Chapter X REVELATION 8–11 : THE SEVEN TRUMPETS
REVELATION 8–11: THE SEVEN TRUMPETS
THE panorama of the history of the Church has twice been unrolled before our wondering gaze. We saw the lampstands and the Son of man moving about among them. We heard His voice of tender admonition, earnest reproof, and generous promise. In seven beautiful letters He seemed to be drawing nearer and nearer to us until we saw Him standing at the very door and knocking. Then, just as we yearned for the full realization of His promise to come in and sup with us, the vision ceased. Yet its imprint upon our soul is indelible. Through the bitterest tears we see our Saviour, very near us, full of tender love and sustaining power. We see Him as the light of the world. That light is shining through us: the churches are the lampstands (chapters 1–3).
Again the ages turned backward in their flight... to the very moment of our Lord’s ascension. With wide-eyed wonder we beheld a door standing open in heaven. Peering through this door, we saw a throne out of which proceeded flashes of lightning, rumblings and peals of thunder. The surrounding heavenly beings were acknowledging in grateful anthems the sovereignty of the One whose countenance remained concealed behind the flashing lustre of the diamond and the fiery red of the sardius. Suddenly we witnessed that central event, namely, the coronation of Jesus, who took the scroll out of the right hand of the Lord on the throne. We heard an elder saying, ‘Weep not; behold the lion... of Judah has conquered.’
Consequently, we were not at all surprised when, with the opening of the first seal, we saw that same Jesus going forth conquering and to conquer. But this Rider upon the white horse is always followed by the rider upon the red horse; wherever our Lord Jesus Christ begins to wield His spiritual sceptre, Satan begins to brandish his sword. The seals describe the persecution of the Church by the world and not only persecution, but every form of trial and tribulation. In the vision of the souls underneath the altar we received the assurance that the slaughter of the saints will not remain unavenged. Although the final and complete retribution is reserved for the great day of Jehovah, even now the seals of persecution are again and again followed by the trumpets of judgment. But before these trumpets are introduced the Church militant is sealed against all harm. Finally, we saw the Church triumphant that has come out of the great tribulation and for ever rejoices in the immediate and glorious presence of the Lamb (chapters 4–7). Now all is ready for the trumpets of judgment.
These trumpets of judgment (chapters 8–11) indicate series of happenings, that is, calamities that will occur again and again throughout this dispensation.[1] They do not symbolize single and separate events, but they refer to woes that may be seen any day of the year in any part of the globe. Therefore, the trumpets are synchronous with the seals.
Again, these trumpets of judgment are clearly retributive in character. Terrible calamities befall the wicked in order to punish them for their opposition to the cause of Christ and for their persecution of the saints. Yet even by means of these judgments God is constantly calling the ungodly to repentance. These woes do not symbolize God’s final and complete displeasure. On the contrary, they indicate His initial judgments. They are charged with serious warning, not with final doom. Remember that trumpets warn and that bowls are poured out. It is for this reason that the trumpets affect a third part—not the whole—of the earth, sea, waters, sun, moon and stars. The very function of the trumpets is to warn (Ezk. 33: 3).
Observe also that these trumpets of judgment affect the various parts of the universe: the land, the sea, etc. Nowhere is there safety for the wicked. Yet a certain order is evident. The first four trumpets harm the wicked in their physical being; the last three bring spiritual anguish: hell itself is let loose!
These judgments are expressed in language which reminds the reader of the ten plagues in Egypt. Notice the ‘hail and fire’ (8: 7); the ‘darkness’ (8: 12) and the ‘locusts’ (9: 3). Yet the description which we find here in Revelation is far more terrible: the hail and fire are mingled with blood; the locusts do not hurt grass or trees but men! These judgments fall upon the wicked, persecuting world, (Egypt), where also our Lord was crucified (11: 8). They do not harm believers.
1. The seventh seal (8: 1–6)
‘And when he opened the seventh seal, there occurred a silence in heaven for about half an hour.’
Why this silence? Was it in order that the prayers of God’s persecuted children on earth might be heard in heaven?[2] We rather incline to the view that here as always we must look for the interpretation in Old Testament symbolism. Now, in the prophets the going forth of the Almighty in judgment is again and again introduced by a reference to silence, e.g., Habakkuk 2: 20: ‘But Jehovah is in his holy temple: let all the earth keep silence before him.’ (Cf. Zp. 1: 7; Zc. 2: 13.) Here in Revelation, in similar vein, the silence is introduced to prepare us for the terrible character of the judgments that are about to be related. This silence makes the manifestations of the wrath of God all the more impressive. So fearful and awful is even this initial retribution which is about to be inflicted upon the wicked that the inhabitants of heaven stand spell-bound, lost for a long time—half an hour—in breathless, in silent amazement. Besides, God does not afflict ‘from the heart’. That, too, is indicated by the silence in heaven (Lk. 19: 41; La. 3: 33; Ezk. 33: 11). And now John sees the seven angels that stand before God—a very high order of angels—to each of whom is given[3] a trumpet. Another angel appears on the scene. He stands over the altar, which is here the golden altar of incense.[4] He has a golden censer. Much incense is given to him. Observe that it is given to him: the angel does not bring his own offering. Are we stretching the meaning of the symbol when we draw the conclusion that this incense which is given to the angel represents our Saviour’s intercession in heaven for His persecuted Church on earth?[5] Is it not that intercession, based upon the atonement, which sanctifies and purifies our prayers? We translate the next clause as follows: ‘in order that he should give it for the prayers of all the saints upon the altar, the golden one, the one before the throne’.
These saints in persecution and tribulation are praying. But their prayer life[6] is imperfect. It needs to be incensed with the intercession of Christ. Once these prayers have been incensed, the seer notices that the smoke ascends to the very presence of God; that is, the prayers of the saints, which accompany the smoke of the incense, are heard in heaven. The Lord on the throne sees the sighs and sufferings, He hears the requests and the thanksgivings of His children who are in the midst of tribulation. The angel understands this; he realizes that the prayers are heard. So he takes the censer, now emptied of its incense, and fills it with fire of the altar, and empties it upon the earth; that is, God has heard the prayers of the saints, and the judgments upon earth are His answer to them. Moreover, to indicate that this is indeed God’s view of the matter and not merely the angel’s, we read: ‘and there occurred peals of thunder, loud blasts, flashes of lightning and quaking’. Because of this, the seven angels prepare themselves to blow the trumpets.
2. The first four trumpets (8: 7–13)
The first angel trumpets with the result that there is a storm of hail and fire. Both the hail and fire are seen as having been mixed with blood. This emphasizes their destructive character, and we read that the third part of the earth, the third part of the trees and all the green grass—which includes the herbs—was burnt up. In all probability this first trumpet indicates that throughout the period extending from the first to the second coming, our Lord, who now reigns in heaven, will afflict the persecutors of the Church with various disasters that will take place on earth, that is, on the land. That these calamities, of whatever nature they be, are controlled in heaven, and in a certain organic sense are sent by our governing Lord is clearly indicated by the clause ‘they were cast upon the earth’.
The second angel trumpets. John sees what looks like a huge mountain all ablaze hurled into the sea. Notice that he does not see a real mountain but what looked like a mountain. What he saw symbolized the terror of God’s judgment upon the sea. Not only does our ascended Lord use calamities on land as an instrument to punish and warn the wicked; He also employs the sea as a tool against them. We are to interpret all the disasters that take place on the sea in that light. The figure of a mountain being cast into the sea is the most vivid symbol of awe-inspiring maritime calamities, especially when the mountain is all ablaze! It symbolizes great trouble and commotion (cf. Ps. 46: 2; Is. 34: 3; 54: 10; Ezk. 38: 20; Mi. 1: 4; Na. 1: 5; Job 9: 5; etc.). This judgment is more severe than the first: one third of the sea becomes blood; one third of all the live creatures in the sea perish; one third of the ships are destroyed and with them, of course, the passengers and crews.
The third angel trumpets. As after the first trumpet God’s Son used vegetation, and after the second trumpet the sea, so now the Lord Jesus Christ uses the inland waters as instruments against the wicked. The message to be passed on is this: ‘Persecuted children of God, remember that your Saviour sees your tears and is not unmindful of your afflictions. Nowhere will the wicked persecutors find real rest or lasting enjoyment. Not only the land and the sea but even the fountains and the rivers, throughout this entire age, will be turned against evildoers.’ John then sees a huge star blazing like a torch which is dropped out of the sky. What could produce greater fear than this? What better symbol could strike terror into the hearts of men? Remember, moreover, that this huge star blazing like a torch is dropped out of the sky; in other words, these judgments upon the inland waters are the acts of God. That is usually forgotten. The newspapers tell you all about floods and about epidemics originating in the marshes, etc., but they fail to point out that these judgments are God’s warning-voices! Do you remember the terrible Ohio River flood? Did anyone view this disaster—as well as all other floods throughout the age—as God’s trumpet calling men to repentance? The name of the star is Wormwood, symbolical of bitter sorrow (La. 3: 19). The meaning is, bitter sorrow will fill the hearts of the wicked as a result of the plague indicated. Many men, moreover, die of the waters because they are made bitter.[7]
The fourth angel trumpets. One third of the sun is blasted; also one third of the moon and one third of the stars, with the result that for one third of the day and of the night there is no light. Thus, even the stars in their courses fight against the enemies of God’s Church (cf. Jdg. 5: 20). The effect of the sun, moon, and stars upon life can hardly be over-estimated. All evils that are due to the abnormal functioning of the heavenly bodies throughout this entire age are here indicated. Thus the entire universe, including even the sun, moon and stars, is used by our Lord as a warning for those who do not serve Him and who persecute His children.
Four angels have blown their trumpets. Now there is an intermission.[8] John sees and hears an eagle (see verse 13, RV).
It is soaring aloft to the zenith so that it may be seen everywhere. The very fact that this bird is an eagle bodes evil, for the eagle is a bird of prey (Mt. 24: 28). Accordingly, this eagle says in a loud voice, ‘Woe, woe, woe, for those dwelling on the earth because of the remaining trumpet-blasts of the three angels that are about to trumpet.’
The voice is loud and clear so that it can be heard everywhere. The meaning is plain; the three remaining woes will be worse than the first four.
3. The fifth and sixth trumpets (9: 1–21)
The fifth angel trumpets. John sees a star that has fallen out of heaven to the earth. Cf. Luke 10: 18: ‘I beheld Satan fallen as lightning from heaven.’ That is the devil’s present condition; having rebelled against God he has lost his holiness, his position in heaven, his splendour. In the vision the apostle now observes that the prince of darkness receives the key of the shaft of the abyss. In other words, he receives power to open the abyss and to let the demons out. The abyss indicates hell before the final judgment (Lk. 8: 31; Rev. 20: 1, 3). After the judgment, hell is called ‘the lake of fire’ (20: 14, 15). When we read that Satan opens the shaft of the abyss, the meaning is that he incites to evil; he fills the world with demons and with their wicked influences and operations. John sees that the shaft, as soon as it is unlocked, begins to belch forth columns of dirty blue-black smoke just like the smoke of a great furnace. It is the smoke of deception and delusion, of sin and sorrow, of moral darkness and degradation that is constantly belching up out of hell. So thick and murky is that smoke that it blots out the light of the sun and darkens the air.[9] The power to bring this about is ‘given’ to the devil; that is, by God’s permissive decree he is not prevented from carrying out his wicked designs in the hearts of the children of men, a wickedness for which he—not God—is responsible. Let us bear in mind that this, too, is one of the trumpets. God uses even the work of the devil as a punishment and as a warning for the wicked, a warning in order that they may repent (9: 21).
Now, out of the smoke, locusts descend on the earth. A more terrible plague than that of locusts is hardly conceivable. We have a very graphic description of this kind of plague in Exodus 10: 4–15, and especially in the prophecies of Joel which one should study very closely.[10] Observe the effect of this plague upon vegetation and upon men (Joel 1: 7–12).
‘He has laid waste my vine,
And blighted my fig-tree;
He has stripped off its bark and thrown it away;
Its branches have become white...
The vine is withered...
Even all the trees of the field are withered
So that joy has withered away from the sons of men.’
The destruction, the utter ruin, the desolation and despondency caused by a locust storm can be understood only by the person who has seen and experienced it. These locusts, unbelievably terrible in their destructive power, are a fit symbol of the far more terrible and destructive hellish locusts which the apostle is about to picture. Under the symbolism of a locust plague John describes the powers and influences of hell operating in the hearts and lives of wicked men. No ordinary locusts are these; they do not destroy vegetation; they do not even harm it. They harm the men who have not been sealed (cf. Rev. 7: 1–8). Yet—glory be to God—the duration of their destructive work has been definitely determined by God’s permissive decree: five months, no longer.[11]
There follows a very graphic description of these hellish locusts (9: 7–11). We should take the picture as a whole.[12] The locusts like horses prepared for battle; those crowns of pseudo-gold foreboding victory; those faces like human beings who are bent only on destruction; that hair as of furies; those teeth as of lions; those breastplates of iron portending invincibility; that sound of wings like the noise of countless prancing horses and jolting chariots on the field of battle; and last but not least, that exceedingly painful and burning, yet not fatal, scorpion-sting, striking terror into the hearts of men and filling their souls with the worst conceivable dread and utter hopelessness, so that they seek death but cannot find it—can you conceive of a more frightful and horrible and true picture of the operation of the powers of darkness in the souls of the wicked during this present age? Here are the demons, robbing men of all light, that is, of all true righteousness and holiness, joy and peace, wisdom and understanding. And their king is ‘the angel of the abyss’, whose name, in two languages—Hebrew and Greek—is Destroyer. The entire symbolic picture emphasizes this one idea: terror and destruction, for that is Satan’s work!
Hear God’s warning voice, ‘The first woe is past: behold there come yet two woes hereafter.’
The sixth angel trumpets. And now the same powers of darkness that carry on the work of destruction in the hearts of men change men into devils, as it were. For in times of war wicked men seem to become incarnate demons. The sixth trumpet describes war; not one particular war is indicated but all wars, past, present and future. Yet we are convinced that the symbol refers especially to those most frightful wars that shall be waged toward the close of this dispensation. You remember, of course, that war was also symbolized by the fourth seal. There it is mentioned as a trial or tribulation which believers, along with the rest of the world, must endure. Here, in the vision of the trumpets, war is described as a punishment and a warning voice for unbelievers. Throughout this dispensation God again and again hears the prayers of His persecuted children, the prayers that have been incensed with the merits of Christ’s atonement and of His intercession. From the altar of incense we saw those prayers and that incense ascending heavenward (8: 3, 4). The answer to these prayers is here, in 9: 13, also represented as coming ‘from the horns of the golden altar’.
Says the voice coming from the horns of the golden altar to the sixth angel, ‘Release the four angels, those that have been bound at the river, the great one, Euphrates’ (9: 14). This river represents Assyria, Babylon, that is, the wicked world. These four angels are not the same as those mentioned in 7: 1.[13] They are evil angels here. They relish the idea of plunging mankind into war. Yet they can do nothing unless God permits. And—let us never forget it!—in finally permitting them to be released God uses war as a voice of warning for the wicked (9: 20). Thus, war also is included in God’s decree, its very hour and day and month and year having been determined.
John now sees the armies on the field of battle. There are so many horsemen that he is unable to count them. He hears their number: two hundred million! This is a symbolical number, of course, indicating a tremendous host. Moreover, horsemen and ‘horses’ have one purpose, namely, to destroy. In order to indicate the perfect harmony between horsemen and ‘horses’, the former are described as having breastplates whose colour resembles fire, smoke, and brimstone, while the mouths of the latter are said to belch forth fire, smoke and brimstone. It should be clear by this time that these are not ordinary horses. They clearly symbolize war engines and war tools of every description. All this terrible death-dealing war machinery, causing destruction on every side (verse 19) is included in the symbolism of these ‘horses’. They kill one third of mankind.
The general meaning of these trumpets is clear. Throughout this entire period, extending from the first to the second coming our exalted Lord Jesus Christ, who rules all things in accordance with the scroll of God’s decree, will again and again punish the persecutors of the Church by inflicting upon them disasters in every sphere of life, both physical and spiritual. The blood of the martyrs is precious in the sight of the Lord. The prayers of all the saints are heard. God sees their tears and their suffering. Yet, in spite of all these warning voices, mankind in general does not repent. Foolish and stubborn men continue to transgress both the first (verse 20), and the second table of the law (verse 21). The persecuting world becomes the impenitent world. It is impenitence that brings about not only the outpouring of the bowls of final wrath (chapters 15, 16) but also the culmination of this wrath in the final judgment. Delay is now no longer possible.
4. The angel with the little book (10: 1–11)
In order to announce that third and final woe—the final judgment—another angel appears. John sees him in the act of coming down out of heaven. This angel is a giant. His feet are as pillars of fire, columns so immense in size that while the left foot is firmly planted on earth the right foot rests far out on the ocean, so that, let us say, he is able to step across with one tremendous stride. His face is like the sun and a cloud is thrown around him. His sun-like face shining into the cloud produces a rainbow which encircles his head. The symbolism clearly indicates that this angel is very closely associated with the Christ (cf. 1: 7, 17; 4: 3). Look up these references and see the close resemblance between Christ and the angel. Yet the two figures do not indicate the same person.[14] God’s holiness is symbolized by the angel’s face, and His judgment is indicated by the cloud (Zp. 1: 15; Ps. 97: 2), but His mercy and His covenant faithfulness are expressed by the rainbow.
Why does this angel stand upon the sea and upon the land and why does he utter a great shout like the roar of a lion? Because his message concerns the entire universe and must be heard by all. In answer to his shout the seven thunders—(cf. Ps. 29)[15]—raise their voices in seven distinct messages. John is about to write them down but he hears a voice from heaven saying, ‘Seal the things which they have spoken, the seven thunders, and do not write them.’ The meaning is clearly this: never shall we be able to know and to describe all the factors and agencies that determine the future. We know the meaning of the lampstands, the seals, the trumpets, the bowls, etc., but there are other forces at work; there are other principles that are operating in this universe, namely, the seven thunders. What they are we do not know. So let us be very careful in making predictions regarding the future: we may be leaving out a very important factor.
The angel, whose glory again is emphasized, now raises his right hand to heaven (cf. Gn. 14: 22; Dn. 12: 7) and swears by the eternal and omnipotent God who created the entire universe that there shall be delay no longer. No more delay! The final judgment is about to come. The mystery of God—mystery not because it is something entirely unknown, but because it would have remained unknown if God had not revealed it—this mystery of God’s decree with respect to the history of the world is about to reach its culmination in the final judgment. Then God’s people will receive their final glorious inheritance, their full salvation as promised to His servants, the prophets.
So now the final judgment can come. We expect that the next sentence will read: ‘And the seventh angel sounded’. We expect the judgment day. Yet it is not definitely introduced until 11: 15 ff. Just as after the sixth seal the seventh does not immediately follow but is preceded by a very beautiful and comforting paragraph (chapter 7) in which the safety and final victory of the Church is set forth, so here the description of the sixth trumpet is not immediately followed by that of the seventh. First, the suffering, power, task, and final victory of the Church must be set forth so that believers may receive consolation when judgments are inflicted on the wicked. Again, the inevitable character of the final judgment will become even clearer when it is pointed out that the wicked world not only fails to heed God’s warning voice revealed in the six plagues, but in addition rejects the very clear and definite testimony of the ‘two witnesses’ (chapter 11).
But is not this a delay after all? The angel has sworn very solemnly that there would be no delay, yet here we seem to have a delay. But the delay is apparent only. What we have in 10: 8–11: 13 does not intervene chronologically between the sixth and the seventh trumpets. lt is simply a description of the present dispensation from a different aspect, namely, from the aspect of the suffering, power, task, and final victory of the Church, as already indicated.
When John saw the angel, he noticed that this glorious being had a little scroll open in his hand (verse 2). The apostle now receives the command to take this scroll. So he asks the angel to give it to him. The angel, complying with this request, says to John, ‘Take it and eat it. And it shall make bitter thy belly, but in thy mouth it shall be sweet as honey.’ (Cf. Ezk. 2: 9 ff.; 3: 1.) Psalm 119: 103 makes clear what is meant: the scroll is the Word of God, His gospel in which the mystery of salvation is set forth. That gospel is in itself glorious and sweet. But its proclamation is always followed by bitter persecution. In the same way the first rider (6: 2), namely the Christ, is always followed by the second, namely slaughter. So, in the vision, John takes the little scroll out of the angel’s hand and eats it. In his mouth it is, indeed, sweet as honey; but when he had eaten it, it made his belly bitter. The meaning is very clear: the apostle must not merely understand and digest the message of the gospel; he must experience both its sweetness and the suffering, the cross-bearing, which is always the portion of those who truthfully proclaim it. Was not John an exile on the isle of Patmos? Was he not writing to Christians in tribulation for the Word of God and the testimony of Jesus? (Cf. 1: 9.) But this very suffering for Christ’s sake enables believers to persevere in the proclamation of the Word. For this reason heavenly messengers assure the apostle that he must prophesy again concerning many peoples and nations and tongues and kings (cf. Rev. 17). In that chapter John is actually prophesying concerning nations and kings.
5. The measuring of the Temple (11: 1, 2)
In very close connection with 10: 8–11, chapter 11 now gives us a description of the ‘bitter’ experiences which the true Church must endure when it preaches the ‘sweet’ gospel of salvation. In a vision[16] someone gives John a reed which is thick and heavy like a measuring-rod. He is told to measure the sanctuary of God and the altar and those who worship in connection with it. He must not measure the court which is outside the sanctuary. That court he must reject. ‘And the court, the one outside of the sanctuary, cast out, and do not measure that, because it was given up to the heathen; and the city, the holy one, they shall trample upon it for forty-two months.’
Why this measuring? What does it mean? On the basis of the immediate context, the parallel expression (21: 15), and the Old Testament background (Ezk. 40: 5; 42: 20; Zc. 2: 1), we arrive at the conclusion that measuring the sanctuary means to set it apart from that which is profane; in order that, thus separated, it may be perfectly safe and protected from all harm. The sanctuary is ‘accepted’ while the court is ‘rejected’.
It is of the utmost importance that we bear in mind that here, as elsewhere, the apostle receives a vision. Therefore, the assumption that the Herodian Temple must still have been standing in Jerusalem, and that the Apocalypse must have been written before the destruction of the Jewish nation by the Romans, is baseless. In a vision one can see things which no longer exist in literal reality.
Again, judging by the context it appears probable that what the apostle sees in the vision is indeed the Herodian Temple at Jerusalem. At any rate, he sees the Temple of the Jews as it had existed on earth. He is told to measure the sanctuary, that is, that part of the Temple which comprised the Holy place and the Holy of holies. The outside court, namely, the court of the Gentiles, is to be rejected. It must not be measured. There were, of course, several additional courts but these are not mentioned; perhaps because they have no symbolical significance. Then, outside the court of the Gentiles lies Jerusalem, which is still called ‘the holy city’, as in Matthew 27: 53. The apostle is not thinking of the heavenly Jerusalem but very definitely of the earthly city which had rejected the Christ. It is called the ‘holy city’ here and in Matthew 27: 53 for the simple reason that it used to be holy. Even today earthly Jerusalem is often styled the ‘holy city’. The fact that in the vision John sees earthly Jerusalem—and therefore the earthly Temple—is also clear from what follows: ‘and the city, the holy one, they shall trample upon it for forty-two months’. This is the Jerusalem which will be ‘trampled upon’ by the heathen. Luke 21: 24, a very close parallel, clearly indicates that earthly Jerusalem is meant.
That is the picture, the symbol and the vision. Let us see it clearly. The apostle views earthly Jerusalem with its earthly Temple. He measures the inner sanctuary but rejects the outside court. The ‘holy city’ Jerusalem and even the outside court of the Temple are trampled upon by the heathen for forty-two months.
Now the question arises, what does this picture mean? That is the question with respect to every picture or symbol. What is its ultimate, spiritual significance? The picture is one thing. The ultimate symbolical significance is another matter. Although these two are always very closely related, they should never be confused. A highly spiritual meaning is often expressed in earthly symbolism. Let us illustrate what we mean. According to 1: 12 John saw seven golden lampstands. In the vision they were golden lampstands in the literal sense of that term. But these lampstands, in turn, have a meaning. They have symbolical significance. They ‘represent’ something else. They indicate or symbolize ‘the seven churches’ (1: 20). So also here. In the vision the apostle sees, indeed, earthly Jerusalem, the earthly Temple, the earthly sanctuary, the earthly outside court, etc. The next question is, what does all this symbolize?
The answer is that this ‘sanctuary of God’ symbolizes the true Church, that is, all those in whose hearts Christ dwells in the Spirit. All true children of God, who worship Him in spirit and truth, are measured, that is, protected. They are safeguarded, while the judgments are being inflicted upon the wicked, persecuting world. To be sure, these saints are going to suffer severely but they will never perish; they are protected against eternal doom. But this divine protection does not extend to ‘the court’, that is, to those who although outwardly belonging to the Church are not true believers. Just as in the vision the heathen trample upon Jerusalem and even upon the outside court of the Temple, so the world tramples upon the outside court of merely nominal Christendom. The world invades this false church and takes possession of it. Worldly church members welcome the ideas of the world; they feel themselves perfectly at home with the world; they have a good time in worldly company; in voting for political offices they are prompted by worldly considerations; in brief, they love the world. This condition lasts throughout the forty-two months, that is, throughout the gospel age. More about these forty-two months will be said later.
Our interpretation is supported by the following arguments: first of all, observe that the term ‘sanctuary of God’ is a very common name for the true Church (cf. 1 Cor. 3: 16, 17; 2 Cor. 6: 16; Eph. 2: 21). God dwells in His Church through the Spirit. Hence, the Church is His temple, or rather His sanctuary.
Secondly, the concept ‘sanctuary of God’ is defined in our passage as meaning ‘the altar (of incense) and those who worship in connection with it’. While incense was being offered on the altar of incense, the worshippers were reverently bowing their heads in prayer. It is clear, then, that the term ‘sanctuary of God’ symbolizes people, those people who offer to God the incense of prayer, all who are true Christians.
Thirdly, we read: ‘And the court, the one outside of the sanctuary, cast out.’ The reference is clearly to people, namely, unfaithful church members who must be cast out or excommunicated (cf. Jn. 9: 34). The term ‘sanctuary of God’ must refer to the faithful, those who are not cast out but protected.
Fourthly, just as in Revelation 7 all true believers on earth (cf. 22: 4) are numbered and receive the seal of God on their forehead; so here, in chapter 11, all those who worship in connection with the altar, that is, all true worshippers (cf. 8: 3) are said to be measured. Both numbering and measuring refer to their protection. Furthermore, just as in Revelation 7 the Church militant was described under the symbolism of Israel’s earthly tribes, so here the true Church on earth is symbolized by Israel’s earthly sanctuary. The physical sanctuary symbolizes the spiritual sanctuary, namely, the people of God.
Fifthly, this interpretation is in harmony with the symbolism of the Old Testament. Ezekiel’s Temple symbolizes the Church (cf. Ezk. 43: 4 ff.; 47: 1 ff.).[17]
Finally, the best interpreter of Revelation 11 is Revelation 11 itself! According to verse 8 the earthly Jerusalem is clearly the symbol of whatever opposes the true Church of God. It is the centre and symbol of antichristianity, that is, of immorality (Sodom) and of the persecution of God’s children (Egypt). From this it would seem to follow that the term ‘sanctuary of God’ must also be taken symbolically as indicating God’s true people, His faithful ones.
6. The two witnesses (11: 3–14)
This point having been established, it is not difficult to grasp the meaning of the rest of the chapter. The true Church is now represented under the symbolism of two witnesses. These witnesses symbolize the Church militant bearing testimony through its ministers and missionaries throughout the present dispensation. The fact that there are two witnesses emphasizes the missionary task of the Church (cf. Lk. 10: 1). The Lord sends His missionaries two by two; what the one lacks the other supplies. Now the Church as an organization, functioning through its ministers and missionaries, will carry on this work for twelve hundred and sixty days. This is the period that extends from the moment of Christ’s ascension almost until the judgment day (cf. Rev. 12: 5, 6, 14). It is, of course, exactly the equal of forty-two months, for forty-two times thirty is twelve hundred and sixty—and of ‘a time, and times, and half a time’, which is three years and a half (Rev. 12: 14). It is the period of affliction; the present gospel age. The question may arise, why is that period expressed now in terms of months (verse 2) then in terms of days (verse 3)? Here our answer is a mere guess: in verse 2 we have the picture of a city that is being besieged and finally taken and trampled upon. Now, the duration of the siege of a city is very often expressed in terms of months. In verse 3, however, the two witnesses are described as prophesying; this is a day-by-day activity. Every day they bear witness, throughout the entire dispensation. They preach repentance and for this reason they are clothed in sackcloth.
In order that we may receive a very clear picture of the Church as a powerful missionary organization throughout the present gospel age, it is here described under a fourfold symbolism.
First of all, just as ‘the two olive-trees and the two candlesticks’, Joshua and Zerubbabel(?) (cf. Zc. 4), represented the offices through which God blessed Israel, so throughout the gospel era He blesses His Church through the offices, that is, through the preaching of the Word and the administration of the sacraments.
Secondly, just as the missionaries were sent out two by two (Lk. 10: 1), so throughout this gospel age the Church, as an organization, fulfils its mission in the world.
Thirdly, just as the fire of judgment and condemnation proceeded out of Jeremiah’s mouth devouring God’s enemies (Je. 5: 14), even so when the Church of today, through its offices, condemns the wicked, on the basis of God’s Word, this condemnation will actually result in their destruction (Mt. 18: 18).
Fourthly, just as Elijah received power to shut the heavens (1 Ki. 17: 1), so that it did not rain, and just as Moses received authority to turn waters into blood (Ex. 7: 20), even so the mighty missionary Church of this present gospel age, if its message is rejected, has authority to judge and condemn the world.
This power is not imaginary but very real. Not only does the Lord constantly rain woes upon the wicked world in answer to the prayers of the persecuted saints (8: 3–5), but He also assures His Church that, whenever it is engaged in the official ministry of the Word and is true to the Word, its judgments are His judgments (Mt. 16: 19; 18: 18, 19; Jn. 20: 21–23).
Indeed, in a most real sense, the Church still smites the earth with every plague! The wicked world should be careful, for if anyone is fully determined to harm the Church, fire proceeds out of the mouth of God’s witnesses. But even if anyone would like to[18] harm the true ministers and missionaries, he will be destroyed similarly (verse 5).
This gospel age is, however, going to come to an end (cf. Mt. 24: 14). The Church, as a mighty missionary organization, shall finish its testimony. The beast that comes up out of the abyss, that is, the antichristian world, urged on by hell, shall battle against the Church and shall destroy it. This is the Battle of Harmagedon[19]. The beast will not kill every believer. There are going to be believers on earth when Christ comes again, although they will be few in number (Lk. 18: 8). But the Church itself, as a mighty organization for the dissemination of the gospel and regular ministry of the Word, will be destroyed. By way of illustration, think of conditions in Communist China at the present time; to be sure, there are sincere believers in Communist China, but where is the powerful, official, unhindered and public proclamation and dissemination of the gospel? And is not this condition spreading to other countries? Thus, just before the second coming, the corpse of the Church, whose public and official testimony has been silenced and smothered by the world, lies on the great city’s High Street. This is the High Street of immoral and antichristian Jerusalem.
Jerusalem crucified the Lord. Because of its immorality and persecution of the saints it has become, spiritually, like Sodom and Egypt (cf. Is. 1: 10; 3: 9; Je. 23: 14; Ezk. 16: 46). It has become the symbol of Babylon and of the immoral and antichristian world. So when we read that the corpse of the Church is lying on the broad avenues of the great city,[20] this simply means that in the midst of the world the Church is dead: it no longer exists as an influential and powerful missionary institution! Its leaders have been slaughtered; its voice has been silenced. This condition lasts three days and a half, which is a very brief time. (Mt. 24: 22; cf. Rev. 20: 7–9.) The world does not even allow the dead bodies of the witnesses to be buried. In the High Street lie these corpses, exposed to insects, birds, and dogs. The world has a grand picnic: it celebrates. People send each other presents and gloat over these witnesses (cf. Est. 9: 22).
Their word will not torment them any more. Foolish world! Its joy is premature.
The corpse suddenly begins to stir; the breath of life from God has entered into it; the witnesses stand upon their feet. In connection with Christ’s second coming the Church is restored to life, to honour, to power, to influence. For the world the hour of opportunity is gone, and gone for ever. On the day of judgment when the world shall see the Church restored to honour and glory, the world will become frozen with fear. The Church—still under the symbolism of the two witnesses—now hears a voice, ‘Come up hither’. Thereupon the Church ascends to heaven in a cloud of glory. ‘And their enemies beheld them.’ This is no secret rapture!
We now again direct our attention to the wicked world. While the summary of the history of the Church has carried us to the day of judgment and beyond it, let us now return to the events that take place just before this final day. As all of these events group themselves around the second coming, it is evident that the expression ‘in that hour’ does not forbid us to do this. In the vision the apostle sees that the earth is quaking. We have here the same picture as in 6: 12. There also the earthquake immediately precedes the final judgment. Already the tenth part of the city falls; in other words, the work of destruction begins. So terrible is the earthquake that it kills seven thousand people. This is probably simply a symbolic representation of the alarming happenings on the very eve of the final judgment. The number seven thousand must not be taken literally; the complete number of those destined for destruction by the earthquake is indicated. Not all the wicked were thus destroyed. Those who remain alive are terrified and ‘they gave glory to the God of heaven’. This, of course, does not mean that they were converted. Far from it! They were simply struck with terror. King Nebuchadnezzar, in his day, again and again glorified the God of heaven (Dn. 2: 47; 3: 28; 4: 1 ff.; 4: 34; 4: 37). But this does not imply that he was a converted man.
Now all is ready for the final judgment; for, in spite of all these trumpets of warning, the world has remained impenitent and in addition has rejected the testimony of the two witnesses—the Church as an organization—and has killed them (verse 7). Therefore, now the final reckoning must come. So we read: ‘The second woe is past. Behold, the third woe comes quickly.’
7. The seventh trumpet (11: 15–19)
The seventh angel trumpets. Again, the final judgment is not described but introduced.[21] Moreover, the significance of the judgment day with respect to God, His Christ, believers and unbelievers is pointed out. Notice the double chorus.
First, the angels sing. In the spirit the apostle hears their glorious, soulful, swelling anthem of praise and adoration. ‘The dominion over the world[22] became the dominion of our Lord and of his Christ; and he shall reign for ever and ever.’
To be sure, God always reigns. Yet that power and authority which He exercises with respect to the universe is not always apparent. At times it seems as if Satan is the supreme ruler. But once the judgment day has arrived, the full royal splendour of God’s sovereignty will be revealed, for all opposition will then be abolished. Then it will be clear to all that the world has become the province of our Lord and of His Christ. And He shall reign for ever and ever. If you wish to know what these words mean, go and hear Handel’s Messiah and its Hallelujah chorus the next time you have an opportunity to do so. For, while I am writing, the words of that most wonderful musical composition are ringing in my heart. And that is but a foretaste of heaven! When the judgment day arrives, then the full meaning of Psalm 2: 7 ff., and of Daniel 7: 14 (cf. Lk. 1: 33) is going to be revealed.
The entire redeemed multitude, represented by the twenty-four elders, responds to this song of the angels by rendering homage to God in the most humble manner—the elders fall on their faces—and by saying ‘We render thanks unto thee, O Lord God, the Almighty, the One who is and the One who was, because thou hast taken thy power, the great one, and didst begin to reign. And the heathen were wroth, and it came: thy wrath and the season for the dead to be judged, and to give the reward to thy servants, the prophets, and to the saints and to those fearing thy name, to the small and to the great, and to destroy those destroying the earth’ (11: 17, 18).
Observe that in this anthem the Lord is no longer called ‘the One who is and who was and who is to come’, as in 1: 8, for He has come. The Church rejoices in the fact that the Lord has reached the zenith of His power and authority, now publicly displayed. The heathen were furious; they had made war with the witnesses, conquered them, killed them, and gloated over their misery (11: 7 ff.). But at last God’s wrath became fully revealed, namely, on the day of final judgment which has now arrived. On that same day all those who fear the Lord receive their reward, while the destroyers are destroyed (cf. Mt. 25: 31 ff.).
In order to understand the final paragraph of this chapter be sure to remember that this is still a vision. The apostle sees not heaven itself but a symbolic picture. In this picture the sanctuary of God in heaven is now wide open. Nothing remains veiled. Nothing remains hidden or concealed. The ark of the covenant, so long hidden from view, is now seen. That ark of the covenant is the symbol of the superlatively real, intimate, and perfect fellowship between God and His people—a fellowship based on the atonement. Think of the mercy-seat. We read in Exodus 25: 22, ‘And there I will meet with thee, and I will commune with thee from above the mercy-seat...’
Hence, when this ark is now seen, that is, fully revealed, the covenant of grace (Gn. 17: 7)[23] in all its sweetness is realized in the hearts and lives of God’s children.
But for the wicked that same ark, which is God’s throne, is a symbol of wrath. Also this wrath will now be fully revealed. Because of this there follow flashes of lightning, and rumbling and peals of thunder, and quaking, and a great hail-storm (cf. 4: 5).