Apocalipse 11
Bob Utley · You Can Understand the Bible
Apocalipse 11:1-6
11:1 "a measuring rod like a staff" In the previous sections John watched as the angels performed tasks, but in the seventh trumpet John will be involved in the action. The term "measuring rod" (kalamos, used in this sense only here) possibly reflects the OT usage of river reeds which were used as horizontal measuring instruments. They were between eight and twenty feet long (cf. Ezek. 40:5-42:20). Special Topic: Righteousness ▣ "Get up and measure" Measuring was a sign of promised growth and protection (cf. Jer. 31:38-40; Rev. 21:15). This could be an allusion to Ezekiel's end-time temple (cf. 40-48) or Zechariah's new Jerusalem (cf. Zech. 1:16; 2:1-13) judgment (cf. 2 Sam. 8:2; 2 Kgs. 21:13; Isa. 28:17; Lam. 2:3). Here, like the sealing of chapter 7, it is a sign of God's protection of believers. If this interlude parallels chapter 7 then this temple is the whole people of God believing Jews and believing Gentiles). This then would also parallel Rev. 12. ▣ "the temple of God and the altar, and those who worship in it" The identity of this temple depends on one's interpretive presuppositions. If we assume that John's imagery is drawn from Ezekiel 40-48, then this is a literal end-time temple in Jerusalem (cf. 2 Thess. 2:4). If, however, we assume the allusion to be to Zechariah 2 then the imagery is the city of God, new Jerusalem. If we assume the heavenly temple (cf. Rev. 7:15; 11:19; 15:58; Heb. 9:23) then the multitude of Rev. 7:9 (the Church, and the woman of Revelation 12) may be the focus (cf. Rev. 21:15-16). It is interesting to note that John is told to measure the people who worship there. This is unusual terminology. This image involves more than just a building. This is imagery that marks off the people of faith from the unbelievers about to experience the wrath of God. Therefore, it is parallel to God's mark on believers' foreheads (cf. Rev. 7:3-4). 11:2 "the court which is outside the temple" This concept of the outer court refers historically to the court of the Gentiles in Herod's Temple. There are several OT allusions to the idea of Jerusalem and the Temple being trodden down by Gentiles (cf. Ps. 79:1-7; Isa. 63:18; Dan. 8:13; Zech. 12:3 in the Septuagint). Jesus seems to make a direct allusion to Dan. 8:13 in Luke 21:24. ▣ "the nations" See notes at Rev. 2:26 and 10:11. ▣ "forty-two months" See Special Topic: Forty-Two Months ▣ "the holy city" This could refer to Jerusalem (cf. Isa. 52:1; Matt. 27:53). However, following the interpretation of the temple in Rev. 3:12 as referring to the NT believers, the same method must be followed with this phrase. In the later chapters of Revelation it refers to the NT people of God (cf. 20:9; 21:2,10; 22:19). John is pulling metaphors from the OT but applying them to the NT people of God. The church is made up of believing Jews and Gentiles. There is no emphasis on racial Jews versus Gentiles in Revelation. There is no more Jew and Greek (cf. 1 Cor. 12:13; Gal. 3:28; Col. 3:11). 11:3 "I will grant authority to my two witnesses" This seems to imply God the Father speaking because Jesus is referred to in Rev. 11:8 (although there is a Greek manuscript problem with the PRONOUN, which is omitted in P 47 and א). ▣ "two witnesses" There have been many theories about the identity of these two powerful preachers: The allusion (cf. Rev. 11:4) is from Zech. 4:3,11,14. This originally referred to the returning Davidic seed, Zerubbabel, and the returning High Priestly seed, Joshua, who were the two Spirit-led leaders (two olive trees) who led the return from Babylonian captivity (i.e., the restored people of God). The two lampstands (cf. 1:20) may imply the two faithful churches, Smyrna, 2:8-11 and Philadelphia, 3:7-13. The two witnesses may imply testimony in court (cf. Num. 35:30; Deut. 17:6; 19:15). The description of these two witnesses implies Elijah (shut up the sky from Rev. 11:6, cf. 1 Kgs. 17:1; 18:1; Luke 4:25; James 5:17 and called down fire, cf. 1 Kgs. 18:24,38; 2 Kgs. 1:10,12) and Moses (turn water to blood from Rev. 11:6, cf. Exod. 7:17-19). Both of these appeared to Jesus on the mount of Transfiguration (cf. Matt. 17:4). The intertestamental apocalyptic book of I Enoch 90:31 and two early church fathers, Tertullian and Hippolitus, asserted that they were the two persons from the OT who did not die natural deaths, Enoch (cf. Gen. 5:21-24) and Elijah (cf. 2 Kgs. 2:11). The NJB footnote asserts that it refers to Peter and Paul, both martyred in Rome in the reign of Nero (p. 435). I personally see them as symbolic of the witness of the entire people of God because of the parallel structure of the seven seals and interlude and seven trumpets and interlude. Therefore, both the 144,000 (believing Jews) and the innumerable group (believing nations), as well as the two witnesses, refer to the church. ▣ "clothed in sackcloth" This can be either a sign of mourning and repentance (cf. Gen. 37:34; 2 Sam. 3:31) simply the normal dress of a prophet (cf. 2 Kgs. 1:8; Isa. 20:2; Zech. 13:4). ▣ "they will prophesy for twelve hundred and sixty days" Forty-two months of thirty days each equals twelve hundred and sixty days. The gospel will be proclaimed during this period of persecution by the unbelieving nations (cf. Matt. 24:8-14, 21-22). This symbolic number comes from Dan. 7:25; 12:7 and is used often in Revelation (cf. 12:6; 13:5). 11:4 "the two olive trees" This is an allusion to Zerubbabel, the Davidic seed of the returning exiles and Joshua, the Aaronic seed of the returning exiles (cf. Zech. 4:3,11,14). This may imply that the gospel witness of the end-time will represent a royal Messianic and priestly Messianic emphasis (Jesus as King and Priest, cf. Psalm 110; Heb. 1:3). These two inspired preachers of repentance bring God's light (cf. Zechariah 4) to a rebellious world (the rebellious Israel is now a rebellious humanity, cf. Isa. 6:9-11; 43:8-13; Jer. 5:21-29; Ezek. 12:2). 11:5 "if anyone wants to harm them. . .if anyone wants to harm them" Both of these are FIRST CLASS CONDITIONAL SENTENCES which assume that there are those who want to hurt them, but they will be divinely protected until their mission is accomplished. ▣ "fire flows out of their mouth and devours their enemies" Notice that the power is in their mouth which implies the power of the message they proclaim. In Revelation the mouth is a weapon, the tongue a sword (cf. 9:17; 19:15; Heb. 4:12). 11:6 These OT actions remind one of Elijah (cf. 1 Kgs. 17:1) and Moses (cf. Exod. 7:17-19).
Apocalipse 11:7-10
11:7 "the beast that comes up out of the abyss" If this is an allusion to Daniel 7, then the beast is a composite figure of all the four beasts mentioned in Daniel 7, which stands for the ultimate Anti-Christ of the end-time (cf. 2 Thess. 2:3). The "abyss" is the home of the demonic (cf. Rev. 9:1; 20:1). This concept of a beast is developed in Revelation 13 and 17. ▣ "will make war with them, and overcome them and kill them" This is an allusion to Dan. 7:21 which will be more fully explained in Revelation 13. Here, the phrasing may imply that the two witnesses are symbolic of a large number of people (cf. Rev. 13:7 i.e., the people of God). Notice that they are not spared persecution and death. 11:8 "their dead bodies will lie in the street" This humiliation of exposed dead bodies was a way to express contempt (cf. Rev. 11:9; Deut. 28:26; Ps. 79:2; Jer. 7:33; 8:2; 16:4; 19:7; 34:20). However, God used their visible bodies in a powerful resurrection manifestation of His power and confirmation of their message. ▣ "this great city" This seems to be a description of Jerusalem; however, the figurative language implies the spiritual struggle between the earthly kingdom and the heavenly kingdom. Here are my reasons. The phrase "that great city" is used of Babylon or Rome (cf. Rev. 16:19; 17:18; 18:10,16,18,19,21). Although Jerusalem is called Sodom in Ezek. 16:46-49 and Isa. 1:9-10, she is never called Egypt; Sodom and Egypt seem to be metaphors for sin and bondage. "Where the Lord was crucified" seems to refer to Jerusalem, but it could be another way of talking about the anti-God kingdoms of this world. "The peoples and tribes and tongues and nations" in Rev. 11:9 implies a city where the entire world will be present, which fits Rome better than Jerusalem "city" used as a metaphor of rebellious mankind (cf. Gen. 4:17; 10:8-10) "Those who dwell on the earth will rejoice over them and celebrate" in Rev. 11:10 implies that the message of these two witnesses was not simply for the Jews, but for the entire world of unbelievers. This describes the ongoing battle between the kingdoms of this earth and the Messianic kingdom (cf. Rev. 11:15), particularly as in Daniel 2 and Psalm 2. 11:9 "those from the peoples and tribes and tongues and nations" See note at Rev. 10:11. ▣ "for three days and a half" The time of Rev. 11:9 combined with Rev. 11:11 equals the number seven, used so often in Revelation. This event was God's perfect timing. 11:10 "celebrate; and they will send gifts to one another" Some see this as a perverted Feast of Purim (cf. Esther 9:19,22). It is more likely an allusion to John 16:20 ("the world will rejoice"). This rejoicing of the unbelieving world reveals the power of the two witnesses' message, but the unbelievers would not repent (cf. Rev. 9:20-21; 16:9,11).
Apocalipse 11:11-13
11:11 "the three and a half days" This is an allusion from Daniel and is a symbolic period of persecution. See full note at Rev. 11:9. ▣ "the breath of life from God came into them" This is an allusion to Ezekiel 37, the valley of dry bones. This is a play on the Hebrew word "ruach" which meant breath, wind, and spirit (as does the Greek word pneuma). Special Topic: Spirit (pneuma) in the NT Special Topic: Breath, Wind, Spirit 11:12 "And they heard a loud voice from heaven saying to them, 'Come up here'" As some see the secret rapture of the Church in Rev. 4:1 where John was summoned to heaven, others see here a mid-tribulation secret rapture of the Church as these two witnesses are called to heaven in this verse. Here again our presuppositions and theological grids drive the interpretation of symbolic, ambiguous texts! ▣ "Then they went up into heaven in the cloud" This is the divine transportation. The Messiah rode on the clouds of heaven in Dan. 7:13. Jesus ascended to heaven in the clouds (cf Acts 1:9). Jesus will return riding on the clouds of heaven (cf. Matt. 24:30; 26:64; Mark 13:26; 1 Thess. 4:17; Rev. 1:7; 14:14). 11:13 "in that hour there was a great earthquake, and a tenth of the city fell" There are seven references in Revelation to earthquakes (cf. Rev. 6:12; 8:5; 11:13,19; 16:18). This shows the ongoing, continuing, limited judgments of God on unbelievers. This may be an allusion to Ezek. 38:17-23. ▣ "the rest were terrified and gave glory to the God of heaven" There has been much discussion about the identity of the phrase "the rest." It could refer to the literal inhabitants of Jerusalem (cf. Zech. 12:10) or Rome those who are saved during the tribulation period, i.e.,those who truly repent believing Jews, from Romans 11 people, like Nebuchadnezzer and Cyrus, who were awed by God's acts, but not truly converted. Because of Rev. 9:20-21; 14:7-8 and 16:10, #4 is the best option. However, in Rev. 16:9, giving glory is related to repentance. It is surely possible that these (Jews or pagans) believed! This is the stated purpose of God's judgments (cf. Rev. 9:20-21; 16:9,11)
Apocalipse 11:14
11:14 This is a transitional device (cf. Rev. 9:12; 12:12).
Apocalipse 11:15-16
11:15 "The kingdom of the world" The KJV and NKJV have "the kingdoms of this world." The PLURAL is not present in any of the ancient Greek manuscripts. ▣ "has become" This is an AORIST MIDDLE (deponent) INDICATIVE. This is a description of the end of the reign of fallen human governments and the beginning of the reign of our God (cf. 12:10). The new age of the Spirit has fully come. This confirms the recapitulation theory that the Second Coming occurs at the end of each of the three cycles of judgment: the seals (cf. Rev. 6:12-17), the trumpets (cf. Rev. 11:15-18), and the bowls (cf. Rev. 19). Revelation is not in a chronological, sequential order, but a dramatic presentation in seven cycles, each viewing the same period, but the seals, trumpets, and bowls in successive and intensifying degrees of judgment (1/4, 1/3, full). ▣ "our Lord and of His Christ" Notice how closely the Father and Son are linked (cf. Psalm 2). Notice, also, that the emphasis of 1 Cor. 15:24-28 and Eph. 5:5 has now been fulfilled. Some see an allusion to Zech. 14:9 which is possible because John's favorite sources of apocalyptic images in Daniel, Ezekiel, and Zechariah. ▣ "and He will reign forever and ever" This refers to the eternal reign of our God (cf. Exod. 15:18; Ps. 10:16; 29:10; Isa. 9:6-7; Dan. 2:44; 4:34; 7:14,27; Zech. 14:9; Luke 1:33; 1 Thess. 4:17; 2 Pet. 1:11), not a millennial reign (cf. Revelation 20) of Christ. This is really a fulfillment of Jesus' prayer in Matt. 6:10 that God's will be done on earth as it is in heaven. The kingdom of God is a major theme in the Gospels and in the Revelation. There is a fluidity and tension between its current reality (post-millennial and amillennial) and its future consummation (historical premillennial and dispensational premillennial). This same fluidity is also between its earthly aspect (millennial) and its eternal aspect. Some commentators, schools, and denominations dwell on one aspect of the fluidity, but ignore or twist the others to fit their presuppositions and theological systems. It is so hard for western people to appreciate the fluidity, figurativeness, and tension of eastern literature, especially its apocalyptic genre. Our God and His Christ have reigned, are reigning and will reign; the details are insignificant! There may be an earthly messianic reign for some period (cf. 1 Cor. 15:23-28); national Israel may have some part (cf. Romans 11). However, the figures and symbols of Revelation address the Church universal, not Israel (cf. Dan. 2:34-35,44). I personally leave open the possibility of Israel having a part in end-time events because of God's OT promises to Abraham's descendants (cf. Isa. 9:6-7; Zech. 12:10) based on God's character (cf. Ezek. 36:22-38). 11:16 "the twenty-four elders" See note at Rev. 4:4.
Apocalipse 11:17-18
11:17-18 This prayer of praise is written in poetic form in the NKJV, NRSV, and TEV and in prose form in NASB and NJB. These outbursts of prayer and praise are often the best interpreters of the preceding visions (along with the songs and angelic interpretations). 11:17 "O Lord God, the Almighty" This refers to the three major OT titles for God. YHWH, the covenant God as Savior (cf. Exod. 3:14; Psalm 103) Elohim, the Creator God as provider and sustainer (cf. Gen. 1:1; Psalm 104) El Shaddai (cf. 1:8), the strong or compassionate God which was the Patriarchal name for deity (cf. Exod. 6:3) Special Topic: Names for Deity, C. and D. Special Topic: Shaddai "who are and who wast" "The One who is and who was and who is to come" "who are and who were" "the one who is and who was" "He who is, He who was" "you are and you were" "who is and was" Notice that the future aspect of this common description of God (except for some sixteenth century late minuscule Greek manuscripts) is left out because God has begun to reign. The last of these three chronological aspects will never be mentioned again in the book of the Revelation. The Kingdom has come (cf. 11:15-16)! This gives evidence that the recapitulation theory of the parallel relationship between the seals, trumpets, and bowls is true! "because Thou hast taken Thy great power and hast begun to reign" "Because You have taken Your great power and reigned" "for you have taken your great power and begun to reign" "that you have taken your great power and have begun to rule" "For assuming your great power and beginning your reign" This is PERFECT ACTIVE INDICATIVE followed by an AORIST ACTIVE INDICATIVE. The power has always been His, but His reign has now begun (INGRESSIVE AORIST). 11:18 "the nations were enraged" This is an allusion to Ps. 2; 46:6; and Ezekiel 38-39 (and possibly the apocalyptic introduction to Esther in the Septuagint). This anger of the nations can be viewed in two ways. the fallen world system hates God and His plans and His rule and His people there will be an end-time rebellion against God characterized by a battle (Armageddon, cf. Revelation 20) ▣ "Your wrath came" This may be an allusion to Ps. 2 or 110:5-6. This is the Greek term orgē. See full note at Rev. 7:14. ▣ "the time came" The Day of the Lord is a day of judgment for some and reward for others. These twin aspects can be seen in Matt. 25:31-46 and Rev. 20:11-15. All humans (the small and the great) will one day stand before God and give an account of their lives (cf. Gal. 6:7; 2 Cor. 5:10). Special Topic: That Day ▣ "the time came for the dead to be judged" The end-time judgment of God is discussed in Matthew 25 and Revelation 20. This phrase confirms the interpretation of Revelation in seven acts (scenes) where the end of time occurs after each unit (especially clear in the seals, trumpets and bowls). ▣ "your bond-servants the prophets" This exact phrase appears in Rev. 10:7. John identifies himself as a prophet and his book as a prophecy, therefore, this term is used often in the book of the Revelation. It can almost be said that this term takes the place of the title "apostle" (cf. Rev. 10:7; 11:10,18; 16:6; 18:20,24; 22:6,9). Special Topic: Prophecy (NT) ▣ "saints" The term "saints" referred to the believers' position in Christ, not their sinlessness. It should also describe their progressive Christlikeness. The term was always PLURAL except in Phil. 4:21. However, even in this context it was corporate. To be a Christian is to be part of a community, a family, a body. This designation surely represents the NT people of God, the church. Special Topic: Saints ▣ "the small and the great" There seem to be only two groups mentioned in this verse, prophets and saints. This phrase "small and great" is found in Rev. 19:5. It was a favorite expression in John's Gospel (cf. Rev. 13:16; 19:5,18; 20:12; 19:5 is an allusion to Ps. 115:13, which included all of a given group). ▣ "to destroy those who destroy the earth" This characterization of fallen humanity reflects Genesis 3 and Rom. 8:18-22. Evil humans allow greed and self to use, abuse, and misuse God's physical creation. This could be interpreted as evil mankind that forces God to bring judgment on the earth (the flood, Genesis 6-9; the plagues of Egypt, Exodus 7-12; the covenant curses, Deuteronomy 27-28; or the earth destroyed by fire, 2 Pet. 3:10). In Revelation, the seals destroy 1/4, the trumpets 1/3, and the bowls total physical destruction of the earth.
Apocalipse 11:19
11:19 "the temple of God which is in heaven was opened" Remember that this vision began with a door being opened in heaven (cf. Rev. 4:1; 15:5). Now, the very inner sanctum of God's heavenly temple can be seen (cf. Heb. 8:5; 9:23-28). When Jesus died the veil of the Temple was torn from top to bottom, indicating that access to God was now available to all through Christ (cf. Matt. 27:51; Mark 15:38; Luke 23:45; alluded to in Heb. 9:8; 10:20). This same symbolism is repeated here. God is available to all. Heaven's inner sanctum is now fully open and visible. ▣ "the ark of His covenant" The ark of the covenant was lost sometime during the Babylonian Exile (or to Pharaoh Shishak of Egypt, cf. 1 Kgs. 14:25). It symbolized the presence of God after Israel's crossing of the Jordan River into the Promised Land. It also symbolized God's covenant promises, which may refer to the mystery (cf. Rev. 10:7), God's plan of redemption for all mankind (cf. Rom. 16:25-26). In the OT only the High Priest could approach this article of holy furniture, once a year on the Day of Atonement (cf. Leviticus 16). Now, all of God's people can come into the very presence of God. Special Topic: The Ark of the Covenant ▣ "flashes of lightning and sounds of peals of thunder and an earthquake and a great hailstorm" This is very similar to Rev. 8:5 and 16:18-21, which reflect Exod. 9:24 and 19:16-19.