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113 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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<h2><a onclick="return mV('Rev',11,'1-');">Rev 11</a> - The Two Witnesses</h2>
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<p>A. The temple of God.</p>
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<p class="c1">1. (<a onclick="return mV('Rev',11,1);">1</a>) John is instructed to measure the temple, the altar and its worshippers.</p>
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<p class="c2"><span>Then I was given a reed like a measuring rod. And the angel stood, saying, "Rise and measure the temple of God, the altar, and those who worship there."</span></p>
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<p class="c4">a. <b><span class="c3">A reed like a measuring rod</span></b>: In <a onclick="return mV('Eze',40,'1-43');">Eze 40-43</a>, there is an extended passage where a temple is measured. The temple in Ezekiel is the temple of the millennial earth, but this temple seems to be before that temple. The temple in Ezekiel is measured extensively, including the outer courts (<a onclick="return mV('Eze',40,'17-19');">Eze 40:17-19</a>).</p>
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<p class="c5">i. There are a few other Biblical examples of measuring. In <a onclick="return mV('Zec',2,'1-');">Zec 2</a>, a man measures Jerusalem, a scene that evidently shows God's coming judgment on the city. In <a onclick="return mV('Rev',21,'1-');">Rev 21</a>, the New Jerusalem is measured.</p>
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<p class="c4">b. <b><span class="c3">Rise and measure the temple of God</span></b>: Sometimes in the Old Testament, the idea of measuring communicates ownership, protection, and preservation. When Habakkuk prophesies, <i>He stood and measured the earth</i> (<a onclick="return mV('Hab',3,6);">Hab 3:6</a>), the idea is that the Lord owns the earth and can do with it as He pleases. When this temple is measured, it shows that God knows its every dimension, and He is in charge.</p>
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<p class="c5">i. <i>God is in charge</i>. This is one of the glorious, mighty themes of the Book of Revelation. <a onclick="return mV('Rev',11,17);">Rev 11:17</a> again uses the title <i>Almighty</i> for God. The Greek word for <i>Almighty</i> is <i>pantokrater</i>, and it describes "the one who has his hand on everything." Nine out of the ten times this word is used in the New Testament, it is used in Revelation. This temple will be the scene of great horror and great glory, but God is in charge of it all!</p>
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<p class="c4">c. <b><span class="c3">The temple of God</span></b>: The identity of this temple is an important matter of interpretation. Many see this temple as a symbol of the church.</p>
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<p class="c5">i. Paul describes the church as a temple: <i>Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being joined together, grows into a holy temple in the Lord.</i> (<a onclick="return mV('Eph',2,'19-21');">Eph 2:19-21</a>)</p>
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<p class="c5">ii. Peter describes the church as a temple: <i>You also, as living stones, are being built up a spiritual house.</i> (<a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>)</p>
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<p class="c5">iii. However, if this temple in <a onclick="return mV('Rev',11,'1-');">Rev 11</a> is a symbolic representation of the church, why should it be measured? What is the significance of the courts and the altar - and if the church itself is the temple, who are the worshippers (<b><span class="c3">those who worship there</span></b>)? There is too much specific detail here for this to be using the generalized picture of the church as a temple unto God.</p>
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<p class="c4">d. It is more likely that this is the temple that must be on the earth for the fulfillment of what Daniel, Jesus, and Paul said about the <i>abomination of desolation</i>.</p>
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<p class="c5">i. The prophet Daniel told us the Antichrist will break his covenant with the Jews and bring sacrifice and offerings to an end; the Antichrist will defile the temple by setting something abominable there (<a onclick="return mV('Dan',9,27);">Dan 9:27</a>; <a onclick="return mV('Dan',11,31);">11:31</a>, and <a onclick="return mV('Dan',12,11);">12:11</a>).</p>
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<p class="c5">ii. Jesus said to look for an abomination standing in the holy place, which would be the pivotal sign that the season of God's wrath was upon the earth (<a onclick="return mV('Mat',24,'15-16');">Mat 24:15-16</a> and <a onclick="return mV('Mat',24,21);">24:21</a>).</p>
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<p class="c5">iii. Paul told us that the Antichrist would sit in the temple as God (<a onclick="return mV('2Th',2,'3-4');">2Th 2:3-4</a>).</p>
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<p class="c5">iv. The concept of the <i>abomination of desolation</i> is often spiritualized with explaining it as idolatrous worship established in the hearts of God's people (His "temple"). But in what sense can people be called <i>God's</i> temple if they worship the Antichrist - an emissary of Satan himself? Certainly, this isn't the most plain or straightforward interpretation. The simplest explanation of all these passages is to see a real Jewish temple in Jerusalem, yet to be built – but coming soon.</p>
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<p class="c4">e. In point of fact, today there are Jews <i>very</i> interested in rebuilding the temple and resuming sacrifice, and are making preparations to do that exact thing even now.</p>
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<p class="c5">i. Today you can visit the Temple Institute in the Jewish Quarter of the old city in Jerusalem. There, a group of Jews absolutely dedicated to rebuilding the temple attempt to educate the public and raise awareness for a new temple. They are trying to replicate everything they can for a new temple, down to the specific pots and pans used for sacrifice.</p>
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<p class="c5">ii. Israel is a nation again, and efforts to rebuild the temple are for real. The main Jewish group leading the charge to rebuild the temple is an organization called <i>Faithful of the Temple Mount</i>, who say they will continue their efforts to re-establish the Jewish temple on the Mount. One leader in the group said, "We shall continue our struggle until the Israeli flag is flying from the Dome of the Rock." In Israel, there are students being trained for the priesthood, learning how to conduct animal sacrifices in the rebuilt temple.</p>
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<p class="c5">iii. It is important to understand that most Jews – religious or secular – do not care one bit about building a temple. And if there were one rebuilt, sacrifice would be difficult in a day of aggressive animal rights activists! Yet, there is a small, strong, highly dedicated group who live to see a rebuilt temple – a temple which will fulfill prophecy.</p>
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<p class="c5">iv. Rightly, Christians get excited when they see efforts to rebuild the temple. At the same time, we should understand that the basic impulse behind rebuilding the temple is not of God at all – the desire to have a place to sacrifice for sin. Christians believe that all sacrifice for sin was finished at the cross, and any further sacrifice for sin is an offense to God, because it denies the finished work of Jesus on the cross.</p>
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<p class="c5">v. Orthodox Jews consider that the Messiah will rebuild the temple; however, the man they may initially embrace as their Messiah may in fact be the Antichrist: <i>I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.</i> (<a onclick="return mV('Jhn',5,43);">Jhn 5:43</a>)</p>
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<p class="c1">2. (<a onclick="return mV('Rev',11,2);">2</a>) The outer court of the temple.</p>
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<p class="c2"><span>But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot <i>for</i> forty-two months.</span></p>
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<p class="c4">a. The outer court need not be measured because it has been <b><span class="c3">given to the Gentiles</span></b>. Perhaps this is because the outer courts of this rebuilt temple include the Islamic Dome of the Rock shrine, which currently stands on the temple mount and is a point of great contention between Jews and Muslims.</p>
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<p class="c5">i. When the city of Jerusalem was destroyed in 70 <span class="c6">a.d.</span> by the Romans, they destroyed the city so completely that the foundations of the old temple are not easily found. Most have long assumed that the Dome of the Rock shrine stands on the place of the old temple. But new research gives some evidence that the temple may have stood to the north where the Dome of the Rock shrine is today, and that if the temple were to be rebuilt at its old place, the Dome of the Rock shrine would be in its outer courts. If this is the case (and the research is by no means settled), then it would explain why the angel told John <b><span class="c3">leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles</span></b>.</p>
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<p class="c4">b. The <b><span class="c3">holy city </span></b>(Jerusalem) will be <b><span class="c3">tread underfoot </span></b>for a period of <b><span class="c3">forty-two months</span></b>, which equals 1260 days (three and one-half years). This "trampling" by Gentiles probably takes place in the last half of the final seven year period described by <a onclick="return mV('Dan',11,'26-27');">Dan 11:26-27</a> - when the Antichrist pours out his fury on the people of Israel (as described in <a onclick="return mV('Rev',12,'13-17');">Rev 12:13-17</a> and <a onclick="return mV('Mat',24,'15-28');">Mat 24:15-28</a>).</p>
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<p class="c4">c. Greek scholar A.T. Robertson says that to <b><span class="c3">tread underfoot </span></b>means "to trample with contempt."</p>
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<p>B. The two witnesses.</p>
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<p class="c1">1. (<a onclick="return mV('Rev',11,'3-6');">3-6</a>) The ministry of the two witnesses.</p>
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<p class="c2"><span>"And I will give <i>power</i> to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth." These are the two olive trees and the two lampstands standing before the God of the earth. And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.</span></p>
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<p class="c4">a. <b><span class="c3">My two witnesses</span></b><span>:</span> This introduces two of the more interesting characters of Revelation, the <b><span class="c3">two witnesses</span></b>. The character of their ministry is prophetic (<b><span class="c3">they will prophesy</span></b>); they preach and demonstrate repentance (<b><span class="c3">clothed in sackcloth</span></b>), and they have an effective ministry (<b><span class="c3">I will give power</span></b>).</p>
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<p class="c5">i. The <b><span class="c3">two witnesses</span></b> indeed ministry with <b><span class="c3">power</span></b>. "Such power, in fact, that they are able to witness for 1,260 days in spite of the antagonism of the world." (Walvoord)</p>
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<p class="c4">b. <b><span class="c3">These are the two olive trees and the two lampstands</span></b><span>: </span>The witnesses have an unique, continual empowering from the Holy Spirit, as shown in Zechariah's olive trees and oil lamps picture (<a onclick="return mV('Zec',4,'2-3');">Zec 4:2-3</a>; <a onclick="return mV('Zec',4,14);">4:14</a>).</p>
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<p class="c5">i. The passage from Zechariah had its first application to two men in Zechariah's day: Joshua and Zerubbabel. "Just as these two witnesses were raised up to be lampstands or witnesses for God and were empowered by olive oil representing the power of the Holy Spirit, so the two witnesses of <a onclick="return mV('Rev',11,'1-');">Rev 11</a> will likewise execute their prophetic office." (Walvoord)</p>
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<p class="c5">ii. In the picture from Zechariah, oil lamps are filled directly from olive trees which "pipe" oil right to the lamps. This is a picture of continual, abundant supply. If we will be <b><span class="c3">witnesses</span></b>, we must first have something to <i>witness</i> – our own personal encounter with Jesus Christ. Then, we must have the <i>power of the Holy Spirit</i> to bring forth the story of what we have witnessed effectively.</p>
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<p class="c5">iii. "In this book of the Revelation the Holy Ghost borrows all the elegancies and flowers in the story of the Old Testament, thereby to set out the story of the New in succeeding ages." (Trapp)</p>
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<p class="c4">c. <b><span class="c3">And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies</span></b><span>:</span> The two witnesses have special protection from God, similar to Elijah's in <a onclick="return mV('2Ki',1,'1-');">2Ki 1</a>.</p>
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<p class="c4">d. <b><span class="c3">These have power to shut heaven...they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire</span></b><span>:</span> The two witnesses have the power to bring both drought and plague, similar to the power Elijah (<a onclick="return mV('Jam',5,'17-18');">Jam 5:17-18</a>) and Moses (<a onclick="return mV('Exd',7,'1-12');">Exd 7-12</a>) had.</p>
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<p class="c4">e. In the ancient Greek grammar, all the nouns used to speak of the two witnesses in this passage are in the masculine gender. The two witnesses are definitely two men.</p>
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<p class="c1">2. (<a onclick="return mV('Rev',11,'7-10');">7-10</a>) The death of the two witnesses.</p>
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<p class="c2"><span>When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them. And their dead bodies <i>will lie</i> in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Then <i>those</i> from the peoples, tribes, tongues, and nations will see their dead bodies three-and-a-half days, and not allow their dead bodies to be put into graves. And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth.</span></p>
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<p class="c4">a. The two witnesses are killed by the <b><span class="c3">beast that ascends out of the bottomless pit</span></b> (first introduced in <a onclick="return mV('Rev',9,11);">Rev 9:11</a>, most likely Satan himself) but their ministry is <i>not</i> cut short. They fully accomplish their task (<b><span class="c3">when they finish their testimony</span></b>).</p>
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<p class="c5">i. Praise God, we cannot be taken off of this earth until we <b><span class="c3">finish</span></b> our <b><span class="c3">testimony</span></b>. The devil does not have power over our lives. We are witnesses of the Lord, and He will protect us until our testimony is finished.</p>
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<p class="c5">ii. This passage illustrates the difference between being a <i>witness</i> and giving <i>testimony</i>. <i>Witness</i> is not something we do; it is something we are. Giving <i>testimony</i> is what a witness does.</p>
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<p class="c4">b. <b><span class="c3">And their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified</span></b><span>:</span> The two witnesses are killed in the city of Jerusalem, which is described in three illustrative terms.</p><ul class="c6"><li>As <b><span class="c3">Sodom</span></b>, speaking of immorality</li><li>As <b><span class="c3">Egypt</span></b>, speaking of oppression and slavery</li><li>As <b><span class="c3">the great city</span></b>, a term often applied to "Babylon," the headquarters of Antichrist (<a onclick="return mV('Rev',16,19);">Rev 16:19</a>; <a onclick="return mV('Rev',17,18);">17:18</a>; <a onclick="return mV('Rev',18,10);">18:10</a>; <a onclick="return mV('Rev',18,16);">18:16</a>; <a onclick="return mV('Rev',18,18);">18:18</a>; <a onclick="return mV('Rev',18,19);">18:19</a>; <a onclick="return mV('Rev',18,21);">18:21</a>)</li></ul>
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<p class="c5">i. If, during the first three and one-half years, Jerusalem's leadership is in league with the Antichrist, it is easy to see how these titles apply. Any city in love with the Antichrist, or entering into a covenant with him, could be called <b><span class="c3">Sodom</span></b>, <b><span class="c3">Egypt</span></b>, and Babylon.</p>
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<p class="c4">c. <b><span class="c3">Those who dwell on the earth will rejoice over them, make merry, and send gifts to one another</span></b><span>: </span>The earth sees and rejoices over the deaths of the two witnesses. The fact that this is seen by all <b><span class="c3">people, tribes, tongues, and nations</span></b> is perhaps an oblique prophecy of modern mass media.</p>
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<p class="c5">i. It is amazing – and not far-fetched at all – to think of a live, worldwide broadcast on CNN, "Live from Jerusalem," and seeing the amazing scene described here taking place.</p>
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<p class="c5">ii. The idea is also that the world treats these two witnesses in a humiliating manner. "To have his dead body lie in view of all was the worst humiliation a person could suffer from his enemies." (Johnson)</p>
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<p class="c5">iii. <b><span class="c3">Make merry, and send gifts to one another</span></b><span>: </span>Donald Grey Barnhouse tells of a Christmas card with <a onclick="return mV('Rev',11,10);">Rev 11:10</a> on its cover - a terrible misquoting of the Scriptures!</p>
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<p class="c4">d. <b><span class="c3">Because these two prophets tormented those who dwell on the earth</span></b>: The preaching of these two witnesses and their call to repentance was a torment for many, because they could not stand to hear the truth while they loved their lie.</p>
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<p class="c1">3. (<a onclick="return mV('Rev',11,'11-14');">11-14</a>) The reviving of the two witnesses.</p>
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<p class="c2"><span>Now after the three-and-a-half days the breath of life from God entered them, and they stood on their feet, and great fear fell on those who saw them. And they heard a loud voice from heaven saying to them, "Come up here." And they ascended to heaven in a cloud, and their enemies saw them. In the same hour there was a great earthquake, and a tenth of the city fell. In the earthquake seven thousand people were killed, and the rest were afraid and gave glory to the God of heaven. The second woe is past. Behold, the third woe is coming quickly.</span></p>
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<p class="c4">a. <b><span class="c3">T<span>hey stood on their feet, and great fear fell on those who saw them</span></span></b><span>: </span>As this happens before the eyes of the watching world, the enemies of these two witnesses are horrified and astonished.</p>
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<p class="c4">b. <b><span class="c3">Come up here</span></b>: The earth is not worthy of these two witnesses, so God simply calls them home, and <b><span class="c3">they ascended to heaven in a cloud</span></b>.</p>
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<p class="c4">c. <b><span class="c3">In the same hour there was a great earthquake</span></b>: An earthquake brings judgment, and moves many to give glory to God. But it remains to be seen if this will become true repentance unto salvation.</p>
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<p class="c1">4. The identity of the two witnesses.</p>
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<p class="c4">a. Many interpreters see them as symbolic of the entire church in the tribulation period, or as symbols of the law and the prophets. But how can so many <i>specific details</i> in their ministry be reconciled with such a symbolic interpretation?</p>
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<p class="c4">b. The most plain and straightforward interpretation sees them as two real individuals, not symbolic representations.</p>
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<p class="c5">i. Unfortunately, the list is not short of modern nuts who think <i>they</i> are one of the two witnesses. I think that if you added them all together, there would be about 144,000 of them!</p>
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<p class="c4">c. Who they are must not be terribly important, or we would have been told exactly who they are!</p>
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<p class="c5">i. Generally, if the two witnesses are identified with any two individuals from the past, the leading candidates are Elijah, Moses, or Enoch. Or, perhaps these are merely two believers ministering in the <i>spirit and power</i> of these great men, even as John the Baptist went forth in the <i>spirit and power of Elijah</i> (<a onclick="return mV('Luk',1,17);">Luk 1:17</a> and <a onclick="return mV('Mat',7,'12-13');">Mat 7:12-13</a>).</p>
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<p class="c5">ii. Some think Enoch is one of the witnesses because:</p><ul class="c6"><li>He was carried up to heaven by God (<a onclick="return mV('Gen',5,25);">Gen 5:25</a>).</li></ul>
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<p class="c5">iii. Some think Elijah is one of the witnesses because:</p><ul class="c6"><li>His ministry seems like one of these two witnesses (<a onclick="return mV('2Ki',1,'1-');">2Ki 1</a> and <a onclick="return mV('Jam',5,'17-18');">Jam 5:17-18</a>)</li><li>He was carried up to heaven (<a onclick="return mV('2Ki',2,11);">2Ki 2:11</a>)</li><li>Enemies of Elijah were destroyed by fire (<a onclick="return mV('2Ki',1,'1-');">2Ki 1</a>)</li><li>It is specifically prophesied that Elijah will return before the end of the age (<a onclick="return mV('Mal',4,'5-6');">Mal 4:5-6</a>)</li><li>Elijah had a unique "conference" with Jesus at the Mount of Transfiguration (<a onclick="return mV('Mat',17,'1-6');">Mat 17:1-6</a>)</li></ul>
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<p class="c5">iv. Some think Moses is one of the witnesses because:</p><ul class="c6"><li>His ministry seems like one of these two witnesses (<a onclick="return mV('Exd',7,'20-21');">Exd 7:20-21</a>)</li><li>God seems to have a special purpose for the body of Moses that Satan wanted to defeat (<a onclick="return mV('Jud',1,9);">Jud 1:9</a>)</li><li>The enemies of Moses were destroyed by fire (<a onclick="return mV('Num',16,35);">Num 16:35</a>)</li><li>Moses had a unique "conference" with Jesus at the Mount of Transfiguration (<a onclick="return mV('Mat',17,'1-6');">Mat 17:1-6</a>)</li></ul>
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<p class="c5">v. Some believe the two witnesses must be Enoch and Elijah, because neither of them died a natural death and were instead carried to heaven, and <a onclick="return mV('Hbr',9,27);">Hbr 9:27</a> says that it is appointed for men to die once - so Enoch and Elijah must return to die on the earth. This is a misunderstanding of <a onclick="return mV('Hbr',9,27);">Hbr 9:27</a>, which is a principle rather than an absolute, immutable law. For example, Lazarus and others were raised from the dead and apparently died <i>twice</i> - yet this does not disprove <a onclick="return mV('Hbr',9,27);">Hbr 9:27</a>. The entire church on earth at the time of the rapture will not die, but be carried to heaven. <a onclick="return mV('Hbr',9,27);">Hbr 9:27</a> stands as a principle, and there are a few notable exceptions which ultimately serve to prove the rule, not deny it. There may be good reasons for considering Enoch and Elijah the two witnesses, but the principle of <a onclick="return mV('Hbr',9,27);">Hbr 9:27</a> is not among those good reasons.</p>
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<p>C. The seventh trumpet.</p>
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<p class="c1">1. (<a onclick="return mV('Rev',11,15);">15</a>) The seventh trumpet finally sounds.</p>
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<p class="c2"><span>Then the seventh angel sounded: And there were loud voices in heaven, saying, "The kingdoms of this world have become <i>the kingdoms</i> of our Lord and of His Christ, and He shall reign forever and ever!"</span></p>
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<p class="c4">a. <b><span class="c3">Then the seventh angel sounded</span></b>: The seventh seal brought forth a profound silence (<a onclick="return mV('Rev',8,1);">Rev 8:1</a>); the seventh trumpet initiates joy at the inevitable resolution. There can't be a more glorious proclamation than this: <b><span class="c3">The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!</span></b></p>
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<p class="c4">b. <b><span class="c3">Have become the kingdoms of our Lord</span></b>: In the ancient Greek grammar, the verb tense of <b><span class="c3">have become</span></b> indicates an absolute certainty about Jesus' coming and reign, even <i>before</i> the fact is accomplished.</p>
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<p class="c4">c. How can there be such joy, when the King is not reigning completely yet? At the headquarters at a successful political campaign on election night, there is joy, even though it will be a while until their candidate is actually installed into office. The joy anticipates a certain result.</p>
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<p class="c1">2. (<a onclick="return mV('Rev',11,'16-18');">16-18</a>) The twenty-four elders worship God.</p>
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<p class="c2"><span>And the twenty-four elders who sat before God on their thrones fell on their faces and worshiped God, saying: "We give You thanks, O Lord God Almighty, the One who is and who was and who is to come, because You have taken Your great power and reigned. The nations were angry, and Your wrath has come, and the time of the dead, that they should be judged, and that You should reward Your servants the prophets and the saints, and those who fear Your name, small and great, and should destroy those who destroy the earth."</span></p>
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<p class="c4">a. <b><span class="c3">We give You thanks</span></b>: This thanksgiving isn't to thank God that He has <i>already</i> done this; but that the hour has come for it to take place, and that these things are permanently set in motion.</p>
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<p class="c4">b. "In their praise, impending events are set forth, to be more fully described later." (Morgan) Now comes the fitting time for judgment, reward, and destruction.</p>
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<p class="c4">c. <b><span class="c3">The nations were angry, and Your wrath has come</span></b><span>: </span>God's punishment fits the crime; there is nothing arbitrary about it. The nations are <b><span class="c3">angry</span></b> with God and He responds with <b><span class="c3">wrath</span></b>; those that <b><span class="c3">destroy</span></b> the earth are themselves destroyed.</p>
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<p class="c4">d. <b><span class="c3">The nations were angry</span></b>: The world is angry because God comes to rule.</p>
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<p class="c5">i. The world wants <i>anything</i> but the reign of God! As it says in a parable in Jesus, <i>We will not have this man to reign over us</i> (<a onclick="return mV('Luk',19,14);">Luk 19:14</a>).</p>
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<p class="c5">ii. "Religion is decent, but surrender to God is intolerable to the nations of this world." (Newell)</p>
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<p class="c5">iii. The wrath of men is impotent, but the wrath of God is omnipotent. The wrath of men is wicked, but the wrath of God is holy.</p>
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<p class="c1">3. (<a onclick="return mV('Rev',11,19);">19</a>) The temple in heaven is opened.</p>
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<p class="c2"><span>Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple. And there were lightnings, noises, thunderings, an earthquake, and great hail.</span></p>
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<p class="c4">a. <b><span class="c3">The ark of His covenant was seen in His temple</span></b>: The <b><span class="c3">ark</span></b> refers to God's throne, the place where the previously mentioned resolution will come from.</p>
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<p class="c4">b. It is called the <b><span class="c3">ark of His <i>covenant</i></span></b> - in the Old Testament, this was the earthly representation of God's throne - to emphasize God's faithfulness.</p>
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<p class="c5">i. The ark of the covenant is "The symbol of God's faithfulness in bestowing grace on His people, and inflicting vengeance on His people's enemies." (Alford)</p>
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<p class="c4">c. <b><span class="c3">And there were lightnings, noises, thunderings, an earthquake, and great hail</span></b><span>: T</span>he great and awesome phenomenon at the opening of the temple and the revelation of the ark show that the presence of the Lord is there; it is reminiscent of God's manifested presence at Mount Sinai (<a onclick="return mV('Exd',19,'16-19');">Exd 19:16-19</a>).</p>
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