Series Guide

Revelation: The King Wins

How toOverview1234567891011

1213141516171819202122Further Reading

Chapter eleven

Ezekiel 40:1-4

In the twenty-fifth year of our exile, at the beginning of the year, on the tenth of the month, in the fourteenth year after the fall of the city—on that very day the hand of the Lord was on me and he took me there. ²In visions of God he took me to the land of Israel and set me on a very high mountain, on whose south side were some buildings that looked like a city. ³He took me there, and I saw a man whose appearance was like bronze; he was standing in the gateway with a linen cord and a measuring rod in his hand. ⁴The man said to me, “Son of man, look carefully and listen closely and pay attention to everything I am going to show you, for that is why you have been brought here. Tell the people of Israel everything you see.”

Daniel 8:11-14

¹¹It set itself up to be as great as the commander of the army of the Lord; it took away the daily sacrifice from the Lord, and his sanctuary was thrown down. ¹²Because of rebellion, the Lord’s people and the daily sacrifice were given over to it. It prospered in everything it did, and truth was thrown to the ground.

¹³Then I heard a holy one speaking, and another holy one said to him, “How long will it take for the vision to be fulfilled—the vision concerning the daily sacrifice, the rebellion that causes desolation, the surrender of the sanctuary and the trampling underfoot of the Lord’s people?”

¹⁴He said to me, “It will take 2,300 evenings and mornings; then the sanctuary will be reconsecrated.”

Daniel 9:27

²⁷He will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.

Zechariah 4:1-14

Then the angel who talked with me returned and woke me up, like someone awakened from sleep. ²He asked me, “What do you see?”

I answered, “I see a solid gold lampstand with a bowl at the top and seven lamps on it, with seven channels to the lamps. ³Also there are two olive trees by it, one on the right of the bowl and the other on its left.”

⁴I asked the angel who talked with me, “What are these, my lord?”

⁵He answered, “Do you not know what these are?”

“No, my lord,” I replied.

⁶So he said to me, “This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the Lord Almighty.

⁷“What are you, mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of ‘God bless it! God bless it!’”

⁸Then the word of the Lord came to me: ⁹“The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the Lord Almighty has sent me to you.

¹⁰“Who dares despise the day of small things, since the seven eyes of the Lord that range throughout the earth will rejoice when they see the chosen capstone in the hand of Zerubbabel?”

¹¹Then I asked the angel, “What are these two olive trees on the right and the left of the lampstand?”

¹²Again I asked him, “What are these two olive branches beside the two gold pipes that pour out golden oil?”

¹³He replied, “Do you not know what these are?”

“No, my lord,” I said.

¹⁴So he said, “These are the two who are anointed to serve the Lord of all the earth.”

The Two Witnesses

11 I was given a reed like a measuring rod and was told, “Go and measure the temple of God and the altar, with its worshipers. ²But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. ³And I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.” ⁴They are “the two olive trees” and the two lampstands, and “they stand before the Lord of the earth.” ⁵If anyone tries to harm them, fire comes from their mouths and devours their enemies. This is how anyone who wants to harm them must die. ⁶They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.

This again reflects an aspect of Ezekiel’s ministry where the temple is measured (Ezekiel 40-42). The measuring of the temple in both Ezekiel and in Revelation signifies God’s ownership and protection of his people to dwell with him. It echoes the safety of God’s people being sealed in Revelation 7

The theme of measuring will come up again in an important passage in Revelation 21:15-17. This reference to Ezekiel’s ministry carries on from the parallel of John eating the scroll in Revelation 10:9, and likely represents the ‘sweet’ taste of the scroll.

This temporary exclusion signifies the persecution and suffering that God’s people will experience for a time at the hands of God’s enemies (signified here by the Gentiles). Even the very temple of God will come under attack, though it will not be destroyed. This likely represents the ‘sour’ effect of the scroll.

An idealised length of 42 months, if each month were 30 days (42 months x 30 days each = 1,260 days).

Wearing sackcloth was typical for mourning the sin of the nations and the judgement that would result.

A reference to Zechariah 4.

A reference to the church, as in Revelation 1:20.

This metaphor describes the power of their message. It is similar to the sword coming out of the mouth of Jesus in Revelation 1:16.

Explore: The Two Witnesses

The two witnesses are described as two olive trees and two lampstands (Revelation 11:4). There is a significant amount of Old Testament imagery being symbolised in this passage.

Two witnesses were a requirement for any judgement on sin to be accepted (Deuteronomy 17:6, 19:51).

These two witnesses are described as having two powers. Firstly, “to shut up the heavens so that it will not rain”, a reference to the prophet Elijah in 1 Kings 17:1; 18:1. Secondly, “to turn the waters into blood and to strike the earth with every kind of plague, a reference to Moses in Exodus 7-12.

These two prophets, Moses and Elijah, also appeared at the transfiguration of Jesus in Luke 9:30. John was also present (Luke 9:28) There, a voice from heaven is heard that declares Jesus as God’s chosen son (Luke 9:35). In Revelation 11:12, we have a similar voice from heaven.

Whereas in the transfiguration story, Moses and Elijah represent “the Law and the Prophets”, here in Revelation their ministry of proclaiming both salvation and judgement is in view, as suggested by the power they are given in Revelation 11:6.

In Zechariah 4, Zechariah has a vision where two olive trees are described as the source of constant oil for the lamps at the temple. These are said to represent two servants of God (Zechariah 4:12-14). In that context, it is understood that these are Joshua and Zerubbabel.

Where the olive trees and lampstands are separate in Zechariah, Revelation 11:4 sees them as one and the same. Hence, the lampstands, which signified the church in Revelation 1:20, are themselves also the messengers of God’s salvation and judgement, signified by the ministry of Moses and Elijah. The church is taking on the prophetic role of proclaiming salvation and judgement to the world.

The movement between the 3 ½ years in Revelation 11:3 to 3 ½ days in Revelation 11:9, 11 further suggests that the experience described for these two symbolic individuals is representative of the experience of the church between the first and second coming of Jesus (as per Daniel 9:27).

Though God’s people may suffer, and even be killed for their faith, there is hope for a resurrection at the end of time – when this 3 ½ day period between Jesus’ first and second coming is over (Revelation 11:11).

Explore: 42 Months

42 months is the equivalent of 3 ½ years. This number carries a number of symbolic ideas of a time of tribulation and judgement.

Firstly, it is the equivalent to the phrase ‘a time, times and a half time’ in Daniel 7:25, 12:7, which describe the length of time the people will be handed over to suffer. This is also referred to in Revelation 12:14.

Secondly, it is the length of time that it did not rain in Elijah’s ministry (1 Kings 18:1; Luke 4:25; James 5:17).

Thirdly, it is also the number of camps recorded that Israel used as they wandered in the wilderness with Moses in Numbers 33.

Fourthly, it represents half of seven years, which points to a definitive end of suffering (If it were seven years, it would suggest complete and endless suffering).

Fifthly, in Daniel 9:27, an important act occurs during the final ‘seven’, part of a collection of 70 ‘sevens’. Halfway through this final seven, the temple is destroyed. Thus, the last period before the final judgement is 3 ½ in length.

All of these allusions are likely involved in the numbering used in this section in Revelation. And certainly a lot of symbolism is especially drawn from the final chapters in Daniel. It is likely best to understand this period of 42 months as the time between Jesus’ first and second comings – the final 3 ½ referred to in Daniel 9 – a time of great persecution and suffering for the church, but one with wonderful hope concerning its conclusion.

Isaiah 1:9-10

⁹Unless the Lord Almighty
had left us some survivors,
we would have become like Sodom,
we would have been like Gomorrah.

¹⁰Hear the word of the Lord,
you rulers of Sodom;
listen to the instruction of our God,
you people of Gomorrah!

Jeremiah 23:14

And among the prophets of Jerusalem
    I have seen something horrible:
    They commit adultery and live a lie.
They strengthen the hands of evildoers,
    so that not one of them turns from their wickedness.
They are all like Sodom to me;
    the people of Jerusalem are like Gomorrah.”

⁷Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them. ⁸Their bodies will lie in the public square of the great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified. ⁹For three and a half days some from every people, tribe, language and nation will gaze on their bodies and refuse them burial. ¹⁰The inhabitants of the earth will gloat over them and will celebrate by sending each other gifts, because these two prophets had tormented those who live on the earth.

This recalls the testimony of those who lost their lives in Revelation 6:9.

Typically in Revelation this would refer to Rome, itself often called Babylon, as the great city of John’s day which symbolises the great evil of humanity. However, here it surprises by alluding to Jerusalem through mentioning this city as the place Jesus was crucified. The reference to Sodom and Egypt, themselves great cities of evil in Israel’s history, shows that even Jerusalem itself has become a spiritual successor in the worst possible way.

Refusing to bury them is to show the utter contempt that the world has towards them.

The change in scope in this chapter, from 3 ½ years to 3 ½ days shows that there is a blurring of focus between the big picture and the details. The experience of suffering in these two witnesses is representative of the suffering experience by God’s people across history between the first and second comings of Jesus.

Explore: The Beast

This is the first appearance of ‘the beast’ in Revelation. All we are told here is that he comes up from the Abyss, the source of the previous locust plague (Revelation 9:3-4) and the home of the “angel of the Abyss” (Revelation 9:11).

The beast draws upon the imagery of the fourth beast in Daniel 7:7-12.

The beast is able to overpower and kill the witnesses. While God’s people are protected from the wrath of God, they may still face the harsh treatment of the beast. Yet, to die at the hand of the beast is not defeat, for there will come ultimate victory in the resurrection, as highlighted in Revelation 11:11.

The beast image will appear again in chapters 13, 17 and 19.

¹¹But after the three and a half days the breath of life from God entered them, and they stood on their feet, and terror struck those who saw them. ¹²Then they heard a loud voice from heaven saying to them, “Come up here.” And they went up to heaven in a cloud, while their enemies looked on.

¹³At that very hour there was a severe earthquake and a tenth of the city collapsed. Seven thousand people were killed in the earthquake, and the survivors were terrified and gave glory to the God of heaven.

¹⁴The second woe has passed; the third woe is coming soon.

This is a description of a resurrection.

This continues the theme from previous partial judgements, and emphasises the need and possibility for repentance.

This represents approximately 10% of the population of Jerusalem in John’s day. It is also a reversal of the 7,000 that God had kept holy during Elijah’s ministry in 1 Kings 19:18.

This appears to be an expression of genuine repentance. The same language is used about genuine repentance later in Revelation 14:6-7; 15:4; 16:9. This is the only event of such repentance in Revelation.

This long interlude after the sixth trumpet (beginning in Revelation 9:12-13) comes to a closure. Thus, two of the three woes from Revelation 8:13 are now complete.

Explore: The Seventh Trumpet

As mentioned in Revelation 10:7, the sounding of the seventh trumpet signals the end of time. Whereas the final seal being opened brought silence for half an hour, the seventh trumpet brings a contrast with the praise of God from the voices in heaven and from the elders.

The description here connects back to the picture of the heavenly throne room in Revelation 4, where we first met the 24 elders.

The song of the heavenly voices reflects both the song of the angels in Revelation 7:12 and the song of the great multitude in Revelation 19. Thus, what began with the angels grows through Revelation to see all God’s people singing his praises as the ruling king.

Daniel 7:13-14

¹³“In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. ¹⁴He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.

Psalm 2:1-6

¹Why do the nations conspire
    and the peoples plot in vain?
²The kings of the earth rise up
    and the rulers band together
    against the Lord and against his anointed, saying,
³“Let us break their chains
    and throw off their shackles.”

⁴The One enthroned in heaven laughs;
    the Lord scoffs at them.
⁵He rebukes them in his anger
    and terrifies them in his wrath, saying,
⁶“I have installed my king
    on Zion, my holy mountain.”

¹⁵The seventh angel sounded his trumpet, and there were loud voices in heaven, which said:

“The kingdom of the world has become
the kingdom of our Lord and of his Messiah,
and he will reign for ever and ever.”

¹⁶And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, ¹⁷saying:

“We give thanks to you, Lord God Almighty,
    the One who is and who was,
because you have taken your great power
    and have begun to reign.
¹⁸The nations were angry,
    and your wrath has come.
The time has come for judging the dead,
    and for rewarding your servants the prophets
and your people who revere your name,
    both great and small—
and for destroying those who destroy the earth.”

¹⁹Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.

Though the voices aren’t directly identified here, they are likely include the angels and the people of God (cf. Revelation 7:12; 19:1-8.

God’s anointed king. Both God the Father and God the Son are mentioned here, as with Revelation 5:13.

These are the same elders from Revelation 4, who act as representatives of the people of God.

This omits “and who is to come” from the previous use of this line in Revelation 1:4, 8; 4:8. In other words, this is the end of time, and there is no future period of time. The ‘present’ time is eternity.

This is a way of referring to the enemies of God.

Explore: Temple in Heaven

The temple, measured at the beginning of the chapter, comes into view once more. As the temple is opened, it also casts our mind back to the first scene of the heavenly throne room in Revelation 4:1.

The ark of the covenant was an Old Testament symbol of God’s presence in the most holy place in the temple. It contained the 10 commandments, a jar of manna and Aaron’s rod. The description of the storm is also a common image used for God’s presence in the Old Testament, including with Moses at Mount Sinai when he receives the 10 commandments (Exodus 19:16, 20:18).

In Old Testament times, only the high priest could enter the most holy place, once per year on the Day of Atonement.

The opening of the temple in heaven portrays God coming into the presence of his people. God’s kingdom and God’s people are coming together, as they sung of in Revelation 11:15.

This whole image will be returned to again in Revelation 21, where it is described even more vividly.