Revelation Chapter 11:1-14 Revelation 11:1-9 “And there was given me a measuring rod like a staff; and someone said, "Rise and measure the temple of God, and the altar, and those who worship in it. 2"And leave out the court which is outside the temple, and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months. 3"And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth." 4These are the two olive trees and the two lampstands that stand before the Lord of the earth. 5And if anyone desires to harm them, fire proceeds out of their mouth and devours their enemies; and if anyone would desire to harm them, in this manner he must be killed. 6These have the power to shut up the sky, in order that rain may not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they desire. 7And when they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them. 8And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified. 9And those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb” Introduction “This chapter is a continuation of the vision in which John was told to eat the little book (chapter 10), which was interpreted to be the prophecies of judgment to be spoken against the world of the ungodly (chapters 11-20)” (Hailey p. 249). 11:1 “Then there was given me a measuring rod like a staff”: “At the end of chapter 10, where John’s eating of the book repeats Ezekiel’s action of centuries earlier, here in chapter 11 John is told to do something else that also has a precedent in Ezekiel. In Ezekiel 40-47 a man measures the temple with a measuring rod” (Gregg p. 220). In Ezekiel the measuring was for the purpose of making a distinction between the holy and the common (Ezekiel 42:20; 22:26; 44:23; Zechariah 2:1-5).
1
11:1 “And someone said, ‘Get up and measure the temple of God and the altar, and those who worship in it’”: Most view the “temple” here as being not the physical temple in Jerusalem, but God’s temple in the New Covenant, that is the church (1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:21). This temple is made of living stones (1 Peter 2:5) and is a holy priesthood offering spiritual sacrifices to God. “The altar”: “The altar is the golden altar upon which the incense of prayer and devotion are offered (8:3)” (Hailey p. 250). The church now contains the true worshippers (John 4:23-24), the true circumcision (Philippians 3:3), and the true Israel of God (Galatians 6:15). McGuiggan notes, “By the time this letter was written, there was only one temple of God. The church of God. There is, by the time this letter is written, only one holy city! The city of God (Revelation 21:1,2,9ff) (p. 155). Some have argued that this is the literal temple in Jerusalem that was still standing, therefore, the book of Revelation was written prior to A.D. 70 when that temple was destroyed. When the letter is written this temple is a place where God is accepting worship. Secondly, the literal temple in Jerusalem was destroyed, God did not protect it. Thirdly, this temple is connected with the holy city, and the city which was holy for Christians was the spiritual Jerusalem above (Galatians 4:26; Hebrews 12:22). 11:2 “Leave out the court which is outside the temple and do not measure it, for it has been given to the nations”: Herod’s temple contained several courts, the greater outer court was eventually known as the ‘court of the Gentiles’ because it was open to everyone. The temple in this vision has only one court, which was not measured. Note that John is only told to measure the “temple”, the Greek word here for temple is the term naos or sanctuary, which in the literal temple referred to the holy place and the holy of holies. 11:2 “For it was been given to the nations”: Jesus said the same thing concerning the literal city of Jerusalem in Luke 21:24. Note in that verse the entire city, including the entire temple, was trampled under foot. In this vision in Revelation the holy city and the outer court are given to the nations, but the temple itself is not, therefore we are dealing with a different time period and temple from that mentioned in Luke 21:24. “As the 144,000 were sealed for preservation (indicating God’s awareness of the exact number) so here the true temple of God (the church) is measured (indicating God’s awareness of its precise membership) for preservation” (Gregg p. 221). Points to Note Some commentators feel that the “court” represents nominal Christians who will not remain faithful in the coming persecution, or the nominal church that compromises and is invaded by the world. “Worldly church members welcome
2
the ideas of the world; they feel themselves perfectly at home with the world” (Gregg p. 221). “Worldly and indifferent Christians who may appear to be God’s children, but in fact are not faithful. God promises no protection to those who only make a pretense of coming to serve Him (Luke 6:46)” (Harkrider p. 120). Hailey writes, “The measured temple symbolizes the inner or spiritual life of the true worshippers which neither Satan nor his instruments of persecution can reach; this is measured and protected by God. But He has not promised to protect the physical life of the body of Christians from being sacrificed and trampled under foot, ‘In this world you have tribulation’ (John 16:33). In the measured temple the spirit and worship shall remain inviolable though the outward church shall pass through the terrors of tribulation and death” (p. 251). Premillennial writers often argue that the temple here is a temple rebuilt sometime prior to the Great Tribulation. 11:2 “The holy city”: “Either both temple and city must be taken literally or both must be taken symbolically” (Hailey p. 252). When the expression “holy city” is used elsewhere in the book of Revelation it is speaking about the new Jerusalem (21:2,10; 19; 20:7). Compare with Galatians 4:26 and Hebrews 12:22. Chilton sees two different things in this section. The church is protected but Jerusalem is delivered up to destruction. Yet Harkrider notes, “Jerusalem, which is the holy city, could hardly represent anything but God’s people (21:2). In fact, the church elsewhere is called the ‘heavenly Jerusalem’ (Hebrews 12:22-23). 11:2 “For forty-two months”: Which is equal to 1260 days or three and a half years. Is taken from Daniel 7:25, “where it symbolizes a limited period during which the wicked are triumphant. Whereas seven is used to represent wholeness and completion, three and a half appears to be a broken seven: sadness, death, and destruction (Daniel 9:24; 12:7; Revelation 12:6,14; 13:5)” (Chilton p. 274). This same period of time is used in this letter to describe:
The period of the beast’s authority: 13:5 The period the holy city is trodden under foot: 11:2 The period during which the witnesses prophesy: 11:3 The period the Woman is nourished in the wilderness: 12:6,14 The period the little horn persecutes the saints (Daniel 7:25).
“It speaks of a state of affairs wherein the saints are subjected to persecution but are protected; wherein they are subjected to suffering but are sustained; wherein they are victimized but are yet victorious!” (McGuiggan p. 156). Compare with Revelation 12 where the Woman is forced to flee into the wilderness which speaks itself of hardship, but she is nourished there. “Right in the place of hardship, she is nourished” (p. 156).
3
Most premillennial writers argue that this period of time is literal and refers to the first three and a half years of the Great Tribulation. Yet remember in their doctrine all Christians have already been removed from the earth even before such events take place, therefore they cannot interpret the temple or the holy city as referring to the church. 11:3 “And I will grant authority”: Another indication that through all of this God is still in control! In addition, while God’s people are being persecuted (11:2), the gospel is still being proclaimed. 11:3 “To my two witnesses”: Most premillennialists take these two witnesses to be two actual men who will arise to prophesy in Jerusalem in the Tribulation. Some think that Elijah and Enoch are the two under consideration. Part of this view comes from a misinterpretation of Malachi 4:5-6 that mentions Elijah coming, yet Jesus noted that the “Elijah” under consideration was John the Baptist (Matthew 11:14), and that Malachi was not talking about the end of time. Some view that the Old and New Testaments are the witnesses. In the Old and New Testament two witnesses are needed to confirm the truthfulness of something (Deuteronomy 17:6; 19:15; Numbers 35:30; Matthew 18:16; 1 Timothy 5:19). Some believe that if the number two is literal, then the two witnesses needed to convince the world that Jesus is the Christ are the Holy Spirit and the apostles (John 15:26; Hebrews 2:4), or the New Testament prophets and apostles. Others see this as referring to God’s people in general who are a (1) royal (2) priesthood (1 Peter 2:9). Others feel that the two witnesses are simply God’s people sent out to evangelize the world and that the number two reminds the reader when Jesus sent out the disciples two by two (Luke 10:1). Thus Hendriksen notes, “These witnesses symbolize the Church militant bearing testimony through its ministers and missionaries” (p. 129). It would seem to me that the number two represents the idea of supported and competent testimony. 11:3 “They will prophesy for twelve hundred and sixty days”: For the same exact period of time that the holy city is tread under foot (11:2). Even though God’s people are being persecuted, the gospel is not imprisoned (2 Timothy 2:9). Various writers interpret the 1260 days as the entire New Testament era. 11:3 “Clothed in sackcloth”: “This indicates that everything is not roses—but the fact yet remains, they do continue to get the job done” (McGuiggan p. 160). “The sackcloth garment seems to have been the characteristic garb of prophets. Such clothing now being worn by the witnesses indicated mourning; they lamented the treading under foot of the holy city and their own oppression from enemies of truth. The sackcloth expressed their dependence upon God and an earnest supplication to Him for divine support” (Hailey p. 254). Another reason for the sackcloth could be that they are preaching a message of repentance (Acts 17:30-31).
4
11:4 “These are”: That is these two witnesses just mentioned. 11:4 “The two olive trees”: “This explanation of the two witnesses is drawn from the vision of Zechariah 4, in which Jehovah gave much-needed encouragement to Zerubbabel the governor, assuring him that the temple would be built. The lampstands support the light, and the olive trees provide oil for the lamps. God’s witnesses would support and hold for the light of truth (Philippians 2:15f) (Hailey p. 255). 11:5 “And if anyone wants to harm them, fire flows out of their mouth and devours their enemies; so if anyone wants to harm them, he must be killed in this way” First, obviously this is figurative for God had already noted that the faithful will be persecuted and will be harmed (Revelation 2:10; 6:9ff). ”Pictures, on the one hand, the fact that whoever sets out to destroy the church will do so to his own undoing” (Gregg p. 229). Compare with Jeremiah 5:14. Lenski reminds us that the word in the mouth of the Lord’s prophet-witnesses may be scorned but it is not an empty sound. Its judgments are fire and devour its enemies. Those who persecute the church and ignore God will still be judged by the very words that they have repudiated at the last day (John 12:48). All who reject the gospel will suffer an eternal penalty (2 Thess. 1:7-8). 11:6 “These have the power to shut up the sky, so that the rain will not fall during the days of their prophesying”: An allusion is made to Elijah and his power to shut the heavens (1 Kings 17:1; 18:1-45; Luke 4:25; James 5:17). 11:6 “And they have the power over the waters to turn them into blood, and to strike the earth with every plague, as often as they desire”: As did Moses during the 10 plagues, Exodus 7:20. Some here see this as a reference to the miracles that the apostles and New Testament prophets wrought that confirmed the truthfulness of their preaching (Mark 16:17-20; Hebrews 2:3-4). “This implies opposition but they are adequate for that opposition” (McGuiggan p. 160). Again, compare this passage to what God said about Jeremiah’s preaching in Jeremiah 5:14. 11:7 “When they have finished their testimony”: This does not refer to the end of time, but rather this finished testimony seems to point to the time when the gospel had been preached in all creation (Colossians 1:23), had been confirmed by God (Mark 16:19f), and written for posterity (1 Peter 5:12). “The beast could not thwart the advance of God’s purpose to reveal the truth; for though he killed the witnesses and sought to destroy their work, by then it was too late” (Hailey p. 257). “When they should have borne full or ample testimony” (Gregg p. 234). 11:7 “The beast”: “Although this is the first mention of the beast, John’s use of the definite article (“the”) indicates that the beast was known already to his
5
readers. The introduction at this point is anticipatory, for the beast will not assume a leading role until chapter 13 and 17:3,7” (Hailey p. 256). In the Old Testament various world empires were likened to “beasts”, see Daniel 7:3-8, 1625. This beast is treated and described more fully in chapter 13, but here it is seen arising to make war. Obviously the beast represents antichristian powers in the world which seek to silence the preaching of the gospel. 11:7 “That comes up out of the abyss”: “From where the smoke and locusts came, confusing and tormenting men (9:1)” (Hailey p. 256). In chapter 13 the beast receives power and great authority from Satan (13:2) which agrees with the idea that the beast comes from the abyss, that is the beast is a tool being used by Satan to persecute God’s people. 11:7 “Will make war with them, and overcome them and kill them”: Jesus had already warned these Christians that the future might mean death for them (Revelation 2:10; 6:11 “their brethren who were to be killed”). When the testimony of the witnesses is complete, God allows the church to experience apparent defeat. 11:8 “And their dead bodies”: The bodies of the witnesses. 11:8 “ Will lie in the street of the great city”: “The contempt held for the witnesses and their testimony is demonstrated by the world’s treatment of their corpses; they are left unburied, exposed to the gaze of all. Those who look upon the corpses refuse to allow them the courtesy and respect of burial in a tomb. The beast would publicly declare its efforts to destroy the testimony of these witnesses or martyrs” (Hailey p. 258). 11:8 “Which mystically is called Sodom and Egypt”: “John sees this great city as a spiritual Sodom in its moral depravity, as an Egypt holding all people in bondage to lust and sin” (Hailey p. 257). In the Old Testament, through Isaiah God had called unfaithful Israel by the name “Sodom” (Isaiah 1:10). 11:8 “Mystically”: Spiritually, figuratively, “which is called by those with spiritual understanding” (Phi). 11:8 “Where also their Lord was crucified”: Right here some feel that the we have the great city located, that is, it is literal Jerusalem. Others like Harkrider argue, “Since both ‘Sodom’ and ‘Egypt’ are figurative, the last description ‘where our Lord was crucified’, must be figurative also” (p. 125). Those who see this great city, which is also called “Babylon” (Revelation 14:8; 16:19; 17:18; 18:10,16,18,19,21) as referring to Rome interpret the above expression as meaning, “Although Jerusalem is the city where our Lord was crucified, to say that Rome is that city casts her in the same truth-rejecting mold as Jerusalem. Rome, the great city, possesses the same attitude like Jerusalem who put to death the Author of truth” (p. 125). Thus these writers would feel that the word
6
“mystically” applies to the statement “where also their Lord was crucified” as well. Hailey does not believe that the great city is literal Jerusalem or literal Rome, but rather it is simply the world in opposition to God which could include both literal cities because they persecuted God’s people. “The great city is not literal Jerusalem, but the world in rebellion against God” (Morey), or “that secular city which has the character of Sodom and Egypt” (Wilson). This great city is in contrast to the city of God, the new Jerusalem, which is the church. On the one hand the statement about the city where Jesus was crucified seems to be a direct reference to Jerusalem and if that was the case then this book may have been written prior to the destruction of that city, yet it would appear that the term “mystically” applies to all three designations given in 11:8. That is, this great city is like Sodom, it is like Egypt and is it also like Jerusalem in which Jesus was crucified. 11:9 “Those from the peoples and tribes and tongues and nations will look at their dead bodies”: Hailey feels that this statement confirms that 11:8 is not talking about the literal city of Jerusalem for the “people” who look at the bodies of the witnesses are from every tribe, tongue and nation. “They are from all nations of the world’s unregenerated peoples who dwell upon the earth” (p. 258). At this point Premillennial writers argue that everyone on the earth will see the bodies of these two witnesses via television. 11:9 “For three and a half days”: This is again a half of seven as the three and a half years or 1260 days of 11:2, yet this period of time is much shorter. “This period of defeat is measureable in days as opposed to the yeas of their ministry” (Gregg p. 237). During this time the witnesses lie dead only for a brief period and “is long enough to bear semblance of being complete and final” (p. 237). 11:10 “And those who dwell on the earth will rejoice over them and celebrate”: “They have their own little ‘tabernacles feast celebration’ (see Nehemiah 8:9-12)” (McGuiggan p. 162). There are many people in this world who rejoice when it appears that the church, the Bible, and Christianity are losing their influence in this world. The price of the world’s peace is the persecution of Christianity. Notice how former enemies, like Herod and Pilate have often formed alliances to oppose the truth (Luke 23:12). 11:10 “And they will send gifts to one another”: “They declare a great holiday for the death of the witnesses, making merry and sending gifts. As the Lord said that the world would rejoice over His death (John 16:20), so now it rejoices over the death of the two witnesses” (Hailey p. 258). 11:10 “These two prophets tormented those who dwell on the earth”: They tormented the disobedient with the conviction of sin (Genesis 4:3-8; 1 John 3:1112; Acts 7:54-60). As John the Baptist had tormented Herod (Matthew 14; Mark 6).
7
11:11 “But after”: With God being in control there is always, an “after”. 11:11 “The three and a half days, the breath of life from God came into them, and they stood on their feet”: The rejoicing of the wicked is short-lived as the pleasures of sin are only for a season. In the Old Testament God had “resurrected” the nation of Israel from bondage (Ezekiel 37:10). “Many times in history the church has appeared to be beaten by the world system, only to arise again and be vindicated as God’s indestructible witness” (Gregg p. 241). Compare this with chapters such as Daniel 5 where Belshazzar is merrymaking is turned into fear by the finger of God as it wrote upon the wall. The joy of this world is often premature. 11:11 “And great fear fell upon those who were watching them”: Yet nothing is said about people repenting and forsaking their sins. There are many people who are afraid of God, the Bible, and Christians, but who refuse to believe or submit to God (Acts 5:13). This verse should remind us that many people really know the truth, even though they might not be acting like it. Many people know there is a God, and know that there will be a Judgment Day, and know there is a heaven and a hell. 11:12 “And they heard a loud voice from heaven saying to them, ‘Come up here’. Then they went up into heaven in the cloud, and their enemies watched them” Obviously, this verse is not talking about a secret “rapture”. This is a figurative statement apparently meaning that those who remain faithful unto death (2:10) and who continue to spread the word in spite of opposition (12:11) have a home with God in heaven and will be vindicated. “This is said to make it clear that the enemies should have understood. Men have been saying for years that one of the very strong points evidencing the resurrection of Jesus Christ from the dead is the survival of the Church” (McGuiggan p. 163). 11:13 “And in that hour there was a great earthquake”: Which appears to be another manifestation of God’s judgment. “It accompanies the ascension of the witnesses and acts as an omen of things to come” (McGuiggan p. 163). 11:13 “And a tenth of the city fell; seven thousand people were killed in the earthquake”: During the destruction of Jerusalem the entire city was taken and far more than 7000 were killed. Once again we have a “fraction” judgment. A partial payment, the rest comes later. 11:13 “And the rest were terrified and gave glory to the God of heaven”: “The people of Asia were thoroughly familiar with earthquakes and the destruction and terror which they wrought, for there was scarcely a city in the entire area that had not at some time experienced an earthquake” (Hailey p.
8
259). This may indicate conversion or they were just scared. “The reaction may indicate that with the collapse of the world-city and its entrenched paganism there was a moving toward God; but there appears to be no more than this in their fright and recognition of the God of heaven” (Hailey p. 260). Compare with Daniel 2:47; 3:28; 4:1ff; 34,37). 11:14 “The second woe is past; behold, the third woe is coming quickly”: “This scene shows in mini-version the gist of all of the book of Revelation. When God’s word is preached it will be followed by persecution. But God’s cause will be vindicated in the form of divine retribution against His enemies” (Harkrider p. 127).
9