SEVENTH SEAL EVENTS - Chapter Eight
Trumpet Judgments 1-4
Revelation 8:1-2
And when he broke (1) the seventh seal, there was (2) silence in heaven for about half an hour. And I saw (3) the seven angels who stand before God; and (4) seven trumpets were given to them.
1. The seventh seal = is the last of the seven seals which keeps the content of the scroll hidden. Only now can the content of the scroll be known. The seventh seal is of the nature of the last three seals. That is, the wrath of God is in focus. The fifth seal requests the pouring out of the wrath of God. The sixth seal announces the imminent outbreak of the wrath of God. Now the seventh and final seal depicts the actual beginning of God’s wrath in the form of seven trumpet judgments.
2. Silence in heaven = has received wide discussion. Lacking explicit explanation wild speculation has abounded about the significance of this period of silence. The fact that the silence occurs in heaven is important. Since the creation of the angelic host, the adorers of heaven have continually praised and worshiped the great God of glory. That stops! There is only one event at this point in human history that could possibly render heaven silent—the wrath of God. Restrained since the Flood and promised since Adam, the eschatological wrath of God is about to finally begin. So dramatic is God’s wrath that all the eternal activities of heaven—praise and worship of the Magnificent—stop!
3. The seven Angels (who stand before God) = is a definite group. A, and, and the are articles. They are used with nouns to indicate general or specific information about something. One can say, "An apple or the apple". In the Greek language, the presence of the article the can indicate several things. In the case of Revelation 8:2,the article indicates a group known to the readers. Some argue that these seven angles are archangels. However, John simply identifies these angels as those who stand before God. The Greek perfect tense (which is used with the verb to stand) suggests that these angels are special. All angels at one time or another stand before God for instructions, but these stand continually. Perhaps, these angels have a special activity for which they have waited to do since the beginning of creation.
4. Seven trumpets were given to them = is the special activity of these seven angels. They will blow the trumpets, which will be specifically defined beginning in verse 6 below.
Revelation 8:3-5
And another angel came and stood at the altar, holding a golden censer; and much (1) incense was given to him, (2) that he might add it to the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand. And the angel took the censer; and he filled it with the fire of the altar and threw it to the earth; and there followed (3) peals of thunder and sounds and flashes of lightning and an earthquake.
1. Incense = in Israel was usually a spice that produced a pleasing order when burnt.
2. That he might add it to the prayers of all the saints = indicates the purpose of the incense or spices. The purpose of an incense offering was to please God in the hope that He would respond with favor regarding ones request or need. The adding of incense to the prayers of the saints suggest the final step in gaining God’s response.
The saints (ton hagion) refers to believers, naturally. Some have suggested that only living believers on earth at this particular point in human history is the focus of the term. However, John states that "the prayers of all the saints" are on this altar. What prayers is an obvious question? The only prayers of all the saints unanswered and contextually appropriate at this point are prayers of vengeance. Unanswered down through the ages, the prayers for God’s ultimate judgment against those who persecute the righteous has finally come.
3. Peals of thunder and sounds and flashes of lightning and an earthquake = describe the first evidence of God’s wrath about to fall on the earth. Because thunder, sounds, lightning and an earthquake occur in connection with the seventh bowl, some argue that the trumpets and bowls are synonymous. However, this is a result of ignoring the textual details and focusing on generalities. At this point, in the chronology of the Revelation, God’s wrath has not begun. Only the sign of its imminent outbreak has occurred.
Revelation 8:6
And the seven angels who had (1) the seven trumpets (2) prepared themselves to sound them.
1. The seven trumpets = is the sound cycle of seven that appears in the book of Revelation. Like the seven seals, the trumpets can be divided into two cycles. Like the first four seals, the first four trumpets are alike in nature. Similarly, the final three trumpets are alike as were the final three seals. As the final three seals dealt with the wrath of God, the final three trumpets will deal with an intensified expression of God’s wrath (the three woes).
Trumpets have a rich tradition in the Old Testament Scriptures. Predominantly, trumpets were used to (1) call God’s people together; (2) call to repentance; (3) announce judgment; (4) call to salvation; (5) call to the king’s coronation; and (6) announce eschatological judgment. The apostle Paul indicates that the trumpet of God will blow at the Parousia of Christ (1 Thess. 4:16, 1 Cor. 15:52). A teaching reflected in the teachings of Christ in the Olivet Discourse (Matt. 24:30-31). The seven trumpets of Revelation clearly announce judgment.
2. Prepared themselves to sound them = is not defined, i.e. we do not know what preparation was made.
Revelation 8:7
And the first sounded, and there came (1) hail and fire, mixed with blood, and they were thrown to the earth; and (2) a third of the earth (3) was burnt up, and a third of the trees were burnt up, and all the green grass was burnt up.
1. Hail and fire, mixed with blood = are the manifestations of the first trumpet. Because of the results stated after this announcement, fire is the primary characteristic of the first trumpet.
2. A third of the earth = is clearly a defining trait of the trumpet judgments which should not be overlooked or generalized. This point clearly distinguishes the trumpet judgments from the seals and bowls. Only those who wish to ignore textual details while overly pressing generalities would equate the seals, trumpets and bowls.
3. Burnt up = the inhabitable part of the earth’s surface has beenreduced by one-third.
Revelation 8:8-9
And the second angel sounded, and something like a great mountain burning
with fire was thrown into the sea; and (1) a third of the sea became blood; and a third of the creatures, which were in the sea and had life, died; and (2) a third of the ships were destroyed.
1. A third of the sea became blood = focuses the affects of the second trumpet. Destruction is focused against one-third of the salt water of the earth. Salt water becomes blood. We see no reason not to take this text literally. As the Nile became blood for Moses, onethird of salt water will do the same. This naturally results in death for those creatures needing oxygen. Blood is the only element of a dead body, which cannot be harvested.
2. A third of the ships were destroyed = is a natural disaster resulting from the destruction of the sea.
Revelation 8:10-11
And the third angel sounded, and a great star fell from heaven, burning like a torch, and it fell on (1) a third of the rivers and on the springs of waters; and (2) the name of the star is called Wormwood; and a third of the waters became wormwood; and (3) many men died from the waters, (4) because they were made bitter.
1. A third of the rivers and on the springs of waters = indicates a progression from land, to water (salt and fresh), to the heavens. The first four trumpets share the same nature. The surface of the earth is dramatically reduced by one-third. Since a single star could not literally fall on a third of the fresh water sources of the earth, John
intends the reader to understand that the star affected one-third of the rivers and springs on the earth. How? That is unknown.
2. The name of the star is called Wormwood = is a unique phrase. There is no historical evidence that a star by this name existed in the ancient world. Wormwood is a medicinal herb of antiquity used to dispel worms from the intestines. It is very bitter.
3. Many men died from the water = is the natural result of fresh water made bitter. Wormwood is known for its bitterness, however, death is not normally associated with this herb.
4. Because they were made bitter = indicates the reason for the death of many people. Dehydration is not the cause of death, but drinking the water kills people. Thus, the purpose of the third trumpet is to kill men with bitter water.
Revelation 8:12
And the fourth angel sounded, and (1) a third of the sun and a third of the moon and a third of the stars were smitten, (2) so that a third of them might be darkened and (3) the day might not shine for a third of it, and the night in the same way.
1. A third of the sun…moon…and…stars were smitten = again indicates an affect on the heavenly light sources.
2. So that a third of them might be darkened = Unlike the sixth seal where all light sources were temporally darkened, here only a third of the stars are darkened.
3. The day…and the night (might not shine) = what the exact affect of the fourth trumpet is not clear. Whether a twenty-four hour day becomes a sixteen hours day or whether three eight hour segments (day, night, and darkness) are intended cannot be dogmatically stated. At any rate, man loses a third of his light.
Revelation 8:13
And I looked, and (1) I heard an eagle flying in midheaven, saying with a loud voice, (2) "Woe, woe, woe, to (3) those who dwell on the earth, because of the (4) remaining blasts of the trumpet of the three angels who are about to sound!"
1. I heard an eagle flying in midheaven, saying = is obviously a figure of speech. One cannot hear an eagle flying, but normally one sees an eagle flying. Equally, eagles do not speak normally. It is possible that this particular eagle will speak in the same way Balaam’s ass spoke (Num 22:22-30). However, a solution that is more probable is that the eagle is a figure of speech. The actions of an angelic being moving in midheaven can be compared to an eagle flying in the sky. Flying suggests horizontal movement rather than the descending/ascending movement typical of angels.
2. Woe, woe, woe = a sign of trouble. The three "woes" are critical to the debate concerning the chronology of the Revelation. See the discussion of the structure of the book for more details.
3. Those who dwell on the earth = this is the third occurrence of this important phrase. The eagle makes clear that the intended victims of the trumpet judgments are the earth-dwellers. These individuals are consistently portrayed throughout the Revelation as enemies of God and the objects of God’s wrath.
4. Remaining blasts = there are three blasts or trumpets left to blow. These three trumpets are the three "woes". The severity of the three last trumpets is clearly emphasized.
THE END OF THE THREE AND A HALF YEAR PERIOD - Chapter Nine
Trumpet Judgments 5-6
Revelation 9:1
And the fifth angel sounded, and I saw (1) a star from heaven (2) which had fallen to the earth; and (3) the key of the bottomless pit was given to him.
1. A star from heaven = is a supernatural being. To him indicates person-hood. In as much as this star is "from heaven", we can conclude that is an angelic being.
2. Which had fallen to the earth = describes the state of this angel. The tense of the verbal indicates that John did not see the angel falling, but saw it after it had already fallen. When the angel fell is not indicated. Who is this fallen angel? Theologically, fallen angels represent evil angelic beings. "Fallen angels" as a descriptive title has more extra-biblical support than biblical support. In Luke 10:18, Jesus does see Satan falling from heaven. However, here "fallen" is a part of the metaphor of "a fallen star". Therefore, no theological point is made. Rather, This is another angel that has come down to earth on a divine mission. John’s description is apocalyptic in nature and should not be taken to mean anything else.
3. The key of the bottomless pit = refers to a very important biblical concept. The term "bottomless", which is a transliteration of abussos (abyss), occurs nine times in the New Testament, seven of them in the Revelation. It refers to a place of confinement of supernatural beings. The first occurrence of this term in the New Testament relates to Jesus miraculous deliverance of a demon possessed man that lived in a local graveyard. Significantly, prior to their departure from the Gadarian demoniac, the demons requested of Christ that He not "command them to depart into the abyss (Luke 8:31)". Matthew’s account of this same incident adds the detail, "…Have You come here to torment us before the time (Matt 8:29)?" Clearly the abyss and the time of torment are connected. That the demons are aware of a future time when they will be assigned to the abyss is clear. Equally, the abyss will be a place of torment for demons. Revelation 20:3 locates the time of confinement of demons to coincide with the millennial reign of Christ. It also indicates that Satan will also occupy this place for 1000 years. The 1000-year imprisonment of Satan will not be a simple restriction of movement.
Revelation 11:7 and 17:8 indicate that the beast that kills God’s two prophetic witnesses and persecutes the people of God during the end times also "ascends from the bottomless pit". Revelation 9:1-11 describes a locust’s plague that is connected with the bottomless pit. Thus, in the NT the "abyss" is connected with supernatural beings. Pit is the NASB’s translation of the Greek term phrear. This word is used three times outside the Revelation. Luke 14:5 and John 4:11-12 refers to a well from which water is drawn. The NIV uses the term shaft as a translation of phrear. Contextually, this makes better sense. A key to the shaft of the abyss is a literal translation here.
Revelation 9:2
And (1) he opened the bottomless pit; and smoke went up out of the pit, like the smoke of a great furnace; and (2) the sun and the air were darkened by the smoke of the pit.
1. He opened the bottomless pit = or more literally, he opened the shaft of the abyss. This is the purpose of the angel’s possession of the key. Since this pit is the imprisoning chamber of supernatural powers, earth is safe as long as the pit is locked.
2. The sun and the air were darkened by the smoke of the pit = this phrase serves to indicate that the opening of the pit results in a tremendous unleashing of smoke.
Revelation 9:3
And (1) out of the smoke came forth locusts upon the earth; and (2) power was given to them, (3) as the scorpions of the earth have power.
1. Out of the smoke came forth locusts = indicates the purpose of the smoke released from the pit. The onset of a locust’s plague usually involved a darkening of the sky by the locusts as they approached. The uniqueness and purpose of these locusts necessitates an answer concerning their origin. They will be unlike any locusts the world has ever seen. They are not natural to this earth. Therefore, they come from the smoke.
Locusts have a long and rich tradition in Scripture. However, Revelation 9:11 reports that these locusts have "as king over them, the angel of the abyss". This along with the description that follows supports the conclusion that these are not real locusts. Whether the locust-like creatures were actually in the pit cannot be dogmatically affirmed.
2. Power was given to them = the term power is literally authority.
3. As the scorpions of the earth have power = As indicates that a comparison is intended here. The horrible locust-like creatures have authority just like the authority scorpions have. That said, however, we are challenged to understand what John means. Scorpions have the ability to sting, which results in extreme pain and possibly death. This type of ability is not normally referred to as authority. Yet, this is John’s meaning here. As the God given ability of the scorpion is to hurt, so will be the authority of the horrible locust-like creatures from the smoke.
Revelation 9:4
(1) And they were told (2) that they should not hurt the grass of the earth, nor any green thing, nor any tree, but (3) only the men who do not have the seal of God on their foreheads.
1. And they were told = indicates intelligence beyond that of mere locusts. Who tells the locust-like creatures what they are to do is not explicitly stated. Scholars are apt to opine that this is an example of a passive of divine activity. That is, the author has deliberately gone out of his way to avoid the direct mention of God’s name in the activity described. We shall speak to this issue a bit later. However, Revelation 9:11 states that the locusts have a king over them. Logically, their king commands them concerning who to hurt and who not to hurt. The angelic king receives instructions from God.
2. That they should not hurt the grass…green thing…nor any tree = defines a limitation placed on the locust-like-creatures. Locust’s plagues are notorious for destroying grass, green things and trees. However, the job of the locust-like-creatures is to hurt men. Since the first four trumpets focused on nature, the final three trumpets will focus on humanity directly.
3. Only the men who do not have the seal of God on their foreheads = additionally defines the limitations placed on the locust-likecreatures. This confirms that the purpose of the sealing of the 144,000 physical descendants of Abraham, Isaac and Jacob was one of protection. Thus, the rest of humanity (both Jews and Gentiles) will suffer the pain inflicted by the locust-like-creatures. This argues strongly against identifying the 144,000 as believers. That God would only protect some believers and not other believers does not seem to accord with the context here.
Revelation 9:5-6
And (1) they were not permitted to kill anyone, but (2) to torment for five months; and their torment was like the torment of a scorpion when it stings a man. And in those days (3) men will seek death and will not find it, and they will long to die and death flees from them.
1. They were not permitted to kill anyone = continues the limitations placed on the locust-like-creatures. Unlike a true scorpion’s sting, which can lead to death, the locust-like-creatures are only able to inflict pain.
2. To torment for five months = is the ultimate purpose of the locustlike- creatures. To torment literally means, "to punish by physical torment". Interestingly, this is the same word used by the legion of demons in Matthew 8:29 to Jesus. This is clearly divine judgment.
Most scholars are of the opinion that "five months" should not be taken literally. However, the fact that not one of the seals or the bowls has such a limitation argues that this time limit should be taken literally. The severity of this particular trumpet judgment also argues for a literal interpretation.
3. Men will seek death = describes the response of those stung by the locust-like-creatures. This again is poetic justice. They killed others, but they themselves are denied death. The righteous died, but did not want to. The wicked want to die, but cannot. Note the irony! This also argues against the notion that those stung are believers. Revelation 9:20-21 lists those who were stung. There is no indication that the unrepentant are true believers. Conversely, the list signals unbelief.
Revelation 9:7
And (1) the appearance of the locusts was like horses prepared for battle; and (2) on their heads, as it were, crowns like gold, and (3) their faces were like the faces of men.
1. The appearance of the locusts was like horses prepared for battle = is the first of ten characteristics John will give the reader. Unfortunately, we are at a loss to explain some of his references. We cannot be sure of what aspect of "horses prepared for battle" John is referring to here. Perhaps, the idea is that of horses lined up across the horizon just prior to the charge into battle.
2. On their heads, as it were, crowns like gold = is the second descriptive characteristic John gives of the locust-like-creatures. The crowns are not literal gold crowns, but give the appearance as gold. Perhaps, they shine like gold.
3. Their faces were like the faces of men = is the third in a series of ten descriptive characteristics. The locust-like-creatures have both the characteristics of animals and humans.
Revelation 9:8
And (1) they had hair like the hair of women, and (2) their teeth were like the teeth of lions.
1. They had hair like the hair of women = continues the descriptive portrait. Perhaps, John’s point here is the length of hair on these creatures.
2. Their teeth were like the teeth of lions = focuses attention on the destructive capabilities of these creatures. It is the sting of these creatures that man will fear, however, their appearance is not encouraging. These creatures have the ability to kill, but they are not permitted to do so.
Revelation 9:9
And (1) they had breastplates like breastplates of iron; and (2) the sound of their wings was like the sound of chariots, of many horses rushing to battle.
1. They had breastplates like breastplates of iron = is perhaps a reference back to the animal-like characteristics. As horses prepared for battle, these creatures have a covering across their chest.
2. The sound of their wings was like the sound of chariots = continues John focus on the tremendous number of these creatures. Every intent is taken to terrorize mankind.
Revelation 9:10
And (1) they have tails like scorpions, and stings; and (2) in their tails is their power to hurt men for five months.
1. They have tails like scorpions = is probably a focus on the shape of the locusts’ tail.
2. In their tails is their power to hurt men = is again a focus on their authority.
Revelation 9:11
(1) They have as king over them, (2) the angel of the abyss; (3) his name in Hebrew is Abaddon, and (4) in the Greek he has the name Apollyon.
1. They have as king over them = suggests that these locusts have order and purpose. The appellation king is interesting. Scripture never accords such a title to Satan, himself. However, these creatures have a unique purpose and as such are required a strict discipline, which perhaps explains their need for a king. Proverbs 30:27 states "The locusts have no king…" However, no contradiction exists here because these horrible locusts-like creatures only appear as locusts.
2. The angel of the abyss = is identified as king over the horrible locust-like-creatures. The exact identity of this angel is not certain. The particular grammatical construction (Genitive of subordination) here indicates that this angel is over the bottomless pit. It does not say that the angel is from the bottomless pit.
3. His name in Hebrew is Abaddon = contains two important ideas. First, the phrase "in Hebrew" is a unique Johannine expression (Rev. 16:16, John 5:2; 19:13, 17, 20; 20:6). That some of John’s readers are intended to be of Jewish background is clear. Abaddon has a rich tradition in the Old Testament Scriptures. It is used as the name of the place of the dead in Proverbs 15:11, Job 26:6, and Psalms 88:11. It is also used as a poetic parallel to Sheol in Job 15:11 and Proverbs 15:11; to death in Job 28:22; and to the grave in Psalms 88:11. Interestingly, the LXX translates the Hebrew term abaddon with the Greek term apoleia (destruction). The apostle Paul in 2 Thessalonians 2:3 labels the Man of Lawlessness (Antichrist) as "the son of destruction (abaddon)". The Lord Jesus indicates that Judas, the son of Simon Iscariot, was "the son of predition (abaddon)" in fulfillment of Scripture.
It is altogether unclear who this angel is. Scripture does not explicitly state that the "angel" who fell from heaven and the "angel" over the abyss are the same. However, there is no contextual reason why they cannot be the same individuals.
The name of this angelic leader is Abaddon (Hebrew = Destruction) and Apollyon (Greek = Destroyer). There is no biblical basis for assigning this angelic being the same identification as Satan as some commentators attempt to do. The Hebrew term Abaddon is used to refer to the realm of the dead (Prov 15:11; Job 26:6; Ps 88:11). It is the place of destruction.
This is the only place in Scripture that a particular angel is explicitly identified by the name Destruction or Destroyer, but we discern his presence in Scripture. 1 Corinthians 10:8-10 states, "Nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; nor murmur, as some of them also murmured, and were destroyed by the destroyer" (italics added). The murmuring event Paul is referencing occurs in Numbers 14 in connection with the report of the twelve spies. The death of the ten "unbelievers" is credited to "the destroyer". Hebrews 11:28 also reports that "the destroyer" (Masculine participle) was responsible for the death of the first born in Egypt just prior to the Exodus (Ex 12:23). As in Numbers 14, where the plague led by the destroyer accomplished God’s punishment of the wicked so in Revelation 9 the locusts plague led by the destroyer will accomplish God’s punishment of the wicked.
4. In the Greek he has the name Apollyon = attests to the fact that John also intends a Greek audience among his readers. Apollyon comes from a Greek verb (apollunai), which mean, "to destroy". This is the destroyer. Not Satan, but an angelic lieutenant committed to the task of destruction of God’s enemies.
Given the description of the locusts that occurs in Revelation 9:7-10: And the shape of the locusts was like horses prepared for battle; and on their heads were crowns of something like gold, and their faces were like the faces of men. They had hair like women’s hair, and their teeth were like lions’ teeth. And they had breastplates like breastplates or iron, and the sound of their wings was like the sound of chariots with many horses running into battle. They had tails like scorpions, and there were stings in their tails. And their power was to hurt men five months. And the fact that an angel leads them (Rev 9:11), we are inclined to see demonic figures represented here. Revelation 9:20 declares, "But the rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, that they should not worship demons…" It is NOT inconceivable that people would be continuing to worship demons even if demons are in fact the perpetrators of trumpets 5 and 6 given the hardness of the unregenerate human heart.
Equally, since trumpet five is the wrath of God it is not difficult to see God using demonic forces to accomplish His punishment of the wicked. Many commentators associate the horrible locust-like-creatures with demons because of their appearance. This is justified also due to their origin: the bottomless pit or abyss.
Revelation 9:12
(1) The first woe is past; behold, two woes are still coming (2) after these things.
1. The first woe is past = designates an essential structural indicator for the whole book of Revelation. See the full verse by verse commentary on the Book of Reveletion for a detailed discussion of this point.
2. After these things = that John places this structural indicator at this point and introduces what follows as the result of the sixth trumpet should settle any debate that the fifth and sixth trumpets are two different events.
This critical structural mark should settle the debate about the structure of the book of Revelation. Chronology and sequence is mandated.
Revelation 9:13-14
And the sixth angel sounded, and (1) I heard a voice from the four horns of the golden altar which is before God one saying to the sixth angel who had the trumpet, (2) "release the four angels who are bound at the great river
Euphrates".
1. I heard a voice from the four horns of the golden alter which is before God = is limiting in its focus. It does not refer to God since the voice is "before God". Who or what speaks is not clearly indicated.
2. Release the four angels who are bound at the great river Euphrates = is a difficult phrase. Just who "the four angels" are is not certain. Four angels were identified in Revelation 7:1. However, these four angels are bound, which indicate a different set of angels.
Revelation 9:15
And the four angels, (1) who had been prepared for the hour and day and month and year, were released, (2) so that they might kill a third of mankind.
1. Who had been prepared for the hour… day… month… and year = clearly emphasizes the predetermined will of God. God placed these angels in confinement for a specific purpose, which has come due. This powerful verse clearly and unmistakably argues against the pretribulational doctrine of imminency. Since the events of the Revelation have not occurred (in contradistinction to preterists), it is clear that the hour, day, month, and year is still future.
2. So that they might kill a third of mankind = is both frightening and enlightening. This is the stated purpose of the predetermined will of God.
Revelation 9:16
And (1) the number of the armies of the horsemen was two hundred million; (2) I heard the number of them.
1. The number of the armies of the horsemen was two hundred million = is a staggering number. However, the abrupt transition has led some to conclude that the four angels were merely necessary to excite the armies for war. That is, what follows in verses 17-19 is a resumption of the fifth trumpet judgment described above! However, the fact that the sixth trumpet’s clearly identified purpose is to kill and the fifth trumpet’s purpose is to torment (without death as a result) should dispel such notions.
John specifically and clearly states that "the four angels" will "kill a third of mankind". In verse 18, he indicates the "three plagues" killed "a third of mankind". How are these details harmonized? We shall see shortly.
2. I heard the number of them = indicates the source of John’s knowledge. Those who doubt John and what is written in the Revelation as to its truthfulness do so out of sheer unbelief, not for lack of information.
Revelation 9:17-19
And this is how I saw in the vision (1) the horses and those who sat on them: (2) the riders had breastplates the color of fire and of hyacinth and of brimstone; and (3) the heads of the horses are like the heads of lions; and (4) out of their mouths proceed fire and smoke and brimstone. A third of mankind was killed by these three plagues, by (5) the fire and the smoke and the brimstone, which proceeded out of their mouths. For the power of the horses is in their mouths and in their tails; for their tails are like serpents and have heads; and with them they do harm.
1. The horses and those who sat on them = clearly points to a very different group than those identified in Revelation 9:1-11. This vision includes both horse and rider.
2. The riders = are described, but not specifically identified.
3. The heads of the horses are like the heads of lions =
4. Out of their mouths proceed fire and smoke and brimstone =
5. The fire and the smoke and the brimstone = are stated to be the expressed cause of the death of a third of mankind. John says that these are plagues.
An important question concerns the relationship between "the four angels", and "the horses and those who sat on them". The easiest solution is to recognize the four angels are leaders of the horses and riders as the horrible locust-like-creatures had an angelic leader.
Revelation 9:20-21
(1) The rest of mankind, (2) who were not killed by these plagues, (3) did not repent of the works of their hands, (4) so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, (5) which can neither see nor hear nor walk; and (6) they did not repent of their murders not of their sorceries not of their immorality nor of their thefts.
1. The rest of mankind = confirms that only a third of mankind was killed. The term mankind is a translation of the Greek word anthropos. This is a general term. This group is composed of those who do not have the seal of God on their foreheads.
2. Who were not killed by these plagues =
3. Did not repent of the works of their hands = is the first of two concluding statements about repentance to follow the judgments of God (9:20-21 and 16:9, 11). There are no explicit statements that the purpose of God’s judgment is to elicit repentance from the wicked. Contrarily, Revelation 2-3 is marked by a continual call for repentance on the part of the righteous. The righteous are called upon to repent, but no word is given as to whether they did or did not. On the other hand, the wicked are not explicitly called upon to repent, but they are repeatedly stated to be unrepentant. The works of their hands is a recurring theme in Scripture that refers to either idols (Deut 31:29) or man’s deeds (Ps 28:4).
4. So as not to worship demons = clarifies John’s intent. Here, the phrase, the works of man’s hands refers to idols. Scripture indicates that idols are nothing more than demons. Specifically, 1 Corinthians 10:19-20 states, "What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything? No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons". Therefore, a better translation of this section would be, "with the result that they did not stop worshipping the demons, or idols, made etc…" In other words, demons and idols are the same thing. John lists the material from which demons were made: gold, silver, brass, stone and wood. John moves from the most expensive to the least expensive.
5. Which can neither see nor hear nor walk = adds insult to injury. That people worship such things is ridiculous. However, demonic involvement explains why people worship idols. The supernatural component is achieved through demons.
6. They did not repent of their murders… sorceries… immorality… thefts = concludes John’s list of vices uncorrected by trumpet judgments one through six. These vices are listed on several occasions throughout the NT in connection with wickedness (Rom. 13:9, Mark 7:21-22). Sorceries can refer to either poison or magical spells. In biblical times, the term referred mostly to magical spells.
However, sorcery (pharmakon) can mean medicine or drug. One needs to exercise caution at this point and not read modern history back into Scripture, but it may be possible to see wide spread drug abuse during this period. Particularly, given the wide- spread unveiled manifestations of Satan and demons during the same period. Magic in the traditional sense would be passé.
THE LITTLE SCROLL - Chapter Ten
Revelation 10:1
I saw (1) another strong angel coming down out of heaven, (2) clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire;
1. Another strong angel = sends us back to Revelation 5:2. There "a strong angel" is associated with the large scroll. That John indicates that this angel is another limits the possible referent. Some have attempted to argue that this angel is none other than Jesus, Himself. However, this point should not be pressed. It would appear safer to allow the text to limit our discussion.
Three angelic beings are identified as "strong" in the Revelation. The first occurrences appears in Revelation 5:2. The second is in Revelation 10:1 and the final occurrence is in Revelation 18:21. What is the significance of the "strong angels?" The characteristics associated with "another strong angel" in Revelation 10:1-7 are closely parallel to an angelic being described in Daniel 10:5-6 and 12:5-7. These similarities have given some interpreters the basis to see a connection between these two texts.
Based on Revelation 5:2, 10:1 and 18:21, strong angels are revelatory angels. That is, they specifically communicate to man information from God. In Revelation 5:2, the strong angel communicates the identity of the person worthy to open the sealed scroll. In Revelation 10:1, he communicates a significant transition in the program of God. In Revelation 18:21, he communicates the destiny of the capital city of the beast empire. Similarly, an angelic being in Daniel 10 communicates the destiny of the Jews and Jerusalem.
Daniel 10:21b states, "Yet there is no one who stands firmly with me against these forces except Michael your prince". The verse literally says, "Yet there is no one who shows himself strong with me…". Hebrew language emphasizes the continuing nature of these angelic beings. In other words, they are continually strong. Therefore, Michael and this angelic being are strong angels. In Revelation 10:1, the adjective strong comes from the Greek word ischuros. In Daniel 10:21b, the verb to show oneself strong comes from the Hebrew word chazak. The verb form used in Daniel 10:21b means to prove to be strong/courageous.
Therefore, like this angelic being, Michael is a strong angel. Notice again Daniel 10:21b, "Yet there is no one who shows himself strong with me against these forces except Michael your prince". Michael is described as "one of the chief princes", in Daniel 10:13, which demands that there is more than one chief prince. The apostle Jude indicates that Michael is an archangel (Jude 1:9). Thus, the angel who speaks in Daniel 10 and Revelation 10 are probably both of the same type as Michael, the archangel.
2. Clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire = is similar to the description given in Daniel 10:5-6 and Revelation 1:13-15. In both passages, a case can be made that Christ is the referent. However, the fact that the description in Revelation 10:1 is specifically identified as an angel should settle the matter of the identity of the angel here.
Revelation 10:2-3
(1) (2) And he had in his hand a little book (3) which was open. (4) He placed his right foot on the sea and his left on the land; (5) and he cried out with a loud voice, as when a lion roars; and when he had cried out, (6) the seven peals of thunder uttered their voices.
1. It is critical that the reader understands that John’s personal involvement in the scene that constitutes the tenth chapter of Revelation will not be repeated in the future! In other words, when the events of the book of Revelation begin to unfold this strong angel will not descend from heaven and communicate with John again. The event recorded in chapter 10 occurred literally at the time that John received the book of Revelation. We have the benefit of what occurred because several important details are given to us. However, the event itself, the angel coming down to talk with John will not happen again. This is critical to understand the importance of John’s vision. That this is a correct conclusion is supported by several facts. First, in order for these events to happen again literally, the apostle John must be resurrected from the dead. Second, John will have to eat the little scroll again. Third, John would have to prophesy again concerning end time events.
The single most important point of chapter 10 seems to be the angelic announcement that "in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished". Now that we know this fact, there will be no need for the strong angel to descend from heaven to report a fact already known by the reader of the Revelation.
2. And he had in his hand a little book = is an obvious contrast with the first strong angel of chapter five. In chapter five, the book is in God’s hand and it is sealed. In chapter 10, an angel has the book and it is opened. Similarly, Ezekiel 2:9-10 reports a heavenly being gave him a scroll to be eaten. The importance of the little book will be seen shortly.
3. Which was open = in contrast to the scroll of Revelation 5, this little book is opened. This indicates that John would see the contents of the page exposed. If it were written in a language that John could read, he would be able to read whatever was visible to him.
4. He placed his right foot on the sea and his left on the land = describes the stance of the strong angle. The importance of the angel’s stance will become evident later. However, it is important at this point to recognize that both land and sea are under the foot (authority) of this angelic being.
5. And he cried out with a loud voice = is typical of angelic communications throughout the book of Revelation. It is critically important for the reader to understand that John is describing what he sees happening during his reception of the book of the Revelation of Jesus Christ. We are not told exactly what the strong angel said.
6. The seven peals of thunder uttered their voices = is not defined. Scripture does not identify the one specifically speaking at this point. This fact underscores the conclusion that who is speaking is not the important point.
Revelation 10:4
When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, (1) "Seal up the things which the seven peals of thunder have spoken and do not write them".
1. Seal up the things = seems inappropriate at this point because John has not written anything down that the seven thunders said in order to seal it up. However, the sealing of something was intended to keep it safe. The point seems to be that John must keep the particular information shared by the seven thunders "secure". The way he would accomplish this would involve two things. First, he must not write it down and secondly, he must never tell anyone what was said. He was to secure it in his own mind.
Revelation 10:5-7
(1) Then the angel whom I saw standing on the sea and on the land (2) lifted up his right hand to heaven, and (3) swore by Him who lives forever and ever, (4) who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, (5) that there will be delay no longer, (6) but in the days of the voice of the seventh angel, (7) when he is about to sound, (8) then the mystery of God is finished, (9) as He preached to His servants the prophets.
1. Then the angel whom I saw standing on the sea and on the land = should clear up any confusion about who "the strong angel" is at the beginning of this chapter. For those who want to make the "strong angel" Jesus Christ, John clearly states, "then the angel". This severely limits the reference. That this is a unique angelic being cannot be debated, but he is certainly not Jesus Christ.
2. Lifted up his right hand to heaven = has a very limited background in Scripture. Some read the modern notion of appearing in court, raising the hand and pledging to tell the truth, back into the Bible. There is but one occasion in Scripture where a hand is raised in accordance with truth telling. Daniel 12:7 records an angelic being who lifts both right and left hands to heaven when pledging truth when communicating revelation to mankind.
There are no other examples of this practice recorded in Scripture. However, the practice of lifting up hands in Scripture is well attested. Psalms 28:2 records the psalmists indicating that he lifts his hands toward the holy sanctuary. Leviticus 9:22 indicates that Aaron, the priest, raised his hands to bless the people. Ezekiel 36:7 states that God lifted up his hand against the nations which were around Israel. The NASB has translated this verse, "I have sworn that surely the nations… will themselves endure their insults". This may or may not be an example of oath taking. It seems safe to say that the lifting of the hand is a gesture that symbolically appeals to God as witness and vouches safe the statement about to be given.
3. Swore by Him who lives forever and ever = heightens the significance of the statement about to be made by the angel. Scripture is replete with examples of sworn oaths. The swearing of an oath bound the oath-taker to his promise. To keep his promise resulted in blessings, but to break one’s oath resulted in curses. Deuteronomy 6:13 and 10:20 command that Israelites were to swear by the name of God. God, Himself, swore oaths as indicated in Numbers 14:20-26. In our modern culture, oath taking is seldom used. Our knowledge is limited to affidavits and notaries.
However, in ancient Israel oath taking was an important part of the culture. In the biblical sense, an oath was a promise between two or more people in which the name of God was invoked as witness and guarantor. Unlike a vow, where man promised God, the oath contracted man and man with God’s watchfulness.
According to Matthew 23:16-22, the Lord Jesus condemns the Pharisees for abusing the oath taking policy. Evidently, they had figured a way to make an oath that was not morally binding. This Jesus condemns. Him who lives forever and ever = indicates the witness and guarantor of the oath about to be taken. It is none other than God, Himself. Like the high priest in Matthew 26:63, this angel takes his oath "by the living God". In the OT, "As the Lord lives", served the same purpose (Judges 9:19 and Ruth 3:13). It is the eternality of God that is invoked as guarantor of the oath.
4. Who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it = continues the description of the person who will witness and guarantee the oath about to be taken. Interestingly, the Lord Jesus in condemning the pharisaical practice of His day indicates that they were employing "heaven", "earth", and "the city of Jerusalem" as witnesses and guarantors of their promises (Matt 5:33-37). A practice condemned because the Pharisees had failed to understand the significance of their statements. To swear by heaven was to swear by the very throne of God, i.e. God, Himself. To swear by the earth was to swear by the "footstool of His feet", i.e. God’s domain. To swear by Jerusalem was to swear by "city of the great King", i.e. Jesus, Himself. Jesus indicates that a man’s promise should not need a guarantor.
Therefore, we can conclude that the purpose of the angelic oath calling upon the eternal creator of heaven and earth is not to vouch his promise as true. Rather, God guarantees its ultimate fulfillment.
5. That there will be delay no longer = begins the critical prophetic declaration of this angelic being. That translates a Greek word that function much like modern quotation marks. Unfortunately, the Greeks did not use quotation marks to indicate direct speech. Instead, they introduced direct speech with the word hoti. The prophetic declaration continues to the end of verse 7.
Literally, the Greek phrase looks like this: hoti chronos ouketi estai. Estai is the main verb and should be translated, There will be. Ouketi is an adverb of time and refers to "the extension of time up to a point but not beyond — ‘no longer (Louw & Nida § 67.130).’" Chronos presents the most difficulty in understanding this phrase. The term usually refers to time, mostly in the sense of a period of time (BADG, page 896)". "How much time" is usually indicated by the context. A popular interpretation of this text by some church fathers included the notion that time, as we know it ceases and timeless eternity begins. However, Revelation 20:4-6 contradicts this interpretation, which promises the beheaded dead 1,000 years of rule upon the earth with Christ. Equally, Revelation 18:17 indicates that Babylon the great will be laid waste in one hour. This indicates that the earlier interpretive notion that time ceases must be rejected.
As indicated in the NASB, delay expresses the sense of the text. This is the translation utilized by modern translations. "Delay" is an appropriate translation in Revelation 10:6. In response to the question of the fifth seal martyrs, God indicates that His eternal plan is suffering under a self imposed "delay" in punishing the wicked earthdwellers who are responsible for the on-going death of His elect (Rev. 6:9-11). We can conclude that the condition for God’s self- imposed "delay"—the completion of the predestined number of martyrs—has been met. God is therefore free to begin the final phase of His judgment of the living earth-dwellers.
6. But in the days of the voice (sounding) of the seventh angel = is important to say the least. One would normally expect this phrase to begin with the word for. This would indicate that the reason for why the delay ends. "But" seems unnatural at this point. Alla (but) is the strongest Greek term used to indicate contrast. By the use of alla, the angel is emphasizing the fact that the "delay" will certainly end with the sounding of the seventh trumpet. In the days makes clear that time will not cease with the sounding of the seventh and final trumpet. This indicates that some amount of time will precede or follow the sounding of the seventh trumpet.
7. When he is about to sound = continues to qualify the exact moment when God’s self-imposed "delay" will end. The phrase he is about translates the Greek verb mello. There are two possible ways this verb can be translated here. "When he is about to sound" is one possibility. The implication of this translation is this: the mystery of God is finished before the seventh trumpet sounds. The other possible translation would say, "when he will sound". The implication of this translation is this: the mystery of God is finished during the period introduced by the seventh trumpet. Most modern scholars favor the latter position.
However, we are not convinced. The fact that the angel states that "in the days of the voice of the seventh angel" argues for a period between the sixth and seventh trumpets. In addition, the resurrection of the two witnesses requires three and a half days between their death and resurrection. This event occurs between trumpets six and seven as will be argued later. In addition, if "when he will sound" is the correct translation, then it serves as nothing more than a redundant statement of the phrase, "in the days of the voice of the seventh angel". Now, John is free to be redundant, but it is unlikely at this point. The normal sense of mello is to be about to. In this case, the NASB reflects the correct sense of the Greek. The mystery of God will be complete before the seventh and final trumpet blows.
8. Then the mystery of God is finished = is the second critical fact revealed by this angel. A very important detail in discovering John’s intent here is the meaning of "the mystery of God". The phrase mystery of God occurs two other times in Scripture. It shows up as a textual variant in 1 Corinthians 2:1. The variant reading is not adopted by the NASB, which takes the reading: testimony. However, the United Bible Society adopts the reading: mystery. Either reading does not significantly change Paul meaning. The Corinthians were Gentile believers whom the apostle Paul evangelized during his second missionary journey (Acts 18). In 1 Corinthians 2, Paul defends his message as derived through the Spirit and not the wisdom of man. That message is summarized in the statement, "For I determined to know nothing among you except Jesus Christ, and Him crucified (1 Cor 2:2). Paul indicates in 1 Corinthians 2:7 that this unique message of which Christ is center is in fact spoken "in a mystery". Based on 1 Corinthians 2, we are able to conclude that "the mystery of God" concerns Jesus Christ and His crucifixion. The second occurs of this unique phrase is found in Colossians 1:24-2:3. In Colossians 1:24-2:3, the apostle Paul writes, Now I rejoice in my sufferings for your sake, and in my flesh, I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ’s afflictions. Of this church I was made a minister… so that I might fully carry out the preaching of the word of God, that is, the mystery [of God] which has been hidden from the past ages and generations, but has now been manifested to His saints, to whom God willed to make known what is the riches of the glory of this mystery [of God] among the Gentiles, which is Christ in you, the hope of glory. We proclaim Him… so that we may present every man complete in Christ…. For I want you to know how great a struggle I have on your behalf… that [your] hearts may be encouraged… resulting in a true knowledge of God’s mystery, that is, Christ Himself in whom are hidden all the treasures of wisdom and knowledge.
In Colossians 1:26, Paul declares the Word of God, which he preaches, to be a mystery. "This mystery is so rich with glory that God desired to make it known to the saints (1:27)". He states, "the mystery is, Christ in you (Gentiles), the hope of glory". Again in Colossians 2:2c, Paul states, "Jesus Christ is the mystery of God". An obvious question concerns whether these two occurrences refer to the same thing. The context indicates that Jesus Christ is the primary focus of the first two chapters of Colossians. His special work among Gentiles is Paul’s primary concern. The particular passage quoted above could be summarized as follows: Paul preaches Christ among the Gentiles because God has a plan to present many Gentiles in glory when Christ returns. So, the mystery of God is God’s special work in Christ to bring Gentiles to glory. The apostle Paul writes in Ephesians 1:9-10, "And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment — to bring all things in heaven and on earth together under one head, even Christ (NIV)". When the mystery of God (God’s special work in Christ to bring Gentiles to glory) is finished, then God will bring "all things in heaven and on earth together under one head".
Peter states in Acts 15:14-16 that "God first concerned Himself about taking from among the Gentiles a people for His name", and "after these things, I will return and rebuild the tabernacle of David…" This passage establishes a very important connection between God’s special work in Christ to bring Gentiles to glory and Israel’s restoration. Similarly, Romans 11:25b - 26 states that the mystery of Israel’s partial hardening will continue "until the fullness of the Gentiles has come in; and so all Israel will be saved…" This passage highlights two facts. First, God has determined a specific number of Gentiles to be saved, and second, the completion of the salvation of the Gentiles will lead to Israel’s salvation.
Most scholars recognize the close relationship between the books of Ephesians and Colossians. "Colossians has significant parallels to other Pauline writings. The most extensive parallels occur with Ephesians (Melick: Philippians, Colossians, Philemon, NAC, page 171.)". It is therefore no surprise that when discussing the same issue in Ephesians, Paul states his insight into the mystery of Christ, which he defines as "the Gentiles are fellow heirs and fellow members of the promise in Christ Jesus through the gospel…(Eph 3:4-6)". Returning to Revelation 10, we argue that the "mystery of God" is God’s special work in Jesus Christ to bring many Gentiles to glory. This effort on the part of God concludes or is finished just prior to the sounding of the seventh and final trumpet.
This by definition necessitates that God’s special work in Jesus Christ to bring Gentiles to glory does not conclude with the Rapture. This is easily proven given that the beheaded martyrs of Revelation 20:4 who are resurrected in close proximity to the beginning of the millennial reign of Christ reign with Him for 1000 years. Paul states in 2 Timothy 2:12, "If we endure, we will also reign with Him…". To reign with Christ in His temporal kingdom is a privilege shared by those who are saved (particularly Gentiles) during this present age. That the beheaded martyrs refer to Gentiles and not Jews can be discerned from the fact that the woman (Israel) is put in protective custody for three and a half years (Rev 12:6, 14). The beheaded martyrs are those who resisted the mark and the worship of Antichrist (Rev 20:4), but held to the testimony of Jesus. Since they are resurrected near the beginning of the millennium, they must have died after the Rapture, else they would have been taken at the Rapture.
9. As He preached to His servants the prophets = concludes the revelatory message of angelic being. "His servants the prophets" is most often used to refer to the OT prophets (2 Kgs 9:7; Jer 7:25; Zech 1:6). Whether NT prophets are included cannot be dogmatically stated.
A biblical mystery by definition involves revelation not previously given. According to the apostle Paul, the mystery of God was "hidden from past ages and generations, but has now been manifested to His saints". Are we therefore wrong in our interpretation? The critical question concerns this: what did God preach to the Old Testament prophets? As the sentence is written—"as He preached to His servants the prophets"—the object is not stated. That is, what God preached is not stated in the sentence. It must be discerned from the context. God did not preach the "mystery", otherwise, it would not have been a mystery to Paul. What God preached to His prophets was the fact that when His special work was done, then the end would come. The prophets did not fully understand all of God’s special works in the world, but they clearly understand that once God finished, the end would come. The angelic being of Daniel 12:7 states as much when answering Daniel’s question concerning "the end of these wonders". Daniel writes, "I heard the man dressed in linen, who was above the waters of the river, as he raised his right hand and his left toward heaven, and swore by Him who lives forever that it would be for a time, times, and half a time; and as soon as they finish shattering the power of the holy people, all these events will be completed".
Revelation 10:8-10
Then the voice which I heard from heaven, I heard again speaking with me, and saying, (1) "Go, take the book which is open in the hand of the angel who stands on the sea and on the land". So I went to the angel, telling him to give me the little book. And he said to me (2) "Take it and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey". I took the little book out of the angel’s hand and ate it, and in my mouth it was sweet as honey; and when I had eaten it, my stomach was made bitter.
1. Go, take the book = in terms of purpose, nothing is explained until the following verse. At this point, John does not know why he must take the book.
2. Take it and eat it = is paralleled in Ezekiel 2:8-3:3. As with Ezekiel, John is instructed to eat a book that proves to be sweet as honey. Why the book must be eaten may involve its content. Any comments beyond the obvious at this point are highly speculative.
Revelation 10:11
(1) And they said to me, (2) "You must prophesy again (3) concerning (4) many peoples and nations and tongues and kings".
1. And they said to me = is not clear. That is, who are the "they?" In context, the angel and a voice from heaven were prior spokesmen in this chapter. It is more likely that "they" conjoined in John’s recommission to prophesy.
2. You must prophesy again = is loaded with importance. You meaning John the apostle is placed in an emphatic position. Must is the English translation of the Greek verb dei. This is the verb of divine necessity. This is God’s explicit will. As with other prophets, John has no choice (Amos 3:7-8; Jer 4:19). Prophesy is John’s job description. He must proclaim the message of God. Again signals that Revelation 1:3 and what follows through Revelation 9:21 is prophetic. John is going to do what he has already done. However, there is a slight change in emphasis here.
3. Concerning =highlights John’s new commission. Concerning, which is the translation reflected in the NASB, is but one sense of the Greek word epi. A better translation at this point is the term, against. John must prophesy against…. Revelation 11-20 focuses on God’s wrath in fulfillment of His promise to the fifth seal martyrs’ cry for justice against the living earth-dwellers. God will judge and avenge the death of his people, which is detailed by John in the remaining chapters of the Revelation.
4. Many peoples and nations and tongues and kings = defines the scope of John’s prophecy. This list of four ethnic groups occurs seven times in the Revelation (5:9; 7:9; 10:11; 11:9; 13:7; 14:6; 17:15). No two lists are presented in the same order. This argues that John is focusing on the universality of the world.
Interestingly, Revelation 11:7 focuses on the universality of the human opposition to God’s prophetic witnesses. Revelation 11:18 focuses on the nations in opposition to God’s sovereign rule. Revelation 12:3 focuses on the kings who are in opposition to the eternal plan of God for Israel. Revelation 13:1-2 focuses on kings in opposition to God’s sovereign rule on earth. Therefore, John does in fact prophesy against "peoples, nations, tongues, and kings.
CHAPTER ELEVEN - DANIEL 9:24 COMPLETED
Trumpet Judgment 7
Revelation 11:1-2
(1) Then there was given me (2) a measuring rod like a staff; and someone said, (3) "Get up and measure the temple of God and the altar, and those who worship in it. (4) Leave out the court which is outside the temple and do not measure it, (5) for it has been given to the nations; and (6) they will tread under foot the holy city for (7) forty-two months.
1. Chapter 11 begins somewhat abruptly from a grammatical standpoint. Specific grammatical indicators that suggest types of transitions usually support chapter divisions. These are usually not evident in an English translation, but are very clear in the original Greek. A grammatical connection between chapters 10 and 11 is absent. However, there is a logical reason for why the content of chapter 11 follows chapter 10. The strong angel announced the end of God’s "delay" in punishing the living earth-dwellers responsible for the death of His faithful followers. We were told the "what", but not the "why". Why is the end of God’s "delay" suddenly and dramatically announced following the sixth trumpet, just before the seventh trumpet sounds?
Chapter 11 will explain that the announcement of God’s suspension of His "delay" is neither sudden nor unexpected. In fact, it comes at God’s precisely intended point in the sequence of end-time events. In step with the rest of the NT, the sequence of the end time events in the Revelation is known, but the exact timing when these events will occur is not known. Therefore, chapter 10 is a critical chronological marker. In addition, chapter 11 will explain why John must prophesy against nations, tongues, peoples and kings.
One other note: modern commentaries are much too quick to spiritualize this chapter. While there are figures of speech employed to communicate John’s intended meaning, this is no basis to claim nothing literal or yet futuristic about Revelation 11. The only obstacle to a futuristic literal fulfillment of Revelation 11 is the intellectual bias of modern theologians.
2. A measuring rod = is similar to Ezekiel 40:3. John is given an instrument for measuring.
3. Get up and measure the temple of God and the altar, and those who worship in it = explains what John is to measure. John is clearly on the earth, since the strong angel of chapter 10 descended from heaven and stood on the earth. We are not told how John will get to the temple, when he will actually carry out the measuring or the results of his measurements. The temple of God is a clear reference to the earthly tabernacle of God. One can be sure that there is no outer court that the nations trample in heaven. "The temple (naos) of God" is referred to in Revelation 11:19 with the designation which is in heaven. This clearly sets it apart from the temple on earth. The term temple can translate two Greek words: naos or hieron. Naos normally only refers to the building that houses the holy of holies. Hieron refers to the complete temple area including the building that houses the holy of holies as well as the courts.
From the building that houses the holy of holies (naos), John is to proceed to measure the altar. Since the altar of incense is located in the holy place, which is part of the building that houses the holy of holies, this altar is more than likely the altar of burnt offerings. It (in the Herodian temple) was located in the court of the priests, which is the next area one sees when leaving the building that houses the holy of holies.
The third and final thing to be measured by John concerns "those who worship in (near) it (the altar located in court of the priests). "Those who worship" in this particular area are the priests. Naturally, John would not measure people the same way he would measure a building. Therefore, John is to count the priests who worship in the area of the altar of burnt offerings. Why does God want these three entities measured/counted? We shall return to this question later.
4. Leave out the court which is outside the temple and do not measure it = is the second half of John’s instructions. John is told to exclude the outer court, which was the area designated for Gentiles. It is not to be measured.
5. For it has been given to the nations = explains the reason the outer court is not to be measured. God has ordained by His sovereign choice to allow the outer court, reserved for Gentiles to honor Him, to be dishonored by Gentiles. "The nations" usually refer to Gentiles only.
6. And they will tread under foot the holy city = explains what the Gentiles will do. To tread under foot is a figure of speech. It means "to mistreat or abuse (BADG 640 §1ag)". "The holy city" is a clear and unmistakable reference to Jerusalem. However, there is doubt on the part of some that it refers to the literal earthly city, Jerusalem. Some argue that the reference concerns a spiritualized "mother of cities". All arguments betray a bias against a literal interpretation of this chapter. As the earthly home of God Almighty, Jerusalem was referred to as a "holy city" in the Old Testament (Isa 52:1, Neh 11:1). Gentiles will dishonor God’s place of worship and abuse the city.
7. Forty-two months = defines the length of time "the holy city" will be
abused. Forty-two months equals three and a half years or 1,260 days. This numerically specific number has a pre-history in the book of Daniel. Daniel predicted a future period of human history, which he described in several ways: (1) time, times, and half a time (Dan 7:25; 12:7); (2) half a week (Dan 9:27); (3) 1,290 days (Dan 12:11). The fact that the Revelation refers to a period of human history, which is also described as: (1) 1,260 days (Rev 11:3; 12:6); (2) time, times, and half a time (Rev 12:14); and (3) forty-two months (Rev 11:2), confirms a Danielic connection.
This unique time frame is specifically prophetic in connection with the prophesied reign of "the prince". There is no doubt on the part of scholars that Daniel and the Revelation speaks of the fulfillment of the same prophetic event. However, the problem concerns the fulfillment itself. Preterists argue that the events are synonymous, but were fulfilled in the AD 70 destruction of Jerusalem. Those who spiritualize the text see an on-going fulfillment as God and His people battle against evil in the world. Futurists see a literal future fulfillment of Daniel’s prophecies that are confirmed in the Revelation.
Daniel predicts that a beast (a king) from the sea would arise and persecute the people of God for time, times and half a time. The Revelation confirms this (Rev 12-13). The crucial question concerns how this event relates to "the holy city" suffering abuse by the nations for forty-two months. Luke 21:24 states, "and they (the Jews) will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem (the holy city) will be trampled under foot by the Gentiles (the nations) until the times of the Gentiles (the nations) are fulfilled". The Lord Jesus prophetically indicates that Gentile abuse of the Jews and Jerusalem would be set in motion by a terrible destruction "by armies (Luke 21:20)". As Luke 21:12 indicates this terrible destruction and enslavement of the Jews and Jerusalem would begin during the lifetime of the Disciples and would eventuate into the coming of the kingdom of God. This prophetic event begun in AD 70 is said to continue "until the times of the Gentiles (the nations) are fulfilled". Therefore, the preterists are half right and half wrong. The events of AD 70 did fulfill prophecy, but not all prophecy. The events necessary to inaugurate the Lord’s return began, but not the consummation of His return.
In content, one characteristic of "the times of the Gentiles (the nations)" is an abuse of Jerusalem by the Gentiles. Their abuse consists of their fundamental disregard for Jerusalem as the city of God upon the earth. Their willingness to worship other gods upon the very site the true God of heaven calls His home is the gravest and most abusive act of human history. This God will allow during this Gentile dispensation. The final three and a half years of this Gentile dispensation will be the worst of all. It is during this period that the ultimate act of abuse of Jerusalem will occur. This event will be presented in detail in Revelation 12-13.
However, the reason this detail appears at this point in the narrative of the Revelation is because while the Gentile dispensation of abuse of the Jews and Jerusalem runs its course, God has at the same time been taking a people for his name from among the Gentiles. The mystery of God (God’s special work in Jesus to bring Gentiles to glory) ends at the same time that "the times of the Gentiles" ends. They run concurrent and they culminate at the same time. While God has poured out grace on the Gentiles (the nations), they have returned his mercy with abuse of His people (the Jews) and His City (Jerusalem). The termination of the "delay" also means the termination of the Gentile abuse of God’s people and their city. The punishment of the abusers of God’s holy city is John’s first prophecy in fulfillment of his charge to prophesy against people, nations, tongues and kings.
Revelation 11:3
(1) And I will grant (2) authority to (3) my two witnesses, and (4) they will
prophesy for (5) twelve hundred and sixty days (6) clothed in sackcloth".
1. And I will grant = is another very abrupt comment. There is no grammatical connection indicated. However, the connection is a logical one. The ministry and death of the two Jewish witnesses is another example and reason for John’s prophetic ministry against peoples, nations, tongues and kings. Specifically, the abuse the two Jewish witnesses will experience justifies God’s wrath against the living earth-dwellers (peoples, nations, tongues, and kings). The unspecified speaker of Revelation 11:1 (someone said) is specified in Revelation 11:3 (I will grant). The speaker is none other than God, Himself.
2. Authority = is put in italics in the NASB because it is not in the original text. The translators have added it to give the reader a sense of what John intended.
3. My two witnesses = identifies who receives authority from God. With the definite Greek article "the" before it, John indicates his audience’s familiarity with the witnesses--not their specific names and identity, but their specific roles. Verse four will deal with this issue in detail.
Wild and unnecessary speculations about the identity of these two witnesses have filled many pages. Enoch and Elijah are by far the leaders in this theological guessing game. Given the fact that both are murdered and savagely treated, it is highly unlikely that the two witnesses are historical figures from Israel’s past. The Lord Jesus, Himself, states, that the living "will not be persuaded" to repent "even if someone rises from the dead (Luke 16:31)". A point proved by His own resurrection. Equally, given that these two witnesses are murdered, it is extremely unlike God to resurrect faithful giants like Moses, Elijah, Enoch or any other great figure from the OT only to have them murdered in the streets of Jerusalem. Another point that argues against past historical figures, particular Elijah, concerns the ministry of the two witnesses.
The ministry of Elijah is specifically defined. Malachi 4:5-6 states, Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse.
What exactly is Malachi predicting here? The Lord Jesus helps us understand the meaning of this text. He states in Matthew 17:11, "Elijah is coming and will restore all things…". Literally, "Indeed, Elijah is coming and he will restore all things". This demands that John the Baptist was in a figurative sense, Elijah. However, the verse also supports the conclusion that the real literal Elijah is going to come. Jesus summaries Elijah’s mission: to restore all things. Elijah is going to bring reconciliation among the people of Israel. Now the reader must pay close attention to the Lord’s words. Elijah will restore all things. Notice Elijah will not try to restore. Elijah will not desire to restore, but in fact, Elijah will restore all things. Such a ministry is not reported to be a part of the ministry of the two witnesses. It is therefore best to see the two witnesses as two future individuals whom God will use in ministry reminiscent of Moses and Elijah (for reason to be stated below).
4. They will prophesy = explains the two witnesses' ministry. The two witnesses are specially called prophets in Revelation 11:10. These prophets will function as Old Testament prophets functioned. They will speak for God to the people and judge those who refuse to obey. What they will prophesy is not stated explicitly, but the objects of their punishment is stated emphatically.
5. Twelve hundred and sixty days = is the length of the ministry of the two witnesses. This numerical designation finds affinity with Daniel 7:26 and 12:7. It is the same time frame during which the holy city will experience the worst abuse and dishonor the Gentile nations will ever level against it.
6. Clothed in sackcloth = explains the dress of the witnesses and gives us a clue to the content of their prophecies. "Sackcloth" (of OT fame) was usually made of coarse animal hair like goats or camels. Genesis 37:34 indicates sackcloth was a garment of mourning. I Kings 20:31-32 indicates the wearing of sackcloth evidences humility in the face of authority (see also Dan 9:3). Sackcloth could also be used to indicate a desire for forgiveness when repentance is made, which is evidenced in John 3:5-8. Zechariah 13:7 indicates that sackcloth was the attire of the prophets on various occasions (See Isa 20:2). Zechariah indicates that the wearing of sackcloth was or will be the habit of those attempting to deceive the people of God. Thus, the wearing of sackcloth by a prophet evidenced true or faked sincerity. It was a mark of authenticity for the prophet.
Revelation 11:4
These are (1) the two olive trees and (2) the two lampstands that stand before (3) the Lord of the earth.
1. The two olive trees = offers one more clue to the identity of the two witnesses. Here we have an explicit allusion to Zechariah 4:14. Where the two olive trees are identified as ‘the two anointed ones who are standing by the Lord of the whole earth". Exactly who the anointed ones are is not explicitly stated, but this explains John’s use of the definite article back in verse three. John’s audience knew the witnesses as prophetic characters, but did not know their names or unique identities.
2. The two lampstands = is the second clue given about the two witnesses. This also appears to allude to Zechariah 4:11.
3. The Lord of the earth = is God, Himself.
Revelation 11:5
(1) And if anyone wants to harm them, (2) fire flows out of their mouth and devours their enemies; so if anyone wants to harm them, he must be killed in this way.
1. If anyone wants to harm them = is curious to say the least. Why would anyone want to harm them? To harm means to hurt or to harm, with the implication of doing something which is wrong and undeserved (Louw & Nida § 20.25). Therefore, whoever it is that seeks to harm the witnesses, there reason to do so is fraudulent. John describes those who will want to harm the two witnesses as
"their enemies".
2. Fire flows out of their mouth = is one of the many reasons most scholars either see a spiritualized or symbolical significance to the book of Revelation. Fire proceeding from the mouth can hardly be taken literally or can it? Jeremiah 4:14 speaks metaphorically of God’s word as fire. However, the fact that John emphasizes by restatement, "if anyone wants to harm them, he must be killed in this way", argues strongly for a literal interpretation here. In the tradition of the Old Testament, particularly Elijah, the miraculous use of literal fire in judgment has precedent. In addition, John describes the death of the enemies of the two witnesses as devouring. Incineration by fire would be an effective means of disposing of your enemies.
Revelation 11:6
(1) These have the power to shut up the sky, (2) so that rain will not fall during the days of their prophesying; and (3) they have power over the waters to turn them into blood, and (4) to strike the earth with every plague, (5) as often as they desire.
1. These have the power to shut up the sky = is the first of three prerogatives of the two witnesses. Power is better translated authority. This prerogative is assigned to both witnesses. While Elijah is typically pictured, as the one shutting up the heavens, both witnesses will have this authority. Interestingly, Elijah did in fact shut the heavens of rain for three and a half years during his earthly ministry (Luke 4:25; James 5:17).
2. So that rain will not fall during the days of their prophesying = is the result of a shut up sky. "Rain will not fall during the days of their prophesying" is a severe judgment. The fact that Israel experienced a three and a half-year period without rain means it is possible to survive, but with great difficulty. Water will be an expensive commodity. Given the trumpet and bowl judgments that deal with salt and fresh water sources, it is clear that the two witnesses will limit their influence to specific geographical areas—Jerusalem and its environs will be one of them.
3. They have power [authority] over waters to turn them into blood = is the second prerogative of the witnesses. Not only will they stop the rain from heaven, but they will also ruin water sources on earth. Turning water into blood is reminiscent of the prophet Moses. However, both witnesses will have this prerogative.
4. [They have authority] to strike the earth with every plague = defines the third prerogative of this group. They both have this ability. The witnesses have an unlimited range of possible plagues; are unlimited as to how many times they strike; and the total earth surface can be their victim. This does not bode well for the world.
5. As often as they desire = indicates that God has given these witnesses the choice concerning how often they strike. This indicates a tremendous amount of trust on God’s part in these witnesses.
Revelation 11:7
(1) When they have finished their testimony, (2) the beast that comes up out of the abyss (3) will make war with them, and (4) overcome them and kill them.
1. When they have finished their testimony = refers back to the designation of "twelve hundred and sixty days", in Revelation 11:3. God states in Revelation 11:3 that He would "grant authority to my two witnesses and they will prophesy for twelve hundred and sixty days…" Twelve hundred and sixty days is equal to forty-two months, three and a half years or time, times, and half a time. These particular time references are explicitly identified only in the books of Daniel and Revelation. In every case, the same prophetic period is indicated. Daniel 7:25, 12:7 and Revelation 13:5 indicate that "time, times and half a time" or "forty-two months" is the amount of time given to the beast to persecute the saints of God. Revelation 12:6 and 14 indicate that "twelve hundred and sixty days" or "time, times, and half a time" is the amount of time God will protect "the woman" in the wilderness from Antichrist’s persecution.
2. The beast that comes up out of the abyss = is identified as the primary antagonist of the two witnesses. The beast (tharion) is not an animal, but a man, an powerful evil spirit and a kingdom. This is a figurative extension of the literal sense—wild animal. Louw and Nida state, "a bad person in the sense of being both harmful and dangerous (88.199)". John clearly wants the reader to understand that this beast is both harmful and dangerous.
John introduces the "beast" at this point because of his relationship to the two witnesses. Scholars are inclined to make a big deal of the fact that John introduces the beast with the article "the". This indicates that the readers are familiar with this entity, but not the specific name and identify. It is true that this is the first explicit reference to the beast (singular) in the Revelation. However, the beasts (plural) were introduced in the fourth seal. There, John indicates that "the beasts of the earth" will be agents of Death prior to the wrath of God.
The literal referents of the beasts of Revelation are very difficult to identify.
Revelation 11:7 – the beast that comes up out of the abyss.
Revelation 12:3 – the red dragon (seven heads and ten horns)
Revelation 12:9 – the dragon (Satan)
Revelation 13:1 – a beast that comes up out of the sea (seven heads and ten horns).
Revelation 13:11 – Another beast (the false prophet)
Revelation 17:3 – a red beast (seven heads and ten horns) comes up out of the abyss.
See the full verse by verse commentary on the Book of Reveletion for a lengthy discussion of the identity of the beast in chapters 12-13.
3. Will make war with them = describes the agenda of "the beast". War is not typically used to describe an attack on two people. However, given the abilities of the two witnesses, "the beast" will use every avenue available to defeat them. The two witnesses are more than the beast’s armies.
4. Overcome them and kill them = is the result of three and a half years of desire. Having tormented the people without mercy, authority or permission is granted the beast to kill the witnesses.
Revelation 11:8
(1) And their dead bodies will lie in the street of (2) the great city (3) which mystically is called Sodom and Egypt, (4) where also their Lord was crucified.
1. Their dead bodies will lie in the street = indicates the level of contempt the beast and his faithful followers will have for the witnesses. That the two witnesses will be put to death argues against the identification of Elijah and Moses or angelic beings as the two witnesses.
2. The great city = can be none other than Jerusalem for reasons to follow.
3. Which mystically = indicates that author is employing a figure of speech. Mystically is a translation of the Greek word pneumatikos. This same word is used in 1 Corinthians 2:14, where it is translated spiritually. The point John is making is this: spiritual perception is necessary to understand "the great city". The great city is a literal city, however, it is great for a different reason than normal.
Sodom is the first clue to why this is the great city. Destroyed by God for gross immorality (homosexuality), Sodom became a by-word for wickedness. It is always depicted as a city destroyed by God because of its wickedness (Deut 29:23; Isa 1:9; Jer 49:18; Amos 4:11; Zeph 2:9; Matt 10:15; Luke 10:12; 2 Pet 2:6; Jude 7).
Egypt is the second clue to why this is the great city. Egypt is not a city, but a state. However, it is what the state represents that is the point of comparison. Egypt is depicted in Scripture as a symbol of slavery (Deut 5:6; Judg 6:8; Neh 9:17; Jer 34:13) and idolatry (Isa. 19:1; Ezek 20:7). Both Sodom and Egypt were destroyed by God because of their wickedness.
4. Where their Lord was also crucified = is the third and final clue that positively identifies the great city. This phrase clearly identifies this city as Jerusalem. Yet, many scholars will not accept a literal interpretation at this point. The spiritual interpretation only applies to Sodom and Egypt. Jerusalem will forever be known as the place of the Lord’s death. This supports the author’s intent that Jerusalem is a wicked city. Wicked because Gentiles are dishonoring God’s place of worship and abusing God’s holy city.
This is the first place in the Revelation where the title Lord is applied directly to Jesus. The title is specifically applied to God the Father in the Old Testament, but in the New Testament Jesus is Lord. In the Revelation, the title is applied to God the Father fifteen times. It is applied to Christ eight times. The absolute use of this title for Jesus here argues against the notion that these witnesses are not part of the church family. This is a NT designation for the believer’s relationship to his savior.
Whether Jerusalem and its environs are the sole focus of the two witnesses’ ministry cannot be dogmatically stated. However, the fact that they are killed in Jerusalem, which is consistent with OT parallels, seems to support the conclusion that it is their base of operation. Jesus indicates in Luke 13:33 that Jerusalem is the death site for the prophets.
Revelation 11:9
(1) Those from the peoples and tribes and tongues and nations (2) will look at their dead bodies for (3) three and a half days, and (4) will not permit their dead bodies to be laid in a tomb.
1. Peoples… tribes… tongues… nations = indicates a universal presence in Jerusalem at the death of these witnesses. The reason for the gathering of such a wide selection of the world in Jerusalem at this time is not indicated.
2. Will look at their dead bodies = is a very unpleasant detail included in the text. This is the first response of the wicked earth-dwellers to the death of the witnesses. Why would the dead bodies of these witnesses bring pleasure to this universally represented people group?
3. Three and a half days = is a literal reference. There is nothing here to suggest a non-literal interpretation.
4. Will not permit their dead bodies to be laid in a tomb = suggests a spirit of meanness. This is the second response of the wicked earthdwellers to the death of the two witnesses. Having been tormented, the people are not satisfied with the mere death of the witnesses. They take satisfaction from allowing the bodies to rot in the streets of Jerusalem. This expresses the degree of anger and hatred they have for the witnesses.
Revelation 11:10
(1) And those who dwell on the earth (2) will rejoice over them and celebrate; and they will send gifts to one another, (3) because these two prophets tormented those who dwell on the earth.
1. Those who dwell on the earth = further defines who the universal gathering in Jerusalem is. This or a similar phrase is used nine times in the Revelation and always refers to the wicked people of the earth who are hostile to God and His people. The wicked earth-dwellers are in contrast to those who are of God and whose citizenship is in heaven.
2. Will rejoice over them = is the third response of the wicked earthdwellers to the death of the witnesses. They are genuinely happy at the death of the witnesses. This elevates our understanding of the suffering the witnesses will cause the wicked earth-dwellers. "(They will) celebrate" is the fourth response of the wicked earth-dwellers.
This party spirit follows good news. They will send gifts to one another is the fifth and final response of the wicked earth-dwellers. In ancient times, there is information that suggests men often gave gifts at festivals, marriages and other similar joyous events. However, events that involved the exchanging of gifts is a rare event and heightens the sense of joy the wicked earth-dwellers experienced at the death of the witnesses. This again makes the degree of torment by the witnesses of the wicked earth-dwellers apparent.
3. Because the two prophets tormented those who dwell on the earth = is the directly stated reason for the response of the wicked earthdwellers. Notice that they are now called prophets. They have declared the will of God. They have also unleashed plagues and punishments upon the wicked earth-dwellers. Nothing brings the wrath of the world more than plagues and preaching. Whoever would do either must be fully prepared to suffer!
Revelation 11:11
(1) But after the three and a half days, (2) the breath of life from God came into them, and they stood on their feet; and (3) great fear fell upon those who were watching them.
1. After the three and a half days = is repeated from Revelation 11:9. Many have attempted a spiritual or allegorical understanding of these numbers. However, there is no basis to such findings. A literal three and a half day period is intended.
2. The breath of life from God came into them = has OT parallels (Gen 1:30; 2:7; 6:17; Job 32:8). As God gave Adam breath for the first time, the two prophets will receive it a second time. This is a beautiful picture of the resurrection for all the dead that awaits God’s breath in the grave.
3. Great fear fell upon those who were watching = has NT parallels as a response to a supernatural display of God’s power (Luke 1:12, 65; Acts 5:5; 19:17).
Revelation 11:12
(1) And they heard a loud voice from heaven saying to them, (2) "Come up here". (3) Then they went up into heaven in the cloud, (4) and their enemies watched them.
1. They heard a loud voice from heaven saying = is an oft-repeated motif thoroughout the Revelation. The voice is not identified. It is loud enough for all wicked earth-dwellers to hear.
2. Come up here = is the exact same command given to John in Revelation 4:1.
3. Then they went up into heaven in the cloud = or on the cloud would be another way to say it. The two prophetic witnesses are taken up to heaven in bodily form. Their transportation system is the cloud. The cloud as a divine transportation system has broad biblical usage (Acts 1:9; 1 Thess 4:17; Dan 7:13; Isa 19:1; Mark 13:26; Exod 14:24).
4. Their enemies = is a final identification of the wicked earthdwellers.
Revelation 11:13
(1) And in that hour (2) there was a great earthquake, (3) and a tenth of the city fell; (4) seven thousand people were killed in the earthquake, (5) and the rest were terrified and gave glory to the God of heaven.
1. In that hour = speaks to the immediate judgment of God that followed the witnesses rapture to heaven (Matt 8:13; 10:19; Luke 7:21; John 4:53).
2. There was a great earthquake = is God’s response of judgment on the wicked earth-dwellers in the immediate vicinity of Jerusalem.
3. A tenth of the city fell = clearly suggests a literal city is in view. Some scholars still insist that John is referring to a city that represents the whole wide world. Clearly, a tenth of the city of Jerusalem is destroyed.
4. Seven thousand people were killed in the earthquake = is both a precise number and small in comparison to the present number of people who live in Jerusalem. We are not told if this number represents a tenth of the inhabitants of Jerusalem at the time. God’s sense of balance is evident. For the death and inhuman treatment of the prophetic witnesses, 7,000 souls were required as just payment.
5. The rest were terrified and gave glory to the God of heaven = is John’s final comment concerning the ministry of the prophetic witnesses. A reaction of fear and the giving of glory are two reactions typical of supernatural manifestations of God.
Matthew 17:6 indicates fear was the disciples (believers) reaction to God’s voice at the transfiguration of Jesus. Matthew 27:54 indicates "fear" was the centurion and company (unbelievers) reaction to the events connected with the death of Christ. Matthew 8:27 indicates the disciples (believers) were amazed at Jesus’ ability to command the winds and the sea.
Luke indicates that a typical acclamation at the conclusion of a supernatural event is "they glorified God (Luke 13:13; 18:43)". Both were recipients of miraculous healing. Mark 2:12 indicates that both believers and unbelievers "were glorifying God" at the conclusion of Jesus’ miracle concerning the man let down through the roof on a pallet. This is important because some scholars indicate the possible conversion of the living earth-dwellers in Jerusalem following this supernatural event.
To give glory to God is used in Scripture in several ways. First, it can mean "to tell the truth ([John 9:24], Louw-Nida, § 33.468). Second, it can summarize the praise and honor one gives to God as a result of His goodness (Luke 17:18; Acts 4:21; 11:18; 12:23; 13:48; 21:20). What then is the significance of this phrase for the wicked earthdwellers in Jerusalem? Perhaps, Acts 13:48 is helpful at this point.
Luke writes, "When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed". This verse clearly teaches that while all rejoiced and glorified, not all believed. Thus, it is possible for an unbeliever to speak the truth with those who believe in the God of truth. Equally, while those who are converted do "give God glory", it not the same to say that everyone who gives God glory is saved. It is
one thing to recognize God’s power and abilities and to audibly express it, but it something altogether different to suggest the mere act proves conversion.
The wicked earth-dwellers in Jerusalem express the obvious, but there is no indication of repentance. There is no calling upon the name of Jesus for forgiveness. To give God glory can be nothing more than the mere recognition of God’s sovereignty over heaven and earth. This is exactly the meaning of this phrase in 1 Samuel 6:5. The priests and diviners of the Philistines command the capturers of the Ark to acknowledge God’s sovereignty (give glory to the God of Israel) by sending the Ark home. The Philistines (in context) are clearly unbelievers, both before and after the experience with the Ark. This is the meaning of Revelation 16:9 where the living wicked earth-dwellers refuse to repent and give God glory (recognize his sovereignty) as sovereign of heaven and earth. It renders the wicked without excuse. They consciously chose to worship the creature rather than the creator. Thus, the sixth and seventh bowl is necessary. This is the point of Acts 12:23 where Herod is killed because he refused to acknowledge God’s sovereignty and his submission to that God.
The death of the two witnesses is the second important reason John must prophesy against the living wicked earth-dwellers again. Equally, their death is the final installment of God’s promise to the fifth seal martyrs. With the death of the two witnesses, the number of those to be killed as the martyrs who had been killed is complete. Thus, the mystery of God is complete.
Revelation 11:14
(1) The second woe is past; behold, (2) the third woe is coming quickly.
1. The second woe is past = is perhaps one of the most important sentences in the whole Revelation in relation to the chronology and sequencing of the book of Revelation. The fact that not one seal is punctuated with a pronouncement of a "woe" fulfilled argues against recapitulation or the overlapping of seals, trumpets, and bowls (with the exception that seal seven contains the first six trumpets and the seventh trumpet contains the bowls judgments).
The pronouncement of the second woe is also critical to understanding the placement of the summary of the prophetic witnesses’ ministry in the book of Revelation.
There are basically three options: first, that the ministry to the two prophetic witnesses recorded in Revelation 11:1-13 occurs between trumpets six and seven; or second, that the ministry of the two witnesses runs concurrent with the trumpet judgments, but is summarized in Revelation 11:1-13; or third, that the ministry of the two prophetic witnesses symbolically represent the struggles of all believers during the period of the church.
Daniel specifically limits the time frame "three and a half-years" (represented in the Revelation as time, times and half a time, one thousand two hundred and sixty days, forty-two months) to the eschatological period just prior to the coming of "One like a Son of Man". A unique beginning would mark this period. Jesus, in Mathew 24:15 calls it "the Abomination of Desolation".
Of the three other references to a three and a half-year period in the Revelation, each reference concerns persecution. Revelation 12:6: the woman flees to protective custody for one thousand two hundred and sixty days. Revelation 12:14: the woman escapes form the Dragon (Satan) to protective custody for time, times and half a time. Revelation 13:5: the beast from the sea is authorized by the Dragon (Satan) to act for forty-two months. Thus, we conclude that the Revelation is unconcerned with the life of the beast from the sea prior to his authorization by the Dragon.
It is clear that the ministry of the two prophetic witnesses is presented in summary fashion. The emphasis is a focus on the termination rather than the beginning of their ministry. Therefore, it is our contention that the ministry of the two prophetic witnesses begins before the trumpet judgments, but terminates with the sixth trumpet. Consequently, the ministry of the two prophetic witnesses runs concurrent with the time of the dragon-empowered-beast that comes from the sea. The purpose of the strategic placement of Revelation 10:1-11:13 is clear. The termination of the mystery of God and the ministry of the two prophetic witnesses set in motion the final display of God’s wrath against the living wicked earth-dwellers. With the death of the two witnesses, God’s promise to the fifth seal martyrs that with the completion of the death of those who were to be killed, He would avenge and punish the living wicked earth-dwellers is
vindicated.
2. The third woe is coming quickly = is significant for the debate about imminency. The only way one may designate that the third woe is imminent is the second woe must have been initiated. Similarly, the Rapture is imminent only if some event sets it in motion. Jesus indicated that His return is imminent only after a season of unparalleled suffering has been initiated. Then and only then will the Rapture be imminent.
Revelation 11:15
(1) Then the seventh angel sounded; and there were loud voices in heaven,
saying, (2) "The kingdom of the world has become the kingdom of our Lord and of His Christ; and (3) He will reign forever and ever".
1. Then the seventh angel sounded = establishes a chronological sequence that is important to recognizes. The seventh trumpet must be the third and final woe. The three woes (trumpets five, six and seven) are the worst expression of God’s wrath recorded in the Book of Revelation. Nothing in the seals can compare to the trumpet judgments without over generalizing the similarities and minimizing the differences of the trumpets and seals.
Loud voices distinguish this oft-repeated phrase from other occurrences by the fact that it is plural in this particular case. This points to the significance of what is announced at this point.
2. The kingdom of the world has become the kingdom of our Lord and of His Christ = is none other than God’s reclamation of the earth. God almighty and His Christ are now in complete physical control of the earth. Physical, in the sense that God and His Christ are physically manifested on the earth and are in the process of removing all that is unlike Themselves—the Gospel of the Kingdom fulfilled. Heaven has already been cleansed through the war of Michael and his angels (Rev 12:7-90), which occurs at the middle of Daniel’s final week. The gospel of the kingdom of God is in its final phase of clean up. It will be complete when Satan and his forces are locked away for one thousand years in the abyss. The end of the end of the age is in view. This by definition means that Satan is no longer the god of this world (2 Cor 4:4). He will be defeated, arrested, bound and imprisoned for a millennium.
Has become is past tense and suggests that this is a done deal. However, some scholars argue that this is an example of prophetic perfect; i.e. something stated as completed, but still future. That is, the loud voices are so certain that this will happen that they state it as if it has already happened. However, this conclusion is unnecessary. It grows out of a failure to understand the sequence of end-time events and the chronology of the book of Revelation. This is merely the announcement that God has publicly reclaimed his rightful rule over the earth. However, God is still in the process of cleansing the earth of the living wicked earth-dwellers and their satanic leaders, which is the result of the bowl judgments.
Our Lord and of His Christ is not an unusual way to refer to God the Father and His Anointed. This is an allusion to Psalms 2:2, which will control the content of this section--Revelation 11:15-18. The temporal kingdom of Christ (the millennium) has not begun at this point. Therefore, Christ who will rule during the temporal kingdom is subordinate to the Father. Since God the Father is invisible and will never manifest Himself in physical form, God the Son will act as visible King on the earth.
3. He will reign forever and ever = does not agree with the previous statement. One would expect the last sentence to say; "They will reign". However, the loud voices from heaven are correct in their theology. He will reign applies to God the Father. God the Father will reign forever and ever. This is specifically declared in OT Scriptures (Exod 15:18; Ps 10:16; Dan 4:3). Jesus, on the other hand, will reign over a temporal kingdom (one millennium) after which He will subject Himself and all rule and authority to God the Father forever (1 Cor 15:27-28).
Revelation 11:16-17
(1) And the twenty-four elders, who sit on their thrones before God, fell on their faces and worshiped God, saying, (2) "We give you thanks, O Lord God, the Almighty, who are and who were, (3) because You have taken Your great power and have begun to reign.
1. And the twenty-four elders = are the only group specifically identified at this grand celebration of God’s reclamation of the earth. Why this is the case is not stated. However, the elders are given the opportunity to up-date the reader concerning what transpire at the sounding of the seventh trumpet. When God reclaims the earth as His sovereign domain, four very important events find their fulfillment.
2. We give you thanks = is prayer of thanksgiving. This prayer is directed to the Lord God, which indicates God the Father. He (God the Father) is pantokrator (almighty) (Rev 4:8; 11:17; 15:3; 16:7; 21:22), which is a literal translation of the Hebrew phrase Jehovah, the Lord of Host (Amos 3:13; 2 Sam 5:10; 1 Kigs 19:10; Jer 5:14; Ps 89:8). As the Almighty nothing could, can or will stop Him. He is sovereign.
3. Because You have taken Your great power and have begun to reign = indicates the reason for the prayer of thanksgiving. You have taken reflects the Greek tense of this verb. It is an accomplished fact. It is not that God has not always had the power. Rather, He at this point has determined to use it. Have begun to reign also suggests a past act. However, the emphasis is ingressive. That is, God the Father has taken his great power and just started to reign. This confirms the pronouncement of the loud voices in heaven that "the kingdom of the world has just become the kingdom of our Lord and of His Christ".
Revelation 11:18
(1) And the nations were enraged, and (2) Your wrath came, and (3) the time came for the dead to be judged, (4) and the time to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great, and (5) to destroy those who destroy the earth".
1. And the nations were enraged = is the first reaction to God’s reclamation of the earth by those on the earth. Ta ethna (the nations) refers to the Gentiles. Israel would not be involved because the kingdom of God is their temporal hope. Psalm 2:1-2 speaks of an enraged response from the nations when God enthrones His Son as king of the nations. The reason the nations are enraged is that Jesus’ lordship demands submission and recognition of His sovereignty which the nations reject (Rev 16:9).
2. Your wrath came = is God’s response to the rage of the nations. Their failure to submit to God results in their destruction. God’s wrath is expressed in the bowl judgments (Rev 15:1).
3. The time came for the dead to be judged = is the second of four events that follow God’s reclamation of the earth. The verb came is understood. Scholars recognize a difficulty with the judgment of the dead at this point in the sequence of the Revelation. The dead can refer to either the righteous dead, the wicked dead or both. Since God is not through with his judgment of the living wicked earthdwellers, it hardly seems proper to judge the wicked dead at this point. Particularly, given that more wicked-dead will follow and a judgment will follow the 1000-year kingdom. This judgment involves the righteous dead only. An event necessary before the Lord of lords returns at Armageddon with His armies.
4. And the time to reward Your bond-servants = requires extra thought. The Greek conjunction and can be translated even when an apposition type sense is intended. We believe this to be the better interpretation at this point. Therefore, we translate this portion to say, "and the time came for the dead to be judged, even to reward your bond-servants the prophets…" To judge the righteous dead means the same thing as to reward God’s bond-servants. Misthos (reward) refers to the payment one is due based on prior work. Scripture promises the faithful rewards. Ultimate on the list of rewards, is the right to reign with Christ.
Since the judgment of the righteous is in view, what groups are indicated is important. Scholars do not agree concerning the grouping indicated in Revelation 11:18b. We suggest the following translation, "and the time came for the dead to be judged, even Your bond-servants the prophets and the saints, namely those who fear Your name, the small and the great…" This allows a qualifying phrase for both prophets and saints. The prophets are the bondservants and the saints are those who fear Your name. Revelation 16:6 speaks of saints and prophets. Revelation 18:24 also speaks of prophets and saints. These are clearly two separate groups. The Revelation also speaks of the prophets as servants of God (Rev 10:7d). This is a reference used for the prophets more than eighteen times in the Old Testament (Dan 9:6; Amos 3:7; Zech 1:6).
5. [The time came ] to destroy those who destroy the earth = is the final event introduced by John that occurs immediately after God Almighty takes back His rightful rule over the earth. The verb to destroy in the Greek literally means "to cause the complete destruction of someone or something — ‘to destroy utterly (Louw-Nida, § 20.40)". The object of this utter destruction is "those who destroy the earth". Those who destroy have the same verb as to destroy just referenced. Scholars do not agree on its meaning here. Most claim a figurative meaning here. The sense is those who morally ruin the earth (Louw-Nida, § 88.266). God will physically destroy those who have bankrupted the people. This is the expressed purpose of the bowl judgments, which constitutes the third "woe". The primary party guilty of morally ruining the earth is the "great harlot" of Revelation 17-18.
Therefore I testify to you this day that I am innocent of the blood of all, for I did not shrink from declaring to you the whole counsel of God...(Acts 20:26,27). “Come now, let us reason together...” (Isaiah 1:18).
