Revelation 11

Revelation 11:1-2

2. THE THE TEMPLE,

ALTAR, AND WORSHIP

Revelation 11:1-2

 

1 And there was given me a reed like unto a rod: and one said, Rise, and measure the temple of God, and the altar, and them that worship therein.–In the preceding chapter the symbolic scenes were transferred from heaven to earth. This vision is also upon the earth. As John himself became a part of the vision of the little book, so he is a part of this vision. There appear before him the temple, altar, and worshipers with instruction to measure the three. While the old temple in Jerusalem had been destroyed for more than a quarter of a century, yet there was no more forceful way for John to understand the lessons than through that picture. Jewish minds had been accustomed for centuries to the temple system of worshiping God.

Besides, before its destruction it had been used as a type of the church. (1 Corinthians 3:16.) Even the tabernacle. which preceded the temple was definitely made, in its two parts, to represent the church and heaven. (Hebrews 9:1-9; Hebrews 9:24.) John’s being told to measure the temple, altar, and worshipers in the symbol meant that when the time arrived that this vision applied the church, the worship, and worshipers were to be measured. Once more we have in this text an example of a symbolic passage which contains both figurative and literal expressions. The words temple and altar are figurative; the word worshipers is literal. Measurements to be correct and valuable must be made by standard and accurate implements. In this case John was given a reed like a rod, something both accurate and convenient. Note that it was given him, not something he made; it must have been given by the angel, not by men.

Since the purpose of measuring, according to verse 2, was to determine what was approved or acceptable to God, then the measuring instrument had to be of divine make. This was nothing else than the New Testament teaching that already had been given by the apostles. As it was perfect (2 Timothy 3:16-17), nothing else was allowed as a standard (Galatians 1:8-9).

 

2 And the court which is without the temple leave without, and measure it not; for it hath been given unto the nations –Since the word Gentiles means “nations,” there is no difference between the King James and the Revised in meaning. The Gentiles could enter the outer court of the Jewish temple, but not the temple itself. In fact, only consecrated priests could enter that building. The altar referred to is the golden altar of incense inside the holy place of the temple. The Jewish priests were typical of Christians. (1 Peter 2:5.) As John in the symbol was told to measure the worshipers (priests) so in the thing represented only those professing to worship God were to be measured. The reason for this is that at the time the measuring was to be done the religious world was in a hopeless state of apostasy.

The purpose of applying God’s word to such false religions was twofold first, to show that they were false; second, to show honest souls how to worship God in spirit and in truth. It was unnecessary to measure the irreligious; if they wanted to be saved, the law was in God’s word already. But false teaching needed to be measured to show it a perversion of divine truth.

 

and the holy city shall they tread under foot forty and two months.–The material temple was in Jerusalem, the Jewish capital, and was considered a holy city. Like the temple, it is also a type of the church. (Galatians 4:26; Hebrews 12:22.) The final state which we call heaven is referred to as the “holy city, new Jerusalem.” (21:2.) The words could not mean literal Jerusalem, for that has been “trodden down” by Gentiles practically all the time since it was taken by the Romans in A.D. 70 till the present, which is more than 1,260 years. To be trodden under foot would be fulfilled when Gentiles would corrupt and devastate the church. This had already been done when the measuring of the temple began with the Reformation. How long the church had thus been corrupted by worldly influences is stated here to have been “forty and two months.” If taken literally, it would be three and one-half years or 1,260 days. This would be entirely too short a time to correspond with the period when the church was corrupted by worldly and human devices.

With the yearday theory the time was 1,260 years. This is substantially the length of time that Roman Catholicism ruled with absolute authority, and therefore the time that religious corruption completely permeated church life.

 

It would not affect the argument if the exact date when the period began and ended could not be ascertained; the facts would still be true. The period evidently refers to the time during which the church was completely under the domination of the papacy; or, from the time the bishop of Rome became head of the church (pope) till his power was broken by the Reformation.

Revelation 11:3-14

3. THE TWO

Revelation 11:3-14

 

3 And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.–Forty-two months, verse 2, and 1,260 days refer to the same period. This shows that months were counted as having thirty days. Three important things are mentioned in this verse: the witnesses, the time they were to prophesy, and the manner of their prophesying. Since the word witness means one who testifies, to prophesy simply means to give their testimony. They are further described in the next verse.

 

4 These are the two olive trees and the two candlesticks, standing before the Lord of the earth.–Expositors generally agree that what is said about the two witnesses is probably the most difficult passage in the whole book of Revelation. The theories suggested are hopelessly contradictory. One commentator (Alford) says: “No solution has ever been given of this portion of the prophecy.” Some say that Enoch and Elijah are meant; others suggest Moses and Elijah. But no plausible reason has been assigned by anyone why Old Testament prophets should be referred to in a passage which clearly refers to a time subsequent to the great Roman apostasy. Most of the interpretations offered are not only indefinite in fact, but lack any evidence of showing that they fit the time necessarily required. This, of course, is fatal to them.

Several expositors understand the two witnesses to mean the Bible–that is, the Old and New Testaments. This view appears to be the only one with enough plausibility to merit serious consideration. That the things stated harmonize with the facts of Bible power and influence during the long, dark night of papal domination preceding the Reformation is evidence that this view is most probably correct. To these facts we now give consideration.

 

The two witnesses are said to be “two olive trees and the two candlesticks.” This certainly means that the witnesses are symbolically represented by the olive trees and candlesticks. The purpose of a candlestick is to give light. (Matthew 5:15.) Anything that gives light may figuratively be called a candlestick. For that reason the seven churches (Revelation 1:20) are called candlesticks. For exactly the same reason David referred to God’s word as a “lamp unto my feet, and light unto my path.” (Psalms 119:105.)

 

As lampstands (marginal translation) could only give light through the oil they contained, so the things which furnished the oil are also called the witnesses. In Zechariah 4:2-14 there is a similar symbol, but of one candlestick with seven lamps. The olive trees emptied their oil into the lampstands. They are explained to mean the two anointed ones. (Verse 14.) Zerubbabel is told that what he would accomplish would not be by might (an army) or by power, but by Jehovah’s Spirit. (Verse 6.) In plain, simple words the meaning is that just as the oil supplied to the lampstands by the olive trees gave the light, so what he did would be by direction of the Spirit of God. So in the text in Revelation the thought is that the light given by the Bible is due to the fact that it was spoken by men inspired by God’s Spirit. Since the candlestick which lighted the tabernacle stood in the holy place in front or before the mercy seat where God met the high priest in the atonement service, so here these candlesticks are represented as “standing before the Lord of the earth.” This would, at least, imply that their testimony had God’s approval. That is certainly true of the Bible.

 

The word “witness” means one who testifies, and testimony is what is said. The two divisions of the Bible are called the Old and New Testaments. Hence, they are witnesses in the sense that they present God’s testimony. Being two distinct parts of the testimony, they fit the requirements of this symbol.

 

As already suggested, taking the 1,260 days literally–three and one-half years–would not be sufficient time for such momentous things as the symbol indicates; hence, the yearday theory, which means 1,260 years, seems a necessity. The text does not say that the witnesses testified only 1,260 years, but they testified that long “clothed in sackcloth.” They had testified before that period began and again after they were killed and came to life. “In sackcloth” means that their testimony was hampered by dangerous obstacles in a dark and gloomy time. For true Bible teaching there have been no more mournful conditions than when the papal power virtually ruled the world. Possessing only handmade copies of the Scriptures was a natural handicap against their distribution. The teaching of the apostate church that only papal interpretations were authoritative naturally closed the door against personal study of the word. Bitter persecutions against those who refused submission to the Pope’s authority completes the picture of gloom. Prophets clothed in sackcloth was a most appropriate symbol of the Bible struggling against such terrific odds.

 

Naturally all apostasies rise gradually, and fixing a definite date for their commencement is difficult and often impossible. It is certain that the great apostasy foreseen by Paul (2 Thessalonians 2:3-12) began in the full sense when the “man of sin” was fully developed. That such a development was a real “antichrist”–against Christ–is an undoubted truth. Evidently the beginning of this great apostasy was the beginning of the 1,260-year period.

 

According to the general admission of church historians the first and basic departure from apostolic teaching was exalting one elder above the others and making him “the Bishop” of the congregation. This soon led to extending his authority over other congregations. This again led to ascribing superior authority to bishops of congregations in prominent cities. At this time they were called patriarchs. The contest for supremacy finally narrowed down to Rome and Constantinople, with Rome gaining the Victory. Two dates especially have been urged as the time to place the beginning–A.D. 533 and 606. However, if no exact date can be fixed, the general facts are the same.

 

Elliott’s commentary (Vol. III, p. 151) says that during the century A.D. 430 to 530 the Roman Papacy “incipiently assumed that principle of domination over the ten kingdoms of Western Christendom, as well as of usurpation of Christ’s place in the church, blasphemy against God, and hostility to God’s saints, by which it was afterwards more fully characterized.” This gradual development of the man of sin is indicated in the following facts: Rome being the capital of the empire would naturally suggest the supremacy of her patriarch. Constantinople being the eastern capital naturally led to a rivalry for this honor. At the council of Chalcedon (A.D. 451) the Legates of Leo, patriarch of Rome, proclaimed him “head of all churches.” In two councils at Rome, A.D. 494 and 495, the Roman bishop was declared to have “authority over the whole church.” In A.D. 533 Justinian, the emperor of the eastern part of the empire, issued a decretal letter solemnly recognizing the Roman bishop as “head of the churches.” The foregoing facts have been gleaned from Elliott’s commentary, Vol. III, pp. 151 to 160. For reasons to be given in the notes on verses 8-13 A.D. 533 is accepted as the probable time to date the beginning of the 1,260-year period.

 

In A.D. 588 the patriarch of Constantinople, John the Faster, assumed the title of “Universal Bishop.” Gregory the Great, who was at that time patriarch of the church at Rome, sent John and the emperor each a letter condemning their use of the title. Notwithstanding this condemnation, in A.D. 606 Boniface III induced Phocas, who reached the Roman throne through murder, to transfer the title from John the Faster to himself. This is probably to be considered hut a wicked confirmation of the decree issued by Justinian in A.D. 533. The incident of A.D. 606 is reported by church historians generally.

 

5 And if any man desireth to hurt them, fire proceedeth out of their mouth and devoureth their enemies; and if any man shall desire to hurt them, in this manner must he be killed.–The Old and New Testaments as God’s two witnesses, though testifying for 1,260 years in sackcloth, were to have God’s protection and finally prevail. Their enemies, therefore, were to be devoured. Fire proceeding out of their mouth cannot be taken literally. God said to the prophet Jeremiah: “Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.” (Jeremiah 5:14.) The evident meaning is that those who were enemies or rejected God’s word would be punished finally as his word taught. The warning is repeated for emphasis with the statement that such enemies are to be killed “in this manner”–the manner God’s word prescribes.

 

6 These have the power to shut the heaven, that it rain not during the days of their prophecy:–This language is probably an allusion to what was said about Elijah in 1 Kings 17:1 and James 5:17-18. Withholding rain probably means that those who rejected or perverted the testimony of God’s word would be deprived of blessings during the time of their wicked career as well as receive final condemnation.

 

and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they shall desire.–The language here is doubtless an allusion to what Moses did in bringing plagues upon Pharaoh and the rebellious Egyptians. (Exodus 7:17-20.) Again, we note that there is no reason for this language to be understood literally. That many calamities came upon the enemies of the true church during the long period of papal domination is, of course, certain. But since this text does not explain the things meant by these symbolic expressions, we do not attempt any definite application. However, the calamities came upon them as often as the witnesses desired–that is, just when in God’s providence it was appropriate.

 

7 And when they shall have finished their testimony,–This does not mean the final end of their testimony, but the end of the testifying in sackcloth which resulted in their symbolic death. As subsequent verses show they came to life again, and of course continued their testimony.

the beast that cometh up out of the abyss shall make war with them, and overcome them, and kill them.–From Daniel 7:3; Daniel 7:17; Daniel 7:23 we learn that “beast” represents a king or kingdom. The Greek word rendered “beast” means a wild and vicious animal. Here it must refer to some antichristian institution, for it fights against the two witnesses whom God raised from the dead and exalted to heaven. The beast here, we are sure, refers to the great apostasy described by Paul as the “man of sin”; plainly, it means the papacy. This will appear more certain as we examine references to the beast in subsequent chapters. (See 13:1 and 17:3.) From 20:2, 3 we learn that the abyss is the proper abiding place of Satan ; hence, the beast coming up out of the abyss indicates some unchristian institution under the influence of the devil because it came into existence by his power. The sad part of the picture here is that this devilish power or institution was to overcome the witnesses and kill them.

Since we have decided the witnesses symbolize the word of God, killing them means the suppression of their testimony for a time; or, that they were to be rejected as true witnesses by some kind of. legal enactment. As A.D. 533 has been shown to be the most probable time to date the beginning of the 1,260 years, the end of that period when the witnesses were to be slain would be 1793. If about that time the word of God was legally abolished, we have what fits the symbol perfectly, and additional proof that the dates accepted are correct.

 

Just as the “man of sin”–the papacy–was developed gradually, so the Protestant Reformation which broke the strangle hold of that “beast” cane into existence gradually. All revolutions and apostasies arise that way. That the Reformation began in reality with Martin Luther in the sixteenth century is generally conceded, though preliminary work was done by others. Wickliffe in England in 1360 “appealed from the Pope to the word of God”; in the next century John Huss in Bohemia attacked “the scandalous lives of the clergy,” and may be termed the “John the Baptist of the Reformation.” (D’Aubigné’s Reformation, Vol. I, p. 92.) But the Reformation really began with Martin Luther in Germany when he made his attack upon the sale of Indulgencies, the iniquitous barter, endorsed by the Pope, in which exemption from the penance prescribed for sin was sold for cash. On October 31, 1517, Luther posted his ninety-five propositions on the church door at Wittenberg, which was the most daring blow against papal authority that had ever been struck.

It introduced perhaps the greatest religious struggle known to history to settle the momentous question–shall God’s word (the two witnesses) be accepted as supreme authority, or shall mankind bow in subjection to a humanly originated papacy? From this time till the end of the 1,260 years the battle raged with fury, though the witnesses had already been testifying in distressing times. Killing the witnesses means either the complete destruction of the Bible or its suppression for a time. Verse 11 shows the latter to be what is meant. This could he done either by legally refusing to allow it read, or proclaiming it false.

 

The French Revolution introduced the “Reign of Terror,” during which citizens were executed by the hundreds without justice or mercy. The nation was drenched in blood. The National Convention from 1792 to 1795 was a seething mass of the most revolting crimes. In 1793 in the convention Liberty and Reason had been celebrated as the real worship; “the ancient faith had been abjured”; the calendar had been changed and the traditions attached to it destroyed; the “Convention had substituted a divinity created in their own image” “for the supreme God of religious faith.” (Guizot’s France, Vol. VI, pp. 189, 190, 250.) Truly, God’s witnesses may be declared legally dead under such circumstances. Since the “beast”–the papacy–caused the witnesses to testify in sackcloth, it may also be charged as indirectly causing their death, because France was up to that time dominated by Catholicism.

 

8 And their dead bodies lie in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified.–Leaving dead bodies to lie unburied in the street is both disrespectful and contemptible. This symbolic vision, as John saw it, indicates the great contempt which infidels who had decreed the abolishment of God would show for the Bible. The bodies lying in the street may also indicate that they could not get rid of the Bible though they officially rejected it. Since it was France that decreed the death of the witnesses, if the “great city” is to be taken literally it would refer to Paris, the capital. But elsewhere in this book the great city is used symbolically to indicate papal Rome. (See 14:8; 17:18; 18:10.) In the last passage Babylon is used figuratively to represent the apostate church. Here we are told that spiritually the great city is also called “Sodom and Egypt”–that is, both of these cities are typical of it.

Sodom represents corruption and Egypt bondage. Papal Rome, then, held its subjects in spiritual corruption and bondage. When France turned infidel and rejected God’s word that was spiritually crucifying Jesus afresh. (Hebrews 6:6.) Being a Catholic country, the witnesses were slain within the boundaries dominated by the papacy. The great city then probably refers spiritually to that apostate church rather than to any special earthly city.

 

9 And from among the peoples and tribes and tongues and nations do men look upon their dead bodies three days and a half, and suffer not their dead bodies to be laid in a tomb. –The legal abolishment of God’s word was such a daring and unprecedented act that peoples from all nations would be amazed as they looked upon the situation–doubtless wondering whether the Bible would ever again be received as a supreme law. Here the year-day theory is probably the correct view. If so, the time is three and a half years. The French “Convention” continued for a little more than three years. The Constitution of 1793 was declared inapplicable and described as having been “dictated by tyranny,” “accepted by terror,” “an organized anarchy.” (Guizot’s France, Vol. VI, p. 235.) The new constitution was accepted in 1795. Refusing to allow dead bodies to be buried indicates that some individuals may have been in favor of the Bible during that brief reign of terror, but the madness of the people prevented any chance to accept or practice its teaching.

 

10 And they that dwell on the earth rejoice over them, and make merry; and they shall send gifts one to another; because these two prophets tormented them that dwell on the earth. –Human weakness and sin make wicked people rejoice when their opposers. are overcome. They are here represented as manifesting their joy by sending gifts one to another. This is a very natural way of expressing joy. The Bible condemns sin in most unsparing terms and it is no surprise that those who substituted liberty and reason for its divine precepts should rejoice at its legal suppression. It is not necessary to say that this language applied to all the earth, but only to that nation where the death of the witnesses was proclaimed. Nothing is more tormenting than condemnation coming from a divine source. Men may laugh at the Bible, yet they feel most deeply the sting of its rebukes.

 

11 And after the three days and a half the breath of life from God entered into them, and they stood upon their feet ; –As God’s power alone can raise a dead body, John declares that the bodies stood up because God sent the breath of life into them. So the word could testify only because it was the language of the Spirit of God hence, when the Bible had been given liberty to testify again, it was attributed to God’s giving them life. This symbolically is represented by the witnesses standing on their feet. The French National Convention lasted a little more than three years. Before ending in 1795 it “restored public worship.” (Standard History of the World, Vol. VII, p. 3399.) In 1797 Napoleon concluded a treaty of peace with Pope Pius VI. (Ibid., p. 3412.) This was about three and one-half years after the French Convention dethroned God and the Bible by decreeing the worship of Liberty and Reason. But, if the exact dates of the beginning and ending of the three and a half years cannot be fixed, the general facts here are substantial proof that the proper application of the symbol has been made.

 

and great fear fell upon them that beheld them.–To witness such a bodily resurrection would produce great fear upon those who saw it. This appeared to John in the vision. It indicates a profound fear that would naturally affect the people when the Bible was again received as the authoritative word of God. The wicked would tremble; the righteous would have a deeper respect for things divine.

 

12 And they heard a great voice from heaven saying unto them, Come up hither. And they went up into heaven in the cloud; and their enemies beheld them.–Clearly these are symbolic words. The picture is what John saw; what it represents is a different thing. John heard the call for raised witnesses to come up hither, and saw them ascend to heaven in a cloud. If we are correct in saying the witnesses represent the word of God, then their exaltation means their restoration as heaven’s authoritative teachers. Their enemies beheld the witnesses ascend, which indicates that the infidel influences that attempted the destruction of the Bible were unable to prevent its return to its rightful place as authority.

 

13 And in that hour there was a great earthquake, and the tenth part of the city fell; and there were killed in the earthquake seven thousand persons: and the rest were affrighted, and gave glory to the God of heaven.–In the vision John saw an earthquake shake down a tenth part of the city and kill seven thousand, but it is not to be applied literally, for a real earthquake would not likely destroy exactly one-tenth and kill just seven thousand. That one-tenth might refer to one of the kingdoms composing the great Roman Empire is certainly possible, but more probable that it should refer to a large, but indefinite, part of spiritual Babylon–the papal church–as the part affected. Symbolically the earthquake indicates a great commotion among men, either political or religious. The principles of the Reformation which had been working for more than two centuries were strengthened by religious toleration and the freedom of Bible study. When these principles of Protestantism came against the Catholic church, it produced the mightiest religious commotion in history. In the symbol John saw seven thousand killed.

The number seven is conceded by practically all expositors to mean perfection or completeness. If to be so applied here, it would indicate that the Reformation, which restored the Bible to the people, would so completely destroy the papal power that no one would be forced to bow to her mandates. Subsequent history shows that to be the fact. That such a commotion with such results would produce profound fear of God is a natural conclusion. The words probably do not mean that mankind would fear in the sense of all rendering obedience, but rather in attributing such wonderful things to divine power.

 

14 The second Woe is past: behold, the third Woe cometh quickly.–Verses 12-14 are a very brief description of many centuries. After the exaltation of the witnesses to heaven–the Bible given back to the people by the Reformation–their testimony has been available, and will continue to be till Jesus returns for the judgment. As in the case of the apostasy, so the Reformation was a gradual work. The seeds were planted when the Bible began to be translated into various languages; the militant fight began when Martin Luther defied the Pope of Rome; it was finished when Protestantism with an open Bible was a recognized fact by the world in general. All that is involved in the church’s history from that time till Jesus comes again is comprehended in verses 12-14, but no detailed visions are given to cover this period. An entirely different series of emblems begin with 11:19.

Here is the distinct division be tween the two grand parts of Revelation. In the latter half of the book is recorded the millennium or binding of Satan (20 :1-6) which, though briefly expressed, must come in the interval between the Reformation and the final judgment. Regardless of what view is taken of the binding of Satan, the fact that it is referred to as a thousand years shows it must be a long period. That the struggle in defense of Christianity against the apostate church has been going on since the Reformation freed the Bible for general study is evident to all. This study we are still allowed to pursue without serious restraint, which is no mean proof that we are now in the midst of that period called the millennium. See notes on the text of that passage.

Revelation 11:15-16

SECTION SEVEN

OF THE SEVENTH TRUMPET

Revelation 11:15-18

 

1. THE FACTS STATED

Revelation 11:15-16

 

15 And the seventh angel sounded; and there followed great voices in heaven, and they said,–We should not overlook the fact that these words describe what John saw and heard in heaven; they belong to the vision, but they announce some momentous event. Since there were only seven trumpets to sound, and this one was the last, it must indicate the ending of something. In Revelation 10:7 we are told that when the seventh angel “is about to sound, then is finished the mystery of God.” This can have no other meaning than that the seventh trumpet sounds the end of time. It is the last trump to sound when the dead shall be raised. (1 Corinthians 15:52; 1 Thessalonians 4:16.) The preceding verse says the third “Woe cometh quickly.” That means that when the events that were to come under the second woe had past, it would be only a short time till the end would come.

 

The kingdom of the world is become the kingdom of our Lord, and of his Christ:–The King James Version says “kingdoms”; but the Revised uses the singular “kingdom.” Commentators agree that the Revised is correct. Unless this verse is properly understood there will be little prospect of rightly understanding much that is to follow in this book. Three questions deserve careful consideration: (1) What is meant by the kingdom becoming God’s? (2) When will it become his? (3) Why is it referred to as the kingdom of both God and Christ? A kingdom in its fullness includes a king, territory, subjects, rule, and law. Sometimes, like other words, by a figure of speech (whole for part) it is used when only one feature is indicated. Thayer’s Greek Lexicon, first definition, gives royal power, kingship, dominion, rule as its meaning.

Acts 1:6 is given as an example. The Jews had the law of Moses, they were in the territory, they were the subjects; they wanted Jesus to restore the reign or rule, yet they said restore the kingdom. Evidently that is the meaning of the word in the verse we are considering. The sovereign dominion, royal power, will finally come back to the Father. Luke 16:23 and John 19:42 are plain examples of using the whole for a part. “Lazarus” stands for the spirit of Lazarus and “Jesus” means the body of Jesus.

 

Regarding the second question we should note: God was king over Israel before they demanded a man for a king (1 Samuel 8:4-9.) This kingdom (rule) was taken from the Jews because they killed Christ. (Matthew 21:38-43.) Christ established a kingdom which began after his return to the Father, and Christians were citizens of it. (John 18:36; Colossians 1:13 Revelation 1:5-9.) The kingdom–royal dominion or rule–was to be taken away from the Jews and given to another nation –Christians. This reign since Pentecost has resided in Christ. After the judgment it will be returned to the Father. (1 Corinthians 15:24-26.) At the present time Christ has the legal right over all (1 Peter 3:22), but in the final state he himself will be subject to God. (1 Corinthians 15:27-28.) During the present age Satan has usurped a wicked rule over the world, but this is not legally his and, therefore, has no bearing on the argument that Christ is now a reigning king.

 

Finally, it may be asked how it can be also called the kingdom “of his Christ,” if the dominion will then be turned back to God? We may as well ask how the kingdom now can he called the “kingdom of God,” if the dominion belongs to Christ? That it is called both now is evident from many passages. (Matthew 6:33; Matthew 21:43; John 3:3; Matthew 20:21; John 18 36.) In like manner the final kingdom (heaven) is called the “kingdom of Christ and God.” (Ephesians 5:5) Revelation 22:1 speaks of “the throne of God and of the Lamb.” It is perfectly clear that in the broad general sense whatever is God’s is also Christ’s, but that does not conflict with the fact that Christ is now reigning and will turn that reign back to God at the judgment. That seems the evident meaning of the text in hand.

 

But if by ally chance the passage should be applied to Christ’s rule before the final judgment, still there is nothing in the words to show that absolute righteousness will prevail. The reason for knowing that such a state will prevail in heaven is the fact that we are told that “flesh and blood cannot inherit the kingdom of God.” (1 Corinthians 15:20.) The things that lead to sin will not be there, and all dying in sin will not be there. (Revelation 21:8.) Such is not the case while we are on earth. Hence, the only application possible, if the text refers to Christ’s reign on earth, is that it would mean a time when all could or would have a chance to serve him if they desired. This happens to be true now; but, for reasons already given, is not the application of the text. The distinction between all serving Christ and all having the privilege to do so will be fully developed when we discuss the millennium mentioned in chapter 20. Earthly kingdoms will not all be converted and become God’s kingdom a thousand years before the final judgment; for the all-sufficient reason that after the thousand years are finished there will still be “nations” engaged in the great final battle just preceding the final judgment. (Revelation 20:7-11.) This is another reason why “kingdom” in Revelation 11:15 refers to heaven instead of to a period of absolute and universal righteousness on earth preceding the judgment.

 

and he shall reign for ever and ever.–The expression “our Lord” refers to God, for the additional expression “his Christ” will admit of no other application. The pronoun “he”–singular number–must refer to God or Christ, not to both. For the reasons already given, and the fact that the reign is to be turned back to God at the judgment, it is evident that it refers to God.

 

saying,–Regarding the twenty-four elders see notes on Revelation 4:4. These words picture what John saw in heaven; they are in the vision and only indicate that when the redemption of man has been accomplished the angelic creatures will ascribe all praise to God.

Revelation 11:17-18

2. THE SONG OF

Revelation 11:17-18

 

We give thee thanks, O Lord God, the Almighty, who art and who avast; because thou hast taken thy great power, and didst reign.–These words of praise to God are further proof that the pronoun “he” in verse 15 refers to God. The vision pictures a time when God’s rewards had come to the righteous and his rejection of the wicked had taken place. The words “didst reign”–aorist tense in the Greek–indicate a completed past action; God had entered upon his final, eternal rule, and the heavenly creatures were ascribing thanksgiving to him because his reign had begun.

18 And the nations were wroth, and thy wrath came, and the time of the dead to be judged, and the time to give their reward to thy servants the prophets, and to the saints, and to them that fear thy name, the small and the great; and to destroy them that destroy the earth.–In their song of praise the elders look back to the final struggle when the wickedness of the nations caused the last great battle between right and wrong, vividly described in Revelation 19:11-21, followed by the final judgment as pictured in Revelation 20:11-15, and the proper rewards were given to both classes. The description of the righteous as prophets, saints, small and great, does not mean different rewards to different classes; it is only a rhetorical way of saying that the righteous of all classes will spend eternity with God and his Christ. Destroying the wicked who cursed the earth with their sins is the final proof that this section refers to the judgment and that glad day when all the redeemed enter upon the joys of their eternal home. The very thought should fill righteous souls with inexpressible ecstasy!

 

The logical division of the book at Revelation 11:19 forces the following symbols to cover substantially the same time as the preceding series, for the end of the world closes both series. This is evident because Revelation 11:18 says it is “the time of the dead to be judged,” and Revelation 20:12 says that John saw “the dead were judged out of the things which were written in the books.” If the first series ends with the judgment, the second series would have no place in time unless they were presenting the same period from different viewpoints. More than once we will be called to note the fact that a new vision or set of symbols is carrying us back over ground already surveyed. Such reviews will either present the same event with a different scene or give a detailed description of what has had only brief mention.

 

Here the first set of symbols comes to an end. Evidently they were designed to encourage the saints to be faithful “unto death,” by pointing out many of the struggles that would fall to the lot of Christ’s followers. They were to impress Paul’s declaration that “through many tribulations we must enter into the kingdom of God.” (Acts 14:22.) May our hearts rejoice in the glorious anticipation of the blessed eternal kingdom, while in another set of symbols we restudy the things that had to happen to God’s children.

Revelation 11:19

PART FOURTH

 

VISIONS OF THE WOMAN

AND HER ENEMIES

Revelation 11:19 to 20:15

 

SECTION ONE

 

THE DRAGON AND THE BEASTS

Revelation 11:19 to 13:18

 

1. A VISION

 

Revelation 11:19

 

19 And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; –Before beginning to open the seven seals (Revelation 6:1) there appeared to John, as recorded in chapters 4 and 5, some preliminary visions. These visions, too, were seen in heaven, and were evidently intended to assure John that what was about to be revealed concerning the future would certainly be accomplished. The temple was typical of the church. (Hebrews 9:1-9 ; 1 Corinthians 3:16.) Displaying the open temple with the ark inside, doubtless, was designed to show that the things to be presented in the following visions had special reference to the church and its worship. In the preceding series of symbols the church’s struggles against paganism received the stronger emphasis, the references to the papacy being sketched briefly. In the following series the church’s spiritual enemies are given major consideration.

 

and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.—These things appeared to John as he beheld the vision. Since the whole scene was probably intended to impress John with the necessity of a pure church and pure worship, it was appropriate that he should see and hear such things as would indicate the necessity of reverencing God and his word. It is very similar to those manifestations of divine majesty that accompanied God’s speaking the commandments on Mount Sinai, and the plagues in Egypt. There were thunders, hail, lightnings, and earthquakes. (Exodus 19:16-18; Psalms 18:13.) At the opening of the new covenant law on Pentecost there were manifestations of his great power. (Acts 2:1-4.) So before beginning these symbols, showing the struggles to maintain the apostolic church, a display of divine power was an appropriate thing. They might indicate commotion in the things fulfilling them.

 

LESSON 15.

THE ANGEL WITH THE LITTLE BOOK

Read Rev. 10: 1 to Rev. 11: 14

 

1. Between the sounding of what two trumpets does this vision appear? Ans. Revelation 9:13; Revelation 11:15.

2. Describe the angel that John saw coming down out of heaven. Ans. Revelation 10:1.

3. What did he have in his hand? Ans. Revelation 10:2.

4. To what is his voice compared? Ans. Revelation 10:3.

5. What was John forbidden to write? Ans. Revelation 10:4.

6. What announcement did the angel confirm with an oath? Ans. Revelation 10:5-7.

7. What was John told to do with the little book, and what effect did it have on him? Ans. Revelation 10:8-10.

8. What then was John told he must do? Ans. Revelation 10:11.

9. He was told to measure what? Ans. Revelation 11:1.

10. What was he told not to measure? Ans. Revelation 11:2.

11. What city was to be trodden under foot, and for how long? Ans. Revelation 11:2; Matthew 27:53.

12. What were the “two” witnesses to do and for how long? Ans. Revelation 11:3.

13. Who are the “two witnesses”? Ans. Revelation 11:4.

14. What of those who desire to hurt these witnesses? Ans. Revelation 11:5.

15. The “two witnesses” have power to do what? Ans. Revelation 11:6.

16. When and how were they to be killed? Ans. Revelation 11:7.

17. What would be done with their dead bodies? Ans. Revelation 11:8-10.

18. After three days and a half what would happen to these dead bodies? Ans. Revelation 11:11.

19. Tell of their ascension. Ans. Revelation 11:12-13.

20. How many of the three “woes” were now past? Ans. Revelation 11:14.

 

LESSON 16.

THE LAST TRUMPET

Read Revelation 11:15-19

 

1. This lesson deals with the sounding of which of the seven angels? Ans. Revelation 11:15.

2. Give the message proclaimed at this time by the “great voices in heaven.” Ans. Revelation 11:15.

3. What was done by the twenty-four elders? Ans. Revelation 11:16.

4. Why did they give thanks to God? Ans. Revelation 11:17.

5. What was to be finished at the sounding of the seventh angel’s trumpet? Ans. Revelation 10:7.

6. What was the “mystery” which Paul connected with the sounding of the last trumpet? Ans. 1 Corinthians 15:51-52.

7. Name another event which Paul connected with the sounding of the last trumpet. Ans. 1 Thessalonians 4:16.

8. Give two events which Paul connects with the coming of Christ.

Ans. a. Punishment of the wicked (2 Thessalonians 1:7-9).

b. Christ glorified in his saints (2 Thessalonians 1:10).

9. What two classes of people are to be raised in the same hour? Ans. John 5:28-29.

10. Name three great events which John connects with the sounding of the seventh trumpet.

Ans. a. The dead judged (Revelation 11:18).

b. The righteous rewarded (Revelation 11:18).

c. The wicked punished ( Revelation 11:18).

11. Whose will the “kingdoms of the world” become after the sounding of the seventh angel? Ans. Revelation 11:15.

12. Who has a kingdom on this earth from Pentecost to the sounding of the last trumpet? Ans. John 18:36; Colossians 1:13; Revelation 1:5-9.

13. Unto whom will the kingdom of Christ be given after the judgment? Ans. 1 Corinthians 15:24-26.

14. After the kingdom has been delivered up to the Father unto whom will Christ be subject? Ans. 1 Corinthians 15:28.

15. How can the kingdom be called both God’s and Christ’s after Christ has returned it to God the Father? Ans. John 17:10.

16. Give passages which refer to Christ’s kingdom as belonging to both the Father and the Son. Ans. (Matthew 6:33; John 18:36) (Matthew 20:21; Matthew 21:43).

17. Give passages which refer to the final reign in heaven as belonging to both God and Christ. Ans. Ephesians 5:5; Revelation 22:1.

18. What was opened in heaven and what was seen? Ans. Revelation 11:19.