COMMENTARY ON REVELATION CH 8 TO 11

Summary of Revelation ch 8 & 9. $8John now resumes (from 6.17) his account of the Lamb opening the seals with the opening of the 7th

seal, bringing silence in heaven for half an hour – a dramatic pause. But just when (from 6.12-14) we expected to witness Christ returning, John sees the 7 angels who stand before God and they are given 7 trumpets. Then he sees 6 judgments, reminiscent of the plagues of Egypt, strike the earth as each angel sounds his trumpet. These seem to be God’s response to the prayers (for Jesus to return? For justice?) of all the saints, which John sees rising from the heavenly incense altar – and perhaps to the cries for vengeance of the souls of the martyrs (6.9f). These warnings or judgments are more devastating than the events that followed the seals being opened, but many are confined in their im-pact to one-third of the world. Yet still the rest of mankind who survived these plagues did not re-pent from all their wickedness, including idolatry and worship of demons 1.

As with chapter 6 and the suffering unleashed on the world’s inhabitants as the seals are opened, it is daunting for us to contemplate living on earth whilst the plagues of the trumpet judg-ments strike mankind. But there are two factors in the prophecy that give us hope. The first is that the trumpet plagues are in response to the prayers of the saints (8.3f). God hears our prayers, he knows our anxieties and our frailties. He will bring us through. The second factor is that these plagues are directed at the inhabitants of the earth - that portion of mankind that does not acknowl-edge God and trust in Christ. The “woe” is addressed to them (8.13), not to God’s children. The plagues are designed to bring them to repentance, even though in the end they resist and stay in their sinful practices. The saints are protected from at least one plague (9.4), which may imply that we are protected from the harmful impact of the other trumpet judgments also. Let us do what God’s children have done down the ages when faced with harrowing circumstances and suffering and trust in our loving Heavenly Father. “Cast all your anxiety on him because he cares for you” (1 P 5.7).

8.1, When he opened the 7th 2seal, there was silence in heaven for about half an hour. With its opening, the scroll setting out God’s programme for the end of this age culminating in Christ’s re-turn is fully revealed (Scott) OR that programme is put into effect if opening each seal brings about each event described in ch 6.

What does the silence signify? For the prayers of the saints to be heard in heaven (see vv 3f)? OR (Hendriksen) the silence that precedes God acting in judgment, as in Hab 2.20; Zeph 1.7; Zech 2.13? OR something else - a breathless waiting for Christ to return? See the implications of the cosmic signs triggered by the opening of the 6th seal (see the note, “6.12-17 reviewed”). Some hold that the opening of the 7th seal introduces the trumpet judgments, so they must follow chrono-logically. Others 3 see the trumpet judgments as emerging from the 7th seal’s opening though not following chronologically. But the text of 8.1f does not have to be interpreted in either of these ways, it seems to me.

Pearce interprets the 7th seal (in line with his symbolic interpretation of the 7 seals: see the notes on the seal judgments at the start of ch 6) as being a silence for all the martyrs put to death by the Roman Empire, especially in the persecutions symbolised by the 5th seal’s opening. But it also symbolised the thinking of Christians on Constantine’s proclamation that Christianity would be the state religion of the whole Roman Empire that this was the final conquest of the gospel, and that the kingdom of this world had now become the Kingdom of Christ (see 11.15). This relaxation gave the opportunity for theories to become errors and the seeds of apostasy to be sown, particularly as heathens now flooded into the Church - in particular pagan priests that were not converted by brought with them practices that originated in Babylon. Pearce thinks that 8.6 where “the angels who had the seven trumpets prepared to sound them” (my italics) symbolises this preparation

1 demons and demonic activity, 9.202 seven, 1.43 e.g. the Bible Project

ground for the sowing of the seeds of apostasy, and that the first 4 trumpets concern what happened to the Medieval Church. Their trumpet blasts are heaven’s warning to the Church thinking the bat-tle had been won that the battle is not over and the enemy are coming.

8.2, And I saw 7 angels . . and to them were given 7 trumpets 4. Although the vision given to John about the trumpets comes after he was shown the opening of the 7th seal (assuming John wrote down the visions in the order he was given them), it does not have to follow that the realisation of these symbolic actions on earth has to be with the 1st trumpet judgment coming chronologically af-ter the 6th and 7th seal.

Angels did not feature in the opening of the 7 seals - the Lamb opens them as only he has the right to do so (5.5) - but they sound the trumpets that each trigger the seven judgments described in ch 8, 9 and 11.15-19, and they are the executors of the 7 final bowls of wrath plagues in ch 15 and 16 (see the note on 15.1). In the plagues of Egypt the final plague, the killing of the first-born sons, is said to be by God passing through Egypt and striking down every first-born (Ex 12.12f); but in Ex 12.23 it is “the destroyer” who strikes them down, quoted in Heb 11.28 and referred to in Ps 78.49 as, “a band of destroying angels”.

The 7 angels sounding the trumpets may also draw on the six angels led by a seventh (a man clothed in linen) who in Ez 9 bring God’s destructive judgment on the idolatrous inhabitants of Jerusalem who have refused to repent 5.

See the Introduction and the section, “What is the Revelation of John?” for the suggestion that John is shown inside the heavenly temple / throne-room at the start of each of the main sections of Revelation.

8.2, the 7 trumpets. See Caird. John could be drawing upon:· Ex 19.16 & 19, where the trumpet blasts from Mt Sinai announced God’s coming. See also

Mt 24.31; 1 Cor 15.52; 1 Th 4.16 6 announcing Christ’s return – perhaps also the signifi-cance of the trumpet in Rev 1.10. Hendriksen, however, sees the trumpet as God’s way, in the OT, of gathering the people because he had something to impart to them – as well as Ex 19.16 & 19 see Lev 25.9 (the proclamation of Jubilee), Jos 6.5 (the long trumpet blast at Jericho), Isa 58.1 (to declare to the people their rebellion).

· Jos 6, the fall of Jericho, where 7 priests carrying trumpets (Jos 6.4, 6) went in procession before the Ark, and Jericho fell at the last blast of the trumpets. Perhaps they announced the presence of the Lord, signified by the Ark (see 2 Sm 6.15 and the bullet on kingship below). See Rev 11.19 where the Ark appears when the 7th trumpet sounds and a tenth of the city fell in 11.13 (though the trumpet blast is not mentioned till 11.14). Jericho blocked Israel’s en-try to the promised land, so had to fall before they could enter. Jericho is a type of the present world in its estrangement from God and enmity towards the people of God. The world as we know it is going to fall at the sound of the 7 trumpets in Rev 8-11. Then God’s people can enter their promised inheritance.

· Trumpets were used to sound the alarm: see Joel 2.1 and (probably) Am 2.2; 3.6. The trum-pets in Rev 8 & 9 herald great plagues coming on the world (Wright). Their function is to warn of coming destruction (Hendriksen). Pearce too sees the trumpets as divine warning to the Church that was going astray (see the note on 8.1).

· In Jer 51.27, blowing the trumpet prepares the nations for battle against Babylon;· 1 Chr 15.24, 28, David appoints 7 priests to blow trumpets before the Ark (also 2 Sm 6.15)

when he brings it to abide in Jerusalem;

4 sovereignty of God: “it was given”, 6.2; seven, 1.4; angels, 1.15 Ezekiel 8 to 11 prophecy of destruction, 7.36 The significance of the trumpet blast in these three passages may be to gather the elect, which may also be their function in Joel 2.1 and possibly in Am 2.2 and 3.6 (see the 3rd bullet).

· Neh 12.35, 41: the 2 choral processions around the newly completed wall were led by priests blowing trumpets, and 7 priests blowing trumpets were part of the celebrations in the temple;

· 1 K 1.34, 39; 2 K 9.13, a trumpet was blown to proclaim the accession of a king;· In Jewish worship, trumpets came to be associated with God’s kingship: see Ps 47.5 (“God

has ascended . . . amid the sounding of trumpets”); 98.6; Trumpets announcing God’s pres-ence as King may explain Jos 6.4; Zech 9.14 (where God marches forth to defend his people in battle). In Rev 11.15ff, the 7th trumpet announces that “the kingdom of the world has be-come (the kingdom of) our Lord and of His Christ, and he will reign . .”. It is also the signal for the heavenly choir to sing their coronation anthem, praising God for taking his great power and reigning as king;

· The trumpet as an alarm signal, calling Israel to national repentance in the face of imminent divine judgement: see Jer 4.5; 6.1, 17; Ez 33.3ff; Isa 58.1; Joel 2.1, 15. It is clear from Rev 9.20 that the trumpet judgements were in part to call men to repentance.

· Num 10.10, Trumpets were blown at all feasts, at the beginning each month, and at the daily sacrifices (burnt and fellowship offerings) “for remembrance before your God”. Similarly, (Num 10.9), when Israel went into battle they were to sound the trumpets; “then you will be remembered by the Lord your God and rescued from your enemies”. I.e. it was an expres-sion of Israel’s constant prayer that God would by remembering them assure them of par-don, protection and vindication. Here in Rev 8.1-5 the trumpets are associated with the prayers of the saints rising before God, perhaps asking God for deliverance and vindication (as in 6.10f).

· In Rabbinic tradition, the Feast of Trumpets marked God’s judgement of all mankind and the 10 days from this Feast until the Day of Atonement was an annual anticipation of the fi-nal Day of Judgement, at which divine sentences were passed which took effect not at death or at the end of time but during a man’s earthly life. Was this theology present in the syna-gogues of John’s day? There is something provisional about this blowing of trumpets, as it announces a series of judgements but does not usher in the final End.

8.3ffAnd another angel 7 came and stood at the altar . . . Draws on: Am 9.1 (“I saw the Lord standing by the altar, and he said: Strike the tops of the pillars so the the thresholds shake. Bring them down on the heads of all the people . .”), a prophecy of judgment upon the idolatrous northern kingdom of Israel who had set up their own shrines for sacrifice and worship, or possibly upon the Jerusalem temple. The similarity with Rev 8 is the judgment about to descend on the world that ignores or has turned away from God (see Rev 8.13; 9.20f and the notes there).Ex 30.7ff, the requirement that Aaron burns fragrant incense 8 every morning and evening on the golden altar of incense when he tends the lamps, “so that the incense will burn regularly (OR continually) before the Lord”. The golden altar stood in front of the curtain that screened the Ark. The incense symbolised the prayers of God’s people (see Ps 141.2; Lk 1.9f).Lev 16.12f, where in the ceremony on the Day of Atonement Aaron, when he brings the blood of the sin offering into the Most Holy place where stood the Ark, is to take a censer full of burning coals from the altar of burnt offering and two handfuls of incense. He is to “put the incense on the fire before the Lord” - presumably onto the burning coals in the censer - so that the smoke of the burning incense will conceal the Ark and its atonement cover.Ez 10.2 9, the angel leading the six angels who have brought destructive judgment on the idol-atrous inhabitants of Jerusalem (Ez 9) is commanded to “fill your hands with burning coals

7 angels, 1.18 Besides the passages in the note, see the following verses in the Bible on the use of incense: Ex 25.6; 30.1, 34-38; 31.11; 35.28; 37.29; 39.38; 40.27; Num 4.16; 7.14 et al; Dt 33.10; 1 Sm 2.28; 2 Chr 2.4; 13.11; 29.7, 11. In Revelation, incense occurs at 5.8; 8.3f and 18.13. See the note at 5.89 Ezekiel 8 to 11 prophecy of destruction, 7.3

from among the cherubim and scatter them over the city” (Ez 10.2, 6). Presumably this sym-bolises the purging judgment on the city that the Lord is bringing. But those inhabitants of Jerusalem that show grief at the idolatry of their fellows have been marked by the leading an-gel and spared in the judgment (Ez 9.4, 6) - see the similarity with the mark of the seal of God in Rev 7.3 & 9.4

Besides Lev 16.12f, censers 10 are found elsewhere in the Bible at:Lev 10.1: Aaron’s sons Nadab and Abihu “took their censers, put fire in them and added in-cense; and they offered unauthorised fire before the Lord”. The fire of the Lord consumed them for this act.Num 16.7, 16ff, 46ff: Korah (one of the Levites) and his followers took censers, put fire and incense in them before the Lord at the entrance to the Tent of Meeting, and Aaron did the same; then the fire of the Lord came forth and consumed all the followers (v 35). Eleazar is commanded to recover the censers and “scatter the coals (lit. “fire”) some distance away, for they are holy” (v 37). The incident was a proof and a warning that only Aaron and his de-scendants could burn incense before the Lord. Following this incident, when all the people grumbled against Moses and Aaron, Aaron at Moses’ order takes his censer, puts incense in it and fire from the altar, and offered the incense to make atonement for the rebellious people; and the plague from the Lord stopped.2 Chr 26.16-20, similar to Korah’s rebellion, Uzziah the king of Judah presumed to burn in-cense on the altar of incense and took a censer ready to burn incense. He was confronted by the priests, and then the Lord struck him with leprosy.

For interpreting 8.3ff, see the note on 6.9 (the altar in heaven) 11. Scott interpret the angel in vv 3f as being Christ, who alone is the mediator between God and man (1 T 2.5). He supports this by re-ferring to the pre-incarnate Christ’s appearances to the people of Israel as the angel of the Lord and especially what he sees as his pleading for Joshua the high priest in Zech 3.1. This also chimes with the view that the true Church has been raptured before the end-of-the-age events prophesied in Rev 6 onwards, and that the people for whom the angel is pleading in 8.3f are the people of Israel and specifically the 144,000 remnant that will be taken out of Israel (7.3-8). But this rests on interpret-ing that he might give 12 to the prayers of all the saints (literal translation) as mediatorial in na-ture (Scott paraphrases, “give efficacy to the prayers”). NIV’s paraphrase (“. . much incense to of-fer, with the prayers of all the saints”) takes incense as the object of give, which seems more likely. This is of course still a priestly role but not as mediatorial in nature.

The action of casting a censer onto the earth has no precedents anywhere else in the Bible, so we cannot be definite about its symbolic meaning. The nearest we can get is Ez 10.2, 6 (see above), which suggests that it symbolises the purging judgment that the Lord is about to bring on the earth’s inhabitants through the 7 trumpets.

8.3 13

8.3. the prayers of the saints 14. Suggestions (from the context of the rest of Revelation) as to the content of those prayers are that they are:• the cries of the souls of the martyrs for their blood to be avenged (see the note on 6.10 for what

this appears to mean)• for protection and deliverance;• for the Lord to return (see the cry of Christ’s bride at 22.17, 20);

10 In addition to these passages, censers are mentioned at 1 K 7.50; 2 K 25.15; 2 Chron 4.22; Her 52.19; Ez 8.11.11 before the throne, 4.2; altar in heaven, 6.912 sovereignty of God: “it was given”, 6.213 sovereignty of God: “it was given”, 6.214 saints, 5.8

• for the salvation of the lost:• for the “good news of the kingdom” to reach the whole world, so that the end - Christ’s return

and the consummation of the kingdom - may come (Mt 24.14).It is interesting that the Lord’s Prayer includes or implies all of the above.

It would appear that the trumpet judgments are God’s response to the prayers of the saints. This may apply particularly to the 6th trumpet judgments - see the voice there from the golden altar (see the note at 9.13). The same connection can be made between the seals being opened and the prayers of the saints, which are present when the Lamb is given the scroll with its seals (see 5.7f).Pearce interprets (under his historicist interpretation) as the prayers of the martyrs during the period from the 6th Century when apostacies took over the Church. Their prayers saved the truth from be-ing wiped out.

8.5 peals of thunder, voices (NIV rumblings), flashes of lightning and an earthquake 15. The Bible Project suggests that the prayers of the martyrs (6.10; 8.3ff) brings the Day of the Lord (6.12-17) to a completion.

8.6 the seven angels . . prepared to sound them. How is this statement related to the silence in heaven for half an hour (v 1)? Does it suggest that the silence was the period in which the seven an-gels “prepared” to sound their trumpets? Perhaps, but this depends on when the seven angels are given their trumpets (v 2). The reading of vv 1f does not require that the angels are given their trumpets at the start of the half an hour silence. It could just as easily mean that they were given them at the end of the period of silence. (See the note at 8.1 (“When he opened the 7th seal . .”) for Pearce’s view on the significance of “prepared”.)

8.6-9.21. The 7 trumpet judgments 16. See the section in the Introduction, “What is the Revelation of John?” and the following section, “Understanding the seals, trumpets and bowls of wrath”, for the structure of Revelation and the three series of judgments or plagues, including the question of the relationship of the series to each other. See also the notes at the start of ch 6 on the seals. 11.18, “The nations were angry and your wrath came”, may refer to the trumpet judgments - this statement follows the sounding of the 7th trumpet. Alternatively, it might look forward to the bowls of wrath plagues that John records in ch 15 & 16. See 14.7 (and note) for a possible refer-ence there to the first 4 trumpet judgements.

Many of the trumpet judgements are reminiscent of the Plagues of Egypt (see the note on 9.18,20 on the purpose of plagues), as are the bowls of wrath plagues. There are also similarities between each of the trumpet judgments and the corresponding bowl plagues. See the table at 16.2 which brings out the similarities between the two series and with the plagues of Egypt. They may therefore announce a final Exodus of God’s people from a world controlled by hostile powers where they are in slavery and into their promised inheritance:

· they are preceded by the prayers of God’s people, as in Ex 2.23f; 3.7.· these plagues are God’s judgements on men’s sin and rebellion, but they are intended to lead

men to repentance: see 9.20-21. Likewise, the plagues of Egypt were to bring the Egyptians to fear and honour the Lord

The Red Sea appears symbolically in Revelation in “the sea of glass mixed with fire” at 15.2 17. In its position within Revelation it follows the trumpet judgments, just as in Exodus the Red Sea cross-ing followed the plagues; but it precedes the bowl judgments. This supports the interpretation (taken by Caird) that the trumpet series are a call to repentance, but the bowl plagues/judgments are part of the doom on those who follow the beast and persecute the saints, corresponding to the grow-ing of the pursuing Egyptian army in the Red Sea. (See the notes on 16.2-21 for this interpretation.)

15 thunder, 4.5; voices, 4.5; lightnings, 4.5; earthquake, 4.516 seven, 1.417 Though there are other ways of interpreting it. See the note at 15.2.

Caird: John in Rev. uses the New Exodus theme 18 . It is a pastoral way of saying that present disasters are but a prelude to God’s great deliverance. More generally, the use of typology (Caird) points to an eternal pattern in God’s ordering of history – one of the ways in which John reminds his hearers that the events they must live through, especially persecution, are part of an all-embrac-ing purpose. Besides the references above, Exodus typology can be detected as follows in Revela-tion – see the notes at chapters/verses below:

1.6 (also 5.10; 20.6): that the saints are “a kingdom, priests” recalls God’s stated destiny for his people at Ex 19.6 when he brought them out of Egypt.5.6: the Lamb recalls the Passover lamb (see the note at 5.9f)7.16f: the wilderness wanderings and miraculous provision of water and foodThe trumpet judgments and the bowls of wrath judgments called “plagues” recalls the plagues inflicted on Egypt (see the notes at 9.18, 20; 15.2, 3; 16.2-10)10.1: the pillar of cloud & fire11.8: calling the great city where the witnesses’ bodies lay and where the Lord was crucified “Egypt”.11.18: 12.6: the flight into the desert12.14: the flight “on eagles’ wings”12.15: drowning the infants in the Nile and the threatening waters of the Red Sea12.16: God drying up the rivers13.4: the world saying, “Who is like the beast?” recalls the song of Moses, “Who is like you, O Lord?” (Ex 15.11)15.2f: the overcomers standing beside the sea of glass, singing the song of Moses. There are multiple allusions to the Exodus in ch 15 - see the note at 15.2.16.2-10: the Bowl judgments parallel the plagues on Egypt (see also note at 16.4)16.12: the great River Euphrates was dried up: alludes to God drying up the Red Sea16.20: Mt Sinai trembling20.9: the camp of the saints21.3: the dwelling (tabernacle) of God with men.22.1: the miraculous flowing of water – “streams in the desert”

The saints - and also the people of Israel - are on their own New Exodus journey into all that God has promised them on this earth, according to Revelation.

How one sees the 7 trumpet judgments being fulfilled depends on your understanding of the structure of Revelation and in particular ch 6 to 19. Hendriksen sees 8.1 commencing a third set of visions through to 11.19 which, as with the 1st (ch 1-3) and 2nd set (ch 4-7), covers the Church age from Christ’s first until his second coming. The emphasis in the third set is God’s judgment and punishment on the world that persecutes his church and opposes the cause of Christ. This punish-ment comes by means of disasters in every sphere of life, both physical and spiritual. They are not his final judgment, as their purpose is also to warn and call the ungodly to repent. The trumpets of judgment, he holds, indicate calamities that will occur again and again throughout this age. They therefore cover the same period as the seals. That the trumpet judgments have these objectives is supported by:

- Calling them “plagues” (9.20, but this term actually only applies to elements of the 6th trumpet judgment described in 9.18) and the parallels with the plagues of Egypt which were targeted at those who had enslaved and were oppressing God’s own and were judgments upon them and their gods;

- The exclusion of those sealed by God (9.4) from at least the 5th trumpet judgment;- Plagues that are clearly demonic in nature 19 – the 5th and (probably) the 6th trumpet judge-

ments – cannot, we would think, harm the saints who stand firm in their faith;

18 Exodus typology, 8.619 demons and demonic activity, 9.20

- “the inhabitants of the earth” (8.13), an expression in Revelation which normally means ev-eryone except the faithful saints (see note at 3.10), are clearly the target of the last three trumpet judgments;

- The 6th trumpet judgement emanating from the golden incense altar in heaven (9.13), which featured in 8.3 where the prayers of the saints went up before God together with the incense. This suggests that that judgment at least was the result of the saints’ prayers – God hears the prayers of his persecuted children (Hendriksen).

- The comment (9.20f) that mankind still did not repent.But the premise that the trumpet judgments extend throughout the church age (from Christ’s first until his second coming) is not supported by any of the text in ch 8 & 9 but depends on Hendrik-sen’s thesis that Revelation consists of 7 sets of visions all running in parallel and all giving per-spectives on the age of the Church.

Pearce under the historicist’s interpretation, views the 7 trumpets being blown as represent-ing the apostacies (false religions) and the propagation of unbiblical teachingthat would take over the Church from the 4th Century right until Christ’s return. The trumpets be-ing blown are also heaven’s warning of each approaching peril. As with Hendriksen, it is hard to find anything in ch 8 & 9 that require this interpretation.

It seems more natural to John’s account of what he saw and heard to view the trumpet judg-ments as actual calamities that God will send on unrepentant mankind during the final years leading up to Christ’s return 20– see 7.1-3 & 14 (and notes). It is difficult to decide whether they are super-natural judgments 21 or symbols of events caused by man (such as nuclear, biological or chemical warfare, or pollution). See the comments on each trumpet blast.

8.7 The first angel 22 sounded his trumpet . . Pearce under his historicist interpretation sees this as symbolising the earth-shaking events in the 6th century.

8.7 there came hail 23. May draw on: Ex 9.23ff, the 7th plague of hail (Ex 9.13-35), where the fire is the lightning of a gigantic thunderstorm that produced the hail. (Where NIV translates “lightning” the Hebrew word used is “fire”, as in Rev 8.7.)Ez 38.22, the judgment upon the invading armies of Gog of Magog: “ . . with plague and bloodshed; I will pour down torrents of rain, hailstones and burning sulphur upon him and on his troops”.Joel 2.30: “I will show wonders in the heavens and on the earth, blood and fire and billows of smoke . . before the great and dreadful day of the Lord”.

all the green grass must mean over all the earth if a third . . means over a third of the earth’s sur-face. See the notes below.

Fire 24(so Scott) expresses God’s wrath in judgment (e.g. Dt 32.22; Isa 33.14; Lk 16.24, and as in the lake of fire, 20.10, 14, 15). The symbolism of the mixed with blood is harder to tell. Blood normally symbolises death 25. Perhaps here it represents death from war (as it probably does in Joel 2.30, see above), but more likely death as a result of divine judgment.

OR should we understand the plague in a literal sense? The plague of hail on Egypt we are meant to understand literally, from the description in Ex 9.13-25. Why not this prophesied plague? We are already witnessing extreme weather across the world as a result, possibly, of global warm-ing. The plagues of Egypt, apart from the death of the firstborn, can all be accounted for as unusual

20 tribulation, 1.921 So Hindson (see footnote at 6.3) who argues that starting with the 6th seal and continuing through the trumpet and bowls of wrath judgments, they are acts of divine retribution.22 angels, 1.123 hail, 4.524 fire, 1.1425 blood. 1.5

but natural phenomena, miraculous in their timing and intensity. God could therefore use naturally occurring phenomena but greatly intensified with the trumpet plagues.

OR is God using human combatants’ military strategy of ruthless defoliation as the judg-ment here? (Pearce) this is the results of chemical warfare. Alternatively (Pearce), 8.7 might de-scribe the effects of acid rain and intense ultraviolet rays from the sun as the atmosphere started to recover from the nuclear winter resulting from the 6th seal’s opening (see the notes on 6.12-14, “the sun turned black . .”) 26.

This plague may be imitated by the False Prophet: see 13.13 and note.

8.7 a third of the earth was burned up . . . One third destruction is a theme of the trumpet judg-ments: see vv 8-12; 9.15, 18. May draw on:

Ez 5.2, 12: the theme of one-third is prominent in the prophesied destruction of Jerusalem that Ezekiel was commanded to symbolise - fulfilled by the Babylonians in 587 BC.Zech 13.9: “In the whole land . . two thirds will be struck down and perish, yet one-third will be left in it . .”. (This prophecy appears to relate to God’s disciplinary actions upon Israel at the end of the age.)

Compare with one quarter at the opening of the 4th seal, 6.8, and the whole of the earth when we reach the bowls of wrath plagues, ch 16. Scott identifies the “third” in the first four trumpet judg-ments and the 6th judgment as a revived Roman Empire (the 4th world empire of Dan ch 2 and 7) which he sees as a major subject of Revelation. The Roman Empire in NT times covered the west-ern third of the world then known to the Prophets. He views these four trumpet judgments and the sixth one as being directed against this revived empire. BUT the proclamation of “Woe” by the an-gel at 8.13 refers to the final three trumpet plagues as falling on “the inhabitants of the earth”, rather than a specific portion of the world.

Pearce sees the “third” theme as symbolising that with each corruption of Biblical faith a third of Christianity became dead.

8.8 The second angel 27 sounded his trumpet . . Pearce under his historicist interpretation sees this as symbolising faith as shipwrecked by the Medieval apostacies that took over the Church.

8.8, the huge mountain ablaze 28, may draw on:Jer 51.25, describing the fate of Babylon.Jer 51.42, where Babylon is engulfed by the seaPs 46.2 may prophesy the same event “Though . . the mountains fall into the heart of the sea . . “. The context might be the end of the age: see vv 6 & 9f.

Turned into blood 29 may draw on Ex 7.20, the 1st plague of Egypt, where all the waters turned to blood, though in Rev 8.8 it is the sea. We see it also in the 2nd and 3rd bowl plague (16.3,4).Significance? -• (Caird) The mountain is Babylon. God uses Babylon, ‘the destroyer of the earth’ (19.2) , to pol-

lute the sea on which her commercial empire depended (18.9-19). The self-destroying power of evil 30 is also a theme in Rev 8.10f; 9.11; 15.2; 17.16 (see note there) & 18.11 (and note).

26 Pearce quotes a scientist, Dr R E D Clark, who has studied the effects of nuclear warfare. His view is that the clouds of soot in the upper atmosphere that will cause a nuclear winter will gradually dissipate, though unevenly across the globe (which explains “a third” in 8.7), but the action of the sun on them destroys much of the protective ozone layer and also produces nitric acid that rain carries down to the earth, destroy-ing much of the vegetation. Also the sun’s ultra-violet radiation will be much more intense. The grass will suffer most, as it is the most fragile vegetation, though it will grow again (see 9.4).27 angels, 1.128 fire, 1.1429 blood. 1.530 evil is self-destroying, 8.8

• (Dr H A Ironside, quoted in PWMI magazine March 2016) The mountain is spiritual Babylon, cast into the great sea 31 of the nations. Rev 17.16f and ch 18 describe her fall in more detail. The false church of the end times will be utterly destroyed by the people over whom she once tyrannised.

• OR this may have nothing to do with OT precedents and Babylon but John saw a huge asteroid land in the sea, perhaps bringing some alien organism that caused pollution.

• (Hendriksen) it symbolises maritime calamities of any type.• (Pearce) it symbolises the modern pollution of the oceans, even more extensive than now.• it might be a volcanic eruption such as Vesuvius?For a possible connection with Armageddon, see note on 16.16.

8.10, The third angel 32 sounded his trumpet, and a great star, blazing like a torch 33, fell from the sky . . . The name of the star is Wormwood . . Various OT passages may be relevant in interpreting this plague:

Isa 14.12 where Heylel (the Hebrew word used here), the morning star (Venus), fell from heaven to the earth and is interpreted by Isaiah as the king of Babylon who has tried to rival God 34.Jer 9.15, “I will make this people eat wormwood (NIV bitter food) and drink poisoned water”, because of their persistent idolatry. Dt 29.18 compares a secret worshipper of other gods with a root that produces wormwood.Jer 23.15 gives a similar warning to the false prophets.Ex 15.23, the water of Marah was too bitter to drink, until Moses followed the Lord’s instruction and caused it miraculously to become sweet.Num 5.13-31, the test for an unfaithful wife was by being made to drink bitter water.Wormwood is a plant with a strong, bitter taste, though it is not poisonous. It is often used metaphorically in the OT to convey calamity and sorrow: see Pr 5.3f; Lam 3.15, 19; Am 5.7; 6.12. However, the LXX never uses in translating these passages the Greek word in Rev 8.11 ‘apsinthos’ – a rarely found word - which NIV translates “worm-wood”.

In the 3rd bowl plague, also on the rivers and springs of water, the waters are turned to blood (16.4).A star falling from heaven occurs again in Revelation: see 9.1, the 5th trumpet judgment,

where a star fell from heaven (OR the sky) and was given the key to the shaft of the Abyss. That star appears to be a divine agent, probably an angel (see note there). Stars are frequently used in OT for angels: see Isa 14.13; Job 38.7 and particularly the Hebrew expression, “the host of heaven”, which at 1 K 22.19; Ps 103.21; 148.2; Lk 2.13 clearly means the angels 35.

For other connections in Revelation between angels and stars 36 see:1.16, 20, the seven stars in the Lord’s right hand are “angels of the seven churches” (see note there);6.13, “the stars in the sky (OR heaven) fell to earth”, when the 6th seal is opened, may signify angelic powers. See note there;12.4, where the dragon’s “tail swept a third of the stars out of the sky (OR heaven) and flung them to the earth”. See note there for the various possible interpretations.

How to interpret? -· The blazing star might be an asteroid / meteorite, as possibly in 8.8. “Wormwood” and turn-

ing the waters fatally bitter might be the result of an extra-terrestial virus.

31 sea, 4.632 angels, 1.133 fire, 1.1434 For the Heylel myth, see the note on 21.10 (“to a great and high mountain”).35 stars can also be symbolic of God’s people, or perhaps godly believers in Israel. See Dan 8.11 (and the note on Dan 8.10 in Annex 1).36 stars and angels, 8.10

· OR do we see here a foretelling of today’s worldwide water pollution and clean water short-age? BUT opinions differ on how far descriptions in Revelation should be understood in a non-symbolical way;

· may be another allusion to Babylon (Caird). The falling star may point to Isa 14.12: see the note above. If so, according to John, Wormwood, the star of the new Babylon, has poisoned by its idolatry (see Jeremiah’s use of wormwood in Jer 9.14; 23.15) the waters which are the springs of its own life 37. And just as Babylon’s star falls, so Babylon’s ruin is at hand.

· The blazing star is some demonic agent 38 (as probably in 9.1: see the note there).· (Ironside, see note on 8.8) Stars in prophetic scriptures are religious signatories (see Dan

12.3; and the seven stars in Christ’s right hand in Rev 1.16, 20; 2.1; 3.1). In Rev 8.10 we have a “star” whose influence over men is so great that when he falls the third part of men are poisoned because of the evil influence of this apostate leader.

· (Scott) “fountains” symbolise the sources of natural life which are poisoned and national life and character are corrupted;

· (Hendriksen) A star falling from heaven indicates that the plague is an act of god. “Worm-wood” symbolises the bitter sorrow that will fill the hearts of the wicked as a result of this plague. Its purpose is to convey to persecuted believers, and warn the godless, that nowhere will evildoers find rest or enjoyment, as God turns against them the land (the 1st trumpet judgment), the sea (the 2nd one) and even the inland waters (the 3rd one).

· (Pearce, under his historicist interpretation) the “water of life” of the true faith is poisoned.See also note on 11.18 on “destroyers.

8.12 The 4th angel 39 sounded his trumpet . . the third of the sun was struck and of the moon and of the stars. Compare 6.12ff and see note there. But the language used here is different from 6.12ff and is not echoed anywhere in the OT in the passages about cosmic disturbances, though there are some similarities with Am 8.9 – “I will make the sun go down at noon and darken the earth in broad daylight”, as judgment on Israel for their idolatry and social injustice, fulfilled in the exile of the northern kingdom in 722 BC. – as well as to the Plague of Darkness in Ex 10.21.How to interpret? -

· (Hendriksen) the entire universe is used as a warning by the Lord for those who do not serve him and who persecute his children;

· (Ironside, see note on 8.8) it indicates light being rapidly withdrawn, symbolising the spiri-tual darkness that will come upon those who have had the opportunity to receive light from God and have rejected it, which in Revelation are “the inhabitants of the earth” that are men-tioned in the next verse;

· John may have been seeing massive air pollution covering one third of the planet – the result of the fire in the 1st trumpet judgement and the damage done to the sea in the 2nd trumpet judgment: note that one-third features in these judgments also. Also it could be caused by billowing smoke from burning cities – the result of the warfare depicted in the 2nd and 4th seal judgments (6.3f, 7f).

· Pearce under his historicist interpretation sees this as symbolising the Dark Ages 1200-1500 AD. The light of truth was obscured.

8.13 I saw and heard one eagle flying in mid-heaven (OR mid-air). As an eagle flies high in the sky scanning the earth for prey, this might (with Scott) be a harbinger of approaching judgment (see Dt 28.49; Jer 48.40). At 14.6 John sees “an angel flying in mid-heaven (OR mid-air)” with the mes-sage of the eternal gospel for the earth’s inhabitants. See the note there as to how it might be inter-preted. At 19.17 an angel gives instruction to the scavenging birds “flying in mid-air”.

37 evil is self-destroying, 8.838 demons and demonic activity, 9.2039 angels, 1.1

8.13 “Woe! Woe! Woe to the inhabitants of the earth 40 because of the trumpet blasts . . by the other three angels 41!”. This is picked up at 9.12 and 11.14 in the announcement of the 6th and 7th trumpet blasts. “Woe” was a formula that the OT prophets used at times when announcing prophe-cies of coming judgment. An example is the series of 6 “woes” starting in Isaiah 5.8. There is a further “Woe” at Rev 12.12, this time on the earth and the sea, in the middle of the announcement of the “kingdom of our God” (12.10). This may pick up the 3rd woe - the 7th trumpet announce-ment of 11.15 - with its similar announcement of the kingdom of God. See the notes at 11.15.

There is another series of three Woes at 18.10, 16 & 19, “Woe! Woe, O great city”, where they express the onlookers’ reaction to the destruction of Babylon.

$99.1, a star that had fallen from the sky (OR heaven) to the earth. What is this symbolising?

· The star is a divine agent 42. An angel unlocks the abyss in 20.1 to imprison Satan.· As above, but the star is “the angel of the abyss” of 9.11.· (Caird) Angels, as in 1.20, are the heavenly counterparts 43 of earthly institutions – see

Paul’s references to principalities and powers (Eph 1.21; 3.10; 6.12; Col 2.10, 15), meaning the representative angels that presided over the political, social and religious institutions of the Roman Empire. A fallen angel represents some aspect of corporate life of men which is in revolt against the purpose of God.

· The star is Satan. John does not see a star falling or an angel “coming down” (20.1) but “a star that had fallen”. This refers (Hendriksen, referring to Lk 10.18) to Satan’s present con-dition: having rebelled against God he has lost his holiness and position in heaven and his splendour. Is this the same fall from heaven that John was shown in 12.9? (On the original rebellion and fall of Satan and his angels, see the note at 12.8-10.)

· John is alluding to Isa 14.12, where the king of Babylon, or the spiritual being behind that king, fell from heaven.

· Scott considers that the star is the Antichrist, the second Beast of 13.11-17, whereas the fall of the king of Babylon in Isa 14.12 is a prophecy about the fall of the first Beast (of Rev 13.1-8).

9.1, the abyss, used in NT to describe the subterranean abode or prison of demonic hordes 44 and fallen angels (see Lk 8.31 and in Rev.), but in Rom 10.7 of Hades the abode of the dead. In Rev.:

the demonic locusts led by the angel of the abyss, Abaddon or Apollyon, are released from the abyss, 9.1f, 11;the Beast (the final world ruler) comes up from the abyss in 11.7 & 17.8; though in 13.1 he comes up from the sea, in line with the beasts of Dn 7.3. However, abyss in Greek is used in LXX to translate “the deep” of Gen 1.2 et al; 7.9. It is possible, however, that the beast comes up from the abyss as the abode of the dead, given that he suffers a fatal wound and yet was healed (13.3, 12), expressed in 13.14 as “and yet lived”. (See the notes on 11.7; 13.1 and 17.8).Satan is cast into the abyss and locked up there in 20.1 & 3 until he is released at the end of the 1,000 years (20.7).

In one of the creation myths in ancient near-Eastern societies, God subdued the ocean monster of chaos (Tiamat or Leviathan) and out of the two halves of its body made heaven and earth - see in Gen 1 the waters above the firmament and the waters under the earth. According to Caird, in Reve-lation the waters under the earth are the abyss and those above the firmament are the heavenly sea (see my notes above on 4.6, the sea of glass, and John’s possible utilisation of this creation myth in

40 the inhabitants of the earth, 3.1041 angels, 1.142 stars and angels, 8.10; angels, 1.143 heavenly equivalents, 1.16, 2044 demons and demonic activity, 9.20

Revelation). I.e. the abyss, as with the heavenly sea, symbolises an ancient reservoir of evil opposed to the will of God and refusing to submit to him, from which human wickedness is constantly rein-forced. See also 12.15 on the dragon’s use of water.

Caird holds that the abyss is essentially fed from the springs of human sin, which is why the demonic locusts coming forth from it are said to have human faces (9.6). He comments that all evil in the final analysis has a human face.

9.1 45

9.2, when he opened the Abyss, smoke rose . . . The description may draw on:Gen 19.28, the description of the land of Sodom and Gomorrah, after the Lord had rained down burning sulphur upon it: “he saw dense smoke rising from the land, like smoke from a furnace”.Ex 19.18, the description of the Lord descending on Mt Sinai: “the smoke billowed up from it like smoke from a furnace”.

Hendriksen, as with the other trumpet judgments, considers that this symbolises conditions through-out the present age. Satan incites to evil, he fills the world with demons 46 with their wicked influ-ences and operations. John sees here the “smoke” of deception and delusion, of sin and sorrow, or moral darkness and degradation. It is by God’s permissive decree that Satan does this. God uses this work both as a punishment and as a warning for the wicked that they might repent (see 9.21).

9.3, locusts, recalls the plague of locusts in Ex 10.12 but particularly the locusts judgement in Joel 1 & 2. For similarities, consider:

· the sun and the moon are darkened, Joel 2.10 – cf Rev 9.2;· they have the appearance of war horses, Joel 2.4f – cf Rev 9.7. In Job 39.19ff the war-horse

is compared to a locust.· they have the teeth of lions, Joel 1.6 – cf Rev 9.8;· they make a noise like chariots, like a mighty army drawn up for battle, Joel 2.5 – cf Rev

9.9.· In Joel, the locusts are God’s army on the day of the Lord (2.11). They invade the land of

Israel (Joel 1.6 etc) and Israel are called to repent and seek the Lord to spare his people and his land (1.13f; 2.15ff). In response the Lord promises to drive away the locusts and to send marvellous fertility and crops (2.20-27). It takes place just before the pouring out of God’s Spirit on his people (2.28ff). These features have no parallel in Rev., though the plague there may also be to prompt repentance (see Rev 9.20f, though men did not heed the call).

· BUT In Rev, the locusts are demonic in origin and are to harm men, not the vegetation (9.4ff).

· In Rev (9,4) they are targeted at men who do not have God’s seal, whereas in Joel it is all Is-rael who are in complacency and self-indulgence (Joel 1.5).

The injuring of only those not bearing God’s seal recalls the judgement of Ez 9.6 on the idolatrous inhabitants of Jerusalem.Significance? –

· Scott regards this trumpet judgment as falling upon the land of Israel (by the period of Rev 6-19 ruled by the 2nd Beast, the Antichrist, and with the majority of its people being apostate from the Lord). The smoke symbolises the darkening influence & power of Satan to blight the supreme government (the sun) and corrupt the social life and principles of men (the air). The locusts are Satanic agencies (see Lk 10.19) inflicting hellish vengeance on the unsealed portion of Israel (see 7.3f). The sting of these scorpions symbolises the anguish & torment of a guilty and sin-defiled conscience as the apostate portion of Israel receive Satan’s lies

45 sovereignty of God: “it was given”, 6.246 demons and demonic activity, 9.20

and delusions. However, there is nothing in 9.1-11 to suggest that “the earth” (vv 3f) should be understand as “the land (of Israel)”.

· (Hendriksen) John is describing the powers and influences of hell operating in the hearts and minds of wicked men throughout the present age.

· (Pearce, under his historicist interpretation) it symbolises 150 years 47, 613-763 AD, of stinging attacks by Saracen vandals carrying the Mohammedan faith 48, which wiped out all the churches in N Africa, and then 150 years, 846 -1096 AD of Saracen attacks on SE Italy and France. Their leader’s name, Abaddon, when translated means, “destroyer” - a very apt description for the Saracens - and that it is given in Hebrew and in Greek (9.11) symbolises that the Saracens would overrun Palestine and also the provinces of the Greek Orthodox church. The fact that their sting was not fatal symbolises that the Saracen attacks were raids; they never took over the government of a country.

· the vision shows the increase in demonic activity, plunging rebellious humans into despera-tion (9.6), as the era of God’s patient restraint draws to a close. Is that demonic activity brought to an end at 20.1 when Satan is confined to the abyss?

· OR, as with the 6th trumpet judgment, is this John attempting, with 1 Cent AD language and concepts, to describe some instruments of modern warfare that he was seeing in his vision? But how does this square with their origin in the Abyss (9.2f)? Is that their spiritual origin? Do we see Satan here utilising modern instruments of warfare?

9.3 49

9.4 not to harm the grass of the earth or any plant or tree, but only those people who did not have the seal of God on their foreheads. Recalls the language of 7.1ff. Those having God’s seal are first referred to in 7.3. See the notes there for the possibility that those sealed are not only the 144,000 “from every tribe of the sons of Israel” but all the saints, Jew and Gentile. This interpreta-tion would make more sense in 9.4.

Compare the plagues on Egypt where from certain of the plagues the Israelites were pro-tected/exempted (Ex 8.22f; 9.4ff, 26; 10.23; 11.7, and possibly also 9.11 and 10.6). Also Ez 9.4, 6 where the angels bringing destroying judgment upon the idolatrous inhabitants of Jerusalem are commanded to spare those who bear God’s mark 50. It is possible that such protection for the saints is the case for all the trumpet judgments in Revelation - and for the bowl plagues, as 16.2 indicates that the saints are not affected by the 1st bowl. The fact that the 5th seal’s opening is the martyr-dom of many of the saints may suggest that the saints are affected by all the seals’ opening.

9.5 51

9.5 that they might be tormented five months. (Caird) the limit symbolises God in his mercy limiting the self-destroying tendency of evil so that men may see in their suffering a trumpet-blast from heaven calling them to repentance – see 9.20f.

9.6 men will seek death, but will not find it. They will long to die . . The language draws on:Jer 8.3 (of the idolatrous inhabitants of Judah and Jerusalem in Jeremiah’s day after they are banished from their land by the Babylonians): “all the survivors of this evil nation will prefer death to life, declares the Lord”.

47 Pearce interprets the five months of 9.5 as 150 days (5 lunar months) with each day representing 1 year. For such day=year symbolism, see Num 14.34; Ez 4.5. He interprets the two mentions of “five months” - Rev 9.5 and 9.10 - as symbolising two 150 year periods.48 Pearce views Mohammed as being the false prophet of the desert (Mt 24.26).49 sovereignty of God: “it was given”, 6.250 Ezekiel 8 to 11 prophecy of destruction, 7.351 sovereignty of God: “it was given”, 6.2

Job 3.21 (a lament about his condition, in which he complains that he has life): “those who long for death that does not come, who search for it more than for hidden treasure”.

9.7-10. The locusts’ visible similarities to horses, human faces, lions and scorpions are difficult to understand as physical descriptions of the creatures. Are these images to show that demons 52 are powerful, swift, intelligent, fierce, and capable of inflicting intense physical, mental and spiritual torment? Pearce sees these features as describing the Saracens who were famed for their beautiful horses. Their yellow turbans would appear like “crowns 53 of gold”, they had beards like men but long hair “like women’s hair” 54

9.10 in their tails they had power to torment people . . The demonic horses in the next plague - see v 19 - had power to injure in their tails and their mouths.

9.11, Abaddon. A Hebrew noun meaning “destruction”, found 6 times in the OT 55 as a synonym for Sheol or Hades, the place where the dead go, the land of death, darkness and silence, the de-stroyer of life and hope. Here it appears to be a personification of destruction. OR is it and Apol-lyon a way of describing Satan, whose desire is to destroy man made in God’s image, even when men worship demons (see 9.20)?9.11, Apollyon, a Greek word meaning “destroyer”, not found elsewhere as a proper name. (Caird) it may here be a swipe at the Greek god Apollo (Απολλων). The emperor Domitian liked to regard himself as Apollo incarnate 56.

Is Abaddon / Apollyon the heavenly symbol of men’s wickedness that rebounds on men? (See Caird) 57. See 11.l8 (& note) where God is to destroy “the destroyers of the earth” (though the Greek in 11.18 is διαφθειρω (‘diaphtheiro’), a different root than Apollyon. Φθειρω (‘phtheiro’) is used of the Harlot Babylon’s moral corruption of the earth in 19.2).

OR is the angel 58 of the abyss 59 Satan and identical to the “star fallen from heaven” of 9,1?

9.12 The first woe is past; two other woes are yet to come. See 8.13 where three “Woes” are an-nounced, and the note there.

9.13-21. The cavalry John saw when the 6th trumpet was blown resemble the demonic locusts of the 5th –see the horses, the similarity to lions, the breastplates and the venomous power in their tails. But whereas the locusts could not kill but inflict severe pain, the cavalry kill a third of mankind.

9.13 the golden altar. Ie. The altar of incense 60. It seems likely from 8.2-6 that the whole series of trumpet plagues is God’s response to the prayers of the saints that rose like incense from this altar. These prayers might include the cries of the souls of the martyrs for justice or vengeance (6.9ff, and see the notes there). 9.13 seems to be a reminder that this is the case. Or perhaps the 6th trumpet

52 demons and demonic activity, 9.2053 crown, 2.1054 For the war imagery, see the note at 13.7 on war in Revelation.55 in Job 26.6; 28.22; 31.12; Ps 88.11; Pr 15.11; Pr 27.20 (the MT has ‘abaddoh’, not ‘abaddon’ as else-where). The LXX renders the word απωλεια (apart from in Job 31.12, where it departs from the Hebrew text). απωλεια (‘apoleia’) comes from the same root as Απολλυων (Rev 9.11, ‘Apollyon’). The fact that John uses this rather than απωλεια suggests that there is some special significance to Απολλυων. Απωλεια ap-pears in Rev 17.8 [COMPLETE]56 The first emperor Augustus linked himself to Apollo, and the 5th emperor Nero was affected by Apollo’s genius for music and poetry (Tom Holland, “Dynasty: the rise and fall of the House of Caesar”, pp 82-85 & 385.57 evil is self-destroying, 8.858 angels, 1.159 Abyss, 9.160 altar in heaven, 6.9

plagues is in some special way that is not currently clear to us a response to the prayers of the saints. See the note at 9.19 on the significance of the 6th trumpet judgment.

9.14f, the four angels 61 . . were released to kill a third of mankind. Compare the four angels in 7.1 standing at the four corners of the earth to hold back the destructive winds, “who had been given power to harm the land and the sea”. Are the four in 9.14 evil angels relishing the idea of plunging mankind into war (Hendriksen)? OR are they similar to the angels sent to destroy Sodom (Gen 19.13), and to “the destroyer” (Ex 12.23), “a band of destroying angels” (Ps 78.49) that killed all the Egyptian firstborn but passed over the Israelite houses, and elsewhere in the OT where God used angels to bring destructive plagues (e.g. 1 Chron 21.12, 15f)?

From the fact that they were kept bound, it seems that the four angels in 9.14f are the lead-ers of the demonic horsemen 62, just as the angel of the abyss (9.11) was the leader of the demonic locusts. This suggests that they are demonic angels (see Hendriksen above); but such angels are still under God’s control and can only wreak havoc when he allows it.

For the theme of one third in the trumpet judgments, see the note at 8.7.

9.14 & 16.12, the great River Euphrates symbolised both the boundary of the promised land (Gen 15.18; Dt 1.7; Jos 1.4) and the boundary between Israel and her historic enemies (Isa 8.5-8). See also the OT prophets’ warnings about the foe from the north (Isa 14.31 et al). To the Romans it was the eastern frontier, beyond which lay Parthia with its dreaded archers (Caird, see note on 6.2), the barbarian forces that threatened the Roman’s empire’s peace. See also the note at 16.12, and the comparison there of the 6th bowl of wrath plague with the 6th trumpet judgment here. For Pearce, this identifies the 6th trumpet warning as the invasion of the Turks that captured Constantinople, as they originated from the R Euphrates and were also called “the Euphratean power”.

This together with the description of horses and riders suggest warriors engaged in military aggression and invasion. 9.15 kept ready for this very hour and day and month and year. A characteristic of apocalyptic literature, which views God as acting according to an exact timetable. Pearce, by adding together the days in each of these terms and taking a day as symbolising a year, arrives at a total of 396 years. It was, he claims, nearly 400 years from the founding of the Ottoman Empire in 1055 AD when the Seljuk Turks entered Baghdad on the R Euphrates until 1453 AD when they captured Constantinople. God had held back their attack for almost 400 years.

9.15 that they might kill one third of mankind. See note on 8.7. Scott regards the third through-out the trumpet plagues as meaning the third of the earth known in NT times that will be under the revived Roman (Western) empire.

9.16, two hundred million. An incredibly large army, yet still apparently less than the “great mul-titude that on-one could count” of the saints coming out of the great tribulation 63, 7.9. Does this suggest a time of fulfilment when the earth’s population will be vastly more than it was in NT times? That John follows the number by the comment, I heard their number, suggests it is an ac-tual number rather than a reference to a host too large to calculate (as is probably the case with the numerical expressions in 5.11; Ps 68.17; Dn 7.10). The same expression occurred at 7.4 and may suggest that that too is an actual number (see the note on 7.1-8 and 144,000).

9.17 their breastplates were fiery red, dark blue and yellow as sulphur. According to Pearce, this was the well-known armour colour of the Turkish soldiers.

61 angels, 1.162 demons and demonic activity, 9.2063 tribulation, 1.9

9.17, out of their mouths came fire 64, smoke and sulphur. May draw on the description of the leviathan in Job 41.19ff 65. (Caird) should be compared with the smoke coming out of the abyss (9.2f) and the “fiery lake of burning sulphur” (19.20; 20.10, 14f), the divinely ordained punishment for those who follow Satan and those he empowers (the Beast and the False Prophet), rather than trust in Christ.

Compare with the two witnesses in ch 11.5: “if anyone tries to harm them, fire comes from their mouths and devours their enemies”.

Pearce sees this as accurately describing gunpowder in the mouth of cannons. He thinks that the “the heads of lions” describes the gun muzzles of those cannons. The Turks demolished the walls of Constantinople by this new military machine.

9.19 The power . . was in their mouths and in their tails. Compare the description of the de-monic locusts 66 in the 5th plague at v 10, though their power rested only in their tails.

9.19, their tails were like snakes, having heads. Does this suggest a demonic origin? Satan is called, “the ancient serpent” in 12.9.

Significance of the 6th trumpet judgment? – · Is it the same plague as the 6th bowl plague in which the River Euphrates is dried up “to

prepare the way for the kings from the East” (16.12)?· the exact delineation (9.15) of the future time of the start of this invasion suggests that it will

be a specific invasion.· (Scott) it describes an invasion of the revived Roman empire - the empire of the Beast of ch

13 which savagely persecuted the saints - by hordes of enemies from the east and the slaugh-ter of its inhabitants. It is a direct punishment of those who persecuted the saints, which ex-plains why it is announced from the golden altar of incense in heaven (see 9.13 and note).

· (Caird) the demonic horsemen 67 invasion was necessary to demonstrate to a world trying to find security in that which is not God, that there is no security against the ancient forces of evil except in God and in His final victory;

· (Hendriksen) the plague describes all wars in the age of the church, but especially those most frightful wars that will be waged toward the close of this age. BUT v 15, “kept ready for this very hour . .” in my view clearly implies a single occurrence.

· Pearce sees the judgment as fulfilled (in his historicist interpretation) by the invasion of the Turks that captured Constantinople (modern Istanbul), the capital of Eastern Christianity, in 1453 AD. S.E. Europe was subjugated to the invaders. For the details in John’s description that he sees as closely describing this invasion, see the notes above.

· Should we interpret symbolically? Does the River Euphrates represent that which keeps civil chaos and wanton violence at bay? Does what proceeds from the mouths of the de-monic horsemen represent the power of words, either to judge justly (as in 11.5 and 19.15, 21) or to deceive and destroy (as when the Euphrates re-appears in 16.12ff)? Do the de-monic horsemen kill by deluding human armies into war, as in 16.14?

· Is this John struggling with 1 Cent AD language and concepts to describe modern mecha-nised warfare and engines of war (so Hendriksen)? If so, it may not be demonic in outward nature.

9.18, 20 Plagues. (πληγαι) . Used in Revelation to describe:

64 fire, 1.1465 Some hold that Job in ch 41 is describing a fire-breathing dragon, a beast that is found in the tales and legends of many ancient civilisation, and that such animals existed in the earliest times.66 demons and demonic activity, 9.2067 demons and demonic activity, 9.20

9.18, 20: the fire, smoke and sulphur that issued from the mouths of the demonic horses of the 6th trumpet judgement, and killed one-third of mankind. Yet the rest of mankind did not repent. Does this mean that all the trumpet judgments should be regarded as plagues? Not necessarily. This issue is relevant to how we understand 15.1 - see the note there.11.6: the 2 Witnesses (that resemble Moses and Elijah) have the power from God to strike the earth with every kind of plague as often as they want, as God worked through Moses in the Plagues of Egypt 68

13.3, 12, 14: of the fatal sword wound (πληγη) inflicted on the 1st Beast, which had been healed.15.1, 6, 8; 16.9, 21; 21.9; 22.18 (?): the 7 bowl plagues, which completed God’s wrath. Each bowl was filled with the wrath of God.18.4, 8: God’s retribution and judgement on Babylon for her sins, wantonness and boasting.

Plagues in the OT are sent by God to:· Bring people to repentance (9.20: true of all the trumpet judgements? Correspond to the

plagues of Egypt prior to the Exodus, calling the Egyptians to repent in the face of imminent doom? ). (See note on 8.2, 9th bullet, on the significance of trumpet blasts)

· Bring doom to unrepentant sinners/persecutors, with the emphasis on ending the persecution through the removal of the persecutor (ch 15 & 16, the bowl plagues, correspond to drown-ing the Egyptians in the sea at the Exodus. The hour for repentance has now passed).

· Portray clearly the reality and power of the God to whom the Christians bore witness, so that others would acknowledge Him and obey Him (so the Exodus plagues)

· Portray the impotence of the world’s gods (so the Exodus plagues)· Execute judgement on the world’s gods (so the last plague destroying the firstborn, acc. to

Ex 12.12)· Compel the world power to release God’s people and let them serve Him? (See Ex 3.19f)

See also the notes at 15.1 and at 16.2-21.

9.20f, the rest of mankind . . did not repent 69. See the similar comment following the 4th and 5th bowl plagues (16.9,11). See Jesus’ teaching on the time leading up to his return, that “because law-lessness will be increased, the love of many will grow cold” (Mt 24.12 70). See note on 11.13 (“were terrified and gave glory to the God of heaven”) for the expressions in Revelation that appear to indi-cate repentance. For lists of similar sins in Revelation, see 21.8 and note. (Scott) if the survivors re-fused to repent (9.20f), we can assume that the third of mankind killed by the 6th trumpet judgment did not repent either. (Hendriksen) the persecuting world becomes the impenitent world, which brings about the bowls of wrath plagues (ch 15 & 16) and the culmination of this wrath in the final judgment. Delay – to give men time and chance to repent - is now no longer possible (see 10.6 71). However, Caird interprets differently 9.20f and the interval between the 6th and the 7th trumpet: see the section of the Introduction headed, “Understanding the seals, trumpets and bowls of wrath”.

Pearce in his historicist interpretation sees 9.20f as symbolising the refusal of the Church in the Middle Ages to give up its idolatry or repent of their murder of born-again Christians.

9.20 from the works of their hands. An expression that in the OT means idols. See e.g. Isa 2.8; 17.8; Mic 5.13.

68 Exodus typology, 8.669 repentance, 2.570 See the note at 7.9 and the section of the Introduction headed, “Will there be an apostate church in the days before Christ’s return?” for a discussion of this and other NT passages.71 But 10.6 can be interpreted to mean that the final 3 1/2 years until Christ returns will now start. See the notes on 10.6f. On the 3 1/2 years, see the notes at the start of ch 11.

9.20 they did not stop worshipping demons. Perhaps the demonic forces that lie behind idols and their worship, which the rest of the verse goes on to describe. For the connection between demons and idols, see Deut 32.17; 1 Cor 10.19f 72. Compare Rev 13.4 where men world-wide worshipped the dragon - Satan - for empowering the beast (see the note there).

Demons appear in Revelation in two other places:16.14, where the evil/unclean spirits that come out of the mouths of the dragon, the beast and the false prophet and gather the kings of the earth to the final battle are de-scribed as, “spirits of demons performing miraculous signs”;18.2, where fallen Babylon “has become a home for demons and a haunt for every evil/unclean spirit”.

See the notes in both these places. It seems likely that there will be a dramatic increase in demonic activity in the final 3 1/2 years before Christ returns, as the result of the saints’ faithful witness even unto death and reliance on the blood of the Lamb bringing about Satan and his angels’ expulsion from heaven down onto the earth, 12.7-12. (There are, however, other ways of interpreting this pas-sage. See the notes.) See also the following verses and the notes on demons:

7.1, “the four winds of the earth” which appear demonic in nature8.10, the “great star blazing like a torch, fell from the sky”9.1, the Abyss, subterranean prison of demonic hordes9.3, 7-11, the locusts, demonic in origin and in nature9.14-19, the 4 demonic angels in charge of the demonic cavalry11.7, the beast that comes up from the Abyss, probably to bring out his demonic / Sa-tanic empowerment12.4 (“His tail swept a third of the stars out of the sky and flung them to the earth”): this may describe an original fall of angels, or alternatively the descent of demons onto the earth at the time of Jesus’ earthly ministry; but there are other interpretations12.7 & 9, the dragon and his angels - are they the demons that we read about in the NT? 12.8-10, the meaning of the expulsion from heaven of the dragon Satan and his angels; also the note there examining the original rebellion and fall of Satan and his angels and the eventual end of all the various hostile spirit beings and powers.12.12, Satan’s fury at being cast down to the earth may explain the demonic activity at the end of the age (see Revelation), or in the Gospels and throughout the church age (de-pending on how ch 12 is interpreted).13.15, the image of the beast being able to speak: a demonic power at work?16.17 (the 7th angel poured out his bowl into the air) is the air here the realm of spirits, especially demonic spirits?17.4 (a cup filled with . . the unclean things of her harlotry) is this a reference to the de-monic?20.3, Satan thrown into the Abyss, we assume with all his angelic followers and demons.20.10, the devil is thrown into the lake of fire, we assume with all his angels and demons.21.8, those who practice magic arts, which was used in ancient times to protect against demons (as well as for other purposes).

9.20 and idols of gold, silver, bronze, stone and wood - idols that cannot see or hear or walk. The language draws on the descriptions of idols and their worship in Ps 115.4-7; 135.15ff; Dan 5.4 & 23 (though note that these verses say, “the gods of gold and silver . .”). Idolatry 73 is included in the lists of men’s sins at Rev 21.8, 27 and 22.15. It is probably what is meant by the abominations of the harlot Babylon, 17.4f. The supreme idolatry at the end of the age will be the compulsory wor-72 Deuteronomy 32 fulfilled, 15.3. See also Ps 95.5 LXX, “for all the gods of the nations are demons (δαιμονια)”, which is their translation of Ps 96.5, “for all the gods of the nations are idols” - the clear meaning of the Hebrew. This illustrates the connection in the minds of the LXX translators - Greek-speaking Jews in the 3rd Century BC.73 idol-worship, 9.20

ship of the beast and his image 74, an idol that had the appearance of speaking. See Rev 13.4 and 13.14f (and notes in both places). For the sin of eating food sacrificed to idols see 2.14 (and note) and 2.20. There are OT prophecies about idolatry that appear to relate to the end of the age. See Isa 2.8, 20; Mic 5.10-14; Zech 13.2-6 75. The imagery of harlotry, adultery and sexual immorality was often used in the OT to describe the unfaithfulness to the Lord expressed in idolatry - see the notes on harlotry at 17.1.

The sin of idolatry, according to Eph 5.5 and Col 3.5, includes greed for material things or covetousness. It is possible, therefore, to widen idolatry to include anything on which a man sets his heart and, in effect, worships. But the language in Rev 9.20 suggests images that men worship.

It would seem from the whole verse that their idolatry goes wider than worshipping the beast’s image. But we are not given information about the time period (in terms of years before Christ’s return) for the first six trumpet judgments. It is possible that they precede the final 3 1/2 years before Christ returns, which is the period in which the beast will be worshipped (see ch 13 and 13.5); in which case the 9.20 prophecy may describe mankind’s behaviour before the beast and his image were worshipped. But we could interpret 9.20 to include within its sweep the worship of the beast’s image, so it would be unwise to use 9.20 to argue that the first six trumpet judgments must all precede the final 3 1/2 years.

9.20 murders . . magic arts . . sexual immorality . . thefts. With the exception of magic arts, this follows the order of the 6th, 7th and 8th commandment in the Ten Commandments (see Ex 20.13ff).

9.21, their witchcraft (NIV magic arts). See 18.23 and note.

9.21, their sexual immorality (lit. harlotry). This might include spiritual harlotry, the turning away from God to worship other gods or idols 76.

74 worship the beast and his image, 13.475 Isa 2.6-9, whilst it undoubtedly describes Israel (the Northern kingdom and Judah) in Isaiah’s day, may also have a fulfilment at the end of the age, as 2.2-4 describe Israel’s restoration then and 2.9-21 describe God’s disciplinary judgment in terms which require a final fulfilment at the end of the age. Compare Isa 2.19ff with Rev 6.15f. Mic 5.10-14 is preceded by a prophecy of a restored Israel being delivered from her enemies which must relate to the end of the age. Zech 13.2-6 describes the banishment of idolatry from Israel “in that day”, a phrase that in Zech 12-14 clearly means the end of the age.76 harlotry / sexual immorality, 17.1

Summary of Revelation ch 10. $10John has seen and heard the 6 trumpet plagues and their devastating effect upon mankind; yet de-spite these plagues those of mankind that have survived have refused to repent (9.20f). As with the 7 seals, the sequence of the trumpet plagues is interrupted after the 6th one by a different vision. John now sees a mighty angel plant his feet on the sea and on the land and shout with a voice like a lion’s roar. The shout is followed by the voices of seven thunders. John must have understood what the thunders said as he was about to write it down, but he was told not to reveal it. Perhaps it was the judgment that unrepentant mankind warranted.

The scroll in the stretched out hand of the angel reminds us of the scroll that Ezekiel saw in his inaugural vision which he was commanded to eat (Ez 2.9-3.7). That symbolised God’s message which he was to give to the obstinate house of Israel. For John, the scroll similarly appears to rep-resent God’s word which he was commanded to speak, and whose contents are probably the rest of Revelation. It contained (see ch 11 & 12) God’s word to the people of Israel, just as Ezekiel’s scroll had done, most of whom will be rebellious towards God (in denial that Jesus their Messiah had come), but it also concerned “many peoples, nations, languages and kings”, as is clear from the rest of Revelation. Just as with Ezekiel, John in eating the scroll - accepting and living out its mes-sage? - found that God’s word tasted sweet, but to John it also tasted bitter, perhaps because it con-tained words of judgment and also entailed persecution and suffering for the people of Israel and the saints.

What does, “there will be no more delay” mean? John from the outset had been told that Je-sus Christ was revealing to him “what must soon take place” (1.1) and that “the time is near” (1.3) - presumably of the fulfilment of the contents of Revelation and in particular Christ’s return (1.7). But then John is shown vision after vision and two sets of 7 events (the 7 seals being opened, ch 6, and 7 trumpet plagues, ch 8 & 9, of which the last had not yet sounded), showing catastrophe after catastrophe upon the earth and suffering and martyrdom of the saints, yet still no sign of mankind repenting. When, he must have been thinking, will the Lord return and bring this to a close? As it were in answer, he is assured that the delay - which gave mankind time to repent: see 2 P 3.9 - would now be no more but that in the period of the 7th trumpet blast the mystery of God, just as an-nounced to the prophets, would be accomplished. There will be no more delay because the visions revealed from now on to John are now time-bound, to 3 1/2 years 77, at the end of which God’s wrathful judgment will fall, Christ will return and the saints will be saved.

What is “the mystery of God? I think it is how God will bring about the triumph of his peo-ple over the forces of evil and the fulfilment of their destiny. It might also be the fact that it is not possible without God’s revelation to put a coherent picture together of the fulfilment of all the prophecies regarding the end of the age and the culmination of God’s purposes.

“No more delay” is the central point of ch 10. Yet we who love Jesus and long for his return have daily to live with the delay in his coming. It can be a daily battle to live on the basis that he is coming soon - the opening and the closing message of Revelation. But there will come a time, as the end of the age approaches, when the delay will be over, as we see the prophecies in Revelation being fulfilled all around us. When that takes place, “stand up and lift up your heads, because your redemption is drawing near”! (Lk 21.28). In the meantime, as with John, we are God’s prophetic people called to live out and proclaim his message to the world.

10.1 Instead of the 7th angel sounding his trumpet John is shown another vision, in which he partic-ipates (10.9; 11.1). There was a similar interval after the 6th seal was opened. For the possible sig-nificance of this interval, see the note at 9.20f (“the rest of mankind . . did not repent”).

10.1, a mighty angel 78. Only 3 times in Rev: here, in 5.2 (issued the challenge to open the scroll, so preparing the way for the coming of the Lamb) and in 18.21 (see note there; announced the over-

77 3 1/2 years, 11.278 angels, 1.1

throw of Babylon the great). Heralds another new and important disclosure? There is a similar de-scription of an angel at 18.1f, announcing the fall of Babylon the great.

10.1 coming down from heaven. This description of a further angel appearing is found in 18.1 and 20.1. In 10.1 he proclaims that there will be no more delay (presumably before Christ returns) and has a prophetic announcement (the opened scroll in his hand) that affects all the nations and their rulers (v 11) and appears to be the remaining chapters of Revelation, including the final 3 1/2 years until Christ returns 79. In 18.1 that angel announces that Babylon the great has fallen - which event is followed by the marriage of the Lamb and Christ’s return (ch 19) so presumably the fall happens at the end of the 3 1/2 years; and in 20.1 he binds Satan in the abyss for the duration of the 1,000 year reign of the returned Christ with his resurrected saints. Other angels in Revelation have func-tions that affect the earth, such as those blowing the 7 trumpets (ch 8 & 9) and those who pour out the 7 bowls of wrath (ch 15 & 16), but these three (at 10.1; 18.1 and 20.1) seem particularly signifi-cant for the future of mankind and God’s saints and to be at the turning points of the future history of the world.

Note that the description, “coming down from heaven”, is also used to describe the holy city, the new Jerusalem (see 3.12; 21.1f, 10), whose descent from heaven brings in the final chapter of history (often termed, “the Eternal State”).

10.1, robed in cloud. Symbolic of the divine presence, i.e. the angel was clad with the attributes of deity. Compare Mt 17.5 (the Transfiguration) & Ez 10.4. See too Christ’s “coming with the clouds” on his return, Rev 1.7. OR (Hendriksen) the cloud may also symbolise his coming in judgment: see Ps 97.2.

10.1, with a rainbow over his head recalls the rainbow around God’s throne in 4.3, again symbol-ising the divine presence. But it may also be to remind us of God’s covenant faithfulness and mer-ciful promise to Noah (Gen 9.8-17) never to destroy the earth again by a flood – despite the obsti-nate refusal of mankind to repent in 9.20f. Perhaps it represents God’s covenant with man more generally, in particular (Pearce) his New Covenant (Jer 31.31-34).

10.1, his face shone like the sun: i.e. he is the angel of Jesus Christ – see 1.16 (and note). See 1.1 where it is made clear that it is “through his angel” that the Lord made his revelation known to John.

10.1 His feet as pillars of fire 80 recall the pillars of fire in the wilderness wanderings, Ex 13.21, that symbolised God’s presence (Wright) and perhaps also the guiding and protection of the people of God on their Exodus journey 81. The saints - and also the people of Israel - are on their own New Exodus journey into all that God has promised them on this earth, according to Revelation.

10.2, the open little scroll, bears a strong similarity to Ezekiel’s inaugural vision (Ez 2.8-3.3), where it represented the message of judgement he had to deliver on the rebellious people of Israel. The scroll is the focus of vv 8-11 of Rev 10.Significance? -

· Are the contents of the scroll forecast in 10.11 – John prophesying about many peoples – set out from Rev 11.1 onwards?

· As in Ez 2.8-3.3, the scroll is God’s word of judgment - on the world for their refusal to re-pent (see 9.20f), but also on his people Israel, most of whom will still be in rebellion against him through refusing to acknowledge Jesus is their Messiah. Rev 11 & 12 are His word to/concerning Israel; Rev 13 onwards concern the whole world.

79 3 1/2 years, 11.280 fire, 1.1481 Exodus typology, 8.6

· OR is the little scroll the same scroll as the Lamb took in 5.7, now opened because the seals have been opened by the Lamb? Is what John sees here the process of transmission, from the Lord to an angel, then to John to “eat”, i.e. internalise, and finally to delivery (“proph-esy”?

· Caird: it is the gospel of God’s mercy, particularly as it affects God’s people in their earthly pilgrimage. It is a new version of the great scroll of ch. 5, setting out the same purposes but insofar as they are to be achieved through the church. It sets out the mystery of the persecu-tion of the church, the secret weapon by which God intends to win his victory over the church’s persecutors and achieve his purpose of redemption.

· Pearce: in his historicist interpretation, on the fall of Constantinople the Orthodox Church monks fled to the West with the manuscripts of the Bible. Scholars in the West then trans-lated it and discovered afresh the truths of the gospel which had been lost in the errors of the Medieval Church. The Bible was an open book again and the Reformation took place.

The scroll in 10.2 is open, whereas the scroll in 5.2 was rolled up. What does that signify? I think it is to recall the scroll in Ez 2.8-3.3 which the angel unrolled before Ezekiel in the vision (Ez 2.10). Being unrolled was probably to signify that its contents were to be freely uttered by the prophet and were meant to be clear in meaning. Similarly, in Rev 10.10f John is to prophesy the contents of this open scroll. But the scroll in 5.2 was rolled up because of the symbolism of the Lamb opening it seal by seal and giving effect to its contents. Contrast the command to “seal up” what the seven thunders said, 10.4.

10.3 He gave a loud shout. Lit. “cried out with a loud voice” 82. May draw on:1 Sm 7.10, where God “thundered/roared with a great voice” (literal translation) to throw the approaching Philistine battle-line into panic, in response to Samuel the prophet’s prayer of faith.

10.3 like the roar of a lion. May draw on:Hos 11.10 (the context is Israel when the Lord restores them to their land after exiling them): “They will follow the Lord; he will roar like a lion. When he roars, his children will come trembling”;Am 1.2 (at the start of his prophecies; the context suggests the roar conveys God’s fearful judgment upon the people and land of Israel): “The Lord roars from Zion and thunders (lit. “gives his voice”) from Jerusalem”;Am 3.8: “The lion has roared - who will not fear? The Sovereign Lord has spoken - who can but prophesy?”. (Amos’s God-given prophecies are compared to the Lord roaring like a lion)Jer 25.30, quoted below.

(Hendriksen) it was because the angel’s message concerns the whole of the universe, so must be heard by all.

It may be that we should refer back to Rev 5.5, the Lion of the tribe of Judah. I.e. the angel speaks with the Lord’s voice. But see also Gen 49.9f (the source of the lion imagery in Rev 5.5): “the sceptre will not depart from Judah . . and the obedience of the nations is his”. The fulfilment of the words of the scroll will result in all nations obeying and serving Christ the returning King from the tribe of Judah

10.2 & 5, the angel . . standing on the land and the sea 83, indicates that the angel’s shout /roar (v 3) and the scroll’s contents (v 2) are to do with the destiny of all creation, perhaps that the just pun-ishment coming upon unrepentant mankind will affect both land and sea. However, the rainbow above his head may recall God’s promise never to destroy the whole earth again by a flood, Gen 9.8-17.

82 voice from heaven, 16.183 sea, 4.6

10.3, the 7 thunders 84(see note on 4.5). May draw on:Jer 25.30. See belowPs 29, where the Lord’s voice is likened to thunder shaking the sea and the land. “The voice of the Lord” occurs seven times in this Psalm, which celebrates God’s sovereign and awesome power over creation on behalf of his people. In Rev 8.5; 11.19; 16.18 thunder is connected with divine judgement and punishment

Jeremiah ch 25 is quoted or alluded to in a number of places by John in Revelation 85. This portion of Jeremiah confirms the judgment coming upon Judah and Jerusalem by the hand of Nebuchadnez-zar and the Babylonians for failing to listen to the message of all “his servants the prophets” (v 4), which will result in the desolation of the whole land (vv 9ff). But God after 70 years will punish Babylon. He will also punish all the kingdoms of the earth, and he sends Jeremiah with the “cup filled with the wine of my wrath” (v 15) to make all these nations and Babylon to drink it. The prophecy concludes with a poetic message that Jeremiah is to prophesy against all the nations (v 30): “The Lord will roar 86 from on high; he will thunder (lit. “gives his voice”) from his holy dwelling and roar mightily against his land. He will shout like those who tread the grapes, shout against all who live on the earth” (v 30).

It seems likely from the comprehensiveness of the destruction that the prophecy in Jer 25 against all the nations, including Babylon, in which God will “bring judgment on all mankind and put the wicked to the sword” (v 31) has its ultimate fulfilment at the end of this age. Revelation draws on Jeremiah 25 extensively - see below - which may be the Holy Spirit giving us further in-formation about this ultimate fulfilment of the Jeremiah prophecy, and confirming that most of Rev-elation describes prophetically what will take place to fulfil God’s purposes as the end of the age draws near. Jer 25 ends on a note of final doom for all mankind on the earth (see vv 31 onwards), whereas Revelation reveals that through judgment God will bring the nations into a glorious inheri-tance - see 21.24ff.

Rev 10.7, “his servants the prophets”, echoes Jer 25.4, though it may draw on other parts of the OT also.Rev 18.22f (a prophecy over fallen Babylon), “the sound of a millstone will never be heard in you again. The light of a lamp will never shine on you again. The voice of bridegroom and bride will never be heard in you again”, draws on Jer 25.10 (which described prophetically the desolation of Judah).The imagery of drinking from the cup of the wine of God’s wrath, which causes nations to stagger and go mad (Jer 25.15f) is used in Rev 14.8 and 18.3 where the angel prophesies that “all the nations have drunk the maddening wine of her (Babylon’s) harlotry”. Rev 17.2 is similar: “the inhabitants of the earth were intoxicated with the wine of her harlotry”. But in Rev 14.10 it is the wine of God’s fury and wrath that those who worship the beast will be made to drink. (Rev 14.8; 17.2 and 18.3 also draw on Jer 51.7 where Babylon is the cup in the Lord’s hand which she made all the nations drink and go mad.)Rev 3.10, “those who live on the earth”, an expression that recurs frequently in Revelation and seems to mean everyone except the faithful saints, may draw upon Jer 25.29f as well as other OT passages (see the note at 3.10)Rev 10.11, “You must prophesy again about many peoples . .”, may draw on the opening of Jer 25.30, especially as the prophecy against the nations in Jer 25 appears to have an ultimate fulfilment at the end of the age. There are, of course, similar commands to prophesy else-where in the OT Prophets (see e.g. Ez 25.2; 37.4, 9).Rev 10.3, “he gave a loud shout like the roar of a lion, and when he shouted, the voices of the seven thunders spoke”, draws on Jer 25.30 (and other passages).

84 seven, 1.4; thunder, 4.585 Jeremiah 25 prophecy against the nations, 10.386 “roar” in Jer 25.30 is the same Hebrew word as the lion roaring in Hos 11.10; Am 1.2; 3.8, quoted above.

Rev 14.18, 20, “gather the clusters of grapes from the earth’s vine, because its grapes are ripe . . (v 20) they were trampled in the winepress”, is the same imagery of divine judgment as Jer 25.30; but Revelation here draws more extensively on Joel 3.13.

10.4, I heard a voice from heaven 87. This phrase occurs also at v 8.

10.4, “Seal up . . and do not write”: contrasts with 22.10 (see note), “do not seal the words of the prophecy of this book, for the time is near”. It may draw on:

Dn 8.26, where Daniel is told to “shut up/conceal the vision because it concerns many days”, i.e. the distant future? That vision was about Antiochus Epiphanes, who was a type (see note on 11.2) of the king in the last days of this age who will oppress God’s people Israel - perhaps the Beast of Rev 13.1-10, or the 2nd beast of 13.11-17. Perhaps the “shutting up” in Dn 8.26 symbolised that full understanding would only be given to readers much nearer the time. Note that, unlike Rev 10.4, Daniel was allowed to write the contents of the vision.Dn 12.4 (also 12.9), “close up and seal the words of the scroll until the time of the end”. Dan 12.1-3 was about the tribulation 88 and final deliverance of the saints. Same signifi-cance as Dan 8.26, “seal up the vision”? As in 8.26, Daniel was allowed to write the vi-sion’s contents.

Significance?· Does it mean that the message of the 7 thunders would only be revealed at their proper time?

But Daniel was allowed to write down the vision despite sealing it up – so that at the time of the end it might be understood. John is not allowed even to write it down. This suggests it was never to be revealed.

· Did the 7 thunders announce the punishment that sinful & unrepentant (9.20) mankind de-served – perhaps the doom prophesied upon the whole earth in Isaiah 24.1-20; Zeph 1.1-3, 14-18 89? This is in line with Jer 25.30ff, which may still be in John’s mind. Is it those days of destruction that God will cut short, in the time it will last or its intensity, “for the sake of the elect” (Mt 24.22; Mk 13.20), perhaps so that there may be an earth and a people in his millennial reign with the saints?

· Caird: means that God has cancelled the doom of which they were the symbol. It fulfils Mk 13.20, “If the Lord had not cut short the time”. John is told to break in upon the sordid cav-alcade of human sin and its inescapable nemesis. Humanity must be stopped from endlessly producing the means of its own torment and destruction.

· As the 2nd bullet above, but the sealing up is because even now that richly deserved final judgment will be delayed until the events that John is commanded to prophesy (10.11) have taken place? (But is this at odds with, “there will be no more delay”, v 6?)

· (Hendriksen) conveys that we shall never be able to know and describe all the factors and agencies that determine the future. Many are described in Revelation, but there are still other principles and forces in operation – the seven thunders. So we must be very careful when making predictions about the future. Believers are to live by faith amidst the unre-vealed mysteries of God’s purposes.

10.5, the angel raised his right hand to heaven. Indicates that a solemn oath is to be taken: see Gen 14.22 where Abraham takes an oath by the Lord, Creator of heaven and earth, with the same raising of the hand - see the note on v 6.

87 voice from heaven, 16.188 tribulation, 1.989 But Zeph 1.1-3, 14-18 may be a prophecy of doom upon Judah, fulfilled in the desolation of the land and of Jerusalem by the Babylonians in 587 BC, around 40 years after Zephaniah gave the prophecy. “Earth” in vv 2 & 3 are literally, “ground”. “World” and “earth” in v 18 could be translated “land”, i.e. Judah. vv 4-13 are a prophecy against Judah and Jerusalem, as are 2.1-3.

10.5, the angel swearing, may draw on:Dt 32.40, where the Lord swears to take vengeance on his enemies when his disciplin-ing of his people is complete and he sees their strength is gone 90.Dn 12.7, where the angel swears that “It will be for a time, times and half a time. When the power of the holy people has been finally broken, all these things will be com-pleted”. I.e. v similar context to Dt 32.40. Is John, in the Spirit, indicating that what fol-lows is the fulfilment of Dn 12.7? Rev 11.2 introduces the “time, times and half a time” of Dn 7.25 & 12.7, and Rev 11 & 12 is mostly about Israel at the end of the age, focusing on this last 3 1/2 year period 91.

However, in apparent contrast to Dn 12.7, in Rev 10.6 the angel says, There will be no longer time (i.e. delay), but in the days of the sound of the 7th angel, when he is about to blow the trumpet, also the mystery of God has been accomplished . . . (literal translation). There seem two options for interpreting, “no longer time”:• John expects us to have Dan 12.7 in mind at this point, and is signalling that Daniel’s “time,

times and half a time” (see note on 11.2 below) is now over and Christ is about to return. The events triggered by the blowing of the first six trumpets could take us right up to the time of Christ’s return, with no further repentance by those of mankind that survived these events. Note that in the 4th and 5th bowls of wrath plagues men, as in 9.20, refuse to repent (16.8-11). It is quite possible for the three series of seals, trumpets and bowls to run concurrently, all three end-ing with Christ about to return 92.

• OR is he signalling that there will be “no more delay” before the start of the “time, times and half a time” and the events that belong to this last 3 1/2 year period? The next vision after John’s encounter with the mighty angel of ch 10 introduces us to this 3 1/2 year period (see 11.2), which keeps recurring right up to 13.5.

I think this 2nd interpretation is more likely. It is even possible that the “days” (note the plural) of the 7th angel, “when he is about to blow” (expresses intention and flags up something still future), is the 3 1/2 year period 93. This is discussed further in the notes on 10.6 & 7 below.

10.6 94

10.6, by Him who created heaven . . and earth . . and sea . . 95. See the similar ascriptions to God the Creator in:

Gen 14.19,22: Melchizedek blesses Abraham by “God Most High, Creator of heaven and earth”. Abram responds to the king of Sodom’s offer: “I have raised my hand to the Lord, God Most High, Creator of heaven and earth”.Ex 20.11 where the Lord explains the 4th Commandment (keeping holy the Sabbath day) by stating that “in six days the Lord made the heavens and the earth, the sea and all that is in them” and then rested on the 7th day.Neh 9.6: Nehemiah starts his recitation of God’s savings acts with blessing the Lord who alone made “the heavens . . and all their starry host, the earth and all that is on it, the seas and all that is in them”.Ps 146.6: “Blessed is he . . whose hope is in the Lord his God, the Maker of heaven and earth, the see, and everything in them”.2 K 19.15 and Isa 37.16: King Hezekiah’s prayer, in the face of Assyria’s threat, to God who alone is God over all the kingdoms of the earth and who “has made heaven and earth”.

90 Deuteronomy 32 fulfilled, 15.391 though some understand ch 11 & 12 differently, as speaking about the church and not Israel. See the notes there.92 See in the Introduction the section, “What is the Revelation of John?”93 3 1/2 years, 11.294 alive for ever and ever, 1.1895 sea, 4.6

the believers’ prayer in Acts 4.24 to God who “made the heaven and the earth and the sea, and everything in them”. The prayer goes on to quote Ps 2 - which John seems to repeatedly refer to in Revelation 96.Acts 4.24: the believers, under the threat of persecution, pray to “God the Sovereign Lord who made the heaven and the earth and the sea” that he would embolden their witness and confirm the message by miraculous signs.Acts 14.15: Paul and Barnabas appealed to the pagan inhabitants of Lystra not to offer sacri-fices to them by urging them to turn to “the living God, who made heaven and earth and sea and everything in them”.Acts 17.24: Paul in preaching the gospel to the Athenians starts his message with, “the God who made the world and everything in it is the Lord of heaven and earth”.

See also Rev 14.7 (and the note) where the angel flying in mid-air proclaims the eternal gospel to the earth’s inhabitants, including the words, “Worship him who made the heavens, the earth, the sea and the springs of water”.

Significance? - (Caird) the mystery of God to be accomplished is the integral purpose of cre-ation, which itself will be redeemed and will come to its God-intended fruition - see the new heaven and the new earth of Rev 21.1 onwards. God who created it all will fulfil his plans for it all. See Isaiah 55.12f ; 65.17; Rom 8.18-24 where a restored earth accompanies the restored people of Israel and “the redemption of our bodies” (Rom 8.23). Note that God is the creator of the two elements, earth 97 and sea, on which the angel plants his feet, perhaps because the message in the scroll that he holds affects both. Earth in Rev. (like “world”, κοσμος, in John’s Gospel) has two senses:

· the earth as God created it (so in 10.6) · the earth organised in rebellion against its Maker (so e.g. “the inhabitants of the earth’ fre-

quently in Rev.)

10.6, no more delay: Lit. “no longer time”. Its central position in vv 5-7 indicates that this is the main point of those verses. The delay must be God giving the maximum amount of time for mankind to repent - see 2 P 3.9 & Rom 2.4 98. In the flow of Revelation to this point it must relate to the “what must soon take place” and the “time being near” of 1.1 & 3 and the announcement that Christ is coming (1.7), and also the cry of the souls of the martyrs, “How long until our deaths be avenged?” John has been shown vision after vision and two sets of 7 events (the 7 seals being opened, ch 6, and 7 trumpet judgments, ch 8 & 9, of which the last had not yet sounded), showing catastrophe after catastrophe upon the earth and suffering and martyrdom of the saints, yet still no sign of mankind repenting. When, he must have been thinking, will the Lord return and bring this to a close?

This brings to mind the Parable of the Seed Growing Secretly (Mk 4.26-29), which explains the nature of the Kingdom of God. There will come a time when the grain (the fruit) has been pro-duced and then “immediately he puts in the sickle, because the harvest has come”.

There are a number of phrases in Revelation conveying a short period of time, which may have a common meaning. It is possible that “no more delay” is another of them 99.

10.6f that time will no longer be, but in the days of the sound of the 7th angel 100, when he is about to sound the trumpet, also the mystery of God was accomplished, as he proclaimed as good news to his servants the prophets (literal translation). The general sense of this is clear. As we say, “It’s all coming to a head”. Yet John is shown and involved in visions from 10.8 until

96 Psalm 2 expounded, 1.597 Note that “land” in 10.2 & 5 translates γη, ‘ge’, the same word that occurs in 10.6 where it is translated “earth”.98 See the section of the Introduction headed, “Understanding the seals, trumpets and bowls of wrath”, for Caird’s view that the 7th trumpet is delayed (10.1-11.14 comes between the 6th and 7th trumpet, and see in particular 10.5ff) to give martyrdoms the chance to bring about men’s repentance.99 “a little while” until the end, 17.10100 seven, 1.4

11.14 before the 7th trumpet sounds (at 11.15), and after that sounding he receives another 8 chap-ters of visions before he sees Christ return (19.11-21). An attractive solution is that the future suf-fering of the saints is now time-bound to 3 1/2 years, to which Daniel is introduced in the very next vision (see the note on 11.2 for its origin in Daniel and its significance), at the end of which period judgment falls on the godless world system and Christ returns. It is also possible that “days (plural) of the sound of the 7th angel” suggests a period of time. When we come in the commentary to con-sider the meaning of the 7th trumpet and the voices and worship that explain its significance (11.15-18), we see that it might be the trumpet announcing Christ’s actual return, or it might announce the start of this final 3 1/2 years. I think the latter is more likely the right interpretation.

If the above is the right interpretation, it is possible that we should understand “no more de-lay” as referring to the fulfilment of the 70 “weeks” of years prophecy in Dan 9.24-27. The most straightforward way of interpreting its fulfilment is that the first 69 “weeks” ended with Jesus’ entry into Jerusalem on the first Palm Sunday, and that the final 70th “week” awaits the end of the age, i.e. there is a gap in time. “No more delay” would therefore mean that, in the fulfilment of the events about to be shown John in Revelation, this indefinite time gap is now over and the final “week” of years is now ticking by, with John being focussed in on the 3 1/2 years that is the second half of that final “week”. This interpretation is given further support if the scene of worship around the altar of burnt offering in the temple that John is shown in 11.1 relates to the period just before the the final 3 1/2 years 101.

10.7, the mystery 102 of God. In Rev., besides 10.7 “mystery” occurs as follows:1.20, “the mystery of the seven stars . . and of the seven golden lamp lampstands”, is ex-plained by the Lord in the following verse. 17.5, where the title written on the forehead of the woman seated on the Beast is: “Mystery Babylon the great the mother of the prostitutes and of the abominations of the earth”. See the note there.17.7, where the angel tells John, “I will explain to you the mystery of the woman and of the beast . . .”. The explanation follows (vv 7-18).

“Mystery” is used in the OT and NT of some truth in terms of God’s dealings with men that is hid-den and requires specific revelation from God to be understood. The occurrences in Revelation above fit this definition. But in 10.7 there is no obvious following explanation to, the mystery of God. It looks as if it concerns what God had already announced as good news to his servants the prophets (literal translation). We are reminded here that the OT Prophets sometimes received vi-sions and explanations that they failed to understand but recorded faithfully. Examples are the vi-sions of Dn 7 & 8 (see 7.28; 8.15, 27) and of Dn 10-12 (see 12.8). Perhaps, then, this “mystery” is how God will bring about the triumph of his people over the forces of evil and the fulfilment of their destiny, with which Revelation commenced (see 1.6f).

The imagery of Revelation directs us to a range of OT and NT prophecies bearing on the time of the end. I point them out as we proceed with this commentary. But how they all “fit” to-gether in terms of fulfilment is a daunting challenge - a mystery. Perhaps it is how God will do this that was revealed to John, and through his writings to us, in the rest of Revelation. It is summed up by the voices in heaven and the worship declaration of the 24 elders in 11.15-18 as the 7th angel sounds his trumpet.

But there is a hint in 10.7 that, despite what is revealed to John and the light that this sheds on how many of the prophecies will be fulfilled, it is still a mystery. Perhaps it will only become clear to the generation which goes through these prophesied events and witnesses Christ’s return.

10.7, the mystery 103 of God will be accomplished (ετελεσθη) 104: compare:

101 This interpretation is suggested in the background note to 11.1-3 on the 42 months and 1,260 days, and in the later note on the fulfilment of 11.1f.102 mystery, 10.7

15.1, the 7 last plagues, in which the wrath of God will be accomplished (ετελεσθη). 15.8, no-one was able to enter the heavenly temple until the 7 plagues were completed (τελεσθωσιν)17.17, the 10 kings in league with the final world ruler (the Beast) will do God’s will “until the words of God shall be accomplished (τελεσθησονται)”.Dan 12.7, “When the power of the holy people has been finally broken, all these things will be completed”. See the notes on Rev 10.5 (“the angel swearing”) for the relevance of Dan 12.7 to this part of Revelation.Matt 24.14, “And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end (τελος) will come”. Jesus’ next words, in Matthew and Mark’s account, are about the “abomination of desolation” set up in the temple, which we know from Dan 9.27 and Rev 13.14f comes to pass in the final 3 1/2 years before Christ returns. This suggests that, for Jesus, “the end” starts when the final 3 1/2 years start 105.

Jesus’ last words on the cross, according to John 19.30, were: “It is finished!” (τετελεσται).See 16.17 and the great voice from the throne of God proclaiming, “It is done!” (though this

is a different Greek verb), and the note there for similar statements describing the end of the age in Revelation.

10.7, his servants 106 the prophets 107: a familiar expression in the OT: see Jer 7.25 108; 25.4; Dn 9.6, 10; Am 3.7; Zech 1.6. A reference to the OT prophets seems to be the sense here. It is possible that John himself is included in the term, especially since he is commanded to prophesy at 10.11.

BUT Caird holds that in Revelation (at 10.7; 11.3,10, 18; 16.6; 18.20, 24; 22.9) it means the Christian martyrs - those who had taken the testimony borne by Jesus in his life, teaching and espe-cially in the Cross, and had made it their own. For a further discussion, see the note on 22.9.

10.8 the voice that I had heard from heaven. Presumably the voice of v 4 109.

10.9 110, “Take it and eat it. It will turn your stomach sour, but in your mouth it will be as sweet as honey”. Draws on Ez 3.1-3 (see the note on 10.2, “the open little scroll”); Ps 119.103 (the sweetness of the words of God’s law).Significance? -

· the sourness in the stomach (a detail not in Ezekiel) is that it involves suffering persecution; the sweetness is that God’s eternal purposes will experience no more delay. (Hendriksen) the gospel’s proclamation is always followed by bitter persecution.

· Or possibly the sourness is because the message is one of plagues, judgment and punishment upon the inhabitants of the world who cling to that anti-God system, and also upon the Jews

103 “mystery” occurs in the OT (translating an uncommon Aramaic word meaning “secret”) at Dn 2.18, 19, 27, 30, 47; 4.9. In the NT the Greek noun ‘mysterion’ is normally translated “mystery” but sometimes “se-cret”. Its means some truth whose meaning is hidden except to those who receive special revelation. In Mt 13.11 (and the parallel passages Mk 4.11 & Lk 8.10); 1 Cor 4.1; 13.2; 14.2 it is used without reference to a particular spiritual truth. In the remaining occurrences it refers to an aspect of NT truth which can normally be deduced from the context: Rom 11.25; 16.25; 1 Cor 15.51; Eph 1.9; 3.3ff, 9; 5.32; 6.19; Col 1.26f; 22; 4.3; 2 Th 2.7; 1 Tim 3.9, 16.104 accomplished / completed, 10.7105 For a detailed discussion on the 3 1/2 years, see the section at the start of ch 11 in the Commentary headed, “Background to 11.1-3: the 42 months and 1,260 days”. For further detail on the “abomination of desolation” see the next section headed, “Background to 11.1-2: Jesus’ prophecies on the fall of Jerusalem to the Gentiles”.106 servants - believers in Jesus, 7.3107 prophets, 10.7 and 22.9108 Jeremiah 25 prophecy against the nations, 10.3109 voice from heaven, 16.1110 angels, 1.1

still persisting in unbelief & rebellion towards God (the words in the scroll that Ezekiel ate were to rebellious and stubborn house of Israel - Ez 2.3-3.9)

· it is sweet because it is the gospel of God’s grace. The bitterness (Pearce) is the realisation that all those who do not have and receive this good news are perishing

· Caird: the way of victory is the way of the Cross. Eating the scroll symbolises that its con-tents must be lived, not just spoken. Only God’s redeemed servants can do this, not angels proclaiming the message. John must receive the words in his heart before he speaks them.

10.11 Then I was told. Lit., “they say to me” (though some manuscripts have, “he says”). The an-gel and the heavenly voice of vv 4 & 8?

10.11, again to prophesy 111 about many peoples, nations, tongues and kingdoms” 112. See the similar command to Jeremiah at 1.10 (“I have appointed you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant”).

Is the content of this prophesying the whole of Rev 11.1 to the end which John went on to write? Again would indicate that there had been an earlier prophesying by John - presumably the contents of Revelation up to this point. Is the “again” prophesying summarised in 11.15-18, that the kingdom of the world is about to become the kingdom of the Lord? This is followed immediately by the 3 ½ years in John’s vision and its significance, the final fling of the epitome of godless rulers.

Pearce (in his historicist interpretation) sees this as fulfilled in the missionary activity that followed the rediscovery of the gospel message in the Reformation. Pearce regards ch 10 & 11, in-terpreted by him as fulfilled in the rediscovery of gospel truth in the Reformation and the mission-ary activity that followed, as preparing us for the 3rd series, the bowls of wrath plagues, which he sees as symbolising the restoration of truth, step by step, from the Reformation onwards in history and the repelling of the attacks on the Bible and its truth symbolised by the first 6 trumpet blasts. (For more on this interpretation, see the introduction to the bowls of wrath plagues at the start of ch 15.)

For kings in Revelation, see the note at 21.24 on “the kings of the earth”.

10.11, about many peoples . . . John prophesies about Jerusalem in ch 11 and Israel in ch 12 (though some interpret these chapters differently). But all the categories of people come up in Ch 11 to 20. Both groups are mentioned in 11.1f: Israel/Jerusalem, the location of the earthly temple, and “the nations” who will trample on Jerusalem. If Rev 11-20 is regarded as in the main prophesy-ing what will happen at the close of the age (i.e. the futurist interpretation of Revelation), this agrees with the ultimate fulfilment of the prophecy against the nations in Jer 25 (see the note at 10.3).

111 prophets, 10.7 and 22.9; Jeremiah 25 prophecy against the nations, 10.3112 every tribe and language and people and nation, 5.9

Summary of Revelation ch 11.1-13 $11 The intervening visions between the 6th and 7th trumpets continue, and again John not only sees but plays an active part. He is told to “measure the temple of God and the altar, and the worshippers there”. God’s focus is on Jerusalem and those Jews who in their religious zeal have rebuilt the tem-ple for worship, though it is not clear whether at this point they have saving faith in Christ and so be among the saints who are witnesses to Jesus. The worshippers may even be those Jews numbered and sealed in Rev 7. We are now about to see (in Rev 11-13) the playing out of the “time, times and half a time” in Daniel 7.25 &12.7, a time limited by God, 3 ½ years during which the nations will control (“trample on”) Jerusalem, Satan (the dragon) will persecute the Jews in Israel 113 and the fi-nal evil world ruler – the Beast of Rev 11.7 onwards – will oppress the saints before God destroys him and brings in the Kingdom of God and the reign of the saints by means of Christ’s return. Throughout this period 2 prophets reminiscent of Moses and Elijah bear witness to Jesus in Jerusalem, perhaps aimed at those Jewish worshippers. Finally, the Beast overpowers and kills them, but God revives them, takes them up to heaven and strikes the city with a severe earthquake. 7,000 are killed, but the rest of the inhabitants of Jerusalem in fear give glory to God – unlike the unrepentant survivors of the 6 trumpet plagues in 9.20f.

The focus on Jerusalem (“the holy city”, v 2), worshippers at God’s temple there, and two witnesses who resemble Moses and Elijah is further evidence that by the time of Christ’s return the Jews will have been preserved as a people and restored to their land and capital, Jerusalem. God’s promises to them and his calling of them stand for all time (Rom 11.29).

What is the message to believers from this passage? First, that the time at the end of the age in which wickedness and godlessness will apparently triumph is limited: to 3 1/2 years. God knows all his true worshippers. He has counted us, marked us as his own, and will protect us. Second, we are in the world, in the midst of all that godlessness and wickedness, to be his witnesses and his prophets. We are his lampstands, shining with his light (Mt 5.14ff). We are also his olive-trees, through which the oil of the Spirit will flow as we stand before him and speak his words. And no-one can stop or halt our bearing witness until the time period God has ordained for our ministry has reached its end. Through everything, we will stand fresh and green as an olive-tree as God’s power flows through us, and God will authenticate our message as he “confirms his word with signs fol-lowing” (Mk 16.20). It is likely to end in a martyr’s death, but we have the glorious promise of im-minent resurrection - the ultimate vindication of our witness and the triumph of God’s kingdom and his people.

Background to understanding Rev 11-19: the book of Daniel.From this point onwards in Revelation, there is extensive use of imagery that is in the book of Daniel. We do not know how far John’s hearers in the 7 churches of Asia would be familiar with Daniel, but the revolt of the Jews in Galilee and Judaea against Roman rule in AD 66 and the fac-tional fighting of Jewish groups against each other, the Roman invasions and finally the siege and destruction of Jerusalem and the temple in AD 70 may have led many to read Daniel and seek to understand it 114. This would help to explain why so much of John’s visions from this point uses the imagery and symbols we find in Daniel. I have therefore included in Annex 1 (“Other End-time Prophecies”) a summary and then an commentary on each of the chapters in Daniel that concern the end of the age so that prophecy students who so wish can bring this understanding to the study of Revelation. I hope that this will bring out the patterns of how God will deal with his people Israel and fulfil his purposes for them. We can then see what light they shed on interpreting Revelation.

Background to understanding Rev 11-19: Antiochus Epiphanes.The outer court of the temple being “given to the nations, and they will trample the holy city 42 months” may remind John’s hearers familiar with Daniel (see above) or with Jewish history of the

113 persecution of Israel / the Jews, 12.17114 It is also possible that many Jews in the time of Jesus’ earthly ministry were familiar with the “seventy weeks” prophecy of Dan 9.24-27 and realised that this period would be ending about then.

period (168-164BC) 115 when the Syrian king Antiochus Epiphanes tried to destroy the Jewish faith, getting control of Jerusalem, desecrating the temple and causing the daily sacrifices to cease for a period limited by God 116. In particular, Dan 8.13 might seem relevant: “How long will it take for the vision to be fulfilled - the vision concerning the daily sacrifice, the rebellion that causes desola-tion, and the surrender of the sanctuary and of the host that will be trampled underfoot? He said to me, It will take 2,300 evenings and mornings; then the sanctuary will be reconsecrated”. If this de-scribes prophetically the number of evening and morning sacrifices that will not be offered (see 8.11 & 13), it was fulfilled by the interval between the desecration of the Lord’s altar by Antiochus and its reconsecration by Judas Maccabees over 3 years later.

Daniel was told (8.17, 19) that the vision he had been shown “concerns the time of the end”. Since we know that the detail of Dan 8 was fulfilled by Antiochus Epiphanes, it seems that the vi-sion “concerns the time of the end” because Antiochus is the type of a similarly ruthless ruler at the end of the age. That ruler may be “the king” described prophetically in Dan 11.36-39 who will ex-alt himself as God. He may also be first or the second beast of `Rev 13 and the “man of lawlessness of 2 Th 2.3-12. Did John and his hearers/readers interpret Rev 11.2 as pointing to an end-of-the-age Antiochus Epiphanes? 117

Another fact from the time of Antiochus’ attempt to destroy the Jewish faith may be relevant to interpreting 11.1-2. This is that his attempt to forcibly impose Greek culture including religious practice upon the Jews split the population. Some went along with this change and were willing to abandon the religion of their forefathers (see the references in Dn 8.12f to “rebellion” and 8.23 to “rebels” and in 11.30 to “those who forsake the holy covenant”, and 11.32, “those who have vio-lated the covenant”). Others resisted Antiochus and stuck to their faith, suffering persecution and in many cases martyrdom. In the words of 11.32, “the people who know their God will firmly resist him”. It seems possible that there will be a similar split in Israel at the start of Daniel’s 70th ‘week’ of years (Dan 9.27) where the “ruler who will come” “will confirm a covenant with many for one ‘seven’. Then in the middle of the ‘seven’ he will put an end to sacrifice and offering”. The split would be between the secular majority in Israel who have no problem with an agreement with a foreign power, because already avowedly atheistic or anti-Christian, to guarantee their security, and the devout minority of Jews who worship the God of Israel in the rebuilt temple and regard Him as their security. Such a split may be seen in Rev 11.1f between those worshipping in the temple and the outer court that is left out and given over to the nations. Also in 11.3-13 we have the two witnesses who stand firm in their proclamation despite the attempts to silence them.

The date John wrote Revelation: its significance for ch 11.If John received the visions that he wrote in Revelation at the time that stated by the Church Fa-thers, towards the end of the reign of the Roman emperor Domitian (who died 96 AD), then the de-struction of Jerusalem and the temple in AD70 would be history. But it would be recent history for the original recipients of Revelation, and as soon as they heard 11.1f read to them it would remind them of those events and perhaps the Lord’s warning on the Jerusalem that rejected him and his message (Mt 23.37ff; Lk 13.34f; 19.41-44).

But it also means that John and his hearers/readers would know that his vision of the temple in 11.1f was a future one, and therefore so too was Jerusalem’s trampling by the Gentiles (11.2).

115 The events of 168-164 BC are recorded in detail in 1 Maccabees, which was composed soon after 103 BC, originally in Hebrew but translated (at an unknown date) into Greek. It is generally regarded as a trust-worthy history of the period, though its aim was to glorify the family of the Maccabees, seen as the champi-ons of Judaism. 2 Maccabees also covers this period, but is mainly an abridgement of a much larger history of the Maccabees by Jason of Cyrene (whose work has not survived). 2 Maccabees was written in Greek by an Alexandrian Jew of the 1st Century BC. Its historical value is much inferior to 1 Maccabees. There are frequent similarities to 1 & 2 Maccabees in the text of the NT, which suggest it was known to Christians in the 1st Century AD.116 persecution of Israel / the Jews, 12.17117 See Annex 1, “Other end-time prophecies”, for a summary of and commentary on these chapters of Daniel.

Belief in a future, physical, Jewish temple at the end of the age prior to Christ’s return is supported by Paul’s teaching about “the man of lawlessness” taking his seat in “the temple of God” (same Greek phrase as here), 2 Th 2.4. Jesus’ prophecies on the fall of Jerusalem to the Gentiles, insofar as they require a fulfilment at the end of the age, require a temple in Jerusalem then that will be des-ecrated; and certain of the prophecies in Daniel (especially Dan 9.27) that seem to prophesy the same future event likewise require a temple 118. That this is the way we should interpret 11.1 is sup-ported by 11.19 where the temple in heaven 119 is described as, “the temple of God which (is) in the heaven” (literal translation), which appears to distinguish it from “the temple of God” that is on the earth.

Some scholars, on the basis of 11.1f, think that John wrote Revelation in the time of the em-peror Nero, who persecuted the Christians, and that 11.1f is a prediction of the Roman siege and de-struction of Jerusalem and the temple that was fulfilled in 70 AD. However, the evidence of the Church Fathers and other pointers such as the conditions in the churches in ch 2 & 3 and their cities, point to the later date.

Background to 11.1-2: Herod’s templeThe scene here is the temple as rebuilt by Herod, with which John would have been very familiar. Inside the gates and the massive walls was a huge court, surrounded by colonnades on all four sides. The outer part of this court was the “Court of the Gentiles”, as Gentiles were allowed there. This would no doubt be what would come into John’s mind when he is told, “exclude the outer court . . because it has been given to the Gentiles . . .” (v 2). It was in this part that the sellers of sacrificial animals and the money-changers operated, whom Jesus drove out, quoting Isa 56.7, “My house will be called a house of prayer for all nations” (Mk 11.17). A stone balustrade marked the edge of the Court of the Gentiles, with inscriptions prohibiting non-Jews from entering the inner courts. Jewish males were allowed into that inner court (called, “the Court of Israel”) which led into the “Court of Priests” where stood the altar for burnt offering. At the time of the Feast of Tabernacles, they were allowed to enter the Court of Priests and to walk round the altar, but only the priests could ever en-ter the sanctuary. The word for “temple” throughout Revelation (Gk ναος, ‘naos’, see the note on 3.12), including here, strictly meant the sanctuary - the enclosed roofed building consisting of the Porch, leading to the Holy Place and through this into the Most Holy Place. It probably has this meaning in Rev 11.1 (by contrast, in Mt 27.5 and Jn 2.20 the context requires that it is understood in a wider sense). Note that the altar of burnt offering - probably the altar referred to in 11.1 - was outside the sanctuary though in the inner court, but the golden incense altar was inside the sanctu-ary.

Background to 11.1-3: the 42 months and 1,260 days.This is the first of a number of passages in Revelation that speak, using different expressions, of a period of 3 1/2 years , usually in the context of intense suffering for the saints. They are first found in Daniel - in 7.25; 9.27 and 12.7. See the table below for the contexts in which each occur, in Daniel and in Revelation. If we assume a lunar year of 12 months each of 360 days, then all the ex-pressions are exactly the same length of time.

Passage Phrase Context

Dan 7.25 “A time, times and half a time”

The saints are handed over to the “little horn” to oppress them for this period

Dan 12.7 “A time, times and half a time”

Similar to 7.25. By the end of it, “the power of the holy peo-ple has been finally broken” - referring to the time of “great distress”, 12.1, which ends with the people’s deliverance and the resurrection of the dead.

118 See also the note on 21.2 on the holy city, the new Jerusalem.119 the temple in heaven, 3.12

Dan 9.27 “in the midst of the ‘seven’ (the last of the 70 ‘sev-ens’ of years of 9.24)

the “ruler who will come . . will cause sacrifice and offering to cease and . . will set up (in the temple) an abomination that causes desolation, until the end that is decreed is poured out on him” [Translation uncertain]

Rev 13.5 42 months the period granted to the beast (= the ‘little horn” of Dan 7.25?) to exercise authority, which includes oppressing the saints.

Rev 11.2 42 months the period when the Gentiles “will trample on the holy city”

Rev 11.3 1,260 days the period in which God’s two witnesses will prophesy, at the end of which the beast will attack and kill them.

Rev 12.6 1,260 days the period in which God will take care of in the desert the woman who bore the Messiah, safe from the attacks of the dragon (Satan).

Rev 12.14 "a time, times and half a time"

Same as Rev 12.6.

This suggests that the various terms in Daniel and Revelation all refer to the same period 120, which is brought to an end by God destroying the persecuting world power and Christ returning (see Rev 19.11-21). (See Annex 1, “Other End-time Prophecies” for articles on Daniel 7, 9.24-27 and ch 10-12 that examine these time-statements.)

If John expects his hearers to bear in mind the origin of these time expressions in Daniel and especially their connection with the Daniel 70 ‘weeks’ prophecy and the final ‘week’ of 7 years (which commences when “the ruler who will come . . will confirm a covenant with many for one ‘seven’”, Dan 9.27), then should we expect them to time-limit events that will happen to Israel? We can relate all these time expressions in Revelation to Israel (though some interpret them differently), with the possible exception of 13.5, the period in which the Beast is permitted to exercise authority. Here the blasphemy of the Beast that follows the 3 1/2 year statement might relate specifically to the Jewish faith and their rebuilt temple, rather than to the God whom the Christians worship; but “make war against the saints and to conquer them” (13.7), which immediately follows the prophesy of the beast’s blasphemy, would most naturally refer to Christian believers as a whole (including, of course, Jewish Christians). In Revelation 13, John’s focus is on the impact of the beast’s reign on the saints, but that does not preclude understanding the chapter as also being fulfilled in a Satani-cally inspired persecution of the Jews 121.

120 There were other numerical time periods revealed to Daniel:• 2,300 evenings (and) mornings when the sanctuary will be “surrendered” 8.14 - if this is the number of morning and

evening offerings that would not be offered, it could be the period of 1,150 days starting when Antiochus Epiphanes captured Jerusalem and desecrated the Lord’s altar in the temple, setting up the pagan altar almost 2 months later (on 25th Kislev 168 BC), and ending when Judas Maccabeus reconsecrated it on 25th Kislev 165 BC. Or if it is 2,300 days (after Gen 1.5), it might be the period from the time in 171 BC when Menelaus bribed Antiochus to ap-point him high priest.

• 1,290 days “from the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days”, 12.11 AND “Blessed is the one who waits for and reaches the end of the 1,335 days”, 12.12. The context of these suggest they relate to the end-of-the-age period of “a time, times and half a time” of Dan 7.25 and 12.7, but are slightly longer than it, perhaps because further events not revealed to Daniel are due to take place. On another interpretation, they relate to the Antiochus Epiphanes desecration, but a precise “fit” with historical events we can date eludes us.

See the commentary on Daniel in Annex 1 for further discussion.121 persecution of Israel / the Jews, 12.17

Scholars differ in how they interpret this prophetic period. The simplest way of viewing 11. 2-3 and the other passages in Revelation is that they all refer to the same future period of time of this actual length. This is supported by the calculations which show that the 69 ‘weeks’ (periods of 7 years) in Dan 9.24-26 have been precisely fulfilled in the period up to Christ entering Jerusalem on Palm Sunday (see Annex 1 on Dan 9.24-27). So therefore the final ‘week’ and the half-week of years of Dan 9.27 and the “time, times and half a time” of the other Daniel and Revelation passages will be likewise fulfilled in half a ‘week’ of years, i.e. 3 1/2 years, at some time in the future, pre-sumably at the end of the age when Dan 9.24 will be fulfilled in its entirety. If we interpret the five 3 1/2 year expressions in Revelation this way, then it may be that the worshippers at the temple altar that John is told to measure (11.1) belong to the time just before the final 3 1/2 years 122, when the temple had not been descrated by an abominable image as in Dan 9.27; Mt 24.15 and possibly Rev 13.14f and the holy city had not yet entered upon the 42 months of being trampled by the Gentiles (11.2).

However, symbolic interpretations are possible:· “7 times” in Dn 4.16, 23, 25 & 32 might be a symbolic way of saying the complete period of

time that God has set, in Daniel 4 for the disciplinary judgment imposed on Nebuchadnez-zar. So “a time, times and half a time” and the parallel expressions in Revelation might be a complete period of time, particularly a time of judgment, cut short by God for the sake of his suffering people. See Mt 24.22 where Jesus, probably speaking about the final period of tribulation 123 in Rev 11-13, says: “if those days had not been cut short, no-one would sur-vive, but for the sake of the elect those days will be shortened”.

· Had this become a symbol for a period of unrestrained wickedness that was limited by being cut short by God? Jewish tradition (see Lk 4.25; Jas 5.17) held that the drought caused by Elijah’s prayer lasted 3 ½ years (compare 1 K 17.1 & 18.1), perhaps on the grounds that this was the proper period for any national calamity. OR it might be that a drought from the Lord that ran its full course was 7 years (as was the famine in Egypt, Gen 41.27, and the famine in Elisha’s day, 2 K 8.1), so 3 ½ years was a symbolic number for a drought cut short.

· (Caird) “3 ½ times” were years, whether literal or symbolic, during which the author of Daniel expected Antiochus Epiphanes’ persecution of Israel to last (Dn 12.6f, according to Caird), which took place in 168-164 BC. John believed that that prophecy was about to have a new, richer fulfilment and that the 3 ½ years were about to start – the time of great state-sponsored persecution of the Church. In support of this might be that Antiochus Epiphanes appears to be a type of the either the first or the second beast of Rev 13 (see the Annex 1 article on Daniel 8).

· The period is one-half of a sabbatical-year cycle (Lev 25.1-7; Ex 21.1f; 23.10f). It might simply indicate the brevity of the saints’ suffering, which lasts until Christ returns.

· Pearce, in his historicist interpretation, sees the 1,260 days as symbolising 1,260 years 124 - the twelve centuries since Constantine declared Christianity to be the state religion (in 313 AD), ending in the missionary activity of the Reformation. He sees the same historical time-period in all 5 mentions of this time period in Revelation.

· (Hendriksen) the 3 ½ years and equivalent time periods symbolise the period of affliction, the present gospel age, extending from Christ’s ascension almost until the judgment day 125. This for him is proved by the woman fleeing into the desert and being fed there for 1,260

122 See the note at 10.6f (“that time will no longer be . .”) for the interpretation that “no more delay” (10.6) means that the indefinite gap in time between the end of the 69th ‘week’ and the commencing of the 70th ‘week’ is now over. So Daniel next sees (11.1) devout Jews worshipping in a rebuilt temple just before the second half of this 70th ‘week’ commences.123 tribulation, 1.9124 For day = year symbolism, see Num 14.34 and Ez 4.5-8.125 Some who hold this view see the 3 1/2 yrs of Rev 12.6 & 14 as ending when God withdraws his restraint on Satan’s power to deceive the nations (20.7-10; see 2 Th 2.6f) and gather them against the church.

days after her child was snatched up to God (Rev 12.5f, 14). He sees John drawing on the 3 ½ years of Elijah (see on Jas 5.17 and Lk 4.25 above) and the equivalent expressions in Daniel. He interprets the Daniel time periods (7.25 and 12.7) as “the period of the an-tichrist”. Because (1 J 4.3) the spirit of the antichrist is in the world already, the 3 ½ years in Revelation must refer to the whole gospel age. The parallels he identifies with the 3 ½ years of Elijah are:

- It was a period of affliction (a drought): compare the trampling upon the holy city of Rev 11.2;

- a period when the power of God’s word was exhibited (Elijah bringing the drought, 1 K 17.1; effective prayer, Jas 5.17): compare the miracles wrought by the two wit-nesses, Rev 11.5f, espec. the prevention of rain for the whole period;

- a period when God’s faithful were persecuted but not destroyed (king Ahab’s search for Elijah and the prophets of the Lord, who were protected in various ways): com-pare the persecution of the 2 witnesses but their preservation, Rev 11.5f and the preservation of the woman in the desert, 12.6, 14;

- a period when God’s prophets were nourished in a miraculous manner (Elijah fed by ravens, then by the widow granted a never-failing jar of oil): compare the feeding of the woman in the desert, Rev 12.6, 14

Hendriksen sees all the above as characteristics of the Church throughout the gospel age, therefore for him the 3 ½ years in Revelation is a rich symbol of the Church’s experience un-der God throughout the age.

There are other reference to a short period of time in Revelation, or to no more delay, all of which may have a common meaning 126. Why John should have three ways of describing this time period is not clear.

There is, mathematically, the possibility that some of these time references in Revelation are describing the first half of the final 70th ‘week’. See the footnote at the end of the notes on 11.1f for a discussion of such an interpretation. But from examining the passages in context which con-tain these phrases, I think that that is unlikely. Daniel nowhere in his prophecies seems to speak of the first half of the final 70th ‘week’. Also, John in Revelation does not anywhere mention or al-lude to the final ‘week’ of the 70 weeks’ prophecy given to Daniel, so it seems unlikely that he would expect his readers to ask whether these time periods are the first half or the second half of this ‘week’ of years.

See the notes on “tribulation” at 1.9 for the likelihood that “the great tribulation” referred to at 7.14 is this period of 3 1/2 years, interpreted as the last 3 1/2 years before Christ returns. The note there indicates what other prophecies in the OT and NT of tribulation, distress and suffering for Israel, for the saints, and for the unbelieving world, belong wholly or in part to this 3 1/2 year period.

There is also the possibility that the generation that live through the events associated with the 3 1/2 years may not have to endure this complete period. This depends on how we interpret Mt 24.22 (and Mk 13.20): “if those days had not been cut short, no-one would survive, but for the sake of the elect those days will be shortened”. Jesus is referring here to the “great distress” (or “great tribulation”) that would come upon Judea and Jerusalem v 21. Mt 24.15-22 certainly had an initial fulfilment in the events of 70 AD when the Romans captured Jerusalem, and it is possible that the Lord “cutting short” the days refers to that awful period. But if the final fulfilment of vv 15-22 is at the end of the age and the period of tribulation is that referred to in Rev 7.14 and elsewhere, then perhaps “cutting short” might mean that God, for the sake of his saints and perhaps all those whom he has predestined to come to faith in Christ but have not yet done so, will bring to a close these events before a full 3 1/2 years has run its course. (But see the first two bullets above for other ways of understanding the “cutting short”; also the notes at 10.4 (“Seal up . . and do not write”).

126 “a little while” until the end, 17.10

Others argue that God will “cut short” the days by ensuring that they do not run a single day beyond their predetermined duration of 3 1/2 years.)

Had Jews in Jesus’ day concluded that the 70 “weeks”of years of Dan 9.24-27 was about to end, either in full or with the 69th “week”? It is accepted by scholars that at the time of Jesus’ earthly ministry there was a ferment of expectation among the Jews in Palestine that “the Messiah” would come and would deliver his people from the Roman oppressor. But we do not know how far this was fuelled by Jewish scholars working out for themselves when the 70 “weeks” of years of Dan 9.24-27 would be completed. There is no unambiguous hint of this in the NT, though Jesus’ preaching in Mk 1.13, “the time is fulfilled, and the kingdom of God is at hand” - language similar to Daniel ch 7.22, “the time came when the saints possessed the kingdom” 127- might suggest that he was aware that he was fulfilling in time the 69 of the 70 “weeks”. Similarly, we do not know how far John’s original hearers/readers of Revelation would understand Dan 9.24-27 and its fulfilment. Would they connect these 3 1/2 year time statements with the mid-point of the 70th “week”? We do not know.

Background to 11.1-2: Jesus’ prophecies on the fall of Jerusalem to the Gentiles.It may be that Jesus refers to the above 3 1/2 year period in Luke’s version of his discourse to the disciples on Mt Olivet (Mt 24; Mk 13; Lk 21). Lk 21.24, “Jerusalem will be trampled by the Gen-tiles (OR nations) until the times of the Gentiles (OR nations) are fulfilled”, is remarkably similar to Rev 11.2. If the prophecy in Lk 21.20-24 relates to the end of the age, then the “times of the Gen-tiles” are the 42 months of Rev 11.2.

The Olivet discourse is triggered by the disciples remarking on the magnificence of the tem-ple buildings that confronted them across the Kidron valley. Jesus replies that the buildings would be completely destroyed, with not one stone left standing. The disciples then ask him three ques-tions, according to Matthew’s account: “When will this happen [presumably the temple’s destruc-tion], and what will be the sign of your coming and of the end of the age?” Jesus’ reply - the dis-course in the rest of each chapter - does not distinguish between them sharply. Parts of his dis-course clearly relate to the signs leading up to, and then his actual coming as Son of Man fulfilling the prophecy in Dan 7.13. The difficulty is that his prophecy about the destruction of Jerusalem at the hands of the Gentiles may be looking to - and be fulfilled by - its destruction by the Romans un-der Titus in 70 AD 128 and the accompanying period of distress or tribulation; or it may be about a destruction and period of distress shortly before his return, or both 129. I.e. his prophecy had an ini-tial fulfilment in 70 AD but still awaits a final fulfilment at the end of the age, at the time of his re-turn.

In Matthew (24.15-22) and Mark (13.14-20) the sight of “the abomination that causes deso-lation, spoken of by the prophet Daniel” 130, standing in the holy place is to be the trigger to fleeing Jerusalem and Judaea for the surrounding hills, because of the coming great distress. But in Luke’s account (21.20) the trigger is seeing Jerusalem being surrounded by armies; “then you will know its desolation is near”. This suggests (Pawson) that one of these strands of Jesus’ teaching prophesied the capture of Jerusalem and the temple’s desecration in 70 AD and the other strand prophesied similar events at the end of the age when Christ returns. But which is which?

Let us explore the possibility that Lk 21.20-24 describes the end of the age. This is sup-ported by the similarities of Lk 21.24 with Rev 11.2 suggesting that they are both prophesying the same event. If so, then “until the times of the Gentiles/nations are fulfilled” of Lk 21.24 are the 42 months of Rev 11.2, and Jerusalem being trampled on by the Gentiles is the same future event as,

127 ESV’s translation of both passages, which is more literal.128 Jesus lamented this coming destruction on other occasions - see Mt 23.37ff; Lk 13.34f; 19.41-44. The context of these sayings suggest he was referring to an imminent destruction - that came in 70 AD129 tribulation, 1.9130 See the note on Dn 9.27 in Annex 1 for a discussion on what this means. The term initially was used (Dn 11.31) of the pagan altar Antiochus Epiphanes set up in the temple in 165 BC; but it is also used in Daniel of something similar at the end of the age (9.27; and probably 12.11), and might also be a way of de-scribing some aspect of the Roman desecration and destruction of the temple in 70 AD.

“they will trample on the holy city” of Rev 11.2. Also, there are a remarkable number of verbal parallels that link seven OT and NT prophecies of Gentile forces overrunning Israel and Jerusalem and of the desecration of the temple that suggest they all have an ultimate fulfilment at the end of the age and specifically in the last 3 1/2 years before Christ returns. They are Isaiah 10, Isaiah 28, Dan 8.10-13, Dan 9.24-27, Dan 11.36-45, Lk 21.20-24; Rev 11.2. For the details see the notes on Daniel’s prophecies in Annex 1 and the section, “Parallels between end-time prophecies” at the end of the notes on 9.24-27 131.

BUT many of the details in Lk 21.20-24 accord with what Jerusalem experienced in 70 AD. So, perhaps Lk 21.20-24 has been fulfilled already? In support of this, consider the following:• “when you see Jerusalem being surrounded by armies . . let those in Judea flee to the moun-

tains” (v 20f): during the Jewish revolt in 67 AD, the Roman army under Cestius Gallus made a sudden attack on Jerusalem, but for some reason withdrew again although the city might have been taken with ease. As a consequence, large numbers of Jerusalem’s inhabitants left the city. The escapees included the Christians, some retiring to the mountains of Pella, and some to Mount Libanus 132. And the “surrounding” may also be fulfilled shortly after that when, by the summer of 68 AD, the Roman general Vespasian in crushing the revolt had cut off Jerusalem’s communication with the outside world, occupying Samaria, Peraea, Idumaea and the Mediter-ranean coast. But at the news of the emperor Nero’s suicide on 9 June 68, Vespasian returned to Rome 133.

• “its desolation”. The countryside for about 15 kilometres around Jerusalem was stripped bare of trees by the Romans 134. The temple was burnt, its great stones being prised apart to get the molten gold, and the city was razed to the ground, apart from a stretch of the city wall and the three towers of Herod’s palace

• “flee to the mountains”. The mountains to the NE of Jerusalem, towards the source of the Jor-dan, were in the territories of the client king Agrippa. He continued faithful to the Romans dur-ing the Jewish revolt, so the Christians were able to flee there and escape destruction by the Ro-mans.

• “they will fall by the edge of the sword”. Josephus 135 records that eleven hundred thousand Jews perished by sword and by famine in the siege of Jerusalem.

• “will be led away captive into all the nations”. According to Josephus, in the course of the war 97,000 Jews were make captives. Most were sent as slaves into Egypt, or dispersed over the provinces of the Roman empire, to be cast to the wild animals in the amphitheatres. There may be a wider fulfilment in the dispersion of Jews all over the world which happened in the years and centuries after 70 AD, and the ongoing hatred, persecution and discrimination against them, encouraged (sadly) by the Church.

• “Jerusalem be trodden down by Gentiles (OR nations)”. From 70 AD onwards Jerusalem has almost always been a city trampled on and cruelly oppressed by Romans, Greeks, Saracens and Turks, right down to the years following 1948 when the state of Israel came into existence and when the Jews later got control of Jerusalem.

131 There are allusions to three of these Daniel prophecies in other parts of Revelation. The various depic-tions of the final 3 1/2 years (Rev 11.2, 3; 12.6, 14; 13.5) may be the final ‘half-week’ of Dan 9.27; Rev 12.4 (“his tail swept a third of the stars . .”) may draw on Dn 8.10. And the description of the beast in Rev 13.6 re-calls Dn 11.36 (see the notes under 13.1, “I saw a beast coming out of the sea”).132 from Eusebius, “Ecclesiastical History”, 3.5.3.133 It is possible that “being surrounded by armies” (Lk 21.20) is prophesying the same event as Lk 19.43f, “your enemies will set up a barricade around you and surround you and hem you in on every side and tear you to the ground”. This was fulfilled by the Romans in 70 AD who threw up a 17 kilometre wall around the city to prevent all supplies from reaching it. BUT the surrounding of Lk 21.20f seems to have been a process that would allow those who heeded the signs to escape, as happened in 67 AD.134 Josephus, “the Jewish War” 6.151135 The historian Flavius Josephus (37-100 AD) prior to the Jewish revolt had been appointed governor of Galilee by the Romans. But at the start of the revolt he surrendered to the Roman general Vespasian, not having the stomach for war with Rome. He then wrote, “the Jewish War”, which gives a detailed and grue-some account of the revolt and the siege of Jerusalem.

• “until the times of the Gentiles (OR nations) are fulfilled”. This might refer to the period Paul discusses in Romans ch 11 in which the Jews on the whole were hardened towards the gospel but the Gentiles were receptive. This would continue, Paul stated, until “the full number of the Gentiles has come in” (Rom 11.25), when Israel/Jerusalem will repent and be restored to God’s favour (Rom 11.26-32) - something that we have not yet witnessed 136.

The answer may be that, as with many OT prophecies, there will be a double fulfilment of Lk 21.20-24. The main fulfilment is in 67-70 AD, which goes with the flow of Lk 21.8-19 as this seems to be talking about believers’ experience before the end of the age approaches. But elements of Lk 21.20-24 may have a further fulfilment at the end of the age, which could include v 24.

But when we look at Mt 24 and vv 15-22, Matthew is clearly talking about the end of the age by this point. Note v 29, “immediately after the distress of those days”, there will come the cosmic signs, the sign of the Son of Man in the sky, and the Son of Man’s return in fulfilment of Dan 7.13. So the main fulfilment of Mt 24.15-22 will be at the end of the age, when “the abomina-tion that causes desolation” will be fulfilled 137 in the events prophesied in Rev 13 (see the notes on Rev 13.14, “an image (in honour) to the Beast”), in the last half-week of Dan 9.27. Mt 24.15-22, similarly to the Luke passage, prophesies a time of great tribulation/distress, but the trigger-sign which should cause those in Judea to flee to the mountains is seeing “the abomination of desolation . . standing in a holy place” (Mt 24.15). In 70 AD this might be fulfilled by the ensign carried by the attacking Roman soldiers, to which the image of the emperor was attached. But by the time the Romans had reached the temple site it would be impossible to flee, and in the events of 67-70 AD the flight took place well before the temple was invaded. So at most there is a prelimi-nary fulfilment of elements of Mt 24.15-22 in 67-70 AD.

Mk 13.14-20 is very similar to Mt 24.15-22, but the preceding verses do not anchor it at the end of the age as clearly as they do in Matthew’s account. However, just as with Matthew, Mark 13.21 onwards leads into the description of the Son of Man’s return - see v 24, “but in those days after the tribulation . .”. There is a significant difference from Matthew’s account in Mt 13.14: “the abomination of desolation standing where he ought not” (Mk 13.14), where the “abomination” ap-pears to be a man. This may be the same future event as in 2 Th 2.4 where the “man of lawlessness . . takes his seat in the temple of God, proclaiming himself to be God” (2 Th 2 4, ESV, literally translating the Greek). It does not have such a precise fulfilment in the events of 70 AD. So, the main fulfilment of Mk 13.14-20, as with Mt 24.15-22, appears to be the end of the age, but with a preliminary fulfilment in 67-70 AD.

Background to Rev 11.1-2: OT prophecies on the capture of Jerusalem.Rev 11.2 suggests that, 3 1/2 years before Christ returns, Jerusalem will be taken over by the Gen-tiles (OR nations), who will then control it for the rest of that period. There are a number of OT

136 OR the “times of the Gentiles (OR nations)” might be the period right up to the 20th Century when the nation of Israel was re-established and regained control of Jerusalem (in 1967). Some (e.g. Pearce, p 132f) see it as commencing as early as 603 BC, the first exile of Jews from Jerusalem to Babylon, and as ending when the Balfour Declaration in 1917 AD created a homeland, Israel, for the Jews, as during all this period the Gentiles have ruled in Jerusalem (though this overlooks the period from 164 until 63 BC when the Jews regained control of Jerusalem and Judah until they lost it to the Romans).137 .R V G Tasker (Tyndale New Testament commentary on Matthew’s gospel, IVP 1961) argues that the original text of Mt 24.15 omitted, “standing in a holy place”, as in the Siniatic manuscript of the Old Syriac version. This would allow the “abomination” that triggers the flight to be the sight of the ensign with the em-peror’s image attached carried by the Roman soldiers as they approached Judaea, i.e. as in Lk 21.20. But most textual scholars do not support this amendment of the text, and the very similar text in Mk 13.14 does not allow such an amendment.

Also, “the abomination . . spoken through Daniel” (Mt 24.15) strictly can only refer to the abomination that belongs to the second half of last ‘week’ of the 70 weeks prophecy of Dan 9.24-27. This is because of contexts of the three mentions of the “abomination . .” in Daniel rule out a fulfilment in 70 AD. The three mentions are Dan 9.27; 11.31 and 12.11 The last half-week of years in 9.27 is easiest understood as the 3 1/2 years at the end of this age. The “abomination that causes desolation” in Dan 11.31 was fulfilled in the events of 168-164 BC. The same phrase in Dan 12.11, from its context, refers to the end of the age, though it could conceivably relate to the events of 168-164 BC.

prophecies of the capture of Jerusalem by the nations that appear from their context to have their fulfilment at the end of the age. See Annex 5 for my attempt to group all the relevant prophecies and put them into a time frame provided by the references to the 3 1/2 years. I think that the follow-ing prophecies relate to the capture and distress of Jerusalem prophesied by Jesus in Mt 24.15-22 (and Mk 13.14-20) and have the same fulfilment as Rev 11.2:• Dan 9.27, when the “ruler who will come” will “put an end to sacrifice and offering” and “set

up an abomination that causes desolation”. As “the people of the ruler who will come” who de-stroy the city and the sanctuary in v 26 was fulfilled by the Romans in 70 AD, then the ruler who desecrates the temple in v 27 must also be from a revived Roman power;

• an end-of-the-age fulfilment of Dan 8.10-14 and 8.23ff (the initial fulfilment, certainly of vv 10-14, was under Antiochus Epiphanes, 168-164 BC).

• the suffering of the saints prophesied in Dan 7.21 & 25; 12.1 & 7 (the saints in Daniel are the faithful in Israel). Note the references at 7.25 and 12.7 to “a time, times and half a time”.

• the “time of trouble for Jacob” in Jer 30.6f• the persecution of Israel in Rev 12, which causes a portion to flee “into the desert” (vv 6, 14).This is the same time-period as the rule of the beast in Rev 13. As his authority is world-wide (v 7), this must include over Israel and Jerusalem, which would be consistent with him or his proxy cap-turing and controlling Jerusalem. His persecution of the saints (v 7) appears to be part of his perse-cution of all who will not worship him or his image (vv 12-15), which presumably will include de-vout Jews 138.

It seems, however, from the OT and NT prophecies that there will not be a complete de-struction of Jerusalem and the temple at the end of the age, as there was when the Babylonians fi-nally captured Jerusalem in 587 BC and when the Romans suppressed the Jewish revolt and took Jerusalem in 70 AD. However, she will suffer war, enemy invasion, plundering and “desolation” (Mt 24.15 = Mk 13.14; Dan 9.27) 139. Right at the end of the age Jerusalem will be delivered by the Lord’s personal return to the Mount of Olives (Zech 14.4f). This is consistent with Rev 11.2-13, as-suming this all relates to the final 3 1/2 years at the end of the age.

11.1 140 a reed like a measuring rod . . Go and measure . . . Draws on:Ez 40,3 & 5, but there the angel has the measuring rod and uses it to set out for Ezekiel (Ez 40.5-42.20) the dimensions of the temple for the restored Israel. Rev 21.15 draws on this in describing the new Jerusalem, where ‘the angel had a gold measuring rod in order to measure the city, its gates and its wall”.Zech 2.1, where the angel with a measuring line in his hand goes to measure Jerusalem, to find out how wide and how long it is (appears to be about a restored Jerusalem, possi-bly in the Millennial reign).

Does measure mean:· judge ? Had John in mind the scroll that Ezekiel ate, which was God’s message of judgment

on the rebellious “house of Israel”? (see the comments below on the message of the two wit-nesses of 11.3)

· OR counting the worshippers with the view of God protecting them? (so Caird). Scott: the temple, altar and worshippers were measured, intimating their appropriation, preservation and acceptance by God. This would be in line with the woman (the faithful in Israel?) being cared for by God for the 3 1/2 year period in 12.6 & 14 141.

138 persecution of Israel / the Jews, 12.17139 For an examination of all the relevant prophecies, see Annex 4 and the section headed, “The Lord’s de-liverance of Israel and Jerusalem from her enemies”.140 sovereignty of God: “it was given”, 6.2141 3 1/2 years, 11.2

· (Caird) to ensure that the two witnesses (vv 3-7) have free scope to complete their witness-giving free from inner doubts or outward coercion. the measuring symbolises the true church’s inner security against spiritual dangers with freedom to give their testimony.

· Shows ownership by God. He knows their number (of the God-fearing Jews worshipping in the rebuilt temple) and is keeping them that they might find salvation?

· OR to mark out as signalling God’s intention to bless with his presence – the reason for the measuring the temple in Ez 40 (Wright)

· (Hendriksen) to set the sanctuary apart from that which is profane, in order that, thus sepa-rated, it may be perfectly safe and protected from all harm.

Compare 21.15 (and note) where the angel measures the holy city, the new Jerusalem. Its purpose there appears to be to show the city’s size and its symmetry.

11.1 and (count) the worshippers 142 there. “Count” is added by NIV to bring out what they con-sider is the sense of, “measure . . the worshippers there”, which is what the Greek text says. See the note at 13.14 (“an image (in honour) to the Beast”) for the tension between 11.1 and the second beast having a image set up in honour of the first beast, if that image is in the temple to God in Jerusalem. This is resolved if 11.1 is describing a time prior to the final 3 1/2 years which is the time period of 13.14.

11.2 143

11.2 They will trample on the holy city. They must mean the Gentiles (OR nations) of 11.1. Lk 21.24 is similar: “Jerusalem will be trampled on by Gentiles (OR nations)” - Luke omits the definite article. It is not explained to John what the “trampling” means, or what precipitated it. Enemy domination and control appears to be the most likely meaning and we can surmise from Rev 11.7 that it is the forces or allies of the beast that will take control of Jerusalem 144 . This tallies with the background to this passage in Daniel ch 7 145 and 9.26f. Dan 7.25 suggests that it is the “little horn” of the 4th beast that will take control - the beast in Rev 11.7; ch 13 and ch 17 appears to be the same future leader as this “little horn”. Dan 9.26f suggests that it will be “the ruler who will come” who will take control, since he is able to cause the temple sacrifices to cease. “The people of the ruler who will come” (Dan 9.26) are clearly the Romans, so the ruler must rise out of a revived Roman power, which is the most likely power base of the beast in Revelation - see the seven hills of Rev 17.9.

So far, all the prophecies I have just referred to seem to have their fulfilment in the same fu-ture individual, revealed to John as the first beast. It is much more difficult to identify which person or power will be the end-of-the-age fulfilment of Daniel 8.10-14 and 8.23ff (the initial fulfilment, certainly of vv 10-14, was under Antiochus Epiphanes, 168-164 BC). But that person or power will certainly interfere with the temple sacrifices and cause death and devastation in Jerusalem - and must therefore have control over Jerusalem. Some see this person as being the final Jewish ruler of Israel and Jerusalem, who is “the king” of Dan 11.36-39, who they identify with the “man of law-lessness” in 2 Th 2.4 and the second beast of Rev 13. They hold that his power is reinforced by him being the confederate of the first beast, the Roman power. But it is just as possible that the end-of-the-age fulfilment of Dan 8.10-14, 23ff and 11.36-39 is the final “king of the north” - a revival of the ancient Assyrian enemy of Israel - who according to Dan 11.40f will invade the Middle East in-cluding Israel 146.

142 worship God, 4.10143 sovereignty of God: “it was given”, 6.2; the nations, 21.24144 persecution of Israel / the Jews, 12.17145 The 4th beast of Daniel 7 in Biblical times must be the Roman empire, which succeeded the Greek em-pire (the 3rd beast of Dan 7). Since this 4th kingdom will be brought to an end by the kingdom of God on the Son of Man’s return (Dan 7.9-14), the Roman empire must appear again at the end of the age and fulfil the savage oppression, including of Israel , of Dan 7.7, 19, 23.146 See the commentary on Daniel in Annex 1 for a more detailed discussion.

The trampling down of Jerusalem and the temple is a common theme in a number of prophe-cies of Jerusalem and its people which await fulfilment at the end of the age:

Isa 28.18, “you will be beaten down by it”, translates Hebrew that literally means, “tram-pled underfoot”. This is part of a prophecy of coming invasion - “the overwhelming scourge” - that probably had an initial fulfilment in the Assyrian invasion of Judah in 701 BC, then in the Babylonian invasion and destruction of Jerusalem and temple in 587 BC, and in the Roman sack of Jerusalem and temple of 70 AD, but may also have a further final fulfilment at the end of the age when an end-of-the-age Assyria arises once more to invade Israel.Isa 63.18, “for a little while your people possessed your holy place, but now our enemies have trampled down your sanctuary” (see also 64.10ff). Isaiah seems here to be projecting himself in the future. As with 28.18, this had a fulfilment in 587 BC and 70 AD, but may await a final fulfilment at the end of the age, when God’s final destruction of Israel’s ene-mies would take place (see 63.1-6).Dan 8.10, “it threw some of the starry host to the earth and trampled on them”; andDan 8.13, “the surrender of the sanctuary and of the host that will be trampled underfoot”. Whilst Dan 8.10-13 was fulfilled by Antiochus Epiphanes’ persecution of the Jewish nation in 168-164 BC, the angel’s word to Daniel that “the vision concerns the time of the end” 8.17, 19) suggests that it awaits a further fulfilment at the end of the age, by an oppressive, godless ruler even more ruthless of whom Antiochus is the type or pattern. This ruler may be the king described in Dan 11.36-39. Note too that “at the time of the end” either this king or a “king of the north” - Assyria, as in Isa 28.18? - will invade many countries includ-ing Israel (Dan 11.40ff).LXX of Zech 12.3, “I will make Jerusalem a stone trodden on by all the nations: everyone that tramples on it shall utterly mock at it”See also Ps 79.1 147.

11.2 the holy city 148. In Revelation, this term is used later (21.2 & 10) of the “new Jerusalem” which John sees coming out of heaven, “prepared as a bride beautifully dressed for her husband”. It is also used probably with the same meaning, in 22.19 (“If anyone takes words away from this book of prophecy, God will take away from him his share . . in the holy city”).149 Those who interpret “the holy city” in 11.2 as meaning the true church also point to 11.8 which, they argue, implies that the earthly Jerusalem, because it rejected Jesus its Messiah, now belongs to “the great city”, along with Sodom and Egypt.

But the term “holy city” is used in the OT & NT (see note at 21.2 for the references) to de-scribe the earthly city of Jerusalem, probably because God chose it as the place for him to dwell (see Ps 87.1ff). Its use here might indicate that God had put Dan 9.24-27 150 in John’s mind when he spoke the words of Rev 11.1f to him.

11.2 for 42 months; 11.3 for 1,260 days. See the note at the start of Chapter 11 headed, “Back-ground to 11.1-3: the 42 months and 1,260 days” 151

So, in the light of all the above, how should we interpret 11.1f and what fulfilment should we look for?• The time period is the final ‘week’ of Daniel 9.27, in which the “ruler who will come” will

make a covenant with the mass of the Jewish people back in their land, or with their leaders,

147 Psalm 79 cry for vengeance, 6.10148 Jerusalem, the holy city, 21.2149 Compare also 20.9, “the encampment of the saints and the beloved city”, presumably meaning Jerusalem. 150 Dan 9.24: “Seventy ‘sevens’ are decreed for your people and your holy city . . .”151 3 1/2 years, 11.2; “a little while” until the end, 17.10

but halfway through that ‘week’ causes the temple sacrifices to cease and sets up one or more “abominations” - presumably an idol or image (see Annex 1 on Dan 9.24-27). The “ruler who will come” is revealed to John as “the beast” of 11.7 and ch 13 & 17. It is the period in which God is bringing his purposes of judgment and salvation upon “your people and your holy city” to a grand conclusion, as he spoke to Daniel in Dan 9.24. The “temple (lit. the sanctuary) of God and the altar and those worshipping in it” symbolise devout Jews. They may believe in Je-sus as their Messiah but (as did the first Jewish Christians) worship in the rebuilt temple in Jerusalem. Or they might be devout but not (yet) realise and trust in Jesus as their Messiah. They might be identical with or include the 144,000 sealed “servants of our God” from the tribes of Israel (but see notes on 7.3-8 for other ways of interpreting). Their worship in 11.1 be-longs to the period just before the second half of the final ‘week’. God knows them and will look after and protect them, particularly in final 3 1/2 years of this ‘week’ (referred to in 12.6 & 14). The outer court symbolises the other part of the Jewish people in Jerusalem whose worship is nominal or non-existent. They are “the many” with whom the covenant of Dan 9.27 is made. John is instructed to exclude them (lit. “cast them out”) to symbolise that God’s protection does not extend to them. Halfway through that week, the ruler to come “will put an end to sacrifice and offering” (Dan 9.27) and Jerusalem (Lk 21.24) will be “trodden down by the Gentiles/na-tions”, until God brings this 3 1/2 year period to an end. I think this is the right interpretation and for further on this view, see the note, “11.3-13 background” below.

• OR (with Caird) the 3 ½ years symbolises the time of great state-sponsored persecution of the Church which John believed was about to start. The temple symbolises the church of believers (as in 1 Cor 3.16; 2 Cor 6.16; Eph 2.20; 1 P 2.5). The measuring symbolises its inner security against spiritual dangers. The exposed outer court means the church will experience bodily suf-fering and martyrdom as the holy city - also symbolising the church (see the description of the new Jerusalem in 21.2; 22.19) - is trampled on by the nations.

• OR (with Hendriksen) the temple symbolises the church of believers (as in 1 Cor 3.16; 2 Cor 6.16; Eph 2.20; 1 P 2.5). They are all believers in Christ who are alive in the period of the gospel age (the present age). The altar is the incense altar, and those worshipping at it are the true Christians offering their prayers to God. The outer court symbolises purely nominal Chris-tendom, those who outwardly belong to the church but are not true believers. They must be cast out, i.e. excommunicated (the same Greek verb is used in Jn 9.34 as in Rev 11.2, “ex-clude”). The world will invade and take possession of this false church.

• Pearce, in his historicist interpretation, sees v 2 as fulfilled by the emperor Constantine taking the chair at church councils following his declaration in 313 AD that Christianity is the state re-ligion - a state that will last for 12 centuries (the 1,260 days symbolising years). During that time, witnessing born-again Christians will be the two lamp-stands, whilst the official churches of the west and the east strayed further and further away from biblical truth.

However, whilst I consider the first bullet to be the interpretation that John intended, there is a ten-sion in holding together the various prophecies about the temple at the time. According to Mt 24.15, the “abomination of desolation spoken of through the prophet Daniel” is “standing in a holy place”. And according to 2 Th 2.4 “the man of lawlessness” takes his seat in “the temple of God” - the same phrase as in Rev 11.1. So that part of the temple where John sees the worshippers in Rev 11.1 will be defiled within the 3 1/2 years of Rev 11.2 and probably at the start of that period 152. Also, the sacrifices that would be taking place on the altar that John sees in v 1 would be abolished by the antichrist ruler (the beast of 11.6) at the start of the 3 1/2 year period (Dan 9.27). It would appear, then, that for this 3 1/2 year period it is not only the outer court that is “given to the Gen-tiles”, but the whole temple. The answer may be that John in v 1 is shown what will be taking place in the rebuilt temple before the final 3 1/2 years. Perhaps, “it has been given to the Gentiles” is a word-play. In the Jerusalem temple with which John would be familiar, the Court of the Gentiles had in a sense been “given to the Gentiles”, for prayer and worship (see Jesus’ words about the mis-

152 That this will happen at the start of the final 3 1/2 years is argued in the note on 13.14 (“an image (in honour) to the Beast”).

use of this outer court in Lk 19.46 & Mt 21.13, and see Isa 56.7 to which Jesus was referring). But in v 2 John is shown a time when it will be “given to the Gentiles/nations” in a different, hostile sense, as they will “trample the holy city”.

However we interpret 11.1-2 153, these worshippers stand in contrast to “the rest of mankind” of 9.20 who refuse to repent and turn to God despite the trumpet plagues inflicted on them.

Finally, modern day readers familiar with the modern state of Israel may wonder if they are about to see the fulfilment of 11.2. Whilst the state of Israel currently controls Jerusalem, it is bitterly dis-puted by the Arab Palestinians - supported tacitly or openly by the rest of the Arab world. In partic-ular, access to the temple site which is holy to Jews, Moslems (the Al Aqsa Mosque stands on the site) and Christian pilgrims, is bitterly contested. At present (2015) Israel has ceded ownership of the Temple Mount to the Moslem Wakf under the jurisdiction of the Jordanian government. Under the terms, Moslem worshippers are allowed to enter the complex throughout the entire day, but Jews are only allowed entry between 7.30 and 11 am and are forbidden to do anything to indicate they are worshipping or praying there. One solution that has been discussed is putting Jerusalem under international control. Could this be the “trampling the holy city” prophesied in 11.2? Despite these restrictions, the Temple Institute has plans to rebuild the temple in Jerusalem and is raising funds to do so.

The traditional Jewish view is that the Messiah, when he comes, will rebuild the temple. Ezekiel was shown in a vision (ch 40-47) a temple and given detailed plans and measurements for it, plus instructions for conducting the sacrificial worship there. He also saw the glory of the Lord return to the temple (43.1-4, as it did when Solomon built it and dedicated it. Some hold that this temple will be built in the Millennial reign of Christ with his saints on the earth (see Rev ch 20 and notes) and that the sacrifices will be memorials looking back to Christ’s supreme, once-for-all sacri-fice, of which the OT sacrifices were types. Others hold that Ezekiel’s vision should be understood symbolically.

11.3-13 background. This is a continuation of the divine voice that John heard in v 1 (“was told”). John in 11.1f is at Jerusalem and a rebuilt temple, so the most natural way of interpreting vv 3-13 is that it relates to the inhabitants of Jerusalem (Jews and Gentiles) in the last 3 1/2 years until Christ returns. If it is right to interpret the 1,260 days of v 3 as the same period as the 42 months in v 2, the second half of the last ‘week’ of the Daniel 9.24-27 prophecy and the “time, times and half a time” of Dn 7.25 and 12.7 (see the notes above on 11.1-2), then the context of vv 3-11 is God work-ing out his stated plans for the people of Israel and for Jerusalem. Whilst the end of that plan is the physical and spiritual restoration of Israel (see the restoration prophecies in Isaiah, Jeremiah and Ezekiel), so that the saints, the people of the Most High, will receive the kingdom (Dan 7.18, 22, 27; 9.24), God has first to work out his wrath upon his people who are in rebellion against him. Their leaders have made a covenant with the antichrist ruler (Dan 9.27; Isa 28.15, 18; this ruler is revealed to John as “the beast”, Rev 11.7 and ch 13 & 17), but half-way through the 7 year life of this covenant that ruler will cause the temple’s sacrifices to cease and will erect one or more abomi-nations - probably an image of himself - in the Jerusalem temple, the nations/Gentiles will take con-trol of and occupy Jerusalem (Rev 11.2; Lk 21.24) and will commence a period of unparalleled tribulation/distress for the people, including the saints (Mt 24.15-29; Rev 13) . By this means, God brings his disciplinary judgment upon his people, the people of Israel, to purify and refine them (Dan 12.1, 6-10). (For the scriptural basis for this, see Annex 1 (“Other end-time prophecies”) and

153 I confess that I am not convinced that I have the right interpretation to 11.1f in the first bullet above. I have wrestled with the possibility that the 42 months in v 2 and the 1,260 days in v 3 may refer to the first half of the last ‘week’ of Daniel 9.27 rather than the second half. In that case, the trampling by the Gentiles would start when the Roman leader (who appears as the beast in v 7) confirms the covenant with the Jews of Jerusalem at the start of the final ‘week’; also the beast’s murder of the two witnesses would occur at the start of his reign of terror of 42 months (13.5). But that would mean that the trampling lasts for 84 months, not 42.

the exposition of Dan ch 8, 9 and 12.) It is with this divine plan in mind that we ought to approach Rev 11.3-13, I think, and the ministry of the two witnesses.

However, as with 11.1f, others see a different, more symbolic interpretation to 11.3-13, as the notes below indicate in various places.

11.3 two witnesses 154. 2 or 3 witnesses were required to sustain a charge under OT law (Dt 19.15; cf 17.6; Num 35.30 155). Caird: in this part of Revelation, their evidence secures in the heavenly court their own vindication and the condemnation of the city that rejected their testimony. Pearce: Jesus sent out his followers on evangelistic missions in twos, because two was needed to establish the message.

The actions of the two witnesses make it clear that they are to remind those who know the OT (i.e. Jews?) of Moses and Elijah. See the notes below on vv 3-13 and at the end of this section.

11.3 will prophesy. Referred to at v 6. The two witnesses are called prophets in v 10 156.

11.3 for 1,260 days. See the article above (“Background to 11.1-3: the 42 months and 1,260 days”) for the meaning of this phrase. 3 1/2 years was also the length of time that Jewish tradition held that the draught brought on by Elijah’s prayer had lasted. See the note on v 6.

11.3 clothed in sackcloth. Originally to express mourning (see Gen 37.34), then it became a sym-bol of penitence (Mt 11.21; including for the nation: see Jnh 3.5f) and grief and accompanied sup-plication to the Lord ( 2 K 19.2 = Isa 37.2; Joel 1.13;.Jer 4.8). Isaiah prophesied in sackcloth for a period. John the Baptist wore clothing made of camel’s hair when preaching repentance and the coming of the Messiah, probably in conscious imitation of Elijah (see 2 K 1.8 for his clothes). Per-haps the 2 witnesses wore sackcloth to symbolise the message of repentance 157 that they preached and mourning for the spiritual state of Jerusalem.

11.4 the two olive trees and the two lampstands. Must refer to Zechariah’s vision (Zech 4), ex-cept that John sees 2 lampstands, not one. In the tabernacle (Ex 25.31) there was a lampstand with 7 lamps on it burning from evening till morning, fed by oil. Its light represented the glory of the Lord reflected in the consecrated lives of the people of Israel. Likewise in Zech 4 the lampstand is the symbol for Israel, the people of God (see 1.12 and note for the seven golden lamp lampstands symbolising the seven churches of Asia). The olive trees in Zech 4 represent the priestly and royal offices, in Zechariah’s day represented by Joshua and Zerubbabel but pointing to the Messiah, who will channel the Spirit’s enablement to enable God’s people to finish rebuilding the temple. But the olive tree in the OT was also a symbol of the ideal, God-trusting and righteous man (Ps 52.8, “But I am like an olive tree flourishing in the house of God . . .” - a psalm that contrasts David with his strong, evil, godless enemy whom God will bring to ruin) and of Israel as God intended her to be (see Jer 11.16; Hos 14.6; Ps 128.3). They stand, therefore, as a rebuke to the mass of unbelieving Jews in Jerusalem, and a challenge and an example to the devout minority worshipping in the tem-ple (Rev 11.1). If we carry the Zech 4 similarities further, they may be pointing out that the temple has to be rebuilt “not by might or by power but by my Spirit” (Zech 4.6).

Pearce, in line with his historicist interpretation that the whole of Revelation covers history from John’s day right to the final judgment day, sees the two witnesses as symbolising revived Christians (the oil is the Holy Spirit) who from the declaration of Christianity in 313 AD to be the state religion right through the Middle Ages to the Reformation will attempt to bring the light of truth 158 to the Church whose lamp (symbolising their witness to Christ) had almost completely gone

154 sovereignty of God: “it was given”, 6.2; testify / bear witness, 1.2155 referred to in Mt 18.16; 26.60-65; Jn 8.16ff; 1 J 5.7ff; Heb 6.18.156 prophets, 10.7 and 22.9157 repentance, 2.5158 see the lamp symbolism in Mt 5 14ff.

out; but the Church will resist them, persecute and kill them - symbolised in 11.7. This builds on the re-appearance of the lamp-stand symbolism from ch 1 to 3 and Pearce’s interpretation that the seven churches described in ch 2 to 3, as well as being actual churches with these conditions in John’s day, stand for successive phases of Church history from John’s day right down to the Church when Christ will return. (But see my note at 1.19.)

11.4 that stand before the Lord of the earth 159. In Zech 4, this phrase describes the two olive trees that supply the oil to the lamp stand. It probably indicates that Joshua and Zerubbabel are there to wait on the Lord, the King of the whole earth, and do his bidding and is a reminder as to who is the real king (not the Persian emperor of that day). The Rev 11.4 phrase is also reminiscent of Elijah’s declaration to Ahab, the Baal-inclining king of the northern tribes of Israel, that, “as the Lord, the God of Israel lives, whom I serve (lit. “before whom I stand”), there will be neither dew nor rain . . .” (1 K 17.1). Perhaps it is a similar reminder in Rev 11, in the face of the antichrist world power that is the Beast (v 7 and ch 13) who, according to Dan 9.27, has made a covenant with the mass of (or leaders of) the Jews to grant them protection and (probably) to enable them to worship in their temple - a right which he went back on at the start of this 3 1/2 year period 160 (see Annex 1 for an exposition of Dan 9.24-27). The two prophet/witnesses represent the true Israel who serve the heavenly King and are there to supply the Spirit 161 to those in Israel who will heed them. They are also a rebuke to the self-deifying power that had now taken control of Israel and Jerusalem.

11.5 If anyone tries to harm them, fire 162 comes from their mouths and devours their enemies . . . The imagery may draw on:• the description of God in 2 Sm 22.9 (= Ps 18.8) and Ps 97.3.• the Lord’s words to Jeremiah (5.14), “I will make my words in your mouth a fire and these peo-

ple the wood it consumes”, referring to the prophecies of coming judgment he was to deliver to the rebellious people.

• When Elijah was sought out by messengers of King Ahaziah (2 K 1.10, 12), he called down fire from heaven to consume the company of soldiers. Elijah had prophesied that the king, who had consulted Baal Zebub, the god of Ekron about his injury, would die. The king sent a force of 50 soldiers to fetch Elijah to him, presumably believing that he could force the prophet to retract his curse or that by killing him his curse would go with him to the underworld - beliefs of the pagan peoples of that time. The issue was, who had ultimate authority in Israel: God, or the king wielding despotic power like the pagan monarchs of his day? As when fire fell from heaven on Mt Carmel in answer to Elijah’s prayer and showed who was the only God (1 K 18.38f), so now God authenticates his prophet by fire and defends him.

In the last 3 1/2 years, the two prophets will be a direct challenge to the 2nd beast of Rev 13.11-17 who will force the earth’s inhabitants on pain of death, and presumably seek to do so with the Jews in Jerusalem and the land of Israel, to worship the first beast and his image and will “per-form great and miraculous signs, even causing fire to come down from heaven to earth in full view of men”. Some argue that this 2nd beast will be the final, blasphemous king of Israel foretold in Dan 11.36-39, which if so makes the parallel with Elijah and King Ahaziah even closer.

159 It is conceivable that ‘ge’, “earth”, should be translated “land”. This may also be the case in 11.6. Zech 4.14, on which the Rev 11.4 phrase draws, reads, “who stand by the Lord of all the earth” (literal translation). Zech 4.10, of the eyes of the Lord, is literally, “in all the earth”. In both verses in Zech 4, “land” (meaning, the land of Israel) is a possible alternative translation that would make equal sense in the chapter’s context. Note that in Zech 5.3 & 6 the same Hebrew phrase is understood as meaning, “all the land” (literal transla-tion). Does the fact that John omitted “all” from the Zech 4.14 phrase indicate that he meant “land (of Israel)” in 11.4? See the footnote on the meaning of ‘ge’ in 1.7 for other instances in Revelation and in the wider NT.160 3 1/2 years, 11.2161 Just as believers in Christ are conduits of his Spirit to others, Jn 7.38f.162 fire, 1.14

Pearce, in his futurist interpretation, sees the fire as fulfilled by the fire of their words, God’s Words, being more powerful than the military weapons of those that are opposing them.

11.6 the power to shut up the sky so that it will not rain during the time they are prophesying 163. As did Elijah, 1 K 17.1;18.1. Elijah’s ministry was at a time when the kings of Israel had given themselves over to idolatry, particularly to Baal and promoted this worship by all Israelites, if nec-essary by force (see 1.K 18.3 where Jezebel, the idolatrous wife of King Ahab, was killing off the Lord’s prophets). Drought was one of the ways that the Lord had said he would punish his people if they turned from him to worship other gods (Dt 11.17; 28.23f). Elijah was therefore demonstrating to the people that the Lord was the only God, that he would perform his word, and what the conse-quences were of breaking his covenant. Also, Elijah calling a drought in the Lord’s name was a di-rect rebuke to Baal’s power as the supposed lord of the rainclouds and fertility. Elijah’s action is referred to also in Lk 4.25; Jas 5.17, in both of which it is stated that it was for 3 1/2 years 164. See the article above, “Background to 11.1-3: the 42 months and 1,260 days”.

See the note above (“11.3-13 background”) for the situation in the last 3 1/2 years of Rev 11-13. The drought would continually reinforce the two prophets’ message and witness to the true God of Israel and the only Great King of the whole earth, in the face of pressure on all peoples to offer worship to the Beast and his image (Rev 13), and on those in Israel and Jerusalem to accept the claims to deity of their boastful king (Dan 11.36-38; 2 Th 2.4) and even tolerate his abominable image in the temple.

The geographical extent of this drought is not stated. It is possible that it is the cause of the food shortage and then the famine that is the result of the Lamb opening the 3rd and 4th seals, 6.5-8, unless we are to understand the sequence in Revelation as chronological - i.e. first the seals being opened (or at least the first 6), then the trumpet plagues (or at least the first 6), then the 3 1/2 years. (On this question, see the article in the Introduction, “What is the Revelation of John?”, and the notes on 10.6.)

11.6 they have power to turn the waters into blood 165 and to strike the earth 166 with every kind of plague 167 as often as they want. This suggests that as well as Elijah the two witnesses were meant to remind the people of Moses and his stand before Pharaoh, where he initiated the plagues on Egypt in the name of the Lord. Those plagues included turning the waters into blood (Ex 7.17-20), which was a direct challenge to the Egyptians’ worship of the River Nile as the god Hopi because of its life-sustaining waters. The second half of the sentence recalls the Philistines’ fearful reference to Israel’s gods who “struck the Egyptians with all kinds of plagues”, 1 Sm 4.8 168.

Moses was called as God’s representative to turn the people back to him from the idolatry into which they had sunk whilst in Egypt 169, as well as to force Pharaoh to “let my people go”. The Lord’s message that he was to speak to the Israelites was: “I will bring you out from under the yoke

163 prophets, 10.7 and 22.9164 3 1/2 years, 11.2. There was a period of unknown length between the word of the Lord to Elijah “in the 3rd year” (1 K 18.1) and his prayer for the rain to come (1 K 18.41-45).165 blood. 1.5166 It is conceivable that ‘ge’, “earth”, should be translated “land”, meaning “the land of Israel”, as is also possible in 11.4. The two prophets seem to minister in Jerusalem. In the plagues of Egypt, on which these plagues are modelled, the plagues were local rather than worldwide. However, we might consider that John is making a contrast between sky, waters and earth, in which case “earth” (or “ground”) is the right transla-tion. See the footnote on ‘ge’, “earth” at 1.7 for other instances in Revelation and in the wider NT.167 plagues, 9.18168 The LXX of this phrase (1 K 4.8) is very similar to Rev 11.6. It reads: οι παταξαντες την Αιγυπτον εν παση πληγη.169 See Dt 29.16, “You yourselves know how we lived in Egypt . . . “; Josh 24.14, “throw away the gods your forefathers worshipped . . in Egypt”. Ez 20.7f; 23.3, 8 graphically describe the idolatry that they were drawn into whilst in Egypt, and to which they clung even when the Lord delivered them from slavery there (the golden calf was probably modelled on the Egyptian bull-god Apis). By the plagues that devastated Egypt, God brought judgment on all the gods of Egypt, Ex 12.12; Num 33.4.

of the Egyptians . . I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people and I will be your God. Then you will know that I am the Lord your God . . .” (Ex 6.6f). To Pharaoh, God proclaimed through Moses that, “I have raised you up (OR spared you) for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth” (Ex 9.16).

In the last 3 1/2 years of Rev 11-13 170, the two witnesses / prophets were calling God’s peo-ple Israel (the Jews) back to him and (presumably) to faith in his Messiah, Jesus, from out of the sit-uation of slavery to the demands of the two beasts of Rev 13, the second of whom may be the blas-phemous king of Israel of Dan 11.36-39. But the witnesses / prophets also had a ministry to the “in-habitants of the earth” (see Rev 11.10) - just as Moses had to the Egyptians - to show and prove to them who was the only true God and King of the whole earth.

It is possible that these two witnesses were responsible for calling down plagues that caused the food shortage and then the famine that is the result of the Lamb opening the 3rd and 4th seals, 6.5-8, first six trumpet plagues of ch 8-9 and the bowls of wrath plagues, as in their description most of them bear resemblance to the plagues of Egypt. In the 2nd trumpet plague, one-third of the sea is turned to blood. In the 2nd & 3rd bowls of wrath plagues, the sea and then the rivers and springs become blood.

11.7 when they have finished their testimony 171. Pearce observes that the devil cannot stop the witness of born-again Christians until their work is done.

11.7, the Beast that comes up from the Abyss 172. I.e. the first beast of ch 13. Also stated in 17.8. Anticipates ch 13, where he is described in detail - see the notes there, starting at 13.1. In 13.1 he comes up from the sea. For possible meanings of the symbolism of the Beast “coming up from the Abyss”, see the notes at 13.1 and 17.8 . Here, John’s intention may be to emphasise the Beast’s de-monic / Satanic empowerment 173.

11.7, will wage war with them and will overcome 174 and kill them 175. The Beast will “make war against the saints and conquer them”, in 13.7. War is used in different contexts in Revelation 176, but here it refers to religious persecution, resulting in murder as the only way the beast can silence the two prophets / witnesses. According to 13.1 taken with 13.5, the 1st beast comes “out of the sea” and is empowered by the dragon, Satan, at the start of the 3 1/2 years. Note that the Beast is unable to stop or harm them for the full duration of their God-given ministry - the 3 1/2 years (11.3) - despite being allowed by God to persecute and overcome the saints for that period (13.5, 7). He is therefore only able to kill them right at the end of his reign which is terminated by Christ’s return (see 19.19ff). This assumes, of course that all the references in Revelation and Daniel (see the arti-cle on 11.1-2) are to the same 3 1/2 year period. If the 2nd beast is the last Jewish king of Dn 11.36-39, modelled on Antiochus Epiphanes (see the note at 13.11), it is interesting that it is not he who kills the 2 prophets but the 1st beast, the final world ruler or western emperor.

11.8 And their bodies will lie in the street. To refuse a dead person burial (as lamented in Ps 79.2f 177) was a grave insult in OT times.

There may be an allusion here to Ez 11.6 where Ezekiel accuses the house of Israel that they have “killed many people in this city and fill its streets with the dead” 178, referred to in the next

170 3 1/2 years, 11.2171 testify / bear witness, 1.2172 Abyss, 9.1173 demons and demonic activity, 9.20174 the overcomer, 2.7175 faithful into death, 2.10; persecution of Israel / the Jews, 12.17176 war, 13.7177 Psalm 79 cry for vengeance, 6.10178 Ezekiel 8 to 11 prophecy of destruction, 7.3

verse as, “the bodies you have thrown there”. Ezekiel was referring to the murders and other un-lawful killings, including of people for holding fast to a true faith in God, that went on in Jerusalem and Judah before the Babylonian invasions and exile put an end to it.

11.8 the great city, which is figuratively called Sodom and Egypt 179. The Greek word translated “figuratively” literally means, “spiritually”. Identifying it with Sodom and Egypt brings out its true spiritual nature. What, then, is this city? –

Jerusalem? It is referred to as, “this great city” in Jer 22.8 180. It was the city where Jesus was crucified, in line with 11.8. It was called Sodom derogatively in Isa 1.10; 3.9 & Jer 23.14; and in Ez 16.46-49 Jerusalem was called the older sister of Sodom because she walked in her depraved ways. It also indicated (Jer 23.14) that they were ripe for God’s judgment. Also, Dan 9.27 prophesies that Jerusalem’s leaders will enter a covenant for 7 years with the antichrist leader, probably that he will grant them protection from their enemies (see Isa 28.15-22 where this covenant cannot stop the Lord’s decree of destruc-tion against the land from taking effect), who when half this period has expired will put an end to the temple sacrifices and offerings. The two witnesses’ ministry was during the second half of this 7 year period (Rev 11.3). The flow of Rev 11 strongly suggests that the 2 witnesses’ ministry was in Jerusalem.Babylon? 181 Called “the great Babylon” in Dn 4.30; Rev 14.8 (see the note) & 18.2 and “the great city” in Rev 17.18 (see the note);18.10, 16, 18-21 and (possibly) 16.19 (see the note). Babylon features prominently in the second half of Revelation. It seems likely that John’s hearers/readers would have identified it with Rome.Rome? Readers would understand it as “the great city”. Jesus could be said to have been crucified in Rome in the sense that his death was under Roman jurisdiction. Symbolic of the world opposed to God? . The great city, acc. to Caird, is like the beast an enduring myth. It’s the spiritual home of the inhabitants of the earth. In John’s day this was Rome. See the discussion under 17.18 on “the great city’s” origin in Gen 10.12 and its possible spiritual meaning in Revelation 182. Jerusalem took on “the great city’s” characteristics when its people rejected Jesus as their Messiah and had him handed over to the Roman power to be crucified. Was John indicating in 11.8 that Jerusalem, in the last 3 1/2 years before Christ returns 183 , will again become “the great city” in this sym - bolic sense, especially as its temple would contain “the abomination that causes desola-tion” (Mt 24.15) and the throne of the “man of lawlessness” (2 Th 2.3), who may be the boastful, blaspheming king of Dan 11.36-40 and the 2nd beast / false prophet of Rev 13? all the ungodly cities of destruction in which born-again Christians will witness down the centuries from 313 AD until the Reformation (Pearce)See also 11.13 and the note there on this city being the new Jericho.

Likening this city to Egypt suggests a place of oppression and slavery. It also supports the identifi-cation of one of the 2 witnesses as representing Moses. See the note on 11.6 (“they have power to turn the waters into blood . .”). See the note at 16.2-21 for the view that the plagues here, as with the series of trumpet judgments in ch 8-9, are a call to repentance and precede the Exodus through the Red Sea (symbolised by the sea of glass mixed with fire at 15.2ff). According to 11.13, that call to repentance was heeded, at least by some.

11.8 where also their Lord was crucified. This brings out the many parallels between Jesus’ own ministry and the two prophets / witnesses:

179 Exodus typology, 8.6180 It is conceivable that Rev 18.18 draws on Jer 22.8. See the note there.181 Babylon, 17.1182 though 16.19 (“the great city split into three parts”) implies that here it is a literal city.183 3 1/2 years, 11.2

• they are witnesses (v 3), imitating Christ who was “the faithful and true witness” (Rev 1.5; 3.14);

• they are called “lamp-stands” (v 4): Jesus proclaimed he was “the light of the world” (Jn 8.12)• they are prophets (v 10), just as Jesus was (Mt 13.57; Lk 13.33);• their message was authenticated by miracles (v 6), just as Jesus’ was;• they were protected by God from those seeking to silence them until they had completed their

ministry (vv 3, 5, 7). Jesus’ opponents were not able to silence and kill him until it was the right time in God’s plan (compare Jn 7.20 & 8.30 with Jn 12.23, 27 & 13.1).

• they “finished” their testimony (v 7), just as Jesus cried, “it is finished!” (Jn 19.30, the same Greek verb)

• they died for their faith (v 7), just as Jesus did.• the inhabitants of the earth “will rejoice over them” (v 10, ESV). So Jesus foretold that the

world would rejoice when he was crucified, Jn 16.20.• they were resurrected and taken up into heaven in a cloud (vv 11f), just as Jesus was (Acts 1.9)• the onlookers were terrified (v 11). See the terror of the guards at the crucifixion site at the

earthquake that came as Jesus died (Mt 27.54), and of the guards at his tomb when the angel rolled away the stone (Mt 28.4)

But the witnesses/prophets’ experience appears also designed to be a model for the saints to follow, and an encouragement to them, in the following ways:• they too are called to be faithful witnesses (1.9; 12.17; 19.10);• all the saints are prophets (implied in 11.18);• the lamp-stand in Zech 4 - the model for the two witnesses - was the symbol for Israel, the peo-

ple of God, just as the seven golden lamp-stands John was shown in 1.12 symbolised the seven churches of Asia. In the tabernacle (Ex 25.31) the lamp-stand represented the glory of the Lord reflected in the consecrated lives of the people of Israel - which was how the Lord saw the faith-ful saints. Jesus called his followers, “the light of the world” (Mt 5.14);

• the olive-tree - the other model for the two witnesses - was a symbol of the ideal, God-trusting and righteous man and of Israel as God intended her to be (see the note on v 4 for the refer-ences);

• the woman who represents the true Israel in ch 12 will be protected for the 3 1/2 years when she flees to the place God has prepared for her (12.6, 14), just as the two witnesses will be protected from harm for that period;

• the beast will be allowed by God to “make war against the saints and conquer them” (13.7), just as he will do with the two witnesses/prophets (11.7, the same Greek phrase).

• just like the two witnesses, Christ’s saints who have died for their faith will be raised to life at the moment of Christ’s return (20.4ff; 1 Cor 15.50-55), and taken up to be with him (1 Th 4.14-17).

11.9, men from every people . . and nation 184. Jerusalem was “trampled underfoot” by the Gen-tiles / nations in this period (see 11.2). For their relationship to Babylon, see note at 17.1 headed, “Significance of ‘Babylon’”.

11.10 185

11.10 will gloat over them. Lit. “will rejoice over them”. So Jesus foretold that the world would rejoice when he was crucified, Jn 16.20.

Psalm 105, which is a lengthy commentary on the Israelites’ time in Egypt and their deliver-ance, says that, “Egypt was glad when they left because dread of Israel had fallen on them” (105.38). John has just compared Jerusalem to Egypt in v 8.

184 the nations, 21.24; every tribe and language and people and nation, 5.9185 the inhabitants of the earth, 3.10

11.10 186

11.10 had tormented . . . Whether this refers to the plagues they caused (v 6) or the torment to the hearers’ consciences of their witness and message, is not made clear. The word is used of the agony caused by the demonic locusts / scorpions of the 5th trumpet plague (9.5).

11.11 And after the 3 and a half days the spirit of life from God came into them. Draws on Ez 37.5, 10, Ezekiel’s vision of the dry bones that receive the breath of life, which symbolises God’ re-vival and restoration of the nation of Israel, including returning them to their land, at the end of the age (see 37.11-14).

It may be that the 3 and a half days is symbolic for 3 1/2 years 187. See the symbolic acts that Ezekiel was commanded to pursue in 4.1-9 with days standing for years. According to chapter 13, there will be 3 1/2 years of tribulation 188(see notes on 11.2) for the saints, in which they are “overcome” by the Beast (13.5-10) with many dying for their faith. They will be vindicated by Christ’s return bringing the Kingdom of Heaven to replace the kingdoms of the world and will be raised into resurrection life to reign with him. So here the two witnesses act this out by being “overcome” (11.7) by the Beast and killed for a like period, only to be vindicated by being raised and ascending to heaven.

We can see a contrast here with Elijah, in that “the state” did not succeed in putting him to death, whereas the 2 witnesses/prophets here are martyred. Perhaps this brings out the true nature of the saints overcoming - a message that recurs throughout Revelation - which is by their resurrec-tion after their faithful witness even unto death.

Pearce, in his historicist interpretation, sees the 3 1/2 days as the 3 1/2 years between the witness of the Bible-believing Lollards and Waldensians being crushed and the Reformation being born.

11.11 and great fear 189 fell on those who saw them (ESV, a literal translation). The expression may draw on:

Gen 15.12 where Abraham, after making an oath sacrifice as commanded by God, “a deep sleep fell on Abram. And behold, dreadful and great darkness fell upon him” (ESV, a more literal translation). Then the Lord spoke his promises to him.Ex 15.16: “terror and dread will fall upon them”. Prophesied in the Song of Moses of the in-habitants of Canaan as God’s people Israel pass by, i.e. enter and possess their land.Ps 105.38 (of Egypt when the people of Israel left after the plagues): “Egypt was glad when they left, because dread of Israel had fallen on them”. Ps 105.38 has echoes in Rev 11.10: see the note above. John has earlier (in v 8) compared Jerusalem to Egypt, and it is Jerusalem’s inhabitants who are spoken of in v 11.

11.12 “Come up here!”. Compare:2 K 2.11 where Elijah was taken up to heaven by God;1 Th 4.16f, the rapture of believers alive when Christ returns.

It validates their ministry – as did Jesus’ resurrection and ascension. It may also be a prelude to the Rapture. In 1 Th 4.17 the saints who are alive when Christ returns will be caught up “in clouds” to meet the Lord in the air. “Come up here” (but singular) is also in 4.1, the command to John to visit heaven in the spirit. See the note there.

11.12 They went up into heaven (OR the sky) in the cloud. This is another parallel with Elijah, who “went up to heaven in a whirlwind”, but there the only witness was Elisha (2 K 2.11). It is also

186 prophets, 10.7 and 22.9187 3 1/2 years, 11.2188 tribulation, 1.9189 fear of God, 11.18

a parallel with Christ’s ascension. The description in Acts 1.9 is very similar, and that too was be-fore witnesses.

The cloud may here symbolise the mysterious active presence of God. Compare the the 3 disciples entering the cloud at Jesus’ transfiguration (Lk 9.34ff), and the cloud of God’s presence in the form of a pillar of cloud that guided the Israelites through the wilderness from Egypt (Ex 13.21) and on Mt Sinai (Ex 19.9; 24.15-18).

11.13, a great earthquake 190. Compare “the violent earthquake” in Mt 28.2 at Jesus’ resurrection when the angel of the Lord rolled back the stone from his tomb.

11.13, a tenth of the city collapsed. John may be alluding to the fall of the walls of Jericho, which freed God’s people to enter the promised land. He may have seen the great city as the new Jericho which had to be destroyed before God’s people could be free (so Caird). See note on 8.2, 2nd bullet, on the significance of the trumpet blasts in the trumpet judgments of ch 8 & 9. Compare this judg-ment in response to the martyrdom of the 2 witnesses with Babylon’s judgment and fall because she killed the martyrs, 19.2 (and see the note at 17.14). Hendriksen holds that vv 12f symbolise events that will take place on the very eve of the fi-nal judgment. He links the earthquake to that in 6.12. The work of destruction begins.

11.13, 7,000 killed. The expression is literally, “they were killed . . names of men 7,000”, an ex-pression which may convey their individuality - that 7,000 individuals died. Caird wonders whether this figure is to remind the hearers/readers of the 7,000 faithful followers of Elijah (2 K 19.18; Rom 11.4) who had not bowed the knee to Baal? Were 7,000 killed in divine vengeance according to the law of malicious witness (Dt 19.16-21) which demanded a life for a life if someone was killed as a result of a perjuring witness? This presupposes that Elijah - the two prophets of Rev 11 - had fel-low witnesses in “the great city” (11.8) who also gave their lives 191. This interpretation may be sup-ported by Rev 11.13, “the survivors were terrified”: according to Dt 19.20, implementing the law of malicious witness will ensure that, “the rest shall hear of this and be afraid . . .”. OR (Wright) does this show God’s mercy, determined through the faithful death of the Lamb and his followers, to rescue and restore the rebellious and corrupt world or rather, I would say, his his-toric people with whom he made an everlasting covenant? So that only one-tenth of the wicked city is to fall and nine-tenths be saved, only 7,000 are killed (in contrast to the 7,000 who had remained faithful in the Elijah story) and the great majority come into repentance.OR (Hendriksen) 7,000 symbolises the complete number of those destined for destruction by the earthquake.

11.13, were terrified and gave glory to the God of heaven. May draw on and be to remind John’s headers/readers of Psalm 2.13 where the kings of the earth are exhorted to “serve the Lord with fear” 192. See also Jer 13.16 where the prophet urges his wayward compatriots to, “Give glory to the Lord your God before he brings the darkness”.

Does this phrase signify real repentance 193 and faith? OR the terrified realisation that Christ, not the Beast, is the true Lord of all? (So Hendriksen). The Greek word here translated terrified is εμφοβοι (‘emphoboi’), which is related to the usual Greek word for “fear” but in the NT is used solely of men’s fear at a supernatural manifestation of God 194. Perhaps the fear described in v 13 is the same fear that fell on those who saw the two prophets suddenly come to life and stand on their feet after lying dead on the street for 3 and a half days (v 11). Presumably that fear became even

190 earthquake, 4.5191 This accords with how Caird interprets the two witnesses / prophets of 11.3-12 as symbolising all believ-ers who bear witness during the time of state persecution. See the notes before 11.14.192 Psalm 2 expounded, 1.5193 repentance, 2.5194 It occurs at Lk 24.5, 37 and Acts 10.4; 22.9 besides Rev 11.13.

stronger when they saw the two men taken up to heaven in the cloud (v 12) and was magnified still further by the destructive earthquake, which perhaps was viewed as an act of God in judgment on the city which had murdered his prophets.

According to Caird, in Revelation “repent”, “fear” and “give glory to God or to his name” 195are all v similar in meaning, and it is real repentance here (and in the similar expressions in 14.7 and 15.4), in contrast to 16.9, 11 & 9.20f. This group who give belated homage to Christ may be included in 11.18, which announces rewards for those who fear his name 196. If Caird’s interpreta-tion is correct, this fear of God stands in contrast to the mass of mankind in 6.15ff, who try to hide from God - presumably in terror - when they witness the cosmic signs at the opening of the 6th seal.

Perhaps gave glory demonstrates the success of the two witnesses’ ministry (vv 3-7). If it is repentance, it stands in contrast with 9.20f and the refusal to repent of those who survive the trum-pet plagues. (See the section of the Introduction headed, “Understanding the seals, trumpets and bowls of wrath”, for Caird’s view that 11.13 is an example of the martyrdoms of the saints - see 11.7 - bringing about repentance when all else has failed to do so.)

11.13 God of heaven. This description of God is used elsewhere in the OT (see Jonah 1.9; Ezra 1.2; Dn 2.19, 38, 44) in a polytheistic culture, where the hearers would understand this referring to the highest divinity. Here and in Rev 16.11, where it is also found, it may a recognition of society at the end of the age where idolatry was rampant (9.20), where Satan himself is worshipped (the dragon, 13.4), and where the beast and the false prophet were both claiming to be divine and requir-ing the worship that should only be given to God (13.4, 8, 12, 15, and see notes there). It makes it clear that there is only one true God - the God of heaven.

The fact that the name occurs also in Rev 16.11, where the context is divine judgement on and destruction of the world’s kingdoms, may imply that we should see those overtones in 11.13 too. This is supported by Daniel 2, where the God of heaven whom Daniel praises, destroys the kingdoms of the world, sets up kingdoms as he pleases, and in particular establishes at the end of the age his universal and eternal kingdom (see Dn 2.21, 44).

Interpretations of the two witnesses of 11.3-12:

Moses and especially Elijah, according to both the OT and NT, have a part to play in Israel’s history after their historical role, in particular at the end of the age.• According to Dt 18.15, the Lord will raise up for the people of Israel a prophet like Moses,

whom they must listen to. Whilst this has a fulfilment in all the prophets that the Lord sent in OT times, the NT sees Christ’s first coming as its major fulfilment (see Jn 1.45; 5.46; Acts 3.22-26; 7.37) . But it might also be the basis for the popular Jewish belief that a prophet like the prophets of old would arise at the time of the end (see Jn 1.21, 25; 6.14; 7.40). This is probably why many Jews called Jesus a prophet (see Mt 21.11; Lk 7.16, 39; 24.19).

• Mal 4.5, “Behold, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the chil-dren to their fathers; or else I will come and strike the land with a curse”. From this sprang the Jewish belief by Jesus’ time that Elijah would return at the time of the end. See the disciples’ question to Jesus, “Why do the lawyers say that Elijah must come first?”, Mt 17.10; also the questions to John the Baptist whether he was Elijah, which he denied (Jn 1.21, 25). During Je-sus’ ministry, some Jews clearly thought that in him Elijah had appeared (Lk 9.8).

• John the Baptist, according to the angel’s announcement before his birth, would “go before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers . . .” (Lk 1.17), in other words John was seen as fulfilling the Mal 4.5 prophecy. Jesus said of John, “If you are willing

195 the phrase means, “confess your sins” in Jos 7.19; Jn 9.24. It is also found at 1 Sm 6.5 (NIV ”pay hon-our”); Ps 96.8; Isa 24.15; 42.12; Jer 13.16; Lk 17.18 but probably with a wider meaning. `See also, to “de-clare the Lord’s glory to others”, 1 Chr 16.2; Isa 66.19.196 fear of God, 11.18

to receive it, he is Elijah who is to come” (Mt 11.14) and he regarded John’s coming as meaning that “Elijah has come” (Mt 17.11ff = Mk 9.11ff). But this is not necessarily the final fulfilment of the Malachi prophecy 197.

• Moses and Elijah appeared in glory with Jesus on the mount of transfiguration (Mt 17.3f and parallels)

It is possible, then, that both Dt 18.15 and Mal 4.5 have a further final fulfilment which we see in the two witnesses / prophets of Rev 11.3-12, whose ministry and function will be very much that of Moses and Elijah.

Their ministry may also be a fulfilment of Mal 3.1-4 (“See, I will send my messenger, who will pre-pare the way before me . . But who can endure the day of his coming? Who can stand when he ap-pears? For he will be like a refiner’s fire or a launderer’s soap . . he will purify the Levites . . Then the Lord will have men who will bring offerings in righteousness . . .”. Whilst John the Baptist clearly carried out the first part of this prophecy (see Jesus’ quotation of Mal 3.1 at Mt 11.10 = Lk 7.27, and Mark’s combination of Mal 3.1 with Isa 40.3), and Jesus’ clearing of the temple is also a fulfilment, and “a large number of priests became obedient to the faith” (Acts 6.7), these do not ex-haust the meaning of this prophecy. Whilst it has an ultimate fulfilment in Christ at his second coming, it might also foretell the ministry of the 2 witnesses / prophets. If so, their ministry would (at least in part) be aimed at those officiating in the rebuilt temple, to refine and purify them by bringing them to a realisation that Jesus is their Messiah and to a true faith.

To whom, then, are these two witnesses / prophets prophesying and giving testimony? It is not ac-tually stated in the passage. The context and the parallels with Moses and Elijah suggest the follow-ing:• those worshipping in the temple (v 1), to show them that Jesus is their Messiah and bring them

to faith during these last 3 1/2 years before Christ returns 198. The lampstand symbolism drawn from Zech 4 might suggest their function was to enable the temple to be completed but to show them that it pointed to Jesus. Perhaps it was to show them that it could only be truly built “not by might, nor by power, but by my Spirit” - the message of Zech 4 to those rebuilding the tem-ple under Zerubbabel. See also Mal 3.1-4 where the Lord’s messenger comes to purify the Levites so that they can present right offerings. It might be through their ministry that the 144,000 sealed from the 12 tribes of Israel in ch 7 come to believe and take up their ministry.

• the majority of Jews in Jerusalem and Israel, and their leaders , who had entered into a covenant with the head of the revived Roman empire (the Beast) for their protection, as in Dn 9.27 (see the note at 11.2 headed, “how should we interpret 11.1f and what fulfilment should we look for?”. Also the notes on v 4, “that stand before the Lord of the earth”). Elijah in 1 Kings brought judgment upon (by the drought) and confronted the apostate Israelites and their leaders, to bring them back to faith in God. The function of the Elijah of Mal 4.5 is to prepare a penitent people of Israel before “the great and dreadful day of the Lord”. The parallel with Moses might awaken realisation that they were actually in slavery to a Gentile power. “Egypt” was the place of apparent safety and security”, as it was to Jacob and his family when they went down there, but it became a place of slavery and idolatry. At the end of the age, “Egypt” represents the ap-parent security from the covenant with the Roman leader, but it the opposite of trust in the God of Israel.

• the Gentiles who were trampling the holy city (v 2) and all those oppressing and enslaving God’s people - the parallel with Moses and `Egypt. (See the note at 9.18 on the purpose for the

197 Pearce sees Jesus’ words in Mt 17.11ff as indicating that there will be a double fulfilment of the prophe-cies about Elijah: first, a spiritual one (in John the Baptist), and at the end of the age a literal one. He takes this as a mandate for interpreting other prophecies (OT and NT) in this double way.198 3 1/2 years, 11.2

plagues in Revelation). See those “from the peoples and tribes and languages and nations” who were in Jerusalem (v 9)

• “the inhabitants of the earth” 199that the prophets tormented (v 10)

Some of the end-of-the-age prophecies in the OT describe the Lord’s anger toward the people of Is-rael for their apostasy and the consequent disciplinary judgments he will inflict on them to break them down and bring repentance (see the end of Annex 1 and the commentary on Daniel 8 and 12). This may be the context for the fulfilment of Rev 11.3-13 and would explain the judgments inflicted in vv 5f.

What, then, was the two witnesses / prophets’ message? This would be determined by the intended audiences (see the note above). It may be the message of the gospel. But it may also the OT and NT prophecies about the end of the age, including God’s wrath and disciplinary judgment upon Is-rael what was still in rebellion against him, perhaps in particular for their covenant with “the ruler who will come” - the beast of Rev 13 & 17 200. (See the notes on the meaning of the scroll John ate which was bitter in his stomach, 10.9f, and the possible significance of the measuring rod in 11.1. This is explored further in Annex 1, the last section.)

There are, however, other ways of understanding 11.3-13. These follow from interpreting the tem-ple of vv 1-2 as the Church, which would be in line with the lampstands symbolising the local church in Rev 1.12, 20. They see the 2 witnesses as symbolic of the church or all witness-bearing believers 201 . I’ve described two such approaches in some detail below.

• (Caird) the 2 witnesses / prophets are symbolic of all believers bearing witness in this time of state persecution, as in the NT all God’s people have had devolved to them Christ’s kingly and priestly functions. The 2 lamp-stands represent a portion of the 7 lamp-stands of 1.20 representing the universal church, to indicate that only a portion of the whole church would undergo martyrdom. “Two” also is symbolic of their function as witnesses: the Christian martyrs will provide the dual evidence necessary to sustain their case and thwart the accuser, whether in a Roman court of law or Satan the arch-prosecutor (see 12.7ff). In the earthly law-court that evidence will not acquit them - they die as martyrs - but in the heavenly court of appeal it will vindicate them and secure the condemnation of the city that rejected them and had them killed. The fire pouring from their mouths symbolises that their testimony means death to those who reject it. They tormented the world because their testi-mony is a searing indictment of that world. The resurrection of the 2 witnesses symbolises immortality for the martyrs; and their ascension symbolises their glorious entry into heaven. Caird also holds that 11.13 is an example of the martyrdoms of the saints - see 11.7 - bring-ing about repentance when all else has failed to do so. (See the section of the Introduction headed, “Understanding the seals, trumpets and bowls of wrath”, for further detail on this point.)

• (Hendriksen) they symbolise the Church militant bearing testimony through its ministers and missionaries throughout the present age . “Two” emphasises the missionary task of the church, following the pattern of Jesus sending his disciples out two by two (Lk 10.1). Just as the the two olive trees and the two lampstands, Joshua and Zerubbabel, represented the offices through which God blessed Israel, so in Rev 11.4 they represent the Word and the sacraments through which God now blesses the Church. Its office-holders judge and con-demn the wicked on the basis of God’s word which results in their destruction (see the au-

199 the inhabitants of the earth, 3.10200 See Dan 9.27. See the background note at 11.3-13.201 For Pearce’s historicist interpretation, that the two witnesses symbolise revived Christians who from the declaration of Christianity in 313 AD to be the state religion right through the Middle Ages to the Reformation will attempt to bring the light of truth to the Church whose lamp (symbolising their witness to Christ) had al-most completely gone out, see the note on 11.4 (“These are the two olive trees . .”).

thority Christ gave the apostles in Mt 16.19; 18.18f; Jn 20.21ff). The Beast (v 7) symbol-ises the antichristian world that will battle against the Church and will destroy it as an or-ganisation for disseminating the gospel and ministering the Word, though not every be-liever will be killed by the time Christ returns. The 3 and a half days symbolises the very brief time at the end of this age (the period “cut short”, according to Mt 24.22) during which the Church as an institution will lie dead (the “corpse lying on the street of the great city”, Rev 11.8). Jerusalem crucified Jesus, and because of its immorality and persecution of the saints has become spiritually like Sodom and Egypt, and as “the great city” has be-come the symbol of Babylon and the immoral and anti-Christian world. The resurrection of the 2 witnesses symbolises the Church at Christ’s return restored to life, honour, power and influence on the day of judgment.

Summary of Revelation 11.14-end.John’s account now returns to the series of trumpet plagues. The 7th angel sounds, heavenly voices proclaim that “the kingdom of the world has become (the kingdom) of our Lord and of his Christ” – the climax of Daniel 7 (vv 14, 18, 22, 27); the heavenly elders proclaim that it’s the time for God to judge the dead, rewarding his servants and destroying earth’s destroyers, and (as with the 7th seal) we fully expect to see Daniel’s Son of Man / the Lamb of Revelation, return and take his throne. But there are still seven and a half chapters of Revelation and its visions, including the 3 1/2 years of the Beast’s reign 202, before John sees Christ returning to destroy all opposition and reign with the resurrected martyrs. It seems that the announcement of the kingdom in 11.15 & 17 anticipates the consummation of the kingdom, as it appears to in 12.10. Perhaps it is better to think in terms of God’s kingly power at work, with the final outcome assured. 11.14, behold, the third woe is coming soon. The words must remind the hearers of the Lord’s promise that he is returning “soon” in 3.11 (and perhaps 2.16), repeated 22.7, 12, 20.

See 8.13 for the announcement of 3 “woes” on the inhabitants of the earth when the 5th, 6th and 7th trumpets are sounded, and the note there.

It was obvious from Rev 9 why the first two “woes” were woeful for the inhabitants of the earth; but why should the last woe - the announcement that “the kingdom of the world has become the kingdom of our Lord and of his Christ”, be woeful? - • because of the coming wrath of God (v 14)• (Hendriksen) all is now ready for the final judgment. The world has remained impenitent (9.20f)

and has rejected the testimony of the two witnesses – the Church – and destroyed it. • because the earth’s destroyers are themselves going to be destroyed (v 18).• because Christ’s return, when he consummates his kingdom, is bad news for those not ready to

meet him. He will destroy all those who oppose him (19.17-21). His coming will be over-whelming joy for those expecting him, but for others it will mean sudden destruction (1 P 5.3; see Annex 3 for other scriptures on his coming).

11.15, the 7th angel 203 sounded the trumpet 204. See note on 8.2, 2nd bullet for the parallels with the fall of Jericho (which fell on the 7th day when the people shouted at the sound of the trumpet blast, Jos 6.15-20), including a possible connection with the fall of the city in 11.13 and the Ark ap-pearing in 11.19 (the Ark was carried round Jericho following the priests with the trumpets, Jos 6.11-14).

202 3 1/2 years, 11.2203 seven, 1.4; angels, 1.1204 for the trumpet judgments, see the notes at 8.6 headed, “8.6-9.21. The 7 trumpet judgments”.

According to 10.7, “In the days when the 7th angel is about to sound his trumpet, the mys-tery of God will be accomplished”. See the notes at 10.7 for a discussion as to what this “mystery” means.

11.15-18: see note on 19.5-10 for the many parallels between both passages 205. For the identity of the loud voices in heaven, see the note on 12.10, “a loud voice in heaven”. The expression oc-curs nowhere else in Revelation.

11.15 the kingdom of the world. Is the singular significant? Elsewhere in Revelation we have “the kings of the earth” plural 206. Is this the 4th kingdom of Daniel 7, the kingdom of the Beast (Rev 16.10)? OR is it a spiritual concept - the ruling power of the world that is opposed to God’s purposes: see how “the world” is often used in John’s gospel and 1 John (e.g.John 7.7; 17.14; 1 Jn 2 15ff; Satan is “the ruler of this world”, Jn 12.31; 14.30; 16.11; also 1 Jn 5.19 207)?

11.15, the kingdom 208 of the world has become (the kingdom) of our Lord and His Christ: de-scribed in Dn 2.44; 7.14, 27; foretold in Obad 21; Zech 14.9, and Ps 22.28 209. It is the fulfilment of Ps 2 210 and 110.1 (“Sit at my R hand until I make your enemies a footstool for your feet”).It’s the end of the 3 ½ years described in 11.2f and later passages, which is the point we have reached in the previous part of Revelation - the 2 witnesses prophesy for this period (compare 11.3 & 7). This agrees with Daniel 7 where the saints, after being handed over to the final world ruler for “a time, times and half a time” - the 3 1/2 years of Revelation 211 - see God intervene in judg-ment and they receive the kingdom. The next thing we expect to hear John describe is Christ’s re-turn. BUT is it the end? See the alternatives below.

There is a tension in many Psalms between the Lord’s kingship over the world now and at a future time of fulfilment (when He will reign with righteousness and justice over all and all will submit to his rule) and it is unclear which is in view: see e.g. Ps 22.28; 10.16; 93.1; 97.1; 99.1; 1 Chr 16.31. Compare Mt 28.18 (“all authority was given to me”) yet we pray, “Your kingdom come”, and await his return in glory. Rev 11.15, 17; 19.6 either describe or look forward to God taking his reign as king in the future fulfilled sense, followed in 19.11-21 by the description of Christ’s return.

Ex 15.18, “The Lord will reign [Fut. Hebrew verb] for ever and ever”, appears to be linked with his people Israel and God’s sanctuary being established in the promised land.

This tension is there when we consider how Dan 7.13f is fulfilled. In one sense, it was ful-filled at Christ’s ascension, resulting in him sitting at God’s right hand and being given (past tense, the Greek aorist) all authority in heaven and on earth (Mt 28.18). On the other hand, it awaits fulfil-ment on Christ’s return – see its quotation in Rev 1.7 – when the Beast’s kingdom is ended in his-torical time on this earth, Christ sets foot on this earth and his 1,000 year reign on earth with his saints commences, as described in Rev ch 19 & 20.

Rev 11.17 and 19.6 use the aorist tense, “he reigned, OR became king” 212. This may reflect the perfect tense of the Hebrew in Ps 93.1; 97.1; 99.1; 1 Chr 16.31, “the Lord reigns” . The Hebrew perfect means: has become and continues in this completed state. But the Hebrew perfect can be used, particularly in prophetic passages (the usage is often known as the prophetic perfect), looking forward to describe something not yet happened or completed because from God’s view it IS fixed so it’s completed now.

205 For a list of all the passages of worship and ascription to God in Revelation, see the note at 4.11206 See the notes at 17.2 and 21.24.207 See the options discussed at 17.2 for understanding “Babylon”.208 kingdom, 12.10.209 Isaiah 34 prophecy of judgment and destruction, 6.13210 Psalm 2 expounded, 1.5211 3 1/2 years, 11.2212 The same aorist tense is found in 20.4 of the resurrected saints, “they came to life and reigned with Christ . .”. See the notes there.

It is helpful here to consider that Jesus stated that his driving out of demons by the Spirit of God, was evidence that “the kingdom of God has come upon you” (Mt 12.28 = Lk 11.20). Simi-larly, when he sent out the 72 disciples ahead of him to heal the sick, he instructed them to proclaim that, “the kingdom of God is near 213 (ESV has come near)” (Lk 10.9). And when they reported back joyfully that “even the demons submit to us in your name”, Jesus replied, “I saw Satan fall like lightning from heaven” (Lk 10.18). In other words, acts of faith that display the sovereign / kingly power of God at work are evidence that his kingdom is here and in fact anticipate its future consum-mation - in this case Satan being thrown out of heaven by Michael and his angelic forces which kick-starts the final 3 1/2 years 214. If we apply this approach to Revelation 12, then the declaration in v 10, “Now have come the salvation and the power and the kingdom of our God . .”, means, “Now has come the kingly power of God at work”, triggered by the witness even unto death of the saints, which resulted in Satan’s expulsion and anticipates the consummation of the kingdom 215.

There are, then, three ways we can look at and understand these declarations in 11.15 & 17 (I ex-plored the first two in my notes on 10.5 & 6). Perhaps we should hold all three in tension, rather than choose between them:

· 11.15, 17 announce Christ’s return as King, as must the similar proclamation in 19.6. The 7th

trumpet announces his return, and might even be the trumpet call at the Rapture (1 Th 4.16; 1 Cor 15.51; Mt 24.31) when the saints receive their resurrected bodies. The “no more de-lay” in 10.6, according to this interpretation, means that the 3 ½ years tribulation 216 is now over and Christ’s return imminent. The sequence in 11.1-15 supports this view as does Daniel 7. It is the same point as 16.17 and the great voice from the throne of God proclaim-ing, “It is done!” (see the note there). Hendriksen interprets 11.16-18 that the final judgment day has arrived.

· OR 11.15, 17 are to be interpreted in the light of ch 12, where war in heaven and on earth, the saints’ faith, testimony and martyrdom results in Satan and his angels being cast out of heaven and the Beast’s 3 ½ year reign starting. 12.10, “Now has become the salvation and the power and the kingdom of our God and the authority of his Christ . . . “, and 11.18, “the nations raged, and your wrath came” are, under this interpretation, fulfilled in the 3 ½ years. The wider sequence in Revelation may support this view of trumpet judgements, then start of the 3 ½ years, then the reign of the Beast and the harlot Babylon, the bowls of wrath judgements (towards the end of the 3 ½ years), the fall of Babylon, and Christ’s return. Note that even the similar proclamation in 19.6 anticipates Christ’s actual return, described from 19.11. Or to put it simply, the declaration of the kingdom being here in 11.15, 17 and 12.10 anticipate Christ’s return and the kingdom’s consummation then 217.

· the declarations of 11.15 & 17f proclaim the working in power of God’s kingdom or kingly power, culminating in Christ’s return as king (described in 19.11-21). His wrath displayed against the Beast and those who give allegiance to him, which will be worked out in the bowls of wrath plagues and the destruction / punishment of Babylon, which is his avenging of the martyrs, is his kingly power at work. That working will go on through Christ’s return to his bride, the faithful saints now resurrected, being consummated in marriage to the Bridegroom (19.6-9) and taking up their rewards in the 1,000 year reign. But that working

213 of course, this phrase might be true because Jesus was about to arrive, and in Mt 12.28 / Lk 11.20 was there in person if people had eyes and faith to see him, but it was still an anticipation of his future reign on earth.214 3 1/2 years, 11.2215 However, there is a different approach to interpreting Rev 12.7-12 (I call it the 2nd approach in my notes there), which sees Satan’s casting out of heaven as taking place at the time of Christ’s death on the cross and his exaltation. This understanding of the kingdom as the working of God’s kingly power can also be ap-plied under this second approach. See the notes on 12.10.216 tribulation, 1.9217 It seems from Matt 24.14-31 that Jesus understood “the end” as having come (v 14) when the events of the final 3 1/2 years start. See the note on 10.7, “the mystery of God will be accomplished”.

in power of the kingdom continues right through the 1,000 year reign, in which the saints will exercise authority over the nations (2.26f),until all Christ’s enemies are destroyed, the devil meets his appointed end (20.7-10), Christ hands over the kingdom to the Father (1 Cor 15.24-28), final judgment is completed, and heaven and earth unite with the new Jerusalem (21.1 onwards). In other words, this is a cumulative process until God and his Christ are truly truly acknowledged and obeyed from the heart as Lord, in heaven and on earth and all enemies and opposition has been destroyed.

So, to summarise, we need to understand the declarations in 11.15 & 17 in the light of 12.10-12. Heaven proclaims (12.10), “Now is . . the kingdom of our God and the authority of his Christ”, yet goes on to warn that the Devil still has a short time on earth – the 3 ½ years of the Beast’s reign which is the subject of ch 13. The saints’ victory resulting in Satan’s fall to the earth has set off a chain of events that will, 3 ½ years later, climax with the Lord’s return as King of Kings. It is God’s kingly power at work towards its final goal, set out in Rev 21.1 onwards. In fact, that same kingly power is at work right through the church age from John’s own day - he is a fellow-sharer with all the saints in the “tribulation and kingdom and patient endurance in Jesus” (1.9).

See the note on 10.5 & 6 (“no more delay”). See also note on 8.2, 7th and 8th bullets for trumpets associated with the Lord’s kingship.

11.15 and he will reign for ever and ever 218. The eternal duration of God’s kingdom and his reign is stated in Ps 10.16; 45.6; Mic 4.7; Dan 2.44; 7.27, and specifically of Christ’s reign and kingdom in Lk 1.33; Heb 1.8 (interpreting Ps 45.6). See also the promise to David that, “your house and your kingdom shall endure for ever before me; your throne shall be established for ever” (2 Sm 7.16; see also v 13; Ps 89.3f), and the prophecies on how this would be fulfilled in the com-ing ideal king descended from David, Isa 9.7. However, Revelation ch 20 and 21, on the straight-forward interpretation, reveal a change in the nature of his rule. They give a sequence in time of: Christ’s return as king - his reign with the resurrected saints for 1,000 years - the judgment of the dead before the great white throne - the new heaven and earth, in which God and the Lamb reign enthroned in the new Jerusalem and the saints share in that reign. This change in the nature of the kingdom is described by Paul (1 Cor 15.24-28) as Christ reigning until he has put all his enemies under his feet. Then “he hands over the kingdom to God the Father after he has destroyed all do-minion, authority and power”. At which point, the new heavens and earth of Rev 21.1-22.5 would commence.

There are, however, other ways of interpreting the 1,000 years of Rev 20 and 1 Cor 15.24-28, which I will consider in this commentary at ch 20. See also the section in the Introduction headed, “How do we understand Rev 20, that Christ will reign on earth a 1,000 years with his resur-rected saints?”.

11.16 And the 24 elders . . worshipped God, saying 219. See the note on 19.5-10 for the parallels between that passage, including the words of worship there, and 11.15-18.

11.17, God . . who is and who was 220. Here the “and who is to come” is omitted as the future is swept up in the present: God NOW reigns as king. The same two-fold description of God occurs also at 16.5, on the pouring out of the 3rd bowl of wrath, where the angel declares how just God is in avenging the blood of the martyrs. But there it may have a rather different or a further meaning: see the note on 16.5.

11.17, Lord God Almighty (παντοκρατωρ) 221, occurs in the OT (LXX) in:218 kingdom, 12.10; for ever and ever, 1.18219 24 enthroned elders, 4.4; fall down and worship, 1.17; songs of worship, 4.11220 him who is and who was and who is to come, 1.4221 The precise form of the name phrase varies. In the LXX of 2 Sm 7.8 LXX it is Κυριος παντοκρατωρ (quoted thus in 2 Cor 6.18); in Am 3.13 and 4.13 it is Κυριος ο Θεος ο παντοκρατωρ, and it occurs thus in most of the Revelation occurrences (though in 9.6 some manuscripts insert ημων after θεος). The excep-

2 Sm 7.8 – The Lord taking David and making him ruler. Am 3.13 – God about to act in judgement against his people;Am 4.13 – as above; God the all-powerful creator;Mal 1.10f - the Lord is not pleased with sacrifices offered by his people with contempt, but his name will be great among the nations and incense and pure offerings will be brought to his name.

In all the above, the LXX uses παντοκρατωρ to translate the Hebrew ‘tsabaoth’, which means “hosts”. “The LORD of hosts” (AV’s rendering of ‘Yahweh tsabaoth’; NIV has, “the LORD Almighty”) first occurs in the OT at 1 Sm 1.3. ‘Tsabaoth’ can refer to human armies, the heavenly bodies (sun, moon, stars), and angels (the armies of heaven). It may be best to understand “the LORD of hosts” as referring to the sovereignty of God over all powers in the universe.

In the NT apart from Revelation, this name for God is found in 2 Cor 6.18. Paul concludes a series of quotations from the OT with, “says the Lord Almighty”, probably because of its occur-rence in 2 Sm 7.8 as his quotations included 2 Sm 7.14. In Revelation it appears to be used to em-phasise the God who acts in might in judgment or salvation. Besides 11.17, it is found at 1.8; 4.8; 15.3; 16.7, 14; 19.6, 15; 21.22.

11.17, you have taken your great power 222 and have begun to reign (NIV). “Begun to” is not in the Greek: normally we would translate, “and reigned” (a simple past tense). It is the NIV transla-tors’ attempt to convey the complexities I have discussed in 11.15.

Note here what we hear later in Revelation about Christ as he returns (19.15), that, “out of his mouth comes a sharp sword with which to strike down the nations. ‘He will rule them with an iron sceptre’” - yet another reference to Ps 2 being fulfilled 223.

11.18 The nations were angry . . to destroy those who destroy the earth. When will the prophe-cies in this statement of worship be fulfilled? See the notes below for the detail, but the options are:• in the rest of the countdown to Christ’s return• by Christ’s return and the events that accompany it• the events at the end of the 1,000 year reign of Christ with his resurrected saints and the start of

the new heavens and earth (the Eternal State).These options are set out in detail in the table at 11.18.

It is, of course, possible (and I think preferable) to interpret the worship statement as not be-ing specifically predictive but embracing all the above. This telescoping of future events is com-mon in the OT Prophets 224. However, some interpreters see the content of this worship statement as evidence that there will not be a literal 1,000 year reign 225.

11.18, the nations 226 were angry. John may intend us to understand the fulfilment of Ps 2.1, but perhaps other prophetic Psalms also:

tions are Rev 16.14 and 19.15, where it is ο θεος ο παντοκρατωρ.The most common form of the name in Hebrew is ‘Yahweh tsabaoth’ (KJV, “the LORD of hosts”), but occa-sionally other Hebrew words for God replace or combine with ‘Yahweh’. Normally, the LXX reproduces ‘tsabaoth’ in Greek characters rather than seeking to translate its meaning. So, ‘Yahweh tsabaoth’ is ren-dered as Κυριος σαβαωθ. Rom 9.29 (quoting the LXX of Isa 1.9) and Jas 5.4 (quoting the LXX of Isa 5.9) follow this practice.222 power, 12.10; kingdom, 12.10223 Psalm 2 expounded, 1.5224 They were shown the future as through a telescope where the time-depth of what one sees is not clear.225 See in the Introduction the section, “How do we understand Rev 20, that Christ will reign on earth a 1,000 years with his resurrected saints?” and the Amillennialist position.226 the nations, 21.24

Ps 2.1 LXX, “Why do the nations rage 227?” However, this is a different verb from “were angry” (ωργισθησαν ) in Rev 11.18Ps 98 (99).1 LXX “The Lord reigns, let the people rage (οργιζεσθωσαν)”, translating a Hebrew word meaning “tremble” but which can also mean “rage”. The same Hebrew word is found in Ex 15.14, “the nations heard and tremble”, at the news of the Lord’s advance with his people.Ps 46.5f, “God is within her [the city of God], she will not fall; God will help her at break of day. Nations are in uproar, kingdoms fall; he lifts his voice, the earth melts.”

Is, “the nations were angry”, picked up later in Revelation? (John often introduces a concept which is then developed later.). We don’t hear of the nations “being angry”, but the kings of the earth and their armies oppose Christ on his return (see 19.19). This takes us back to Ps 2.1, as the context for the composition of this psalm was most likely the coronation of a Davidic king (Solomon?) and re-flects the fact that it was common in the near East of that day for the coronation of a new king to be greeted by the revolt of peoples and their kings who had been subject to the Crown. Generally, those revolts were put down by force.

In support of this, we can note that in 12.12 the dragon who is the devil is “filled with fury”, possibly directed at the saints whose witness even unto death has resulted in Michael and his angels throwing him out of heaven onto the earth. Then in 12.17 he is “enraged” (same Greek word as “were angry” at 11.18) at the woman (the faithful community of Israel?) who is protected from his reach and at “the rest of her offspring” (Jewish Christians? or Christian believers more generally?). The dragon empowers the Beast, so his savage persecution of the saints could be seen as the out-working through him of the dragon’s anger. And it is the dragon, along with the Beast and the false prophet, who is responsible for inciting the kings of the earth to assemble their armies in the land of Israel, at Armageddon (16.13-16), where they oppose Christ on his return (19.19). We might say that he transfers his anger to the Beast and the “kings of the earth”.

Another possibility is that the nations were angry looks forward to the end of the 1,000 years’ reign of the resurrected saints when the nations, deceived by the released Satan, will rise up against the saints, 20.7ff. This has greater force if the 1,000 years is understood in a different way than a literal 1,000 years (or very long period of time) following Christ’s return. However, this ap-proach is weakened by neither Rev 20.7ff nor Ezekiel ch 38 & 39 (on which Rev 20.7ff is based) saying anything about anger being a factor in the nations’ advance upon Israel (Ezekiel) or the saints (Rev 20.7ff).

11.18, your wrath came. As with the previous phrase, this is most easily understood as taken from Ps 2, where the response by the Lord, the Great King, to the anger and opposition to his anointed king by the nations and their rulers is that he “rebukes them in his anger” (Ps 2.5). It also fulfils the prophecy in Ps 110.5, which like Ps 2 looks forward to Christ’s future rule from Zion as God’s king over all the earth, that God will, “crush kings on the day of his wrath”. It may also draw on Jer 37.23 LXX (οτι οργη Κυριου εξηλθε θυμωδης, “for the wrathful anger of the Lord has gone forth”) = Jer 30.23 in the Hebrew-based Bible. This comes in Jeremiah in the midst of prophecies of God restoring Israel and fulfilling his covenant with them.

Your wrath came 228 is picked up later in Revelation at:15.1, the bowls of wrath judgements. Just as the opening of the 7th seal may introduce the 7 trumpet judgments, so here the sounding of the 7th trumpet (11.15) may introduce the final set of judgments or plagues. However, it is possible that “your wrath came”

227 The Hebrew & Aramaic word/root (‘ragash’) an uncommon one, is used of a bustling crowd, but also of coming together to conspire. So NIV translates “conspire”; ESV translates, “rage” with “noisily assemble” as an alternative. A much more common Hebrew verb with a similar sound (‘ragaz’) means, “tremble”, but also “rage”. See its use in Ps 99.1 (“let the nations tremble”). The LXX of Ps 2.1, as does Acts 4.25 in quoting it, translates by εφρυαξαν. This word’s root meaning is of high-spirited horses “neighing”, “whinnying” and “prancing”. It is used metaphorically of men, “to be wanton, haughty, insolent”. NIV’s footnote on Ps 2.1 says “rage” is the LXX’s meaning.228 wrath of God, 6.16f

(11.18) summarises the trumpet judgments, the 7th of which has just sounded conclud-ing the series. 14.9-11, God’s cup of wrath for the worshippers of the Beast who had received his mark;16.19, the cup of the fury of God’s wrath is given to Babylon, as the 7th bowl is poured out;14.19 & 19.15, “the great winepress of God’s wrath”. The appearance of this image at 19.15 is in connection with Christ’s return and his destruction of the armies of the Beast and the kings of the earth that are gathered to oppose him, which I argue is pointed to by the previous phrase in 11.18, the nations were angry.possibly 20.9 where “fire came down from heaven and devoured” the armies in the last uprising at the end of the millennial reign. Though God’s wrath is not mentioned in Rev 20.9, it is included in the Ez 38 & 39 prophecy about the invasion and destruction of God of Magog on which Rev 20.8f draws: see Ez 38.19.

If we look elsewhere in the NT, the “day of God’s wrath” is frequently found as a description of his righteous judgment falling on the wicked (Rom 2.5; 5.9; Eph 5.6 (“on the disobedient”); Col 3.6; Mt 3.7 = Lk 3.7; 1 Th 1.10; 5.9 229). This would link “your wrath came” with the following part of v 18.

11.18, the time for the dead to be judged (ESV’s literal translation): at first sight, this points to the great white throne judgment of 20.11-15 where the dead are raised to stand before God and be judged 230. If we accept the 1,000 year reign of the saints with Christ as coming in time before this judgment (which is the straightforward understanding of ch 20, but is contested by many inter-preters), then time may need to be interpreted in terms of an epoch, as Christ’ return is separated from the judgment of the dead described in 20.11-13 by the Millennial reign.

BUT a better interpretation, I think, is to see the phrase as referring to the vindication and resurrection of the martyrs, as the next phrase is about giving of reward. If so, judging the dead is a compressed expression of 6.10, “judge and avenge our blood on those who dwell on the earth” (ESV). It is possible that into John’s mind at this point came Dan 12.1-2, the end of the people of Israel’s period of tribulation 231 and the resurrection, “some to everlasting life, others to shame and everlasting contempt”. He might also intend his hearers to recall Daniel 7, the vision of the king-doms of the world being superseded by the kingdom of the Son of Man and in particular Dn 7.10 & 22 where the Ancient of Days “pronounced judgment in favour of the saints . . .” , after their perse-cution and oppression by the final world ruer.

Another interpretation is that it refers to the casting of Satan, the accuser of the saints, out of heaven – see Rev 12.10 – which vindicates the martyrs. This has the attraction of being the next time of judgment that John sees in the visions given him.

11.18, and for rewarding your servants the prophets. Again, we are reminded of Daniel 7 and the saints of the Most High receiving the kingdom. See note at “20.11-15 reviewed” on the nature of judgment and reward in Revelation. Also, “My reward is with me”, 22.12 (and note there). The rewards to the saints are given by Christ at his judgment-seat (tribunal) on his return, following their resurrection, according to passages elsewhere in the NT. But in Revelation, the glorious de-scriptions of the new heavens and earth and the new Jerusalem (21.1-7; 22.1-5) might be termed their reward, and 22.12 might support that interpretation.

The time for the dead to be judged and for rewarding your servants can be used to ar-gue that the saints are included in the judgment of the dead described in 20.11-15 and it is there that

229 Though those who hold that the saints will be raptured before Christ’s return in glory and the things hap-pening on the earth as prophesied in Rev 6 to 19 interpret some of the above scriptures as being fulfilled in the “great tribulation” - what the inhabitants of the earth will suffer once the rapture has taken place. Also, Mt 3.7 = Lk 3.7 might be fulfilled in God’s wrath falling upon Israel through the Romans in 70 AD.230 judgment in Revelation, 20.11.15 reviewed231 tribulation, 1.9

they will receive their rewards. The whole of 11.18 can also be cited as evidence that the 1,000 years of ch 20 should not be interpreted as a time period between Christ’s return accompanied by the resurrection of the saints and the time of their assessment and rewards, and the resurrection of the rest of the dead and their judgment 232. Personally, I don’t find these arguments compelling, but it is important to consider them.

11.18 your servants 233 the prophets and your saints 234 and those who fear 235 your name, both small and great. Probably describing the same group of people (a Hebrew idiom?). Compare 19.5, “Praise our God, all you his servants, you who fear him, both small and great”236, where some manuscripts have “and” after “servants”.

The giving of reward to those who fear your name may draw on:Ps 61.5, “you have given me the heritage of those who fear your name”;Mic 6.9, “to fear your name is wisdom” .

Fear of God from ch 11 onwards becomes a recurring theme in Revelation. We see its development through vv 11ff, though it is left unresolved whether it results in repentance and saving faith. The healthy fear of God which is commended throughout the OT (see e.g Dt 6.13; 10.12: Ps 19.9; Pr 1.7) becomes visible in 11.18. It next occurs at 14.7 (see the note) where the flying angel calls on all mankind to “fear God and give him glory”; then at 15.4 where the victorious saints in heaven sing, “Who will not fear you, O Lord, and give glory to your name?”; and finally at 19.5, after Babylon’s overthrow, when the voice from God’s throne declares, “Praise our God, all you his ser-vants, you who fear him, both small and great!”. It stands in contrast to the onlookers of Babylon’s overthrow who “stand far off, terrified at her torment” (18.10, 15).

Small and great may here draw on Ps 115.13, “He will bless those who fear the Lord - small and great alike”. The Psalm starts with a comparison between the all-powerful God and im-potent idols; then comes an exhortation to trust in the Lord. This may be relevant for the context of Revelation where the 2nd beast is compelling all to worship the image of the 1st beast, on pain of death (13.11-15).

“Small and great” in Revelation is found both of the saints and of the Beast’s followers. It is used of God’s servants who fear him in 19.5. But at 13.16 it describes all mankind who are forced to receive the Beast’s mark, and at 19.18 describing those in the armies that oppose Christ on his re-turn and are destroyed by him. “The great and the small” is used to describe the dead who are raised for the great white throne judgment at 20.12.

11.18, to destroy the destroyers (OR corrupters) of the earth 237. Who are the “destroyers”? See:Jer 51.25, “I am against you, O destroying mountain, you who destroy the whole earth”, referring to God’s judgement on Babylon. (See the note on Rev 8.8, the 2nd trumpet judgement.)Rev19.2: Babylon the great harlot who “destroyed (OR corrupted) the earth by her har-lotry (OR sexual immorality”).Rev 6, the 4 horsemen of the seal judgements and especially Death and Hades.Rev 8.10, the 3rd trumpet judgement: the fallen star Wormwood, which may symbolise Babylon (see my notes on 8.10)Rev 9.11, the 5th trumpet judgement and the angel of the Abyss named Destroyer (though a different Greek word than here).Rev 11.7, the Beast that rises from the Abyss.

232 Resurrection of the saints, 1.5. See the note at 19.11-21 and on 20.5 (“the first resurrection”).233 servants - believers in Jesus, 7.3; prophets, 10.7 and 22.9234 saints, 5.8235 fear of God, 11.18236 The phrase may draw on Ps 115.13, “He will bless those who fear the Lord - small and great alike”, though the construction of the Hebrew phrase is rather different from that of the Greek in Rev 11.18 and 19.5.237 Vengeance from God, 6.10 (including his retribution and righteous judgment)

The earth is precious to the Lord. He created it. It belongs to him (see Ps 24.1). He has promised it as his Son’s possession (Ps 2.8) 238. It is going to be set free from decay and brought into “the glori-ous freedom of the children of God” (Rom 19-22), at the resurrection of the saints on Christ’s return (or possibly as part of the new heavens and new earth of Rev 21.1).

We see “the destroyers destroyed” in the course of the bowls of wrath plagues 239, particu-larly as they reach their climax in the 7th bowl, and in the destruction of the Beast and the False Prophet and their armies on Christ’s return (19.19ff). But the last “destroyer” to be destroyed will be Death and Hades - see 20.14f and also 1 Cor 15.26, “the last enemy to be destroyed is death”.

In conclusion, the table below sets out in summary form all the options for understanding the fulfil-ment of the elders’ worship statement in Rev 11.17f.

The elders’ wor-ship, 11.17f

The final count-down to Christ’s re-turn

Christ’s return The end of the 1,000 years and start of the Eternal State

you have taken your great power and begun to reign”

Anticipates Christ’s return. The final 3 1/2 years start .

Announces Christ’s return. His reign on earth with his resur-rected saints com-mences.

The saints reign with Christ in the Eternal State (22.5)

“The nations were angry”

Satan (the dragon’s) anger is expressed through the Beast’s persecution of the saints (ch 13)

Satan (the dragon’s) anger is expressed through the Beast and the kings of the earth’s opposition to Christ as he returns (16.13f, 16; 19.19ff)

The nations, de-ceived by the re-leased Satan, rebel against the saints’ reign (20.7ff)

“and your wrath has come”

The bowls of wrath plagues, including the 7th bowl which makes Babylon drink the cup of God’s wrath (16.19)

When he treads “the great winepress of God’s wrath” (14.19; 19.15): = the judg-ment of the nations?

God’s fire falls from heaven and devours the armies of the re-bellion gathered against the saints (20.9).

“and the time for the dead to be judged”

The casting of Satan, the accuser of the saints, out of heaven (12.10) which vindi-cates the martyrs.

The vindication of the martyred saints in their resurrection, 20.4 (fulfilling the cry of 6.10)

the judgment of the dead before the great white throne, 20.11ff

“and for rewarding your servants . .”

[None] The rewards given to the saints by Christ at his judgment-seat (tribunal)

The saints inherit the new Jerusalem in the new heavens and earth, 21.1-22.5 (see 21.7 and 22.12).

“and for destroying the destroyers of the earth” (ESV)

The bowls of wrath plagues, esp. the 7th

The destruction of the Beast and False Prophet and their armies (19.19ff)

The final destruction of death and Hades, 20.14.

238 Psalm 2 expounded, 1.5239 “The destroyers destroyed” also points to the theme of God’s retribution and righteous judgment - a theme that was not noticeable in the seals or the trumpets, but becomes prominent with the bowls plagues (see 15.4, “your righteous acts”; also 16.4-7 & 19.

11.19, the temple of God in heaven 240 was opened. Temple - Greek ναυς, ‘naus’- strictly means the sanctuary rather than the whole temple including its precincts. The innermost part of the sanctu-ary, where the ark of the covenant was situated (in Solomon’s temple), was only opened on the Day of Atonement, when the high priest entered (see the note below). Such an opening occurs again in Rev in:

15.5, and the angels who have the 7 plagues of the bowls of wrath came forth. See note there. However, the temple is described in a different way than in 11.19, as, “the taber-nacle of the testimony”.

It may be that we should interpret temple in 11.19 and in 15.5 in the more restricted sense of the in-nermost part, the “holy of holies”.

We may detect a contrast here to the last “temple of God” mentioned - in 11.1f - which was an earthly temple in Jerusalem. Immediately after that temple is shown to John, we have the first mention of the 3 1/2 years . This may support the interpretation that “you have begun to reign” of v 17 anticipates Christ’s return as king and that we still have the final 3 1/2 years to go, including the bowls of wrath plagues, before Christ’s return brings the “kingdom of the world” (v 15) to an end.

See the Introduction and the section, “What is the Revelation of John?” for the suggestion that John is shown inside the heavenly temple / throne-room at the start of each of the main sections of Revelation.

11.19 within his temple was seen the ark of his covenant. In the sanctuary of the earthly temple in Jerusalem - a copy of the heavenly sanctuary (Heb 8.5; see also 8.2) - the “ark of the Lord’s covenant” (1 K 8.1) was placed in the inner sanctuary, the “Most Holy Place” (1 K 8.6). It was hid-den from view, being only seen by the High Priest who on the Day of Atonement entered the Most Holy Place and applied the blood of the sin offering to the atonement cover (Lev 16.13-17). Even then, the High Priest was kept from clearly seeing the ark and its atonement cover by the smoke of the incense burning on the incense altar just outside the entrance to the Most Holy Place. Within the ark (see Ex 25.10-22; 1 K 8.9 241) were the two tables of the ten commandments, called “the tes-timony” 242, which were the basic stipulations of the covenant the Lord made at Mt Sinai with his people. By the side of the ark was placed “the Book of the Law” (probably the contents of Deuteronomy, Dt 31.24ff). Above the atonement cover on top of the ark was where God met with his people, represented by Moses and then by the High Priest (Ex 25.22; Lev 16.2; Num 7.89). The ark and its cover probably symbolised the throne of the Lord, the great King, who chose to dwell among his people (Ex 25.9; see Num 10.33ff where the ark went before the people when they set out from Mt Sinai; also Joshua ch 3 to 6).

The temple being opened so the ark was seen by John may point to: · God’s faithfulness in keeping his covenant with his saints? Perhaps more specifically (Scott)

it is his presence with and covenant with Israel and his faithfulness to his historic people that is referred to here. With this in mind, John next sees a sign in heaven of a woman symbolis-ing Israel, the people with whom God made his covenant.

· His moral standards , which he will uphold against those who corrupt and destroy the earth?· But (Caird) it may also be an allusion to the battle of Jericho, where the ark is led around the

city to announce that God will destroy it, Jos 6, preceded by priests blowing 7 trumpets – see the 7 trumpet judgements of Rev ch 8 & 9 and 11.15. It is after the 7th trumpet judge-ment that the kingdom of the world becomes Christ’s kingdom. Every Jericho that stands in the way of God’s people entering the promised land, their inheritance, must first be flat-tened. (See note on 8.2, 2nd bullet, and on 11.15, “the 7th angel sounded the trumpet”.)

240 the temple in heaven, 3.12241 According to Heb 9.4, within the ark were also the gold jar of manna and Aaron’s staff that had budded. 242 So the ark is called the “ark of the testimony” in Ex 25.22 et al, and “the ark of the covenant of the Lord” in Num 10.33; 14.44; Dt 10.8 et al, and then more generally, “the ark of the covenant” (Jos 3.14; 4.9; 6.6).

· (Caird) the opening of the heavenly Temple to reveal the Ark may be to announce the heav-enly Day of Atonement, but unlike the time of old covenant when the Holiest of Holies was always closed before the eyes of the people, the people can now see the symbol of God’s presence in their midst, assuring that their sins are forgiven and God’s covenant stands firm. In the Jewish feasts, the feast of Trumpets 10 days before the day of atonement prepared the way for it (see note on 8.2, last bullet).

· (Hendriksen) the ark is the symbol of real, intimate and perfect fellowship between God and his people, based on the atonement – symbolised by the mercy seat upon the ark (see Ex 25.22). But the ark also symbolises God’s throne, which is a symbol of wrath for the wicked, confirmed by the lightning and other manifestations of God’s power at the end of Rev 11.19.

11.19 there came flashes of lightning, voices (NIV rumblings), peals of thunder, an earthquake and great hail 243. The same phenomena in this same order occur at 16.18 & 21 when the 7th bowl of wrath is poured out. See the note at 16.18 and at 4.5 for its significance.

243 thunder, 4.5; voices, 4.5; lightnings, 4.5; earthquake, 4.5; hail, 4.5