Deeper Commentary

CHAPTER 11

11:1 And there was given to me a reed like a measuring rod, and I was told: Rise and measure the temple of God and the altar, and those that worship therein- The Apocalypse, within the apocalyptic genre, is a kaleidoscope of images. We are therefore not intended to interpret the various visions in a strictly chronological way. Nor are we to see them all referring to the same groups at the same times. In viewing a kaleidoscope, some images are more impressing or relevant for us than others. And thus the book of Revelation has been for those who have read it over the centuries. But in our last days, all the visions have their final application, culminating in the literal return of the Lord to establish the Kingdom on earth.

The idea of measuring the temple can be read as measuring to protect. Revelation speaks of the new Jerusalem as the ultimate reality, and therefore the old Jerusalem is delegitimized, or at best obscured in significance. This was also of great comfort to those who lived through the destruction of the temple in AD70. This was the end of the world for many Jews. But Jewish Christians who had grasped identity with "the new Jerusalem" would not be fazed by it. Likewise the preservation of the temple spoken of in Rev. 11:1,2 was to be understood as spiritual preservation of the spiritual temple, the people of God. The destruction of the literal temple would've highlighted this interpretation. Those who had grasped the spirit of Christ would not have had their faith shattered at all by the events of AD70. Whereas those who had become caught up in the spirit of Jewish nationalism would've been driven to despair as all their hopes for an immediate Kingdom of God came crashing down. 

Rev. 11:1 speaks of a command to measure the temple- and immediately our minds are sent back to the temple being measured in such detail in Ez. 40:10, 21,22 etc. Is this to be read as a sign that we are about to receive another such conditional prophecy? Assuming that Revelation was given just prior to the fall of Jerusalem in AD70, we could read the ensuing prophecy in Rev. 11 as saying that although Jerusalem and the outer court would fall to the Romans, the zealots in the inner sanctuary would be preserved, and a command to repentance would be issued by two prophets. Now of course, this didn't happen; but perhaps it could've done, potentially? Consider the possibility- both here and in so many other Bible passages.

A case can even be made that the compilation of Luke’s Gospel record of the Olivet prophecy, as well as sections of Revelation, were released throughout the period of Titus’ encirclement of Jerusalem in the lead up to AD70. The encouragement to flee Jerusalem whilst it was still possible (Lk. 21:20,21) would have been urgent commands to be fulfilled immediately upon receipt. And then Rev. 11:1 could imply that by the time of the prophecy’s release, the Roman attack on the outer court of the temple had already begun. A lot of work remains to be done in working out how this mass of Scripture could have been received by the faithful within Jerusalem in AD67-70, and read as directly relevant to them, requiring immediate response.

But whatever the first century fulfilment, we are to look for a latter day application as the main one. The measuring of the temple in judgment may imply that there will be a literal temple built in Jerusalem by the Jews in the last days. They certainly have plans for one.

11:2 But the court which is outside the temple, do not measure it. For it has been given to the nations, and they will trample the holy city for forty-two months- The holy city [Jerusalem] to be trampled for 42 months is clearly the equivalent of Lk. 21:24 concerning the events leading up to AD70: "Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled". The "times of the Gentiles" are therefore the 42 months. "From Spring of 67 to August of 70, the time of formal imperial engagement against Jerusalem is a period of 42 months". John "measures" the inner temple, altar and worshippers - for protection (Ez. 22:26; Zech. 2:1-5). Thus the external temple perishes but the spiritual reality- the true worshippers, the new Israel- are preserved. This is what happened in AD70.

"The holy city" is one of a series of allusions in this section to the crucifixion, for this same phrase is used about Jerusalem in the context of the crucifixion (Mt. 27:53). The prophecies of persecution in Revelation are shot through with references to the crucifixion; to encourage the people of God that in those persecutions they are in fact sharing in the sufferings of Christ, and will surely likewise share in His resurrection and eternal life. This theme will have especial reference to those who endure the final tribulation- for they are the generation who perhaps will never taste death and will move directly from sharing His crucifixion sufferings to sharing His resurrection glory and eternal life. Rev. 4:4,10; 5:6,8,14 associate the 24 elders falling down in worship with what happened when Christ died and / or ascended to Heaven; but here, that is said to happen during the time of tribulation (:16). The dead bodies lying in the streets of Jerusalem (:8) recalls Mt. 27:52. The description of Jerusalem as Sodom And Egypt [both OT descriptions of Jerusalem in apostasy] seems almost angry; exactly because the reference is to Jerusalem being the city which killed Jesus (Mt. 23:37). The dead bodies being on display (:9) is apparently what happened in Mt. 27:52- the graves in Jerusalem opened in the earthquake at the death of Christ with the corpses as it were on display, and the bodies arose out of them at His resurrection. Not suffering bodies to be put in graves (:9) is language associated with crucifixion victims, whose bodies were usually cast out from Golgotha into Gehenna. The suffering believers are thereby likened to crucifixion victims. Death for three days (:9) is the same period Jesus lay dead. A case can even be made that He was dead three and a half days rather than 72 hours. "Great fear fell upon" (:11) the persecutors of the saints just as it did upon those who witnessed the resurrection of the crucified Christ (Mt. 27:54; 28:4). Ascension to Heaven in a cloud (:12) evidently recalls that of the Lord Jesus; the earthquake of :13 recalls that of Mt. 27:54. The temple being opened in :19 clearly refers to the veil being rent at the crucifixion (Mt. 27:51). These connections aren't neatly chronological; the point is that the lives of the suffering believers were connected with the sufferings of Christ in various ways and times. Their suffering was riddled with connection and allusion to the crucifixion sufferings of Jesus, just as our lives are, as like Paul we seek to fill up what is lacking in us of the crucifixion sufferings of Jesus. The connection between the sufferings of the last days and the crucifixion sufferings of the Lord are made apparent especially in Mk. 13. "It is done" (16:17) sounds very much like "It is finished". The Olivet prophecy as recorded in Mark 13 has many allusions to the sufferings of our Lord, thereby suggesting that our sufferings during the coming tribulation will make us fellowship the cross as never before. The whole idea of darkness, earthquake, open graves, rocks shaking etc, which we read of in the Olivet and other last day prophecies is evidently the language of the crucifixion. The description of suffering before "the end" comes (Mk. 13:7,13; Mt. 24:14) invites connection with Christ's death also being described as "the end", coming as it did after a period of suffering (Mt. 26:58; Lk. 22:37; Jn. 13:1). This connection is strengthened by the way in which each record of the Olivet prophecy leads straight on into the sufferings of the Lord Jesus. Mt. 24:13 commends those who endure to the end- of the great tribulation. The same word occurs in Heb. 12:2,3 about Christ enduring the cross- we fellowship the cross during the last day tribulation. The word in Mt. 24:29 for “the tribulation” is used in Col. 1:24 about the afflictions of Christ. The tribulation will enable those who endure it to fellowship the Lord's crucifixion sufferings, that they might immediately share His resurrection life at His return. This will be especially relevant to Jews under persecution, who will have to come to repentance regarding His crucifixion:

" They shall deliver you up to the councils...	As Christ to the Sanhedrin
beaten...	Christ buffeted
rulers and kings for a testimony...	Chief priests, Herod, Pilate
brother shall betray the brother...	Judas; Peter's denial?
turn back to take up his garment...	John Mark's linen garment
false Christs...	Barabbas
the sun shall be darkened...	As at the crucifixion
watch and pray...	" Watch with me”; Gethsemane
at even...	Last Supper
at midnight...	Gethsemane
at the cock crowing...	Peter's denials
in the morning...	Trial and crucifixion
find you sleeping"	Disciples in Gethsemane

 

The trampling of the holy city doesn't necessarily have to speak of a domination of the literal city of Jerusalem. For in Revelation, "Jerusalem" is contrasted with Rome / Babylon, the 'unholy' city. It could equally refer simply to the 'holy' people of God, as it does elsewhere. Again we have the idea of the death and apparent defeat of God's people being, in fact, their glorious victory. Just as in the death of the Lord, a kind of "magnificent defeat".

11:3 And I will give power to My two witnesses, and they shall prophesy one thousand two hundred and sixty days, clothed in sackcloth- Empowering witnesses is the language of the comforter in Jn. 14-16. The prophecy here has specific applications to various historical moments and a greater fulfilment in the last days, but the essence is true for all who are empowered in their witness by the gift of the Spirit. The only other NT references to two witnesses is to ordinary members of the Christian church (Mt. 18:16; 2 Cor. 13:1). All believers are witnesses, in the power of the Spirit (cp. Acts 1:8).

The context of this vision is set by 10:9, where John eats the little book. I suggested there that this is part of a recommissioning of John, which introduces the theme of witness to the Gospel under persecution which fills the subsequent visions in Revelation.

John was to "Prophecy (preach) again before many peoples, and nations, and tongues, and kings" (10:11). Such language recalls Jeremiah and the prophets (often initially unwilling also) spreading their message to nations and kings, and also the spirit of first century apostolic preaching. Both these groups did so amidst great persecution; and this is to happen in the last days. John's eating of the book also looks back to Ez. 2:8, where Ezekiel had to do this at the beginning of his preaching ministry to an apostate Israel in captivity. This may hint that this latter day preaching to all nations [within the earth / land promised to Abraham?] will especially focus upon the Jews among them, and those persecuted Jews within the land itself.

The vision of the two witnesses carries straight on, describing in more detail what 10:8-11 has summarized. The downtreading of the Holy City (literal Jerusalem) will be for 42 months. During that time, the witnesses prophecy for a parallel period of 1,260 days- both periods equivalent to three and a half years (Rev. 11:2,3). The two witnesses may either represent the Jews and the Christians, or two individual leaders of the saints who each concentrate respectively on preaching to Jews or Gentiles. The false prophet [for the witnesses are prophets, :6,10] is not necessarily an individual but a group of persons, perhaps headed up in one figurehead. Perhaps the two righteous witnesses speak of something similar. The language of :6 has clear reference back to Elijah and Moses- both of whom spoke the word of God [largely to an apostate Israel] during time of great persecution of God's true witnesses.

Other Scriptures describe a three-and-a-half-year period of persecution by the beast. This is matched in Rev. 11 by the three and a half year witnessing in sackcloth, with the power to bring plagues on their enemies. This would equate the witnesses with Moses and the faithful Israelites in Egypt undergoing persecution, at a time when Egypt (cp. the latter day world) was very prosperous (treasure cities etc.). The sackcloth suggests fasting and prayer- for their deliverance through the Lord's return. I have suggested elsewhere that the second coming is dependent on the intensity of our prayers. To allow the Lord's return to happen, it seems we need this tribulation to vitalize our community's prayer life. In the last days, God’s faithful people will be given a mouth and wisdom which their persecutors will be unable to gainsay nor resist (Lk. 21:15). This evidently alludes to how Moses before Pharaoh was given such a ‘mouth’ (Ex. 4:15). Moses at that time was a type of the faithful remnant of their last days, in their witness against the world during the tribulation. Hence Rev. 11 describes their witness in terms of Moses doing miracles before Pharaoh.

Sackcloth is also a symbol of repentance and recognition of sin (Gen. 37:34; Jer. 4:8; Jonah 3:5; Mk. 2:20). Their own personal repentance and acceptance of God’s gracious forgiveness was the basis of their appeal to others. And is it going too far to understand that if these “two witnesses” do indeed represent the latter day witness of true Christianity to the 'earth' / land promised to Abraham, it will be made on the basis of a genuine repentance, brought about by the experiences of the tribulation.

 

11:4 These are the two olive trees and the two candlesticks, standing before the Lord of the earth- The allusion is clearly to the visions of Zechariah. They are filled with the Spirit for their witness; see on :3.

Zech. 4 contained a vision of Joshua and Zerubbabel, likened to two olive trees which emptied their oil into the seven branched candlestick, representing the ecclesia of Judah. They represented the kingly and priestly offices. The whole ‘lightstand’ depended upon these two anointed ones, these providers of oil, and the fact they both in various ways failed to deliver true faith and spirituality meant that the victory over the world which the vision also prophesied could not come about; the final fulfilment had to come through the Lord Jesus, who was the ultimate Priest (cp. Joshua-Jesus) and Prince of Judah (cp. Zerubbabel). This prophecy could have been fulfilled at the restoration; but when we read in Rev. 11:4 that “These are the two olive trees and the two candlesticks”, is the Lord not saying that now He has redefined and rescheduled the fulfilment of that vision in a latter day context?

The Lord of the earth / land in the Zechariah context was a reference to Israel's Angel (Michael?) who was in control of the land despite all happening within it. But the latter day lord of the land will be the anti-Christ, the fake Christ, the fake, imitation lord of the land. And before him they make their witness. The later allusions to them as it were bringing the plagues upon Egypt suggest they are as it were standing before Pharaoh as Moses did, strangely unhurt by him as Moses and Aaron were strangely preserved from being killed by him, bringing the plagues upon the persecutors of God's apostate people Israel.

11:5 And if anyone desires to hurt them, fire proceeds out of their mouth and devours their enemies, and if anyone shall desire to hurt them, in this manner must he be killed- These two individuals or entities are miraculously preserved as Moses was before Pharaoh, the lord of the earth in his day (see on :4).

They have power to shut heaven and bring fire upon their enemies - clearly alluding to Elijah. His bringing down fire was against people of his own Jewish race who were persecuting him (2 Kings 1:9-12), suggesting that the Elijah ministry will be bitterly opposed by many Jews, after the pattern of Jeremiah's persecution during the Babylonian invasion. The witnesses are therefore the latter day Elijah ministry, who shall come to prepare Israel before the final day of the Lord comes, witnessing against powers as well as against Israel; just as John the Baptist did in the spirit and power of Elijah, against Herod who killed him.

11:6 These have the power to shut the heaven so that it does not rain during the days of their prophecy, and they have power over the waters to turn them into blood and to smite the earth with every plague, as often as they shall desire- See on:3 and on :6 for the significance of the Elijah allusions. This latter day Elijah ministry will withhold rain, as Elijah did, for three and a half years, in the hope that it will lead to repentance in Israel. The plaguing of the persecutors as Moses and Aaron plagued Egypt further strengthens the impression that Israel's experience in Egypt is the prototype for the coming tribulation. The plagues brought upon Egypt were likewise in the hope that Egypt and even Pharaoh would 'know the Lord' and repent.

11:7- see on Rev. 6:10.

And when they shall have finished their testimony, the beast that comes up out of the abyss shall make war with them and overcome them and kill them- The same word for "witnesses" is used of how the Babylon system slays the Lord's witnesses in the last days (17:6). This parallels "the beast" here with latter day Babylon. This speaks of a final, furious bout of persecution which brings about the destruction of the beast. It is because of this latter day orgy of killing the saints that the woman riding the beast was "drunken with the blood of the saints (the latter day true Christian community?), and (also) with the blood of the martyrs (s.w. "witnesses"- the two particular ones of Rev. 11?) of Jesus" (17:6). The witnesses 'testifying' suggests association with their prototype John, who was persecuted for his obedience to and preaching of "the word of God and of the testimony of Jesus Christ" (Rev. 1:2,9) in the last days before the Lord's 'coming' in AD70. I have suggested earlier on this chapter that John's recommissioning as a witness to all peoples in chapter 10 makes him personally representative of these latter day witnesses. John was encouraged in his tribulation by being given such a deep understanding of prophecy; and his latter day counterparts may be blessed likewise. The "souls under the altar" which we have previously considered were "slain for the word of God, and for the testimony which they held" (6:9), which cements the link between them and the apostle John's descriptions of his sufferings.

The dragon/ beast also "made war" with the seed of the woman "which keep the commandments (word) of God, and have the testimony (i.e. preaching) of Jesus" (12:17); it was because of "the word of their testimony (i.e. preaching) (that) they loved not their lives unto the death" (12:11), indicating that Rev. 12 also has reference to this last day persecution and is providing more detail about the events of chapter 11, during which the witnesses are persecuted and slain. Interestingly, the Angel says that he is a fellowservant and brother of them "that have the testimony (preaching) of Jesus" (19:10), i.e. the witnesses- as if the Angels who are with the witnesses in the tribulation are so near those they represent that they almost feel our sufferings.

We note that the beast is mentioned without introduction. The abyss from which it emerges has been mentioned, as the source of the locust invasion of Israel; which previously we have identified as the Muslim onslaught against Israel by her Islamic neighbours. The beast perhaps has no introduction because of the idea of Revelation being a kaleidoscope of images. It's not that a beast is introduced, defined and then we have progressive development of the beast theme in a chronological sense. What we have, true to the apocalyptic genre, is a kaleidoscope of images, rotating before us.

11:8 And their dead bodies will lie in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified- It would seem that the murder of these two witnesses takes place in Jerusalem, which is spiritual Sodom (Is. 1:10; 3:1,9; Jer. 23:14; Lam. 4:6; Ez. 16:46-56; Am. 4:11) and Egypt (Ez. 23:19-22). This point is clinched by its description as "where also our Lord was crucified" (see on Mk. 13:13). "They of the people (of Israel?) and kindreds and tongues and nations (those preached to in 10:11) shall see their dead bodies three days (literal ones?) and an half, and shall not suffer their dead bodies to be put in graves" (11:9). This seems a designed contrast to Stephen, the first martyr for preaching the Christian Gospel, whose body was also stared upon, but who was allowed to be buried. There are a number of similarities in Rev. 11 with the events in Sodom. "The God of the earth" of :4 clearly connects with "Shall not the judge of all the earth do right?" in Gen.18:25. The two Angels (cp. the two Angel-supported witnesses) were warned not to abide in the street (cp. bodies in the street) for fear of violence being done to them; the city is spiritually called Sodom. These references to Sodom and Egypt, both types of the last days, confirm that Rev. 11 also has a latter day application.

11:9 And from among the peoples, tribes, tongues and nations do men look upon their dead bodies for three and a half days, and they will not allow their dead bodies to be laid in a tomb- Converts are to be made from "among the peoples, tribes..." etc. as noted on chapter 5. Perhaps the death of the witnesses makes some converts. But it may be that people from among the peoples, tribes etc. of the earth / land promised to Abraham come up to Jerusalem to gloat over the display of the dead bodies. There seem a number of points of contact in Rev. 11 with our Lord's sufferings, and this may be another one. Had it not been for Nicodemus' bold request, the Lord's body would have been thrown into Gehenna. Compare this with the bodies being unburied here, as if to imply they had been crucified. Thus in their sufferings the remnant under tribulation will really feel crucified with Christ, and therefore have great peace from knowing that if they suffer with Him, they will also reign with Him. It could be that the witnesses are literally crucified; for that is a typical punishment inflicted by jihadists, who make a big deal about display of the bodies of those they have slain.

11:10 And they that dwell on the earth rejoice over them and make merry, and they shall send gifts to each other, because these two prophets tormented them that dwell on the earth- The earth dwellers are those within the earth / land promised to Abraham. Their brief rejoicing at the apparent death of the witnesses corresponds to Egypt's glee that Israel had left and were trapped at the Red Sea. This rejoicing over the slaughtered saints by the nations of the beast is echoed later by the holy apostles and prophets rejoicing over the destruction of Babylon (18:20)- as if the sufferings of the saints are later brought upon their persecutors. See on 8:7.

11:11 And after the three and a half days, the breath of life from God entered into them and they stood upon their feet; and great fear fell upon those that saw them- The persecution period in which the dead bodies lie in the street lasts three and a half days, connecting with the Lord's death for three days; this may indicate a final persecution at the end of the three and a half years. This is followed by the resurrection of the witnesses, after a brief period of rejoicing by the world that these people whose Spirit gifts had plagued them were now no more (by all means compare this with the rejoicing of the world in the three days in which Christ lay dead). The great fear that fell upon them who saw the resurrected witnesses recalls the fear of those who saw the risen Lord (Mt. 28:4,5,8).

Whilst the primary reference of all this is to the situation within the earth / land promised to Abraham, there is reason to think that the believing community worldwide will suffer at this time too. There is a general, outline theme throughout Revelation that the righteous are gathered after they go through the judgments, implying we will experience them, although it would be possible, were we more spiritual, that we could be spared them (Rev. 7:9-17; 11:11,12; 14:13-16; 19:1-10). Thus although the types of Israel in Egypt, the faithful in Hezekiah's Jerusalem, Noah shut in the ark etc. suggest that the faithful will be spared the judgments, the fact is they will need the experience of the judgments to make them more spiritual, and therefore ultimately these types may not come true: they will only speak of what was possible. Evidently the latter day ecclesia will not be as strong as God would wish it to be.

11:12- see on 1 Thess. 4:17.

And they heard a great voice from heaven saying to them: Come up here! And they went into heaven in the cloud, and their enemies saw them- This surely connects with the transporting of the saints through the clouds to meet the Lord, as detailed in 1 Thess. 4:15-17. There are also links with Rev. 1:7- a shout (cp. 1 Thess. 4:16), a cloud, being seen by enemies. We know that 1:7 is concerning the second coming (see note there). There we have the picture of the Lord's persecutors seeing Him personally; some will say "Blessed is he who comes in the name of the Lord", but too late (see on Mt. 23:39). They will be resurrected to judgment, and see Him in glory; and the last generation of Israel's persecutors will see not only Him, but the resurrected two witnesses with Him. The exact chronology need not worry us; for here in the Apocalypse we have a kaleidoscope of images and not a strictly chronological outline of events.

11:13 And in that hour there was a great earthquake and the tenth part of the city fell; and there were killed in the earthquake seven thousand persons, and the rest were terrified and gave glory to the God of heaven- It is tempting to interpret the great earthquake and repentance of a remnant in 11:13 as referring also to the Lord's coming, accompanied as it will be by a literal earthquake which affects Jerusalem when the Lord returns to the mount of Olives (Zech. 14:1-4; Acts 1:11), heralding the repentance of the Jewish remnant as described in Rom. 11. The seventh Angel then sounds, declaring that the Kingdom has come (note "are become- now- the Kingdoms of our Lord").

11:14 The second woe is past. Behold, the third woe comes quickly- Yet this third woe is not recorded. I suggested on 6:1; 10:4,7 that there are some judgments potentially planned which never actually happen. Perhaps because the required number of the remnant repent, or because of the power of prayer, and God's desire to hasten towards the end of His judgments so that He might save His people.

11:15 And the seventh angel blew his trumpet and there followed great voices in heaven, and they said-  As suggested on :14 and also 6:1; 10:4,7, it seems that there are some judgments potentially planned in association with the seventh trumpet which never actually happen, as things hasten towards their close.

The kingdom of the world has become the kingdom of our Lord and of His Christ; and he shall reign for ever and ever- The kingdom initially in view is that of the Islamic entity which has taken control of the land promised to Abraham. That is now handed over to the Lord Jesus, who as Abraham's seed is the rightful heir to it.  Satan's Kingdom has members, those he is king over [see on Lk. 11:18]. His Kingdom is the people of this world, those dominated by the fleshly mind. When the Kingdoms of this world become those of God at the second coming, this is more than a physical handover of political authority. "The earth is the Lord's, and the fullness thereof; the world, and they that dwell therein" (Ps. 24:1). The political power in the world is ultimately God's even now (Rom. 13:1-4). The idea of a handover of the Kingdoms of this world to God must therefore refer to the end of Satan's power; no longer will the world be structured around the desires of the flesh, but around the principles of God. Satan's Kingdom is not a political Kingdom, but an influence, a way of thinking, life lived according to certain principles, permeating every part of a man's thinking and behaviour. The Kingdom of God is the antithesis of Satan's Kingdom. The fact Satan's Kingdom exists now and is the antithesis of the true Kingdom is proof enough that in some sense the Kingdom of God exists in some non-political sense now, although of course this will be politically manifested at the Lord's return. God's Kingdom exists in the same sense as Satan's; as an influence, a way of thinking, life lived according to certain principles, permeating every part of a man's thinking and behaviour. This is why the Lord's parables describing the Kingdom of God refer not to the political Kingdom, but to His ways and principles as they should operate in our lives today. The Kingdom of God in this non-political sense was taken from the Jews and given to us, so that we might bring forth the fruits of the Kingdom (Mt. 21:43). The political Kingdom had already been taken from Israel (Ez. 21:27).

11:16 And the twenty four elders, who sit before God on their thrones, fell upon their faces and worshiped God, saying- As noted on 4:4,10; 5:8, these Angels were representative of the faithful. The whole awful program of latter day events is ultimately to elicit the deepest praise and glory to God. And the traumas of our own lives likewise.

11:17 We give You thanks O Lord God, the Almighty, who is and who was; because You have taken Your great power and have reigned- God can do anything, He is omnipotent. But He chooses to limit His omnipotence in order to allow man total freewill. Therefore effectively, how far God will fulfil His purpose depends upon how far we are obedient to Him. Thus Israel limited the Holy One of Israel (Ps. 78:41). Only at the return of the Lord Jesus will God 'take to Himself His great power'- which language of itself suggests that God has chosen to limit His omnipotence for the moment. Of course, God can act quite independently of us; He has the sovereign right and ability to act as He likes, and achieve His objectives how He likes. But it seems that God chooses to limit His ability to do this. We have complete freewill, and God works with us individually in proportion as we work with Him. We have genuine choice, not only as to whether to serve God, but how and on what level and to what extent we serve Him, within the salvation we experience in Christ.

The faithful (see on :16) now perceive that God always was in control and in power; all their tribulations were only with His permission.

11:18 And the nations were angry, and Your anger came, and the time of the dead to be judged, and the time to give reward to Your servants the prophets and to the saints, and to those that fear Your Name, the small and the great- The nations will be angry, and the wrath / anger of God also will rise. When their iniquity has reached a certain level, then judgment will fall (cp. Sodom and the Amorites, Gen. 15:16). The Amorites speak of Israel's aggressive neighbours who are the beast persecuting her in the last days; and Sodom has earlier in this chapter been presented as a type of the last days.

And to destroy those that destroy the earth- The reference is to the "nations" within the land promised to Abraham who had destroyed that land. They will be judged as they judged Israel- a major theme of Revelation. The same word is used of how the whore of Babylon corrupted the land / earth (19:2); and these "nations" are those under her control.

11:19 And there was opened the temple of God that is in heaven, and there was seen in His temple the ark of His covenant, and there followed lightnings, voices, thunders, an earthquake and great hail- John was already viewing a Heavenly temple scene. The opening therefore refers to the opening of the most holy; and there is seen the ark. First century Jews were fascinated with the location of the physical ark. Here it is revealed- in heaven. There was an association of the covenant with Israel, and the ark of the covenant. The loss of the ark and its disappearance was a sign that the covenant with Israel had been suspended. But the ark was never known to have been destroyed, just as the covenant has as it were disappeared, been suspended, but not ended. And so the vision of the ark in Heaven is the sign that the covenant with Israel shall be remembered and revealed; and following from that are more judgments upon those who had once destroyed her. The lightnings, thunders, hail etc. are all the language of judgment; this is the promised destruction of those who had destroyed Israel (:18), in recognition of God's resumed covenant with Israel.

The ark over which the shekinah glory dwelt was as it were the throne of God; the idea is that Yahweh shall again be enthroned upon Israel. That the throne of God is represented by the ark of the covenant is shown by comparing Rev. 11:19 and 4:1-5:

The throne in Rev. 4 was surrounded by cherubim, as was the "throne" of the ark of the covenant.