01.11. CHAPTER 11.
CHAPTER 11.
Revelation 11:1. “And there was given me a reed like unto a rod: and the angel stood, saying, ‘Rise, and measure the temple of God, and the altar, and them that worship therein.’” The Book of. Revelation, from the fourth chapter to the nineteenth, is occupied with the last week of Daniel’s seventy weeks of years. In this eleventh chapter we have another emblematic vision of the first half of this last week. In Daniel 9:26-27, we read that after the cutting off of Messiah the people of the prince that shall come (that is, the Roman people, to which empire the prince—that is, Antichrist—belongs) should destroy the city and the sanctuary; which prophecy was fulfilled in the destruction of Jerusalem under Titus.
Antichrist, when he comes, confirms a covenant with the mass of the people for one week, or seven years—the seventieth week of this prophecy; and in the midst of the week he breaks the covenant and takes away the daily sacrifice, which by his covenant he had permitted to be offered.
It is at this time he sets up the abomination of desolation in the holy place (Matthew 24:15), and sits as God in the temple of God (2 Thessalonians 2:4). From these prophecies we learn that a temple at Jerusalem, the Holy City, will again be regarded as the temple of God, and the sacrifices offered upon the altar will be owned by Him.
What is thus foretold in prophecy is in this eleventh chapter of Revelation presented in symbolic vision. A reed like a rod is given to John to measure the temple of God, and the altar, and the worshippers, signifying that these things are taken account of and recognised by God. (Compare Ezekiel 40:3-5, and Revelation 21:15-17.) It is possible that the Mosque of Omar, or Dome of the Rock, with its sacred enclosure, may be appropriated for this purpose.
Revelation 11:2. “‘ But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.’”
It appears that this temple, like the temple of Herod, will have its court of the Gentiles, which God disowns; indeed the presence of the Gentiles in Jerusalem during this period, when it is styled the holy city, is regarded as a profanation and as a trampling under foot. It will be observed that the term “holy city” occurs in Daniel 9:24 : “Seventy weeks are determined [cut out, or divided] upon thy people and upon thy holy city.” Again, Matthew 27:53, after the death of Christ, or cutting off of Messiah; and also here in Revelation 11:2; whereas in verse 8, after the slaughter of the two witnesses, it is spoken of as “the great city,” and “spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Revelation 11:3-6. “‘And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks [lampsteads] standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.’” When there is that on the earth that God can own, He raises up a testimony against all that is connected with it of which He disapproves. When there is a temple at Jerusalem recognised as the temple of God, and offerings presented on the altar owned as the “daily sacrifice,” God will raise up His two faithful witnesses to stand before Him, and to bear their testimony for Him as “the God of the earth”—men filled with spiritual power, as foreshadowed by the two olive trees seen in Zechariah’s vision, and shining with clear and steady light, like the lampstand in the prophecy (Zechariah 4:2-3); men acting in the spirit and power of Moses and Elijah: like Moses, having authority to smite the earth with all plagues (Exo 7:-11 :); like Elijah, calling fire from heaven to devour their adversaries (2 Kings 1:10-12); and also, like Elijah, having power to shut heaven (1 Kings 17:1; James 5:17) during the days of their prophecy, one thousand two hundred and threescore days—that is, three years and six months—testifying for God, like Moses in Egypt in the midst of the Gentile nations, and like Elijah amongst the people of Israel. The combined period of the testimony of John the Baptist and the public testimony of Christ was seven years—from a.d. 26 till A.D. 33— the first three years and a half being occupied by the testimony of John the Baptist in the spirit and power of Elijah, and the latter three years and a half with the active service and testimony of the true Christ Himself; for it was after John was cast into prison that “from that time Jesus began to preach” (Matthew 4:12; Matthew 4:17; Mark 1:14). Similarly, the last week of Daniel’s seventy, which is the subject of the Book of Revelation from the fourth chapter till the nineteenth, is divided into two halves, the first one thousand two hundred and threescore days being occupied with the prophecy of the two witnesses, and the latter three years and a half by the active persecutions of the Antichrist.
Revelation 11:7-10. “‘And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.’” From the time that Antichrist breaks his covenant with Israel, and sets himself up as God in the temple of God, he who had previously wielded the authority of the Roman empire in its last form—an authority originally given to Nebuchadnezzar from the God of heaven—from henceforth receives his commission from the bottomless pit; the dragon gives “him his power, and his throne, and great authority” (Revelation 13:2). From this time he who before patronised now persecutes; and these two faithful witnesses for God are the first-fruits of that fearful persecution which marks the time of the tribulation such as never had been, or shall be again; their enemies exult over them, but the triumph of the wicked is but short.
Revelation 11:11-13. “‘And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet; and a great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, “Come up hither.” And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.’” The three days and a half during which the bodies of the two witnesses are left unburied correspond with the three years and a half of the great tribulation. And as in their slaughter the two witnesses are the first-fruits of those who will be slain for the word of God and the testimony of Jesus Christ, so in their resurrection they are the first-fruits of the slain ones who will be raised, according to Revelation 20:4 : “I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God” (the first slain remnant), and also those “which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands” (those subsequently martyred); these and the dead in Christ which rise first, and those caught up “to meet the Lord in the air” (1 Thessalonians 4:16-17), together share in the first resurrection. This manifestation of the power of God in resurrection, together with the earthquake which accompanied it, strikes temporary terror into the hearts of men, who give glory to the God of heaven.
Revelation 11:14. “The second woe is past; and, behold, the third woe cometh quickly.” The first woe refers to the judgments under the fifth trumpet (Revelation 9:12); the second woe to those under the sixth trumpet; the third woe follows under the seventh.
Revelation 11:15. “And the seventh angel sounded; and there were great voices in heaven, saying, ‘The kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever.’” The seventh trumpet introduces the war in heaven, described in Revelation 12:7-9, when Satan and his angels are cast out of the heavenlies, which is the centre fact of the Book of Revelation, and the great crisis in this world’s history; for “now is the judgment of this world: now shall the prince of this world be cast out” (John 12:31). From this period, when the usurper is cast down, is dated the commencement of the kingdom of God and His Christ over the earth.
Revelation 11:16-18. “And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, ‘We give Thee thanks, O Lord God Almighty, which art, and wast, and are to come; because Thou hast taken to Thee Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldest give reward unto Thy servants the prophets, and to the saints, and them that fear Thy name, small and great; and shouldest destroy them which destroy the earth.’” The redeemed in heavenly glory share in the triumph, and recognise that the fulfilment of the Divine purposes and plans will follow in due course. God is recognised in His Divine glory, omnipotence, eternity of being, and sovereignty as taking to Himself that power and manifesting those perfections which will ultimately establish the kingdom of God and Messiah’s reign over the earth.
Revelation 11:19. “And the temple of God was opened in heaven, and there was seen in His temple the ark of His testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.”
All these things are in fulfilment of the determinate counsels of God, whereby He makes manifest His faithfulness, and righteousness, and power; this is symbolised by the temple opened in heaven, the ark of the covenant seen, and the accompanying signs. How different the opening and closing of this chapter! In the first verse we have the temple of God on earth, with its altar and its worship taken account of by God, during the first three years and a half; when that time is ended another period begins, when the Antichrist having set himself up as God in this temple of God, the abomination of desolation is seen standing in the holy place (Matthew 24:15). In the closing verse of this chapter it is the temple of God in heaven which is opened, and in it is seen the ark of His covenant with its propitiatory or mercy-seat, and the cherubim of glory overshadowing it. Beautiful and expressive type of the incarnate Word, whom God hath set forth as a propitiation through faith in His blood, endued with the plenitude of spiritual power and glory! When again the nations of the earth and their rulers take counsel against Jehovah, and against His Messiah, saying, “Let us break their bands asunder. He that sitteth in the heavens shall laugh: the sovereign Lord shall have them in derision;” for He will yet set His King upon His holy hill of Zion (Psalms 2:1-12). For though the nations rage and the people imagine a vain thing, Jehovah is in His holy temple— Jehovah’s throne is in the heavens. When the God of glory thundereth, well may all the earth keep silence before Him.