A Journey thru Revelation, Part 27: The Two Witnesses

Revelation 11:1-14.

 

These verses make up the second interlude between the sixth and seventh trumpet judgments. Similar to chapter 7 during the seal judgments, chapter 10 and this episode in chapter 11, disrupt the sequence of events.

 

John introduces the concept of measuring the temple to suggest God’s protection and preservation of His people. He also presents two witnesses as God’s prophetic heralds of God’s coming wrath.

 

While it is clear that 11:1-14 continues the parenthetical section that started in 10:1, an amazing variation of interpretations of this portion of Scripture have been offered. Henry Alford calls this chapter “one of the most difficult in the whole Apocalypse.”

 

The best guideline to follow in interpreting this section is to take each fact literally:

·      In line with this principle, a literal Temple will be in existence during the Great Tribulation, and the city should be considered the literal city of Jerusalem in keeping with its identification in 11:8.

·      The time periods of 42 months (v.2) and three and one-half days (vv. 9,11) again should be considered literally.

·      The earthquake will kill, literally, 7,000 individuals, and the two witnesses should be considered as two individual men.

 

Let’s dive into this portion of the Revelation of Jesus Christ.

 

11:1 “And there was given me a measuring rod like a staff; and someone said, ‘Rise and measure the temple of God, and the altar, and those who worship in it’”:

·     A simple “And” joins a description of the temple and its worshipers with John’s re-commissioning.

 

·     In the opening verse of Chapter 11, John is given “a measuring rod.” This rod was probably a reed that is commonly grown in the Jordan Valley, can be 10-15 feet long, and because of its light in weight, constitutes a good “measuring rod.”

 

·     It was probably the strong angel (who last dealt with John in 10:9-11) who gave him the reed and was speaking to him since no one else has entered or left the scene.

 

·     The angel tells John to “rise and measure the temple of God.” John is invited to now become a participant in the action, not just an observer:

o   The command to measure the Temple of God makes John the one doing the action as well as the writing about it.

 

·     John is instructed to measure “the Temple of God, the altar, and those that worship within it”:

o   The “temple of God” refers to the Holy Place and the Holy of Holies of the Temple, but not the outer court.

o   The altar may be a reference to the brazen altar, which was originally in the outer court.

 

·     Although John is commanded to measure the Temple and the altar and those that worship inside, he’s instructed not to measure the court outside the Temple:

o   The explanation given is that the outer court is given to the Gentiles and that the outer court, as well as the entire Holy city, will be under Gentile dominion for 42 months.

 

·     A number of questions can be raised concerning this symbolic measuring picture:

o   In Zechariah 2, a man is seen measuring Jerusalem, a scene, which evidently portrays God’s Divine judgment on the city.

o   Another instance is found in Ezekiel 40, where the Temple of the future kingdom is carefully measured with a reed.

o   There is yet another instance is Revelation 21, where the New Jerusalem is measured (21:15-17).

 

·     The act of measuring seems to signify that the area belongs to God in some special way. It’s like an evaluation or assessment of His property.

 

·     The Temple, here, is apparently the one that will be in existence during the Great Tribulation:

o   Originally constructed for the worship of the Jews and the renewal of their ancient sacrifices, during the Great Tribulation, it is desecrated and becomes the home of an idol of the world leader, the antichrist.

o   For this reason, it is most significant that John is instructed to measure not only the temple and the altar but also the worshipers.

o   It is saying, in effect, that God is the judge of man’s worship and man’s character and that all must give an account to Him.

o   It also implies, in as much as the reed is 10-15 feet long, that man comes far short of the Divine standards.

o   Even a person who is very tall falls short of the 10-15 foot measuring rod.

 

·     God is, therefore, not only claiming ownership by this measurement of the Temple and the altar, but also demonstrating the shortcomings of the worshipers who do not measure up to His standard.

 

v.2, “And leave out the court which is outside the temple, and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months”:

·     The second verse adds further light to the situation in that instructions are given not to measure the outer court because it is “given to the nations” (the Gentile nations) along with the holy city (Jerusalem) for 42 months.

 

·     Here again is the familiar three and a half years, or half of the seven year period predicted by Daniel the prophet (Daniel 9:27), in which Israel’s history will be consummated with Christ’s return at its close.

 

·     Theologians have differed as to whether the 42 months are the first half of the seven years or the second half. The decision is complicated by the fact that in verse 3, another reference is made to the three and a half years as the period during which the two witnesses give their testimony.

 

·     There is a tendency for some is to spiritualize this 42-month length time period of the Great Tribulation, but this should be taken as a literal period, as confirmed by the 1,260 days of 11:3, which is 42 months of 30 days each.

 

·     From this it is also clear that “the times of the Gentiles” (Luke 21:24) will not end until the second coming of Christ to the earth to set up His kingdom.

 

·     Though Jews may possess Jerusalem temporarily, as they have since 1947, they will lose possession in the Great Tribulation.

 

·     Some believe that the 42 months refers to the first half of Daniel’s 70th week (Dan. 9:27):

o   While it is not clear, the evidence surrounding this passage in Revelation seems to refer to the final three and one-half years.

o   This also seems to be confirmed by the fact that in the first half of the last seven years, the Jews will actually possess the city of Jerusalem and worship in their temple, whereas, here, the context indicates that this is the period when Gentiles will tread down the Holy City, implying ill treatment of the Jews and desecration of the temple.

 

v.3, “And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth”:

·     It was revealed to John that the two witnesses would be empowered by God to serve as prophets for 1,260 days or 42 months:

o   They would be clothed in sackcloth and would be called “two olive trees and two lampstands” (11:4).

 

·     Numerous interpretations have been given concerning these two witnesses.

 

·     Some have suggested that they are not literal individuals:

o   However, in view of the fact that they die and are resurrected, the implication is that they are actual people.

 

·     Another problem is their identification.

o   A common interpretation is that they are Moses and Elijah because the judgments inflicted by Moses and Elijah in the Old Testament are similar to those of these two witnesses (11:5-6).

o   Further support is given the identification of Elijah because of the prediction (Mal. 4:5) that he will appear “before that great and dreadful day of the Lord comes.”

o   Christ said this prophecy of Elijah was partially fulfilled in His lifetime (Matt. 17:10–13; Mark 9:11–13; cf. Luke 1:17).

o   And both Moses and Elijah were involved in the transfiguration (Matt. 17:3), which anticipated the Second Coming.

o   But a problem with this suggested identity is that Moses had already died once.

 

·     Some have identified the two witnesses as Enoch and Elijah inasmuch as they did not die but were translated.

 

·     While there is room for considerable discussion of these various views, the fact is that the passage simply does not identify the two witnesses and we have to accept that fact.

 

v.4, “These are the two olive trees and the two lampstands that stand before the Lord of the earth”:

·     The mission of the two witnesses resembles that of Zerubbabel and Joshua:

o   Just as Joshua and Zerubbabel sought to restore Israel to her land, so will the two witnesses.

 

·     The description of the two witnesses as “olive trees and lampstands” has an Old Testament background (Zech. 4:2–14):

o   The two witnesses, in this passage, were Joshua the high priest and Zerubbabel the governor:

Ø  Just as these two witnesses were raised up to be “lampstands” for God and were empowered by olive oil (representing the power of the Holy Spirit), so the two witnesses of Revelation 11 will likewise carry out their prophetic office.

Ø  Their connection to the lampstands was that they were empowered by the Holy Spirit, symbolized by the olive oil.

 

o   In a similar way, the two witnesses of Revelation 11 will be empowered by the Holy Spirit.

 

v.5, “And if anyone desires to harm them, fire proceeds out of their mouth and devours their enemies; and if anyone would desire to harm them, in this manner he must be killed”:

·     Their power to accomplish their missions is phenomenal!

 

·     Like God’s prophets of old, these two witnesses will be able to do supernatural miracles:

o   As the angel continues his description of these two witnesses, he observes that any attempt to harm them will meet with fire from their mouths that has a deadly effect on the attacker. (Rev. 11:5).

o   Fire alludes to Elijah’s treatment of Azariah’s messengers, though here the fire comes from the witnesses mouths rather than from heaven (2 Kings 1:10-14).

 

·     God will once again use literal fire to protect His messengers who speak on behalf of Israel. The sense of the literal fire is more consistent with the literal drought and plagues spoken of in v.6.

 

·     James and John sought this ability with a vindictive spirit during Christ’s earthly ministry but were refused (Luke 9:54-55). However, these two are inspired prophets who are vehicles of future Divine judgment. This ability gives them a means of protection in a time of great danger.

 

v.6, “These have the power to shut up the sky, in order that rain may not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they desire”:

·     Like Elijah they will have power to stop the rain, and will have power, like Moses, to turn water into blood and to bring on plagues on the people and land (v.6).

 

·     In the midst of the unbelief, apostasy, and satanic power of the Great Tribulation, these two witnesses will be a threat to the entire wicked world for a literal period of 1,260 days (v.3).

 

·     Taking all the facts given to us, it is evident that these two witnessed have a combination of the greatest powers ever given to God’s prophets on the earth and this accounts for their ability to withstand their enemies for the entire period of 1260 days.

 

·     It’s only at the end of the Great Tribulation, when their ministry has been accomplished, that their enemies temporarily have the upper hand, and this is allowed by the sovereign appointment of God.

 

v.7, “And when they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them”:

·     With the ministry of the two witnesses completed, God permits “the beast” that comes up from the abyss to overcome them.

 

·     The beast, that is, the Antichrist, is mentioned nine other times in Revelation (13:1; 14:9, 11; 15:2; 16:2; 17:3, 13; 19:20; 20:10):

o   That he will ascend out of the bottomless pit indicates that his power is satanic.

o   He will kill them. They will be martyred.

o   Their ministry has been completed and God will withdraw the two witnesses’ supernatural protection.

o   The beast will then be able to accomplish what many had died trying to do, that is to kill these two witnesses.

 

v.8, “And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified”:

·     After the witnesses were killed, their bodies were left unburied in “the great city,” figuratively “called Sodom and Egypt,” because of the people’s apostasy and rejection of God:

o   Refusing to bury one’s enemies was a way to dishonor and show contempt for them. The Old Testament expressly forbids this practice (Deut. 21:22-23).

 

·     “The great city” that symbolically is called “Sodom and Egypt” is identified as the site of the martyrs’ death and their Lord’s crucifixion:

o   It is unquestionably the city of Jerusalem in which these two witnesses have their prophetic ministry as well as their martyrdom.

o   “The great city” is further identified symbolically as “Sodom” (known for its depravity and rebellion against God) and as “Egypt” (known for its persecution of God’s people), both of which, again, correspond to the city of Jerusalem, both in its persecution and martyrdom of the prophets and its rejection and crucifixion of the Messiah, Jesus Christ.

o   Identifying Jerusalem as a city like “Sodom and Egypt” stresses the city’s wickedness.

o   In the effort to capitalize as much as possible on their deaths, their bodies are on display in the streets for three and one half days, contrary to all reasonable laws of humanity.

o   Its Jewish population will apparently be the focus of the witnesses’ ministry, leading to their conversions, which we’ll see later in v.13.

 

·     Thus, the symbol of “the great city” had broad significance in John’s day, but it also stands as a representative symbol for every empire that seeks after Divine glory and afflicts Christ’s Church even in this present day. 

 

v.9, “And those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb”:

·     “three and a half days.” The celebration of the rebellious over the Church’s apparent demise through persecution will be short-lived.

 

·     For three and one-half days the whole world will gloat over their dead bodies:

o   This implies some type of worldwide display, which, even now, is made possible by television, Internet, live streaming and many other sources of media.

 

v.10, “And those who dwell on the earth will rejoice over them and make merry; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth”:

·     Their deaths will be considered a great victory for the world ruler and Satan, and will be celebrated by people sending each other gifts.

 

·     Wild with joy over the death of their prophet-tormentors, “those who dwell on the earth” will celebrate the two witnesses’ deaths as a holiday.

 

·     The expression “those that dwell upon the earth,” seems to refer to those who are not only dwelling on the earth in their physical bodies, but whose hope is limited to this present life:

o   The phrase is repeated a dozen times or more in Revelation.

 

·     Apparently the celebration is worldwide. The entire earth will see the dead bodies of the two witnesses, a symbol of victory for the beast and those who oppose God.

 

·     They will have feasts and send gifts to one another, certain that their fear of God’s wrath and power is no longer warranted.

 

·     These two witnesses are obstacles to wickedness, unbelief, and satanic power prevalent in that future time. If their ministry is in the time of Great Tribulation, it is all the more a thorn in the side of the world rulers of that day; and their deaths symbolize the silencing of the prophets when they announce the doom of those will not believe in God or His Son.

 

·     The Word of God makes it clear that it is often possible to silence a witness to the truth by death, but such action does not destroy the truth that has been announced:

o   The power of God will ultimately be revealed.

 

·     If this is at the end of the Great Tribulation, only a few days remain before Christ comes back in great glory.

 

v.11, “And after the three and a half days the breath of life from God came into them, and they stood on their feet; and great fear fell upon those who were beholding them”:

·     “after the three and a half days the breath of life from God came into them.”  God vindicates His faithful witnesses by resurrecting them from the dead:

o   He breathes life back into their bodies that had been dead and decaying for three and a half days.

o   After three and one-half days in the street, suddenly the two witnesses are resurrected and stand on their feet “and great fear fell upon those who were beholding them.”  

 

v.12, “And they heard a loud voice from heaven saying to them, ‘Come up here.’ And they went up into heaven in the cloud, and their enemies beheld them”:

·     They responded to the invitation, “Come up here,” and they went up to heaven in a cloud. Can you imagine that scene?

 

·      “while their enemies looked on with great fear.” I should think so!

o   As they stand on their feet in front of the startled gaze of those who watch, a great fear falls upon those who see them, as they watch the two witnesses ascend up into heaven.

 

·     Though there are similarities between this event and the Rapture of the Church, the contrast is also evident:

o   The Rapture will take place in a moment, and apparently will not be gradual enough for people to observe.

o   The parallel here is to the ascension of Christ on the Mount of Olives.

o   The disciples watched Him ascending into heaven, and, like the two witnesses, He was received by a cloud.

 

v.13, “And in that hour there was a great earthquake, and a tenth of the city fell; and seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven”:

·     At the same hour, an earthquake occurs in Jerusalem with a tenth of the city collapsing and 7,000 people will be killed.

 

·     In contrast with previous judgments where revolt and rebellion against God continues, the survivors were terrified and gave glory to the God of heaven.

 

·     These dramatic events bring great fear to those who remain, and it is recorded that they “gave glory to the God of heaven”:

o   The reference to “the God of heaven” is one of two in the New Testament (Revelation 16:11).

 

o   It is a familiar phrase in the Old Testament that is used to distinguish between the true God and pagan deities.

 

·     Here, the significance is that they recognize the true God in contrast to their worship of the antichrist:

o   However, even though they recognize the power of “God of heaven,” it does not seem to indicate that they will have come to the point of true faith in Christ.

 

·     With this event, the second woe is brought to its completion (v.14) and is evidently regarded as the final phase of the sixth trumpet.

 

·     The third woe, contained in the seventh trumpet, is announced as coming quickly. The end of the age is rapidly approaching.

 

v.14, “The second woe is past; behold, the third woe is coming quickly”:

·     So ends the second woe, leaving only the seventh trumpet, the final and third woe, to come.

 

·     We’ll take a look at that next time.

 

 

May the Lord bless you and help you as you continue to grow in the grace and knowledge of Him.

 

By His Grace,

Gary T. Dromi, Ph.D., D.Min.

 

 

 

 

 

 

 

A Journey thru Revelation, Part 25: The Strong Angel and the Little Scroll

Revelation 10:1-11

Introduction

Chapter 10 is an interlude between the sixth and seventh trumpets, just like chapter 7 was an interlude between the sixth and seventh seals. 

 

This interlude will go from chapter 10:1 to 11:14. 

 

This section contains no reference to the judgments on mankind, but consoles believers by reiterating God's role as the Sovereign ruler over the earth.

 

He will not only judge the wicked, but also will exalt the suffering believers in His time.

 

Chapter 10 is laid out in two parts:

1. An announcement in verses 1-7.
2. A re-commissioning of John as a prophet in verses 8-11.

 

v.1, “And I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire”:

·     There’s a change in John's role here:

o   He leaves his role as an observer and he ends up at the very center of the stage.

o   His new role also involves a change in his location:  he moves from heaven to the earth.

 

·     John sees “another strong angel coming down our of heaven.”

 

·     Who is this “strong angel?”

o   Some thinks it’s Gabriel or Michael:

Ø  But, there are many angels besides Gabriel and Michael, who have play a part in Scripture, so this would be just a guess.

 

o   The fact that he’s a “strong angel” doesn’t really tell us who it is.

o   He’s described as “another strong angel”: 

Ø  He’s one in addition to others.

 

o   Some believe this is the same “strong angel” that was mentioned in 5:2 because he speaks with a loud voice.

o   Some believe this is Christ, because he is strong and in a cloud. 

o   Here are three reasons why it’s not Jesus:

Ø  First, Christ is never called an “angel” in Revelation.

Ø  Second, when the Scripture refers to the Son of God, the text is never unclear.

Ø  Third, what absolutely forbids this angel from being Christ is an oath sworn by the angel in vv.5-6, one that could never come from the lips of the second person of the Trinity. 

 

o   It’s best to see this angel as similar to, but distinct from, the “strong angel” of 5:2:

Ø  That’s the only “strong angel” mentioned earlier, so the “another” probably compares the two.

Ø  This is as close as we can come, given the information that we have.

·     John sees the angel in the process of coming down from heaven:

o   This confirms for us, that John has moved from heaven, where he has been since 8:2, to the earth.

 

·     Being “clothed in a cloud” adds to the glorious appearance of the angel: 

o   Heavenly beings often ascend and descend on clouds.

 

·     The Greek word translated “rainbow,” literally means “iris,” which is the same word in 4:3 for the rainbow that encircles the throne in heaven:

o   It brings to mind Divine majesty and shows us the importance of this angel.

o   Remember back in 4:3, the rainbow, was compared to an emerald, with a number of shades of green.

o   It’s a little different here:

Ø  No mention of the emerald color.

Ø  This rainbow would have multiple colors caused by the light of the angel's face.

Ø  It might appear as a kind of glorious headband.

 

o   God’s rainbow stands for more than just heavenly glory in the scripture: 

Ø  It promises mercy in the midst of judgment, just as it did in Noah's day.

 

·     Comparing the angel's face to the sun, reminds us of the vision of Christ in 1:16:

o   It shows us the power and magnificence of this strong angel.

o   It’s not like Christ’s magnificence, but this is a glorious messenger of God.

 

·     The word “feet” includes the angel's legs, as the word “pillars of fire” tells us:

o   The description of the legs and feet as “pillars of fire” brings to mind the columns of fire that led the Israelites in the wilderness at night.

 

v.2, “and he had in his hand a little book which was open. And he placed his right foot on the sea and his left on the land;”

·     Here’s another detail about the angel:

o   He holds a little book, literally, and a little scroll, in his hand.

o   This is different than 5:1, where the scroll lay upon the hand:

Ø  In 5:2, the scroll was probably too large to be grasped in the hand.

 

o   The Greek word for “little” is very specific: it clearly distinguishes this “little scroll” from the scroll in 5:1.

o   The scroll is in the angel’s left hand, which will later allow him to raise his right hand to swear an oath.

 

·     We don’t learn anything about the contents of the little scroll here:

o   There’s no hint of the continuing trumpet visions.

o   A similar case happened to Ezekiel 3:2,11.

o   For Ezekiel it was a re-commissioning of his role as a prophet.

o   And I believe that’s true, here, of John, which we’ll see later.

 

·     The strong angel plants one foot on the sea and one on the land:

o   This shows us that the angel has been given Divine permission to carry out judgment against a world that has continuously shown rebellion, idolatry and immorality.

 

v.3, “and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices”:

·     Besides planting his feet on the earth and the sea, the strong angel cries out with a “loud voice”:

o   This would be a cry of power and judgment. 

o   His “loud voice” will be heard!

o   Comparing his voice to a lion's roar gives further emphasis to the power, strength and loudness of his voice.

 

·     Comparing his voice to that of a lion's roar does not mean that the angel’s cry wasn’t able to be understood:

o   It must've been understandable, and not just a noise, because John started to write down the details of it in the next verse.

 

·     Though the text doesn’t reveal what the thunders were, it’s pretty safe to conclude that they will be seen, heard and understood:

o   And God will use them to bring added terror before Christ’s return.

 

v.4, “And when the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, ‘Seal up the things which the seven peals of thunder have spoken, and do not write them’”:

·     Notice, John heard the seven peals of thunder --- was just about to write it down and --- he was stopped!

 

·     If we look back at 1:19, we see John’s original instructions were “therefore write the things which you have seen, and the things which are, and the things which will take place after these things":

o   John was about to do just that.

 

·     But "a voice from heaven" stopped him:

o   This could be God the Father or Jesus who gave the original command to “write” back in 1:19.

 

·     The voice says, “seal up the things which the seven peals of thunder have spoken":

o   “John, do not write this down!”

o   Once again, this we see a Divine principle: 

Ø  Though God has revealed much, there are secrets, which God has not seen fit to reveal to man at this time. 

 

·     Some believe that by John not recording this information, it amounts to a shortening of the Great Tribulation for the sake of the elect:

o   However, that can’t be proven.

o   The series of bowl judgments, which is still future, argues against this idea.

 

·     All we really know is that John was forbidden from revealing what the seven thunders are going to be:

o   These are some sort of judgments, but we can only speculate, and we shouldn’t do that.

 

v.5, “And the angel whom I saw standing on the sea and on the land lifted up his right hand to heaven”:

·     The angel lifts his right hand to heaven:

o   This would be the customary gesture of a person taking a solemn oath. 

o   The direction of the hand is “to heaven” because that is God's dwelling place.

 

Notice what the angel does in v.6.

 

v.6, “and swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there shall be delay no longer”:

·     After lifting his hand, this strong angel commits himself to an oath.

 

·     The “swearing by an oath” tells us that this as a very serious moment:

o   God takes oaths, or vows, very seriously.

o   James 5:12, “Above all, my brothers, do not swear—not by heaven or by earth or by anything else. Let your “Yes” be yes, and your “No,” no, or you will be condemned.”

 

·     The expression “him who lives forever and ever” is common in Revelation:

o   It’s a reference to the eternally existing God.

 

·     Notice how specific the angel is, “who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it”:

o   Here, the angel adds God's work as Creator of all things to reinforce the importance of the oath even more.

o   This angel is swearing an oath and God is his witness!!

 

·     All of this seriousness sets the stage for a simple, but extremely important part of the oath, “there shall be delay no longer.”

 

·     This statement corresponds to the question of the martyrs in 6:10, “How long O Lord?”

o   It lets us know that the answer to the prayers of the saints is now about to receive its final fulfillment.

o   The rest of God's plans are about to be fulfilled.

 

v.7, “but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets”:

·     We learn from this that we’re not at the immediate end of the judgments.

 

·     The completion of the hidden purpose of God has arrived:

o   But it’s in combination with the seventh trumpet, which hasn’t yet blown.

 

·     Notice, “in the days of the voice of the seventh angel” gives us a time-line:

o   The sounding of the seventh trumpet marks the completion, or fulfillment, of the mystery of God.

o   These judgments will not come to a conclusion until the seventh trumpet sounds.

o   At that time, then God will conclude with the judgment of the seven bowls (16:1), the battle of Armageddon, the Millennial reign of Christ, and finally a new heavens and a new earth, and the eternal state.

 

·     John says, “in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished”:

o   It’s best to see the expression "the mystery of God" as God's purpose of bringing His kingdom on earth into existence:

Ø  This purpose, this “mystery,” has been hidden from the world, as far as all the details are concerned.

Ø  It will finally happen with the complete salvation of the saints and the completed kingdom.

 

·     The fact that God preached it to "his servants the prophets" shows that the unfolding of this prophetic mystery was partially revealed in the Old Testament descriptions of the establishment of the kingdom:

o   The prophets of old didn’t necessarily understand all that they were saying on God’s behalf.

o   The mystery of God consists of these previously unrevealed details, which will unfold in the remaining chapters of Revelation.

o   Those chapters will tell of the institution of God’s kingdom on earth and eventually in the new heavens and new earth.

 

·     This was good news to the prophets:

o   The prophets came to the Israelites who refused the good news about the kingdom time and time again.

o   Ultimately, the good news is not about the martyrdom of the saints or the judgment of God's enemies.

o   It’s about the kingdom of this world becoming the kingdom of our Lord and of his Christ.

 

·     We need to remember that both God’s people and is enemies will encounter hardships along the way, but the news of the coming kingdom is ultimately good.

 

v.8, “And the voice which I heard from heaven, I heard again speaking with me, and saying, ‘Go, take the book which is open in the hand of the angel who stands on the sea and on the land.’”

·     A second command comes to John from the voice in heaven:

o   It says, “go, take the book which is open in the hand of the angel who stands on the sea and on the land.”

o   John hears the same voice as in v.4 speaking to him.

o   It must have been an authoritative voice, otherwise, John probably wouldn’t have wanted to approach the “strong angel.”

o   How would you feel if you saw this angel with one foot on the land and one on the sea?

o   Would you eagerly approach him and ask him for something?

 

·     John receives instructions to go and take the unsealed and opened little scroll from the angel's hand.

 

·     The angel’s stance reminds John of the angel’s complete authority over the whole earth in this situation.

 

v.9, “And I went to the angel, telling him to give me the little book. And he said to me, ‘Take it, and eat it; and it will make your stomach bitter, but in your mouth it will be sweet as honey’”:

·     John approaches the angel and requests little scroll:

o   “And I went to the angel” shows that John left his former place as a spectator and became an active member of this scene.

o   He tells the angel to give him a little book.

o   The angel responds by not only giving him the book, but also by telling him to “take it and eat it.”

o   Literally, he tells John to take and devour it.

 

·     In the Hebrew culture, the word “eat” is an expression for receiving knowledge, similar to the English use of “digest” for considering and meditating on what has been learned.

 

·     So the idea here is for John to completely digest what’s in the little scroll:

o   He is to absorb and understand all of its contents.

 

·     The angel anticipates the effect on John when he does eat a little scroll: there is bitterness in the stomach and sweetness in the mouth:

o   The angel mentions bitterness first, probably because it’s the unexpected part of a prophet’s call.

o   Sometimes pastors experience the same thing in ministry.

o   For John, before the joys of the coming kingdom lay the bitterness of national, political and spiritual prophecies that John must deliver. 

o   His stomach will feel the bitter sensation.

 

·     The sweetness, compared to honey, probably represents the joys of the coming kingdom that are part of these prophecies:

o   It could also speak of John’s satisfaction knowing God’s will for the future.

 

·     The words of the little scroll, when digested, bring sadness over the news of persecution, apostasies, and judgments.

 

·     The bitterness and sweetness don’t pertain to different parts of the little scroll, but to the emotions of John at different stages throughout the remainder of his vision.

 

v.10, “And I took the little book out of the angel’s hand and ate it, and it was in my mouth sweet as honey; and when I had eaten it, my stomach was made bitter”:

·     John does what the angel tells him to do. He took the little book from the angel’s hand and he ate it, literally.

 

·     The results are exactly as the angel said, except in reverse order – sweetness in the mouth and bitterness in the stomach:

o   This little book gave John an upset stomach because he knew what was yet to come.

o   But he wasn’t allowed to write it down.

 

·     This reversal brings the bitterness is part of John’s re-commissioning in v. 11.

 

·     We can imagine how the remainder of John’s prophetic career will involve predictions of severe judgments and that will leave his stomach upset.

 

v.11, “And they said to me, ‘You must prophesy again concerning many peoples and nations and tongues and kings’”:

·     Here, John receives direct guidelines about his future ministry.

·     Notice he says “you must prophesy again concerning many peoples and nations and tongues and kings”:

o   “It’s necessary, John. You must prophecy again, John” 

o   He receives a command and it’s not a matter of whether or not he wants to or not.

o   It’s a necessity because it’s the will of God.

o   It’s the call upon a man’s life.

 

·     The word “again” shows that this is not a new commission, but the renewal of old one: 

o   It links what he has been doing before, with what he must do again. 

 

·     The rest of the prophecies of this book are more burdensome than anything prophesied up to now:

o   Can you imagine the heaviness of his heart?

o   Can you imagine the bitterness of his stomach?

 

·     This new command to prophesy puts John side-by-side with Ezekiel, Daniel, Zechariah and the rest of the prophets of God.

 

·     The subject of his future prophecy is fourfold. Notice ---“concerning many peoples and nations, tongues and kings.”

 

·     Some of John’s remaining prophecies will be quite favorable toward the redeemed, so it would be wrong to say he must prophesy only against the certain groups of people

 

·     There’s mention of three of the four groups that came earlier in 5:9, “peoples and nations and tongues”:

o   The inclusion of “kings” in this group reminds us that God’s Word, through His prophets, outranks the highest human authority. 

o   The specific mention of kings focuses special attention on rulers as distinguished from their peoples.

 

·     “Many” applies to all four terms in the list and emphasizes the vastness of the remaining prophecies.

 

·     The impact of his prophecies would go far beyond John’s immediate time and geographical circumstances and carry on until the day of Christ’s return.

 

If you are a born-again believer in Jesus Christ, if you are trusting in His death and resurrection for the forgiveness of your sins and eternal life, then you have nothing to worry about when it comes to these future judgments.

 

“THEREFORE having been justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. 3 And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; 4 and perseverance, proven character; and proven character, hope; 5 and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us. 6 For while we were still helpless, at the right time Christ died for the ungodly. 7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8 But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9 Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. 10 For if while we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11 And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation” (Romans 5:1–11).

 

“9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, that whether we are awake or asleep (physically dead), we may live together with Him. 11 Therefore, encourage one another, and build up one another, just as you also are doing” (1 Thessalonians 5:9–11).

 

May the Lord bless you and keep you as you continue to trust in His death and resurrection, His grace and mercy and His sacrifice on our behalf.

 

By His Grace,

Gary T. Dromi, Ph.D., D.Min.