War in Heaven-Revelation 12:7-17

Last week we looked at compelling characters described in Revelation that really contribute to the unfolding saga described therein. Another element of great storytelling is conflict. Rising tension, fallout, and resolution are mainstays in classic literature, award-wining films, etc. The same is true of Revelation. One such conflict is described in Revelation 12:7-17. There, those introduced in Revelation 12:1-6 are included among those involved in a battle of cosmic proportions with one important additional character. How this conflict ensues and the fallout that occurs thereafter help reinforce the disparity between the awesome power of God and the futile efforts of Satan for those who are children of God.  

1. PHASE #1: The Skirmish-12:7-9

The first phase of the war in heaven that John discloses is the skirmish itself. The battle lines of this are as follows: “And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war…” (12:7). There are at least four different interpretive possibilities for when the “war in heaven” described here occurs. First, some believe that this describes a spiritual conflict that occurred behind the scenes in John’s day. Others hold that his is a retelling of the initial struggle between Lucifer and God in the beginning (see 12:4 and the discussion mentioned there). Still others take a figurative view and place this conflict at the time of Jesus’ crucifixion. However, the best interpretation given the time frame mentioned before and after this verse (1260 days in verse 6 and “a time, times, and half a time” in verse 14) and other contextual clues is that this war in heaven is a future end-time event occurring midway through the tribulation period (Daniel’s seventieth week) (Thomas, Revelation 8-22, 129). This will be a final heavenly struggle that anticipates the final earthly struggle (Armageddon) and the ultimate end to the program of Satan thereafter (following the 1000 millennial kingdom).

In the battle described in Revelation 12 you have two sides: Michael and his forces and the Dragon (Satan) and his. Michael is an archangel who has served as a special patron of the people of Israel (Dan. 10:13, 21). He is the same Michael that is prophesied to be involved in the end and the same Michael that has experience battling against Satan.

Daniel 12:1-“Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.”

Jude 9-“But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, ‘The Lord rebuke you!’”

On the other side of this spiritual conflict is the dragon the reader was introduced to earlier in chapter 12. Some might wonder, what Satan (the dragon) is doing in heaven here in the future? In Revelation 12:4 the reader was led to believe that he fell along with a third of the angelic hosts long ago. While this is the case, evidence in the Scriptures suggests that Satan, while subjugated to the earth, is still able to access the heavens. After all, does he not have a conversation with God about Job (Job 2:1-6)? Does he not accuse the brethren before God (Zech. 3:1-2; Rev. 12:10)? Certainly, the “doorway” to heaven is not shut to Satan at present. However, this will change following this coming war when he will be forcibly and permanently expelled from this privileged domain.

This expulsion will come as “they (Satan and his minions) were not strong enough, and there was no longer a place found for them in heaven” (12:8). Unable to defeat Michael and his forces, Satan will be relegated to life “down below”—no longer able to enter the realm of heaven.

This is what John reveals in verse 9—“And the great dragon was thrown down to the earth; we have thrown down to the earth and his angels were thrown down with him” (12:9). Notice the repetition of “thrown down” in this verse 3 times. Two characteristics of this thrice-repeated word make it especially emphatic. First, it is aorist, indicating completed action—i.e. thrown down once and for all. Second, it is passive indicating that the dragon and his angels were forcibly removed from the domain of heaven by a much larger, stronger party. In other words, the war in heaven was a war that Satan had no business entering into—a war that had a very clear winner (Michael) and loser (the Dragon).

2. PHASE #2: The Celebratory Hymn-12:10-12

This coming lop-sided victory in the spiritual realm triggers a realization that is voiced by a loud voice in heaven saying, “Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come” (12:10a). Throughout this book, spontaneous hymns like this have functioned like a Greek chorus in a play that both celebrates what has just occurred and interprets its significance (Osborne, Revelation, 473). While the victory celebrated in this hymn is framed in what appears to be the past tense in English, it describes realities that are as good as done and yet not yet visible. In other words, Michael’s expulsion of Satan from the heavenly realm means that the end is in sight in which ultimate salvation is realized and Christ’s authority over all is witnessed. As the hymn progresses beyond this initial exclamation, the significance of Michael’s demonstrative victory over the Dragon is highlighted in three ways in verses 10-12.

First, Michael’s victory means “the accuser of our brethren has been thrown down, he who accuses them before our God day and night” (12:10b). Here, the dragon is called an accuser which describes a person who brings serious charges or accusations against someone. The form of the verb here (present participle) implies a steady and consistent stream of accusations pouring forth from the mouth of the dragon before God in heaven and calls to mind what Satan is up to in heaven even now.

Zech. 3:1-“Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right side to accuse him”

As the father of lies, Satan stands before God and lies about God’s children—implying they are left in their sin and guilt even though they have been saved by Christ. Though these charges against the saved are futile, Satan’s hatred for God and his people continues to fuel this losing prosecutor in his worthless endeavor to bring condemnation on the brethren.

In the face of these charges brought against believers in the heavenly court, the redeemed overcome—“ And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death,…” (12:11). In other words, believers, in the face of Satan’s charges, are victorious in court because the blood of the lamb has already paid for their sin and is the centerpiece of their testimony before God. “The real basis for all spiritual victory is always the cross rather than one’s own strength…indeed, the saints have been ‘made white in the blood of the Lamb’ (7:14)…the basic message of the Apocalypse is that Satan has already been defeated at the cross, and the victory of the saints is assured.” (Osborne, Revelation, 476). Jesus’ own testimony of victory over sin and death has become the testimony of his followers who enjoy the same victory by being found in him.

2 Corinthians 5:17-“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come”

Romans 6:4-“We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life”

Romans 8:1-“There is therefore now no condemnation for those who are in Christ Jesus.”

Because victory for believers is found in Christ (his person and work), the hymn states “they did not love their life even when faced with death” (12:11). In other words, death is nothing to fear for believers. Along with the apostle Paul God’s children can say “for me to live is Christ and to die is gain” (Phil. 1:21).

The victory believers have in Christ engenders two other responses—the response of heaven and the response of earth. “for the reason, rejoice, O heavens and you who dwell in them” (12:12a). All of heaven is pleased with the victory of Christ and those who follow him over sin and death. After all, the kingdom of God is at hand and a new heaven and a new earth is on its way!

However, the earth reacts very differently to the victory believers have in Christ—“Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he only has a short time” (12:12b). In the Old Testament heaven and earth are typically called upon to rejoice together (see Ps. 96:11; Isa. 44:23; 49:13). However, since the earth has come under the power of Satan and antichrist during this future tribulation period (to be explained in greater detail as the beast is introduced later), whenever heaven rejoices, the earth mourns as these two realms operate under polar opposite agendas.

Once again, the apocalyptic tone of this book is in view as realms collide. What happens in heaven suffers consequences on the earth. Not only have some been expelled from heaven down to the earthly realm, but so too does the celebration in heaven result in the dread is disillusionment of those on the earth. The lines between these two dimensions is blurred and, eventually will be totally erased as God brings about a new heaven and a new earth.  

3. PHASE #3: The Aftermath-12:13-17

Following the skirmish and the celebratory hymn is the aftermath. After being relegated and limited to the earthly realm, Satan turns the lion share of his frustrated energy toward the woman introduced earlier—“and when the dragon saw that the was thrown down to the earth, he persecuted the woman who have birth to the male child” (12:13). Earlier, it was argued that the woman represents Israel and the male child Christ (see notes on Revelation 12:1-6). During the second half the tribulation, once Satan is prohibited from entering the heavenly domain, attacks against God’s people still alive on the earth, particularly in Jerusalem with a large group of recently converted Jews, will grow more acute. Interestingly, the verb for persecute means “to follow with haste and presumably with intensity of effort, in order to catch up with for…hostile purpose” (Louw Nida). Perhaps a more modern-day colloquialism would be “began to hunt down.”

However, even in this endeavor the dragon is frustrated—“but the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place where she was nourished for a time and times and half a time from the presence of the serpent” (12:14). The wings of the eagle mentioned here suggest strength and rapid flight—the likes of which was witnessed in Israel’s deliverance from Egypt (see Exod. 19:4; Deut. 32:11; Isa. 40:31). Just as Israel’s flight from Egyptian slavery was literal, so too does this flight appear to be literal and coincides with what was mentioned in 12:6—“Then the woman fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days”. In fact 1260 days = a time, times, and half a time (time corresponding to 1 year-see Dan. 7:25; 12:7). Revelation likes to refer to this period in various ways: months (11:2; 13:5), days (11:3; 12:6), and times (12:14). All of these refer to the great tribulation and/or second half of the 7-year tribulation period. In both this trying period and in the wilderness wandering of Exodus, God supplies his people with nourishment and protection.

Such is required considering what comes against the people of God next—“And the serpent poured water like a river out of his mouth after the woman, so that he might cause her to be swept away with the flood…” (12:15). Whether this flood refers to a literal flash flood brought on by supernatural means or an offensive lodge by a large standing army (see Jer. 46:7-8; 47:2-3) is difficult to determine. However, this much is known for sure, since Satan cannot pursue the woman as initially desired, he attempts to get to her by other means—i.e. this flood.

“But the earth helped the woman, and the earth opened its mouth and drank up the river which the dragon poured out of his mouth” (12:16). This is a brilliant example of anthropomorphism—a literary device in which human attributes are given to something inhuman to describe what is taking place. The earth is described as actively assisting the woman and opening its mouth to protect her from the flood poured out by the serpent. This demonstrates the lengths to which God will go to provide protection for his people—even going so far as supernaturally opening up the earth and swallowing whatever is coming against her.

These failed attempts against both God and his chosen people infuriate the dragon—“So the dragon was enraged with the woman, and went off to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus” (12:17). Because God is supernaturally protecting a remnant of saved Jews in and around the nation of Israel, Satan decides to go after any other recent convert (Jew or Gentile), wherever they may be on the earth during the latter half of the tribulation period. His appetite for destruction appears insatiable, especially now that he knows his time is nearly up. With the clock running down, he will not stop seeking to cause as much devastation as possible for God’s people wherever they are.

So What?

The skirmish, celebratory hymn, and fallout that ensues in Revelation 12:7-17 help reinforce the awesome power of God over his many foes, even Satan himself. God is so much bigger, stronger, and infinitely above the Dragon that he doesn’t believe that a battle with Satan is worthy of his own personal attention and instead calls upon an archangel to deal with it. Michael deals with it soundly and Satan is expelled from heaven. Frustrated by his own humiliation, he decides to take it out on God’s people and even there he is frustrated at every turn. Hopefully, we can all walk away from this passage with a smaller view of the devil and a larger view of our Lord.

I am prayerful that this text also reminds us from where our victory ultimately lies. Ultimate victory for God’s people is assured and already finalized thanks to Christ’s completed work on the cross. Because Jesus died and was raised from the dead, we can know life even in death no matter what may stand against us through faith and repentance. We too, as those mentioned in this passage, overcome by the blood of the lamb and the word of our testimony regardless of the tribulation we face. Because the blood of the ab covers us, who can bring charges against us? Because Jesus’ testimony of ultimate victory has become our own, what can intimidate or discourage us? Praise the Lord!

A Compelling Cast of Characters-Revelation 12:1-6

Last Sunday a popular show aired its much-anticipated finale—Game of Thrones. Though I haven’t watched a single episode (nor would I recommend it to anyone given its lewdness and much of its graphic content), this show was such a big cultural phenomenon that I could not help but hear about it from time to time from multiple sources. So big was this show and the lead up to its end that even sports talk radio (a source of a kind of escapism for me)—couldn’t help but waist time talking about it. I say this because this is how I learned about the collective response to the show’s final episode. Many, according to the sports commentators I listen to from time to time, were disappointed with how things resolved. Thankfully, I know a narrative that is always compelling, never disappoints, and resolves perfectly. When it comes to epics, compared to the Bible, all others are inferior! This is especially the case with the book of Revelation. As with every good epic, Revelation contains lead characters that perform many of the activities in the plot. In Revelation 12-14, we are introduced to several important characters that serve significant roles throughout the Apocalypse. The first three of these will be introduced today as we look at Revelation 12:1-6.

A. The Woman-12:1-2

Following the blowing of the seventh trumpet, John enters another long literary interlude (or pause) that breaks up the unfolding action of Revelation. As a result, the reader must wait to see the pouring of the bowls until chapters 15 and 16. In this interlude, John introduces us to some of the major players that are at work during the coming tribulation period. The apostle registers these characters by means of a “great sign” –“a great sign appeared in heaven” (12:1a). This next “sign” along with all of the other visions, auditions, and other sensory phenomena highlight the special apocalyptic character of the book.  Remember, the book of Revelation is introduced as “the Apocalypse (unveiling) of Jesus Christ.” Even this title celebrates the visual nature of the work. The signs in Revelation refer either to divinely sent symbols or dramatic presentations that depict heavenly realities. In this particular sign, the reader will be introduced to major characters on either side of the major struggle taking place between God’s people and the forces of evil. It is important to also mention that one of the unique quirks about these “signs” and literary pauses is that unlike John’s description of the unfolding action (seals, trumpets, and bowls, etc.) the apostle is not limited to time or space. In this sign especially, John is going to jump around history (past, present, and future) to describe these characters and what they will be up to in the final age of history.

Think of it like a fisheye lens. A fisheye lens allows viewers a very wide perspective of what is in focus along with things before it, after it, and all around it. Now that John is outside of time and space, he can look at and describe these familiar characters by means of who they were, are, and will be, with great efficiency.

The first character introduced in this sign is “a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars,…” (12:1b). Though some have argued that the “woman” in this sign represents the virgin Mary or God Himself, the overwhelming evidence both contextually (given the passages surrounding this verse) and canonically (given what is found elsewhere in the Scriptures) points to Israel as the best possible choice. After all, immediately before this passage John saw “the temple of God…opened; and the ark of His covenant” (11:19)—two very important Israeli themes. Also, in verse 2, the reader will soon learn that this woman is in the travails of childbirth. This is similar to how Israel is described in and among the Old Testament prophets (Isa. 26:17-18; 66:7; Jer. 4:31; 13:21; Mic. 4:10; 5:3). However, the best evidence that supports the idea that this woman represents Israel is found all the way back in Genesis 37:1-9. There, Joseph, son of Jacob, has several peculiar dreams that all pertain to his family. In his second dream, Joseph reveals the following: “Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me.” And “He related it to his father and to his brothers” (Gen. 37:9-10a). “It is generally agreed that the ‘sun and moon’ refer to Joseph’s parents, Jacob and Rachel, while the [12] stars are his brothers” (i.e. the twelve tribes of Israel) (Osborne, Revelation, 456). Therefore, as this woman is characterized by all of these celestial bodies connected to Jacob and his family (later named Israel), it is most probable that she represents the nation of Israel (see also Thomas, Revelation 8-22, 120-21).

John reveals next that “she was with child; and she cried out, being in labor and in pain to give birth,…” (12:2). Again, the analogy of Israel as a woman in childbirth is pervasive within the Old Testament prophets (Isa. 13:8; 21:3; 26:17-18; 61:7-8; 66:7ff; Jer. 4:31; 13:21; 22:23; Hos. 13:13; Mic. 4:10; 5:2-3). The idea conveyed here, especially in what will soon be learned about the boy mentioned in verse 5-6, is that as a woman experiences pain in the delivery of her child, so too did the nation of Israel in preparation for the coming of Christ. These “labor pains” associated with what precluded the incarnation of Christ may include slavery in Egypt, drama during the days of the judges, scandal among the kings of Israel, the splitting of the kingdom, exile, Roman rule, etc. So far, our understanding of this woman has been helped along by who she was when she first began (in the nation of Israel’s infancy in the house of Jacob) and how she suffered leading up to the advent of Jesus (prior to his birth). However, in verse 6, John will jump all the way to the future tribulation and discloses what this woman (the nation of Israel) will be up to during the worst of this coming era.

B. The Red Dragon-12:3-4

The second character introduced in this passage emerges as “another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems,…” (12:3). Readers are not left to wonder who/what this dragon is as in both 12:9 and in 20:2, John reveals his identity in no uncertain terms.

Revelation 12:9-“And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world…”

Revelation 20:2-“And he laid hold of the dragon, the serpent of old, who is the devil and Satan…”

The description of the dragon is equal parts scary and fascinating. First, the dragon is called “great” and “red” indicating that he is both large and either “flame-colored” (highlighting his destructive powers) or “blood-red” (murderous) (Thomas, Revelation 8-22, 122). Both accentuate gruesome connotations surrounding his agenda and something of his appetite for devouring the things of God. This theme of the scary and insatiable appetite of the dragon is carried along by the number of heads and the number of horns he possesses. Though more will be discussed and interpretations offered for what these appendages (and their number) represent later, needless to say, this is a powerful and awful creature to behold. The seven heads and seven diadems seem to point to the relative sovereignty the dragon has over the earthly realm as seven often insinuates completion and “heads” and “diadems” symbolize authority. However, this authority is bequeathed or allowed by an even greater authority and is only temporarily enjoyed. The ten horns probably allude to Daniel 7:7-8, 20, 24 and implicate ten world rulers under the dragon’s control. Ten, though greater than seven, often indicates imitation and/or the kind of decadence that swallows those who give themselves over to it.

The dramatic presentation continues in verse 4—“and his tail swept away a third of the stars of heaven and threw them to the earth.” Again (think about the fisheye lens), John is not limited to time and space in this vision. In this moment, the apostle is witnessing the original war in heaven in which Lucifer and his followers (a third of the heavenly host) rebelled against God (see Ezek. 28:13ff; Isa. 14:12-15). In that time, a prideful Lucifer desired God’s place and as a result is subjugated to the earthly realm along with many other angels who follow after him. Having convinced many hosts to join his rebellion against God, Satan has been about the destruction of the world to which he was sent ever since.

Principle among these programs of destruction involves everything pertaining to Christ—the God man. Inasmuch as Jesus is both man (God’s greatest creation which Satan can’t stand) and God (the primary foe of the Devil), Christ represents everything that the dragon cannot stand. This is why the dragon is witnessed in verse 4 standing “before the woman who was about to give birth, so that when she gave birth he might devour her child” (12:4b). Evidence that this child is Christ is provided in passages that depict Jesus as coming from Israel.

Micah 5:2-“ But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.”

Isaiah 11:1-“There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.”

Jeremiah 23:5-“The Lord says, “The time is coming when I will choose as king a righteous descendant of David. That king will rule wisely and do what is right and just throughout the land.”

The emergence of Jesus from the line of Israel spells disaster for Satan. No one knows this better than Lucifer himself. After all, remember how God cursed him all the way back in the Garden of Eden.  

Genesis 3:15-“And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel."

Ever since this prophecy of the ultimate demise of Satan was uttered, the Devil has stopped at nothing to frustrate the plans and people of God. However, ultimately, these efforts will prove futile.

C. The Boy-12:5-6

The futility of the program of the dragon can be seen in the emergence of the boy mentioned next in verses 5-6. John reveals that the woman already described (Israel) “gave birth to a son, a male child” (12:5a). This child is none other than Jesus Christ and this event refers to his birth to a virgin named Mary in Bethlehem.

Though born to a young girl and raised by a humble carpenter, Jesus is the one “who is to rule all the nations with a rod of iron” (12:5b). John skips Jesus’ earthly life and ministry and jumps all of the way to his final victory. This doesn’t sound as though Satan will ultimately be gaining any ground against this boy. The rule that Jesus will have is described by means of a reference to Psalm 2:9.

Psalm 2:9-“You shall break them with a rod of iron, you shall shatter them like earthenware.”

This reference in Revelation 12:5 (and earlier in 2:27) depicts Jesus as a shepherd dashing the nations to pieces like pottery with his staff (see Revelation 19:15) (Osborne, Revelation, 463). This will take place in Revelation 19:15 at the final battle and subsequent victory at Armageddon.

After moving from his birth to his final victory, John next describes the snatching up of Jesus at his ascension (I  keep telling you that John jumps around a lot) 😊—“and her child was caught up to God and to His throne” (12:5c). Jesus is waiting this ultimate end of Satan from his prominent place at God’s right hand—a position that he has occupied ever since ascending to heaven some days following his resurrection. He is untouchable and awaiting the green light to finally and once and for all vanquish the enemies of God and his people.

Because the Dragon cannot (and will not) touch Jesus, he directs his wicked energy toward God’s people on the earth. Though this is the case in any day and age, this will be even more acute in the tribulation period under the program of the Antichrist. However, even there, the Dragon’s plans are frustrated--“Then the woman fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days,…” (12:6). Though the tribulation will include seven years (see Dan. 9:24ff), it is during the second half (second 3.5 years) in which the abomination of desolation (the Antichrist) will reveal his true colors and extreme persecution against the nation of Israel and those converted during the tribulation period will take place. 1260 days is equal to 3.5 years according to the Jewish calendar (which has only 360 days in a year) and probably refers to the “great tribulation” or second half of the tribulation period (see also Dan. 7:25; 12:7).

During this period, the dragon (Satan) will pursue the woman (Israel) and she will flee to a place that God has prepared beforehand as a source of refuge and nourishment (perhaps spiritual, perhaps physical, perhaps both). The idea of God preparing a place beforehand for his people betrays his sovereign provision for his people (Osborne, Revelation, 464). Though the exact location of this hideaway is unknown, it will be somewhere “in the wilderness.”

God’s provision for his people in the desert helps reinforce the interpretive choice made earlier for the woman as a representation of the nation of Israel. Throughout her history, God’s people have been preserved in the wilderness as a result of the Lord’s provision (following captivity in Egypt and while in exile). So too will this be the case again in a future period of great pressure and persecution against the people of God.

So What?

As we are introduced to these characters and their role in the coming tribulation period there are several timeless truths that ought to encourage God’s people today in this chapter of God’s grand story. First, God is the author of the greatest story ever told and as its author, he is in total control of what happens and how it all unfolds. This ought to inspire believers today when they grow discouraged by what they see or frustrated by the inferior narratives being sold by the world and the enemies of God today. Even at the very end, as depicted in Revelation, hints of God’s sovereign hand can be traced all the way back to the beginning and everywhere in between. Praise the Lord!

Second, three axioms will always hold true: God’s people will receive God’s provision; God’s people suffer frustration at the hands of the devil; God’s people will know ultimate victory through Jesus Christ.

The question we must ask of ourselves and of others is this: are we counted among God’s people today? Is our life’s story a part of the greater story that God has been writing since the beginning of time? Ultimately, it is the only story with a good and enduring ending—all inferior narratives will die. Just ask Satan!

When Heaven and Earth Collide-Revelation 11:15-19

Transitional passages in God’s Word are often glossed over and or hurried through in an effort to get to another major unit, story, or more well-known section. This is unfortunate in that most transitional passages are filled with important data that is helpful as one seeks to understand how God’s message fits together. Today we arrive at such a passage—Revelation 11:15-19. In this passage three important activities take place that successfully carry readers from the trumpet judgments to the bowl judgment and move them from one long pause (Rev. 10-11) to another even longer  interlude (Rev. 12-13). All the while, and quite miraculously, this single passage also foretells some of the most important events/realities to come in the end after two dimensions—heaven and earth—converge. Yikes! Sounds heavy! It is! However, praise be to God that the truth this passage communicates is simple and its calling for each of us is crystal clear.

1. ACTIVITY #1: A Declaration is Given-11:15

In verse 14, John reveals that “the second woe is past; behold, the third woe is coming quickly.” The series of “woes” was introduced in 8:13—“then I looked, and I heard an eagle flying in mid-heaven saying with a loud voices, ‘Woe, woe, woe to those who dwell on the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!’”. The first “woe” was described in 9:1-11 with the plague of a demonic horde that came up out of the earth. The second “woe” appears to have involved the sixth trumpet and its depiction of the large army assembling to wide Israel off the map. The third woe, yet to be seen, will occur at the pouring out of the bowls later. Along with these three woes, it is important to remind ourselves of where we are in the unfolding series of judgments. The reader has been enjoying one of John’s pauses ever since the beginning of chapter 10. Before this John revealed seven seals that were broken and six trumpets that sounded. In chapter 10, John takes a break from this process and in this interlude has a snack (10:1-11) and describes the ministry of the two witnesses (11:1-14). In 11:15 the reader returns to the chronology of events in Revelation with the sounding of the seventh trumpet.

If you will remember back in Revelation 8:1, the breaking of the seventh seal introduced a period of silence in heaven that lasted for “about half an hour.” I argued that this was like taking a deep breath before something major transpires. However, as the angel sounds the seventh trumpet, no such silence is experienced. Instead, there is “a mega-symphony of sound in the seventh trumpet” that introduces the last series of plagues with a bang (Osborne, Revelation, 440).

In a previous illustration I said that silence in a horror movie often indicates that something especially scary is about to take place. This proved to be the case in the trumpets and throughout the ministry of the two witnesses as the God rained down terrifying judgments on the earth as the world appeared to be winning on the earth (persecuting God’s people, and destroying everything good in the world). However, things are beginning to turn around. Though on a very human level the world was on the rise, God has always maintained control and through what remains in the book of Revelation will bring about the ultimate demise of the wicked earth and its rulers. This is punctuated by the series of loud major chords (the loud noises accompanying the announcement of the seventh trumpet) that introduce the climactic series of plagues in this passage that will eventually transpire in the remainder of the book (think the beginning of the final movement of Beethoven’s fifth symphony).

Following the blowing of the seventh trumpet, there is a chorus of “loud voices in heaven” (11:15b). Exactly who these “voices” belong to is unrevealed; but it probably involves a whole host of heavenly beings who are eager to make the declaration that is made in the remainder of verse 15. That these voices come out of heaven is yet another indication of the blending of the heavenly and earthly realms that is indicative of apocalyptic literature. In this passage, as in many others, the two worlds collide and what happens in one dimension necessarily impacts the other.

This apocalyptic theme is solidified in the declaration voiced, especially what is said in the last part of verse 15—“the Kingdom of the world has become the kingdom of our Lord and of his Christ; and He will reign forever and ever” (11:15c). Though the inauguration of the kingdom will not be revealed until after Revelation 19 and the forever reign of God won’t be realized until even later, the declaration of the voices suggests that these realities are as good as done and nearer than ever before. In other words, “the seventh trumpet triggers an anticipation of the final triumph when the future visible kingdom of God on earth will become a reality, when a transference of power from the heathen nations to God,…will come” (Thomas, Revelation 8-22, 106). The use of the past tense (aorist) (“has become”) in this context conveys the absolute certainty of these future events (Mounce).

2. ACTIVITY #2: Praises are Offered-11:16-18

After the declaration of verse 15 is made, it is followed by a spontaneous hymn of praise offered by a familiar group—“and the twenty-four elders, who sit on their thrones before God, fell on their faces and worshiped God” (11:16). It has been a while since the reader has heard from this chorus of worshipers. The last time they surfaced was in 7:13-14 when one of them explained who the multitude was that was introduced in 7:9ff. Before that they were seen worshiping around the throne in chapters 4-5. Their emergence here, like those in chapters 4-5, is in the context of worship. This time, added to their words of praise is a passionate posture—“fell on their faces and worshiped God.” The connotation of the verb used suggests that these worshipers laid prostrate before their God out of reverence and fear (see the similar posture taken in 4:10; 5:8, 14). This posture is made even more emphatic by the addition of “on their faces” (a phrase not yet seen in Revelation). This accentuates the acuity of their reverence before their Lord (Thomas, Revelation 8-22, 108).

Accompanying this posture is their petition of praise. First the elders thank God for his coming reign—“’We give You thanks, O Lord God, the Almighty, who are and who were, because you have taken Your great power and have begun to reign’” (11:17). This praise begins with a robust acknowledgement of God’s superiority (“Lord God”) and power (“the Almighty”). This sophisticated title “Lord God, the Almighty” is the third of nine times this label is employed to speak of God the Father in celebration of his rule over the cosmos and his omnipotence. However, Osborne suggests that the most significant element of what is exclaimed in verse 17 is the change of the threefold formula “who is, who was, and who is to come” (see 1:4, 8; 4:8) to “who are and who were” (i.e. no future aspect). Osborne suggests that this change means that essentially, “there is no more future, for God’s awesome power has acted, and his eternal reign has begun” (Osborne, Revelation, 443). The finality of this phrase is accentuated by the explanatory clause that follows—“because you have taken Your great power and have begun to reign” (11:17). Ultimately this is a pre-celebration of what God is in the process of bringing about in the remainder of what will soon be revealed.

While God’s future and ultimate victory is a cause of praise for the elders, it is a cause of dread for those who belong to the world’s system—“and the nations were enraged…” (11:18a). This is the typical antithetical response one can always expect between the two realms. When heaven rejoices, the world recoils. This is not a new idea.

Psalm 2:1-2-“Why are the nations in an uproar and the people devising vain things? The kings of the earth take their stand and the rulers take counsel together against the Lord and against His anointed,…”

Interestingly, the response from heaven at the rage the earth demonstrates against the idea of God’s final victory is wrath—“and your wrath came and the time came for the dead to be judged” (11:18a). Remember, though these verbs are translated it the past tense, these are future realities acknowledged to be as good as already accomplished. In other words, God will respond to the rage of the nations with wrath and judgment. This is similar to how God responds to the uproar of the nations in Psalm 2.

 

Psalm 2:4-“He who sits in the heavens laughs, the Lord scoffs at them. Then He will speak to them in His anger and terrify them in His fury…”

Adding insult to the injury of wrath lodged against a deserving world, the elders reveal that “the time to reward Your bond-servants, the prophets, and the saints and those who fear Your name, the small and the great” is nearly at hand. In what will soon take place, the world will receive wrath and judgment while God’s people will be rewarded.

The theology of reward is pervasive in the Scriptures. That the faithful receive a reward is founded on passages like Genesis 15:1-2, 30:18, and Proverbs 11:21 and that God is bringing this reward is confirmed by Isaiah 40:10 and 62:11. Even Jesus taught that there will be a great reward for those who are persecuted for their faith (see Matt. 5:11-12) and that the reward is only for those who are faithful in their conduct (see Matt. 6:1-18). Paul picks up this theme and adds that fire on the day of judgment will test each one’s works and determine whether there is any reward (see 1 Cor. 3:5-15) (Osborne, Revelation, 445). The Apocalypse of John reveals that this much-anticipated reward is at hand for all kinds of God’s people (“bond-servants, prophets, saints, those who fear Your name, great and small”).

The ping-pong match that is this passage’s dualistic structure ends with the anticipation of the destruction of the world—“and to destroy those who destroy the earth” (praise-rage-reward-destruction) (11:18c). Depending on who’s side your on will determine what is experienced in the end—either praise and reward or rage and destruction. Those receiving destruction in this verse are described as those who have brought destruction upon the earth. While several interpretations of who these destroyers are have been offered, it is probably best (especially in lieu of what is about to be described in Revelation 12-13) that the “destroyers” include the beast, the false prophet, Satan and the world system that they run (i.e. “Babylon”-see 19:2). In addition to these destroyers are, perhaps, all who follow their evil regime. Their program of persecution and wickedness has brought destruction to the earth and God will respond by destroying the earth that has already suffered under these influences. Afterward, God will bring about a new heaven and a new earth in its place.  

3. ACTIVITY #3: The Temple is Opened-11:19

Following the declaration of heaven and the song of praise offered by the elders is the opening of the temple—“and the temple of God which is in heaven was opened” (11:19a). Again, these are anticipated realities shared before they take place (essential phenomena precluding existential fruition). The temple will not appear again until Revelation 21:3. That said, it is as good as opened. Symbolically, “this means that after the series (of judgments) has run its course, human beings will enjoy unmediated fellowship with God (Thomas, Revelation 8-22, 114).

Accompanying the opening of the temple is the presence of “the ark of His covenant [that] appeared in His temple” (11:19b). Though the ark invokes images of judgment for those unfit to touch it (as it killed people in the Old Testament who brushed up against it even accidentally and brought plagues upon those who illegally possessed it), it also signals God’s gracious presence with his redeemed community (Beale, Revelation, 619). On the Old Testament Day of Atonement, the sacrificial blood was sprinkled on the mercy seat of the ark as a covering for the nation’s sins. This would ensure God’s ongoing presence with his covenant people. This Old Testament process looked ahead to the person and work of Christ whose sacrifice was enough to cover the sins of the world. Here, in Revelation, this ancient image celebrates this process of redemption and highlights those who are able to bask in its ultimate implications. Like so much in this passage, it all depends on which side people find themselves. The ark spells disaster for those outside the community of God and victory and grace for those within the believing community.

After the temple is opened and the ark is found, a grand demonstration of God’s power and authority is observed—“and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm” (11:19c). This is the third of four times the storm theophany has appeared in the book (Rev. 4:5; 8:5; 11:19; 16:18-21). In each case lightning, the roar of a storm, an earthquake, and other phenomena demonstrate the majesty of God and the cosmic activity that will accompany the judgments that bring about the end.

So What?

What is presented as the seventh trumpet sounds is a preview of the ultimate end that everyone in the world can expect. The declaration made, praises sung, and emergence of the temple and the ark together demonstrate that there are only two potential fates that people can expect: praise or rage; reward or judgment; glory in heaven or destruction on the earth. While the minor details of this passage are left mysterious and an interpretation of all of its parts can be debated, one thing is for sure: heaven knows what is coming for God’s people, and as such believers everywhere should respond in two ways. First, they must rest in the hope of their future victory and find peace in the promises yet to be fulfilled. Second they must be on mission, spreading the gospel to those around them who are still a part of the world that will be on the receiving end of the wrath described in this book and in this passage. Our application really is that simple. As people who have a foot in both worlds (the broken world that is and the perfect world that is to come), believers must be vigilant to proclaim the good news to those with no point of reference in heaven so that when heaven and earth collide, as many as possible can enjoy the new heavens and the new earth. When heaven and earth collide, where will you be standing? 

Testimony, Terror, and Triumph- Revelation 11:7-14

What does it mean to live on mission for God? What might we expect if, in our mission, we are made to face trials and tribulation? What happens if we are made to pay the ultimate price in fulfilling God’s calling in our lives? What if, instead of coming right out and answering these questions straightforwardly, the Bible illustrates the answers to these inquiries by means of faithful characters? (What if the greatest among these was celebrated last week during Easter?) Thankfully, as we return to our Revelation series we are provided with a compelling illustration of what it means to live on mission for God, what to expect if, in one’s mission, one is made to face trials and tribulation, and what happens if he/she is made to pay the ultimate price in the process. This is found in John’s description of two stages of the ministry of the two witnesses in Revelation 11:7-14. In this text, the future fulfillment of the witnesses’ ministry provides a hopeful and inspiring example for the church to follow when/if they face worldly pressures today.

1) STAGE #1: Their Earthly Fate-11:7-10

Having already been introduced to these two witnesses in Revelation 11:1-6 and having made the case that these two witnesses probably consist of Moses and Elijah (representing the Law and the Prophets that testify to Jesus Christ) John moves to disclose two stages of the end of their ministry. The first of these is their earthly fate (revealed in verses 7-10). Understanding the timing of the earthly fate of these two witnesses is crucial. John reveals that their earthly fate will be realized “when they finished their testimony” (11:7) and not a moment sooner. In other words, nothing will stand in the way of these two or silence their message until God decides their ministry of testifying to the things of Christ is complete. Before then, they are virtually untouchable. Remember what John said in verse 3 of chapter 11—“And if anyone wants to harm them, fire flows out of their mouth and devours their enemies; so if anyone wants to harm them, he must be killed in this way.”

The parallels between these two witnesses and Jesus’ own earthly fate are pervasive. Jesus was also untouchable before the time had come to give up his own life. Premature attempts on his life were met with frustration (Jn. 7:6, 30; 8:20) and nothing happened until God’s predetermined time was reached (Matt. 26:45-46; Mark 14:41-42). The same will be the case for these two witnesses. Nothing will be able to inhibit their ministry until the time God determines. Once again, this reveals God’s sovereignty over the happenings in the apocalypse.

At the time that God has determined and as soon as the special ministry of testifying to Jesus Christ is complete, “the beast that comes up out of the abyss will make war with them, and overcome them, and kill them” (11:7b). This new character—the beast—has not yet appeared in the book. However, the presence of the definite article (“the”) suggests that John’s readers would have understood who this creature was intended to represent –the Antichrist (Osborne, Revelation, 424). That this is the correct identity of the beast is made clear in Revelation 13:1ff. However, how would the readers have known this was the Antichrist prior to reading ahead to Revelation 13? The answer lies in the ancient text of Daniel 7:7-8-“After this I kept looking in the night visions, and behold, a fourth beast, dreadful and terrifying and extremely strong; and it had large iron teeth. It devoured and crushed and trampled down the remainder with its feet; and it was different from all the beasts that were before it, and it had ten horns. While I was contemplating the horns, behold, another horn, a little one, came up among them, and three of the first horns were pulled out by the roots before it; and behold, this horn possessed eyes like the eyes of a man and a mouth uttering great boasts.” This beast, like the beast of Revelation, ascends from a mysterious place (see the use of the word anabainw in Daniel 7:3 in the LXX and in Revelation 11:7b) and is also said to “make war” against God’s people (much like this beast is shown to here).

What the beast is shown to do to the two witnesses in Revelation 11:7 is also reminiscent of what the beast does in Daniel 7—“will make war with them, and overcome them, and kill them,…” (11:7). This language is also repeated later in Revelation 13:7 “where we are told that when the beast “wages war” and “conquers” [in that context] the saints, he does so only because God allows it (also drawing on Dan. 7:21, 25)” (Osborne, Revelation, 425). God remains in control and yet, in this episode of the unfolding saga, the beast’s attack against the two witnesses results in their physical death.

Following their earthly demise, John reveals that “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” (11:8). Throughout the ancient world, refusing to bury the dead (sometimes a punishment reserved for the worst criminals) was considered the greatest cruelty one could offer. The Jews, who believed that proximity to dead animals and/or people placed one at risk for being ceremonially unclean, would find this especially appalling. Leaving these dead bodies lying in the streets of Jerusalem (their holy city) would have made this even worse! However, the bodies of these two witnesses lying the streets of Jerusalem is illustrative of the state of Jerusalem at this point in the tribulation period. The spiritual darkness that has replaced the promises of peace and prosperity at this point in the unfolding tribulation period is highlighted by references to two pagan historical regions that are invoked to describe God’s holy land—Sodom and Egypt. Comparing Jerusalem to these wicked territories is not new. The Old Testament prophets often compared Jerusalem or Israel with Sodom when God’s people behaved wickedly (Isa. 1:9-10; Jer. 23:14) (Keener, IVP BBC, 750). Also, as Egypt had oppressed Israel, it is not a big stretch to see how Jerusalem in this future period looks more like Pharaoh’s Egypt (under a new maniacal world leader—the Antichrist) than it does David’s kingdom.

John draws another parallel between these two witnesses and Jesus when he says, “where also their Lord was crucified” (11:8b). In both their message (that was all about Christ) and in their death (executed in the same location as Jesus’ crucifixion) these two witnesses in word and deed draw the world’s attention to the person and work of the only one who provides salvation (even in the midst of great tribulation).

During this grotesque wake of sorts on the  streets of Jerusalem, “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” (11:9). This macabre spectacle will linger during a time that is parallel to the length of their ministry—3.5 days is complimentary to the 3.5 years they spend testifying. 3 and a half days is also close to the number of days (as understood in the ancient Jewish world) that Jesus laid in the tomb.

If the situation couldn’t get any more disrespectful toward these two witnesses, John reveals “And those who dwell on the earth will rejoice over them and celebrate; and they will send gifts to one another, because they will send gifts to one another,…” (11:10a). The killing of these two witnesses of God is celebrated almost as though a new and exciting holiday has been introduced—presents are even exchanged! The death of these two representatives of God is like Christmas morning to the wicked world. Why? “Because these two prophets tormented those who dwell on the earth” (11:10b). This probably refers to the plagues and other defensive measure the witnesses used to preserve their own lives and judge opponents during their ministry (see Rev. 11:6). Perceived by the world as torture, the supernatural powers of these two witnesses has been removed from the earth, no longing providing the nuisance to the evil world powers centralized in this part of the world. For this reason, the people of the world rejoice.

Thus concludes John’s presentation of the earthly fate of these two witnesses. However, much like good Friday celebrated a week ago, Revelation 11:7-10 is not the end of the story.  

2) STAGE #2: Their Ultimate Triumph-11:11-14

John continues with the second and final stage of the witnesses’ ministry. Stage 2 stands in stark contrast to the first—“BUT after the three and a half days, the breath of life from God came into them, and they stood on their feet; (11:11). The means by which God brings these witnesses back to life appears to be borrowed from Ezekiel 37:5. Appearing in a context that speaks of God’s restoration of Israel out of Babylonian exile (complete with its own parallels to what is taking place in Revelation), this verse reads, “Thus says the Lord God to these bones, ‘behold, I will cause breath to enter you that you may come to life…’” (See Beale, Revelation, 596). In Ezekiel 37, the nation of Israel is compared to a corpse of which only dry bones remain. As these witnesses lie dead in the streets of Jerusalem in Revelation, so too was Israel viewed in the world’s eyes as slain during the Old Testament exile. However, God is said to be able to breath life back into that which is dead and this he does before the world here in Revelation. The contrast of the witnesses’ death and their newfound life is accentuated by the words “laid” in verse 6 and “stood” here in verse 11. These two positions demonstrate the transformation from death to life brought about by the breath of God.

The immediate reaction to this is expected “and great fear fell upon those who were watching them,…” (11:11). The fact that the world is “watching them” suggests that perhaps the death and decay of these two witnesses is plastered everywhere during the end of the tribulation (maybe on the news, streaming live online, etc.) and viewable to all in the known world. Maybe their death, their wake, and now their new life will being covered wall to wall by all of the news outlets of that day.

The fear gripping those watching around the world increases as, I imagine, the viewers at home turn up the volume on their sets and restaurant patrons demand that a manager unmute the big screens as this new development unfolds before their eyes. With the volume now on, “they heard a loud voice from heaven saying to them [to two witnesses now risen] ‘Come up here,’ Then they went up into heaven in the cloud, and their enemies watched them” (11:12). Their being taken up into heaven is similar to Jesus’ own ascension several week’s following his own resurrection. Conspicuous, powerful, and weighty, this demonstrates the lengths to which God will go to call up those who are faithful to him, even/especially if their lives are required.

As dread continues to overwhelm the recent celebrations of the world following the death of these two witnesses, things become even more precarious for those who commemorated the killing of God’s representatives with a new holiday. John continues, “and in that hour there was a great earthquake, and a tenth of the city fell” (11:13a). There are many earthquakes in Revelation (6:12; 8:5; 11:13, 19; 16:18) that demonstrate the awesome power of God and the acuity of his judgment. Here, the earthquake seems to be localized to Jerusalem proper—the immediate context in which these witnesses ministered, were killed, and were raised. Even in this judgment against the city that killed his representatives, God shows restraint as only a tenth of the city fell.

Though this is a small fraction, John reveals “seven thousand people were killed in the earthquake…” (11:13b). Just imagine all of this playing out on your favorite 24hr news channel. A dramatic execution, live streaming of the rotting corpses, a couple of resurrections, loud voices from heaven, and a large earthquake with many casualties. It is no wonder that the response of many is recorded as follows: “and the rest were terrified and gave glory to the God in heaven” (11:13b). The veracity of the response of the survivors of this earthquake recorded here is dubious, especially since many other earth-dwellers later fail to glorify God (see Rev. 16:9). In fact, this is the only passage in Revelation that even hints at a large-scale conversion of those living in and by the world system before Jesus returns in Revelation 19. Every other text is pessimistic concerning the willingness of those in the world’s system  to repent in the face of divine judgment (see Rev. 9:21) (not the 144,000 or great multitude of Revelation 7). That said, at least here, many survivors of the earthquake give lip service to God and acknowledge his lordship temporarily (see Nebuchadnezzar's claims in Daniel 1-3) (after all, how could they deny it?) (Wilson, Revelation in ZIBBC vol. 4, 316).

So What?

In the two stages of ministry outlined in this passage we witness several things that are important to remember as we await the Lord’s return. First, God’s people will come under attack by those who in the world seek to undermine the testimony of Jesus Christ. John reveals that this will be true of the two witnesses one day in a future tribulation and we know that this is true of many believers in our world today. Second, the fate of God's witnesses is not determined by men, but by the Lord’s sovereign hand. This means that they are invincible until the Father so decides that their ministry is finished. This will be the case for the two witnesses (as nothing harmed them until “they had finished their testimony”) and is the case for those who are on mission for the Lord today. Third, even in death, those who are called of God are granted life. This is seen in the breath of life given to the two witnesses in Revelation and this is also promised to those who are in Christ even now. As Jesus says, “I am the resurrection and the life; he who believes in Me will live even if he dies,” (John 11:25).

The anticipated example of the two witnesses revealed in the book of Revelation acts as an inspiring model for believers everywhere to follow. However, their example is only inspiring insofar as it parallels the greatest example of all—Jesus Christ. Even he faced pressure while doing the Lord’s work, paid the ultimate price for his mission, and was raised to life in victory thereafter. If this was the destiny of our Lord and Savior and we are his followers, why should we expect anything different?  As Jesus says elsewhere “If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.” (John 15:18ff). However, this same Jesus who provides a realistic description of what we can expect says this: “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.” (John 16:33). Jesus overcame the world in his resurrection from the dead and promises that same resurrection life to anyone who repents of their former ways and follows him in faith.

The Return of the King-John 20:11-18

Last week we took a look at a dark episode in the unfolding saga of Easter—The Fellowship of the Cross—and learned how all ought to respond to their very real problem of sin and death. The repentant thief on the cross illustrated how brokenness and faith before the Lord is met with God’s grace leading to life. However, how this is the case has yet to be revealed. Thankfully, the story didn’t end on Golgotha, but three days later that first Easter morning.

As we continue to use J.R.R. Tolkien’s Lord of the Rings trilogy as an analogy, I want to skip ahead to the third installment of this epic tale and draw our attention to The Return of the King. As the hobbit Frodo continues his quest to rid the world of the ring of power, another plot has been unfolding involving Aragorn—a human man—and his ascent to the throne of humankind. Though others have led men and women during this dark period as the throne was left vacant, Aragorn proves through his incredible leadership, calling, and incredible victories in battle that he is the rightful ruler of his people. Eventually, following a battle for the ages, Aragorn and his coalition brings about salvation and peace to all in the kingdom.

Jesus’ sacrifice on the cross and his being raised from the dead three days later demonstrates his rightful place as King of kings and Lord of lords. It also reveals that he is the only hope for salvation now and forevermore. Here is what the Bible has to say about the resurrection and its many implications.

1 Corinthians 15:3-4-“For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures.”

John 11:25-26-“Jesus said to her, ‘I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die…’”

1 Peter 1:3-“Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead.”

This same Jesus, having returned from the dead, will one day return to this earth as the King of all.

Revelation 19:11-16-“And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself.  He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.  From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, ‘KING OF KINGS, AND LORD OF LORDS.’”

While the risen Jesus will one day have his ultimate victory over all enemies in a future battle that rivals even those conflicts imagined by Tolkien in his epic fantasy, I want to explore what the return of our King Jesus from the dead means for those who turn to him in faith today. This we will do by looking at four phases of a transformation that a friend of Jesus experiences that is brought on by the return of her King in John 20:11-18.

a) PHASE #1: MARY THE GRIEVING FRIEND-20:11-13

A lot happened on that first Easter morning. Here is a brief look at what took place up to 20:11 in John’s narrative.

John 20:1-10- “Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, ‘They have taken away the Lord out of the tomb, and we do not know where they have laid Him.’ So Peter and the other disciple went forth, and they were going to the tomb. The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. And so Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. So the other disciple who had first come to the tomb then also entered, and he saw and believed. For as yet they did not understand the Scripture, that He must rise again from the dead. So the disciples went away again to their own homes.”

We join the chaos following the revelation of the empty tomb late and see Mary “standing outside the tomb weeping; “and so, as she wept, she stooped and looked into the tomb” (20:11). The action of her weeping is described as a continuous stream of loud sobs.  No doubt Mary was driven to this because (as we will soon learn) her worst fears seemed to be confirmed in the absence of Jesus’ body. Abusing or tampering with the dead was considered an abhorrent offense and this is what Mary believes has happened to Jesus. (All the while her greatest joy should have been realized). By this point, the other disciples, following their brief investigation of the empty tomb, have already left. They had already watched their Savior die an excruciating death and now His body was missing!

Left to sob outside the tomb by herself, Mary decides to do some investigating. Some speculate that her sense of grief and loss may have driven her back to the tomb after some time passed in order to find someone or something that could provide answers. Therefore, “she stooped and looked into the tomb”(20:11).

“and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying” (20:12). The tomb is no longer empty. Instead, two heavenly messengers clad in white catch Mary’s attention. These two angelic beings stand alongside Jesus’ resting place as evidence to Mary that God has been at work in some way (as in every situation in which angels are presented in Scripture).

All these heavenly messengers do is ask Mary a simple question, “Woman, why are you weeping?” (20:13a). Though the reason for Mary’s grief might seem obvious, this question is asked to give Mary an opportunity to reflect and put aside her grief with the hopes of putting two and two together (missing body + angelic beings + Jesus’ teaching = ?).

However, unfortunately, Mary is unable to wipe away her tears and add up what she sees and has heard to get the sum of what has happened. Instead, she is so disturbed by the missing body that she replies “because they have taken away my Lord, and I do not know where they have laid Him” (20:13b). Instead of realizing the greatest joy that Jesus made possible through what He said He would do (rise), Mary along with the disciples assumes the very worst. Blinded by grief, she is unable to remember what Jesus said of Himself and instead believed His body was stolen. 

b) PHASE #2: MARY THE CONCERNED INVESTIGATOR-20:14-15

As she speaks to the angels, someone emerges onto the scene. Suddenly aware of this third presence, Mary “…turned around and saw Jesus standing there, and did not know that it was Jesus” (20:14).  If we were to associate her stage of grief at this point, she is at the point of denial—not denying that Jesus was dead (as she was one of the few witnesses of Calvary), but denying that he was now alive. As is common in resurrection narratives, Jesus is not recognized immediately (see 21;4; Luke 24:16; Matt. 28:17). Mary’s failure to recognize Jesus continues this pattern. Neither the stone that had been rolled away, nor the empty tomb, nor the angels inside, nor even the risen Jesus Himself are able to enlighten Mary!

The failure of Mary to recognize Jesus becomes even more dramatic when he begins to question her, “Jesus said to her, ‘Woman, why are you weeping? Whom are you seeking?’” (20:15a). Perhaps Jesus’ first question is a mild rebuke, “why should you weep?” or is Jesus’ way of caring for this woman’s deep concern. Either way, Jesus’ second question (“whom are you seeking?”) is asked to direct Mary’s attention away from herself and to Jesus. Knowing the answer to His own question, Jesus wants Mary to articulate her thoughts in order to set up a special revelation.

Mary’s response is predicated on her misunderstanding of who this man is, “…Supposing Him to be the gardener, she said to Him, ‘Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away’…” (20:15b). Aside from grave robbers or other mourners, neither of which would have been likely visitors at this hour, gardeners tending to the grounds where the tomb was located would have been the only people around” (Kostenberger, 568). Her guess of this man’s identity could not have been more wrong, for in this moment she is asking the very person she is seeking for the answer to the mystery of the empty tomb!

In Mary’s mind she seems an empty tomb and assumes that Jesus has been stolen. She observes Jesus Himself and assumes that he is a gardener. However, once things are revealed, all that Mary has observed will prove far greater than she could have ever imagined.

c) PHASE #3: MARY THE RELIEVED CLINGER -20:16-17

In verse 16, Mary is given the clue that answers the riddle, the secret word used to decode the mysterious happenings of the previous hours, and the final piece to the puzzle that pulls the whole picture together. “Jesus says to her, ‘Mary!’…”(20:16a). Though this seems simple enough, when Mary hears her name spoken from Jesus’ lips, she is launched out of grief and into pure ecstasy; she is immediately transported from despair to delight and trades her tears of grief for tears of triumph.

This is evidenced by her response to Jesus, “she turned and said to Him in Hebrew, ‘Rabboni!’ (which means Teacher)…”(20:16b). Though this word is not wrought with theological significance nor is it a weighty Christological proclamation, it is a familiar term that Mary probably used throughout Jesus’ ministry when she spoke to Him. This specific episode is more about the rekindling of her personal relationship with Jesus than it is about doctrine (at least at this point). With that said, this verse does confirm what Jesus communicated in John 10:3-4, “To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice.^”

It is obvious by what Jesus says next that Mary probably rushed toward Him in a tight embrace. Not wanting to lose her Savior again, this knee-jerk reaction resembles what a small child might do when his or her parents come home after a long trip. Here, Mary’s teacher had been gone three days and upon His return she did not want to let Him loose! Her King has arrived and she was not letting go now.

However, Jesus suggests that this is not the time for clinging nor for sentimentalities, “’Stop clinging to Me, for I have not yet ascended to the Father’” (20:17a).  Jesus assures Mary that He is not going anywhere (at least for now) and she can let go of Him. 

Rather than remain and cling, Jesus calls Mary to use her newfound joy to proclaim the news of His resurrection to others, “but go to My brethren and say to them, ‘I ascend to My Father and your Father, and My God and your God’…” (20:17b). Mary’s appointment is incredibly significant as she is not a trained messenger nor a man (as in the ancient world women were not considered credible witnesses). That a woman with a shady past was one of the first to send word of Jesus’ resurrection is compelling evidence of the legitimacy and historicity of this event. Had this story been fabricated, no one would have given the part of first responder to a women given the gender roles and stereotypes of the first century.

The content of the message is simple. In so many words, Jesus wants Mary to tell the other disciples that He had risen and was now in the process of ascending into heaven (something that would take place a few weeks later). He also wants her to tell them that His Father and God is also their Father and God. This statement would have brought incredible hope to the disciples for in it Jesus subtly reveals that the same Father and God who raised Him from the dead is the Father and  God of the disciples.

d) PHASE #4: MARY THE EXCITED WITNESS-20:18

Mary faithfully answers her commissioning and immediately sets out to complete her assignment, “Mary Magdalene came, announcing to the disciples…”(20:18a). The way this is written almost seems to suggest that Mary was in a continuous state of proclamation as she carried this message to her friends. As the first sent one beyond the empty tomb, Mary is the first missionary. The first to receive this “good news” are Jesus’ close confidants.

After making it to the disciples, Mary shares, “’I have seen the Lord,’ and that He had said these things to her…” (20:18b). Answering the call to be sent, Mary the shared the message she was given to proclaim without fail. 

So What?

In this passage Mary transforms from a grieving friend to an excited witness. What is to blame for this dramatic transition in her life? –the return of herKing from the dead. Once He was dead and now He is alive. Because of this, grieving loners like Mary everywhere can know hope, obtain a mission, find purpose, and joyfully live in this world full of all kinds of life-changing events. However, in order to experience this change, one must take the steps that Mary demonstrates in her odyssey here. First, people must recognize they are grieving loners. Grieving what? The loss of answers, the loss of meaning, the loss of understanding one’s place in the grand scheme of things, and ultimately the loss of a right relationship with God. Once achieved, they must pursue answers to these questions and satisfaction for these needs by becoming concerned investigators of Jesus and the many claims he offered. Thoroughly and honestly vetted, Jesus will inevitably be found alive and well and be understood as God made flesh—the King of Kings and Lord of Lords. When people trust in this, they become children of God and subjects of his kingdom. Faithful subjects will then respond positively to Jesus’ commands, specifically, the commission to go and share the greatest news ever! What is this news? That Jesus was once dead but is now alive! His change gives all the opportunity to transform from grieving loners to excited witnesses. What stage of the journey are you in today? Our King is alive and is coming again! Do you know him? Are you counted as one of his subjects?