LESSON TEN. CHAPTERS 10-11
The Open Scroll Revisited
With the events of the sixth trumpet now finished, John witnesses and becomes involved in a scene that is pivotal to our understanding of (1) the saints' involvement in the great tribulation and (2) the chronology of Revelation. John learns that although the scroll, first seen in 5:1 , is opened, and the triumphant events of the seventh trumpet are now imminent, more details must be revealed to (and through) him concerning the times of judgment he just witnessed. Here he is instructed to "...eat..." the already opened scroll in preparation to "...prophesy again..." (10:11). As John is portrayed as eating the now unsealed and executed scroll, the events that were orchestrated under the first six trumpets are to become personalized. This very graphic picture, accompanied by the command to "prophecy again," puts the readers on notice that (1) John must reveal details contained in the already opened scroll, and (2) the new details will be initially agreeable ("sweet"), but also upsetting ("bitter). Thus, in the scenes to follow, chapters 11, 12, and 13, John will be supplied with details embraced within the time and events of the seals and trumpets. In chapters 11, 12 and 13 John will come to understand and prophecy concerning the role and experience of saints during the period of the seals and trumpets. The saints will witness faithfully (sweet in his mouth), but they will die martyrs (bitter).
The 3 1/2 years.
The events of each chapter are narrated with reference to a three and one-half-year period of time (11:2, 3; 12:6, 14; 13:5). This same measure of time had been used by Daniel to describe the career of the "abomination of desolation" (or "little horn"), which the Lord Jesus subsequently connected to the "great tribulation" (Matt. 24:21).102 The three and one-half years described by Daniel are apparently the same three and one-half years described by John in chapters 11, 12 and 13, because in each case we are seeing some facet of the career of the "beast" as he opposes the saints.103 Thus, in chapter 11, we see the ministry of the "two witnesses" in opposition to the "beast." In chapter 12 we see this period as a function of conflict with Satan, who is the spiritual power of the beast. In chapter 13 we see this period in relation to the rise and career of the "beast."
The Chronology.
The chronology of the book of Revelation is perhaps the most difficult aspect of the book to understand for many people. This is not because there is a lack of internal keys to help us understand the chronology, but because of eschatological prejudices and external hypotheses carried by the reader to the text. In other words, difficulty arises when readers attempt to conform the text to a pre-decided scheme.
This is especially apparent today as readers and commentators, who subscribe to the belief in a seven-year tribulation period, try to understand and make comment on the book. Confusion about the chronology based on the belief in a seven-year tribulation is sad and unnecessary, because there is not a single sentence in the Bible that teaches anyone to expect a seven-year tribulation.
The Lord Jesus prepared his disciples to understand the chronology of end times when He pointed to the abomination spoken of by Daniel; but sadly, His information has been ignored. A seven-year tribulation period is now commonly assumed to be as factual as the resurrection. And modern day "scholars" tell the churches today to look for a shopping list of things neither Jesus, his apostles or early church fathers ever pointed to.
The belief of those who look for a seven-year tribulation is universally based on a single passage of the Old Testament, Daniel 9:27, which details the 70th week of Daniel's prophecy. Ironically, Daniel says nothing there or anywhere about a seven-year tribulation, but he does teach us about the length of the great tribulation. Both Daniel and John faithfully and repeatedly teach us that the great tribulation will be three and one-half years in length (Dan. 7:25; 8:14; 9:27; 12:7,11,12; Rev. 11:2, 3; 12:6, 14; 13:5). Daniel 9:27 does not point in any way to a seven year tribulation, but does in fact portray the last half of the 70th week in terms that suggest tribulation. Daniel 9:27:
27 “And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate.”
It appears obvious that "in the middle of the week" tribulation begins, not before.
In chapters 10, 11, 12 and 13 the prejudice of a seven-year tribulation hypothesis is immediately damaging to any understanding of the chronology of the book of Revelation. Instead of understanding chapters 11, 12, and 13 as chapters that explain different aspects of the three and one-half year period covered by the seals and six trumpets, readers vainly attempt to draw a time-line that accounts for John's repeated reference to three and one-half years (all the while wondering why John makes no reference to a seven-year tribulation). (See Appendix E.)
The Mark of The Beast and The Chronology.
We understand from Daniel chapters 2 and 3 why the end-time kingdom is associated with the numbers six hundred-sixty-six (see Figure 4), but this does not explain why the end-time ruler uses these numbers. It is unlikely that he will try to fulfill prophecies of either Daniel or John! Instead we notice that this individual changes time-keeping (Dan. 7:25) by possibly changing the week from seven days to six days, counting 60 weeks per year and 360 days in a year (lunar months and years). Indeed, the length of the great tribulation appears to be measured in lunar time, and, the subjection of "the moon" by the woman who bears the glory of "the sun" may be a reference to time (12:1). The text of Daniel 8:14 with its reference to 2300 evening-mornings suggests that the creation week has been compromised. In fact 2300 evening-mornings is 1150 work-days to which we must add missing Sabbaths in order to understand that Daniel is discussing the same 3 1/2 years that he discusses in chapters 7, 9, and 12. The present system of marking time in weeks comes from the creation story in Genesis, and honors God. Calendar years are counted from the birth of Christ. Conquerors of the past have changed the calendar, and it does not seem outside the bounds of reason to suppose that the antichrist will depart from a calendar that honors the creation week and birth of Christ! Thus six hundred-sixty-six probably in some way reflects the time-keeping changes and number of the calendar year made by the end-time ruler. Being identified with such a number would automatically deny God as the Creator and Redeemer because of the attack on the creation week and birth of Christ. Notice that a certain number of weeks is not used by Daniel or John to describe the length of the tribulation; instead they use days, evening-morning, months and time-times-half a time. (Dan. 8:11 "removed the regularity/continuity from Him" -Lit. Hebrew-cf. 8:12, 8:13, 8:26, 11:31, 12:11. NONE OF THESE REFERENCES SAY "...regular sacrifice...." Sacrifice is a translator's guess!)
Revelation 11 and The Six Trumpets.
Notice that the events of chapter 11 must be an expanded revelation of the first six trumpets. This is apparent from noticing several facts. First (11:2) notice that the holy city is conquered, 'under the foot' of their enemy. This reminds us that when the second seal was broken peace was taken from the earth (6:4) and saints were found killed (6:9). Also, (11:1) the narrative began by distinguishing Jews and gentiles, a "measured" group of saints who worship at the altar, and gentiles, the outside court. This parallels the distinction made in chapter 7 of the sealing of 144,000 Jews, just before the seventh seal is unsealed and first trumpet is blown. Next, the activities of those who are measured (whom we learn are two witnesses, two olive trees and the two lampstands that stand) are summarily descriptive of the events that take place in association with the trumpets: fire, water turned to blood, plagues on the earth. Then at the end of their activities the seventh trumpet sounds. Since earlier (9:13) the events of the sixth trumpet had already been unfolded, and then were "finished" (10:7), we are forced to conclude that chapter 11 is a retelling of the six trumpets, now including the relationship of saints to the catastrophic events. (See Appendix G.)
The 144,000.
We must note that as John prophesies again, the 144,000 saints prepared by sealing in chapter 7, are again in view. Their ministry is in view in chapter 11 where they are seen as "the two witnesses."104 The effect of their ministry on the career of Satan is seen in chapter 12, where they are seen as the triumphant "woman." The nature of the beast's kingdom, in which they are included as "saints," is seen in chapter 13. Thus the "sealing" of the 144,000, the "measuring" of the "...altar and those who worship in it...," and the "...two wings of the great eagle..." given to the "woman," are all descriptive of actions taken toward this particular group of saints during the period of the trumpets.(See Appendix G “The Two Witnesses.)
Therefore, in chapter 14, which begins to advance the events of the seventh trumpet, we will see the 144,000 with the Lord. This is what we would expect, since they were killed, resurrected and called into the Lord's presence when their witnessing was concluded (Rev. 11:12).
Summary of TheChronology.
Thus, the seals introduce,105 and the trumpets address the time of the great tribulation. This three and one-half year period of time begins when "the abomination of desolation is set-up," and ends when "...destruction...is poured out on the one who makes desolate" (Dan. 12:11, 9:27 cf. Rev. 19:20). Chapters 11, 12 and 13 give perspective and supply details important to the preceding narrative of the seals and trumpets, chapters 6 through 9. Chapters 14 through 19 cover the period of the seventh trumpet (third "woe," i.e. the "bowls of wrath"). This period of the seventh trumpet is relatively short and accounts for the slight difference between 1260 days (end of the sixth trumpet events, Rev. 11:3) and 1335 days (destruction of the abominable one, coming of the Lord, Dan. 12:12).
Chapter 10. The strong angel and the open scroll.
10 And I saw another strong angel coming down out of heaven, dressed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire; 2 and he had in his hand a little scroll open: and he set his right foot upon the sea, and his left upon the earth; 3 and he cried with a great voice, as a lion roars: and when he cried, the seven thunders uttered their voices. 4 And when the seven thunders uttered their voices , I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not. 5 And the angel who I saw standing upon the sea and upon the earth lifted up his right hand to heaven, 6 and swore by him who lives for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer: 7 but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good news which he declared to his servants the prophets.
8 And the voice which I heard from heaven, I heard it again speaking with me, and saying, Go, take the scroll which is open in the hand of the angel who stands upon the sea and upon the earth. 9 And I went to the angel, saying to him that he should give me the little scroll. And he says to me, Take it, and eat it up; and it shall make your belly bitter, but in your mouth it shall be sweet as honey. 10 And I took the little scroll out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and when I had eaten it, my belly was made bitter. 11 And they say to me, You must prophesy again over many peoples and nations and tongues and kings.
Following the sixth trumpet, John's attention is drawn to "...another strong angel coming down out of heaven..." (10:1). This angel is described in terms which indicate that he is involved in executing the consequences of the open scroll. The fact that he comes "...down out of heaven..." says that his mission is of "heaven," not "earth." His clothing,"... a cloud...," defines his behavior as characteristic of the presence of God.106 The "halo" we saw surrounding the throne of God (4:3) is "...upon his head..." signifying that he operates under the authority of the throne.107 "His face ...like the sun..." communicates that he reflects the identity of God and views things from the perspective of God's glory.108 "Feet like pillars of fire..." describe his activity as the typical purging of fire. The specific instructions for this angel's purging activities are from the open scroll in his "right hand" (i.e., in his control, directing his activities).
The angel stands and cries out.
With the open scroll in his right hand and his burning feet planted on the land and sea, the angel cries out "...as a lion roars..." with the voice of authority. This action of crying out, followed by the voices of the "...seven thunders...," appears distinct from the description of his sworn declaration in verse six.109 This first lion-like utterance apparently results in the speaking of "seven peals of thunder." The authoritative voice of the angel appears to enable the "seven peals of thunder."
The seven peals of thunder speak; John may not write. John is prevented from recording that which is spoken by the seven peals of thunder. These powerful ("thunder") voices utter all that there is to say ("seven") about a subject that is apparently addressed because the scroll is open. The fact that we are not permitted to learn the contents of these voices, is God's communication that there are issues outside the interest of mankind which are addressed by the Lamb-opened scroll. Any further speculation at this point seems vain.
The angel swears "delay no longer."
The sense of what the angel says at this point communicates that he has been waiting with anticipation for that which is represented by the now-imminent seventh trumpet. When the events of the sixth trumpet are finished, "...then the mystery of God is finished, as he preached to His servants the prophets..." (10:7). The "mystery" that is finished appears to be the whole work of God through the Lamb, that reconciles sinful man to God (Rom. 16:25-27, 1 Cor. 2:-7, 4:1, Eph. 1-9-14, 6:19, Col. 4:3). The good news of the Lamb, seen by the prophets (Joel 3:7), is at this point finished.110
John instructed to "eat" the scroll and "prophecy again."
Although "the mystery of God is finished" (10:7), John is instructed to take the open scroll and eat it. The time-frame represented by the open scroll will be re-addressed by John, this time supplying details about "...many peoples and nations and tongues and kings" (10:11). The eating will be initially sweet (in his mouth), but the resulting implications (the digestion of this information) will be bitter. Chapters 11, 12 and 13 will illustrate victories for the saints ("sweet") through death and suffering ("bitter").
Chapter 11. The Witnesses.
11 And there was given me a reed like a king’s scepter: and one said, Rise, and measure the temple of God, and the altar, and those who worship in it. 2 And the court which is outside the temple cast out, and measure it not; for it has been given to the nations: and the holy city shall they tread under foot forty and two months.
3 And I will give to my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. 4 These are the two olive trees and the two lampstands, standing before the Lord of the earth. 5 And if any man desires to hurt them, fire proceeds out of their mouth and devours their enemies; and if any man shall desire to hurt them, in this manner must he be killed. 6 These have the power to shut the heaven, that it rain not during the days of their prophecy: 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. 7 And when they shall have finished their testimony, the beast that comes up out of the abyss shall make war with them, and overcome them, and kill them. 8 And their dead body lies in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified. 9 And from among the peoples and tribes and tongues and nations do men look upon their dead body three days and a half, and permit not their dead bodies to be laid in a tomb. 10 And they who dwell on the earth rejoice over them, and make merry; and they shall send gifts one to another; because these two prophets tormented those who dwell on the earth. 11 And after the three days and a half the breath of life from God entered into them, and they stood upon their feet; and great fear fell upon those who beheld them. 12 And they heard a great voice from heaven saying to them, Come up here. And they went up into heaven in the cloud; and their enemies beheld them. 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 names of men: and the rest were frightened, and gave glory to the God of heaven.
14 The second Woe is past: behold, the third Woe comes quickly. 15 And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become the kingdom of out Lord, and of his Christ: and he shall reign forever and ever. 16 And the four and twenty elders, who sit before God on their thrones, fell upon their faces and worshipped God, 17 saying, We give you thanks, O Lord God, the Almighty, who is and who was; because you have taken your great power, and reign. 18 And the nations were angry, and your wrath came, and the time of the dead to be judged, and the time to give their reward to your servants the prophets, and to the saints, and to those who fear your name, the small and the great; and to destroy those who destroy the earth. 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; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.
The measuring.
John is now supplied "...a measuring reed like a ruler's scepter..." (11:1).111 This "scepter" is not a normal measuring device. The fact that a scepter is to be used for measuring, is notice that the results are the function of a king's authority. And the kind of "measuring" that John is acting out is apparently similar to what King David did when he defeated Moab (2 Samuel 8:2). The measuring in that context meant the difference between life and death for a conquered people.
John is to measure "...the temple of God, and the altar, and those who worship in it." The temple of Israel which had formerly existed in Jerusalem, became for the New Testament writers, a symbol that illustrated truth about the church.112 Thus, the subject of John's "measuring" is the church.
As we keep in mind the Jerusalem temple as a figure of the church, and follow the measuring line, we note that the line is drawn around certain Jewish members of the church, while the place of the gentile members is "...cast out, outside..." (see figure).113,114 This violent casting out is due to the fact that "...it was given115 to the nations." This picture of violence being done to the gentiles of the church is further reinforcement of the picture first created by the life or death measuring. Further, "they (i.e. the people responsible for the violence) will trample under foot the holy city (i.e., the community of God's people) for 42 months." But during the time that the Christian community is "trampled," the Jewish contingent will be commissioned to deliver a message, "prophesy," dressed in a manner that reflects the gravity of their message.
The picture that emerges from the measuring is this: a king makes a violent move against the church. This hostile move effectively destroys and subjects the gentile contingent of the church, but is ineffective against a particular group of Jewish believers. The subjection of God's people continues for three and one-half years.
This picture agrees with what we have already learned in (1) the second seal of chapter 6, where we saw warfare and slaughter against the saints, (2) the information about a distinctive group of 144,000 Jewish believers who are "sealed" before the calamities of the trumpets begin (chap. 7) and (3) the destructive act against saints in chapter 12 as we observe the dragon sweeping a third of the stars of heaven and casting them to the earth.
Their identity.
The identity of the specially commissioned witnesses began with emphasis upon a particular Jewish contingent of the church. Next they were identified by God as His "two witnesses." Finally they are specifically identified as "...the two olive trees and the two lampstands that stand before the Lord of the earth" (11:4).
The figure of "...two olive trees...that stand before the Lord of the earth...," is directly out of Zechariah's prophecy (4:3, 11-14). There, the olive trees apparently portray the offices of priest and king, receiving the golden oil (the Lord's Spirit) for their function from the Lord (portrayed by a single golden lampstand). So, the two witnesses of Revelation are specifically identified as "the two olive trees" because they exhibit the truth that God's priests are kings who receive power to function from His Spirit ("not by might nor by power...," Zech. 4:6).116 (See illustration)
Even more specifically, the two witnesses are "...the two lampstands that stand...." In chapter 1 we observed the Lord in the midst of seven lampstands (1:12-13) which He explained "...are the seven churches" (1:20). We then observed in chapters 2 and 3 that of the seven churches addressed, only two, Smyrna and Philadelphia stood before the Lord without criticism. We noticed that these two churches were composed of converted ethnic Jews. In addition, we should observe that Smyrna was addressed with truth about the Lord as the One who died and rose from the dead (first advent--suffering Servant) while Philadelphia was addressed with truth about the Lord as King (second advent--reigning King). Therefore we conclude that "the two lampstands that stand" are the churches of Smyrna and Philadelphia.
Many commentators have suggested that two individual persons are meant by "the two witnesses." And then they proceed to offer suggestions about who these two individuals are. This mistake is fatal to one's understanding of the role of the 144,000. If the two witnesses are not the two lampstands that stand, the two churches of Philadelphia and Smyrna, the 144,000 and the woman who gives birth, then (1) churches do not equal lampstands as stated by the Lord in chapter 1, (2) we never observe the mission of the 144,000 during the great tribulation, (3) the singular word "body" is a verifiable error in the Bible (11:8), (4) the discussion of the identity and mission of the two witnesses begs the question, "why was John's instruction to measure the temple followed by the discussion of the two witnesses?" (5) how do the 144,000 come to be called the "firstfruits" later in chapter 14, if the two witnesses are the firstfruits (first resurrected)? (6) how do the 144,000 get to be with the Lord? and (7) who is the woman in chapter 12? If it is suggested that the woman (12:1) represents a body of people, then the terms "two witnesses, two lampstands, two olive trees, two prophets" can hardly be limited to two individuals.
Their mission.
Our understanding of their mission is influenced first by the earlier designation that they worship in the altar (11:1). Their lives, like the life of their Lord, reflect the altar, sacrifice (Rom. 12:1-2). Next, the notice that they are "two witnesses," tells us more than the fact that they are the two churches; this number answers the legal need to confirm truth under the Law (Deut. 17:6, Matt. 18:16). Also, as they prophesy, they wear sackcloth to portray repentance and mourning (Neh. 9:1, Gen. 37:34). As two lampstands, two churches, their message would be the gospel, calling for sinners to repent and be saved by the sacrifice of the Lamb. They would point to the door about to close with the imminent sounding of the seventh trumpet.
Their power.
We are notified that if attacked, "...fire proceeds out of their mouth117 and devours their enemies...." This is a figurative way of stating that when they speak, fire results. They also have power to stop the rain, turn water to blood and cause plagues on the earth. Since the career of these witnesses parallels the sounding of the six trumpets, and the calamities brought by their power resemble the results of the trumpets, we should observe that the trumpets and the power of the witnesses to cause plagues are apparently connected. We are reminded here of the plagues brought upon Egypt when Israel was enslaved by pharaoh. In both cases the outcome is an exodus from the slavery of the world.
Their death and resurrection.
Following the completion of their testimony, the beast (later identified in chapters 13 and 17) is successful in overcoming and killing the witnesses. He had opposed them for the three and one-half years of their testimony, but only now is successful against them.
This body118 of dead witnesses is portrayed as dead in the "street of the great city." Just as the "holy city" (11:2) described the community of God's people (cf. 21:2), "great city" describes the community of those who oppose God. The great city is described later in chapters 17 and 18, with terms that convince us that it is not just one city in one place, but is the institution of the city.119 The "street" of the great city is the place of her business, her way of life. Thus, the picture is of a large number who are dead in many cities, having brought a message hostile to the "great city" economy and way of life. The fate of the witnesses at the hands of the great city is the same as the Lord. The great city, which is spiritually (lit. Greek) Sodom and Egypt also put the Lord Jesus to death.120
John describes two different reactions to the death of the witnesses. On one hand there is a group of "...the peoples and tribes and tongues and nations..." who look at the bodies (here plural), refusing to allow their burial. The picture here is that this group is expecting the resurrection and rapture of the witnesses. On the other hand, "...those who dwell on the earth..." send gifts to one another, celebrating the death of these who had tormented "...those who dwell on the earth" (11:10).
But, after three and one-half days, the witnesses are resurrected, and called into heaven in a cloud while their enemies watch. We should understand that the "voice" which calls them into heaven is that of the Lord Himself (1 Thess. 4:16). These raptured witnesses are the first recorded in the book of Revelation. Since these, the 144,000, are the first to be raptured, they will later be viewed with the Lord and referred to as "first fruits" (14:4) of a continuing harvest (14:14-16).
We are next notified that at the time of this rapture "...there was a great earthquake, and a tenth of the city fell..." (11:13). The word "tenth" is meant to remind us of the tithe. Since the great city has killed the "first-fruits" of the holy city, a "tithe" is required now of the great city. This destruction of a tenth of the great city is God's response to the murder of the 144,000 of the holy city. The "first fruits" of the holy city are resurrected, the "tithe" of the great city is destroyed.
The "tithe" judgment against the great city is further explained as the killing of "seven thousand names of men" (11:13).121 The phrase, "seven thousand names of men," is not meant to simply specify seven thousand individual persons, but apparently describes the death of persons whose behavior ("names") "witnessed" mankind rather than God. These "names of men" are the antitype of the witnesses of God. Since God's witnesses have been killed, these names of mankind are killed.
Some chronological reminders: "woes" and "trumpets."
John's note that "the second woe is past..." tells us that we have arrived again at the end of the sixth trumpet and second "woe," the same point as at the end of chapter 9. As announced by the strong angel in chapter 10, we are again "in the days of the voice of the seventh angel, when he is about to sound" (10:7).
The seventh angel sounds and appropriate worship begins.
With the sounding of the seventh trumpet, another worship service begins in heaven. This fourth, in a series of seven worship services, celebrates the fact that Christ now reigns on earth as in heaven. Notice that the threefold formula used to describe God previously as ”the One who is, and who was and who is to come" (1:4, 8; 4:8) now does not have, "who is to come." This is replaced by worship that recognizes the now present Lord who reigns! (This change is true also in the worship during the bowl judgments (16:5). The prayer taught by Jesus to His disciples, "... Your kingdom come...on earth as it is in heaven..." is now unfolding (Matt. 6:10). The worshippers specifically celebrate all the consequences that attend the reign of Christ on earth: (1) dead to be judged, (2) reward of bond-servants (3) destroy those who destroy the earth.
Notice that the very nature of the comments here means that chapters 12 and 13 cannot chronologically follow the seventh trumpet. As we have previously noted, these chapters will add important details about events and conditions that lead up to the seventh trumpet. In chapter 14 we will begin to see the results of the seventh trumpet unfold.
The Temple & the ark of the covenant.
One last result of the seventh trumpet is here noted by John: "The temple of God which is in heaven was opened; and the ark of the covenant appeared in His temple... (11:19). The opening of the temple is apparently a picture of restored fellowship with God, although no one is able to enter the temple until the bowls of wrath are later poured out (15:5, 8)). The appearance of the ark of the covenant, wherein were found the promises of God, is apparently a reminder that our fellowship with God is a function of His realized promises.
Lesson Eleven: Testimony of the Saints Defeats Satan