Revelation 11:1-14.
These verses make up the second interlude between the sixth
and seventh trumpet judgments. Similar to chapter 7 during the seal judgments,
chapter 10 and this episode in chapter 11, disrupt the sequence of events.
John introduces the concept of measuring the temple to suggest
God’s protection and preservation of His people. He also presents two witnesses
as God’s prophetic heralds of God’s coming wrath.
While it is clear that 11:1-14 continues the parenthetical
section that started in 10:1, an amazing variation of interpretations of this
portion of Scripture have been offered. Henry Alford calls this chapter “one of
the most difficult in the whole Apocalypse.”
The best guideline to follow in interpreting this section is
to take each fact literally:
·
In line with this principle, a literal Temple
will be in existence during the Great Tribulation, and the city should be
considered the literal city of Jerusalem in keeping with its identification in
11:8.
·
The time periods of 42 months (v.2) and three
and one-half days (vv. 9,11) again should be considered literally.
·
The earthquake will kill, literally, 7,000
individuals, and the two witnesses should be considered as two individual men.
Let’s dive into this portion of the Revelation of Jesus
Christ.
11:1 “And there was
given me a measuring rod like a staff; and someone said, ‘Rise and measure the
temple of God, and the altar, and those who worship in it’”:
·
A simple “And”
joins a description of the temple and its worshipers with John’s
re-commissioning.
·
In the opening verse of Chapter 11, John is
given “a measuring rod.” This rod was
probably a reed that is commonly grown in the Jordan Valley, can be 10-15 feet
long, and because of its light in weight, constitutes a good “measuring rod.”
·
It was probably the strong angel (who last dealt
with John in 10:9-11) who gave him the reed and was speaking to him since no
one else has entered or left the scene.
·
The angel tells John to “rise and measure the temple of God.” John is invited to now become
a participant in the action, not just an observer:
o
The command to measure the Temple of God makes
John the one doing the action as well as the writing about it.
·
John is instructed to measure “the Temple of God, the altar, and those that
worship within it”:
o
The “temple
of God” refers to the Holy Place and the Holy of Holies of the Temple, but not
the outer court.
o
The altar may be a reference to the brazen altar,
which was originally in the outer court.
·
Although John is commanded to measure the Temple
and the altar and those that worship inside, he’s instructed not to
measure the court outside the Temple:
o
The explanation given is that the outer court is
given to the Gentiles and that the outer court, as well as the entire Holy city,
will be under Gentile dominion for 42 months.
·
A number of questions can be raised concerning
this symbolic measuring picture:
o
In Zechariah 2, a man is seen measuring
Jerusalem, a scene, which evidently portrays God’s Divine judgment on the city.
o
Another instance is found in Ezekiel 40, where
the Temple of the future kingdom is carefully measured with a reed.
o
There is yet another instance is Revelation 21,
where the New Jerusalem is measured (21:15-17).
·
The act of measuring seems to signify that the
area belongs to God in some special way. It’s like an evaluation or assessment
of His property.
·
The Temple, here, is apparently the one that will
be in existence during the Great Tribulation:
o
Originally constructed for the worship of the
Jews and the renewal of their ancient sacrifices, during the Great Tribulation,
it is desecrated and becomes the home of an idol of the world leader, the
antichrist.
o
For this reason, it is most significant that
John is instructed to measure not only the temple and the altar but also the
worshipers.
o
It is saying, in effect, that God is the judge of
man’s worship and man’s character and that all must give an account to Him.
o
It also implies, in as much as the reed is 10-15
feet long, that man comes far short of the Divine standards.
o
Even a person who is very tall falls short of
the 10-15 foot measuring rod.
·
God is, therefore, not only claiming ownership
by this measurement of the Temple and the altar, but also demonstrating the
shortcomings of the worshipers who do not measure up to His standard.
v.2, “And leave out
the court which is outside the temple, and do not measure it, for it has been
given to the nations; and they will tread under foot the holy city for
forty-two months”:
·
The second verse adds further light to the
situation in that instructions are given not to measure the outer court because
it is “given to the nations” (the Gentile
nations) along with the holy city (Jerusalem) for 42 months.
·
Here again is the familiar three and a half years,
or half of the seven year period predicted by Daniel the prophet (Daniel 9:27),
in which Israel’s history will be consummated with Christ’s return at its
close.
·
Theologians have differed as to whether the 42
months are the first half of the seven years or the second half. The decision
is complicated by the fact that in verse 3, another reference is made to the three
and a half years as the period during which the two witnesses give their
testimony.
·
There is a tendency for some is to spiritualize
this 42-month length time period of the Great Tribulation, but this should be
taken as a literal period, as confirmed by the 1,260 days of 11:3, which is 42
months of 30 days each.
·
From this it is also clear that “the times of the Gentiles” (Luke 21:24)
will not end until the second coming of Christ to the earth to set up His
kingdom.
·
Though Jews may possess Jerusalem temporarily,
as they have since 1947, they will lose possession in the Great Tribulation.
·
Some believe that the 42 months refers to the
first half of Daniel’s 70th week (Dan. 9:27):
o
While it is not clear, the evidence surrounding
this passage in Revelation seems to refer to the final three and one-half
years.
o
This also seems to be confirmed by the fact that
in the first half of the last seven years, the Jews will actually possess the
city of Jerusalem and worship in their temple, whereas, here, the context
indicates that this is the period when Gentiles will tread down the Holy City,
implying ill treatment of the Jews and desecration of the temple.
v.3, “And I will grant
authority to my two witnesses, and they will prophesy for twelve hundred and
sixty days, clothed in sackcloth”:
·
It was revealed to John that the two witnesses
would be empowered by God to serve as prophets for 1,260 days or 42 months:
o
They would be clothed in sackcloth and would be
called “two olive trees and two
lampstands” (11:4).
·
Numerous interpretations have been given
concerning these two witnesses.
·
Some have suggested that they are not literal
individuals:
o
However, in view of the fact that they die and
are resurrected, the implication is that they are actual people.
·
Another problem is their identification.
o
A common interpretation is that they are Moses
and Elijah because the judgments inflicted by Moses and Elijah in the Old
Testament are similar to those of these two witnesses (11:5-6).
o
Further support is given the identification of
Elijah because of the prediction (Mal. 4:5) that he will appear “before that great and dreadful day of the
Lord comes.”
o
Christ said this prophecy of Elijah was
partially fulfilled in His lifetime (Matt. 17:10–13; Mark 9:11–13; cf. Luke
1:17).
o
And both Moses and Elijah were involved in the
transfiguration (Matt. 17:3), which anticipated the Second Coming.
o
But a problem with this suggested identity is
that Moses had already died once.
·
Some have identified the two witnesses as Enoch
and Elijah inasmuch as they did not die but were translated.
·
While there is room for considerable discussion
of these various views, the fact is that the passage simply does not identify
the two witnesses and we have to accept that fact.
v.4, “These are the
two olive trees and the two lampstands that stand before the Lord of the earth”:
·
The mission of the two witnesses resembles that
of Zerubbabel and Joshua:
o
Just as Joshua and Zerubbabel sought to restore
Israel to her land, so will the two witnesses.
·
The description of the two witnesses as “olive trees and lampstands” has an Old
Testament background (Zech. 4:2–14):
o
The two witnesses, in this passage, were Joshua
the high priest and Zerubbabel the governor:
Ø
Just as these two witnesses were raised up to be
“lampstands” for God and were
empowered by olive oil (representing the power of the Holy Spirit), so the two
witnesses of Revelation 11 will likewise carry out their prophetic office.
Ø
Their connection to the lampstands was that they
were empowered by the Holy Spirit, symbolized by the olive oil.
o
In a similar way, the two witnesses of
Revelation 11 will be empowered by the Holy Spirit.
v.5, “And if anyone
desires to harm them, fire proceeds out of their mouth and devours their
enemies; and if anyone would desire to harm them, in this manner he must be
killed”:
·
Their power to accomplish their missions is
phenomenal!
·
Like God’s prophets of old, these two witnesses
will be able to do supernatural miracles:
o
As the angel continues his description of these
two witnesses, he observes that any attempt to harm them will meet with fire
from their mouths that has a deadly effect on the attacker. (Rev. 11:5).
o
Fire alludes to Elijah’s treatment of Azariah’s
messengers, though here the fire comes from the witnesses mouths rather than
from heaven (2 Kings 1:10-14).
·
God will once again use literal fire to protect
His messengers who speak on behalf of Israel. The sense of the literal fire is
more consistent with the literal drought and plagues spoken of in v.6.
·
James and John sought this ability with a
vindictive spirit during Christ’s earthly ministry but were refused (Luke
9:54-55). However, these two are inspired prophets who are vehicles of future Divine
judgment. This ability gives them a means of protection in a time of great danger.
v.6, “These have the
power to shut up the sky, in order that rain may not fall during the days of
their prophesying; and they have power over the waters to turn them into blood,
and to smite the earth with every plague, as often as they desire”:
·
Like Elijah they will have power to stop the rain,
and will have power, like Moses, to turn water into blood and to bring on
plagues on the people and land (v.6).
·
In the midst of the unbelief, apostasy, and
satanic power of the Great Tribulation, these two witnesses will be a threat to
the entire wicked world for a literal period of 1,260 days (v.3).
·
Taking all the facts given to us, it is evident
that these two witnessed have a combination of the greatest powers ever given to
God’s prophets on the earth and this accounts for their ability to withstand
their enemies for the entire period of 1260 days.
·
It’s only at the end of the Great Tribulation,
when their ministry has been accomplished, that their enemies temporarily have
the upper hand, and this is allowed by the sovereign appointment of God.
v.7, “And when they
have finished their testimony, the beast that comes up out of the abyss will
make war with them, and overcome them and kill them”:
·
With the ministry of the two witnesses completed,
God permits “the beast” that comes up
from the abyss to overcome them.
·
The beast, that is, the Antichrist, is mentioned
nine other times in Revelation (13:1; 14:9, 11; 15:2; 16:2; 17:3, 13; 19:20;
20:10):
o
That he will ascend out of the bottomless pit
indicates that his power is satanic.
o
He will kill them. They will be martyred.
o
Their ministry has been completed and God will
withdraw the two witnesses’ supernatural protection.
o
The beast will then be able to accomplish what
many had died trying to do, that is to kill these two witnesses.
v.8, “And 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”:
·
After the witnesses were killed, their bodies
were left unburied in “the great city,”
figuratively “called Sodom and Egypt,”
because of the people’s apostasy and rejection of God:
o
Refusing to bury one’s enemies was a way to
dishonor and show contempt for them. The Old Testament expressly forbids this
practice (Deut. 21:22-23).
·
“The great
city” that symbolically is called “Sodom
and Egypt” is identified as the site of the martyrs’ death and their Lord’s
crucifixion:
o
It is unquestionably the city of Jerusalem in
which these two witnesses have their prophetic ministry as well as their
martyrdom.
o
“The great
city” is further identified symbolically as “Sodom” (known for its depravity and rebellion against God) and as “Egypt” (known for its persecution of
God’s people), both of which, again, correspond to the city of Jerusalem, both
in its persecution and martyrdom of the prophets and its rejection and
crucifixion of the Messiah, Jesus Christ.
o
Identifying Jerusalem as a city like “Sodom and Egypt” stresses the city’s
wickedness.
o
In the effort to capitalize as much as possible
on their deaths, their bodies are on display in the streets for three and one
half days, contrary to all reasonable laws of humanity.
o
Its Jewish population will apparently be the
focus of the witnesses’ ministry, leading to their conversions, which we’ll see
later in v.13.
·
Thus, the symbol of “the great city” had broad significance in John’s day, but it also
stands as a representative symbol for every empire that seeks after Divine
glory and afflicts Christ’s Church even in this present day.
v.9, “And 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”:
·
“three and
a half days.” The celebration of the rebellious over the Church’s apparent
demise through persecution will be short-lived.
·
For three and one-half days the whole world will
gloat over their dead bodies:
o
This implies some type of worldwide display,
which, even now, is made possible by television, Internet, live streaming and
many other sources of media.
v.10, “And those who
dwell on the earth will rejoice over them and make merry; and they will send
gifts to one another, because these two prophets tormented those who dwell on
the earth”:
·
Their deaths will be considered a great victory
for the world ruler and Satan, and will be celebrated by people sending each
other gifts.
·
Wild with joy over the death of their prophet-tormentors,
“those who dwell on the earth” will
celebrate the two witnesses’ deaths as a holiday.
·
The expression “those that dwell upon the earth,” seems to refer to those who are
not only dwelling on the earth in their physical bodies, but whose hope is
limited to this present life:
o
The phrase is repeated a dozen times or more in
Revelation.
·
Apparently the celebration is worldwide. The
entire earth will see the dead bodies of the two witnesses, a symbol of victory
for the beast and those who oppose God.
·
They will have feasts and send gifts to one
another, certain that their fear of God’s wrath and power is no longer warranted.
·
These two witnesses are obstacles to wickedness,
unbelief, and satanic power prevalent in that future time. If their ministry is
in the time of Great Tribulation, it is all the more a thorn in the side of the
world rulers of that day; and their deaths symbolize the silencing of the
prophets when they announce the doom of those will not believe in God or His
Son.
·
The Word of God makes it clear that it is often
possible to silence a witness to the truth by death, but such action does not
destroy the truth that has been announced:
o
The power of God will ultimately be revealed.
·
If this is at the end of the Great Tribulation,
only a few days remain before Christ comes back in great glory.
v.11, “And after the
three and a half days the breath of life from God came into them, and they
stood on their feet; and great fear fell upon those who were beholding them”:
·
“after the
three and a half days the breath of
life from God came into them.” God
vindicates His faithful witnesses by resurrecting them from the dead:
o
He breathes life back into their bodies that had
been dead and decaying for three and a half days.
o
After three and one-half days in the street,
suddenly the two witnesses are resurrected and stand on their feet “and great fear fell upon those who were
beholding them.”
v.12, “And they heard
a loud voice from heaven saying to them, ‘Come up here.’ And they went up into
heaven in the cloud, and their enemies beheld them”:
·
They responded to the invitation, “Come up here,” and they went up to
heaven in a cloud. Can you imagine that scene?
·
“while their enemies looked on with great
fear.” I should think so!
o
As they stand on their feet in front of the
startled gaze of those who watch, a great fear falls upon those who see them,
as they watch the two witnesses ascend up into heaven.
·
Though there are similarities between this event
and the Rapture of the Church, the contrast is also evident:
o
The Rapture will take place in a moment, and
apparently will not be gradual enough for people to observe.
o
The parallel here is to the ascension of Christ
on the Mount of Olives.
o
The disciples watched Him ascending into heaven,
and, like the two witnesses, He was received by a cloud.
v.13, “And in that
hour there was a great earthquake, and a tenth of the city fell; and seven
thousand people were killed in the earthquake, and the rest were terrified and
gave glory to the God of heaven”:
·
At the same hour, an earthquake occurs in
Jerusalem with a tenth of the city collapsing and 7,000 people will be killed.
·
In contrast with previous judgments where revolt
and rebellion against God continues, the survivors were terrified and gave
glory to the God of heaven.
·
These dramatic events bring great fear to those
who remain, and it is recorded that they “gave
glory to the God of heaven”:
o
The reference to “the God of heaven” is one of two in the New Testament (Revelation
16:11).
o
It is a familiar phrase in the Old Testament that
is used to distinguish between the true God and pagan deities.
·
Here, the significance is that they recognize
the true God in contrast to their worship of the antichrist:
o
However, even though they recognize the power of
“God of heaven,” it does not seem to
indicate that they will have come to the point of true faith in Christ.
·
With this event, the second woe is brought to
its completion (v.14) and is evidently regarded as the final phase of the sixth
trumpet.
·
The third woe, contained in the seventh trumpet,
is announced as coming quickly. The end of the age is rapidly approaching.
v.14, “The second woe
is past; behold, the third woe is coming quickly”:
·
So ends the second woe, leaving only the seventh
trumpet, the final and third woe, to come.
·
We’ll take a look at that next time.
May the Lord bless you and help you as you continue to grow
in the grace and knowledge of Him.
By His Grace,
Gary T. Dromi, Ph.D., D.Min.
