connection, in the land of Israel. Thus he fills the identical position of the second beast. Then, he does according to his own will, is his own law, lawless, as in Thessalonians. His self-exaltation above every god naturally connects itself with blasphemy against the God of gods, spite of which he prospers till the indignation is accomplished, that is, the term of God’s wrath against Israel; a determinate, decreed time. This is the secret of his being allowed to prosper; but God wills to use him as a rod of discipline to His people. Israel’s sins give power to their adversaries.
The next verse intimates that he is a Jew himself, an apostate one, for he regards not the God of his fathers. It is not natural to apply this to any other than the true God, and then his ancestry is plain. Then, too, the “Desire of women,” put here as among the objects of worship, is the Messiah promised as the woman’s Seed. Thus his character comes still more clearly out. Yet, though exalting himself, he has a god of his own, the “god of forces,” or “fortresses.” And we have seen the second beast’s object of worship is the first beast, a political idol, sought for the strength it gives, a worship compounded of fear and greed. Thus it is indeed a god whom his fathers knew not, none of the old gods of which the world has been so full, although the dark and dreadful power behind it is the same: the face is changed, but not the heart. Indeed, strongholds are his trust, and he practises against them with the help of this strange god. This seems the meaning of the sentence that follows: “And whosoever acknowledges him he will increase with glory, and cause him to rule over the multitude, and divide the land for gain.” In all this we find what agrees perfectly with what is elsewhere stated as to the “man of sin.” There are, no doubt, difficulties in interpreting this part of Daniel consistently all through, especially in the connection of the “king” here spoken of with the setting up of the abomination in the 31st verse; for it’ is the king of the north who there seems to inspire this; and the king of the north is throughout the chapter the Grecian king of Syria, and the part he plays is clearly that which Antiochus, the king of the north of his own time, did play. From this it is very natural that it should be conceived, as by some it is, that the king of the north and Antichrist are one. If this were so, it would not alter anything that has been said as to the application of the prophecy thus far, although there might be a difficulty as to a Grecian prince becoming a Jewish false Christ.
But there is no need for this, nor any reason, that one can see, why the perpetration of the awful wickedness in connection with Jehovah’s sanctuary should not be the work of more than even the two beasts of Revelation. It is certainly striking that in chapter eight, where the rise of this latter-day Grecian power is depicted, the taking away of the daily sacrifice is linked in some way with his magnifying himself against the Prince of the host (ver. 11). It cannot be positively asserted that it is done by him, (as most translators and interpreters, however, give it,) yet the connection is so natural, one might almost say inevitable, that had we this passage alone, all would take it so. How much more would one think so when the eleventh chapter seems so entirely to confirm this! Let it be remembered that Greece was one of the provinces of the Roman empire, and as such would seem to be subject to it upon its revival, whether or not the bond with it be broken before the end. Why not a combination of powers and motives in the commission of this last blasphemous crime, even as in the cross Jew and Gentile were linked together? The instrument is, no doubt, the antichristian power in Judea, but the Grecian power may, none the less, have its full part, and both of these be in subordination to the head of the western empire.
Fuente: Grant’s Numerical Bible Notes and Commentary
Heaven is now opened and the ark of the covenant revealed. The ark was the place where God had promised to meet and commune with the children of Israel. ( Exo 25:21-22 ) It is here used to symbolize the place of God’s meeting and communing eternally with the church, heaven.
Fuente: Gary Hampton Commentary on Selected Books
Rev 11:19. And the temple of God Bishop Newton and Grotius think that this verse should introduce chap. 12., as it appears to begin a new subject. It is somewhat like the beginning of Isaiahs vision, (Rev 6:1,) I saw the Lord sitting upon a throne, &c. And like the beginning of St. Johns prophetic vision, (Rev 4:1-2,) I looked, and behold a door was opened in heaven, &c. This is much in the same spirit; and the temple of God was opened in heaven, &c. That is, more open discoveries were now made, and the mystery of God was revealed to the prophet. And there were lightnings and voices, &c. These are the usual concomitants of the divine presence, and especially at giving new laws and new revelations: see Exo 20:16, &c.; Rev 4:5; Rev 8:5. And with as much reason they are made, in this place, the signs and preludes of the revelations and judgments which are to follow. It is no just objection that a new subject is supposed to begin with the conjunction and, for this is frequent in the style of the Hebrews; some books, as Numbers, Joshua, the two books of Samuel, and others, begin with vau, or and; and the same objection would hold against beginning the division with the first verse of the next chapter.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
11:19 And the temple of God was {31} opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
(31) This is the confirmation of the next prophecy before going by signs exhibited in heaven, and that of two sorts, of which some are visible, as the passing away of the heaven, the opening of the temple, the ark of the covenant appearing in the temple, and testifying the glorious presence of God, and the lightning: others apprehended by ear and feeling, which bear witness in heaven and earth to the truth of the judgments of God.
Fuente: Geneva Bible Notes
John then saw the temple in heaven opened (cf. Heb 9:23). This chapter opens with the measuring of the temple and closes with the opening of the temple, though in the first case the temple is on earth and in the second it is in heaven. This event, as the others in this pericope, is proleptic (cf. Rev 15:5). [Note: Düsterdieck, p. 331.] The opening of the temple probably pictures the immediate fellowship with God that believers will enjoy following these judgments. In the temple, John viewed the ark of God’s covenant, the emblem of His faithfulness, presence, and atonement to the Israelites. The last chronological reference to the ark in the Old Testament is in 2Ch 35:3. What happened to it after that is not known. Many scholars believe it perished in Shishak’s invasion, during Manasseh’s apostasy, when Nebuchadnezzar burned the temple in 586 B.C., or during the Babylonian captivity (cf. 1Ki 14:26; 2Ki 25:9; 2Ch 33:7; Jer 3:16. Jewish tradition held that Jeremiah hid the ark in a cave on Mt. Sinai (2Ma 2:4-8). There was no ark in the second temple. [Note: Flavius Josephus, The Wars of the Jews, 5:219:5.] The "second temple" refers to the temple that Nehemiah built, which Herod the Great modernized, and which later perished in the Roman destruction of Jerusalem in A.D. 70. What John saw, however, was not the earthly ark but its heavenly counterpart (cf. Heb 9:24). Its appearance in the vision suggests that God would resume dealing with Israel and would soon fulfill His covenant promises to that nation.
As elsewhere, the storm theophany portrays the manifestation of God’s presence (cf. Rev 4:5; Rev 16:18; Exo 19:16-19) and His wrathful judgment (cf. Rev 8:5; Rev 10:3; Rev 16:18). J. Dwight Pentecost believed that the seventh trumpet is the second advent of Jesus Christ to this earth. [Note: Pentecost, Thy Kingdom . . ., p. 300.] The theophany concludes this part of John’s vision that proleptically anticipates the end of the Tribulation judgments and the inauguration of God’s kingdom.
This verse is transitional, concluding the present pericope and introducing what follows.
There is no revelation in this pericope (Rev 11:15-19) of the judgment announced by the blowing of the seventh trumpet. The record of this judgment appears in chapter 16. There we have a prophecy of seven bowl judgments. It appears that as the seven trumpet judgments were a revelation of the seventh seal judgment, so the seven bowl judgments will be a revelation of the seventh trumpet judgment. [Note: Bullinger, pp. 368-69; Ladd, p. 160.] Consequently the revelation in chapters 12-15 seems to be another insertion of information about this time, the Great Tribulation, not advancing the chronological sequence of events on earth (cf. Rev 7:1-17 and Rev 10:1 to Rev 11:14). The chronological progression resumes again in Rev 16:1.