The Ark's Appearance in the Heavenly Sanctuary

The Ark in the Temple of God: Revelation 8-11

Revelation 8–11 depicts the profound progression of God’s redemptive plan, highlighted by the Ark of the Covenant entering the heavenly throne room—a symbol of the ultimate union between the spiritual and physical realms in God’s eternal kingdom. The seals and trumpets reveal a narrative spanning from the Old Testament to the church age, illustrating the ongoing effects of sin, spiritual warfare, and divine judgment, while pointing forward to the consummation of all things. The cross serves as the central event, bridging the promises made to Israel with their fulfillment in Christ and the inclusion of Gentiles into one people of God. This passage calls for endurance and hope rooted in the Scriptures, which offer guidance, encouragement, and the assurance of victory, reminding believers that the current trials are part of the larger story that culminates in the eternal reign of God.

Sermon Transcript

Revelation 8–11

When he opened the seventh seal, there was silence in heaven for about half an hour. Then I saw the seven angels who stand in the presence of God; seven trumpets were given to them. Another angel, with a golden incense burner, came and stood at the altar. He was given a large amount of incense to offer with the prayers of all the saints on the golden altar in front of the throne. The smoke of the incense, with the prayers of the saints, went up in the presence of God from the angel’s hand. The angel took the incense burner, filled it with fire from the altar, and hurled it to the earth; there were peals of thunder, rumblings, flashes of lightning, and an earthquake.

And the seven angels who had the seven trumpets prepared to blow them.

The first angel blew his trumpet, and hail and fire, mixed with blood, were hurled to the earth. So a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

The second angel blew his trumpet, and something like a great mountain ablaze with fire was hurled into the sea. So a third of the sea became blood, a third of the living creatures in the sea died, and a third of the ships were destroyed.

The third angel blew his trumpet, and a great star, blazing like a torch, fell from heaven. It fell on a third of the rivers and springs of water. The name of the star is Wormwood, and a third of the waters became wormwood. So, many of the people died from the waters, because they had been made bitter.

The fourth angel blew his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them were darkened. A third of the day was without light and also a third of the night.

I looked and heard an eagle flying high overhead, crying out in a loud voice, “Woe! Woe! Woe to those who live on the earth, because of the remaining trumpet blasts that the three angels are about to sound!”

The fifth angel blew his trumpet, and I saw a star that had fallen from heaven to earth. The key for the shaft to the abyss was given to him. He opened the shaft to the abyss, and smoke came up out of the shaft like smoke from a great furnace so that the sun and the air were darkened by the smoke from the shaft. Then locusts came out of the smoke on to the earth, and power was given to them like the power that scorpions have on the earth. They were told not to harm the grass of the earth, or any green plant, or any tree, but only those people who do not have God’s seal on their foreheads. They were not permitted to kill them but were to torment them for five months; their torment is like the torment caused by a scorpion when it stings someone. In those days people will seek death and will not find it; they will long to die, but death will flee from them.

The appearance of the locusts was like horses prepared for battle. Something like golden crowns was on their heads; their faces were like human faces; they had hair like women’s hair; their teeth were like lions’ teeth; they had chests like iron breastplates; the sound of their wings was like the sound of many chariots with horses rushing into battle; and they had tails with stingers like scorpions, so that with their tails they had the power to harm people for five months. They had as their king the angel of the abyss; his name in Hebrew is Abaddon, and in Greek he has the name Apollyon.

The first woe has passed. There are still two more woes to come after this.

The sixth angel blew his trumpet. From the four horns of the golden altar that is before God, I heard a voice say to the sixth angel who had the trumpet, “Release the four angels bound at the great river Euphrates.” So the four angels who were prepared for the hour, day, month, and year were released to kill a third of the human race. The number of mounted troops was two hundred million; I heard their number. This is how I saw the horses and their riders in the vision: They had breastplates that were fiery red, hyacinth blue, and sulfur yellow. The heads of the horses were like the heads of lions, and from their mouths came fire, smoke, and sulfur. A third of the human race was killed by these three plagues—by the fire, the smoke, and the sulfur that came from their mouths. For the power of the horses is in their mouths and in their tails, because their tails, which resemble snakes, have heads that inflict injury.

The rest of the people, who were not killed by these plagues, did not repent of the works of their hands to stop worshiping demons and idols of gold, silver, bronze, stone, and wood, which cannot see, hear, or walk. And they did not repent of their murders, their sorceries, their sexual immorality, or their thefts.

Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head. His face was like the sun, his legs were like pillars of fire, and he held a little scroll opened in his hand. He put his right foot on the sea, his left on the land, and he called out with a loud voice like a roaring lion. When he cried out, the seven thunders raised their voices. And when the seven thunders spoke, I was about to write, but I heard a voice from heaven, saying, “Seal up what the seven thunders said, and do not write it down!”

Then the angel that I had seen standing on the sea and on the land raised his right hand to heaven. He swore by the one who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, “There will no longer be a delay, but in the days when the seventh angel will blow his trumpet, then the mystery of God will be completed, as he announced to his servants the prophets.”

Then the voice that I heard from heaven spoke to me again and said, “Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land.”

So I went to the angel and asked him to give me the little scroll. He said to me, “Take and eat it; it will be bitter in your stomach, but it will be as sweet as honey in your mouth.”

Then I took the little scroll from the angel’s hand and ate it. It was as sweet as honey in my mouth, but when I ate it, my stomach became bitter. And they said to me, “You must prophesy again about many peoples, nations, languages, and kings.”

Then I was given a measuring reed like a rod, with these words: “Go and measure the temple of God and the altar, and count those who worship there. But exclude the courtyard outside the temple. Don’t measure it, because it is given to the nations, and they will trample the holy city for forty-two months. I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth.” These are the two olive trees and the two lampstands that stand before the Lord of the earth. If anyone wants to harm them, fire comes from their mouths and consumes their enemies; if anyone wants to harm them, he must be killed in this way. They have authority to close up the sky so that it does not rain during the days of their prophecy. They also have power over the waters to turn them into blood and to strike the earth with every plague whenever they want.

When they finish their testimony, the beast that comes up out of the abyss will make war on them, conquer them, and kill them. Their dead bodies will lie in the main street of the great city, which figuratively is called Sodom and Egypt, where also their Lord was crucified. And some of the peoples, tribes, languages, and nations will view their bodies for three and a half days and not permit their bodies to be put into a tomb. Those who live on the earth will gloat over them and celebrate and send gifts to one another because these two prophets had tormented those who live on the earth.

But after three and a half days, the breath of life from God entered them, and they stood on their feet. Great fear fell on those who saw them. Then they heard a loud voice from heaven saying to them, “Come up here.” They went up to heaven in a cloud, while their enemies watched them. At that moment a violent earthquake took place, a tenth of the city fell, and seven thousand people were killed in the earthquake. The survivors were terrified and gave glory to the God of heaven.

The second woe has passed. Take note: The third woe is coming soon!

The seventh angel blew his trumpet, and there were loud voices in heaven saying,

The kingdom of the world has become the kingdom

of our Lord and of his Christ,

and he will reign forever and ever.

The twenty-four elders, who were seated before God on their thrones, fell facedown and worshiped God, saying,

We give you thanks, Lord God, the Almighty,

who is and who was,

because you have taken your great power

and have begun to reign.

The nations were angry,

but your wrath has come.

The time has come

for the dead to be judged

and to give the reward

to your servants the prophets,

to the saints, and to those who fear your name,

both small and great,

and the time has come to destroy

those who destroy the earth.

Then the temple of God in heaven was opened, and the ark of his covenant appeared in his temple. There were flashes of lightning, rumblings and peals of thunder, an earthquake, and severe hail.

Welcome back, everyone. Today, I want to talk about the Ark of the Covenant because it sets the stage for where our passage ends. Let me start by saying this is a big passage—four chapters. I can’t cover every image or narrative in detail, but we’ll focus on the main thrust to get the big idea. That’s our starting point before we dive into some of the smaller details. I’m planning to create a few short videos during the week to address topics I won’t cover today, so keep an eye out for those.

Now, let’s talk about the Ark of the Covenant. The Ark was a box God commanded the Israelites to build and place in the Holy of Holies—first within the Tabernacle and later in the Temple of God in Jerusalem. The Tabernacle was a mobile temple, essentially a tent, constructed according to God’s command so the Israelites could worship in his presence while wandering in the wilderness for 40 years. They used it as they entered the promised land, before building the physical temple on the Temple Mount.

The Ark represented the physical presence of God among his people. It wasn’t just a box; it was a throne. The top of the Ark, called the mercy seat, had cherubim with wings stretched over it, mirroring God’s heavenly throne room. It was believed that God’s presence resided there, making the Ark a visible sign of God dwelling with his people.

The Ark was eventually lost during the Babylonian exile when the Temple was destroyed. Jeremiah hints that it would never be found or remade in this world. This loss symbolized the absence of God’s physical presence among his people. Yet, in Revelation, we see the Ark returning to God’s eternal temple and throne room, signaling the restoration of God’s presence with his people forever.

Naturally, this raises questions about timing. When will the end come? When will we see the fulfillment—or consummation—of all things? The Old Testament prophecies and Revelation’s visions leave many wondering. Even Jesus’ disciples asked him, “When will these things happen?” These are questions we still ask today, hoping Revelation will provide answers.

As we’ve studied Revelation, we’re finally at a point where we can start piecing together some timelines. While they won’t be precise—I’m not predicting dates—we can begin to see how these events might unfold. To interpret these chapters of Revelation, I’ll focus on three key questions and highlight some clues along the way.

A Pro Tip for Revelation

Before diving into the questions, here’s a pro tip for interpreting Revelation: look for the same event described in different narratives to see how they align. Be cautious, though, because not all passages are chronological. The book of Revelation isn’t a linear story from beginning to end. It’s made up of seven distinct narratives, and even within those, the order isn’t always chronological.

For example, last week we looked at the seals, and this week we’ll examine the trumpets. As we do, we’ll see if there are overlapping elements that connect the two. However, even within the seals and trumpets, not everything follows a strict sequence. I’ll point out those nuances as we go.

Three Key Questions

Here are the three questions we’ll address today:

1. Where is the cross in the timing of these events?
   The cross is the definitive event that anchors the narratives and provides context.

2. What do we do with overlapping ideas?
   When ideas overlap, are they describing the same event, or is something bigger happening?

3. How should we think about the seals in relation to the trumpets?
   The seals gave us clear applications for life and faith. Now, as we explore the trumpets, we need to ask how they connect to the seals and what they mean for us today.

Question 1: Where is the Cross?

Let’s start with the first question: where is the cross? We want to consider the death of Jesus, his resurrection, and his ascension to the right hand of the Father. How do these events fit into the different narratives of Revelation?

There are three main perspectives to consider:

1. The Futurist View: This perspective sees both the seals and trumpets as entirely future events.

2. The Reformed View: This view places most of the seals, trumpets, and other prophecies in Revelation as events that have already happened in the past.

3. The Supernatural View: This is the view I’m advocating. I believe it aligns more closely with the biblical authors’ intent, especially when we consider the first-century church and the supernatural worldview they operated within. This perspective helps us make better sense of Revelation’s message.

The futurist view and the Reformed view are both relatively new ways of thinking about prophecy as a system. The futurist view dates back to around the 1860s and became especially popular in the 1960s. The Reformed view, on the other hand, traces back to figures like Martin Luther, John Calvin, and others in the 16th century. Meanwhile, the supernatural view reaches all the way back to the first century—the time of the apostles who wrote the Scriptures. This view engages the thought processes of the Hebrew people at that time and even considers the worldview of Gentiles—those who weren’t Jewish or Hebrew. By stepping into their world, we can better understand what these prophecies mean.

That’s all I’ll say about those views for now, but I encourage you to consider how these three perspectives compare and where you might see yourself in this discussion. Let’s take a closer look at how the futurist view and the Reformed view approach the seals and the timeline of events. We’ll also bring in the supernatural view, which I believe offers a more consistent understanding of Revelation.

The Futurist View

The futurist view often begins with the seals and places the cross at its historical point, around 33 A.D. Following the cross, there’s the church era. Toward the end of the church era, the four horsemen of the apocalypse appear, ushering in the second coming of Christ. The throne of God, represented by the final seal—the silence in heaven—is placed at the very end of the timeline. This perspective focuses on the seals as future events, waiting to be fulfilled.

The Reformed View

The Reformed view, or at least the most common version of it, has a different timeline. It places the cross at the center, with the seals unfolding over the early decades of the church. This view often concludes with Jesus ascending to the throne at his ascension, marking the beginning of the church age. In this perspective, Jesus rules over his church as his kingdom, but not in physical proximity to his people yet.

As I mentioned last week, there’s a lot of validity in how the Reformed view ties the throne to Jesus’ ascension. I might be simplifying things here, but the general idea is that the seals have already been fulfilled, culminating with Jesus’ enthronement and the subsequent church age.

The Supernatural View

The supernatural view, which I unpacked last week, offers another perspective. It places the cross firmly in the narrative of Revelation, specifically in seal six. Last week, we looked at Joel 2, which prophesied Jesus’ death, and then we connected it to Matthew 27, where those events were fulfilled. We also saw Peter in Acts 2 quoting Joel 2, saying that the cross was the fulfillment of that prophecy.

From this perspective, Revelation’s imagery of the seals builds on the same themes we find in Joel 2, Acts 2, and Matthew 27. Seal six aligns with the cross, while seal seven represents Jesus’ ascension to the throne at the right hand of the Father. In this view, the four horsemen and the martyrs in Revelation represent Old Testament Israel and the events of its history. The timeline places the cross around 33 A.D., but the first five seals are rooted in the Old Testament.

One question that came up in my small group last week was, "Wait, so this is all about Israel and not about us?" And the answer is that, yes, much of it is about Israel. But that sets the stage for what we’re discussing today. Remember, the Hebrew people were storytellers, and the church is the logical fulfillment of the promises made to Israel. Gentiles are grafted into God’s kingdom as part of this spiritual progression from Israel to the church. A storyteller, particularly a Hebrew one, would naturally begin with the story of Israel and move forward to the church and the eventual coming of God’s kingdom in its fullness.

The supernatural view frames Revelation as a continuation of the story of God’s people, beginning with the Old Testament, progressing through the church, and culminating with the kingdom of God in its final, complete form.

Overlapping Ideas: The Trumpets and the Cross

Now that we’ve established where the cross belongs in the timeline, the next question is: how do the trumpets fit into this picture? Let’s revisit the futurist view, this time considering the trumpets.

We can’t unpack every single verse here, but I want to highlight the main thrust of the trumpets and their place in the futurist timeline. If you’re a futurist, you likely believe that the seals—and all the prophecies in Revelation—are yet to occur. In this view, the trumpets follow the seals sequentially, with no overlap or progression between the two. Everything is in the future.

Here’s how the futurist timeline plays out:

• After the church era, there is a great tribulation at the end of history.

• The trumpets unfold during or after this tribulation, leading up to Jesus’ return.

• Some futurists place the throne at the beginning of the millennium, where Jesus physically rules on earth for a literal thousand years, with the trumpets and other events unfolding during this period.

• Others place the throne at the end of the millennium, seeing the Ark of the Covenant entering the throne room of God as a symbol of the final consummation of all things—the eternal kingdom of God.

Both versions of the futurist view—whether the throne comes before or after the millennium—are common in futurist teaching. If you grew up in church, you’ve likely encountered this view, as it’s been the predominant interpretation in many churches since the 1960s.

The Reformed View and Overlap

The Reformed view, which dates back to the Reformers of the 16th century, presents a very different perspective. It sees significant overlap between the seals and the trumpets. Here’s how it works:

• The second seal (the red horseman) is linked with the first trumpet, as both depict themes of destruction and natural disasters.

• The third seal (the black horseman, who weighs and judges) is tied to the second trumpet, which describes oceanic death, destruction of ships, and waters turning to blood—motifs of judgment and death.

• The fourth seal (death and Hades) aligns with the third trumpet, which speaks of poisoned waters, symbolizing death spreading across the earth.

• The martyrs in the fifth seal are seen alongside the sixth trumpet, which portrays catastrophic destruction and persecution.

The Reformed view also ties the seals and trumpets to historical events, such as the destruction of the temple in 70 A.D., the persecution of Christians and Jews under emperors like Nero and Domitian, and the larger history of suffering in the early church. In this timeline, the cross remains central, with Jesus seated on the throne at his ascension. The Ark of the Covenant entering the throne room of God is interpreted as the culmination of history, where the physical and spiritual realms unite, ushering in the eternal kingdom of God.

Reformed interpretations vary slightly on the millennium:

• For some, the millennium represents the church era.

• For others, the millennium begins after the church era.

Either way, the Reformed view sees most of Revelation’s events as past, with only the final consummation still to come.

The Supernatural View: A Third Perspective

Now, let’s consider the supernatural view, which I believe is most consistent with the biblical text. In this view:

• The cross event aligns with the sixth seal.

• This includes the thunder, darkness, and the tearing of the temple curtain from top to bottom, as described in Matthew 27. This event not only opens the Holy of Holies in the physical temple but also grants access to God’s presence in the heavenly temple.

• The seventh seal represents Jesus’ ascension, where he is seated at the right hand of the Father.

With the trumpets, we see similar motifs drawn from the Old Testament:

• The plagues of Egypt, judgments on Israel’s enemies, and apocalyptic imagery recur in the trumpets.

• These events serve as reminders of God’s sovereignty and justice, while also pointing forward to the ultimate fulfillment of his kingdom.

Unlike the futurist view, the supernatural view doesn’t place all these events in the future. Instead, it sees the seals and trumpets as part of a larger narrative involving both Old Testament Israel and the church. Many of the persecutions and judgments described in Revelation are already unfolding in history, yet they also point toward a greater climax at the end of the age.

Comparing the Views

To summarize:

1. Futurist View:

• Minimal overlap between seals and trumpets.

• Most events are entirely future.

• Sees the millennium as a literal thousand-year reign of Christ, with the Ark of the Covenant entering the throne room at the very end.

2. Reformed View:

• Significant overlap between seals and trumpets.

• Most events are historical, tied to the early church and the Roman Empire.

• The millennium is often interpreted as the church era.

3. Supernatural View:

• Sees the cross as central, with the seals and trumpets connected to both Old Testament events and the church.

• Views Revelation as telling the story of God’s people—Israel and the church—culminating in the final establishment of his kingdom.

Explaining the Trumpets: Why Are These Events Happening?

As we look at the trumpets, we need to address why these events occur. You might notice that many of the problems described in the trumpets—famines, ecological disasters, and conflicts—are still present in the world today. These issues echo those found in the Old Testament, and that repetition is intentional. However, the trumpets offer a deeper layer of explanation for why these things happen.

One key detail in the trumpets is the opening of the abyss by the one who holds the key. This detail gives insight into the presence of evil in the world, even though Jesus sits on the throne. Why is there still evil and destruction? The text points to the abyss being opened, releasing evil forces that continue to wreak havoc. These spiritual beings, described as fallen stars, are no longer in heaven or wielding authority, but they remain active on earth, pursuing rebellion against God.

You’ll notice motifs of darkness and stars falling, which reflect spiritual darkness in the world. The ancient Hebrews understood stars as representations of spiritual beings, and Revelation uses this imagery to describe these fallen entities. Though they’ve lost their authority, these beings are still present, working against God’s purposes.

The Four Angels and the Suffering of the World

In the trumpets, we also see the four angels who take commands from God. Remember, God holds ultimate authority. Last week, we discussed how these angels were told to "hold up" and not unleash destruction yet. Now, in the trumpets, they are allowed to act, beginning a process of judgment and destruction. This explains why the world continues to experience suffering—natural disasters, ecological destruction, wars, and human violence.

These angels, along with spiritual forces like demons and principalities, contribute to the brokenness we see in the world today. Even though Jesus has received all authority in heaven and on earth, the rebellion of these spiritual beings continues until the end of the age. The ultimate judgment of these beings occurs at the consummation, when the Ark of the Covenant enters the throne room of God, marking the union of heaven and earth and the end of all rebellion.

Chronology: Why Do the Seals and Trumpets Differ?

To explain the chronology of Revelation, let’s revisit why I separate the seals (as primarily Old Testament events) from the trumpets (as New Testament and church-era events). This distinction contrasts with the Reformed view, which sees both the seals and trumpets as overlapping and largely Old Testament in focus. I’ll give you three clues to support this chronological understanding.

Clue 1: Revelation 8:1–2

"When he opened the seventh seal, there was silence in heaven for about half an hour. Then I saw the seven angels who stand in the presence of God; seven trumpets were given to them."

Here, within the seventh seal, John describes a new vision involving the trumpets. This suggests that the trumpets are not merely a continuation of the seals but a distinct narrative introduced within the framework of the seventh seal. While some argue that this represents a break in the narrative, the text flows naturally. It seems John is having a vision within the seventh seal—a vision that spans the church age and culminates in eternity. From a narrative perspective, this progression is brilliant, as it frames the trumpets as occurring within Jesus’ authority from the seventh seal.

Clue 2: Revelation 10:6–7

"He swore by the one who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, there will no longer be a delay, but in the days when the seventh angel will blow his trumpet, then the mystery of God will be completed as he announced to his servants the prophets."

This passage highlights the completion of God’s mystery at the blowing of the seventh trumpet. The "mystery of God" includes prophecies from both the Old Testament prophets and the apostles. These prophecies point to the coming eternal kingdom of God—a fulfillment that remains future. While some prophecies have already been fulfilled, others, particularly those involving the full consummation of God’s kingdom, have not yet come to pass.

Clue 3: Theological Consistency

The chronological distinction between the seals and trumpets also aligns with the overarching narrative of God’s plan. The seals emphasize Old Testament history and Israel’s story, while the trumpets shift focus to the church age and the ongoing spiritual conflict. This distinction avoids conflating the two eras and provides clarity about God’s redemptive timeline.

Jesus’ Authority and the Final Consummation

Even though the spiritual beings have lost their authority, their activity continues to impact the world. Jesus, however, is firmly seated on the throne, holding all authority in heaven and on earth. This is why the angels, demons, and powers no longer have ultimate control. Their judgment is inevitable, and the consummation of all things will bring their rebellion to an end.

When the Ark of the Covenant enters the throne room at the end of Revelation, it signifies the union of heaven and earth. This is the final judgment, where spiritual forces and rebellious humanity are dealt with, and God’s eternal kingdom is fully established.

The Mystery of God and the Second Coming

No orthodox Christian tradition has ever claimed that everything in Revelation is entirely past tense. While some non-orthodox groups hold this belief, they cannot adequately explain core doctrines of the faith—such as the second coming of Jesus and the consummation of all things. These are clear teachings of Scripture, which point to a future fulfillment regarding the end and eternity.

For example, the "mystery of God" mentioned in Revelation cannot be understood as fully completed in our time. The prophets and apostles have spoken of the consummation, the eternal kingdom, and the second coming of Jesus, but we haven’t yet seen these things come to pass. Therefore, we cannot treat these events as entirely in the past. To do so would undermine the promises that remain unfulfilled.

The Seven Thunders: A Remaining Mystery

In Revelation, we encounter the seven thunders, which God forbids John to write down. While the specifics remain a mystery, it’s possible these thunders pertain to a final event or sign of the end—a mystery known only to God. This omission emphasizes that there are aspects of God’s plan we are not meant to fully understand yet, but which are already determined in God’s mind. This mystery points forward, reinforcing that the Ark of the Covenant and the consummation of all things occur at the very end of history.

Two Witnesses: A Picture of God’s People

Revelation 11 introduces two witnesses who prophesy for 1,260 days, dressed in sackcloth. These witnesses are described as olive trees and lampstands, rich with symbolic meaning. First, notice their mourning attire—they testify about the kingdom of God from a place of mourning. This reflects the current state of the world, filled with pain and suffering, a reality incompatible with the eternal kingdom. The presence of mourning confirms that we are not yet in the consummated kingdom of God, as some non-orthodox traditions suggest.

The witnesses also represent the people of God living amid persecution and tribulation, proclaiming the kingdom even in the midst of trials. This aligns with the New Testament’s teaching that believers are called to endure suffering while pointing others to the hope of God’s kingdom.

Olive Trees: Israel and the Gentiles

The two olive trees are a common biblical symbol. One represents Israel—the cultivated olive tree. The other reflects the Gentiles, often referred to as "wild olive branches" in Scripture. These branches are grafted into the cultivated tree, emphasizing that there is only one people of God. Jesus makes this clear: the Gentiles are not a separate people but are included in God’s covenant promises through their union with Israel.

In this imagery, the two olive trees reflect the union of Israel and the Gentiles into one people of God. Together, they stand as witnesses to God’s kingdom throughout history.

Lampstands: Physical and Spiritual Realities

The two lampstands also carry significant meaning. One lampstand points to the physical lampstand in the Tabernacle and Temple, which stood before the altar. The other lampstand symbolizes the spiritual lampstand in the throne room of God, as described earlier in Revelation. This imagery unites the physical and spiritual realms, representing the blending of Old Testament Israel and the New Testament church into one body of believers.

The Seals, the Church Era, and the Two Testaments

This progression brings clarity to the narrative of Revelation. The seals, representing Old Testament events, culminate in the union of Jews and Gentiles during what we now call the Church Era. The two witnesses symbolize this union—God’s one people bearing testimony across both the Old and New Testaments. The division between the Old and New Testaments reflects the cross as the decisive event in redemptive history, marking the turning point between the old covenant and the new.

Why are there two witnesses? Because they represent the two movements in God’s redemptive plan: the Old Testament, pointing forward to the Messiah, and the New Testament, testifying to the fulfillment of God’s promises in Jesus. This division is not arbitrary but reflects the clear break in Scripture’s narrative at the cross, where Jesus’ death and resurrection inaugurate the kingdom of God.

The Bigger Picture: Pain, Suffering, and Redemption

Ultimately, the presence of pain and suffering throughout history—from the fall in Genesis to the consummation in Revelation—remains part of the world under the power of sin and evil forces. Spiritual beings, while defeated at the cross and stripped of authority, are still active in rebellion against God. These forces, along with the effects of sin, explain the ongoing suffering we witness today.

However, Revelation reminds us that this suffering will not last forever. The Ark of the Covenant entering the throne room at the end signifies the full union of heaven and earth, the final judgment of evil, and the eternal reign of God with his people.

The Two Testaments and One People of God

The division of the Bible into two testaments—Old and New—is a reflection of God’s work in creating one unified people from two distinct groups: Israel and the Gentiles. This unity is central to the church’s witness about the kingdom of God. The trumpets highlight this coming together of the two, an idea echoed throughout Paul’s teaching, such as his reflections on Israel, Abraham, and the spiritual nature of God’s people in Romans 8–11. I can’t dive into all those texts here, but they help us understand that this era—the church era—is characterized by the integration of Jews and Gentiles into one people of God.

From what we’ve seen so far, the trumpets are clearly future to the cross, while most of the seals—particularly the first five—are past to the cross. This narrative spans from the throne room vision in Revelation 4 to the events of the trumpets. It’s a progression that weaves together God’s story of redemption through both testaments, culminating in the eternal kingdom.

Overlaps Between Seals and Trumpets

We’ve established where the cross belongs in the narrative, which serves as a benchmark. Now, let’s synthesize the discussion about the overlap between the seals and trumpets. The overlap isn’t chronological; instead, it explains the recurring themes and motifs of both. These motifs—such as the pains and sufferings of the world—are present throughout history. They reflect the ongoing reality of sin and evil in the world, two forces that are deeply intertwined.

The Seals and the Trumpets: Two Eras

How should we think about the era of the seals (the Old Testament) in relation to the era of the trumpets (the church age or New Testament era)? This question often comes up, and my small group raised a similar concern: “Is this whole thing just about Israel? How does it apply to us?” The answer lies in understanding the grand narrative. While much of Revelation speaks about Israel, the story also applies to the church. Everything said to Israel applies to us because the church is the continuation of God’s covenant people. This grand narrative connects the Old and New Testaments, showing how God’s promises to Israel are fulfilled in Christ and extended to the church.

The Ark of the Covenant in the Throne Room of God

To understand the Ark of the Covenant coming into the throne room of God, we need to consider the visions of Revelation in the context of Old Testament imagery. The Ark, which sat in the Holy of Holies in the Tabernacle and later in the Temple in Jerusalem, represented God’s presence among his people. In Revelation, we see the Ark entering God’s throne room, signifying the consummation of all things.

John’s visions follow the pattern of Old Testament prophetic visions. For example, Ezekiel’s throne room vision differs in some ways from John’s. These differences don’t suggest that God’s throne room was “redecorated,” so to speak, but rather that each vision is tailored to the prophet’s audience and message. The imagery is deeply rooted in the storytelling tradition of the Hebrews, designed to convey profound spiritual truths about God, the universe, and his people.

The Spiritual Meaning of the Ark in Revelation

When we see the Ark entering the throne room, it’s tempting to simply think, “That’s the Holy of Holies,” and leave it at that. But there’s something deeper happening here. Remember back in Revelation 4, the outer ring of the throne room was filled with the multitudes of God’s people—those who had died before the consummation of the kingdom. This vision of the Ark isn’t just about the physical representation of God’s presence; it’s about the unification of heaven and earth, the fulfillment of God’s promises, and the eternal dwelling of God with his people.

The Ark in Revelation represents the ultimate consummation, where the spiritual and physical realms come together in God’s eternal kingdom. It signals the end of sin, the defeat of evil, and the restoration of all things.

Witnessing from the Throne Room

Where did the multitudes of God’s people go? They went to the throne room of God, where they can witness, watch, and observe the events unfolding until the end comes. This is a spiritual existence for them, as described in the Scriptures, and it offers them an insider view of God’s redemptive plan as it progresses toward its fulfillment.

The Ark of the Covenant: God’s Physical Presence

The Ark of the Covenant, from its earliest conception in Israel, represented the physical presence of God among his people. This was why worship had to take place in Jerusalem—because that was where God’s presence resided. The Ark, as the seat of the covenant between God and Israel, was the throne upon which God sat in the Holy of Holies.

This idea of cosmic geography shaped much of ancient worship. For example, the Samaritans believed that God’s presence was on Mount Gerizim (not Jerusalem), and they worshiped there. Jesus addressed this directly in his conversation with the Samaritan woman, saying:

"A time is coming and has now come when you will worship the Father neither on this mountain nor in Jerusalem... the true worshipers will worship the Father in spirit and in truth" (John 4:21, 23).

In the New Testament era, worship is no longer tied to a physical location. Because the Holy Spirit dwells in believers, we are able to worship in spirit and truth wherever we are. This transition reflects the spiritual nature of the church era.

Worship Beyond Walls: A New Chapter

This spiritual reality shapes how we live and worship as a church today. I shared this idea recently during our worship night, as we prepare to transition out of our current building. October 1 marks a new chapter for us as a church, moving into a more dynamic model of worship—gathering in public spaces, just as the early church did. They met in marketplaces, temple courts, and places like the Areopagus, proclaiming the gospel in the presence of non-believers.

As we move out into the community, we’re reminded that God’s presence isn’t tied to a building. It’s not the walls, the studs, or the metal roof that make a place sacred—it’s the people. Wherever two or three gather in Jesus’ name, he is present with them. This is the essence of the church’s spiritual existence. Jesus, seated on the throne, sent the Holy Spirit to establish this spiritual body we call the church, which will find its ultimate fulfillment at the end of all things.

The Ark: The Physical and Spiritual United

The Ark of the Covenant, with the tablets of the law inside it, points to a greater reality. In the Old Testament, the Ark represented the physical presence of God. The New Testament church, by contrast, emphasizes the spiritual presence of God through the Holy Spirit. These are two types—imperfect foreshadowings—of the eternal kingdom of God.

At the end of all things, when the Ark is united with the throne in the heavenly temple, the physical and spiritual will come together perfectly and eternally. This is what we often refer to as heaven. Not a place "in the skies," but the perfect synthesis of the physical and spiritual realms. This is the eternal paradise, the garden city of God.

The Garden: From Eden to Eternity

This final union is what God intended from the beginning. In Genesis, Adam and Eve were placed in the Garden of Eden—literally paradise—and were commanded to multiply, fill the earth, and have dominion over it. The garden was meant to become the perfect kingdom of God, where God’s Spirit would fill all people, and humanity would rule in righteousness. But sin disrupted this plan. The Spirit was taken from humanity, and toil, suffering, and death entered the world.

This brokenness continued through the patriarchs, Israel, and even into the church age. Yet God’s redemptive plan remains on course. When Jesus returns, the spiritual and physical will finally unite. The eternal paradise—the new creation—will be the perfect realization of what was started in Eden.

Where Are We Now?

As we reflect on this grand narrative, it’s crucial to recognize where we are in God’s plan. We’re not in the Old Testament era, where faith was primarily tied to adherence to the law. (And even then, it wasn’t supposed to be only about rules and regulations; the law was meant to lead people to know God.)

We live in the church era, characterized by the Spirit’s presence in us, empowering us to worship God in spirit and truth, and to proclaim his kingdom wherever we go. But this is not the end of the story. The New Testament church is a spiritual type of the eternal kingdom, just as the Old Testament was a physical type. Both point forward to the perfect and eternal kingdom, where heaven and earth will be united under Christ.

The Old Testament Pattern: Physical to Spiritual

In the Old Testament, the pattern was clear: do the physical thing so you might experience the spiritual reality. Obedience to the law was the means by which faithful Israelites came to understand and know the Spirit behind the law. The law wasn’t meant to be the end goal; it was a guide that pointed to the one true God, teaching them what it meant to worship and follow him on a spiritual level.

The New Testament Pattern: Spiritual to Truth

In the New Testament, we’re called to something different. Through the Holy Spirit, we are drawn to Jesus and into his kingdom. If we are followers of Jesus, it’s because the Spirit has called us, and now we live as spiritual beings in a world that is not our home. We are aliens and ambassadors, representing God’s kingdom in a foreign land.

The Spirit now leads us into all truth, enabling us to discern Scripture, hear God’s voice, and pray through Jesus. It’s through the Spirit’s presence that we boldly approach the throne of God. This is a spiritual progression toward truth, the reverse of Israel’s journey. For them, the pattern was truth leading to spiritual understanding. For us, the Spirit leads us into truth, which transforms our lives.

Christianity as a Mystical and Supernatural Faith

Christianity has always been a mystical faith. Consider this: you believe you can spiritually enter the throne room of God simply by closing your eyes and praying. How do you explain that? It’s mystical, spiritual, and supernatural. That’s the nature of our faith.

So live in that reality. If you’re not sensing the Spirit’s presence, return to spiritual practices—prayer, listening, meditating on Scripture, and reflecting on spiritual truths. Engage with the Word of God in a way that moves beyond head knowledge and into your heart. Spiritual growth isn’t just about learning facts; it’s about letting those truths transform your heart and life.

Practical Steps for Spiritual Growth

If you’re struggling spiritually, immerse yourself in Scripture. Listen to sermons or revisit past messages that challenged you. Take time to pray and reflect on what you’ve heard. Discuss it with your spouse, friends, or family. Ask for prayer and conversation about the truths that are shaping your understanding of the world.

Find ways to engage the truth in a way that makes it meaningful for your spiritual life. As you grow in spirit and truth, the outward expressions of Christian living—righteousness, holiness, and godly practices—will follow naturally. These aren’t things we strive for on our own; they flow from a transformed heart.

The Root of the Problem: Sin

Many people come to church because they’re struggling with sin, even if they don’t call it that. They might say, "I’m struggling with pornography," or "I’m struggling with alcoholism," or "My marriage is falling apart—maybe church will help." They come seeking solutions to their struggles, but the truth is, practical solutions—like accountability, counseling, or programs—are not enough on their own.

Without a transformation of the heart through the Spirit of God, change is superficial at best. You might exchange one sin for another or adopt a socially acceptable vice, but nothing fundamentally changes. True repentance and transformation come only through Jesus. Until you follow him and let the Spirit of God work in your life, you’ll never fully overcome sin or experience lasting change.

This kind of surface-level improvement may make life easier in the short term, but it won’t help you eternally. Without the Spirit of God, you cannot enter into the eternal presence of God at the consummation of all things.

Romans 15:4: Learning from the Past

Paul addresses this in Romans 15:4:

"For whatever was written in the past was written for our instruction, so that we may have hope through endurance and through the encouragement from the Scriptures."

Paul’s words point directly to the themes we see in Revelation. Though he wrote this long before Revelation was written, Paul already understood the principle unfolding in the seals and trumpets. The Old Testament scriptures—the law, the prophets, and the writings—were given to teach us, to point us toward the ultimate hope we have in God’s promises.

When Paul refers to "the Scriptures," he’s talking about the Old Testament. At the time of his writing, the New Testament hadn’t been compiled or widely recognized. So when he says, "Whatever was written," he’s pointing back to the Scriptures of Israel, showing us that they are still relevant for instruction, endurance, and encouragement as we await the fulfillment of God’s promises.

The Old Testament Scriptures: Written for Our Instruction

When Paul refers to the Scriptures in Romans 15:4, he’s talking about the Old Testament—the Torah, the law, the histories of Israel in Kings and Chronicles, the Psalms and prayers of David, the wisdom literature like Proverbs and Ecclesiastes, and the exhortations and warnings of the prophets. These are the Scriptures that were written for the instruction of God’s people.

At first glance, it may seem bold—or even offensive to a modern Jewish audience—to say the Old Testament was written for the instruction of the church. However, while the Scriptures were undeniably written to Israel, Paul reminds us that they were also written for us. Though Moses, David, and the prophets spoke to the Israelites in their context, the lessons, patterns, and spiritual truths revealed in those writings are meant to guide the church today.

Hope Through Endurance

Paul highlights the purpose of these Scriptures:

"Whatever was written in the past was written for our instruction, so that we may have hope through endurance and through the encouragement from the Scriptures" (Romans 15:4).

These stories and teachings give us hope. They encourage us to endure and trust in God’s promises, even in the midst of trials. Why do we keep pointing back to the Old Testament? Why do we talk about the Ark of the Covenant, the exile, or the persecution of Israel? Because their stories parallel the trials of the church today. They show us that God’s people have always faced challenges but have endured because of God’s faithfulness.

Why Is Life Still Hard?

Many Christians ask, "Why is my life still hard? I’ve been following Jesus faithfully for years. I pray, I feel God’s presence in worship, I know the Scriptures, and I share the gospel with others—yet I’m still struggling. Why is life not getting better?" This question becomes even more perplexing when confronted with preachers who promise that faith will bring wealth, success, or an easy life. You might think, "I feel like I have more faith now than ever, but I’m still suffering. Why?"

The answer lies in the pattern of this world. We still live in a broken world, affected by sin and the presence of evil forces. These beings, though defeated and stripped of authority, continue to wage war against God and his kingdom. When you gave your life to Jesus, you didn’t join a retreat—you joined a battle. You became part of the heavenly host, God’s earthly army, equipped with the sword of the Spirit, which is the Word of God.

Life in a Spiritual War

As Christians, we are engaged in a spiritual war. We carry the Word of God as our weapon, going out into a world hostile to God’s kingdom. In war, there are casualties, hardships, and struggles, and we shouldn’t be surprised when those difficulties come. Even though the war will ultimately end in victory, the battle rages on for now.

Just as soldiers on the battlefield don’t expect constant comfort, we shouldn’t expect life to be easy in this fallen world. However, we have a future hope—a promise that the war will end, and we will go home. In Revelation, this imagery is captured by the vision of swords being turned into plowshares, symbolizing the end of the conflict and the beginning of eternal peace.

You’re Not Home Yet

We are aliens and strangers in this world. This is not our home, and the kingdom of God is not yet fully realized. There may be seasons of peace and joy, for which we should give thanks, but we shouldn’t be surprised when struggles return. The ultimate victory comes when our Conqueror and King, Jesus, leads us to triumph. At that point, we go home—our eternal home.

The Ark of the Covenant represents this future hope, a reminder that we have a home awaiting us. The encouragement we draw from this hope enables us to endure the challenges of this life. We fight the good fight with confidence, knowing that victory is certain.

The Source of Our Hope

This hope is what sustains us. It’s the assurance that, after the battles are over, we will spend eternity with Jesus and our Father in heaven. That conviction is what gives us the strength to endure. Paul’s words in Romans remind us that the Scriptures were written for this very purpose: to give us hope through endurance and encouragement.

You’re part of God’s plan. You’ve been called into his army. The struggles and trials of this life are not evidence of God’s absence—they are reminders that we are still in the fight. But the war is already won, and one day, we will see the fruit of our efforts and rest in the eternal presence of God. That hope is our endurance.

Endurance Through Hope

This hope—the assurance of victory and the promise of going home—is what prolongs your spiritual life. It’s what gives you joy in the midst of suffering. It’s what allows you to say, "We’re in the war, but I already know who wins. I already know where my hope is." And it’s just a little while longer before we get to go home. That’s our hope. That’s our encouragement.

Paul makes it clear in Romans 15:4 that this encouragement comes from the Scriptures. You can’t have enduring hope apart from the Word of God. There are people who emphasize being full of the Holy Spirit, and I wholeheartedly agree with that. But how do you become full of the Spirit? By reading the book the Spirit wrote—the Bible. You dive into Scripture, you listen to others who faithfully teach it, and you pray over its truths.

As you immerse yourself in God’s Word, the Spirit will stir your heart. You’ll develop spiritual intuition, an ability to discern God’s work in your life and the world around you. This happens because you’ve come to know the pattern of God’s redemptive plan through the Scriptures. And when you know the Word, you start to see the Spirit’s hand everywhere. But if you don’t know the Spirit—if you don’t know God’s plan and purpose—you won’t see it, even though he is actively at work.

So, get into the Scriptures. Let them encourage you. Let them fuel your endurance. This is a battle, and you must endure to the end.

Let’s pray.

Lord, we come before you today, thankful for your Word. Thankful for the Scriptures that you have given us, and thankful even for the book of Revelation—a challenging book with difficult truths. Lord, we confess that there are details we may never fully understand, and we trust that this is by your design. Some mysteries, like the voice of the seven thunders, are not for us to know now. But Lord, we anticipate the day when we will be with you, when all will be revealed, and we’ll sit in your presence to learn the things we could only wonder about on earth.

God, we long for that eternal moment when the spiritual and the physical come together perfectly. Let that future hope—of living forever with you—infuse us with endurance today. May we yearn for the truths of Scripture, not just the easy or encouraging verses, but even the hard truths that require our time, effort, and prayer to understand. Help us to mine the depths of your Word with blood, sweat, and tears, that we may gain the assurance of your truth.

Lord, I pray that this desire for Scripture would not be limited to pastors, teachers, or leaders but would burn in the heart of every believer. I’m encouraged by the feedback we’ve received as people say, "I’m learning how to read the Bible. I’m understanding other texts on my own." God, may that growth continue and increase. May your Spirit use these efforts—our teaching, our tools, and our time together—to open eyes and reveal your wonders and glory.

Above all, Lord, may we worship the glorious Christ who reigns above all things. To him be all glory, honor, and praise.

In Jesus’ name, Amen.