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Rev_11:19. Corresponding, on God’s part, to the songs of adoration with which the inhabitants of heaven, immediately after the sounding of the seventh trumpet, celebrate the fulfilment of the mystery of God (proleptically), is the opening of the heavenly temple,[2999] whereby the ark of the covenant in the holiest of all, up to this time hidden, becomes visible no less to John and to the entire host of heaven.[3000] What this, together with the accompanying lightning, etc., signifies, must be misunderstood if we either[3001] find the entire contents of what belongs in the seventh trumpet actually exhausted with Rev_11:19, and consequently regard Rev_11:19 itself as the description of the final judgment,—so that then with ch. 12 we begin anew “by recapitulating,”—or entirely separate Rev_11:19 from Rev_11:15-18, and with Rev_11:18 stand already at the actual end,[3002] so that with Rev_11:19 the recapitulation begins. According to the former view, in Rev_11:19 blessedness is prepared for the godly, as well as condemnation announced against the godless. But if in Rev_11:19 the actual fulfilment of the mystery of God is to be rendered conspicuous, this conclusion would be highly unsatisfactory; yet it is never said what is the effect of the lightning, etc. In the correct feeling of “mysterious brevity,”[3003] which the entire section (Rev_11:15-19) has, if the same is to bring the conclusion actually announced in Rev_10:7, Vitr., Hengstenb., etc., refer to ch. 16 sqq., as the further development of what is here briefly said. In this there lies an uncertain acknowledgment of that which De Wette, etc., have said with distinctness concerning the proleptical nature of the entire section, Rev_11:15-19; for in the same way as the ascriptions of adoration, upon the basis of the fact that the seventh trumpet has sounded, anticipate the fulfilment still to be actually expected, the signs also described in both parts of Rev_11:19 are not the real execution of the final judgment, but the immediate preparations and adumbrations thereof. The temple of God in heaven is the place where God’s final judgments of wrath upon the world issue;[3004] the ark of the covenant, present therein, is the heavenly symbol and pledge of the immutable grace of God, because of which the blessed mystery[3005] promised through the prophets to believers whom he has received into his covenant, shall undoubtedly be fulfilled. If, therefore, after the blast of the seventh trumpet, the temple of God is opened so that the ark of the covenant becomes visible, the door is opened, as it were, for the final judgment proceeding from[3006] the most secret sanctuary of God concerning the godless world, and the sight of the ark indicates that the fulfilment of the hope of sharers in the covenant, pledged by it, is now to be realized. For on this account, also, there are threatening foretokens[3007] of that which at the execution of the judgment actually comes upon the antichristian world.[3008] So also Klief.
[2999] Cf. Rev_3:12, Rev_7:15, Rev_14:15, etc.
[3000] In order to explain the conception of this entire view, we need not recall the Jewish statement: “Quodcunque in terra est, id etiam in coelo est” (Sohar, Genes., p. 91 in Schöttgen; De Hieros. Coelesti, sec. 2; Hor. Hebr., p. 1206). John speaks of a heavenly temple, altar, ark of the covenant, with the same right as of a heavenly throne, seats of the elders, etc. But the introduction of the Jewish fable, that in the last Messianic times, the real lost ark of the covenant, which, meanwhile, has been concealed in heaven, will again be brought to sight (against Ewald),—of this there is no trace in the text.
[3001] Hengstenb. Cf. already Beda, Aret., Calov., etc.
[3002] Ebrard.
[3003] Hengstenb.
[3004] Cf. Rev_14:15; Rev_14:17, Rev_15:5 sqq., Rev_16:1; Rev_16:17.
[3005] Rev_10:7.
[3006] Cf. Rev_19:2.
[3007] Cf. Rev_8:5.
[3008] Cf. Rev_16:18 sqq., where hail also is again mentioned.
The older allegorists, from whose mode of exposition Hengstenb. and Ebrard deviate in Rev_11:15 sqq., advance here also the most wonderful propositions. N. de Lyra refers the whole to the victory of the Goths, and other Arians under Narses. The seventh trumpet-angel is the Emperor Justin II.
In Calov. and other older Protestants, who, however, recognize the proleptical character of Rev_11:15-19 less distinctly, the reference to the Papacy coheres with their view of the succeeding chapters. The ark of the covenant (Rev_11:19) is applied by many to Christ, while C. a Lap. and the Cath. want to refer it especially to the Virgin Mary, yet without denying the reference to the humanity of Christ.
Eichh., Heinr., etc., find here the literal destruction of Jerusalem, and, accordingly, the complete victory of Christianity over Judaism—in connection with which τ . ἐθνη ὠργίσθ ., Rev_11:18, is explained: “Judaism offered difficulties to Christian discipline,”[3009] and the βασιλεύσει , κ . τ . λ ., Rev_11:15, is interpreted: “It shall come to pass that the Christian religion shall be oppressed by no other;” the βρονταὶ , κ . τ . λ ., Rev_11:19, indicate the ruin of the city. Grot. maintained his reference to the times of Barcocheba[3010] by such interpretations as that of βασιλεύσει , κ . τ . λ ., Rev_11:15 : “The Christian religion will always be in Judaea;” or on Rev_11:18 : “By this, Christians who were in Judaea were commanded always to elevate their minds to the highest heaven where God dwells, where the ark of the covenant, i.e., the good things of the new covenant, are kept in store.”
[3009] According to Calov.’s interpretation of τὰ ἐθνη as referring to Catholics.
[3010] Cf. Rev_11:13.