Revelation 11

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 24 2 8 0 0 11. Two Witnesses and the Seventh Trumpet) (11:1 19)) ) Outline (continued)) b. Two Witnesses (11:1 14) ) (1) The Temple (11:1 2) ) (2) The Power of Two Witnesses (11:3 6) ) (3) The Death of Two Witnesses (11:7 10) ) (4) The Resurrection of Two Witnesses (11:11 14) ) 9. The Seventh Trumpet (11:15 19) ) a. Two Hymns (11:15 18) ) b. God s Covenant (11:19) ) ) b.

Two Witnesses) 11:1 14) 11 1 And I was given a reed like a rod and was told, Arise and measure the temple of God and the altar and those who worship there. 2 But exclude the outer court of the temple and do not measure it, because it has been given to the Gentiles, and they will trample the holy city for forty-two months.) 3 And I will give [power] to my two witnesses and they will prophesy for 1,260 days and be clothed in sackcloth. 4 These are the two olive trees and the two lampstands that are standing before the Lord of the earth. 5 And if anyone wants to harm them, fire comes forth out of their mouth and devours their enemies. And if anyone should wish to harm them, he must be killed in this manner. 6 These have power to shut up the sky so that it will not rain during the days of their prophecy, and they have power over the waters to turn them into blood and to strike the earth with every kind of plague as often as they wish.) 7 And when they finish their testimony, the beast that comes up out of the Abyss will make war against them and will overcome and kill them. 8 And their bodies will lie in the street of the great city that spiritually is called Sodom and Egypt, where also their Lord was crucified. 9 And the [citizens] from the peoples and tribes and languages and nations look at their bodies for three and a half days, and they do not permit their bodies to be placed in a tomb. 10 And the inhabitants on the earth gloat over them and celebrate and exchange gifts, because the two prophets tormented those who dwell on the earth.) 11 And after three and a half days the breath of life from God entered them and they stood on their feet, and great fear fell on those who saw them. 12 And they heard a loud voice from heaven saying to them, Come up here. And they came up to heaven in a cloud, and their enemies saw them. 13 And in that hour, there was a great earthquake and a tenth of the city fell and seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.) 14 The second woe is past. Look, the third woe is coming soon.) ) The second part of the interlude could have been covered in chapter 10 much the same as chapter 7 has a two-part interlude. This second part is a continuation of the first segment with respect to the message of the scroll that is sweet to the taste but bitter to digest. In this part, the two witnesses proclaim their testimony but experience opposition, warfare, and death.

However, their death does not spell defeat, for they will be raised from the dead and ascend to heaven.) Before John writes about the two witnesses, he relates his assignment to measure the temple of God but not the outer court.��1�� He mentions the location as the holy city and the duration as 42 months or 1,260 days. Much has been written about the place and the time that John mentions:) a. The first view is a literal interpretation of the temple in Jerusalem before its destruction in a.d. 70.��2�� But the name Jerusalem does not appear in this chapter; instead we read the words the holy city. A survey of this expression in Revelation conveys not a literal but a symbolic meaning. We notice that in the Apocalypse the expression the holy city is used figuratively to identify the new Jerusalem and the believer s eternal abode (21:2, 10; 22:19). Similarly, the term the great city is figurative language for Sodom and Egypt to indicate moral corruption and slavery (v. 8).

Also, John writes this term to identify Babylon as a city of immorality (14:8; 16:19; 17:18; 18:2, 10, 16, 19, 21). If the writer explains these expressions figuratively all through Revelation, we do well not to take them literally.) 1 1 2 8 0 “tw://bible.?id=40.24.2|AUTODETECT|” b. A second view sees a literal temple that will become reality just before and during the time of Christ s return.��3�� But nowhere in the entire New Testament do we read that a physical temple will be renewed in the city of Jerusalem. Jesus predicted the destruction of the temple, but he never spoke about rebuilding it 7 1 -1 9 0 “tw://bible.?id=40.24.2|AUTODETECT|” Matt. 24:2) 1 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” ). The tearing of the curtain in front of the Holy of Holies was God s sign that the era of the temple and its services had ended 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” ). Paul uses the word temple to describe God s spiritual dwelling, namely, the church 7 1 -1 9 0 “tw://bible.?id=46.3.16|AUTODETECT|” 1 Cor. 3:16) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=49.2.20-49.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=49.2.20-49.2.22|AUTODETECT|” Eph. 2:20 22) 1 1 -1 9 0 0 ). The writer of the Epistle to the Hebrews explicitly states that believers have come to Mount Zion, to the heavenly Jerusalem, the city of the living God [namely] & to the church of the firstborn, whose names are written in heaven (12:22 23). Notice that he writes about the church, not the temple. The death and resurrection of Jesus brought to an end the Old Testament era. By bringing the ultimate sacrifice, Jesus had fulfilled God s demand for atonement. Hence, the temple no longer needed to function as a place of sacrificing animals to atone for sins.

The temple in Revelation serves a symbolic purpose (e.g., 3:12; 7:15; 21:22). But the new Jerusalem has no temple, For the Lord God Almighty and the Lamb are its temple (21:22). I conclude that from the New Testament no evidence can be adduced to support the restoration of a physical temple in Jerusalem.��4��) 1 2 2 8 0 0 c. A third approach is a prophetic interpretation with a message of hope and salvation for the Jewish Christian community in John s day.��5�� The question is whether this chapter mentions anything at all about a literal Israel, that is, a Jewish remnant that must be saved. That question receives a negative answer, because in writing the Apocalypse John is addressing the church universal.) d. A last view is a figurative explanation that sees the temple of God as the church at worship. This exegesis fits the context of the Apocalypse that repeatedly and consistently presents numerous pictures through symbolism. Indeed the context of verses 1 through 13 is symbolical: the temple and the holy city, the time component of 1,260 days, the two witnesses, and the earthquake that destroyed a tenth of the city and killed seven thousand people.

Robert H. Mounce judiciously comments, Symbolism is not a denial of historicity but a figurative method of communicating reality. Apocalyptic language has as one of its basic characteristics the cryptic and symbolic use of words and phrases. ��6��) 1 1 2 8 0 “tw://bible.?id=44.21.23-44.21.29|AUTODETECT|” If the late date of the Apocalypse near the end of the first century is correct, then in exile on the island of Patmos John would hardly be referring to the temple in Jerusalem already lying in ruins for more than two decades. The imagery of the temple presented in terms of the sanctuary, the altar, worshipers, and the outer court lends itself to symbolism instead of literalism. Because the second half of the interlude is phrased in symbolic terms, it would be contrary to expectations to understand the first two verses literally. An interpretation that focuses attention on a symbolic sanctuary and altar has merit. This is especially true for two reasons: the time in which John wrote Revelation when the destruction of the temple was a distant memory, and the worshipers within God s temple.��7�� The era of the old covenant came to an end and the time of the new covenant arrived. Not the temple but the church is the place where God dwells. Even though at the conclusion of his third missionary journey Paul went to the temple in Jerusalem to appease his opponents 7 1 -1 9 0 “tw://bible.?id=44.21.23-44.21.29|AUTODETECT|” Acts 21:23 29) 1 1 -1 9 0 “tw://bible.?id=46.3.17|AUTODETECT|” ), he taught the church in Corinth that they themselves were God s sacred temple; he called their body the temple of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=46.3.17|AUTODETECT|” 1 Cor. 3:17) 1 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 0 ). God dwells in the hearts of believers, so that their bodies are sacred temples.) 1 4 2 8 0 0 Nonetheless, for this imagery John uses the familiar structure of the temple in Jerusalem: the sanctuary, the altar, the worshipers, and the outer court. The temple destroyed by Roman forces could still serve him as a teaching model.) (1) The Temple) 11:1 2) 1. And I was given a reed like a rod and was told, Arise and measure the temple of God and the altar and those who worship there. ) 1 1 2 8 0 “tw://bible.?id=38.2.1-38.2.2|AUTODETECT|” a. Reed. John received a measuring rod and a command to measure the temple of God. We are not told who gave him the reed and the command, but we assume that an angel as a heavenly messenger supplied it and gave him instruction concerning its use. An Old Testament reference lies back of this text, for God gave the prophets Ezekiel and Zechariah a vision of the new temple area. There was a man with a measuring rod that was about 10� feet (3.2 meters) long, who surveyed the temple buildings and grounds 7 1 -1 9 0 “tw://bible.?id=38.2.1-38.2.2|AUTODETECT|” Zech. 2:1 2) 1 1 -1 9 0 “tw://bible.?id=66.21.15|AUTODETECT|” ). In the New Testament an angel measures the new Jerusalem (city, gates, and walls) with a rod of gold 7 1 -1 9 0 “tw://bible.?id=66.21.15|AUTODETECT|” Rev. 21:15) 1 1 -1 9 0 0 ).��8��) 1 1 2 8 0 0 b. Command. The writer is told to get up and measure three parts: the temple of God, the altar, and the people worshiping there. He fails to identify the speaker. The purpose of making these measurements is to delimit the area that is holy from that which is profane; measuring means to protect God s temple, altar, and people. John s task is to safeguard that which God has set aside as holy and to shield it from intrusion and desecration. The destroyer cannot enter the place that God has marked off as holy and within whose boundaries his people are secure.) 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” The place where the people are safe is God s temple, which throughout the Apocalypse means not the temple complex but the temple building, which includes the Holy of Holies and the Holy Place. God opened to full view the inner sanctuary when at the time of Jesus death the curtain separating these two places was torn from top to bottom 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” ). This area is the very presence of God, where he welcomes and dwells with the saints after Jesus offered himself as the perfect sacrifice and removed the sins of his people 7 1 -1 9 0 “tw://bible.?id=58.9.12|AUTODETECT|” Heb. 9:12) 1 1 -1 9 0 “tw://bible.?id=40.18.20|AUTODETECT|” ). The temple of God, therefore, is a symbol of the true church that worships the triune God.��9�� In the church God meets his people, accepts their praise and adoration, listens to their petitions and confessions, and acknowledges their expressions of gratitude. As the saints in heaven are always in God s presence, so the saints on earth have the divine promise: for where two or three are gathered together in my name, there am I in the midst of them 7 1 -1 9 0 “tw://bible.?id=40.18.20|AUTODETECT|” Matt. 18:20) 1 1 -1 9 0 0 KJV).) 1 2 2 8 0 0 John presents a picture of the inner sanctuary he must measure. No measurements are listed because the assignment of measuring an area where the saints meet their God proves to be an impossible task. The saints are a great multitude that no one can number (7:9). Measuring the temple of God symbolizes the knowledge and care God provides for his people.) What is the significance of the altar? It can be either the altar of sacrifice or the incense altar in front of the curtain. The altar of burnt offerings stood outside the temple building in the outer court.

Because John is told not to measure the outer court (v. 2), which was the court of the priests, I interpret the altar to be the one on which incense was offered. This is the altar in the heavenly sanctuary (6:9; 8:3 [twice], 5; 9:13; 14:18; 16:7). By contrast, there are no references to the altar of burnt offerings, for the death of Jesus terminated its usefulness. The incense offered is the prayers of the saints (8:3, 5), and measuring the altar s dimensions signifies that the saints have access to God and enjoy his protective care.��10�� At the altar they are safe.) 1 1 2 8 0 “tw://bible.?id=43.4.21-43.4.24|AUTODETECT|” The multitude of saints, counted in chapter 7 and measured in chapter 11, are worshiping in Christ s church anywhere and everywhere. Jesus told the Samaritan woman at the well of Jacob that the time had come that true worshipers would neither worship on Mount Gerizim nor in Jerusalem, but everyone would worship the Father in spirit and truth 7 1 -1 9 0 “tw://bible.?id=43.4.21-43.4.24|AUTODETECT|” John 4:21 24) 1 1 -1 9 0 0 ). Christians worship anywhere, and wherever they are God shields them from spiritual harm. Although from time to time they endure physical suffering, they will never experience spiritual death. They are safe and secure in the hollow of God s hand. The measuring of the temple is a variant of the sealing of the Church in 7:1 8. ��11�� Only God s people are measured or counted, not the profane, who are in the outer court outside the church and are doomed.) 1 1 2 8 0 0 2. But exclude the outer court of the temple and do not measure it, because it has been given to the Gentiles, and they will trample the holy city for forty-two months. ) 1 1 2 8 0 “tw://bible.?id=23.29.13|AUTODETECT|” At first sight, this appears to be a puzzling passage, for a literal translation reveals an apparent redundancy: And the court of the temple, the one outside, cast it outside. But not really so. God makes a clear division between the saints who worship him in spirit and truth and those people who pay him lip service but whose hearts are far from him 7 1 -1 9 0 “tw://bible.?id=23.29.13|AUTODETECT|” Isa. 29:13) 1 1 -1 9 0 “tw://bible.?id=40.15.8-40.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.8-40.15.9|AUTODETECT|” Matt. 15:8 9) 1 1 -1 9 0 0 ). The first group of people worships in holiness and receives his blessing; the second must be cast out because of their hypocrisy. The first group is in the presence of God and is alive; the second is outside God s sphere and is dead. Here is the contrast between holy and profane that John describes all through the Apocalypse. The saints are those who have God s seal on their foreheads (9:4); they are measured, that is, protected. The profane are the people who refuse to repent of their evil deeds (9:20 21); they are not to be measured, that is, they are rejected.��12�� Jesus notes that God s people enter the gates of the holy city (22:14), but outside are those who are unclean (22:15).) 1 1 2 8 0 “tw://bible.?id=11.6.36|AUTODETECT|” The temple of Solomon had an inner court for the priests and an outer court 7 1 -1 9 0 “tw://bible.?id=11.6.36|AUTODETECT|” 1 Kings 6:36) 1 1 -1 9 0 “tw://bible.?id=11.7.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.7.12|AUTODETECT|” 7:12) 1 1 -1 9 0 “tw://bible.?id=14.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.4.9|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=14.4.9|AUTODETECT|” Chron. 4:9) 1 1 -1 9 0 “tw://bible.?id=26.10.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.10.5|AUTODETECT|” Ezek. 10:5) 1 1 -1 9 0 “tw://bible.?id=26.40.17-26.40.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.40.17-26.40.47|AUTODETECT|” 40:17 47) 1 1 -1 9 0 “tw://bible.?id=62.2.19|AUTODETECT|” ). When Herod the Great built the temple, the outer court was divided into three parts: the court of the women, of the Israelites, and of the priests. Beyond the three-part court was the court of the Gentiles. But in Revelation John speaks symbolically of the outer court of the temple and thus refers to those people who are within the outer perimeter of the church but not part of it 7 1 -1 9 0 “tw://bible.?id=62.2.19|AUTODETECT|” 1 John 2:19) 1 1 -1 9 0 “tw://bible.?id=66.2.9|AUTODETECT|” ). These people are part of the world; they have joined arms with the Gentiles bent on destroying the church, if possible. They are those who in John s day were members of Satan s synagogue and were indistinguishable from the Gentiles 7 1 -1 9 0 “tw://bible.?id=66.2.9|AUTODETECT|” Rev. 2:9) 1 1 -1 9 0 “tw://bible.?id=66.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.9|AUTODETECT|” 3:9) 1 1 -1 9 0 0 ). All of them are driven by the spirit of the Antichrist set on trampling and desecrating everything that is holy.) 1 1 2 8 0 0 The last part of this verse raises questions concerning place and time. How do we interpret the Gentiles & will trample the holy city for forty-two months ? Is John alluding to the holy city, namely, Jerusalem, destroyed by the Gentiles in the second half of the first century? Should the period of forty-two months be taken literally?) 1 1 2 8 0 “tw://bible.?id=19.48.0|AUTODETECT|” First, let us study the expression holy city in scriptural context. The Old Testament calls Jerusalem the holy city because it was the place God had chosen to dwell with his people 7 1 -1 9 0 “tw://bible.?id=19.48.0|AUTODETECT|” Ps. 48) 1 1 -1 9 0 “tw://bible.?id=23.48.2|AUTODETECT|” ). The Jews in Jerusalem called themselves citizens of the holy city 7 1 -1 9 0 “tw://bible.?id=23.48.2|AUTODETECT|” Isa. 48:2) 1 1 -1 9 0 “tw://bible.?id=27.9.24|AUTODETECT|” ) even though they refused to live in truth and righteousness. Daniel spoke prophetically about the holy city 7 1 -1 9 0 “tw://bible.?id=27.9.24|AUTODETECT|” Dan. 9:24) 1 1 -1 9 0 “tw://bible.?id=16.11.1|AUTODETECT|” ), and Nehemiah noted the restoration of Jerusalem when the Jews resettled in the holy city 7 1 -1 9 0 “tw://bible.?id=16.11.1|AUTODETECT|” Neh. 11:1) 1 1 -1 9 0 “tw://bible.?id=16.11.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=16.11.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=40.4.5|AUTODETECT|” ). In the New Testament, however, the appellation occurs at the beginning of Jesus ministry when the devil tempting him takes him to the holy city 7 1 -1 9 0 “tw://bible.?id=40.4.5|AUTODETECT|” Matt. 4:5) 1 1 -1 9 0 “tw://bible.?id=40.27.53|AUTODETECT|” ). When Jesus died on Calvary s cross, some graves were opened and those who were raised appeared in the holy city 7 1 -1 9 0 “tw://bible.?id=40.27.53|AUTODETECT|” Matt. 27:53) 1 1 -1 9 0 “tw://bible.?id=44.2.1-44.2.4|AUTODETECT|” ). These references are to the beginning and the end of Jesus earthly ministry. After that period, the term holy city no longer occurs. For God took up residence not in Jerusalem but in the church; at Pentecost the Holy Spirit filled not the temple or Jerusalem but the apostles and all those who repented and were baptized 7 1 -1 9 0 “tw://bible.?id=44.2.1-44.2.4|AUTODETECT|” Acts 2:1 4) 1 1 -1 9 0 “tw://bible.?id=44.2.38-44.2.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.38-44.2.39|AUTODETECT|” 38 39) 1 1 -1 9 0 0 ). This exegesis is confirmed in Revelation where John describes the new Jerusalem as the holy city (21:2, 10; 22:19).��13�� He explains that this is the camp of the saints and the beloved city (20:9), which Jesus calls the city of my God (3:12). The holy city is the spiritual Jerusalem of the saints.) 1 1 2 8 0 0 In short, the New Testament shows that earthly Jerusalem lost its claim to be called the holy city when the Holy Spirit changed his dwelling place from Jerusalem to the hearts of God s people, the saints. They are persons of every nation, tongue, tribe, and people; together they are residents of the holy city, the new Jerusalem. The Christian church is symbolically called the holy city, for in that place God dwells with his covenant people (21:3).) 1 1 2 8 0 “tw://bible.?id=42.21.24|AUTODETECT|” Next, Jesus predicted the destruction of Jerusalem forty years before it happened. He said, Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled 7 1 -1 9 0 “tw://bible.?id=42.21.24|AUTODETECT|” Luke 21:24) 1 1 -1 9 0 “tw://bible.?id=23.5.5|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=23.5.5|AUTODETECT|” Isa. 5:5) 1 1 -1 9 0 “tw://bible.?id=23.63.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.63.18|AUTODETECT|” 63:18) 1 1 -1 9 0 “tw://bible.?id=27.8.13|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=27.8.13|AUTODETECT|” Dan. 8:13) 1 1 -1 9 0 “tw://bible.?id=27.7.25|AUTODETECT|” ).��14�� Jesus defines the length of time as the times of the Gentiles, while John writes forty-two months. The Apocalypse makes this period equal to 1,260 days or time, times, and a half time, which is three and a half years (11:3; 12:6, 14). The three and a half years comprise the period of the Maccabean war when the temple was desecrated from June 167 to December 164 b.c. 7 1 -1 9 0 “tw://bible.?id=27.7.25|AUTODETECT|” Dan. 7:25) 1 1 -1 9 0 “tw://bible.?id=27.12.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=27.12.7|AUTODETECT|” 12:7) 1 1 -1 9 0 0 ). Swete offers the following equation: the duration of the triumph of the Gentiles = the duration of the prophesying of the Two Witnesses = the duration of the Woman s sojourn in the wilderness. ��15�� In short, these periods showing harmony in duration and extent appear to refer to an interval of undetermined length that extends from Jesus ascension to his return.��16��) 1 16 2 8 0 0 Last, some interpreters apply the period of forty-two months to the years immediately preceding the destruction of the temple in Jerusalem. But the length of time does not fit the record. The Jewish revolt against Rome began in the late spring of 66 and ended with the destruction of Jerusalem in August September 70. Also, the trampling of the holy city by the Gentiles began after Jerusalem fell into the hands of the Romans. Placing the forty-two months after September 70) is pointless, for then there is a beginning without an end.) Accordingly, John takes this prophecy of Jesus and applies it not to the earthly Jerusalem but to the church, which is the image of the new Jerusalem. The Gentiles are not non-Jews but rather non-Christians who trample all that is holy and make it profane.

The trampling of the holy city refers to a period of persecution that Christians suffer throughout the ages. But remember that God sets the limit for its duration. Indeed, this period spans the time from the ascension to the return of Jesus. I conclude that in Revelation time is an idea presented in summary form that should not be expressed in literal terms of years or even centuries. Chronological time is of fleeting importance in this book, because not time but principle governs the Apocalypse.) ) ) Greek Words, Phrases, and Constructions in 11:1 2) Verse 1) ����� the present participle stands by itself although the speaker is the one who gives John the measuring rod. The attempt to add a phrase and thus provide a subject for the participle is evident in a number of manuscripts supporting the TR, And the angel stood.

The more difficult reading, however, is to be preferred.��17��) �x� ���� throughout the Apocalypse, not 1���� (temple complex) but ���� is the word for temple, and indicates the presence of God.) Verse 2) �t� ����� the repetition of this adverb outside signifies emphasis; it is the finality of God rejecting that which is profane.) ) ) (2) The Power of Two Witnesses) 11:3 6) 3. And I will give [power] to my two witnesses and they will prophesy for 1,260 days and be clothed in sackcloth. 4. These are the two olive trees and the two lampstands that are standing before the Lord of the earth.) From the preceding paragraph (vv. 1 and 2), we learn that God s people are spiritually safe and divinely protected. Now we read that they as the church are given a task here on earth: they are to be witnesses for God, who is arming them with his power to fulfill this task. Incidentally, the word power or something similar needs to be supplied from the context because it is lacking in the original Greek.) 1 1 2 8 0 “tw://bible.?id=1.5.24|AUTODETECT|” Who are the two witnesses? Scholars have suggested names taken from both the Old and the New Testaments. Tertullian and Irenaeus mentioned Enoch and Elijah because these two did not see death 7 1 -1 9 0 “tw://bible.?id=1.5.24|AUTODETECT|” Gen. 5:24) 1 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” Kings 2:11) 1 1 -1 9 0 “tw://bible.?id=40.17.3|AUTODETECT|” ). But would these two glorified saints who did not die return at the same time and would they oppose the beast that comes up out of the Abyss and suffer martyrdom (v. 7)?��18�� Others say that the witnesses are Moses and Elijah. These two appeared with Jesus on the Mount of Transfiguration 7 1 -1 9 0 “tw://bible.?id=40.17.3|AUTODETECT|” Matt. 17:3) 1 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” ). Moses represented the Law and Elijah the Prophets. Scripture stated that God would raise up a prophet like Moses 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.18.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” ) and Elijah would reappear 7 1 -1 9 0 “tw://bible.?id=39.4.5|AUTODETECT|” Mal. 4:5) 1 1 -1 9 0 0 ).��19�� Still others propose the names of Jeremiah and Elijah, Joshua and Caleb, Peter and Paul, John the Baptist and Jesus of Nazareth, John and his brother James, Stephen and James of Zebedee, to mention no more.��20��) 1 1 2 8 0 “tw://bible.?id=41.6.7|AUTODETECT|” However, I suggest a symbolic interpretation, namely, that the two witnesses represent the church of Christ that by proclaiming the gospel calls the world to repentance. First, the witnesses must address all the inhabitants of the world: peoples, tribes, languages, and nations (v. 9), which can hardly be done by only two witnesses. Second, the pairing of the witnesses is reminiscent of Jesus sending out his disciples two by two 7 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” Mark 6:7) 1 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” Luke 10:1) 1 1 -1 9 0 “tw://bible.?id=44.3.1|AUTODETECT|” ). The apostles also go out two by two 7 1 -1 9 0 “tw://bible.?id=44.3.1|AUTODETECT|” Acts 3:1) 1 1 -1 9 0 “tw://bible.?id=44.8.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.14|AUTODETECT|” 8:14) 1 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” ). Third, in Israel a verdict was confirmed on the testimony of two or three witnesses 7 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” Deut. 17:6) 1 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” 19:15) 1 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” ), and the church exerts discipline on that same basis 7 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” Matt. 18:16) 1 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” ). Indeed, the witness of one man can be disregarded, but on the testimony of two men truth is validated 7 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” John 8:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=38.4.2-38.4.3|AUTODETECT|” Last, John relies on an Old Testament prophecy, for he describes the two witnesses as two olive trees and two lampstands (v. 4). The prophet Zechariah mentions two olive trees and a solid gold lampstand 7 1 -1 9 0 “tw://bible.?id=38.4.2-38.4.3|AUTODETECT|” Zech. 4:2 3) 1 1 -1 9 0 “tw://bible.?id=38.4.3|AUTODETECT|” ); olive oil placed in the lampstand functions to spread the light and dispel the darkness. And symbolically, a lampstand is the church (1:20) made up of believers who live by the word of God and the testimony of Jesus. Thus, Zechariah identifies the two olive trees as anointed servants who serve the Lord of all the earth 7 1 -1 9 0 “tw://bible.?id=38.4.3|AUTODETECT|” Zech. 4:3) 1 1 -1 9 0 “tw://bible.?id=38.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.4.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=38.4.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=38.4.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=38.4.14|AUTODETECT|” ). They seem to be Joshua the high priest and Zerubbabel the governor 7 1 -1 9 0 “tw://bible.?id=38.4.14|AUTODETECT|” Zech. 4:14) 1 1 -1 9 0 0 ), who represented the Jewish community of returnees. Similarly, I interpret the two witnesses in the Apocalypse to be representative of the entire church.��21��) 1 1 2 8 0 “tw://bible.?id=12.19.2|AUTODETECT|” John notes that the two witnesses are clothed in sackcloth. Although the sackcloth made of goat or camel hair was a garment worn by both men and women in distress 7 1 -1 9 0 “tw://bible.?id=12.19.2|AUTODETECT|” 2 Kings 19:2) 1 1 -1 9 0 0 ; Judith 9:1), its use often assumed symbolic significance. This was true especially when prophets wore sackcloth to point out a disrupting sin in society, to call the people to repentance, or to warn them of imminent judgment and punishment.��22�� Men like Elijah in the Old Testament era and John the Baptist in New Testament times recalled society to its God-given moorings. Symbolically dressed in sackcloth as a sign of repentance, the church has been called to prophesy the Word of God, the content of the little scroll, to the world. It is the duty of the church to call people everywhere to repentance and faith in Christ (10:11).) 1 1 2 8 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” The voice from heaven tells John that the two witnesses receive power to prophesy 1,260 days. This number divided by thirty equals forty-two months, which is the same period as that during which the Gentiles profane the outer court (v. 2). It is the period from the Great Commission to the consummation, from the birth of the New Testament church to the end of the age 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 5. And if anyone wants to harm them, fire comes forth out of their mouth and devours their enemies. And if anyone should wish to harm them, he must be killed in this manner.) First, note the parallelism in the two clauses that begin these sentences, If anyone wants to harm them. The symmetry is designed to stress the weight of John s words. Those who go forth witnessing for the Lord receive his power that is able to protect them. For the word of God is living and active, writes the author of the Epistle to the Hebrews (4:12).) 1 1 2 8 0 “tw://bible.?id=12.1.10|AUTODETECT|” Next, as elsewhere in the Apocalypse, John bases his message on the Old Testament, where he reads about Elijah, who called down fire from heaven successively on two companies of fifty soldiers and their captains to destroy them 7 1 -1 9 0 “tw://bible.?id=12.1.10|AUTODETECT|” 2 Kings 1:10) 1 1 -1 9 0 “tw://bible.?id=12.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.1.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=19.39.3|AUTODETECT|” ). David says in the Psalter that as he meditated, fire burned when he spoke 7 1 -1 9 0 “tw://bible.?id=19.39.3|AUTODETECT|” Ps. 39:3) 1 1 -1 9 0 “tw://bible.?id=24.5.14|AUTODETECT|” ; compare 18:8; 97:3), and God told Jeremiah that his words would be a fire in the prophet s mouth 7 1 -1 9 0 “tw://bible.?id=24.5.14|AUTODETECT|” Jer. 5:14) 1 1 -1 9 0 “tw://bible.?id=24.23.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=24.23.29|AUTODETECT|” 23:29) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Third, John s words cannot be taken literally, because no Christian witness can call down fire from heaven to destroy God s adversaries. Like the rest of this chapter, the text has a figurative meaning: God s Word cannot be stopped even though God s messengers may be persecuted and even killed. When someone tries to harm these messengers, this does not mean physical harm but rather spiritual harm by silencing their prophetic voice. It signifies the intent to lead the messengers astray so that they deny their Master who sent them and whose Word they must proclaim. That is how messengers can be harmed. But God s Word rises in judgment against his enemies and destroys them by casting them into the lake of fire (20:15).) Last, the enemies of God, his Word, and his people ought not to underestimate the power given to God s witnesses whose prayers he answers.

When these enemies hear the Word of God and repudiate it and its messengers, they stand condemned before the Judge of heaven and earth. The witness of the saints on earth against their adversaries is recorded in heaven as a testimony from which they are unable to escape.) 6. These have power to shut up the sky so that it will not rain during the days of their prophecy, and they have power over the waters to turn them into blood and to strike the earth with every kind of plague as often as they wish.) 1 1 2 8 0 “tw://bible.?id=42.4.25|AUTODETECT|” The allusion to Elijah is undeniable, for he prayed that it might not rain, and the drought lasted three and a half years 7 1 -1 9 0 “tw://bible.?id=42.4.25|AUTODETECT|” Luke 4:25) 1 1 -1 9 0 “tw://bible.?id=59.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.17|AUTODETECT|” James 5:17) 1 1 -1 9 0 “tw://bible.?id=11.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.17.1|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=11.17.1|AUTODETECT|” Kings 17:1) 1 1 -1 9 0 0 ). The phrase the days of their prophecy is an implicit reference to that period of time. Jewish sources provide the interpretation of this phrase, circulating in the first century of our era, as an idiom that signified an indefinite length of time.��23��) 1 1 2 8 0 “tw://bible.?id=59.5.16|AUTODETECT|” James compares Elijah to any believer who prays in faith: The prayer of a righteous man is powerful and effective 7 1 -1 9 0 “tw://bible.?id=59.5.16|AUTODETECT|” James 5:16) 1 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” ). A believer who prays in full confidence that God hears and answers prayer can indeed move mountains, figuratively speaking 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.21.21|AUTODETECT|” 21:21) 1 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=46.13.2|AUTODETECT|”
2. 7 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” Cor. 13:2) 1 1 -1 9 0 0 ). Believers pray the Lord s Prayer and petition God that his kingdom may come, and in answer to that petition God restricts the power of the evil one and raises up men and women to speak for him in every area and sector of society.) 1 1 2 8 0 “tw://bible.?id=2.7.17|AUTODETECT|” Next, John alludes to Moses and Aaron, who changed the water of Egypt into blood 7 1 -1 9 0 “tw://bible.?id=2.7.17|AUTODETECT|” Exod. 7:17) 1 1 -1 9 0 “tw://bible.?id=2.7.19-2.7.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.7.19-2.7.20|AUTODETECT|” 19 20) 1 1 -1 9 0 “tw://bible.?id=9.4.8|AUTODETECT|” ). The plague left nothing untouched, for blood was everywhere throughout the land. This was the first of ten plagues God sent the Egyptians and which were well known in later years, even by the Philistines in the days of Samuel. The Philistines who captured the ark of the covenant were afraid and recalled that the Egyptians were struck with all kinds of plagues 7 1 -1 9 0 “tw://bible.?id=9.4.8|AUTODETECT|” 1 Sam. 4:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.6.10|AUTODETECT|” This does not mean that Christians control the weather, water supply, and devastation caused by natural causes. God controls all these forces, but his people possess the power of prayer as they petition the Almighty to intervene in respect to climate, life-sustaining necessities, and environmental disasters. The saints under the altar asked, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood on those that dwell on the earth? 7 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” Rev. 6:10) 1 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” ). So the church on earth petitions God to judge and avenge them, for God has said, It is mine to avenge; I will repay 7 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” Deut. 32:35) 1 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” Heb. 10:30) 1 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” ). In no way should Christians take revenge, for they must leave room for God s wrath 7 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” Rom. 12:19) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 ) Greek Words, Phrases, and Constructions in 11:5 6) Verse 5) ��v �4 ��� ������ the translation should be and if anyone may wish, not even if & Although the Majority Text adopts the present tense reading ����� in harmony with the preceding sentence, the harder reading is the aorist subjunctive. Charles thinks that the second sentence in verse 5 seems to be the weak gloss of a scribe based on the preceding clause. ��24�� But he is unable to provide substantiating proof. I propose that the repetition in this verse is a Semitic emphasis.) Verse 6) 1 1 2 8 0 “tw://bible.?id=42.17.29|AUTODETECT|” 5�� �t Q��x� ����� that no rain may rain reveals redundancy. The construction is unusual, but the use of ����� in ) 7 1 -1 9 0 “tw://bible.?id=42.17.29|AUTODETECT|” Luke 17:29) 1 1 -1 9 0 0 suggests that the verb can be used with other forms of precipitation. ) 1 1 2 8 0 “tw://bible.?id=46.11.25|AUTODETECT|” A����� �� this combination followed by the subjunctive occurs three times in the New Testament with the meaning as often as 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” 1 Cor. 11:25) 1 1 -1 9 0 “tw://bible.?id=46.11.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=46.11.26|AUTODETECT|”
3. 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 ) ) (3) The Death of Two Witnesses) 11:7 10) 7. And when they finish their testimony, the beast that comes up out of the Abyss will make war against them and will overcome and kill them. 8. And their bodies will lie in the street of the great city that spiritually is called Sodom and Egypt, where also their Lord was crucified.) 1 1 2 8 0 “tw://bible.?id=40.24.14|AUTODETECT|” a. And when they finish their testimony, the beast that comes up out of the Abyss will make war against them. This verse projects a picture of the end times when the church has completed the task of proclaiming the gospel of the kingdom to all the nations in the world 7 1 -1 9 0 “tw://bible.?id=40.24.14|AUTODETECT|” Matt. 24:14) 1 1 -1 9 0 0 ). All along in history, the faithful in the church have preached and taught the Word of God and the testimony of Jesus. But while they complete their work, the beast declares war on the church. We have to realize, however, that whenever and wherever the gospel is proclaimed, it encounters opposition. Here and there the evil one has been waging war against the followers of Jesus with intermittent oppression and persecution. John identifies the evil force as the beast, even though this is the first time he mentions him.

Prior to writing the Apocalypse, John had seen the entire revelation. Thus, he was fully aware of the beast, even if he had not yet mentioned him.��25�� He gives a further description of this creature when he writes, The beast which you saw was and is not and is about to go up from the Abyss and go to his destruction (17:8). Here is a picture of the evil one imitating God s infinity with respect to present, past, and future: the Antichrist was, and is not, and is about to go up from the Abyss. The Antichrist is constantly opposing Christ and his church every day and every step of the way.) 1 1 2 8 0 0 Paul alludes to the Antichrist when he writes that the man of lawlessness cannot exert his full power and authority until the time has come, for God holds him back.) 1 1 2 8 0 “tw://bible.?id=53.2.3-53.2.4|AUTODETECT|” That day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God s temple, proclaiming himself to be God. 7 1 -1 9 0 “tw://bible.?id=53.2.3-53.2.4|AUTODETECT|” 2 Thess. 2:3 4) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=66.13.11|AUTODETECT|” When the volume of wickedness has reached its peak, then the Antichrist takes over and as a consequence the witness of the church comes to an end. The Antichrist is not Satan but is closely allied to him and is sent forth by him. He appears as the lamb with two horns that speaks like the dragon 7 1 -1 9 0 “tw://bible.?id=66.13.11|AUTODETECT|” Rev. 13:11) 1 1 -1 9 0 “tw://bible.?id=27.7.1|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=27.7.1|AUTODETECT|” Dan. 7:1) 1 1 -1 9 0 “tw://bible.?id=27.7.19-27.7.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.19-27.7.28|AUTODETECT|” 19 28) 1 1 -1 9 0 0 ). John takes his reference to warfare directed against God s people from the Old Testament, where Daniel writes, As I watched, this horn was waging war against the saints and defeating them (7:21). In subsequent chapters and verses, the writer of the Apocalypse expands his information on the war the beast wages against the church (12:17; 13:7; 16:14; 19:19). At the end of the age just before the Lord returns, the Antichrist will rule supreme.) 1 1 2 8 0 “tw://bible.?id=40.24.21-40.24.22|AUTODETECT|” b. [The beast] will overcome and kill them. In his discourse on the end time, Jesus encourages the believers by saying, For then there will be great distress, unequaled from the beginning of the world until now and never to be equaled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened 7 1 -1 9 0 “tw://bible.?id=40.24.21-40.24.22|AUTODETECT|” Matt. 24:21 22) 1 1 -1 9 0 0 ). The beast s primary attack is on the message and secondarily on the messengers; he kills the messengers to silence the message. When at the end of time unbelievers reject the message, God withdraws both message and messengers, permitting the Antichrist to kill the saints. It is not a literal prediction that every faithful Christian will in fact be put to death. But it does require that every faithful Christian must be prepared to die. ��26��) 1 1 2 8 0 0 c. And their bodies will lie in the street of the great city that spiritually is called Sodom and Egypt. In civilized cultures, the burial of the dead is a solemn rite performed with dignity and respect. To leave corpses unburied and in public view is the height of indignity and shame. Here we are told the bodies of the two witnesses are left unburied on the main street of the great city as objects of contempt.) 1 1 2 8 0 “tw://bible.?id=24.22.8|AUTODETECT|” This text calls for a choice between a literal interpretation or a figurative portrayal. Scholars who offer a literal explanation assert that the great city is Jerusalem and adduce the last clause of this verse to prove their point, where also their Lord was crucified, ��27�� Further, some interpret John s reference to the great city 7 1 -1 9 0 “tw://bible.?id=24.22.8|AUTODETECT|” Jer. 22:8) 1 1 -1 9 0 0 ; Sibylline Oracles 5.154, 226, 413) prophetically and say that he looked forward to a rebuilt and inhabited Jerusalem in the last days.��28�� But John looks forward to the holy city, the new Jerusalem that comes down out of heaven (21:3, 10).) 1 1 2 8 0 “tw://bible.*?id=1.18.32|AUTODETECT|” A symbolic interpretation of this chapter states that the term Jerusalem conveys a spiritual, that is, a figurative meaning. Notice that John uses the adjective great and not holy to refer to the city. This suggests that he is speaking not about its character but about its size. As in all of Revelation, so also here there is a point of contrast between that which is holy and that which is profane. There are only two cities: the holy and the profane. It is the division between the people of God in the holy city and his adversaries in the great city.

God s people inhabit the holy city, the spiritual Jerusalem of the saints. His enemies live in the great city, not in one particular place but in the worldwide structure of unbelief and defiance against God. ��29�� The great city is identified with Sodom, a place of immorality with fewer than ten righteous people 7 1 -1 9 0 “tw://bible.?id=1.18.32|AUTODETECT|” Gen. 18:32) 1 1 -1 9 0 “tw://bible.?id=23.1.9-23.1.10|AUTODETECT|” ), and with Egypt, a land symbolizing the enslavement of the Israelites. The prophets Isaiah and Ezekiel address the people residing in Jerusalem and Judah and compare them to the inhabitants of Sodom 7 1 -1 9 0 “tw://bible.?id=23.1.9-23.1.10|AUTODETECT|” Isa. 1:9 10) 1 1 -1 9 0 “tw://bible.?id=23.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.3.9|AUTODETECT|” 3:9) 1 1 -1 9 0 “tw://bible.?id=26.16.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.16.46|AUTODETECT|” Ezek. 16:46) 1 1 -1 9 0 “tw://bible.?id=26.16.48-26.16.49|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.16.48-26.16.49|AUTODETECT|” 48 49) 1 1 -1 9 0 0 ), but nowhere in the Old Testament is Jerusalem identified with Egypt.) 1 1 2 8 0 “tw://bible.?id=58.6.6|AUTODETECT|” d. Where also their Lord was crucified. The great city where their Lord was crucified is not an earthly city called Jerusalem; rather, it is contrasted with the holy city where God s people reside. The great city is the place where people living contrary to the will of God have crucified and continue to crucify the Lord all over again 7 1 -1 9 0 “tw://bible.*?id=58.6.6|AUTODETECT|” Heb. 6:6) 1 1 -1 9 0 0 ). In Revelation, the expression the great city refers consistently to Babylon, a symbol for the world s opposition to God (14:8; 17:18; 18:2, 10, 16, 18 19, 21). When Jerusalem took its place next to Babylon in a defiant stance against God, his message, and his messengers, it lost its name as the holy city (see commentary on v. 2). The great city is any and every city in which the church bears its prophetic witness to the nations. ��30��) 1 4 2 8 0 0 To whom does the pronoun their allude in the expression their Lord? John could not have applied the pronoun to the Jews who crucified Jesus, for they refused to acknowledge him as Lord. The pronoun refers to the two witnesses whom Jesus calls my witnesses (v. 3), that is, the church.) 9. And the [citizens] from the peoples and tribes and languages and nations look at their bodies for three and a half days, and they do not permit their bodies to be placed in a tomb.) Now citizens from all over the world (peoples, tribes, languages, and nations) view the corpses of the witnesses. These people represent the world set against the saints (10:11; 13:7; 14:6; 17:15). Their implied numbers indicate that they did not come to view two corpses lying in a particular street of Jerusalem: they view the demise of the church in all its worldwide structures.

The witness of the church has been completed, God has withdrawn his word and testimony, and the world now views the lifeless frame of the Christian religion.) The people of the world look at the corpses for a period of three and a half days (see v. 11). This period corresponds with the three and a half years of the two witnesses (v. 3). But these two are not identical. Three and a half days denotes a brief period compared with the much longer time during which the witnesses proclaim the gospel to the world. After God withdraws his word, the interval of the world s triumph is momentary. Its duration is short, for God determines its length when after three and a half days the witnesses are raised from the dead (v. 11).) 1 1 2 8 0 “tw://bible.?id=19.79.2-19.79.3|AUTODETECT|” The world refuses to grant the saints permission to place the bodies in a tomb 7 1 -1 9 0 “tw://bible.?id=19.79.2-19.79.3|AUTODETECT|” Ps. 79:2 3) 1 1 -1 9 0 0 ). The word tomb refers not merely to a grave; it is a place with a tombstone inscription to remember the dead. In short, the forces of the Antichrist want to erase the memory of Christianity. The Greek text has the plural form bodies to convey the idea of the church in its totality. By refusing burial ceremonies, the world shows thorough disrespect for that which is sacred, but by their refusal unbelievers exhibit their inability to forget about the church. They spurn God and his Word but at the same time use his name in cursing while uttering derogatory remarks about his message.) 1 2 2 8 0 0 10. And the inhabitants on the earth gloat over them and celebrate and exchange gifts, because the two prophets tormented those who dwell on the earth.) Who are the inhabitants on the earth? The expression appears frequently in Revelation; each time it denotes those people who have made earth their home without any thought of an eternal home with the Lord.��31�� This does not mean a complete absence of believers on the face of this earth, because in the preceding text (v. 9) the believers by implication were not permitted to attend to funeral arrangements. We conclude that the saints number so few that they are not even mentioned.) 1 1 2 8 0 “tw://bible.?id=17.9.19|AUTODETECT|” John describes the citizens of the world with three verbs: gloat, celebrate, and exchange. The first verb has a negative connotation in the sense that they were filled with wicked satisfaction. The unbelievers celebrate victory over God s people by rejoicing and giving one another gifts. Scripture relates a parallel account with a positive connotation. When the Jews in Persia experienced relief from their enemies in the days of Queen Esther, they observed a day of celebration during which they exchanged food and presented gifts to the poor 7 1 -1 9 0 “tw://bible.?id=17.9.19|AUTODETECT|” Esther 9:19) 1 1 -1 9 0 “tw://bible.?id=17.9.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=17.9.22|AUTODETECT|” 22) 1 1 -1 9 0 0 ).) 1 31 2 8 0 0 The stated reason for this celebration is that the two prophets tormented those who dwell on the earth. This statement unveils the twisted thinking of the world: God s messengers spiritually tormented the unbelievers.��32�� The message God sent them by way of his envoys pricked their consciences and denied them peace of mind. The Word of God exposed their sins, and they were called to repentance, faith, and a life of service to God. They were told of God s wrath and the Day of Judgment. But they silenced God s message by killing his witnesses; consequently they thought to calm their fears and soothe their conscience. Lenski aptly comments, Hell fills the whole world with jubilation when the Word of the prophets at last lies forever silent in the streets. ��33�� They may rejoice now, but they are unable to escape the inevitable Day of Judgment, at which time God will destroy those who are destroying the earth (v. 18).) An interesting parallel can be drawn between the two prophets who represent God and the false prophet who represents Satan.

Here is the paradigm.��34��) Two Witnesses Second Beast ) 1 Prophets (11:10)) 2 Perform signs (11:6)) 3 Receive authority from God (11:3)) 4 Torment the inhabitants of the earth (11:10)) 5 Two olive trees; lamps (11:4)) 6 Breath of life from God (11:11) 1 False prophet (16:13; 19:20; 20:10)) 2 Perform signs (13:13, 14; 19:20)) 3 Receives authority from the first beast (13:12)) 4 Deceives the inhabitants of the earth (13:14)) 5 Two horns (13:11)) 6 Breathes into the image of first beast (13:15) ) ) ) ) Greek Words, Phrases, and Constructions in 11:7 10) Verse 7) ���� �P��� the translation should not be with them but against them. See also 2:16; 11:7; 13:4, 7; 17:14; compare 19:19.) Verse 8) �x ����� the singular body has the support of many manuscripts, while the plural is a correction the plural appears in verse 9. The singular may be interpreted as denoting totality.) A ������ �P��� some Greek manuscripts feature the pronoun !��� in an effort to eliminate misunderstanding; others have deleted the pronoun altogether.) Verse 9) � the preposition introduces a partitive genitive for which the word citizens or persons should be supplied.) Verse 10) ��(twice) the first one is with the genitive and means on (the earth). The second one is with the dative and is translated over (them). ��35��) ) ) (4) The Resurrection of Two Witnesses) 11:11 14) 1 1 2 8 0 “tw://bible.?id=43.13.16|AUTODETECT|” The word of Jesus that no servant is greater than his master 7 1 -1 9 0 “tw://bible.?id=43.13.16|AUTODETECT|” John 13:16) 1 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” ) is applicable to the two witnesses, the church. As Jesus died at the hands of wicked men, so his servants die. As Jesus was raised from the dead, so his servants rise again.��36�� As Jesus ascended to heaven and a cloud hid him from the apostles 7 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” Acts 1:9) 1 1 -1 9 0 0 ), so his servants ascend in a cloud in the sight of their enemies.) 1 1 2 8 0 0 11. And after three and a half days the breath of life from God entered them and they stood on their feet, and great fear fell on those who saw them.) 1 1 2 8 0 “tw://bible.?id=18.33.4|AUTODETECT|” The demise of the Christian witness is of short duration because God intervenes. The world gloats over the corpses of the witnesses for three and half days (vv. 9 10). When this period comes to an end, God as the author of life breathes life into the corpses of these two witnesses 7 1 -1 9 0 “tw://bible.?id=18.33.4|AUTODETECT|” Job 33:4) 1 1 -1 9 0 “tw://bible.?id=26.37.5-26.37.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.37.5-26.37.14|AUTODETECT|” Ezek. 37:5 14) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” ). As God breathed the breath of life into Adam s nostrils 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” ), so he makes the dead come alive 7 1 -1 9 0 “tw://bible.?id=18.19.25-18.19.27|AUTODETECT|” Job 19:25 27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 And great fear fell on those who saw them. Suddenly the tables are turned when God brings to life the witness of the church and confronts the world. This witness is not raised from the dead to convert the unbelievers, for the period of grace has come to an end when divine judgment is pending. The world that gloated over the demise of God s servants instantly realizes that its punishment is approaching. As a result, the adversaries of these witnesses are filled with dread and fear.) 1 1 2 8 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” What is the meaning of this resurrection? The information John supplies is scant, so that we only assume what may happen. It may refer to the general resurrection of the dead when Jesus returns 7 1 -1 9 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” 1 Thess. 4:16 17) 1 1 -1 9 0 0 ), namely, to the great and glorious day that precedes the consummation. But it is also possible to say that this resurrection should be understood symbolically. Ezekiel speaks figuratively about the resurrection of the dead (37:10 13), so also here the return of God s witness can be interpreted metaphorically.��37��) 1 2 2 8 0 0 12. And they heard a loud voice from heaven saying to them, Come up here. And they came up to heaven in a cloud, and their enemies saw them.) The loud voice from heaven is divine and belongs to Jesus. John avoided using Jesus name when he first heard a loud voice like a trumpet on the Lord s Day at Patmos (1:10). Then he heard the same voice again when he saw the door to heaven opened, and it said, Come up here, and I will show you what must happen after these things (4:1). And now once more, John heard the loud voice of Jesus giving the same command to tell God s resurrected witnesses to ascend.) 1 1 2 8 0 “tw://bible.?id=60.3.22|AUTODETECT|” The ascension of the saints is similar to that of Jesus, who went up into heaven and is at God s right hand with angels, authorities and powers in submission to him 7 1 -1 9 0 “tw://bible.?id=60.3.22|AUTODETECT|” 1 Pet. 3:22) 1 1 -1 9 0 “tw://bible.?id=52.4.17|AUTODETECT|” ). The saints ascend in a cloud, which means that they are transformed at the coming of the Lord and will be caught up in the clouds to meet him in the air 7 1 -1 9 0 “tw://bible.?id=52.4.17|AUTODETECT|” 1 Thess. 4:17) 1 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” ). When Jesus ascended, the apostles saw him rise. But when the saints are caught up in the air, God s enemies watch them go up to heaven. Their ascension signifies full and complete victory over the evil one. There is an indirect parallel that relates to Christ s return, Look, he is coming with the clouds, and every eye will see him 7 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” Rev. 1:7) 1 1 -1 9 0 “tw://bible.?id=38.12.10|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=38.12.10|AUTODETECT|” Zech. 12:10) 1 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” b). Our idiom uses the indefinite in a cloud in translations, but the Greek literally says, in the cloud. This undoubtedly is a specific reference to the glory cloud which appeared when Jesus was transfigured 7 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” Matt. 17:5) 1 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” ) and which enveloped him when he ascended from the Mount of Olives 7 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” Acts 1:9) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Twice in as many verses (vv. 11, 12) the phrase saw them occurs. John emphasizes that God s enemies see the risen and glorified saints ascend to heaven. Those adversaries filled with fear of the approaching judgment watch the ascension of God s people. At the end of time, the contrast of God s enemies and God s saints is striking indeed.) 13. And in that hour there was a great earthquake and a tenth of the city fell and seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.) 1 1 2 8 0 “tw://bible.?id=40.27.51|AUTODETECT|” a. And in that hour there was a great earthquake. We should understand the last few verses (vv. 11 13) in the framework of the period immediately preceding and during the Lord s return. This verse speaks about the unbelieving world that faces divine wrath in the form of a great earthquake that shakes the earth to indicate God s involvement in the Day of Judgment (see 6:12). At the moment the saints ascend to heaven, God strikes the earth with a great tremor to reveal his anger against the unbelievers who killed his people. He often uses this phenomenon in nature to indicate an unusual event. Earthquakes occurred when Jesus died and rose from the dead 7 1 -1 9 0 “tw://bible.?id=40.27.51|AUTODETECT|” Matt. 27:51) 1 1 -1 9 0 “tw://bible.?id=40.28.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.28.2|AUTODETECT|” 28:2) 1 1 -1 9 0 0 ). Similarly, a great earthquake accompanied both the resurrection and the ascension of the saints.) 1 5 2 8 0 0 b. And a tenth of the city fell and seven thousand people were killed in the earthquake. Most commentators infer a total population of seventy thousand from the phrase tenth of the city. If we take the text literally, a tenth of the city s population equals seven thousand, so that the total number of inhabitants is seventy thousand. History provides numerous examples of thousands being killed in an earthquake devastating a midsize city. Although the loss of life is telling, it is difficult to assert that it is extraordinary.) The use of symbolism in this text is obvious.��38�� The city is the place which the Gentiles will trample under foot and where the Lord was crucified (see the commentary on vv. 2, 8).

It is the profane place that contrasts with all that is holy. This profane place, encompassing a worldwide structure set in unbelief and defiance against God, is now stricken with a great earthquake that vibrates its foundations. So it seems best to interpret the number seven thousand symbolically, as seven signifies completeness and one thousand as ten times ten times ten (ten denotes fullness in the decimal system) indicates a multitude. The term a tenth is an indication of God s plan that the earthquake not kill all unbelievers.) c. And the rest were terrified and gave glory to the God of heaven. Those who are not killed are filled with fear and consternation.

They realize that the saints ascension to heaven is going to be followed by punishment, judgment, and doom for them. It is no wonder that terror fills their hearts and minds, for their time on earth has run out.) Commentators are divided on the interpretation of the words, And the rest & gave glory to the God of heaven. The words gave glory to God cause us to ask whether this is a matter of true repentance or fictitious remorse.) Many scholars are of the opinion that the unbelieving world not killed by the earthquake turned to God, repented of their wicked deeds, and glorified God.��39�� In other words, these evil people were converted at the last possible moment and God in his grace and mercy accepted them into his family. The evidence for this position lies in these people giving glory to God, which is interpreted as a form of relig[ious] devotion. ��40��) 1 1 2 8 0 “tw://bible.?id=6.7.19-6.7.20|AUTODETECT|” Other scholars argue that not the death of the martyrs but their resurrection struck terror to the hearts of their enemies and caused them to give glory to God. ��41�� There is a difference between remorse and repentance: Judas showed remorse and hanged himself, but Peter repented and was restored. There is a difference between concession and contrition; Achan gave glory to God and conceded that he had sinned against God 7 1 -1 9 0 “tw://bible.?id=6.7.19-6.7.20|AUTODETECT|” Josh. 7:19 20) 1 1 -1 9 0 “tw://bible.?id=19.51.4|AUTODETECT|” ), but David confessed his sin with contrite heart 7 1 -1 9 0 “tw://bible.?id=19.51.4|AUTODETECT|” Ps. 51:4) 1 1 -1 9 0 0 ). Further, the next to the last verse of this chapter (v. 18) indicates a description of the last judgment that is reminiscent of verse 13 and confirms the conclusion of a last judgment scene and not one of repentance. Therefore, genuine conversion is no longer possible, since it would have to be placed after the commencement of the last judgment, which is signaled in v[erse] 13a. ��42�� After God passes judgment, the time for repentance is over.) 1 1 2 8 0 0 As long as the church proclaims the Word, there is time for salvation. But when the witnesses ascend to heaven, their message is no longer heard. The time of repentance comes to an end, because without the power of the Word there are no conversions. Also, John reveals a cyclical approach in his Apocalypse, whereby the topic of God judging unbelievers appears repeatedly. For instance, there is the imminent judgment for sinners (6:16) and the time for judging the dead (11:18). The Judge harvests the earth (14:15 16); after the outpouring of the seven bowls there is the coming judgment (16:17 21); and the rider on the white horse comes to judge the wicked (19:11 21). In all these instances, there is no mention of unbelievers being converted.) 1 1 2 8 0 “tw://bible.?id=15.1.2|AUTODETECT|” John borrowed the phrase God of heaven from the Old Testament 7 1 -1 9 0 “tw://bible.?id=15.1.2|AUTODETECT|” Ezra 1:2) 1 1 -1 9 0 “tw://bible.?id=16.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.1.4|AUTODETECT|” Neh. 1:4) 1 1 -1 9 0 “tw://bible.?id=27.2.18-27.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.2.18-27.2.19|AUTODETECT|” Dan. 2:18 19) 1 1 -1 9 0 “tw://bible.?id=32.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=32.1.9|AUTODETECT|” Jonah 1:9) 1 1 -1 9 0 0 ). In Revelation it occurs only twice, here and in 16:11.) 1 7 2 8 0 0 14. The second woe is past. Look, the third woe is coming soon.) John mentioned the end of the first woe in 9:12; at that time he announced that there were two more to come. Here then is the end of the second woe, but John fails to tell us what segment of the Apocalypse comprises the third woe. Some scholars think that the substance of chapter 16 that reveals the seven plagues makes up this last affliction.��43�� The objection to this interpretation is its distance from the announcement that the third woe is at hand. Therefore, it is better to see the last part of this verse introducing the next segment (vv. 15b 19) as the content of the third woe.

The scene of the seventh trumpet is a more severe woe than the fifth and sixth trumpets, since it represents the climactic final judgment. ��44�� The seventh trumpet permits us a view subsequent to the final judgment when the wicked face destruction. Thus, the woe speaks to the devastation of those people who have been destructive during their time on earth (v. 18).) ) Greek Words, Phrases, and Constructions in 11:12 13) Verse 12) $������ the third person plural form is to be preferred to the first person singular $����� on the basis of external evidence.) Verse 13) 1 1 2 8 0 “tw://bible.?id=44.1.15|AUTODETECT|” @������ names, but translated as people or persons. The word indicates that these people are known individually by name 7 1 -1 9 0 “tw://bible.?id=44.1.15|AUTODETECT|” Acts 1:15) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 ) 9. The Seventh Trumpet) 11:15 19) 15 And the seventh angel blew the trumpet. And there were loud voices in heaven saying. The kingdom of the world has become the kingdom of our Lord and his Christ. And he will reign forever and ever. 16 And the twenty-four elders, those who were seated on their thrones before God, fell on their faces and worshiped God, 17 saying:) We give thanks to you, Lord God, Almighty, the one who is and who was, because you have assumed your great power and have begun to reign. 18 And the nations were angry, but your wrath has come. And the time has come to judge the dead and to reward your servants the prophets, and the saints and those who fear your name, the small and the great, and to destroy those who are destroying the earth. ) 19 And the temple of God in heaven was opened and his ark of the covenant appeared in his temple.

And there were flashes of lightning and rumblings and an earthquake and a great hailstorm.) ) The two-part interlude (10:1 11:14) has come to an end, and John continues with the series of trumpets, of which the seventh is next. The seventh trumpet shows similarities with the seventh seal and the seventh bowl. All three place their scenes in heaven, where silence is observed (8:1), loud voices are heard (11:15), and there is a voice saying, It is done (16:17). All three are at the end of seven-part cycles and provide information on the end of time. Yet the differences are telling, for the seventh seal ushers in the seven trumpets. The seventh trumpet reveals a victory celebration as if the battle against the enemy is won.

And the seventh bowl marks the final plague in nature so severe that it has no equal (16:18, 21).) The last segment of this chapter, introducing the final judgment, contains two hymns, one on the kingdom and the other on thanksgiving for what God has done. The first one mentions Christ as the everlasting ruler in his kingdom in the sense that the war with Satan is over. The second one, addressed to God, speaks of divine power, judging the dead, rewarding prophets and saints, and destroying the destroyers. This second hymn that the twenty-four elders sing regards the Judgment Day as if it already belongs to the past. Both hymns are paeans of victory that bring the series of trumpets to a climax. Concisely, the seventh trumpet gives us a heavenly vision in which Christ triumphs over his enemies.) Verse 19 seems to be out of place, for the nearest passages that have similar wording are 15:5 (the temple) and 16:18, 21 (lightning, rumblings, thunder, earthquake, and hail).��45�� It alludes, however, to the covenant relation God has with his people and to his awesome power in nature, and thus it forms a fitting conclusion to the first part of Revelation.

In addition, the sequence of flashes of lightning, rumblings, thunder, earthquake, and hail occurs four times with variations (4:5; 8:5; 11:19; and 16:18). These references show an expanding formula that relates to the severity of God s judgment depicted in the progress of the Apocalypse.) a. Two Hymns) 11:15 18) 15. And the seventh angel blew the trumpet. And there were loud voices in heaven saying, The kingdom of the world has become the kingdom of our Lord and his Christ. And he will reign forever and ever. ) Earlier John wrote about the seventh angel sounding his trumpet to indicate that the end of time is near (10:7).

And now he describes the angel blowing the trumpet and its setting. The backdrop is heaven, where loud voices are singing praises to God and his Christ. We are not told who were singing. What we can say is that the voices belong to all those who dwell in heaven.) 1 1 2 8 0 “tw://bible.?id=40.4.8-40.4.9|AUTODETECT|” These voices declare that the kingdom of the world now belongs to our Lord and his Christ. This means that Satan, who tempted Jesus by offering him the kingdoms of the world, no longer possesses them 7 1 -1 9 0 “tw://bible.?id=40.4.8-40.4.9|AUTODETECT|” Matt. 4:8 9) 1 1 -1 9 0 “tw://bible.?id=42.4.5-42.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.5-42.4.6|AUTODETECT|” Luke 4:5 6) 1 1 -1 9 0 “tw://bible.?id=19.2.2|AUTODETECT|” ). Relying on the Old Testament, John reveals that the kingdom belongs to God and his Christ 7 1 -1 9 0 “tw://bible.?id=19.2.2|AUTODETECT|” Ps. 2:2) 1 1 -1 9 0 “tw://bible.?id=19.2.8-19.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.2.8-19.2.9|AUTODETECT|” 8 9) 1 1 -1 9 0 “tw://bible.?id=19.22.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.22.28|AUTODETECT|” 22:28) 1 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” Dan. 7:14) 1 1 -1 9 0 “tw://bible.?id=31.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=31.1.21|AUTODETECT|” Obad. 21) 1 1 -1 9 0 0 ).��46�� There is one kingdom, not two. There is one God, not two. Notice how in the Apocalypse John ascribes divinity to Jesus when he mentions him together with God. Here are two examples, with italics added:) 1 3 2 8 0 0 " They will be priests of God and of Christ and will reign with him a thousand years (20:6).) " The throne of God and of the Lamb will be in it, and his servants will serve him (22:3).) In the Apocalypse, John teaches that both God and Christ are called King, for they are worthy of praise and adoration. For instance, the trinitarian greeting depicts Jesus Christ as ruler of the kings of the earth (1:5). The song of Moses and of the Lamb is addressed to God as the King of the ages (15:3). Christ made his people to be a kingdom and priests (1:6; 5:10), yet the kingdom belongs to both Christ and God (11:15; 12:10). The rule of Christ and God is the same, because God rules his kingdom through his Son.) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” Christ has been king in his kingdom all along 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ); he uttered his enthronement speech prior to his ascension, All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 “tw://bible.?id=46.15.24-46.15.28|AUTODETECT|” ). When the last enemy is destroyed, namely death, then comes the end, and he will hand over the kingdom to God the Father 7 1 -1 9 0 “tw://bible.?id=46.15.24-46.15.28|AUTODETECT|” 1 Cor. 15:24 28) 1 1 -1 9 0 0 ). This does not mean that then he will cease to rule; he will reign forever and ever.) 1 1 2 8 0 “tw://bible.?id=27.7.14|AUTODETECT|” The text looks at the victory Christ has achieved and simply states, The kingdom of the world has become the kingdom of our Lord and his Christ. From John s perspective, the utter defeat of Satan and his cohorts has taken place. They were usurpers of world power; now Christ is the victor and will reign eternally. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” Dan. 7:14) 1 1 -1 9 0 “tw://bible.?id=19.10.16|AUTODETECT|” ; see also 2:44; 7:27; ) 7 1 -1 9 0 “tw://bible.?id=19.10.16|AUTODETECT|” Ps. 10:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 16. And the twenty-four elders, those who were seated on their thrones before God, fell on their faces and worshiped God.) 1 1 2 8 0 “tw://bible.?id=66.4.4|AUTODETECT|” The twenty-four elders seated on twenty-four thrones represent the saints in heaven 7 1 -1 9 0 “tw://bible.?id=66.4.4|AUTODETECT|” Rev. 4:4) 1 1 -1 9 0 “tw://bible.?id=66.4.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.4.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=66.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.8|AUTODETECT|” 5:8) 1 1 -1 9 0 “tw://bible.?id=66.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.16|AUTODETECT|” 11:16) 1 1 -1 9 0 “tw://bible.?id=66.19.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.4|AUTODETECT|” 19:4) 1 1 -1 9 0 0 ). They have been given the privilege of surrounding God s throne and are closer to this throne than angels. Redeemed humanity seated on thrones before God is privileged to rule with Christ (3:21). These twenty-four elders lead in worship by prostrating themselves in the presence of God. They are the ones who express thanksgiving and praise for the redemption accomplished on their behalf by God s Son.) 1 2 2 8 0 0 While the chorus in heaven sings a victory paean to God and Christ for rightfully claiming the kingdom of the world, the twenty-four elders sing their own hymn of praise to express their thanks. The work of redemption has been completed and the time has come to render honor, praise, and glory to the Lord God Almighty.) 17. Saying: We give thanks to you, Lord God, Almighty, the one who is and who was, because you have assumed your great power and have begun to reign. ) 1 1 2 8 0 “tw://bible.?id=13.16.8|AUTODETECT|” The twenty-four elders as representatives of the church are expressing their gratitude not to Christ but to the Father, who is called the Lord God, Almighty. He commissioned the Son to redeem his people, to forgive their sins, to grant them eternal life, and to teach them his Word. Now the elders thank God, who is their sovereign and all-powerful Lord. Their words of thanks show a typical Jewish background demonstrated in David s Psalm of Thanks and in the Psalter 7 1 -1 9 0 “tw://bible.?id=13.16.8|AUTODETECT|” 1 Chron. 16:8) 1 1 -1 9 0 “tw://bible.?id=13.16.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=13.16.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=19.105.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.105.1|AUTODETECT|” Ps. 105:1) 1 1 -1 9 0 “tw://bible.?id=19.106.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.106.1|AUTODETECT|” 106:1) 1 1 -1 9 0 “tw://bible.?id=19.106.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.106.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=19.136.1-19.136.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.136.1-19.136.4|AUTODETECT|” 136:1 4) 1 1 -1 9 0 0 ).��47��) 1 1 2 8 0 “tw://bible.?id=19.96.13|AUTODETECT|” The phrase the one who is and who was is reminiscent of 1:4, 8; 4:8, but lacks the third part and who is to come. John took this third part from the Old Testament 7 1 -1 9 0 “tw://bible.?id=19.96.13|AUTODETECT|” Ps. 96:13) 1 1 -1 9 0 “tw://bible.?id=19.98.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.98.9|AUTODETECT|” 98:9) 1 1 -1 9 0 0 ), where God comes to save and judge. The early Christians identified his coming with that of Jesus Christ as they looked forward to Christ s return.��48�� Its omission signals that God has indeed come as John now looks backward at the fulfillment of Jesus promise to come quickly (also compare 16:5). That is, this paean of praise sung by the twenty-four elders omits the phrase who is to come as if his coming had already occurred. They looked back at the battle against Satan, the Antichrist, and the inhabitants of Babylon. God revealed his power, defeated his enemies, and destroyed the oppressors of his people.) 1 1 2 8 0 “tw://bible.?id=43.12.31|AUTODETECT|” The next clause, because you have assumed your great power and have begun to reign, is an affirmation of God defeating his adversaries and taking his rightful governing power over his creation in heaven and earth. Notice that the perfect tense is used in the verb to assume. This means that no power will ever again rise against God to take away from him authority as in the case of Satan, called the prince of this world 7 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” John 12:31) 1 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.30|AUTODETECT|” 14:30) 1 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.11|AUTODETECT|” 16:11) 1 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=62.4.4|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” John 4:4) 1 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.19|AUTODETECT|” 5:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.10.31|AUTODETECT|” In Greek, John stresses the adjective great as he writes great power. God s power directed against his opponents is awesome, for it is a dreadful thing to fall into the hands of the living God 7 1 -1 9 0 “tw://bible.?id=58.10.31|AUTODETECT|” Heb. 10:31) 1 1 -1 9 0 0 ). Swete writes, It is not the normal exercise of Divine power, but that final and overwhelming display to which all prophecy points. ��49��) 1 2 2 8 0 0 At the demise of his enemies, the Lord God begins his unrestricted reign. The twenty-four elders, looking back on the accomplished work of redemption, rejoice in Christ s triumph and absolute rule over the entire universe. This rule signals that Satan s reign has ended and that the time for judgment has come.) 18. And the nations were angry, but your wrath has come. And the time has come to judge the dead and to reward your servants the prophets, and the saints and those who fear your name, the small and the great, and to destroy those who are destroying the earth. ) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” a. And the nations were angry, but your wrath has come. Two parallel clauses, which reflect the words of David in ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 “tw://bible.?id=19.2.1-19.2.5|AUTODETECT|” , speak about anger and wrath. This psalm relates that nations rebel against God and his Anointed. But the one in heaven laughs, for he rebukes them in his anger and terrifies them in his wrath 7 1 -1 9 0 “tw://bible.?id=19.2.1-19.2.5|AUTODETECT|” Ps. 2:1 5) 1 1 -1 9 0 “tw://bible.?id=19.2.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=19.2.12|AUTODETECT|”
2. 1 1 -1 9 0 “tw://bible.?id=44.4.25-44.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.25-44.4.27|AUTODETECT|” Acts 4:25 27) 1 1 -1 9 0 “tw://bible.?id=24.30.23-24.30.24|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=24.30.23-24.30.24|AUTODETECT|” Jer. 30:23 24) 1 1 -1 9 0 “tw://bible.?id=19.2.2|AUTODETECT|” ). Israel and the Roman empire, represented by the high priest with the Sanhedrin and Pontius Pilate respectively, nailed Jesus to the cross and afterward persecuted his followers. But the anger and wrath of God differ from the anger and wrath of God s enemies. While they direct their ire against God to destroy his kingdom and trample all that is holy 7 1 -1 9 0 “tw://bible.?id=19.2.2|AUTODETECT|” Ps. 2:2) 1 1 -1 9 0 0 ), God directs his vengeance against the nations to bring them to justice and their destined end.) 1 3 2 8 0 0 b. And the time has come to judge the dead. John is not alluding to chronological time but to the right moment that God ordained for the Day of Judgment. It is the time God has appointed for the last judgment. The sixth seal (6:17), the seventh trumpet (11:18), and the sixth bowl (16:14) all refer to the moment when the great Day of Judgment comes. John presents his Apocalypse in a cyclical manner and looks at God s revelation from different perspectives.) The term the dead occurs eight times in the Apocalypse and signifies all those who have died.

More specifically it can mean either believers or unbelievers. For example, Blessed are the dead who die in the Lord from now on (14:13) and And the rest of the dead lived not until the thousand years were completed (20:5a). Here as well as in 20:12 13 the term alludes to all people: some receive rewards and others condemnation.) c. And to reward your servants the prophets, and the saints and those who fear your name, the small and the great. A reward is not something that is earned, for it comes to the believers as a gift from God. The concept reward and conduct are connected, but not in the sense of cause and effect.

Rewards are given as tokens of God s free grace.��50��) 1 1 2 8 0 “tw://bible.?id=19.115.13|AUTODETECT|” A preliminary reading leaves the impression that John has in mind three classes of people: servants who are prophets, saints, and God-fearers both small and great. This is not necessarily so, because the expression your servants the prophets already appeared in 10:7 (see the commentary). They are God s servants, prophets or apostles and their helpers, who were commissioned to convey his revelation and often were told to write it down. They are a special class of people. In addition there are the saints, who are the God-fearers both the small and the great 7 1 -1 9 0 “tw://bible.?id=19.115.13|AUTODETECT|” Ps. 115:13) 1 1 -1 9 0 0 ). The word saints occurs fourteen times in the Apocalypse; they are the holy people whom God has sanctified through the blood of Christ.��51�� They suffer for his name, exercise patience and faithfulness for his cause, present prayers to God, and are killed for being his people. They are those who fear God worldwide whether they are beginners or giants in the faith.��52�� I suggest, therefore, that there are two classes of people: God s special servants, who fulfill a particular task, and the saints, who are all those who revere God s name.��53��) 1 5 2 8 0 0 d. And to destroy those who are destroying the earth. The twenty-four elders petition God to destroy those wicked persons who are constantly engaged in morally ruining the inhabitants on the earth.��54�� This is precisely what the great prostitute, who ruined the earth with her fornication, had done (19:2). God s wrath is poured out upon those who lead astray the people and now are destroyed themselves.) b. God s Covenant) 11:19) 19. And the temple of God in heaven was opened and his ark of the covenant appeared in his temple.

And there were flashes of lightning and rumblings and an earthquake and a great hailstorm.) a. And the temple of God in heaven was opened and his ark of the covenant appeared in his temple. The twenty-four elders have concluded their hymn of praise, and now John responds by describing the temple of God in heaven. This is the holy place where God dwells and which is his sacred presence. Since the curtain separating the Holy of Holies from the Holy Place has split, the ark of the covenant is open to view. We understand the vision symbolically, for the temple on earth no longer existed at the time John wrote Revelation (7:15; 15:5, 8).

The expression temple in this book signifies the very presence of God, and John looks at the temple from his earth-to-heaven perspective.) 1 1 2 8 0 “tw://bible.?id=11.8.9|AUTODETECT|” The ark of the covenant in the tabernacle and later in the temple of Solomon was the place where God dwelled. This sacred box symbolized God s presence, and into that sacred presence the high priest might enter once a year to atone for his own sins and the sins of the people. On its lid animal blood was sprinkled; and in the ark were the two tablets on which God had written the Decalogue 7 1 -1 9 0 “tw://bible.?id=11.8.9|AUTODETECT|” 1 Kings 8:9) 1 1 -1 9 0 “tw://bible.?id=14.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.5.10|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=14.5.10|AUTODETECT|” Chron. 5:10) 1 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” Heb. 9:4) 1 1 -1 9 0 “tw://bible.?id=2.25.22|AUTODETECT|” ). This ark, now open to all, is God s viewable demonstration that he keeps covenant with his people. At that place filled with glory, God meets with them and establishes his law among them 7 1 -1 9 0 “tw://bible.?id=2.25.22|AUTODETECT|” Exod. 25:22) 1 1 -1 9 0 “tw://bible.?id=2.29.42-2.29.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.29.42-2.29.43|AUTODETECT|” 29:42 43) 1 1 -1 9 0 “tw://bible.?id=23.11.9|AUTODETECT|” ). And the words of his law that were inscribed on stone tablets in the ark reflect God s sacred presence in the lives of his people. With them he has a covenantal relationship so that the knowledge of God s law fills the earth as the waters cover the sea 7 1 -1 9 0 “tw://bible.?id=23.11.9|AUTODETECT|” Isa. 11:9) 1 1 -1 9 0 “tw://bible.?id=35.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=35.2.14|AUTODETECT|” Hab. 2:14) 1 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” ). Hence, when this ark is now seen, that is, fully realized, the covenant of grace 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 0 ) in all its sweetness is realized in the hearts and lives of God s children. ��55��) 1 1 2 8 0 “tw://bible.?id=12.25.9|AUTODETECT|” Even though the ark and the tablets of stone were destroyed by the Babylonians when they conquered Jerusalem on August 14, 586 b.c. 7 1 -1 9 0 “tw://bible.?id=12.25.9|AUTODETECT|” 2 Kings 25:9) 1 1 -1 9 0 0 ), the practice of observing the law remained intact.��56�� The fact that John speaks of a heavenly ark, although symbolically, shows that the relevance of God s moral law endures and is everlasting. There is no place for sin and lawlessness in the presence of the Almighty, for on the one hand his redeemed covenant people are forgiven and on the other the people who deliberately break his law are condemned.) 1 1 2 8 0 “tw://bible.?id=2.19.16-2.19.18|AUTODETECT|” b. And there were flashes of lightning and rumblings and an earthquake and a great hailstorm. The phenomena that occur in nature are a flashback to the giving of the Decalogue at Mount Sinai, where God caused thunder, lightning, and a tremor 7 1 -1 9 0 “tw://bible.*?id=2.19.16-2.19.18|AUTODETECT|” Exod. 19:16 18) 1 1 -1 9 0 0 ). The writer of Revelation repeatedly records these natural occurrences (4:5; 8:5; 11:19; 16:18, 21). Here and in 16:21 he adds the falling of hailstones. These phenomena are reminders of the Sinai event and suggest that God s judgment has come. John uses the allusion to Sinai to suggest that the End has been reached, though not yet exhaustively described. ��57�� Indeed, at this point in the Apocalypse John portrays the end of time. We cannot, however, simply go on to the next chapter as if the one flows into the other. Chapter 11 marks the coming of the Judgment Day, while chapter 12 describes a woman and the birth of a male child a new start.) 1 18 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 11:17 18) Verse 17) A b� ��v A &� many minuscule manuscripts add A ��������, which is a typical Byzantine accretion, in imitation of the tripartite expression in 1.4, 8. ��58�� The TR and two translations feature this addition (KJV, NKJV).) Verse 18) ��z� �����z� ��v ��z� �������� external support, for this reading is strong, whereas the use of the dative case appears to be a correction.��59��) ) ) ) ) 1 R. H. Charles (A Critical and Exegetical Commentary on the Revelation of St. John, ICC [Edinburgh: Clark, 1920], 1:270 73), adopting the views of Wellhausen, asserts that 11:1 2 and 11:3 13 are two loose fragments that have no connection with the preceding and following context; they point to a different authorship. This is nothing but a guess. The fact of the matter is that the one passage depends on the other and thus supports the unity of the text.) 2 Theodor Zahn, Die Offenbarung des Johannes, Kommentar zum Neuen Testament 18 (Leipzig: Deichert, 1924 26), 2:419 20; Ernst Lohmeyer, Die Offenbarung des Johannes, HNT 16 (T�bingen: Mohr, 1970), p. 87.

Kenneth L. Gentry Jr., Before Jerusalem Fell: Dating the Book of Revelation (Tyler, Tex.: Institute for Christian Economics, 1989), p. 192; David Chilton, The Days of Vengeance: An Exposition of the Book of Revelation (Fort Worth, Tex.: Dominion, 1987), p. 4.) 3 Robert L. Thomas, Revelation 8 22: An Exegetical Commentary (Chicago: Moody, 1995), p. 82; John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966), p. 176.) 4 Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation (Grand Rapids: Reformed Free Publishing Association, 1969), pp. 364 65; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 568.) 5 George Eldon Ladd, Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972), p. 150; Isbon T.

Beckwith, The Apocalypse of John (1919; reprint, Grand Rapids: Baker, 1979), pp. 588 90.) 6 Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 212. Most scholars espouse a figurative interpretation: among others, Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), pp. 140 41; Henry Barclay Swete, Commentary on Revelation (1911; reprint, Grand Rapids: Kregel, 1977), pp. 132 33; R. C. H. Lenski, The Interpretation of St.

John s Revelation (Columbus: Wartburg, 1943), pp. 328 32; G. B. Caird, A Commentary on the Revelation of St. John the Divine (London: Black, 1966), p. 132; Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 272; David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 598.) 7 Compare Michael Bachmann, Himmlisch: Der Tempel Gottes von Apk 11.1, NTS 40 (1994): 474 80.) 1 1 2 8 0 “tw://bible.?id=66.11.1|AUTODETECT|” 8 Kenneth A. Strand 7 1 -1 9 0 “tw://bible.?id=66.11.1|AUTODETECT|” Revelation 11:1) 1 1 -1 9 0 “tw://bible.?id=38.2.1-38.2.5|AUTODETECT|” , AUSS 22 [1984]: 317 25) argues that the more likely background passage is not ) 7 1 -1 9 0 “tw://bible.?id=38.2.1-38.2.5|AUTODETECT|” Zechariah 2:1 5) 1 1 -1 9 0 “tw://bible.?id=3.16.0|AUTODETECT|” and Ezekiel 40 48 but ) 7 1 -1 9 0 “tw://bible.?id=3.16.0|AUTODETECT|” Leviticus 16) 1 1 -1 9 0 0 . This chapter outlines the Day of Atonement but says nothing about the command measure the temple. See also Frederick D. Mazzaferri, The Genre of the Book of Revelation from a Source-Critical Perspective, BZNW 54 (Berlin and New York: de Gruyter, 1989), pp. 319 21.) 1 24 2 8 0 0 9 William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), p. 127; Caird, Revelation, p. 132; Lenski, Revelation, pp. 326 30; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), pp. 219 21.) KJV King James Version (Authorized Version)) 10 James L Resseguie, Revelation Unsealed: A Narrative Critical Approach to John s Apocalypse, BIS 32 (Leiden: Brill, 1998), p. 94. A number of commentators interpret the altar as the altar of burnt offerings (Aune, 52B, p. 606; Swete, p. 132; Beckwith, p. 590; Zahn, 2:424). Beale (p. 563) avers that believers sacrifice themselves on the altar of the gospel. ) 11 Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 119.) 12 Consult A. Feuillet, Essai d interpr�tation du chap�tre XI de l Apocalypse, NTS 4 (1957 58): 186 87.

And see Adela Yarbro Collins, Crisis and Catharsis: The Power of the Apocalypse (Philadelphia: Westminster, 1984), p. 66.) 13 Refer to Hendrik R. van de Kamp, Isra�l in Openbaring (Kampen: Kok, 1990), pp. 174 75; Homer Hailey, Revelation: An Introduction and Commentary (Grand Rapids: Baker, 1979), p. 252; Martin Kiddle, The Revelation of St. John (reprint, London: Hodder and Stoughton, 1943), p. 184.) 14 Louis A. Vos, The Synoptic Traditions in the Apocalypse (Kampen: Kok, 1965), pp. 120 25.) 15 Swete, Revelation, p. 134.) 16 Beale, Revelation, p. 567; Mathias Rissi, Time and History: A Study on the Revelation, trans. Gordon C. Winsor (Richmond: John Knox, 1966), p. 40.) TR The Textus Receptus: The Greek New Testament according to the Majority Text) 17 Consult Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 671.) 18 See Bauckham, Climax of Prophecy, p. 276.

He writes, There is no good evidence of traditions from before the time of Revelation in which returning prophets were expected to suffer martyrdom. ) 19 William Barclay, The Revelation of John, 2d ed. (Philadelphia: Westminster, 1960), 2:86 87; Thomas, Revelation 8 22, p. 89; Caird, Revelation, pp. 134 36.) 20 Refer to Van de Kamp, Isra�l in Openbaring, pp. 183 86; Josephine Massyngberde Ford, Revelation: Introduction, Translation, and Commentary, AB 38 (Garden City, N.Y.: Doubleday, 1975), pp. 177 78.) 21 See G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 184; Alan F. Johnson, Revelation, in The Expositor s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:504; Aune, Revelation 6 16, pp. 602 3; Beale, Revelation, pp. 574 75.) 22 See Larry G.

Herr, Sackcloth, ISBE, 4:256; Gustav St�hlin, TDNT, 7:63.) 23 Refer to SB, 3:760 61; and see Simon J. Kistemaker, Exposition of the Epistle of James, NTC (Grand Rapids: Baker, 1986), p. 181.) 24 Charles, Revelation, 1:284.) 25 Van de Kamp, Isra�l in Openbaring, p. 191 n. 54.) 26 Richard Bauckham, The Theology of the Book of Revelation, New Testament Theology (Cambridge: Cambridge University Press, 1993), p. 93.) 27 The NLT substitutes Jerusalem for the great city. Scholars who identify Jerusalem as the great city are Beckwith, Apocalypse, pp. 591, 601; Friedrich D�sterdieck, Critical and Exegetical Handbook to the Revelation of John (New York and London: Funk and Wagnalls, 1886), p. 317; Walvoord, Revelation, p. 181; C. van der Waal, The Last Book of the Bible and the Jewish Apocalypses, Neotest 12 (1978): 111 32; Aune, Revelation 6 16, p. 619; Lohmeyer, Offenbarung p. 93.) 28 Thomas, Revelation 8 22, p. 94.) 29 Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990). p. 127. Consult the commentaries of Morris, p. 146; Mounce, p. 221.) 30 Bauckham, Theology, p. 86; Martin Kiddle, The Revelation of St. John (reprint, London: Hodder and Stoughton, 1943), p. 184.) 1 1 2 8 0 “tw://bible.?id=66.3.10|AUTODETECT|” 31 ) 7 1 -1 9 0 “tw://bible.?id=66.3.10|AUTODETECT|” Rev. 3:10) 1 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” 8:13) 1 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 0 (twice); 13:8, 14 (twice); 17:2; 17:8; compare also 13:12; 14:6.) 1 8 2 8 0 0 32 Compare Werner Stenger (EDNT, 1:200), who remarks that the text does not refer to the torments after the Judgment Day. They suffer not physically but spiritually.) 33 Lenski, Revelation, p. 347.) 34 Resseguie, Revelation Unsealed, p. 128.) 35 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 565.) 36 Jesus remained in the tomb for three days, while the two witnesses were dead for three and a half days. These two are not identical. The first is a literal reckoning of time, but the second is utterly symbolical.) 37 Consult the commentaries of Beale (p. 597); Mounce (pp. 222 23); Hailey (p. 259).) 38 Eduard Lohse (Die Offenbarung des Johannes, Das Neue Testament Deutsch 11 [G�ttingen: Vandenhoeck & Ruprecht, 1960], p. 64) interprets the verse literally by applying it to Jerusalem.) 39 See the following commentaries: Aune (52B, pp. 628 29); Beasley-Murray (p. 187); Caird (pp. 139 40); Harrington (p. 123); Krodel (pp. 227 28); Ladd (pp. 159 60); Johnson (pp. 507 8); Thomas (Revelation 8 22, pp. 98 99). See also Bauckham, Climax of Prophecy, pp. 278 79, 282 83.) 1 1 2 8 0 “tw://bible.?id=44.12.23|AUTODETECT|” 40 Bauer, p. 204. Compare the uses of this phrase in ) 7 1 -1 9 0 “tw://bible.?id=44.12.23|AUTODETECT|” Acts 12:23) 1 1 -1 9 0 “tw://bible.?id=45.4.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.20|AUTODETECT|” Rom. 4:20) 1 1 -1 9 0 “tw://bible.?id=66.14.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.7|AUTODETECT|” Rev. 14:7) 1 1 -1 9 0 “tw://bible.?id=66.16.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.9|AUTODETECT|” 16:9) 1 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” 19:7) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 41 Mounce, Revelation, p. 224. See the commentaries of Beale (p. 607); Hailey (p. 260); Hendriksen (p. 132); Hoeksema (p. 397); Hughes (p. 130); Kiddle (p. 206); Lenski (p. 351); Walvoord (p. 183).) 42 Beale, Revelation, p. 607 (his emphasis).) 43 Consult Beckwith, Apocalypse, pp. 608, 669 71; Thomas, Revelation 8 22, p. 100; Johnson, Revelation, p. 508.) 44 See the commentaries of Beale (p. 610), Lenski (p. 360), Hughes (p. 131), and Hoeksema (p. 402).) 45 Michael Wilcock (The Message of Revelation: I Saw Heaven Opened [Downers Grove: InterVarsity, 1975], pp. 110 15) places 11:19 at the head of the next section (11:19 15:4). We would expect an introductory verse to summarize what the section teaches. But this is not the case, for chapter 12 introduces the second half of the Apocalypse. M. Robert Mulholland Jr. (Revelation: Holy Living in an Unholy World [Grand Rapids: Zondervan, Frances Asbury Press, 1990], p. 214) calls 11:19 15:5 the centerpiece of Revelation. ) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” 46 John P. M. Sweet (Revelation, WPC [Philadelphia: Westminster, 1979], p. 191) observes that the themes of ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 0 repeatedly appear in Revelation (12:5; 14:1; 16:14; 17:18; 19:15, 19)) 1 4 2 8 0 0 47 The verb to give thanks occurs thirty-eight times in the New Testament, twenty-four of them in Paul s Epistles. John has three occurrences in his Gospel (6:11, 23; 11:41) and one in Revelation (11:17). See Hermann Patsch, EDNT, 2:88; Hans-Helmut Esser, NIDNTT, 3:818.) 48 Refer to Bauckham, Theology, pp. 28 29; and his Climax of Prophecy, pp. 32 33.) 49 Swete, Revelation, p. 143.) 50 Paul Christoph B�ttger, NIDNTT, 3:144.) 1 1 2 8 0 “tw://bible.?id=66.5.8|AUTODETECT|” 51 ) 7 1 -1 9 0 “tw://bible.?id=66.5.8|AUTODETECT|” Rev. 5:8) 1 1 -1 9 0 “tw://bible.?id=66.8.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.8.3|AUTODETECT|” 8:3) 1 1 -1 9 0 “tw://bible.?id=66.8.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.8.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=66.11.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.18|AUTODETECT|” 11:18) 1 1 -1 9 0 “tw://bible.?id=66.13.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.13.7|AUTODETECT|” 13:7) 1 1 -1 9 0 “tw://bible.?id=66.13.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.13.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=66.14.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.12|AUTODETECT|” 14:12) 1 1 -1 9 0 “tw://bible.?id=66.16.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.6|AUTODETECT|” 16:6) 1 1 -1 9 0 “tw://bible.?id=66.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.6|AUTODETECT|” 17:6) 1 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” 18:20) 1 1 -1 9 0 “tw://bible.?id=66.18.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.18.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” 19:8) 1 1 -1 9 0 “tw://bible.?id=66.20.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.9|AUTODETECT|” 20:9) 1 1 -1 9 0 “tw://bible.?id=66.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.21|AUTODETECT|” 22:21) 1 1 -1 9 0 0 (variant).) 1 10 2 8 0 0 52 The phrase small and great occurs also in 13:16, where John mentions sociological categories of unbelievers, but here he emphasizes the spiritual dimensions of the saints.) 53 Consult the commentaries of Greijdanus (pp. 243 44); Ladd (p. 163); Lenski (pp. 356 57); Mounce (pp. 227 28); and Thomas (Revelation 8 22, p. 11).) 54 Bauer, p. 190. See also G�nther Harder, TDNT, 9:103.) 55 Hendriksen, More Than Conquerors, p. 133.) 56 According to a tradition recorded in 2 Macc. 2:4 8, the prophet Jeremiah took the tent and the ark to Mount Nebo and hid them in a cave that he sealed. God would reveal the tent and the ark at the time he gathers his people and shows his mercy. Even if this tradition circulated among the Jews, John is not thinking of a restoration of temple and ark on earth. His vision of a heavenly ark points to the fulfillment of Christ s redemptive work.) 57 Bauckham, Climax of Prophecy, p. 204.) 58 Metzger, Textual Commentary, p. 672.) NKJV New King James Version) 59 Thomas (Revelation 8 22, p. 115) calls the use of the accusative case an anacoluthon (i.e., an abrupt shift in syntax). Swete (Revelation, p. 144) writes that the accusative must be explained by supposing that the writer has forgotten that he started with ������ ������. It is also possible to construe the accusative case with the preceding clause to judge the dead (compare 20:12), even though the sequence remains problematic.) )