Revelation 11:19

Analysis of the Chapter 11:19–12

This portion of the book commences, according to the view presented in the closing remarks on the last chapter, a new series of visions, designed more particularly to represent the internal condition of the church; the rise of antichrist, and the effect of the rise of that formidable power on the internal history of the church to the time of the overthrow of that power, and the triumphant establishment of the kingdom of God. See the Analysis of the Book, part 5. The portion before us embraces the following particulars:

(1) A new vision of the temple of God as opened in heaven, disclosing the ark of the testimony, and attended with lightnings, and voices, and thunderings, and an earthquake, and great hail, Rev 11:19. The view of the “temple,” and the “ark,” would naturally suggest a reference to the church, and would be an appropriate representation on the supposition that this vision related to the church. The attending circumstances of the lightnings, etc., were well suited to impress the mind with awe, and to leave the conviction that great and momentous events were about to be disclosed. I regard this verse, therefore, which should have been separated from the eleventh chapter and attached to the twelfth, as the introduction to a new series of visions, similar to what we have in the introduction of the previous series, Rev 4:1. The vision was of the temple the symbol of the church - and it was “opened” so that John could see into its inmost part - even within the veil where the ark was - and could have a view of what most intimately pertained to it.

(2) A representation of the church, under the image of a woman about to give birth to a child, Rev 12:1-2. A woman is seen, clothed, as it were, with the sun - emblem of majesty, truth, intelligence, and glory; she has the moon under her feet, as if she walked the heavens; she has on her head a glittering diadem of stars; she is about to become a mother. This seems to have been designed to represent the church as about to be increased, and as in that condition watched by a dragon - a mighty foe - ready to destroy its offspring, and thus compelled to flee into the wilderness for safety. Thus understood, the point of time referred to would be when the church was in a prosperous condition, and when it would be encountered by antichrist, represented here by the dragon, and compelled to flee into the wilderness; that is, the church for a time would be driven into obscurity, and be almost unknown. It is no uncommon thing, in the Scriptures, to compare the church with a beautiful woman. See the notes on Isa 1:8. The following remarks of Prof. Stuart (vol. 2:252), though he applies the subject in a manner very different from what I shall, seem to me accurately to express the general design of the symbol: “The daughter of Zion is a common personification of the church in the Old Testament; and in the writings of Paul, the same image is exhibited by the phrase, Jerusalem, which is the mother of us all; that is, of all Christians, Gal 4:26. The main point before us is the illustration of that church, ancient or later, under the image of a woman. If the Canticles are to have a spiritual sense given to them, it is plain enough, of course, how familiar such an idea was to the Jews. Whether the woman thus exhibited as a symbol be represented as bride or mother depends, of course, on the nature of the case, and the relations and exigencies of any particular passage.”

(3) The dragon that stood ready to devour the child, Rev 12:3-4. This represents some formidable enemy of the church, that was ready to persecute and destroy it. The real enemy here referred to is, undoubtedly, Satan, the great enemy of God and the church, but here it is Satan in the form of some fearful opponent of the church that would arise at a period when the church was prosperous, and when it was about to be enlarged. We are to look, therefore, for some fearful manifestation of this formidable power, having the characteristics here referred to, or some opposition to the church such as we may suppose Satan would originate, and by which the existence of the church might seem to be endangered.

(4) The fact that the child which the woman brought forth was caught up to heaven - symbolical of its real safety, and of its having the favor of God - a pledge that the ultimate prosperity of the church was certain, and that it was safe from real danger, Rev 12:5.

(5) The fleeing of the woman into the wilderness, for the space of a thousand two hundred and threescore days, or 1260 years, Rev 12:6. This act denotes the persecuted and obscure condition of the church during that time, and the period which would elapse before it would be delivered from this persecution, and restored to the place in the earth which it was designed to have.

(6) The war in heaven; a struggle between the mighty powers of heaven and the dragon, Rev 12:7-9. Michael and his angels contend against the dragon, in behalf of the church, and finally prevail. The dragon is overcome, and is cast out, and all his angels with him; in other words, the great enemy of God and his church is overcome and subdued. This is evidently designed to be symbolical, and the meaning is, that a state of things would exist in regard to the church, which would be well represented by supposing that such a scene should occur in heaven; that is, as if a war should exist there between the great enemy of God and the angels of light, and as if, being there vanquished, Satan should be cast down to the earth, and should there exert his malignant power in a warfare against the church. The general idea is, that his warfare would be primarily against heaven, as if he fought with the angels in the very presence of God, but that the form in which he would seem to prevail would be against the church, as if, being unsuccessful in his direct warfare against the angels of God, he was permitted, for a time, to enjoy the appearance of triumph in contending with the church.

(7) The shout of victory in view of the conquest, over the dragon, Rev 12:10-12. A loud voice is heard in heaven, saying, that now the kingdom of God is come, and that the reign of God would be set up, for the dragon is cast down and overcome. The grand instrumentality in overcoming this foe was “the blood of the Lamb, and the word of their testimony”; that is, the great doctrines of truth pertaining to the work of the Redeemer would be employed for this purpose, and it is proclaimed that the heavens and all that dwell therein had occasion to rejoice at the certainty that a victory would be ultimately obtained over this great enemy of God. Still, however, his influence was not wholly at an end, for he would yet rage for a brief period on the earth.

(8) The persecution of the woman, Rev 12:13-15. She is constrained to fly, as on wings given her for that purpose, into the wilderness, where she is nourished for the time that the dragon is to exert his power - a “time, times, and half a time” - or for 1260 years. The dragon in rage pours out a flood of water, that he may cause her to be swept away by the flood: referring to the persecutions that would exist while the church was in the wilderness, and the efforts that would be made to destroy it entirely.

(9) The earth helps the woman, Rev 12:16. That is, a state of things would exist as if, in such a case, the earth should open and swallow up the flood. The meaning is, that the church would not be swept away, but that there would be an interposition in its behalf, as if the earth should, in the case supposed, open its bosom, and swallow up the swelling waters.

(10) the dragon, still enraged, makes war with all that pertains to the woman, Rev 12:17. Here we are told literally who are referred to by the “seed” of the woman. They are those who “keep the commandments of God, and have the testimony of Jesus Christ” Rev 12:17; that is, the true church.

The chapter, therefore, may be regarded as a general vision of the persecutions that would rage against the church. It seemed to be about to increase and to spread over the world. Satan, always opposed to it, strives to prevent its extension. The conflict is represented as if in heaven, where war is waged between the celestial beings and Satan, and where, being overcome, Satan is cast down to the earth, and permitted to wage the war there. The church is persecuted; becomes obscure and almost unknown, but still is mysteriously sustained; and when most in danger of being wholly swallowed up, is kept as if a miracle were performed in its defense. The detail - the particular form in which the war would be waged - is drawn out in the following chapters.

And the temple of God was opened in heaven - The temple of God at Jerusalem was a pattern of the heavenly one, or of heaven, Heb 8:1-5. In that temple God was supposed to reside by the visible symbol of his presence - the Shekinah - in the holy of holies. See the notes on Heb 9:7. Thus God dwells in heaven, as in a holy temple, of which that on earth was the emblem. When it is said that that was “opened in heaven,” the meaning is, that John was permitted, as it were, to look into heaven, the abode of God, and to see him in his glory.

And there was seen in his temple the ark of his testament - See the notes on Heb 9:4. That is, the very interior of heaven was laid open, and John was permitted to witness what was transacted in its obscurest recesses, and what were its most hidden mysteries. It will be remembered, as an illustration of the correctness of this view of the meaning of the verse, and of its proper place in the divisions of the book - assigning it as the opening verse of a new series of visions that in the first series of visions we have a statement remarkably similar to this, Rev 4:1; “After this I looked, and, behold, a door was opened in heaven”; that is, there was, as it were, an opening made into heaven, so that John was permitted to look in and see what was occurring there. The same idea is expressed substantially here, by saying that the very interior of the sacred temple where God resides was “opened in heaven,” so that John was permitted to look in and see what was transacted in his very presence. This, too, may go to confirm the idea suggested in the Analysis of the Book, part 5, that this portion of the Apocalypse refers rather to the internal affairs of the church, or the church itself - for of this the temple was the proper emblem. Then appropriately follows the series of visions describing, as in the former case, what was to occur in future times: this series referring to the internal affairs of the church, as the former did mainly to what would outwardly affect its form and condition.

And there were lightnings, ... - Symbolic of the awful presence of God, and of his majesty and glory, as in the commencement of the first series of visions. See the notes on Rev 4:5. The similarity of the symbols of the divine majesty in the two cases may also serve to confirm the supposition that this is the beginning of a new series of visions.

And an earthquake - Also a symbol of the divine majesty, and perhaps of the great convulsions that were to occur under this series of visions. Compare the notes on Rev 6:12. Thus, in the sublime description of God in Psa 18:7, “Then the earth shook and trembled, the foundations also of the hills moved and were shaken, because he was wroth.” So in Exo 19:18, “And Mount Sinai was altogether on a smoke - and the whole mount quaked greatly.” Compare Amo 8:8-9; Joe 2:10.

And great hail - Also an emblem of the presence and majesty of God, perhaps with the accompanying idea that he would overwhelm and punish his enemies. So in Psa 18:13, “The Lord also thundered in the heavens, and the Highest gave his voice: hailstones and coals of fire.” So also Job 38:22-23;

“Hast thou entered into the treasures of snow?

Or hast thou seen the treasures of the hail?

Which I have reserved against the time of trouble.

Against the day of battle and war?”

So in Psa 105:32;

“He gave them hail for rain,

And flaming fire in their land.”

Compare Psa 78:48; Isa 30:30; Eze 38:22.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Rev_11:19

The temple of God was opened in heaven.

The vision of the heavenly temple

I. The vision of the heavenly temple. The temple of God was opened in heaven.

1. A spectacle of surpassing grandeur. Its revealing splendour drinks up the mists of ages, and solves enigmas that have puzzled the wisest.

2. A spectacle of Divine government. Our God and King is enshrined in the heavenly temple; from thence He governs all things in the interest of His Church, contending with and defeating her enemies. The unexplained procedures of His government will soon be made clear.

3. A spectacle of loftiest worship. There is no true worship without thanksgiving and praise.

II. The suggestive disclosure of the heavenly vision. There was seen in His temple the ark of the Testament. We regard the ark disclosed in this vision as a symbol of Gods faithfulness.

1. In carrying out the covenant of redemption. He selected the Jews as the nation through which He intended to reveal His saving purposes to the world. The work of atonement was conceived, developed, and carried out in harmony with all the attributes of the Divine character.

2. In rewarding the faithful. Designated in three different grades-- Rev_11:18.

(1) His servants, the prophets--men prominently active in His cause.

(2) The saints--eminent for piety.

(3) Them that fear Thy name, small and great--men of varying degrees of attachment to God. All rewarded according to their works.

3. In taking vengeance on His enemies. These enemies are described in Rev_11:18 as those who destroy or corrupt the earth. This done by wars and desolations, by abuse of secular and spiritual powers, by evil doctrines, by flagrant sins, which cry for vengeance. All such enemies God will punish with everlasting destruction.

Lessons:

1. The most imposing revelation in the heavenly temple will be that of Gods faithfulness.

2. The contemplation of that faithfulness, while it stimulates the righteous, may well alarm the wicked. (G. Barlow.)

The ark of His testimony.

The ark of the covenant

(with Jer_3:6):--

I. The symbol reverenced. This ark was the object of great reverence, and very fitly so, because it symbolised Gods presence. They saw no similitude, for what likeness can there be of Him that filleth all in all? But they knew that Gods excellent glory shone above the mercy-seat, and they thought of the ark in connection with the Lord, as David did when he said, Thou and the ark of Thy strength. It was, therefore, a thing greatly to be reverenced, for God was there. That presence of God meant blessing, for God was with His people in love to them. Moreover, the ark was held in reverence by the Israelites because it was their leader. Marvel not that the men of Judah paid great reverence to this ark when in so many ways it was a token for good to them. What they did to this ark is mentioned in the text.

1. They recognised it as the ark of the covenant of the Lord. They were wont to say, The ark of the covenant of the Lord. They spoke much of it, and prided themselves upon the possession of it.

2. They remembered it, as the text plainly informs us. If they were captives they prayed in the direction in which the ark was situated; wherever they wandered they thought of God and of the coffer which represented His presence.

3. They visited it. On certain holy days they came from Dan and from Beersheba, even from the uttermost ends of their land, in joyful companies, singing and making joyful holiday as they went up to the place where God did dwell between the cherubim.

4. They were accustomed also to speak highly of it, for in the margin of your Bibles you will find, Neither shall they magnify it any more. They used to tell to one another what the ark had done; the glory that shone forth from it, the acceptance of the offering whose blood was sprinkled upon it on the Day of Atonement, and the testimony which was heard from between the cherubic wings.

II. That reverence obliterated. They were to say no more, The ark of the covenant of the Lord. Yet that fact was to be a blessing. Observe that the words are not spoken as a threatening, but as a gracious promise. Now, this cannot merely mean that they would be without the ark, for they would certainly understand that to be a sign of Divine anger. Neither would the mere absence of the ark fulfil the prophets words; for if the ark were gone they would remember it still. If they could not visit it, yet it would come to their minds, and they would speak of it. It was somehow to be a boon to them that they should speak no more of the ark of the covenant, for the text was delivered in the form of a promise. The fact is they were to have done with the symbol because the substance would come. Our Lord Jesus by His coming has put out of His peoples thoughts the material ark of the covenant, because its meaning is fulfilled in Him, and this--

1. In the sense of preservation. We think nothing of the ark now, and we think nothing of the tablets of stone; but we do think everything of Jesus Christ, who is made of God unto us righteousness; for He has completely kept the law; for He said, Thy law is within My heart. It was not within His heart alone, but within all His life; His whole thoughts, words, and acts went to make up a golden chest in which the precious treasure of the perfect law of God should be contained. O come, let us magnify His blessed name!

2. Next, the ark signified propitiation; for over the top of the sacred box which held the two tables of the law was the slab of gold called the mercy-seat, which covered all. We will not talk of that golden covering now, but we will speak of Jesus, our blessed Lord, who covers all.

3. The next word is a very blessed one: and that is, covenant. I thank God that in Jesus Christ we have a covenant of grace which can never fail, and can never be broken, and in Him we have all that our souls desire: pot of manna and rod of Aaron; covenant provision and covenant rule we find in Him.

4. Fourthly: because this ark was the ark of the covenant of God it was from it that He was accustomed to reveal Himself, and so it is called the ark of testimony. Jehovah often spoke from off the mercy-seat to His waiting people. We say no more, the ark of the testimony, but we rejoice that God was made flesh, and dwelt among us, and we beheld His glory, and saw the Father in the Son.

5. This ark also signified enthronement; for the top of the ark was, so to speak, the throne of God. It was the throne of the heavenly grace. There God reigned and dwelt, that is, typically. We talk no longer of the ark, and of its gold, and of its crown, and of its golden lid, and of the winged cherubs; for the Lord Jesus is infinitely better than these. Oh, our beloved Lord and Master, Thou dost chase away these shadows from our minds, for the very throne of God art Thou!

6. Out of this grows the next idea, that as it was the place of Gods enthronement, so it was the door of mans approach. Men never came nearer to God on earth typically than when they stood in the holy place close by the ark. Israel was nearest to God symbolically on that day when the atonement had been made and accepted, and her priest stood before the ark awe-stricken in the presence of God. You and I need not speak of the ark of the covenant, for we have a blessed way of approach. We do not come to Christ once in the year only, but every day in the year, and every hour of the day. He who came but once in the year came tremblingly. The Jews have a tradition that they put a cord about the foot of the high priest, so that if he should die before the ark they might draw out his corpse, such was their servile fear of God. The tradition shows what was the trembling nature of that entrance within the veil: how different from the apostles words, Let us come boldly unto the throne of the heavenly grace ! We are not afraid of being stricken with death there: we are full of reverence, but we have not received the spirit of bondage again to fear. There is no approaching God except in Christ; but in Christ our approach to God may be as near as possible.

III. This reverence transferred.

1. First: Let us say that Jesus is our covenant. We are told, They shall say no more, The ark of the covenant of the Lord. People must talk, it is natural to them--what else are their tongues for? Let us, then, say concerning Christ that He is the ark of the covenant of the Lord. Come, let us each one say it for himself--Lord Jesus, I am in covenant with God through Thee. Jesus, thou art my propitiation, by Thee I approach unto the Father.

2. The text takes you a step further, for it says of the original ark, neither shall it come to mind, or (margin), neither shall it come upon your heart. Let Christ come upon your heart, and dwell there. Let us not have Christ in the head, but Christ in the heart. Know all you can about Him; but love Him on account of everything you know; for everything we learn about Christ ought to be another argument for affection to Him.

3. And next, if we should ever grow dull or cold at any time, let us take the third step in the text, and let us remember the Lord. If I have not this enjoyment now I will remember it, and struggle till I find my Lord again. O my Lord, I will remember Thee. If I forget Thee, let my heart forget to beat.

4. The next thing is, let us visit Him. We cannot set out on journeys now to go to Jerusalem on foot--little bands of us together; yet let us visit Jesus. Let us continually come to the mercy-seat alone. Who that knows the worth of prayer but wishes to be often there? Next, let us come up by twos and threes. You that live at home and seldom get out, could you not every now and then during the day say to your maid, if she is a Christian, or to your sister who lives with you, Come, let us have a five minutes visit to the ark of the covenant; let us go to the Lord and speak with Him; maybe He will speak with us?

5. The last thing is, neither shall that be done any more; but the margin has it, neither shall that be magnified any more. Transfer your reverence, then, and as you cannot magnify the literal mercy-seat, come and magnify Christ, who is the real mercy-seat. (C. H. Spurgeon.)

The ark of His covenant

I. The covenant always near to God.

1. Whatever happens, the covenant stands secure.

2. Whether we see it or not, the covenant is in its place, near to God.

3. The covenant of grace is for ever the same, for--

(1) The God who made it changes not.

(2) The Christ who is its Surety and Substance changes not.

(3) The love which suggested it changes not.

(4) The principles on which it is settled change not.

(5) The promises contained in it change not; and, best of all--

(6) The force and binding power of the covenant change not.

II. The covenant is seen of saints. We see it when--

1. By faith we believe in Jesus as our Covenant-head.

2. By instruction we understand the system and plan of grace.

3. By confidence we depend upon the Lords faithfulness, and the promises which He has made in the covenant.

4. By prayer we plead the covenant.

5. By experience we come to perceive covenant-love running as a silver thread through all the dispensations of providence.

6. By a wonderful retrospect we look back when we arrive in heaven, and see all the dealings of our faithful covenant God.

III. The covenant contains much that is worth seeing.

1. God dwelling among men: as the ark in the tabernacle, in the centre of the camp.

2. God reconciled, and communing with men upon the mercy-seat.

3. The law fulfilled in Christ: the two tables in the ark:

4. The kingdom established and flourishing in Him: Aarons rod blossomed.

5. The provision made for the wilderness: for in the ark was laid up the golden pot which had manna. The universe united in carrying out covenant purposes, as typified by the cherubim on the mercy-seat.

IV. The covenant has solemn surroundings.

1. The sanctions of Divine power--confirming.

2. The supports of eternal might--accomplishing.

3. The movements of spiritual energy--applying its grace.

4. The terrors of eternal law--overthrowing its adversaries. (C. H. Spurgeon.)

.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 11:19. And the temple of God — Bishop Newton and Grotius think that this verse should introduce chap. 12., as it appears to begin a new subject. It is somewhat like the beginning of Isaiah’s vision, (Rev 6:1,) I saw the Lord sitting upon a throne, &c. And like the beginning of St. John’s prophetic vision, (Rev 4:1-2,) I looked, and behold a door was opened in heaven, &c. This is much in the same spirit; and the temple of God was opened in heaven, &c. — That is, more open discoveries were now made, and the mystery of God was revealed to the prophet. And there were lightnings and voices, &c. — These are the usual concomitants of the divine presence, and especially at giving new laws and new revelations: see Exo 20:16, &c.; Rev 4:5; Rev 8:5. And with as much reason they are made, in this place, the signs and preludes of the revelations and judgments which are to follow. It is no just objection that a new subject is supposed to begin with the conjunction and, for this is frequent in the style of the Hebrews; some books, as Numbers, Joshua, the two books of Samuel, and others, begin with וvau, or and; and the same objection would hold against beginning the division with the first verse of the next chapter.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CHAPTERS 11:19-13

Satan’s Power and Masterpiece

1. The vision of the opened temple (Rev 11:19)

2. The woman with child (Rev 12:1-5)

3. The escape of the woman (Rev 12:6)

4. War in heaven (Rev 12:7-12)

5. The dragon persecuting the woman (Rev 12:13-17)

6. The beast out of the sea (Rev 13:1-10)

7. The beast out of the earth (Rev 13:11-18)

Rev 11:19.

What follows now brings the great tribulation, the 1,260 days, into prominence. As we have seen the seventh trumpet takes us right to the end. But now we are led back.

Rev 11:19 of chapter 11 belongs properly to the twelfth chapter. The ark contains the covenant made with Israel. This is now to be remembered and connected with it are the manifestations of coming wrath for those who oppress His people.

Rev 12:1-5.

Who is represented by the sun-clothed woman? Romanists have made out of her the Virgin Mary. Many expositors claim it is the Church which is represented by this woman. Some claim the woman is the professing Church and the man-child represents, according to their view, a class of overcomers who will escape the tribulation. This is a favored interpretation of some of the so-called “holiness people.”

In the light of the scope of this book the woman cannot possibly have anything to do with the Church. Again, Christian Science has made the most absurd claim that this woman represents that instrument of Satan, the deluded woman, whom they worship as the founder of their cult. A hundred years ago another sect existed in England under the leadership of a woman, who also claimed to be the one of this vision. We do not need to seek long for the true meaning of the woman seen by John. She represents Israel. Everything in the symbolical statements bears this out, especially the crown with the twelve stars (Gen 37:9).

“Thus she is seen clothed with the glory of the sun--that is, of Christ Himself as He will presently appear in supreme power as Sun of Righteousness (Mal 4:2); for the sun is the ruler of the day. As a consequence, her glory of old, before the day-dawn, the reflected light of her typical system, is like the moon under her feet. Upon her head the crown of twelve stars speaks naturally of her twelve tribes, planets now around the central sun.”

It is Israel, what she is in the purposes of God. And the child, the nation brought forth, is the Messiah, Christ. Even so Paul writes of Israel, “of whom as according to the flesh Christ came, who is over all, God blessed forever” (Rom 9:5). The identity of the child is established beyond controversy by the fact that the child is caught up unto God and His throne, destined to rule all nations with a rod of iron (Psa 2:9; Rev 2:27). The great red dragon, the enemy of the woman and the child, is Satan. Seven crowns are symbolical of his authority as the god of this age and the ten horns symbolical of his power. These historical facts are seen first through this vision. But this is done for the one purpose of bringing into view what is yet in store of Israel during the end time. Christ ascended upon high, took His place at the right hand of God, is waiting till His enemies are made His footstool. Then the present Christian age began. It is not recorded in this vision at all. He who came from Israel and who was rejected by His own, is nevertheless Israel’s Messiah, the hope of Israel. In Him and through Him alone the promises made to Israel can be fulfilled. The fulfillment of these promises is preceded by great sorrows and tribulation, the travail pains which come upon Israel during the great tribulation, before He, whom Israel once disowned, is revealed as Deliverer and King. And the red Dragon will do His most awful work during that period of tribulation, a work of hatred against the faithful seed of the woman.

Rev 12:6.

The flight of the woman, Israel, has been taken by some to mean the dispersion of that nation during this age and Israel’s miraculous preservation. But this is incorrect. It is true Israel has been miraculously preserved and Satan’s hatred, too, has been against that nation. But here we have a special period mentioned, the 1,260 days, the last three and one-half years of Daniel’s seventieth week. It means, therefore, that when the Dragon rises in all his furious power to exterminate the nation, God will preserve her. However, before we are told the details of that preservation and Satan’s hatred, we read of the war in heaven. Satan is cast out of heaven, down upon the earth. Rev 12:15-17 and the entire chapter 13 will tell us what he will do on the earth.

Rev 12:7-12.

This great scene takes place before the great tribulation begins. Satan’s place is not in hell at this time. As we saw in the message to Pergamos his throne is on earth, he is the god of this age. His dominion is in the air, he is the prince of the power of the air (Eph 2:2). Our present conflict as believers is “against principalities, against authorities, against the rulers of the darkness of this world, against the wicked spirits in the heavenlies” (Eph 6:12). Satan as the accuser of the brethren has access even into the presence of God. His accusations are ended. All the redeemed are gathered before the throne. All the malice and power of Satan could not frustrate the purpose of God. His grace and power have been victorious. Thus when the saints come into the heavenly possession Satan’s dominion there is at an end. The purchased possession, the region above, will be redeemed by the power of God (Eph 1:13).

Michael and his angels will begin their short and decisive war against Satan and his angels. Michael is the one archangel mentioned in Scripture. It is not the first time he meets Satan face to face (Jud 1:9). And Daniel speaks of Michael, “And at that time shall Michael stand up, the great prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book” (Dan 12:1). From this we learn that Michael will not only cause the expulsion of Satan out of heaven, but he will also stand up for the believing portion of Israel.

Satan is then cast out into the earth and his angels are cast out with him. It is identical with what we have seen already under the fifth trumpet, the star fallen out of heaven, opening the pit of the abyss with the darkening smoke and the locust swarms coming forth. Then there is joy in heaven because the accuser is cast down and his accusations are forever silenced. And the “woe” is pronounced upon those who dwell on the earth.

Rev 12:13-17.

He turns in fury against the woman which brought forth the man-child. Satan realizes now that his time is short. His exclusion from heaven will soon be followed by his arrest and imprisonment in the pit for a thousand years, and after that there is prepared for him his eternal home of misery, the lake of fire. As he knows that Israel is mostly concerned in the final drama, and the believing portion of that nation will inherit the kingdom, he turns in wrath against them. Rev 12:6 should be connected with Rev 12:14. It is symbolical language again we have here. The wilderness is a place of isolation, and the place prepared, speaks of God’s care for them. But it is not the entire nation. The apostate part sides with Satan and with Satan’s man, the Antichrist. But there is another part, which is preserved. This part is in the place of isolation among the nations. The water cast out by Satan is symbolical of the hatred which Satan stirs up against the people amongst the nations. But there will be other agencies in the earth by which this Satanic attempt to wipe from the face of the earth this faithful part of the nation will be frustrated.

CHAPTER 13

Rev 13:1-10.

This chapter brings now fully into view the Satanic powers operating during the great tribulation--the forty-two months. Satan’s masterpieces are on the earth; energized by him and endued with his powers they work together to stamp out all that is left of the truth on earth. Their combined efforts are directed against the godly remnant of Jews and against those Gentiles who accepted the message of the gospel of the kingdom.

And John sees this first beast having ten horns with crowns and seven heads and these heads have names of blasphemy. Daniel had seen Babylonia, Medo-Persia and Greco-Macedonia under the emblem of the lion, the bear and the leopard. John sees this beast here like a leopard, with bear’s feet and lion’s mouth. This revived Roman empire is an amalgamation of parts of the previous world empires. The preceding ones are absorbed by the last, the Roman empire. Therefore the revived Roman empire will contain the different elements in one great monster. This Roman empire will be revived in the first part of the final seven years. We saw this under the first seal. Here is the beginning of the period for which the dragon gives to him his power, and his throne and great authority. It becomes now fully possessed by Satan. The ten horns are the ten kingdoms which will exist in that empire. We are told later that these ten kings “have one mind and shall give their power and strength unto the beast” (Rev 17:13).

In the same chapter the beast is also seen coming out of the abyss (17:8) denoting its Satanic origin The heads represent the seven forms of government which have characterized the empire in the past, the seventh becomes the eighth. One of the heads is especially mentioned; later we read “he is the eighth, and is of the seven, and goeth into perdition” (17:11). He was as it were wounded to death, and his deadly wound was healed, and all the world wondered after the beast. This head denotes the imperial form of government, which had died, and now is revived in the person of the leader, the prince of Dan 9:27, the little horn, which Daniel saw in the midst of the ten horns. This will be Satan’s man, one of his masterpieces. The whole earth will wonder after that beast and its Satan-possessed head.

Rev 13:11-18.

The second beast is not an empire with a great leader, but a person. The first beast is out of the sea; the second out of the earth (land). The first has ten horns; the second has two. The beast out of the sea comes first; the other beast follows him. The first beast is a political power, the second is a religious leader. The first is a Gentile power and its head a Gentile; the second is a Jew. The first beast has Satanic power; so has the second beast. The second beast induced the worship of the first beast whose dominion is over the entire Roman world and after whom the whole earth wonders; the sphere of the second beast is Palestine. The first beast through its head makes in the beginning of the seven years a covenant with many of the Jews, but in the middle of the week he breaks that covenant (Dan 9:27). That covenant will probably be the permission given to the Jews to build a temple and to resume their sacrificial worship.

The first and the second beast make a covenant, which marks the beginning of the seventieth week of Daniel. But when the little horn, the first beast, becomes energized by Satan, he breaks that covenant. Then the second beast demands the worship of the first beast as well as the worship of himself. This second beast is the final, personal Antichrist. He has two horns like a lamb, and speaks like a dragon. He is a counterfeit lamb and his two horns are an imitation of the priestly and kingly authority of Christ. He is the one of whose coming our Lord spoke (Joh 5:43). He is the man of sin, the son of perdition described by Paul in 2Th 2:1-17. He must be a Jew or his claim of being Israel’s true Messiah would not be accepted by the Jews.

Daniel also gives an interesting prophetic picture which bears out his Jewish character and his wicked, satanic ways. See Dan 11:36-39. This second beast is also called the false prophet (16:13; 19:20; 20:10). He does lying wonders. He reigns as the false king in Jerusalem and sits as god in the temple. He will be the religious head of apostate Judaism and apostate Christendom. It is the strong delusion of the second chapter of Second Thessalonians. He also demands the worship of the first beast. He makes an image of the first beast and gives breath to it, so that it can speak. Whoever has not the mark of the beast on hand and forehead cannot buy nor sell, and whosoever does not worship the beast will be killed. And those who worship the beast and receive the mark are lost souls. Great will be the number of martyrs at that time. To find out what the mark is and some of the other details would only be guesswork. No one can imagine the horrors of that time when Satan rules for a short time on earth and produces the great tribulation, such as was not before on earth, nor ever can be again.

But what does the number 666 mean? If we were to state all the different views on this number and the different applications we would have to fill many pages and then we would not know what is right and wrong. Seven is the complete perfect number; six is incomplete and is man’s number. Here we have three times six. It is humanity fallen, filled with pride, defying God. The number 666 signifies man’s day and man’s defiance of God under Satan’s power in its culmination.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Subdivision 3. (Rev 11:19; Rev 12:1-17; Rev 13:1-18.)

The manifestation of the wicked one, and the trinity of evil.

The trumpets, as we have seen, carry us to the end of all. What follows, therefore, is not in continuation of them, but a new beginning, in which we find the development of details with regard to that which is opened under the trumpets -as to what is of primary importance, of course, and involving principles of the deepest interest and value for us. Through all, the links between the Old Testament and the New are fully maintained, and we have the full light of the double testimony. Yet shall we need on this account a more patient and protracted examination of that which comes before us.

What we have in the first place now is the manifestation of the wicked one, and indeed of that trinity of evil which appears in the last days, as if in fullest defiance of the divine trinity. The full manifestation of evil upon earth is the prerequisite of the fully manifested judgment. God lays bare first of all that upon which He strikes. In it the harvest of the earth is ripe, for this manifestation is evidently needed as part of the manifestation of Himself which is being made before the eyes of His creatures everywhere. How their gaze will be concentrated upon the earth at this time! And thus the very apparent allowance of the evil is but the necessary preliminary of the judgment itself.

1. And here we come first to what is the commencing of the fulfilment of the first promise given in the ears of fallen man, the promise of the Seed of the woman and His triumph over the serpent. We see fully once more how Genesis and Revelation come together, and how complete the cycle of Scripture is.

(1) The last verse of the eleventh chapter belongs properly to the twelfth. It characterizes what is to follow, rather than what precedes; and when we remember that Israel is upon the scene, it is of the greatest significance. The temple of God is opened in heaven, and there is seen in His temple the ark of His covenant. From the world below, that ark had long disappeared, and the temple itself been overthrown -the testimony to his displeasure with an apostate people. Nor, though the temple were replaced, as after the Babylonish captivity had been the case, could the ark ever be restored by man’s hand. It was gone, and with it the token of Jehovah’s presence in the midst, a loss evidently irretrievable from man’s side. Yet if Israel had no longer itself the assurance of what they were to Him, in heaven all the time, though in secret, the unchangeable goodness of God remained. The ark abode, as it were, with Him; and the time was now come to manifest this. The inner sanctuary of the heavens being open, the ark of the covenant is seen there.

To us who are accustomed to translate these types into the realities they represent, this is all simple. The ark is Christ, and, as the gold outside the shittim wood declared, is Christ in glory, gone up after His work accomplished, the work which had provided the precious blood which had sprinkled the mercy-seat. Israel had indeed rejected the lowly Redeemer, and imprecated upon themselves the vengeance due to those who shed it. Yet, though the wrath came, Israel was neither totally nor finally rejected. The blood of Jesus speaketh better things than that of Abel, and is before God the justification of a grace that has all through been partially and shall yet be fully shown them. The literal ark is passed away, as Jeremiah tells us (Jer 3:16-17), never to return; but instead of that throne of His of old, a more magnificent grace has declared that Jerusalem itself shall be called "the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord to Jerusalem; neither shall they walk any more after the imagination of their evil heart."

The ark, then, seen in the temple in heaven, is the sign of God’s unforgotten grace toward Israel; but the nations are not yet ready to welcome that grace, nor indeed are the people themselves, save the remnant, who on that account pass through the bitterest persecution. To that the chapter following bears decisive testimony, as it does of the interference of God for them. Therefore is it that when the sign of His faithfulness to His covenant is seen in heaven, on the earth there ensue convulsions and a storm of divine wrath: "there were lightnings, and voices, and thunders, and an earthquake, and great hail."

And now a "great sign" appears in heaven, "a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and in pain to be delivered."

The sign appears in heaven, not because the woman is actually there, -plainly she is not, -but because she is seen according to the mind of God toward her. Who the woman is should be quite plain, as the child she brings forth is One who is to rule all nations with a rod of iron. That is Christ assuredly; and the mother of Christ here is not the virgin, as we see clearly by what follows, although His virgin-birth, in its recall of the first prophecy, gives form to what we have in the vision now. Still less is she the Church, of which in no sense is Christ born, but Israel, "of whom as concerning the flesh Christ came," says the apostle (Rom 9:5). Thus she is seen clothed with the glory of the sun -that is, of Christ Himself as He will presently appear in supreme power as Sun of Righteousness (Mal 4:2); for the sun is the ruler of the day. As a consequence, her glory of old, before the day-dawn, the reflected light of her typical system, is like the moon under her feet. Upon her head the crown of twelve stars speaks naturally of her twelve tribes, planets now around the central sun.

The next words carry us back, however, historically, to the time before Christ. She is in travail with Messiah, a thing hard to realize or understand as to the nation, except as we realize what the fulfilment of God’s promise as to Christ involved in the way of suffering on the part of the nation. To them, while under the trial of law and with the issue (to man’s thought, of course) uncertain, Christ could not be born. The prosperous days of David must go by; the heirs of David must be allowed to show out what was in their heart, and be carried to Babylon. Humiliation, sorrow, captivity, fail to produce result; while the voice of prophecy even lapses with Malachi, until the long silence as of death is broken by the cry at last, "To us a child is born." Here is at least one purpose, as it would seem, of that triple division of the genealogy of the Lord in Matthew, the governmental Gospel, in which the first fourteen generations bring one to the culmination of their national prosperity; the second is a period of decline to the captivity; the third a period of resurrection, but which only comes at last, and as in a moment, after the failure of every natural hope. Thus in the government of God Israel has her travail-time.

But before we see the birth of the man-child we are called to look at another sign in heaven -"a great red dragon, having seven heads and ten horns, and seven diadems upon his heads." These heads and horns we shall presently find upon the fourth beast, the world-empire; but we are not left doubtful as to who the dragon is. It has been argued that it is Rome-pagan, Rome being, in fact, Satan’s instrumentality to destroy, if it were possible, the child born; but the teaching is wider here. The heads and the horns are not upon Rome-pagan; and here, as if to preserve from such a thought, we find the first, in all this part, of those interpretations which are henceforth given here and there throughout the book. The dragon, we are told distinctly, is "that ancient serpent which is called the Devil and Satan, who leadeth astray the whole habitable earth." Thus, as the dawn rises upon the battlefield, the combatants are discerned. It is Satan who here, as "the prince of this world," appears as if incarnate, in the last world-empire. "Seven heads" show the perfection of world-wisdom and every one of these heads wears a diadem, or despotic crown. The symbolic meaning of the number does not preclude another meaning historically, as Scripture history is everywhere itself symbolic, as is nature also. The ten horns measure the actual extent of power, and infer by their number responsibility and judgment.

The serpent of old has thus grown into a dragon, a monster, "fiery red," as the constant persecutor of the people of God, and he draws with his tail the third part of the stars of heaven, and casts them to the earth. The analogy of the action of the little horn in Daniel (chap. 8: 10), as well as the scope of the prophecy before us, would lead us to think here of Jews, not Christians, and certainly not angels, as to whom the idea of casting them to the earth would seem quite inappropriate. The "tail" implies the false prophet (Isa 9:15), and therefore it is apostasy among the professing people of God that is indicated. False teaching is eminently characteristic of Satanic power at all times, and far more successful than open violence.

"And the dragon stood before the woman which was ready to be delivered, to devour her child as soon as it was born. And she was delivered of a son, a man-child, who is to rule all the nations with a rod of iron: and her child was caught up to God, and to His throne."

The power of Satan working through the heathen empire of Rome was thus, with better knowledge than Rome had, in armed watch against the woman and her Seed. The census mentioned in Luke as to have gone into effect at the time of Christ’s birth, and which was actually carried out after the sceptre had wholly departed from Judah, was in effect a tightening of the serpent-coil around his intended victim. Divine power used it to bring a Galilean carpenter and his wife to Bethlehem, and then, as it were without effort, canceled the imperial edict. Only from the nation itself could come the sentence which should, as far as man could do so, destroy it; and that sentence was in Pilate’s handwriting upon the cross. But from the cross and the guarded grave the woman’s Seed escaped victoriously. "Her child was caught up to God and to His throne." All is thus far easy of interpretation. In what follows there is more difficulty, although it admits of satisfactory solution. "The woman fled into the wilderness, where she has a place prepared of God, that there they may nourish her a thousand two hundred and threescore days."

There Daniel’s seventieth week comes in again, and evidently the last half of it; but the prophecy goes on immediately from the ascension of Christ to this time, not noticing the gap of more than eighteen centuries which has already intervened between these periods. We have seen already how such an omission is to be explained. But what is the connection between these two things that seem, in more than time, so far apart -the ascension of Christ, and Israel’s flight into the wilderness for this half week of years? We have seen that in the seventy weeks themselves there is found a character of Old Testament prophecy which we have to remember here. The last week, although part of a strictly determined time on Israel, is cut off from the sixty-nine preceding by a gap at least equal to that in the vision before us, the sixty-ninth reaching only to Messiah the Prince (Dan 9:25). He is cut off, then, and has nothing. The blessing, therefore, cannot at that time come in for them. Instead of this, there is a time of warfare and controversy between God and the people which is not measured, and which is not yet come to an end. Of this, the seventieth week is the conclusion, while also it is the time of their most thorough apostasy, the time to which we have come in this part of Revelation. This lapse of prophecy as to Israel is coincident with the Christian dispensation, the period in which God is taking out of the earth (and characteristically out of the Gentile nations) a heavenly people. True there are Jews saved still. "There is at the present time also a remnant according to the election of grace," but these are no longer partakers of Jewish hopes. Blessed be God, they have better ones. The nation as such is in the meanwhile, however, given up, as Micah distinctly declares to them should be the case, while he also declares the reason of this, and the limit which God has appointed to it. His words are one of the clearest of Old Testament prophecies to Christ, so clear that nothing could be clearer, and are those cited by the chief priests and scribes themselves in proof of "where Christ should be born." "They shall smite the Judge of Israel," says the prophet, "with a rod upon the cheek." It is His people who do this, His own to whom He came and they "received Him not." Then he declares the glory of the rejected One. "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in Israel, whose goings forth have been of old, from everlasting" (Mic 5:2). But what will be the result, then, of this rejection? This is answered immediately. "Therefore will He give them up until the time that she which travailed hath brought forth; then the remnant of His brethren shall return unto the children of Israel."

The last sentence of this remarkable prophecy is a clear intimation of what we know to be the fact, that in this time of national rejection there would be "brethren" (Jewish evidently) of this Judge of Israel, whose place would not be with Israel, while at the end of the time specified such converted ones would again find their place in the nation. Meanwhile, Israel being given up, the blessing of the earth, which waits upon theirs, is suspended also. The shadow rests upon the dial-plate of prophecy; time is, as it were, uncounted. Christ is gone up on high and sits upon the Father’s throne. The kingdom of heaven is begun indeed, but only its "mysteries," unknown to the Old Testament, "things which have been kept secret from the foundation of the world."

Here, then, where we return to take up the thread of Old Testament prophecy, it is no wonder if the style of the Old Testament be again found. We have again the gap in time uncounted, the Christian dispensation treated as a parenthesis in God’s ways with the earth, and the woman’s Seed caught away to God and to His throne.* Then follows, without apparent interval, the Jewish flight into the wilderness during the three and a half years of unequaled tribulation. The Jewish character of all this part of Revelation is seen once more in this return to the character of Old Testament prophecy.

{*Many see here the Church associated with Christ -that is, the rapture of the saints, as well as the ascension of our Lord. The expression, however, "to God and His throne" would seem to confine it to our Lord as Head in its primary thought. -S.R.}

But this does not answer the question as to the connection between the catching away of the man-child and the woman’s flight. For this we must look deeper than the surface, and gather the suggestions which in Scripture everywhere abound, and here only more openly than usual demand attention.

That which closes the Christian dispensation we have seen to be what is significantly parallel to that which opens it. In the Acts, the history of the Church is prefaced with the ascension of the Lord. That which will close its history is the removal of His people. This naturally rouses the inquiry, If Christ and His people be so one, as in the New Testament they are continually represented, may not the man-child here include both, and the gap be bridged over in this way? The promise to the overcomer in Thyatira links them together in what is attributed to the man-child, the ruling of the nations with a rod of iron, and the mention of this seems to intimate that the time for the assumption of the rod is at hand.

This, then, completes the picture, and harmonizes it so that it may be well accepted as the truth; especially as this acceptance only recognizes that which is otherwise known to be true, and makes no additional demands upon belief.

The man-child caught up to God and to His throne, the woman flees into the wilderness unto a place prepared of God, where she is nourished for the time of trouble. The woman is the nation as in the sight of God, not all Israel, nor even all the saints in Israel, but those who are ordained of God to continue the nation, and who therefore represent it before Him. The apostate mass are cut off by judgment (Zec 13:8-9; Isa 4:3-4). The martyred saints go up to heaven. Still God preserves a people to be the nucleus of the millennial nation; and this, of course, it is the special desire of Satan to destroy. They are preserved by the hand of God, though amid trial such as the wilderness naturally indicates, and which is designed of God for their purification.

(2) And now there ensues that which in the common belief of Christians has long ago taken place, but which, in fact, is the initial stage of the final judgment: Satan is cast out of heaven. The simplest interpretation to this is counter to the common belief of Christendom. Satan has, according to the thought of many, long been in hell, though he is strangely enough allowed to leave it and ramble over the world at will. To these it is a grotesque, weird and unnatural thought that the devil should have been suffered all this time to remain in heaven. Man has evidently been allowed to remain on earth, though fallen; but then, beside the fact of death removing his successive generations, towards him there are purposes of mercy, in which Satan has no part. The vision-character of Revelation may be objected against it also, so that the simplest interpretation may seem on that very account the widest from the truth. Does not our Lord also say that He saw Satan fall as lightning from heaven? (Luk 10:18), and the apostle, that the angels which sinned He cast down to hell? (2Pe 2:4; Jud 1:6). Such passages would seem, with many, decisively to affirm the ordinary view.

In fact, it is only the last passages that have any real force; and here another has said, "It seems hardly possible to consider Satan as one of these," -the angels spoken of, -"for they are in chains, and guarded till the great day; he is still permitted to go about as the tempter and the adversary until his appointed time be come."*

{*Principal Barry, in Smith’s Dictionary.}

As to our Lord’s words, they are easily to be understood as in the manner often of prophecy; "I saw" being equivalent to "I foresaw."

On the other hand, that "the spiritual hosts of wickedness" with which now we wrestle are in heavenly places, is told us plainly in Eph 6:12, and in the passage in Revelation before us no less plainly. For the connection of this vision with what is still future we have already seen, and shall see further, and the application to Satan personally ought not to be in doubt. The "dragon" is indeed a symbol; but "the Devil and Satan" is the interpretation of it, and certainly not to be treated as symbolic, as the "dragon" is.

Scripture implies also in other ways what we find here. When the apostle speaks of our being "sealed with the Holy Spirit of promise, which is the earnest of our inheritance," he adds that it is to be that "until the redemption of the purchased possession;" that is, until we get the inheritance itself (Eph 1:14). But we get it then by redemption, not our own, but of the inheritance itself. Our inheritance has to be redeemed; and the redemption takes place manifestly when the heirs as a whole are ready for it. Now redemption in this case, like the redemption of the body, is a redemption by power, God laying hold of it to set it free, in some sense, from a condition of alienation from Himself, and to give His people possession. And if the man-child include those who are Christ’s at His coming, then the purging of the heavenly places by the casting of Satan and His angels out, is just the redemption of the heavenly inheritance.

Elsewhere we read, accordingly, of the reconciliation of heavenly as of earthly things (Col 1:20). And this is a phrase which, like the former, implies previous alienation; and here it is on the ground of the cross: "having made peace through the blood of the cross." In Hebrews again, as "it was necessary that the patterns of things in the heavens" -as in the tabernacle -"should be purified with" sacrificial blood, so must "the heavenly things themselves with better sacrifices than these" (Heb 9:23). The work of Christ having glorified God as to the sin which has defiled, not the world only, but the heavens, He can come in to deliver and bring back to Himself what is to be made the inheritance of Christ and His "joint-heirs."

All is, then, of a piece with what is the only natural meaning of this war in heaven. The question of good and evil, everywhere one, receives its answer for heaven as for earth, first, in the work of Christ, which glorifies God as to all, and then as the fruit of this in the recovery of what was alienated from Him, the enemies of this glorious work being put under Christ’s feet. This now begins to take effect, though even yet in a way which to us may seem strange: strange it does seem to hear of war in heaven, even though Milton has sought to make it familiar to us, while putting it, however, in a wrong place; to hear of arrayed hosts on either side -of resistance, though unsuccessful, the struggle being left, as it would seem, to creature-prowess, God not directly interfering: "Michael and his angels fought with the dragon; and the dragon fought and his angels, and prevailed not."

After all, is it stranger that this should be in heaven than on the earth? Are not God’s ways one? And is not all the long-protracted struggle allowed purposely to work out to the end thus, the superior power being left to show itself as the power resident in the good by reason of its goodness, and as in that which is the key of the whole problem, the cross of the Son of man? If God Himself enter the contest, He adapts Himself to the creature-conditions, and comes in on the lowest level, not as an angel even, but a man.

Let us look again at the combatants. On the one side is Michael, -"Who is like God?" -a beautiful name for the leader in such a struggle. On the opposite side is he who first said to the woman, "Ye shall be as God;" and whose pride was his own condemnation (1Ti 3:6). How clearly the moral principle of the contest is here defined! Keep but the creature’s place, and you are safe, happy, and holy. The enemy shall not prevail against you. Leave it, and you are lost. The "dragon" -from a root which speaks of keen sight -typifies what seems perhaps a preternatural brilliancy of intellect, serpent-cunning, the full development of such wisdom as that with which he tempted Eve, but none of that which begins with the fear of God. He is therefore, like all that are developed merely upon one side, a monster. This want of conscience is shown in his being the Devil, the false accuser. His heart is made known in his being Satan, the adversary.

These are the types of those that follow them; and Michael is always the warrior-angel, characterized as he is by his name; as Gabriel -"man of God" -is the messenger of God to men. If God draw near to men, it is in the tender familiarity of manhood that He does so. How plainly, then, do these names speak to us!

In the time of distress that follows upon earth, Daniel is told that "Michael shall stand up, the great prince that standeth for the children of thy people . . . and at that time thy people shall be delivered, every one that shall be found written in the book." Here in Revelation we have the heavenly side of things, but still it is Michael that stands up as the deliverer. The tactics of divine warfare are not various, but simple and uniform. Truth is simple, and one; error, manifold and intricate. The spiritual hosts fight under faith’s one standard, and it is the banner of Michael, "Who is like God?" Under its folds is certain victory.

The dragon is cast out: the war in that respect is over; heaven is free. But he is not yet cast into hell, nor even into the bottomless pit, but to the earth; and thus the earth’s great time of trouble ensues. Satan comes down with great wrath because he knows that he has but a short time. How terrible a thing is sin! How amazing that a full, clear view of what is before him should only inspire this fallen being with fresh energy of hate, to that which must recoil upon himself and add intensity of torment to eternal doom! Even so is every act of sin, as it were a suicide; and he who committeth it is the slave of sin (Joh 8:34).

(3) A great voice in heaven celebrates the triumph there. "Now is come the salvation and power, and the kingdom of our God, and the authority of His Christ; for the accuser of our brethren is cast down, who accused them before our God day and night." The salvation spoken of here is not apparently, as some think, the salvation of the body, for it is explained directly as deliverance of some who are called "our brethren," from the accusation of Satan. The voice seems, therefore, that of the glorified saints, and the brethren, of whom they speak, the saints on earth who had indeed by individual faithfulness overcome in the past those accusations which are now forever ended. "Satan’s anti-priestly power," as another has remarked, "is at an end."

Yet he may, and does, after this, exercise imperial power, and stir up the most violent persecution of the people of God; and these still may be called not to love their lives unto the death. It is not here, then, that his power ceases. They have conflict still, but not with principalities and powers in heavenly places. Heaven is quiet and calm above them, if around is still the noise of the battle; and how great is the mercy which thus provides for them during those three and a half years of unequaled tribulation! Is not this worthy of God that just at the time when Satan’s rage is the greatest, and arming his power against God’s people, the sanctuary of the soul is no more invaded by him! The fiery darts of the wicked one cease; he is no more "prince of the power of the air," but restricted to earth simply, to work through the passions of men which he can inflame against them.

(4) Accordingly, to this he gives himself with double energy: "When the dragon saw that he was cast to the earth, he persecuted the woman who brought forth the man-child." But God interferes: "There were given unto the woman the two wings of the great eagle, that she might fly into the wilderness, unto her place, where she is nourished for a time, and times, and half a time, from the face of the serpent."

The words recall plainly the deliverance from Egypt. Pharaoh, king of Egypt, is called thus by the prophet "the great dragon that lieth in the midst of his rivers" (Eze 29:3), and is himself the concentration of the malice of the great world-power, while God says to delivered Israel at Sinai, "Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you to Myself" (Exo 19:4). The reference here seems definitely to this. It is not, as in the common version, "a" great eagle, but the great eagle -the griffon perhaps, than which no bird has a more powerful or masterly flight. Clearly it is divine power that is referred to in these words: in deliverance out of Egypt there was jealous exclusion of all power beside. Israel was to be taught the grace and might of a Saviour-God; and so in the end again it will be, when He repeats in a grander way the marvels of that old deliverance, and allures the heart of the nation to Himself.

Miracle may well come in again for them, and it may be that the wilderness literally will once more provide shelter and nourishment for them. Figure and fact may here agree together, and so it often is. The terms even seem to imply the literal desert here, just because it is evidently a place of shelter that divine love provides, and sustenance there; and what more natural than that the desert, by which the land of Israel is half encompassed, should be used for this?

That which follows seems to be imagery borrowed from the desert also. Like the streams of Antilibanus, many a river is swallowed up in the sand, as that which is now poured out of the dragon’s mouth. If it be an army that is pictured, the wilderness is no less capable of the preservation of a nation’s strength. The river being cast out of his mouth would seem to show that it is by the power of his persuasion that men are incited to this overflow of enmity against the people of God; and this is so completely foiled that the baffled adversary gives up further effort in this direction, and the objects of his pursuit are after this left absolutely unassailed.

But those who so escape, while thus securing the existence of the nation, and therefore identified with the woman herself, are not the whole number of those who in it are converted to God; and "the remnant of her seed" become now the object of his furious assault. These are indeed those, as it would seem, with whom is the testimony of Jesus, which is, we are assured, "the spirit of prophecy" (Rev 19:10). These are they, perhaps, who amid these days of trouble go forth, as from age to age the energy of the Spirit has incited men to go forth, taking their lives in their hand, that they may bring the word of God before His creatures, and who have ever been, of necessity, the special objects of satanic enmity. They are the new generation, of those who, as men of God, have stood forth prominently for God upon the earth, and have taken, from men on the one hand their reward in persecution, but from God on the other the sweet counterbalancing acknowledgment.

Noticeable it is that it is in heaven this new race of prophets still find their reward. The two witnesses whom we have seen ascend to heaven in the cloud belong to this number, and those who in Daniel, as turning many to righteousness’ shine as the stars for ever and ever (Dan 12:3). Earth casts them out, and they are seen in our Lord’s prophecy as brethren of the King, hungering and athirst, in strangership, naked and sick and in prison (Mat 25:35-36; Mat 25:40). Heaven receives them in delight as those of whom the earth was not worthy, a gleaning after harvest, as it were, of wheat for God’s granary, the last sheaf of the resurrection-saints which the twentieth chapter of the book before us sees added to the sitters upon the thrones, among the blessed and holy now complete. How well are they cared for who might seem left unsheltered to Satan’s enmity! They have lost the earthly blessing, they have gained the heavenly; their light has been quenched for a time, to shine in a higher sphere forever. Blessed be God! We may follow, then, the new development of satanic enmity without fear. We shall gain from considering it. Their enemy and ours is one and the same. It is Satan, the old serpent, the ancient homicide; and we must not be ignorant of his devices. His destiny is to be overcome, and that by the feeblest saint against whom he seems for the present to succeed so easily.

2. Satan being now in full activity of opposition to the woman and her Seed, we are carried on to see further his efforts to destroy them. Working, as from the beginning, through instruments in which he conceals himself, we find ourselves now face to face with his great instrument in the last days, in which, too, we recognize one long before spoken of in the prophets, especially by him to whom, in the book of Revelation, we have such frequent reference -the apocalyptic prophet of the Old Testament.

It is indeed, without dispute, the fourth beast of Daniel to which the word of inspiration now directs our attention. "I saw," says the apostle, "a beast coming up out of the sea, having seven heads and ten horns, and on his horns ten crowns, and on his heads names of blasphemy."

The four beasts of Daniel’s vision answer, as every one knows, to the one human figure seen by the king of Babylon. In his eyes there is at least the likeness of man, although there is no breath, no life. To the prophet afterward the world-empires appear on the other hand full of life, but it is bestial. One of the chapters between supplies the link between the two: for Nebuchadnezzar is himself driven out among the beasts, as we see in the fourth chapter, for a disciplinary punishment, until he knows "that the Most High ruleth in the kingdom of men." In a pride which has forgotten God, he has become but a beast which knows none. He is therefore driven out among the beasts until seven times pass over him. The prophet sees thus the powers of the world to be but beasts, wild beasts indeed, as here.

As the fourth beast moreover, the successor and heir to those that have been before it, the last empire not only shows still this bestial nature -it combines in itself the various characters of the first three. It is in general form like the leopard or Greek empire, agile and swift in its attacks, as the leopard is known to be; but it has the feet of the bear, the Persian tenacity of grasp; and the mouth of the lion, the Babylonian ferocity. Beast it is clearly, yet not in simple ignorance of God, as the beast is, for its seven heads are seen to have on each of them a name of blasphemy.

In its ten horns it differs from all before it, and these, we are explicitly told (Rev 17:12-13), are "ten kings which give their power unto the beast." In the vision now we find these kings actually crowned. Old Rome never had these ten kings, as we know; and thus if it be Rome here, as is surely the case, it is Rome as new-risen among the nations in the latter days.

The latter chapter, to which we have just now referred, speaks plainly of a time when the beast that was "is not;" and for centuries we are well aware the empire has not existed. But the same prophecy assures us that it is to be again, and in the vision before us we find it accordingly risen up as of old, from the sea -that is to say, from the restless strife of the nations. As we have seen, however, that is not the only way in which it is beheld, as rising again, for in the history of the witnesses it has been spoken of as ascending up out of the bottomless pit; and this is repeated in the seventeenth chapter -"the beast . . . shall ascend out of the bottomless pit, and go into perdition." Are these two ascents, then, or only one, looked at from two sides?

Again, of its heads, one is said in the present chapter to be wounded to death, but its deadly wound was healed, and afterward the beast is spoken of as having had the wound by a sword and living (ver. 14). Are these still various ways of expressing but the same thing, or not? And is there any way of deciding this?

Certainly the long lapse of centuries during which the beast "was not" could hardly seem to be described as its having a wound and living, or as a deadly wound which could be healed. Let us look more closely at the prophecy, or rather at the different prophecies about this, and see what may be gathered.

In Daniel we have no mention of the time of non-existence or of the plurality of heads upon the beast; but the ten horns show us that the empire there too is before us as it exists in the latter days, as it is plain also that it is in this form that the judgment there described comes upon it. But the prophet, considering these ten horns, sees rising up after them another little horn in which are developed those blasphemous characters that bring down its final judgment upon the beast. It speaks great words against the Most High, and wears out the saints of the Most High, and thinks to change times and the law; and they are given into his hands until a time, and times, and a dividing of a time; that is, for the last half-week of Daniel’s seventy, just before the Lord comes and the judgment follows.

Now this last horn rises up after the first ten are in existence, and therefore after the empire has assumed its latter-day form; and if this little horn be that whose "dominion" brings judgment upon the beast, then it would seem that the eleventh horn and the eighth head of Revelation must be the same.

The seven heads are not in Daniel, nor is the eleventh horn in Revelation, but we may learn in both of these, details by means of which we can compare them. Thus as to the heads, five had fallen when the angel spoke to John (Rev 17:10); one existed; another was to come, to last but a short time, and then would be the eighth, or the beast in its final form, identified with its head here as morally at least with the little horn in Daniel.

We have anticipated somewhat, and seem obliged for our purpose to anticipate what is given us only in the seventeenth chapter, before the history of these latter days will be in measure clear to us. Let us seek first to get hold of the point of time which the interpretation contemplates as present. When the angel says to John, "The woman which thou sawest is that great city which reigneth over the kings of the earth," we know that at the time of the revelation there was one city, and but one, to which his words could apply. It was Rome that ruled over the kings of the earth, even as Rome fills out his description also in another respect, being notoriously the seven-hilled city. That Rome is in fact the city spoken of, is, spite of the effort of a few to find another application, the verdict of the mass of commentators of all times, and this interpretation of the woman seems given by the angel as what would need no further explanation.

The ten horns, on the other hand, he states to be future: "The ten horns are ten kings which have received no kingdom as yet." Here we see that the point of view is still that of the apostle himself; and when it is said of the heads "five are fallen and one is," the heads are plainly seen to be successional, and themselves are generally referred to what Livy has given as the five different forms of government under which Rome had been before that sixth, the imperial, which existed in the apostle’s day. The point of view, at any rate; seems here quite plain.

It is a curious coincidence that if in Daniel’s vision of the fourth beast we connect the four heads of the leopard with the other three of the remaining ones, we have just seven; and it has been argued that these are, in fact, the seven heads upon the beast in Revelation, because the beast here has the characteristics of more than the fourth beast in Daniel; but then six heads should have fallen and not five, when the angel spoke. The sixth also would be the last Grecian head, and the Roman would be future. That the heads are successive is quite plain, and there seems no room for any other application than that of the sixth head to the emperor of Rome.

Another thing should be considered here, whether the heads are indeed expressed by the five forms of government of which Livy has spoken, and whether they do not rather refer to the great imperial powers of the world up to that time, which would in that case take in Egypt and Assyria, as well as Babylon, Persia, and Greece. Rome would thus be the sixth imperial head, the beast being considered here as the world-power in general opposed to God and His people all the way through, and coming into more and more blasphemous expression of this as the end approaches. This may seem more scriptural as derived indeed from Scripture itself, as the other is not, while the forms of government under which Rome existed, previous to the imperial, may seem to have but little to do with what is here before us. The beast manifestly combining also in itself the characters of the other beasts of Daniel would seem to agree with this, and is in general suitability to this final picture which the book of Revelation presents as the summing up of previous history, and thus presenting the world-power in its practical unity through all time.

At any rate, there can be no right question that the sixth head is the imperial power of Rome. The seventh would follow at an uncertain period in the future, and the application here has been various -to the exarchate of Ravenna, to Charlemagne, to Napoleon. It is not needful to enter into any elaborate disproof of these, as that putting together of prophecy, of the necessity of which the apostle warns us, will show sufficiently how inadmissible they are.

"The beast that was and is not, even he is the eighth, and is of the seven," says the angel: "one of the seven," Bleek with others takes it to mean; "sprung from the seven," says Alford. But the last, if we are to interpret the sixth as we must do, can scarcely be maintained. If we are to say "one of the seven," then we may tentatively suppose it to be the seventh revived, and, put in this way, other passages throw light upon it.

The seventh head was to continue but a little while; in contrast plainly with those that had preceded it; but one of the heads (it is not stated which) was to be wounded to death and live, as we have seen. It is on this account that the world wonders after the beast; and that is clearly at the end; so that it is either the eighth head itself that is wounded and revives, or else the eighth head, which is the seventh revived, as seems to be rather the teaching of prophecy. This thought unites and makes plain the different passages.

The beast (under this eighth head) "practises forty and two months," the last half week of Daniel’s seventy. Yet "the prince that shall come" makes his covenant with the Jews for the whole last week, in the midst of which he breaks it (Dan 9:27). Does not this show that not only are the seventh and eighth heads identical as heads, but individually also? And does it not confirm very strongly as truth what at first appeared to be only supposition? In this manner Daniel’s prophecy of the little horn would describe his second rise to power after having fallen from being the seventh head of the beast to a rank below that of the ten kings. From this, partly by force, partly by concession, gained, as we shall see, by the aid of him who discerns in the fallen ruler a fitting instrument for his devilish ends, he rises to his former prominence over them all, filled with the animosity against God with which the dragon, prince of this world, has inspired him; for "the dragon gives him his power and his throne and great authority."

The picture seems complete, and the outline harmonious in all its details. It agrees with what has been before suggested, the rise of the seventh head under the first seal; its collapse under the fourth trumpet; its revival through satanic influence under the sixth. Its judgment takes place under the seventh, but the details of this are unfolded in the latter part of Revelation. We see that the conspiracy of the second psalm, of the kings and rulers "against the Lord and His Anointed," is by no means over. Nay, the Gentile power that wrote defiantly His title on His cross is risen up again, and with even more than its old defiance. The long-suffering of the Lord has not been, to it, salvation. The exhortation to "kiss the Son, lest He be angry and ye perish from the way," has not been heeded. Rome still vindicates its title to its position as the head of a hostile world. "I gave her space to repent, and she will not repent," is as true of her in her civil as in her ecclesiastical character.

The revival of the last empire is Satan’s mockery of resurrection. Yet God is over it and in it, commanding her from her tomb for judgment; and with her, other buried nations are to revive and come forth to the light. Greece has thus revived. Italy has revived. Israel, as we well know, is reviving, and for her also there is not unmingled blessing, but solemn and terrible judgment that will leave but a remnant for the final promise surely to be fulfilled. Israel was foremost in the rejection of her Lord when first "He came to His own and His own received Him not." It was they who used Gentile hands to execute the sentence which they lacked power themselves to carry out, and it is strange indeed to find in these awful last days of blasphemy and rebellion the Jew still inspiring the Gentile in the last outburst of infidel pride and lawlessness. The second beast in the chapter before us is at once Jewish and, by its lamblike appearance and its dragon voice, antichristian.

And this is that to which, unwarned by the sure word of prophecy, men are hurrying on. The swiftness of the current that is carrying them, owned as it is by all, is for them progress, while it is but the power felt near the cataract. "When they shall say, Peace and safety, then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape." So said the lips that uttered that lament over Jerusalem, which, with added force, may speak to us today. "How often would I have gathered thy children together, even as a hen gathereth her chickens under her wing, and ye would not!" There is a special urgency of warning here which must surely have especial meaning for us; for this power that we have just been contemplating will yet bow all the dwellers upon earth to worship, whose names are not written from the foundation of the world in the book of life of the Lamb slain. Sovereign grace alone can save any out of the dreadful delusion which is here prophesied. If any one hath an ear, let him hear." Such words may show us also that this prophecy, and that which is connected with it, cannot but have distinctness of utterance, whether we realize it or not. The warning is like that appended, as we have seen, to the seven addresses of the second and third chapters, only there it is "what the Spirit saith to the churches." Here it is wider, clearly. God would have all men listen; and there are still saints, as we know, who will thus be saved by the delivering grace of God; for we are told directly of the patience and faith of the saints. The grace victorious over this apostate is only the prelude to his destruction: "If any one leadeth into captivity, he goeth into captivity; if any one shall kill with the sword, he must be killed with the sword." The saints of that day draw no sword in opposition. They wait simply upon God, upon whom none can wait in vain.

3. Along with the resurrection of the imperial power, we are now shown in the vision the uprise of another wild beast which we have nowhere else brought before us in this character. We shall have, therefore, more attentively to consider the description given, and what means we have for identification of the power or person who is described, so that the prophecy may be brought out of the isolation which would make it incapable of interpretation, and may speak at least with its full weight of moral instruction for our souls.

The one seen is another wild beast, and this character is clear enough. The empires of Daniel are "beasts," in that they know not God. The thought of the wild beast adds to this that savage cruelty which will, of course, display itself against those who are God’s. Inasmuch as the other beasts are powers, it would seem as if here too were a power, royal or imperial; and this is confirmed by other intimations.

It is seen rising up out of the earth, and not out of the sea. The latter symbol evidently applies to the nations, the Gentiles. Does not, then, this power rise out of the nations? The "earth" has been thought to mean a settled state of things into which the nations now have got, a state of things very unlikely at the period we are considering, and which would seem rather imageable as quiet water than as "earth." Looking back to the first chapter of Genesis, in which we surely get the essential meaning of these figures, and where typically the six days reveal the story of the dispensations on to the final Sabbath-rest of God, we find the earth, in its separation from the waters on the third day, speaking of Israel as separated from the Gentiles. If this be true interpretation, as there is no need to doubt, it is an Israelitish power with which we are here brought face to face. Political events today look to a Jewish resurrection as something in the near future scarcely problematical. Prophecies that we have already to some extent considered intimate that Jewish unbelief is yet to unite with an apostasy of Christendom, and culminate in a "man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God or that is worshiped, so that he sitteth in the temple of God, showing himself that he is God" (2Th 2:3-4). Thus we may be prepared to find here a blasphemous, persecuting power rising up in the restored nation; and this may help us to the awful significance of what follows in this place -"He had two horns like a lamb, and spake as a dragon."

"Two horns like a lamb." The "lamb" is a title so significant in the present book, nay, of such controlling significance, that any reference to it must be considered of corresponding importance. The two horns, then, are of course an intimation that the power exercised by the one before us (for the horn is a well-known symbol of power) is twofold. What is the twofold character of the power here? It seems as if there could be but one meaning. Christ’s power is two-fold as manifested in the day that is coming. He is "a Priest upon the throne," a royal priest, with spiritual authority as well as kingly. This the blasphemous usurper before us assumes, and this manifests him, without possibility of mistake that one can see, as Antichrist.

He is betrayed by his voice. His speech is that of a dragon. He is inspired, in fact, by Satan. There is no sweet and gracious message upon his lips. It is not he who has been man’s burden-bearer and the sinner’s saviour. No gentleness and meekness, but the tyranny of the destroyer; no heavenly wisdom, but Satan’s craft utters itself through him. Arrogant as he is, he is the miserable tool of man’s worst enemy and his own.

"And he exerciseth all the power of the first beast in his presence." He is the representative of the newly constituted empire of the West, not locally merely, but in some sense throughout it; and thus, as standing for another, he is still the awful mockery of Him who is on the throne, the Father’s Representative. This is developed by the next words to its full extent: "He causeth the earth and they that dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great signs, so that he maketh fire to descend from heaven upon the earth before men." Here the very miracle which Elijah once wrought to turn back the hearts of apostate Israel to the true God, he is permitted to do, at least apparently, to turn men to a false one. Men are being given up to be deceived. God is sending them, as it is declared in Thessalonians will be, "a strong delusion that they may believe the lie, because they received not the love of the truth." The word of God, announcing this beforehand, would of course be the perfect safeguard of those that trusted it; and this very miracle, as it would appear, would be a sign to the elect, not of Christ, but of Antichrist. But to the men that dwell upon the earth -a moral characteristic which distinguishes those who, as apostate from Christianity, have given up all their hope of heaven, and who are all through this part specially pointed out -heaven itself would seem to seal the pretensions of the deceiver. And he deceiveth the dwellers upon the earth by means of the signs which it was given him to do in the presence of the beast, saying to the dwellers upon earth that they should make an image to the beast that had a wound by the sword and lived. And it was given him to give breath to the image of the beast, that the image of the beast should both speak, and cause those that would not worship the image of the beast to be slain."

Is a literal image of the beast intended here, or is it some representative of imperial authority such as the historical interpreters in general, though in various ways, have made it to be? Against such thought there would be in itself no objection, but rather the reverse, the book being so symbolical throughout; but it is the second beast itself that is the representative of the authority of the first beast; and on the other hand an apparent creation-miracle would not be unlikely to be attempted by one claiming to be divine. Notice that it is not "life" that he gives to it, as the common version says, nor "spirit," -though the word may be translated so, -but "breath," which, as the alternative rendering, is plainly the right one, supposing it to be a literal image.

Our Lord’s words as to "the abomination of desolation standing in the holy place" are in evident connection with this, and confirm the thought. "Abomination" is the regular word in the Old Testament to express what idolary is in the sight of God. But here it is established in what was but a while before professedly His temple; for until the middle of Daniel’s seventieth week, from the beginning of it, sacrifice and oblation have been going on among the returned people in Jerusalem. This was under the shelter of the covenant with that Gentile prince of whom the prophet speaks as the coming one. At first he is clearly, therefore, not inspired with that malignity toward God which he afterwards displays. Now, energized by Satan, from whom he holds his throne, and incited by the dread power that holds Jerusalem itself, he makes his attack upon Jehovah’s throne, and, as represented by this image, takes his place in defiance in the sanctuary of the Most High.

The connection of this prophecy with those in Daniel and in Matthew makes plain the reason of the image being made and worshiped. The head of the Roman earth and of this last and worst idolatry, is not in Judea, but at Rome; and he who is in Judea, of whatever marvelous power possessed, is yet only the delegate of the Roman head. Thus, the image is made to represent this supreme power, and the worship paid to it is in perfect accordance with this. Here in Judea, where alone now there is any open pretension to worship the true God -here there is call for the most decisive measures. And thus the death-penalty proclaimed for those who do not worship. Jerusalem is the centre of the battlefield, and here the opposition must be smitten down. "And he causeth all, both small and great, both rich and poor, both free and bond, that they should give them a mark upon their right hand or upon their forehead, and that none should be able to buy or sell except he had the mark, the name of the wild beast, or the number of his name."

Thus, then, is that great tribulation begun of which the Lord spoke in His prophecy in view of the temple. We can understand that the only hope while this evil is permitted to have its course, is that flight to the mountains which He enjoins on those who listen to His voice. Israel have refused that sheltering "wing" under which He would so often have gathered them, and they must be left to the awful "wing of abominations" (Dan 9:27, Heb.), on account of which presently the desolator from the north swoops down upon the land. Still, His pity, whom they have forsaken, has decreed a limit, and "for His elect’s sake, whom He hath chosen, He hath shortened the days."

Why is it that "breath" is given to the image? Is it in defiance of the prophet’s challenge of the dumb idols which "speak not through their mouth?" Certainly to make an image speak in such a place, against the Holy One, would seem the climax of apostate insolence; but it only shows that the end is near.

What can be said of the number of the beast? The words "Here is wisdom. Let him that hath understanding count the number of the beast" seem directly to refer to those whom Daniel calls "the wise," or "they that understand among the people," of whom it is said, concerning the words of the vision closed up and sealed until the time of the end, that "none of the wicked shall understand, but the wise shall understand." "The wise" and "they that understand" are in Hebrew the same word, the maskilim, and remind us again of certain psalms that are called maskil psalms, an important series of psalms in this connection, four of which (52 -55) describe the wicked one of this time and his following; while the thirty-second speaks of forgiveness and a hiding-place in God, the forty-second comforts those cast out from the sanctuary, and the forty-fifth celebrates the victory of Christ and His reign and the submission of the nations. Again, the seventy-fourth pleads for the violated sanctuary; the seventy-eighth recites the many wanderings of the people from their God; the seventy-ninth is another mourning over the desolation of Jerusalem; the eighty-eighth bewails their condition under the broken law; and the eighty-ninth declares the sure mercies of David. The 142nd is the only other maskil psalm.

Moll may well dispute Hengstenberg’s assertion that these psalms are special instruction for the Church. On the other hand, the mere recital of them in this way may convince us that they furnish the very keynote to Israel’s condition in the time of the end, and may well be used to give such instruction to the remnant amid the awful scenes of the great tribulation. In Revelation it will not be doubtful, I think, to those who attempt to consider it, that we have in this place a nota bene for the maskilim.

Can we say nothing, then, as to the number of the beast?

As to the individual application, certainly, I think, nothing. We cannot prophesy; and until the time comes, the vision in this respect is sealed up. The historical interpreters, for whom indeed there should be no seal if their interpretation be the whole of it, generally agree upon Lateinos (the Latin), which has, however, an e too much, and therefore would make but 661. Other words have been suggested, but it is needless to speak of them. The day will declare it.

Yet it does not follow but that there may be something for us in the number, of significance spiritually. The 6, thrice repeated, while it speaks of labor and not rest, of abortive effort after the divine 7, declares the evil at its highest to be limited and in God’s hand. This number is but, after all, we are told, the number of a man -and what is man? He may multiply responsibility and judgment, but the Sabbath is God’s rest, and sanctified to Him. Without God, man can have no Sabbath. Thus 666 is the number of a man who is but a beast and doomed.

With this picture in Revelation we are to connect the prophecies of Antichrist which we have elsewhere in the New Testament. The apostle John has shown us distinctly that he will deny the Father and the Son -the faith of Christianity, and (not that there is a Christ, but) Jesus as the Christ. He is thus distinctly identified with the unbelief of Israel, as he is impliedly an apostate from the Christian faith, in which character the apostle plainly speaks of him to the Thessalonians. He is a second Judas, the son of perdition, the ripe fruit of that "falling away" which was to come before the day of the Lord came -itself the outcome of that "mystery of iniquity" (or "lawlessness") which from the beginning has been at work. He is the "wicked" or "lawless one" -not the sinful woman, the harlot of Revelation, but the "man of sin."

Every word here claims from us the closest attention. The sinful woman is still professedly subject to the man, though antichristian because in fact putting herself in Christ’s place, claiming a power that is His alone. Nevertheless, she claims it in His name, not in her own. The pope assumes not to be Christ, but the vicar of Christ. The real "man of sin" throws off this womanly subjection. He is no vicar of Christ, but denies that Jesus is the Christ. He sits in the temple of God, showing himself that he is God. Yet even as Christ owns and brings men to worship the Father, so Antichrist brings men to worship another than himself, as Revelation has shown us. There is a terrible consistency about these separate predictions which thus confirm and supplement one another.

We see clearly that the temple in which he sits is not the Christian Church, but the Jewish temple, and how he is linked with the abomination of desolation spoken of by Daniel and by the Lord, an abomination which brings in the time of trouble, lasting until the Son of man comes in the clouds of heaven as Saviour of Israel and of the world.

The "abomination" is mentioned three times in Daniel; the only place that is equivocal in its application to the last days being the eleventh chapter (Dan 11:31). The connection would refer it there to Antiochus Epiphanes, the Grecian oppressor of Israel, who, near the middle of the second century before Christ, profaned the temple with idolatrous sacrifices and impure rites. It is agreed by commentators in general that the whole of the previous part of the chapter details in a wonderful manner the strife of the Syrian and Egyptian kings, in the centre of which Judea lay. From this point on, however, interpreters differ widely. The attempt to apply the rest of the prophecy to Antiochus has been shown by Keil and others to be an utter failure. The time of trouble such as never was, yet which ends with the deliverance of the people (Dan 12:1), corresponds exactly with that which is spoken of in the Lord’s prophecy on the mount of Olives; and the time, times and a half, named in connection with the abomination of desolation, and which the book of Revelation again and again brings before us, are alone sufficient to assure us that we have here reached a period yet future to us today. The connection of all this becomes a matter of deepest interest.

That the whole present period of the Christian dispensation should be passed over in Old Testament prophecy is indeed not a thing new to us, and the knowledge of this makes the leap of so many centuries not incredible. If, however, the time, times and a half, or 1260 days from the setting up of the abomination, contemplate that abomination set up by Antiochus more than a century and a half before Christ, then the reckoning of the time is an utter perplexity. Yet, what other can be contemplated, when in all this prophecy there is none other referred to? To go back to chapters eight or nine to find such a reference, overlooking what is before our eyes, would seem out of the question. What other solution of the matter is possible?

Now we must remember that the book is shut up and sealed until the "time of the end," a term which has a recognized meaning in prophecy, and cannot apply to the times of Antiochus or to those of the Maccabees, which followed them. It assures us once more that the prophecy reaches on to the days of Mat 24:1-51, and that the abomination of desolation there must be the abomination here. Yet, how can this be? Only, surely, in one way. If the application to Antiochus, while true, be only the partial and incipient fulfilment of that which looks on to the last days for its exhaustive one, then indeed all is reconciled, and the difficulty has disappeared. This, therefore, must be the real solution.

What we have here is only one example of that double fulfilment which many interpreters have long since found in Scripture prophecies, and of which the book of Revelation is the fullest and most extended. There may be a question as to how far the double fulfilment in this case reaches back. With this we have not here to do, for we are not primarily occupied with Daniel. It is sufficient for our purpose if we are entitled to take the abomination of desolation here (as it certainly appears that we are bound to take it) as in both places the same, and identical with that which we find in the New Testament.

Going on in the eleventh chapter, then, to the 36th verse, we find the picture of one who may well be the same as the second beast of Revelation. If at the first look it might appear so, a further consideration, it is believed, will confirm the thought of this. Let us quote the description in full:

"And the king shall do according to his will; and he shall exalt himself and magnify himself above every god, and shall prosper till the indignation be accomplished; for that that is determined shall be done. Neither shall he regard the God of his fathers, nor the Desire of women, nor regard any god, for he shall magnify himself above all. But in his estate shall he honor the god of forces, and a god whom his fathers knew not shall he honor with gold and silver, and with precious stones and pleasant things. Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory; and he shall cause them to rule over many, and shall divide the land for gain."

If we take the prophecy as closely connected, at least from the 31st verse, -and we have seen that there seems a necessity for this, -then this king is described in his conduct after the abomination of desolation has been set up in the temple; and this strange and, it might seem, contradictory character that is ascribed to him would seem to mark him out sufficiently that he sets himself up above every god, and yet has a god of his own. This is exactly what is true of the antichristian second beast, and there can scarcely be another at such a time of whom it can be true. But let us look more closely.

First he is a king, and the place of his rule is clearly, by the connection, in the land of Israel. Thus he fills the identical position of the second beast. Then, he does according to his own will, is his own law, lawless, as in Thessalonians. His self-exaltation above every god naturally connects itself with blasphemy against the God of gods, spite of which he prospers till the indignation is accomplished, that is, the term of God’s wrath against Israel; a determinate, decreed time. This is the secret of his being allowed to prosper; but God wills to use him as a rod of discipline to His people. Israel’s sins give power to their adversaries.

The next verse intimates that he is a Jew himself, an apostate one, for he regards not the God of his fathers. It is not natural to apply this to any other than the true God, and then his ancestry is plain. Then, too, the "Desire of women," put here as among the objects of worship, is the Messiah promised as the woman’s Seed. Thus his character comes still more clearly out. Yet, though exalting himself, he has a god of his own, the "god of forces," or "fortresses." And we have seen the second beast’s object of worship is the first beast, a political idol, sought for the strength it gives, a worship compounded of fear and greed. Thus it is indeed a god whom his fathers knew not, none of the old gods of which the world has been so full, although the dark and dreadful power behind it is the same: the face is changed, but not the heart. Indeed, strongholds are his trust, and he practises against them with the help of this strange god. This seems the meaning of the sentence that follows: "And whosoever acknowledges him he will increase with glory, and cause him to rule over the multitude, and divide the land for gain." In all this we find what agrees perfectly with what is elsewhere stated as to the "man of sin." There are, no doubt, difficulties in interpreting this part of Daniel consistently all through, especially in the connection of the "king" here spoken of with the setting up of the abomination in the 31st verse; for it’ is the king of the north who there seems to inspire this; and the king of the north is throughout the chapter the Grecian king of Syria, and the part he plays is clearly that which Antiochus, the king of the north of his own time, did play. From this it is very natural that it should be conceived, as by some it is, that the king of the north and Antichrist are one. If this were so, it would not alter anything that has been said as to the application of the prophecy thus far, although there might be a difficulty as to a Grecian prince becoming a Jewish false Christ.

But there is no need for this, nor any reason, that one can see, why the perpetration of the awful wickedness in connection with Jehovah’s sanctuary should not be the work of more than even the two beasts of Revelation. It is certainly striking that in chapter eight, where the rise of this latter-day Grecian power is depicted, the taking away of the daily sacrifice is linked in some way with his magnifying himself against the Prince of the host (ver. 11). It cannot be positively asserted that it is done by him, (as most translators and interpreters, however, give it,) yet the connection is so natural, one might almost say inevitable, that had we this passage alone, all would take it so. How much more would one think so when the eleventh chapter seems so entirely to confirm this! Let it be remembered that Greece was one of the provinces of the Roman empire, and as such would seem to be subject to it upon its revival, whether or not the bond with it be broken before the end. Why not a combination of powers and motives in the commission of this last blasphemous crime, even as in the cross Jew and Gentile were linked together? The instrument is, no doubt, the antichristian power in Judea, but the Grecian power may, none the less, have its full part, and both of these be in subordination to the head of the western empire.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 11:19. Ὁ ναὸς) ὁ ναὸς, ch. Rev 3:12, Rev 7:15, is היכל, the whole of the temple, but in this passage, and henceforth, it is דביר, the inner part of the temple,[122] דבר.

[122] τῆς διαθήκης, of the testament) the covenant which He made with Abraham, Isaac, and Jacob.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_11:19. Corresponding, on Gods part, to the songs of adoration with which the inhabitants of heaven, immediately after the sounding of the seventh trumpet, celebrate the fulfilment of the mystery of God (proleptically), is the opening of the heavenly temple,[2999] whereby the ark of the covenant in the holiest of all, up to this time hidden, becomes visible no less to John and to the entire host of heaven.[3000] What this, together with the accompanying lightning, etc., signifies, must be misunderstood if we either[3001] find the entire contents of what belongs in the seventh trumpet actually exhausted with Rev_11:19, and consequently regard Rev_11:19 itself as the description of the final judgment,so that then with ch. 12 we begin anew by recapitulating,or entirely separate Rev_11:19 from Rev_11:15-18, and with Rev_11:18 stand already at the actual end,[3002] so that with Rev_11:19 the recapitulation begins. According to the former view, in Rev_11:19 blessedness is prepared for the godly, as well as condemnation announced against the godless. But if in Rev_11:19 the actual fulfilment of the mystery of God is to be rendered conspicuous, this conclusion would be highly unsatisfactory; yet it is never said what is the effect of the lightning, etc. In the correct feeling of mysterious brevity,[3003] which the entire section (Rev_11:15-19) has, if the same is to bring the conclusion actually announced in Rev_10:7, Vitr., Hengstenb., etc., refer to ch. 16 sqq., as the further development of what is here briefly said. In this there lies an uncertain acknowledgment of that which De Wette, etc., have said with distinctness concerning the proleptical nature of the entire section, Rev_11:15-19; for in the same way as the ascriptions of adoration, upon the basis of the fact that the seventh trumpet has sounded, anticipate the fulfilment still to be actually expected, the signs also described in both parts of Rev_11:19 are not the real execution of the final judgment, but the immediate preparations and adumbrations thereof. The temple of God in heaven is the place where Gods final judgments of wrath upon the world issue;[3004] the ark of the covenant, present therein, is the heavenly symbol and pledge of the immutable grace of God, because of which the blessed mystery[3005] promised through the prophets to believers whom he has received into his covenant, shall undoubtedly be fulfilled. If, therefore, after the blast of the seventh trumpet, the temple of God is opened so that the ark of the covenant becomes visible, the door is opened, as it were, for the final judgment proceeding from[3006] the most secret sanctuary of God concerning the godless world, and the sight of the ark indicates that the fulfilment of the hope of sharers in the covenant, pledged by it, is now to be realized. For on this account, also, there are threatening foretokens[3007] of that which at the execution of the judgment actually comes upon the antichristian world.[3008] So also Klief.

[2999] Cf. Rev_3:12, Rev_7:15, Rev_14:15, etc.

[3000] In order to explain the conception of this entire view, we need not recall the Jewish statement: Quodcunque in terra est, id etiam in coelo est (Sohar, Genes., p. 91 in Schöttgen; De Hieros. Coelesti, sec. 2; Hor. Hebr., p. 1206). John speaks of a heavenly temple, altar, ark of the covenant, with the same right as of a heavenly throne, seats of the elders, etc. But the introduction of the Jewish fable, that in the last Messianic times, the real lost ark of the covenant, which, meanwhile, has been concealed in heaven, will again be brought to sight (against Ewald),of this there is no trace in the text.

[3001] Hengstenb. Cf. already Beda, Aret., Calov., etc.

[3002] Ebrard.

[3003] Hengstenb.

[3004] Cf. Rev_14:15; Rev_14:17, Rev_15:5 sqq., Rev_16:1; Rev_16:17.

[3005] Rev_10:7.

[3006] Cf. Rev_19:2.

[3007] Cf. Rev_8:5.

[3008] Cf. Rev_16:18 sqq., where hail also is again mentioned.

The older allegorists, from whose mode of exposition Hengstenb. and Ebrard deviate in Rev_11:15 sqq., advance here also the most wonderful propositions. N. de Lyra refers the whole to the victory of the Goths, and other Arians under Narses. The seventh trumpet-angel is the Emperor Justin II.

In Calov. and other older Protestants, who, however, recognize the proleptical character of Rev_11:15-19 less distinctly, the reference to the Papacy coheres with their view of the succeeding chapters. The ark of the covenant (Rev_11:19) is applied by many to Christ, while C. a Lap. and the Cath. want to refer it especially to the Virgin Mary, yet without denying the reference to the humanity of Christ.

Eichh., Heinr., etc., find here the literal destruction of Jerusalem, and, accordingly, the complete victory of Christianity over Judaismin connection with which τ. ἐθνη ὠργίσθ., Rev_11:18, is explained: Judaism offered difficulties to Christian discipline,[3009] and the βασιλεύσει, κ.τ.λ., Rev_11:15, is interpreted: It shall come to pass that the Christian religion shall be oppressed by no other; the βρονταὶ, κ.τ.λ., Rev_11:19, indicate the ruin of the city. Grot. maintained his reference to the times of Barcocheba[3010] by such interpretations as that of βασιλεύσει, κ.τ.λ., Rev_11:15 : The Christian religion will always be in Judaea; or on Rev_11:18 : By this, Christians who were in Judaea were commanded always to elevate their minds to the highest heaven where God dwells, where the ark of the covenant, i.e., the good things of the new covenant, are kept in store.

[3009] According to Calov.s interpretation of τὰ ἐθνη as referring to Catholics.

[3010] Cf. Rev_11:13.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 11:19 introduces Rev 12:1-17 ; all that the prophet can speak of, from his own experience ( cf. Rev 13:1 ; Rev 13:11 , εἶδον ), are the two θηρία on earth, but their activity in these latter days is not intelligible except as the result of mysterious movements in heaven. The latter he now outlines ( cf. ὤφθη Rev 11:19 , Rev 12:1 ; Rev 12:3 . By whom?) in order to comfort Christians by the assurance that the divine conqueror of these θηρία was in readiness to intervene. The celestial (contrast Rev 11:1 ) ναός , presupposed in the scenery of 4 6, is now mentioned for the first time; its opening reveals the long lost κιβωτὸς τῆς διαθήκης , and is accompanied by the usual storm-theophany, marking a decisive moment. Jewish tradition had for long cherished the belief ( cf. on Rev 2:17 ) that the restoration of the people (gathered by God, cf. Rev 14:1 f.) in the last days would be accompanied by the disclosure of the sacred box or ark (in a cloud; cf. here the lightning and thunder) which, together with the tabernacle and the altar of incense, had been safely concealed in Mount Nebo. So, e.g. , Abarbanel (on 1Sa 4:4 : haec est area quam abscondit ante uastationem templi nostri et haec area futuro termpore adueniente messia nostro manifestabitur). Epiphanius repeats the same rabbinical tradition ( καὶ ἐν ἀναστὰσει πρῶτου ἡ κιβωτὸς ἀναστήσεται ). The underlying idea was that the disappearance of the ark from the holy of holies (Jer 3:16 ; Jer 4 Ezr 10:22 ; Jos. Bell .ver 5. 5) was a temporary drawback which had to be righted before the final bliss could be consummated. This legend explains the symbolism of the Jewish Christian prophet. The messianic crisis is really at handl The dawn may be cold and stormy, but it is the dawn of the last day! The spirit and content of the passage are transcendental; it is prosaic to delete ἐν τ . ὀ . (Spitta, and Cheyne in E. Bi. i. 309) and refer the vision to the earthly temple in Jerusalem. Like the author of Hebrews, this writer views heaven under the old ritual categories; besides, the originals of the sacred things were supposed to exist in the heaven of God (Heb 8:5 ).

This overture leads up to two sagas (12 and 13) which explain that the present trouble of Christians was simply a final phase of the long antagonism which had begun in heaven and was soon to be ended on earth. It is the writer’s task “not only to announce the future but also (Rev 1:19 ) to convey a right understanding of that present on which the future depends” (Weiss). Hence the digression or retrospect in Rev 12:1 f. is only apparent. Hitherto only hints of persecution have been given; now the course, methods, and issues of the campaign are unfolded. The messianic position of Jesus is really the clue to the position of affairs, and it is of the utmost ( μέγα , Rev 11:1 = weighty and decisive) moment to have all events focussed in the light of the new situation which that position has created. So much is plain. But that the source (or tradition) with its goddess-mother, persecuting dragon, celestial conflict, and menaced child, did not emanate from the prophet himself is evident alike from its style and contents; these show that while it could be domiciled on Jewish Christian soil it was not autochthonous ( cf. Vischer, 19 f.; Gunkel, S. C. 173 f.). The imagery is not native to messianism. It bears traces of adaptation from mythology. Thus, where it would have been apposite to bring in the messiah (Rev 11:7 ), Michael’s rôle is retained, even by the Christian editor, while the general oriental features of the mother’s divine connexion and her flight, the dragon’s hostility and temporary rout, and the water-flood, are visible through the Jewish transformation of the myth into a sort of allegory of messiah, persecuted by the evil power which he was destined to conquer. “In reality it is the old story of the conflict between light and darkness, order and disorder, transferred to the latter days, and adapted by spiritualisation … to the wants of faithful Jews” (Cheyne, Bible Problems , 80). While the vision represents the messianic adaptation of a sun-myth, it is uncertain what the particular myth was, and whether the vision represents a Jewish source worked over by the prophet. In the latter case, the Christian redactor’s hand is visible perhaps in 4 a and 5 ( πρὸς τ . θ . αὐτοῦ , cf. Rev 5:6 ), certainly in 11 (which, even apart from the Lamb , interrupts the sequence) and 17 c , if not also in the whole of 10 12. If, in addition to this, the source was originally written in Hebrew, traces of the translator are to be found (so Gunkel, Kohler, and Wellhausen, after Ewald, Bruston, Briggs, and Schmidt) in 2 ( βας . τεκεῖν , cf. 1Sa 4:19 חרה ללדת ), 5 ( υἱὸν ἄ . = בן זכר ), 6 ( ὅπου … ἐκεῖ = אשׁר שׁם ), 8 ( κ . οὐκ ἴ . = וְלא ̇ יכל cf. 14 and on Rev 3:8 ), 9 ( the old serpent = הקרמוני or הכחשׁ הראשׁון ), possibly 10 ( κατήγωρ = קטיגור ), and 12 ( κατέβη , cf. ἐβλήθη of 10 = ירד ). But whether the source was written or not, whether (if written) it was in Greek or not, and whether it was Jewish or Jewish-Christian, the clue to the vision lies in the sphere of comparative religion rather than of literary criticism. Its atmosphere has been tinged by the international myth of a new god challenging and deposing an older, or rather of a divine hero or child menaced at birth a myth which at once reflected the dangers run by the seed sown in the dark earth and also the victory of light (or the god of light) over darkness, or of light in the springtide over the dead winter. The Babylonian myth of Marduk, which lacks any analogous tale of Marduk’s birth, does not correspond so aptly to this vision ( cf. Introd. § 4 b ), as does the well-known crude Egyptian myth (Bousset); Isis is a closer parallel than Ishtar, and still closer perhaps at one point is the κουροτρόφος of Hellenic mythology, who was often represented as uirgo coelestis . But, if any local phase of the myth is to be assumed as having coloured the messianic tradition used by John, that of Leto would be particularly intelligible to Asiatic readers ( cf. , e.g. , Pfleiderer, Early Christ. Conception of Christ , 56 f., after Dieterich’s Abraxas , 117 f.; Maas, Orpheus , 251 f.). The dragon Python vainly persecuted her before the birth of Apollo; but she was caught away to a place of refuge, and her divine child, three days later, returned to slay the monster at Parnassus. This myth of the pregnant and threatened goddess-mother was familiar not only in Delos but throughout the districts, e.g. , of Miletus and Magnesia, where the fugitive goddess was honoured on the local coinage. Coins of Hadrian’s reign associate the myth with Ephesus ( ΦΕϹΙΩΝ ΛΗΤΩ ). At Hierapolis, “the story of the life of these divine personages formed the ritual of the Phrygian religion” ( C. B. P. i. 91 f.); the birth of a god is associated with Laodicea, one coin representing an infant god in the arms of a woman (Persephone); while in the legend of Rhea, as Ramsay points out ( C. B. P. i. 34), Crete and Phrygia are closely allied ( cf. also Sib. Orac. ver. 130 f.). All this points decisively to the Hellenic form of the myth as the immediate source of the symbolic tradition (so, e.g. , J. Weiss, Abbott, 99), though here as elsewhere in the Apocalypse the obscurity which surrounds the relations between Jewish or early Christian eschatology and the ethnic environment renders it difficult to determine the process of the latter’s undoubted influence on the former. Fortunately, this is a matter of subordinate importance. The essential thing is to ascertain not the soil on which such messianic conceptions grew, but the practical religious object to which the Christian prophet, as editor, has freely and naively applied them. His design is to show that the power of Satan on earth is doomed. Experience indeed witnesses (Rev 11:12-17 ) to his malice and mischief, but the present outburst of persecution is only the last campaign of a foe whose efforts have been already baffled and are soon to be crushed in the inexorable providence of God. The prophet dramatically uses his source or tradition to introduce Satan as a baffled opponent of the messiah ( cf. on Rev 11:7 ), who is simply making the most of his time (Rev 11:12 ). Moriturus mordet . Once this cardinal aim of the piece is grasped and the proofs of it are overflowing the accessory details fall into their proper place, just as in the interpretation of the parables. In all such products of the poetical and religious imagination, picturesque items, which were necessary to the completeness and impressiveness of the sketch, are not to be invested with primary significance. Besides, in the case of an old story or tradition which had passed through successive phases, it was inevitable that certain traits should lose much if not all of their meaning. “These ancient traits , fragments of an earlier whole, which lack their proper connexion in the present account, and indeed are scarcely intelligible, as they have been wrested from the thought-sequence of the original writer, reveal to the expert the presence of an earlier form of the story” ( S. C. p. 6.)

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This is the confirmation of the next prophecy before going by signs exhibited in heaven, and that of two sorts, whereof some are visible, as the passing away of the heaven, the opening of the Temple, the Ark of the covenant appearing in the Temple, and testifying the glorious presence of God, and the lightning: others apprehended by ear and such dull senses which bear witness in heaven and in earth to the truth of the judgments of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

A similar solemn conclusion to that of the seventh seal, Rev 8:5, and to that of the seventh vial, Rev 16:18. Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three different aspects, mutually complementing each other.

the temple--the sanctuary or Holy place (Greek, "naos"), not the whole temple (Greek, "hieron").

opened in heaven--A and C read the article, "the temple of God "which is" in heaven, was opened."

the ark of his testament--or ". . . His covenant." As in the first verse the earthly sanctuary was measured, so here its heavenly antitype is laid open, and the antitype above to the ark of the covenant in the Holiest Place below is seen, the pledge of God's faithfulness to His covenant in saving His people and punishing their and His enemies. Thus this forms a fit close to the series of trumpet judgments and an introduction to the episode (the twelfth and thirteen chapters) as to His faithfulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf (Rev 14:15, Rev 14:17; Rev 15:5; Rev 16:17), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets (Rev 8:3), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials (Rev 15:7-8). See on Rev 12:1, note at the opening of the chapter.

Next: Revelation Chapter 12

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. The temple of God was opened in heaven] The true worship of God was established and performed in the Christian Church; this is the true temple, that at Jerusalem being destroyed.

And there were lightnings, and voices, and thunderings, and an earthquake, and great hail.] These great commotions were intended to introduce the following vision; for the 12th chapter is properly a continuation of the 11th, and should be read in strict connection with it.

I NOW come to a part of this book that is deemed of the greatest importance by the Protestant Church, but is peculiarly difficult and obscure. I have often acknowledged my own incapacity to illustrate these prophecies. I might have availed myself of the labours of others, but I know not who is right; or whether any of the writers on this book have hit the sense is more than I can assert, and more than I think. The illustration of the xiith, xiiith, and xviith chapters, which I have referred to in the preface, drawn up and displayed with great industry and learning, I shall insert in its place, as by far the most probable I have yet seen; but I leave the learned author responsible for his own particular views of the subject.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(19) And the temple of God . . .—Translate, And the temple of God was opened in the heaven, and the ark of His covenant was seen in His temple: and there were lightnings, and voices, and thunders, and an earthquake, and a great hail. At the beginning of the chapter we noticed the distinction between the two words (naos and hieron) applied to the Temple; the Temple building proper (the naos) was measured off. Now this (naos) Temple is opened, yes, to its very inmost recesses; for not the holy place alone is disclosed, but the holiest, of all, the shrine of shrines, into which the high priest alone—and he only once a year—entered, is opened, as though anew the veil of the Temple had been rent in twain, and there the ark of the covenant of God is seen. The meaning of this, when read by the light of the measuring of the Temple, seems to be that now the secret abode of the safe-guarded children of God was revealed. In the hour of apostasies and worldliness the faithful had found their strength and protection in the shadow of the Almighty; they were regarded by God as His true living Temple, and in them He dwelt, as they, too, found their defence in Him. But now that the end has come there is no need that these should be hidden any more. The children of God, who are the Temple of God, are made manifest; and at the same time the secret spot of their shelter in troublous days is made plain, and in it is seen the token of that everlasting covenant which was the sheet-anchor of their hopes in the day of their trouble (Heb_6:19). The ark of God’s covenant is seen; the ark which contained the tables of the law, the rod of Aaron, and the manna is unveiled; and now is known whence they derived that hidden manna, that bread of heaven which strengthened their hearts in the days of temptation; now is known how it was that the rod of Christ’s power flourished and blossomed in spite of oft-repeated rejection; now, too, are known those high and holy principles by which the lives of the saints of God were ruled, even that law which the divine Spirit had written in their hearts (Heb_10:16, and 2Co_3:2). Then, too, with the ark of God’s covenant, is brought into view the mercy-seat, that throne of grace to which the weary and heavy-laden children of God had so often gone, and where they had never failed to receive grace to help in every time of need (Heb_4:16). The Temple of God was opened, and the secret springs of power which sustained the patience and faith of the saints are found to be in God. And out of the opened Temple, or round about it, as round the sacred peak of Sinai, the lightnings are seen and voices and thunders are heard: the tokens of that holy law which the power of the world had defied are made manifest; for God’s righteousness has not lost its strength, and that which is a power of help to those who seek their shelter in God becomes a power of destruction to those who turn from Him. The habitation of God is an open sanctuary to faith; it is a clouded and lightning-crowned Sinai to faithlessness. (Comp. Heb_12:18-24.) The spirit of evil, of selfishness, of luxuriousness, of profanity, which rejects its birthright, of better thoughts and holy things, leads to “the mount that burned with fire, and unto blackness and darkness and tempest, and the sound of a trumpet, and the voice of words;” the Spirit of God leads to “the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born which are written in heaven.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. the temple of God] See on Rev_4:6, Rev_6:9.

the ark of his testament] Better covenant, as constantly in the O. T.

there were lightnings &c.] So Rev_8:5; Rev_16:18 : in all three places, they mark the end of the series of seven signs.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the temple of God was opened in heaven,.... The temple at Jerusalem, to which the allusion is, was the place of public worship; this, in times of idolatry, was shut up, and fell to decay; and when there was a reformation its doors were opened, and that repaired; and to this the reference seems to be; and the sense is, that at this time the pure worship of God will be restored, and there will be a free and uninterrupted exercise of it; the temple will be open to all; here everyone may come, and sit, and worship without fear; churches will now be formed according to the original plan, and primitive order and institution of them; and the laws of Christ concerning the admission, regulation, and exclusion of members, will be carefully and punctually observed; the ordinances of Christ will be kept, as they were first delivered, and be purged from all the corruptions introduced by Papists or retained by Protestants; the ordinance of the Lord's supper will be freed from the senseless notions of transubstantiation and consubstantiation, and from all vain and impertinent rites and ceremonies that attend it; and the ordinance of baptism will be administered, both as to mode and subject, according to the word of God, as well as be cleared from the superstitious rites of the sign of the cross, chrism, spittle, &c. in short, all external worship will be pure, plain, and evangelical: hence it appears, that by this temple is not meant the church triumphant, and the happiness of the saints in heaven, as becoming visible, not even the new Jerusalem church state, or the personal reign of Christ on earth for a thousand years; for in that state there will be no temple at all, nor will the saints then need the sun, or moon of Gospel ordinances, Rev 21:22;

and there was seen in his temple the ark of his testament: the ark was a chest, in which the covenant or tables of the law were put; upon it was the mercy seat, and over that the cherubim of glory, shadowing it; between which were the seat of the divine Majesty; this ark stood in the holy of holies, and was seen only by the high priest once a year, and was covered with a covering vail, Num 4:5; it was wanting in the second temple (w); to this the allusion is here; See Gill on Heb 9:4. Now in this spiritual Gospel church state, through the pure ministry of the word, and the faithful administration of ordinances, the mysteries of the Gospel, into which angels desire to look, signified by the cherubim over the mercy seat, will be clearly revealed to all Christians, Jews and Gentiles; particularly to the former, from whom they have been hid; the vail that is over their hearts will then be done away, when they shall be turned to the Lord; and indeed the vail which is overall people will then be removed; and those truths which have been so much obscured by antichrist will be clearly seen; and especially the Lord Jesus Christ, the antitype of the ark, in whom are hid the treasures of wisdom; by whom the law, and the two tables of it, are fulfilled; and in whom they are pure and perfect; and by whom the covenant of grace is ratified and confirmed; and in whom it is sure; and through whom God is propitious to his people, and grants them communion with him; he will be visibly held forth in the ministry of the word; and be seen in the glory of his person, and offices, and grace; who has been so long and greatly hid, and kept out of sight by Popish and Mahometan darkness;

and there were lightnings, and voices, and thunderings, and an earthquake, and great hail; which may be understood of the vials of God's wrath, that will be poured out upon the pope and Turk; which though mentioned last, will be first, and make way for this spiritual state; particularly the things here spoken of may be compared with what will be at the pouring out of the seventh vial, Rev 16:18; or this may design the powerful "voices", and clear ministrations of the Gospel, and the efficacy of them at this time; which, like "thunders", will awaken the consciences of men, and, like "earthquakes", will make them shake and tremble, and cry out, what shall we do to be saved? and as "lightnings" illuminate their understandings, and give them a clear discerning of divine things; and as "hail" beat down all self-righteousness and self-confidence, and all errors, heresies, superstition, and will worship. Though I suspect, that these several things are expressive of the change and revolution that will be made after a time, in this happy and comfortable state; and that the cold, which generally attends an hail storm, represents that coldness and lukewarmness, into which the churches of Christ will again sink, expressed in the Laodicean church state, in which condition Christ will find them when he personally appears; so that the seven seals, with the seven trumpets, bring us exactly to the same period of time as the seven churches do.

(w) T. Bab. Yoma, fol. 21. 2. See following in Apocrypha:

"And they took all the holy vessels of the Lord, both great and small, with the vessels of the ark of God, and the king's treasures, and carried them away into Babylon.'' (1 Esdras 1:54)

"4 And open your hearts in his law and commandments, and send you peace, 5 And hear your prayers, and be at one with you, and never forsake you in time of trouble.'' (2 Maccabees 1).

Next: Revelation Chapter 12

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 19. And the temple of God] Abundance of light shall be diffused in the Church, and heavenly mysteries more clearly revealed and more commonly understood.

The ark of his testament] That is, the secret mysteries of God. The ark was in a secret place; and seen by none but the high priest once a year.

And there were lightnings] Utter destruction to the wicked, as there was to Jericho, at the sound of the seventh trumpet, Jos 6:16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The temple of God was opened....the ark of his testament was seen; which P. Alleman applies to the cross that appeared in the air to Constantine. Such applications may be probable, but cannot be called certain. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And the temple of God: some here, by the temple of God, understand the representation of the temple in Jerusalem; others understand the church triumphant; others, the church of Christ militant here upon earth.

Was opened in heaven: accordingly, by heaven they understand either the natural heavens, or the Christian church: it seemeth to be a plain allusion to the Jewish church, whose temple was ordinarily shut up in the time of wicked and idolatrous princes, who regarded not the true worship of God; so as all the time of Saul’s reign the ark abode in the private house of Obed-edom; and when Josiah came to reign, he found the temple neglected all the days of his father Amon and grandfather Manasseh, and the book of the law in the rubbish. But when good princes came to the throne, such as Hezekiah and Josiah, they opened the temple, restoring the true worship of God. So under the New Testament, during the whole reign of antichrist, where he prevails, idolatry and superstition obtain, and the true worship of God is suppressed; but his time being now expiring, God showeth John that there shall be a restoring of the true worship of God, and a liberty both to ministers and people to worship God according to his will. For though antichrist was not yet wholly destroyed, nor his party extinguished, yet he had lost his power and dominion, and God was now beginning to reckon with him for the blood of his saints; which was all to be done before all the kingdoms of the world should become the kingdoms of the Lord Christ.

And there was seen in his temple the ark of his testament: in the temple of old, the ark of the covenant was the great symbol of God’s presence; hence God is said to have dwelt between the cherubims. In the ark were the two tables of the law; so as this phrase may either note the pure, free, and ordinary expounding of the law of God, which should be upon the downfal of antichrist; or the presence of God with his church in that more pure and reformed state. But such a work of providence being not like to be effected without the ruin of antichrist,

God showeth it shall be ushered in with

lightnings, and voices, and thunderings, and an earthquake, and great hail; by terrible things in righteousness, as the psalmist speaketh. The consequents of which were the seven vials, of which we shall read, Rev 16:1-21, pouring out plagues upon the antichristian party, until they should be wholly rooted out and Christ alone should be exalted in his church, and rule as King upon his holy hill of Zion.

From this mysterious portion of holy writ thus opened, it appeareth that God, in these foregoing chapters, hath (though more summarily) instructed his prophet in what should come to pass to the final ruin of the Roman empire, (considered as pagan, that is, till Constantine’s time), and also of the reign of antichrist. From whence it must needs follow, that whatsoever followeth this chapter, and cannot be applied to the time of Christ’s kingdom, must contemporize with something which went before, and belong to some period comprehended under the vision of the seals, or of the trumpets. The next three chapters are judged to relate wholly to things past, God therein representing to his prophet the state of his church (as some think) from the nativity of Christ; however, from his time, during the whole time that Rome continued pagan, or should continue antichristian; the following chapters showing the gradual destruction of antichrist by the seven last plagues.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. To this divine ascription there is given from God a divine response, not uttered to the ear, but shown to the eye. The temple (see note Rev_4:11) is the same as in Rev_11:2, but not as same symbol. It here stands, as in Rev_15:5, (see note,) for the literal temple, and in the holiest of that temple is the testament—divine covenant—by which God pledges himself to his people for the final triumph of good in glory. In answer to the predictive thanksgiving of the elders’ worship, God displays that covenant. He answers not a word, he only shows his pledge; as much as to say, “You see that MYSELF am bound for the consummation you predict.”

Lightnings… hail—All the most powerful elements of nature pour forth their celebration over this pledge of the final glorification of nature with man.

The panorama moves on, and the two great princes of good and of evil appear in antithesis. This is the beginning of the scenic war.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the temple of God was opened in heaven; and there was opened the temple of God that is in heaven (Revised Version). "The temple" (naov), the dwelling place of God. (cf. ver. 1 Rev_3:12 Rev_7:15) Again, but a glimpse is afforded; and yet more is revealed than at the conclusion of the former series of visions; while the chief description is reserved to a later part of the Revelation. And there was seen in his temple the ark of his testament; or, ark of his covenant. This seems to be introduced in order to render more emphatic the steadfastness and unchangeableness of God. As in the case of the witnesses, the figure is taken from the Old Testament, and the symbol would be pregnant with meaning to Jewish Christians and ethers who had learnt to think of the ark as the sacrament of God"s abiding presence and continual help. He who now promises aid to his people, and threatens judgment upon the wicked, is the same God who formerly had displayed his power on behalf of his people Israel. And there were lightnings, and voices, and thunderings, and an earthquake, and great hail; there followed (Revised Version). The usual token of any special manifestation of God"s presence, or direct dealing with men. (see on Rev_6:1)

This, then, forms the conclusion to the series of trumpet visions. These visions, evoked by the cry for vengeance in Rev_6:10, have demonstrated the need for patience and endurance on the part of Christians, by indicating the punishments meted out to the wicked on this earth and at the final judgment, together with the final triumph of the faithful. The seer next proceeds to elaborate a fact alluded to in the measuring of the temple in Rev_10:2, and to point the moral that it is possible for Christians within the Church to lose their final reward by their apostasy.

The rent veil.

In the foregoing part of this chapter, which tells of the two witnesses, we have seen how the path along which they were led resembled that of the Lord Jesus Christ himself. They had fellowship with him in ministry, in suffering, and in triumph. It is ever so with the servants of Christ. And now in this verse our thoughts are sent back to those miracles which were attendant upon his death. In Mat_27:50, Mat_27:51, etc., we are told of the veil that was rent from the top to the bottom, and of the earthquake, and of the opened graves. And so in this chapter, which tells of the winding up of the Jewish dispensation, we see the innermost recesses of the temple thrown open, and all that it contained laid bare to men"s sight and approach, as it had never been before. So was it when on the cross Christ said, "It is finished!" so is it now in this vision in which the end of all that old order of things is portrayed. But what meant that rent veil there, and this opened temple and ark of the covenant disclosed to all eyes? They have a meaning. "To the few eyes that witnessed that rending of the temple veil it must have been a most mysterious spectacle. Our Lord died at the third hour after midday, the very hour when eager crowds of worshippers would be thronging into the courts of the temple, and all would be perparing for the evening sacrifice. Within the holy place, kindling, perhaps, the many lights of the golden candlestick, some priests would be busy before the inner veil which hung between them and the holy of holies the dark secluded chamber within which once lay the ark of the covenant, with the cherubim above it shadowing the mercy seat, which no mortal footstep was permitted to invade, save that of the high priest once only every year. How strange, how awful, to the ministering priests, standing before that veil, to feel the earth tremble beneath their feet, and to see the strong veil grasped, as if by two unseen hands of superhuman strength, and torn down in its centre from top to bottom; the glaring light of day, that never for long centuries gone by had entered there, flung into that sacred tenement, and all its mysteries laid open to ruler gaze!" Now, that which this disclosure of the most holy place meant when our Lord was crucified, is meant also by what St. John tells us here in his vision. But more than this is meant. For when the veil of the temple was rent no ark of the covenant was seen. That had long ago disappeared, having been either burnt or carried off when Jerusalem and the temple were overthrown by Nebuchadnezzar. Hence neither in the second temple, nor in that of Herod, in the days of our Lord, was there any ark of the covenant. It seems never to have been replaced (cf. Esdras, Josephus, Tacitus). But here, in St. John"s vision, the ark of the covenant is seen again. Fuller meaning, therefore, is to be found in the vision than in the rent veil. Much is common to both; something, however, belongs peculiarly to each. Let us, therefore, note

I WHAT IS SPECIAL TO EACH. And:

1. As to the veil rent in twain. "It is not fanciful," says one, "to regard it as a solemn act of mourning on the part of the house of the Lord. In the East men express their sorrow by rending their garments, and the temple, when it beheld its Master die, seemed struck with horror, and rent its veil Shocked at the sin of man, indignant at the murder of its Lord, in its sympathy with him who is the true Temple of God, the outward symbol tore its holy vestment from the top to the bottom" (Spurgeon). But, with far more certainty, we may see in it the symbol of our Lord"s sacred humanity. The Epistle to the Hebrews expressly tells us this in Heb_10:19, Heb_10:20, where we read, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh." "The weak, human, mortal flesh was the state through which he had to pass before he could enter into the holiest in the heavens for us, and when he put off that flesh the actual veil in the temple was rent in twain." That perfect human life, this life in our suffering humanity, opened to our sight and to our feet the way to God. Recall the ancient type. Ere ever the high priest could enter into the holiest of all, he must push aside or lift up the separating veil which hung before it. Now, that veil symbolized Christ"s flesh, that is, his life in the flesh his earthly, human life. And, ere he could enter into the holiest for us, he must live that life, must pass through it as through the veil And this is what he did. And now, relying on that blood of Jesus which atones for us with God, because it evermore makes our flesh, that is, makes our life, pure, trustful, consecrated, as was his life so, by this "new and living way" we must draw near, keep drawing near, to our Father and our God. His way into the holiest is our way, only the way for him was far more severe than ours. For he had to be perfectly holy, "as a lamb without blemish and without spot," and to suffer as none other ever did or could. But our marred and imperfect holiness is accepted for the sake of his, which was all perfect, and so, even through the coarse and tattered veil of our flesh, we shall enter, by his grace, into the presence of God.

2. The vision of the ark of the covenant. We may take this as telling

(1) of the unchangeableness of God. When St. John wrote, the very foundations of the earth seemed to be shaken and in course of being moved. That Judaism of which the temple was the centre was dying, dying hard. Jerusalem and her people were in the last throes of their national existence, and the old order was changing every hour and, amid sore travail, giving place to new. To many eyes it seemed as if all was lost, and the end of all things was at hand. Now, what a reassuring vision this would be! The ark of the covenant that enshrined God"s holy Law; the ark that was covered with the mercy seat, that told of the eternal grace of God; that ark of the covenant, now seen in beatific vision, said to the beholder, "The Lord liveth, the Lord holy and full of compassion, just, yet delighting in mercy, he liveth." Moreover it told

(2) of the certainty of victory over all foes. It was the ark of God"s strength, God"s resting place, where he dwelt between the cherubim. Under its shadow Israel had dwelt, as under the shadow of the Almighty. At its presence the rushing river rolled back its flowing flood, and piled up its awestruck waters, and held them bound until all the people of God had passed by. At its presence the walls of Jericho had fallen fiat, and under its leadership Israel had gone on from victory unto victory. It had made them invincible a thousand times. And now the persecuted people of God beheld this ark of the covenant once again. "When the enemy came in like a flood, the Spirit of the Lord lifted up the standard against him." It was an omen of victory, a prophecy of good, a lifter up of all hearts that were cast down. It meant all that.

II WHAT IS COMMON TO BOTH to the veil of the temple rent and this vision of the ark of the covenant. One chief meaning belongs to both that meaning which our Lord declared when on the cross at the moment of his death he cried, It is finished!" The veil and the shrine wherein the ark was seen represent the whole of the Mosaic ceremonial, the system of types, the Levitical Law, the whole body of Jewish ordinances. And the rent veil, and the vision of the ark alike show that all that is done with and forever. Freedom of access is given to all, and we are bidden therefore to come boldly to the throne of grace. "The veil is not rolled up, but rent, so that it cannot be put up again;" and in this vision there is no sign of it at all.

Now, this means that all that separates the soul of the believer from God is clean gone forever.

1. All legal ordinances. And yet how slow men are to believe this to believe that the worshippers whom God seeks are those who worship him in spirit and in truth! It is not papists alone, but so-called Protestants also, all too many of them, who have not yet realized what the rent veil, and the ark of the covenant visible to all, mean. Hence the often hurried sending for ministers of religion to pray by the sick and dying. Hence, too, those many evidences which we meet with that men"s minds are not yet emancipated from reliance on certain persons, ordinances, and the like; and that they yet know not that none can make them more acceptable to God, or as acceptable, as when they themselves come through the blood of Christ.

2. All guilt. This separates indeed, and would forever do so, had not the veil been rent and the way opened.

3. All depravity. The evil bias of our nature that in us which makes us do the things we would not, and forbids our doing those we would. And:

4. The flesh itself; for this veil, too, will one day be rent, and then our soul, escaped as a bird out of the hand of the fowler, shall go into the presence of God forever. Conclusion. Then if all that separates, every veil, be done away, let me draw near, as I am bidden to do in prayer, in praise, in communion; asking or giving thanks for blessings on my soul, in pardon, peace, purity, consolation, strength; blessings on others, those whom I love, those who love me, and for all for whom I am bound to pray. We may, we should, we must. S.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And the temple of God-The inmost part of it. Was opened in heaven - And hereby is opened a new scene of the most momentous things, that we may see how the contents of the seventh trumpet are executed; and, notwithstanding the greatest opposition, (particularly by the third woe,) brought to a glorious conclusion. And the ark of the covenant was seen in his temple - The ark of the covenant which was made by Moses was not in the second temple, being probably burnt with the first temple by the Chaldeans. But here is the heavenly ark of the everlasting covenant, the shadow of which was under the Old Testament, Heb. ix, 4. The inhabitants of heaven saw the ark before: St. John also saw it now; for a testimony, that what God had promised, should be fulfilled to the uttermost. And there were lightnings, and voices, and thunders, and an earthquake, and great hail - The very same there are, and in the same order, when the seventh angel has poured out his phial; chap. xvi, 17-xxi, one place answers the other. What the trumpet here denounces in heaven, is there executed by the phial upon earth. First it is shown what will be done; and afterwards it is done.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

19. I believe this verse ought to belong to chapter 12, and will there consider it. If it is connected in meaning with verse 18 it signifies that heaven is opened at the close of the seventh trumpet, and that from thence come judgments as well as blessings.

With Rev. 11:18 closes the first great division of the Book. It brings one series of visions which reaches from the time of John to the end of the world to a close. It will aid those who have studied the preceding chapters to study the results in a condensed analysis.

The first four chapters are not prophecy, except as the history of the Seven Churches is outlined. The future history of the world and the Church is symbolized by a sealed book. It has seven seals. These are seven epochs that reach into the future until the end of time.

The First Seal. —The White Horse. The Era of Triumph. The Glorious Period of Roman History; 6:1, 2. a.d. 96 to a.d. 180

The Second Seal. —The Red Horse. The Era of Blood and of Civil Discord; 6:3, 4. Beginning a.d. 193.

The Third Seal. —The Black Horse. The Seal of Calamity, and of National Distress; 6:5, 6. Beginning about a.d. 200.

The Fourth Seal. —The Pale Horse. The Era of Famine, Pestilence and Death; 6:7, 8. About a.d. 240 to a.d. 270.

The Fifth Seal. —The Era of Persecution. The last effort of Paganism to blot out the Christian name; 6:9, 10. a.d. 303.

The Sixth Seal. —The Seal of Revolution. The Era of the Overthrow of Pagan Civilization; 6:12–17. Beginning about a.d. 310 and extending to a.d. 350.

The Four Winds. —A vision of destructive forces that shall destroy the Roman Empire, but held back until it shall be Christianized. The Four Winds represent Four Northern Invasions, also indicated by Four Trumpets; 9:1–17. Fulfilled from a.d. 340 to a.d. 395.

The Fall of the Old Roman Empire

The First Trumpet under the Seventh Seal.—The Gothic Invasion fulfilled by the Invasion of Alaric; 8:7. a.d. 409.

The Second Trumpet. —The Vandal Invasion. The Conquest of the Seas; 8:8, 9. a.d. 422

The Third Trumpet. —The Invasion of Attila the Hun. The Scourge of the Rivers; 8:10, 11. a.d. 440.

The Fourth Trumpet. —The Final Overthrow of Rome by Odoacer. The End of Ancient History; 8:12. a.d. 476. These Four Trumpet Invasions are the Four Winds which were withheld.

The Fall of the Eastern or New Roman Empire

The Fifth Trumpet Sounded. —The Mohammedan Uprising. The Saracen Empire; 9:1–12. a.d. 632 to a.d. 782.

The Sixth Trumpet. —The Euphratean Angels Loosed. The Rise of Turkish Power; 9:13–21. a.d. 1057 to a.d. 1453.

Revival of Christianity

The Little Book and the Seven Thunders.—Symbols of the Reformation of Luther; 10:1–11. a.d. 1518.

The Old Paths Sought. —The Church Measured; 11:1, 2. From a.d. 1516 to the present time.

The Two Witnesses. —The Two Books of the Word of God. In Sackcloth for twelve hundred and sixty years. Slain in 1793. Resurrected near the beginning of this century; 11:3–12.

Events Yet Future

Babylon Falls. —11:13. Yet Future

The Seventh Angel Sounds. —Christ comes. The Judgment; 11:14–18. This ends the first part of Revelation and ends the world.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Then God's temple in heaven was opened

This can be stated in active form. AT: "Then someone opened God's temple in heaven" (See: Active or Passive)

the ark of his covenant was seen within his temple

This can be stated in active form. AT: "I saw the ark of his covenant in his temple" (See: Active or Passive)

flashes of lightning

Use your language's way of describing what lightning looks like each time it appears. See how you translated this in Revelation 4:5.

rumblings, crashes of thunder

These are the loud noises that thunder makes. Use your language's way of describing the sound of thunder. See how you translated this in Revelation 4:5.

translationWords

temple

heaven

ark of the covenant

hail

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19. ὁ ἐν. Text. Rec[392] omits ὁ with אB2.

[392] Rec. Textus Receptus as printed by Scrivener.

οὐρανῷ. א* adds ἄνω.

τῆς διαθήκης αὐτοῦ. Primas[393] and cop[394] omit αὐτοῦ; א substitutes τοῦ θεοῦ; B2 τοῦ κυρίου.

[393] Primasius, edited by Haussleiter.

[394] Coptic.

19. ὁ ναὸς τοῦ θεοῦ. See on Rev 4:6, Rev 6:9.

τῆς διαθήκης αὐτοῦ. “Of His covenant,” as constantly in O.T. It was a wide-spread belief of the Jews that the miraculous reappearance of the long-lost Ark in the earthly Temple would be the sign of Messiah’s coming to reign.

ἐγένοντο ἀστραπαί. So Rev 8:5; Rev 16:18: in all three places they mark the end of the series of seven signs.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19.] Concluding, and transitional. And the temple of God was opened in the heaven (or, according to the apparently grammatical correction of , “the temple of God which was in the heaven was opened”), and the ark of His covenant was seen in His temple (the episode of ch. 11:1 ff. began with measuring the temple of God, the shadow of things in the heavens: and now, when the time is come for the judgments there indicated to be fulfilled, that temple itself in the heavens is laid open. The ark of the Covenant is seen, the symbol of God’s faithfulness in bestowing grace on His people, and inflicting vengeance on His people’s enemies. This is evidently a solemn and befitting inauguration of God’s final judgments, as it is a conclusion of the series pointed out by the trumpets, which have been inflicted in answer to the prayers of His saints. It is from this temple that the judgments proceed forth (cf. ch. 14:15, 17, 15:5 ff., 16:17); from His inmost and holiest place that those acts of vengeance are wrought which the great multitude in heaven recognize as faithful and true, ch. 19:2. The symbolism of this verse, the opening for the first time of the heavenly temple, also indicates of what nature the succeeding visions are to be: that they will relate to God’s covenant people and His dealings with them): and there were lightnings and voices and thunderings and an earthquake and a great hail (the solemn salvos, so to speak, of the artillery of heaven, with which each series of visions is concluded: see this commented on above at the beginning of this section).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

The temple [ο ναος] . The sanctuary. Compare ver. 1 and see on Mt 4:5.

In heaven. Join with temple of God, as Rev., instead of with opened, as A. V.

The ark of His covenant [η κιβωτος της διαθηκης αυτου] . Kibwtov ark, meaning generally any wooden box or chest used of the ark in the tabernacle only here and Heb 9:4 Elsewhere of Noah 's ark. See Mt 24:38; Luk 17:27; Heb 11:7; 1Pe 3:20. For covenant, see note on testament, Mt 26:28. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (2Ki 25:10), and was wanting in the second temple. Tacitus says that Pompey "by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it" (" History, "5, 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. Lightnings and voices, etc." The solemn salvos. so to speak, of the artillery of heaven, with which each series of visions is concluded. "

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.