4:1-5:14 represents the heart of the matter, because it shows us God himself. Now the visions turn to look at the execution of God’s plan. History unfolds as a series of judgments leading to the appearing of Christ and the consummation of all things. 6:1-8:1 is the first of seven cycles of judgment, each of which leads us up to the Second Coming (see Introduction: Structure).
The sealed book determines the judgments in 6:1-8:1. This book appeared in 5:1, and the Lamb took it in 5:7. Now judgments from God’s throne unfold as the Lamb opens the seven seals one by one. The participation of the Lamb reminds us that such judgments are based on his unique qualifications and accomplishments (5:1-14). In formal structure, 5:1-8:1 runs parallel to 8:2-11:19. Each has an opening scene introducing the origin of the judgments (5:1-14; 8:2-6). Six judgments follow (6:1-17; 8:7-9:21). A dramatic interlude promises care for God’s people (7:1-17; 10:1-11:14). The seventh and climactic judgment follows the interlude (8:1; 11:15-19). (See Introduction: Structure.) The seven judgments move forward toward the Second Coming, which occurs in 6:12-17 and 11:15-19. The first four judgments out of the seven have an inner unity. 6:1-8 corresponds to the four living creatures of 4:6 and the four horsemen of Zech. 1:8. 8:7-12 concerns the four major regions of the world, namely dry land, sea, fresh water, and air/sky.
The four horsemen of 6:1-8 represent conquest, war, famine, and death. These calamities characterize an indefinite period before the Second Coming (Mark 13:6-8). Such things occurred in the tumults of the Roman Empire, and may be expected to occur now and just before the Second Coming. The imagery is capable of multiple embodiments (see Introduction: Interpretation). The seven churches were exhorted to put their confidence not in peace and prosperity supposedly achieved by Roman rule, but in God and his promises of a new world (21:4; 2:17; 3:12). When tumults occurred, they were assured that the Lamb was still in control—in fact the tumults issued from his worthiness to break the seals and from the voice of the living creatures. Such judgments represented the chastening hand of God on a rebellious world (cf. 9:20-21). The saints would be cared for in the midst of such trials (7:1-17). They were sealed as a mark of ownership and protection (7:1-10; 9:4), and given perfect rest in the end (7:15-17).
Such promises hold for saints throughout the church age, as well as for the seven churches. We today are to put our hope in the Lamb, and not in earthly promises of prosperity and security. When calamities come, we may remain calm, knowing that the Lamb who was slain for us is still in control (Rom. 8:28-39).
The Lamb, the only worthy One, opens the seals one by one. In everyday life, the contents of a sealed scroll would be available only after all the seals were open. However, we have here a vision. For the sake of dramatic efficacy, the plan of God, as contained in the scroll, begins to unfold with the opening of the first seal. The living creatures, as servants of God and the Lamb, participate in the action. Angelic assistants may be involved in many aspects of the history of the world, without our being aware of their role. The perspective from earth is always incomplete, as in Job’s case.
A white horse goes forth, representing conquest, the first of four calamities issuing from the four seals. On the basis of similarities with 19:11, some think that Christ appears here, conquering through the gospel. But the white horse is simply parallel to the other three horses. Together they form a foursome analogous to Zechariah 1:8; 6:1-2. In many places in Revelation white symbolizes purity, but in the first century it can also symbolize victory, which is the point here. Conquest can sometimes be bloodless, but can also take the form of bloody war, as in the next calamity (vv. 3-4).
According to our view of the interpretation of Revelation (Introduction: Interpretation), the prophecies here have multiple embodiments. In the first century, the Roman Empire maintained control through conquest, which could include bloodshed and ensuing famine and death. Roman peace promised prosperity, but the reality was different. Conquest, bloodshed, famine, and death also stalk the human race throughout the church age, and may be expected to intensify in the final crisis leading to the Second Coming.
From the Lamb and the living creature comes now a second calamity, namely slaughter. War is the most obvious form of slaughter (Mark 13:7), but the picture is broad enough to encompass other forms of slaughter of human life. The fiery red color echoes the fire of God’s judgment seen in 4:5 and 1:14, but also anticipates the red blood that will come from the slaughter.
The third horse brings famine. For the average laborer, a day’s wages (a denarius) buy only enough wheat to eat for the day. In the ancient world barley was cheaper, but also of lower quality. It was poor people’s diet. A laborer with a family to support would be forced to a subsistence level. Oil and wine are spared, indicating the partial nature of the famine. But grain foods, wheat and barley rather than oil and wine are, the primary food supplies needed to survive.
The four horse is pale, as a symbol of terror. He is named Death, and Hades, the abode of the dead follows him. The fourth calamity is the most terrible yet, and indeed includes many of the features of the preceding three. The four categories, death, famine, pestilence, and wild beasts, echo Ezekiel 14:21. The calamities grow in intensity, warming up to the final judgment of the Second Coming. But as yet there is still a limit: only a fourth of the earth.
When hearing these frightening descriptions, saints may well wonder what is to become of them in the midst of calamities. God gives a partial answer through the vision of martyrs (see 1:2; 2:10; 2:13). Martyred saints cry out for justice, not because of selfish desires, but in tune with the justice of God’s throne (v. 10). They desire to see God’s justice fully manifested and evil eliminated. The inhabitants of the earth form a group opposing God. Humanity consists of two groups: the people of God, whose citizenship is in heaven (Phil 3:20), and in opposition to them the rebellious earth-dwellers (6:15; 8:13; 11:10; 13:3, 8, 12, 14; 17:2, 8). Though the picture focuses specifically on martyrs, it applies to all faithful believers. Jesus calls on all his followers to surrender their lifes in order that they may gain eternal life (Matthew 16:24-26; Luke 9:23-26; John 12:25).
Final judgment does not come immediately, but only in God’s time (v. 11; 22:7, 10-12, 17; Luke 18:1-8).
All dwellers on earth and the cosmos itself experience God’s judgment. These verses give the first of seven descriptions in Revelation of events associated with the Second Coming (see Introduction: Structure). In Luke 21:25-27 and Mark 13:24-26 the coming of the Son of Man immediately follows phenomena in sun, moon, and stars. The mention of seven types of people (6:15) suggests complete judgment, as does the characterization of “the great day of their wrath” (6:16-17). Since this world is to be so thoroughly shaken, saints must place their hopes on God (Heb. 12:25-29; Luke 12:32-34; 1 Cor. 7:29-31).
An earthquake indicates that God is coming, and that the very foundations of the creation respond to his presence (compare 8:5; 11:19; 16:18; Mark 13:8; Exod. 19:18; Isa. 29:6; Matt. 27:54). Phenomena in sun, moon, stars, and sky show the shaking of the old order of the first creation, in preparation for the coming of the new creation (Rev. 21:1; 2 Pet. 3:10-14; Matt. 24:29-30; Isa. 13:10; 24:23). People of all types recognize that the judgment of God is coming. They finally come to a point of fearing judgment, but with terror rather than with repentance. As with Adam and Eve (Gen. 3:8), they can only think of fleeing and hiding to avoid exposure and punishment (cf. Luke 23:30; Hos. 10:8; Isa. 2:19).
Saints, on the other hand, may look forward to the Day of Christ with anticipation. It represents their vindication and the suppression of wickedness. It is the great day of [God’s] wrath, not a mindless, arbitrary human anger, but the just anger of God against the evils and corruptions that have spread on earth (cf. Gen. 6).
The announcement of the seventh seal is dramatically delayed while the saints receive assurance that God knows them and protects them (v. 3) in the midst of the calamities depicted in 6:1-17. They are sealed from harm as in Ezekiel 9:4. The focus is on protection from spiritual harm, since it is clear in Revelation that they may suffer persecution and sometimes death for the sake of their faith (Rev. 2:10, 13; 13:15). The interlude contains two complementary pictures: the vision of the 144,000 in 7:1-8 and the vision of the great multitude in 7:9-17. These visions both picture God’s protection of his people, but from two different perspectives. The numbering in 7:1-8 links God’s people with their Israelite heritage, and emphasizes that God knows and cares for each one, no one being “lost in the shuffle.” The same group, though numbered by God, is so vast as to be beyond human numbering (v. 9). They come from every nation, not only through biological descent from Jacob. They appear victorious, secure, and comforted on the other side of the great tribulation (v. 14).
Four angels hold back the four winds, symbolizing that God is holding back calamities until after his people are sealed. The sealing guarantees their protection when the calamities are unleashed (cf. 9:4; Ezek. 9:4). The seal confirms both God’s ownership and his protection (cf. 9:4; 14:1; 3:12).
The number of the sealed comes to 12,000 for each tribe. The balanced numbering suggests that 12 is a symbolic number for the fullness of the people of God. Dan is omitted, possibly because Dan was early associated with idolatry (Judges 18; cf. 22:15; 21:8). Instead, we find both the tribe of Joseph and the tribe of Manasseh. Now Manasseh and Ephraim were the two sons of Joseph. Hence, logically we should find either Manasseh and Ephraim as separate heads of two (half) tribes, or Joseph as the head covering both smaller groups. The oddity of this listing again suggests that it is symbolic. Some think that the 144,000 includes only Jewish believers. But “servants of our God” in 7:3 must include Gentile saints as well. The equal status of Gentiles and Jews in the seven churches (Eph. 2:11-22), and the promises associated only with the 144,000 (9:4; 14:1-5) confirm it. According to 7:1-8, the saints are known by God one by one, and none slips by his care (cf. Matt. 10:30).
If 7:1-8 emphasizes the Israelite heritage of the New Testament people of God, 7:9-17 emphasizes their international character. They are a great multitude … from every nation, tribe, people, and language, fulfilling the promise to Abraham that all the peoples on earth would be blessed through him (Gen. 12:3; 17:5).
Holding palm branches as a sign of joyous celebration (John 12:13), they praise God whose salvation they have received. As in the scene in 4:1-5:14, many beings join in the praise.
The victors, the whole people of God, have come out of the great tribulation (v. 14). Many identify the great tribulation with a final period of persecution shortly before the Second Coming. But tribulations for Christians occur throughout the church age, so that the whole age can be characterized as tribulation (2 Thess. 1:5-6; 2 Tim. 3:1, 12). The passage is a relevant comfort to first century Christians as well as those in the final crisis. (See 11:2.)
The white robes of purity and honor belong to the multitude not because of achievements through their own power, but through the power of Christ’s redemption. In a startling juxtaposition, his blood washes them white (cf. Zech. 13:1; Isa. 4:4; Heb. 9:14; 1 John 1:7).
The victorious saints appear before God to enjoy his presence in a situation of paradisiacal peace and comfort (vv. 15-17). At the heart of blessing is the presence of God and the Lamb, and their care for the saints. The picture here anticipates the final peace of 21:1-4; 22:1-5. Since 6:12-17 has already taken us up to the Second Coming, the next event would be the appearing of the new Jerusalem and its blessings. But Revelation is not ready at this early point in its dramatic development to expose fully God’s plans for the new world. It suffices that the saints receive his promise in general terms at this point.
What happens with the opening of the seventh seal? We expect the seventh in this series to be climactic. Seven symbolizes completeness; so with the seventh seal we should complete our travel through history. The phenomena accompanying the Second Coming occur with the sixth seal, 6:12-17. So now we wait for a description of the actual appearing of Christ (cf. Mark 13:24-26), final judgment and the new heavens and the new earth. What actually takes place seems to be an anticlimax: simply silence. Some interpreters have seen this silence as a blank, that is then filled with the contents of the trumpets (8:2-11:19). But it is difficult to find such a use of silence in ancient literature, nor does it fit the tempo of Revelation, in which 6:12-17 already brings the Second Coming. The trumpets begin another cycle looking back over times earlier than 6:12-17. Within a framework of biblical symbolism, the silence most naturally indicates that heaven stands in awe at the presence of God (cf. Hab. 2:20; Zeph. 1:7). God appears. His awesome appearance is the central reality. At this early point, the seer is not given a fuller picture either describing God or the accompanying events of final judgment and re-creation. This reserve maintains the reader’s interest for later cycles of judgment.
Seven angels blow seven trumpets. The trumpets set in motion seven judgments leading up to the Second Coming (see Introduction: Structure). The trumpets form the second cycle out of several that depict God’s rule over history from various angles. Like the trumpets used in the battle of Jericho (Josh. 6), these trumpets lead up to the fall of the worldly city (11:13), and in the seventh trumpet the complete victory of God arrives. The trumpet plagues are reminiscent of the plagues on Egypt, signifying God’s judgments on idolatrous power.
The seven seals began with announcements of riders commissioned to bring calamities (6:1-8). The seven trumpets, by contrast, contain vivid descriptions of the calamities themselves. The intensity of judgment has moved up. Yet still some things are spared: most of the trumpet plagues fall on a third and not on all; the locust plague of 9:1-12 is over after five months; some people survive the collapse of the city in 11:13. By contrast, the later judgments with the bowls (15:1-16:21) are thoroughly devastating.
The first four trumpet plagues (8:7-12) strike the four major regions of creation: dry land, sea, fresh water, and sky. The first four bowls affect the same four regions (16:1-9). The trumpet plagues strike 1/3 of the region, indicating a less intense judgment than the corresponding bowl judgment. In this way the judgments in Revelation build up in intensity and in focus on the Second Coming, until 19:11-20:15.
Within the period of the early church, these visions were fulfilled both through natural calamities and through analogous spiritual calamities afflicting the souls of the wicked. Within apocalyptic imagery the one type of calamity can represent the other. The general principles can be applied more broadly (see Introduction: Interpretation). Both human beings and the natural world undergo stress until the time of final renewal (Rom. 8:18-25). Final effects touching the natural world as well as human beings accompany the Second Coming (2 Pet. 3:10, 12).
The trumpet judgments issue from God’s angels, who stand before his throne (v. 2). The vision of 4:1-5:14 remains an anchor point for this new cycle of visions. Like the seal judgments of 6:1-8:1, these judgments are executed according to God’s plan and in accord with his orders. The prayers of the saints play a notable part in originating the judgments (vv. 3-4; cf. 5:8). For noises, lightning, and earthquake, see 4:5; 6:12.
|
Trumpet |
Plague |
Parallel in Exodus |
|
1, in 8:7 |
hail and fire |
7: hail and fire |
|
2, in 8:8-9 |
blood |
1: blood |
|
3, in 8:10-11 |
bitter water |
|
|
4, in 8:12 |
darkness |
9: darkness |
|
5, in 9:1-11 |
locusts |
8: locusts |
|
6. in 9:13-21 |
army |
|
|
7, in 11:15-19 |
storm |
Exod. 19:16-19 |
Hail and fire (v. 7) are reminiscent of the seventh Egyptian plague in Exodus 9:23-24. As in the case of the Egyptian plagues, these judgments come from God against evildoers. They show that God is the true God, and call people to repentance. Yet, like the Egyptians, people may harden themselves and not repent (cf. 9:20-21). Some other trumpet plagues parallel other Egyptian plagues.
After the fourth trumpet an eagle appears, indicating that even more terrible judgments follow in the last three trumpet plagues (v. 13). He announces woe, a typical beginning to a prophetic oracle (for example, Amos 5:18; 6:1). The three last trumpets are grouped together as three woes (9:12; 11:14). These plagues explicitly discriminate between the righteous and the wicked, as did the later Egyptian plagues.
The fifth trumpet blast sets in motion a horrific army of locusts, energized by demonic sources (9:1-2). The imagery derives from Exodus 10:13-15 and from Joel 2:1-11, where a literal locust plague foreshadows even more devastating judgment coming from a divinely commissioned army (Joel 2:11). Their terrorizing powers compare only to those of the Beast (13:1-10). These infernal monsters attack only the wicked, not the saints (9:4).
The wicked sometimes suffer even in this life in a way that presages their final punishment (20:11-15). The vision depicts the self-defeating and tormenting nature of wickedness in the human soul. This general principle has multiple fulfillments (Introduction: Interpretation). Within the Roman Empire, it represents how people giving themselves to the worship of idols and the worship of the Emperor suffer torments of soul. In addition, as God brings the structures of the Empire under judgment, people may experience suffering through social, political, and military failures as well. In the future, just before the Second Coming, judgments of God against the wicked will intensify. The general principle applies to the entire period of the church age. Wickedness brings suffering rather than the hoped-for success (cf. Prov. 10:6, 7, 9, 11, etc.). Like Proverbs, Revelation delineates a general pattern. But it is also honest about the fact that the saints may for a time suffer grievously (6:9-10). Within this world order, justice does not always triumph quickly.
The locusts operate for five months (v. 5). A normal locust swarm would move on after a few days. This demonic swarm stays for the whole period during which locusts might be seen, emphasizing the severity of this judgment. The leader is Apollyon. Both Apollyon and Abaddon mean destroyer. There may be an ironic allusion to Nero or Domitian, both of whom saw themselves as imitators of the Greek god Apollo.
The Roman Empire feared an attack of the Parthians from beyond the Euphrates (9:14), the eastern border of the Empire. But all such fears are dwarfed by what Revelation pictures. Outside threats experienced by the Roman Empire presage the final day of battle of cosmic proportions (16:14). 9:13-21 is similar to 16:14, but the consequences are less severe, still leaving time for repentance (9:18-21). Nations as well as individuals who give themselves to idols or to the worship of power and militancy may find themselves overwhelmed in a military judgment brought against them. It happened to ancient Babylon, to Greece, to Rome, to Hitler’s Third Reich, and to the Soviet Union.
Between the sixth and seventh trumpet stands an interlude (10:1-11:14) with two scenes (10:1-11 and 11:1-14). Both scenes concern the role of God’s people and their prophetic witness during the time of trial. In the first scene (10:1-11) John receives prophetic messages and is commissioned to proclaim them. The second (11:1-14) depicts the history of the two witnesses and their larger environment.
10:1-11 has parallels to Daniel 10:5-6 and to the call of Ezekiel in Ezekiel 2:1-3:11. John receives the prophetic messages of a “little scroll.” Some have thought that the scroll contains the contents of 12:1-22:5, and that 12:1 begins a new major division in the structure of Revelation More likely, the vision of 10:1-11 speaks in a general fashion of John’s being empowered to continue to prophesy. Though John’s role is unique, he is still in many ways an example and pattern for the church’s witness (see 1:2). We must take to heart the message of John (1:3), live by it, and be ready to communicate its implications to “peoples, nations, languages and kings” (10:11).
A mighty angel appears reflecting the very glory of God and his throne room (vv. 1-2; cf. 1:14-16; Dan. 10:5-6; Ezek. 1:27-28). His majesty underlines the authority and divine source of the message.
Seven thunders speak, but John cannot tell us what is their content (vv. 3-4). In Revelation God reveals the substance of his plan, but reserves many aspects and details in his secret counsel (Deut. 29:29). We must be content to trust God in the midst of our own partial knowledge, confident that he knows all and governs all for our benefit (Rom. 8:28-39).
The announcement of no more delay (v. 6) indicates that the consummation of all God’s prophetic plans comes with the seventh trumpet. Like the cycle of seven seals, the cycle of trumpets leads up to the Second Coming. Here, the angel underlines explicitly the significance of the Second Coming as the wrapping up of God’s plan for history (Eph. 1:10).
John takes and eats the little scroll, in a manner parallel to Ezekiel 2:3-3:9, indicating that God commissions him with an Ezekiel-like task of prophesying woe in the face of an unrepentant world. The scroll will turn your stomach sour. The contents of the scroll contain much news of suffering. At the same time, it is sweet as honey in the mouth (cf. Ezek. 2:3; Ps. 119:103; 19:10). The word of God provides communion with God and his goodness; hence sweetness accompanies even a message of woe.
This second part of the interlude concentrates on the story of the two witnesses. Like Moses and Elijah, these witnesses perform striking miracles (vv. 5-6). Other Old Testament backgrounds are woven into the vision. The mention of two olive trees and lampstands (v. 4) likens the witnesses to the vision of Zechariah 4:1-14, in which the trees probably symbolize the ruling and priestly offices of Zerubbabel and Joshua. Thus the witnesses are prominent representatives of God. The witnesses’ stand against the Beast reminds us of the conflicts against bestial kingdoms in Daniel (vv. 7-10). Verse 8 reminds us of wicked, oppressive cities and powers: Sodom, Egypt, and Jerusalem that crucified Jesus. The resurrection in verses 11-12 reminds us of the resurrection of Christ, but also of the language of Ezekiel 37 and the rapture of Elijah.
Like John in 10:1-11, the two witnesses are models for all the saints to imitate. All of us are to be faithful to the testimony of Jesus, even in the face of violent persecution from the Beast. We must be willing to face martyrdom, and God guarantees our vindication (vv. 11-12).
Some aspects of this vision remain difficult and controversial. Some interpreters think that two literal individual human beings are in view: either two Christian prophets who were martyred shortly before the fall of Jerusalem, or two prophets who will appear shortly before the Second Coming. But in agreement with Revelation as a whole we find here a symbolic vision of Christian witness. The two witnesses are two lampstands (v. 4), indicating that they are symbolic figures standing for the witness of the lampstand-churches of 1:20. Thus they symbolize churches rather than specific human individuals. Two rather than seven lampstands are mentioned to imitate the pattern of Zechariah 4 and of Moses and Elijah (Matt. 17:3-4; cf. Deut. 17:6; Luke 10:1).
The trampling of the city for 42 months has sometimes been correlated with the fall of Jerusalem in 70 A.D. But a closer look shows that the events do not correspond in detail. Verse 1 indicates that the inner part, the temple and the altar, are preserved. And nothing that we know concerning the fall of Jerusalem corresponds exactly to the two witnesses. Instead, 11:1-14 gives a general visionary representation of the witness of the church and God’s preservation and vindication of the witness. The two witnesses are two lampstands (v. 4), that is, two churches (1:20).
The temple represents the presence of God on earth, especially through his people (see note on 4:1-5:14). Measurement signifies God’s knowledge and care (cf. Ezek. 40-41). The altar and those who worship there represent the true worshipers of God, who are sealed and protected (cf. 7:1-17). The destruction of the outer court represents the attack of outsiders on God’s people.
What about the 42 months? It is a limited time of distress and intense conflict between God’s people and their opponents (13:5). It is also described as 1260 days (11:3; 12:6) or a time, times, and half a time (three and a half years; 12:14). (In a symbolic context like this one, months are reckoned as consisting of 30 days each.) It is half of seven years, which from a symbolic point of view suggests a complete period of suffering, cut short by half. The main background is found in Daniel 7:25, which in turn is related to other passages in Daniel (9:27; 12:7, 11-12). Some futurist interpreters look for a period of time of this length shortly before the Second Coming. But like other numbers in Revelation, this one is symbolic in character, and related to the three and a half days in 11:9, 11. It then designates a period of persecution of limited length.
The most significant clue comes from Daniel 9:27. In Daniel 9 God sets out a period of 70 weeks or 490 years or 10 jubilee cycles during which he will accomplish his purposes for worldwide redemption (Dan. 9:24). This period of 70 weeks builds on the earlier period of 70 years of exile prophesied by Jeremiah (Dan. 9:2; Jer. 25:12; 29:10). Each of Jeremiah’s 70 years is a sabbatical year in which the land rests (2 Chron. 36:21; Lev. 26:43; 25:1-7). Hence, symbolically speaking, it represents a total of 490 years. At the end of this period God favors Israel again and restores them to the land and to Jerusalem (Ezra 1:1-4; 2 Chron. 36:22-23). But this restoration is only preliminary. The final restoration takes place at the conclusion of a second cycle of 490 years. And since the whole sabbath pattern symbolizes final rest, it is fitting that this second cycle consists of symbolical years, symbolizing the way to the consummation. The consummation occurs at the end of 490 symbolical years. The last week of years, 7 symbolical years, stands for the time of inaugurated eschatology, after the Messiah has come and accomplished redemption (Dan. 9:26a). In the middle of the last week the sanctuary is destroyed (Dan. 9:27), which took place in 70 A.D. The period from 70 A.D. to the Second Coming is the last half week of Daniel’s prophecy, a period of trouble and persecution as in Daniel 7:25. The 1260 days is thus the entire interadvent period, viewed as a time of persecution and distress (cf. 2 Tim. 3:1-13; 2 Thess. 1:4-8).1
Like other visions, this vision has multiple applications throughout the church age. For the seven churches in their first century context it indicates that persecution will come, but it will be limited in length and end in vindication (vv. 11-12). It likewise holds out the same promise for Christians throughout the ages. Just before the Second Coming we are to expect a violent crisis that will bring intense conflict and persecution (2 Thess. 2:1-12).
The witnesses work miraculous signs of judgment, in a manner reminiscent of Moses and Elijah, two great miracle-working prophets from the Old Testament (vv. 5-6). Like Moses and Elijah, the church bears prophetic witness. We call people to repentance and warn of coming judgment. Our total message includes not only good news concerning salvation in Christ, but also the revelation of God’s character, which implies that judgment against evil doers is inevitable. Our message is one of power—power to save, or power to punish as well (2 Cor. 2:15-17; Rom. 1:16). It is not an arbitrary power, to do with as we see fit, but a power that comes from God and that we exercise only as servants who ourselves proclaim a message that we cannot alter (Eph. 2:6; 2 Cor. 3:5-6; 6:6-7; 10:4-6).
The Beast in verse 7 represents demonized state power turned to persecute the church (see 13:1-10 and Introduction: Counterfeiting). Satan energizes false worship and stirs up opposition to the true message, trying to snuff out Christians and their witness (12:13-13:10). Persecution and martyrdom throughout history are all of a piece, as verse 8 reminds us. Whether in Sodom (Gen. 19), in Egypt (Exod. 1-15), or in Jerusalem (Christ’s death), the enemies of God oppose God and his people. The witness of God’s people is odious to them, because they prefer the darkness (John 3:17-21). Instead of receiving the witness gratefully, they experience it as a torment (v. 10).
The picture given here is extreme, and for good reason. In most of life, when people inspect their conscious motives, they find confusing mixtures. The saints are followers of Christ, but their obedience is flawed and inconsistent. Non-Christians are in rebellion against God, but their rebellion is likewise inconsistent. They are not as bad as they could be, but are restrained in mysterious ways. They find themselves, albeit from wrong motives, admiring and imitating some of the good that they see around them. But this mixture of motives can easily obscure the seriousness of the most fundamental conflict in history, between God and his enemies. Revelation puts the spotlight on this fundamental conflict, and therefore depicts good and evil in black-and-white fashion. The two witnesses are supremely powerful witnesses. Conversely, their opponents are supremely hostile opponents. The dwellers on earth not only want to see the witnesses dead, but unashamedly rejoice and celebrate death, indicating the full hardness of their position (vv. 9-10). Such polarization of allegiance is the reality at a fundamental level. Revelation gives us a look behind the obscuring curtain of civilizing and moderating ploys that conceal our deepest allegiances.
The lesson is a most important one. In your own life, see the deadly conflict and persevere unflinchingly in witness and loyalty to Christ. In the lives of earthlings, see beneath the veneer of pleasantries the deadly opposition that only divine saving power can cure. Witness is a weighty factor in spiritual war. But it fails to convert unless God renews people’s hearts.
The scene is the great city, the worldly city, including not only Sodom and Egypt of old, not only Jerusalem, but Rome, each of the seven cities in Asia Minor, and our modern cities as well. It is the city bent on independence from God’s way, as was Babel of old (Gen. 11:1-9). The war between the two cities, the city of God (Heb. 12:22-29; 11:16) and the city of man, continues throughout history until Babel/Babylon is finally destroyed (Rev. 17-18) and the new Jerusalem comes to consummation (21:1-22:5).
The bodies of the witnesses lie unburied for three and a half days (vv. 9, 11). This three and a half days repeats on a smaller scale the period of three and a half years (12:14; see on 11:2) or 42 months in which the saints experience persecution. The three and a half years is a period of intense persecution. By analogy, the three and a half days are a period so intense that it looks as if the witness of the church is completely snuffed out. They are dead. Not only in the Roman Empire, but nowadays, and in the final crisis, it comes sometimes to a point when faithful witnesses seem to go down in defeat. The Christians are all in prison or dead, and apparently the idol state has triumphed. The antichrist tyrant is in control, whether Domitian or Diocletian or the Spanish Inquisition or North Korean communism or Saudi Arabia’s Islamic state power. But note: three and a half days are seven days cut in half, signifying a domination that aspired to completeness (7), but is cut off half way (1/2 of 7). Moreover, three and a half clearly resonates with the three days of Christ’s resurrection (Matt. 12:40; Mark 8:31; etc.). Christ’s martyrdom and resurrection is the pattern, the firstfruits (1 Cor. 15:23, 49). We who belong to Christ cannot but share in his victory. So the martyr’s death is not defeat, but victory in union with Christ.
The second cycle of judgments (8:2-11:19) closes with a second description of the Second Coming. It zeroes in on the last judgment (v. 18) and the triumph of God’s kingly rule (vv. 15, 17). The opening of God’s temple in heaven is the opening of the original of which the earthly temple was a copy. The ark is seen (v. 19). The ark was the most holy object in the tabernacle (Exod. 25:10-22). It was normally concealed from sight behind the tabernacle curtains. The revealing of this innermost object signifies that God has fully revealed his glory, both the glory of his law (the covenant words) and of his mercy (as signified by the atonement cover).
All in all, this opening implies the revealing of God himself. Lightning, thunder, and storm phenomena accompany his appearing, as at Mount Sinai, showing the majesty of his power. With God’s presence comes also the renewal of all things (21:1-22:5). But the further explanation of this renewal must wait for a later point in the dramatic development in Revelation (Introduction: Structure).
1 Much of this interpretation of Daniel 9 I owe to Meredith G. Kline, “The Covenant of the Seventieth Week,” The Law and the Prophets, ed. John H. Skilton (Philadelphia: Presbyterian and Reformed, 1974) 452-69.