“The Two Witnesses”

by Jerry Finneman

In the book of Revelation chapter 11 is a pivotal chapter. It begins and ends with visions of the heavenly temple. Yet sandwiched between these two views, the chapter is known mostly for its vivid imagery and symbolic language, rich in metaphor and personification. This chapter focuses on God’s powerful witnesses, the seventh trumpet announcing the opening of pre-advent judgment, and thus the finishing of the gospel.

Through its narrative, Revelation 11 offers profound insights into Christian history and eschatology, highlighting both God's sovereignty and ultimate victory in the great controversy between Christ and Satan.

1. The Introduction of the Witnesses (Revelation 11:1-6):

In the first section of the chapter, two witnesses appear symbolizing the embodiment of God's truth and authority. These witnesses are granted power to prophesy for 1,260 prophetic days (literal years: 538-1798), representing the duration of crucial events leading to the pre-advent judgment which began in 1844. The 1260 prophetic days are the same period of time as the 42 months when the Gentiles trampled down the “holy city.” The 42 months are commented on again in Revelation 13:5, which in turn, is the extension of the prophecy of Daniel 7 regarding the “little horn” with the big mouth opened wide in blasphemy against God and His heavenly temple.

In Revelation 11 this apostate system is metaphorically called “the Gentiles.” Their main activity here is trampling and crushing “the holy city” which is a symbol used to describe God’s people. In the Old Testament Israel called themselves “the holy city.” Isaiah 48:2. This description is carried over into the New Testament where believers are called by Jesus as “a city set on a hill.” Matt 5:14. The symbolism of Revelation 11:2, rich in meaning, exposes the Papacy as “the Gentiles” who trample God’s word (“the two witnesses”) and His people—"the holy city.” This is confirmed in 4SP 188.

The two witnesses are also known as two olive trees, two lampstands and two prophets, each metaphor giving profound insights into the far reaching and powerful influence of Scripture. John draws from Zechariah with a word picture of the oil of grace flowing from two olive trees into lampstands (Zech 4:1-11).

These two witnesses are also called “two prophets” who torment those dwelling on the earth.” Rev 11:10. This torment is symbolic of the anguish of guilty consciences under conviction by means of the Word of God. Anyone who attempts to harm God’s word is consumed by fire. In its ministry, it brings both judgment and redemption, serving as a testimony to God's faithfulness.

2. The Martyrdom and Resurrection of the Witnesses i.e. the Prophets (Revelation 11:7-13):

The witnesses are under divine protection for over a millennium. Then when they complete their testimony, a beastly power arises from the abyss and overcomes and kills them. The carnally minded of earth rejoice at their demise, but after three and a half days (years), God resurrects them, striking fear into those who witness this miraculous event. Their resurrection signifies the victory of God's kingdom over the beast’s kingdom. This event also symbolizes the hope of resurrection for those who believe in Christ for their salvation.

Verse 8 is rich in extended metaphor. As the witnesses fulfill their mission, they become entangled in deadly conflict with the beast from the abyss. This ruthless adversary seeks to snuff out the flickering flames of truth and end the witnesses' work. They are overcome by the monstrous power, and for three and a half years, the world rejoices in the apparent defeat of truth and righteousness. Here the metaphor shifts from beast to city, presenting further information. The witnesses were to “lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified.” The metaphorical city is France during the 18th century—licentious as Sodom; atheistic as Egypt.

It was in the year 1793, when “France [was] the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be,…but France stands apart in the world's history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.”--Blackwood's Magazine, November, 1870. Quoted in GC 269.

It was on November 26, 1793 when Paris issued the decree abolishing the Christian religion. However, that decree was annulled on June 17, 1797 in fulfillment of the prophecy. During this period of three and a half years, France rejoiced and was glad to have been “liberated” from the tyranny of religion so-called. And many citizens of France were exceedingly happy to have silenced the voice of the “two witnesses”—the Bible (Rev 11:9-10).

The consequence of rejecting God and destroying His word—the two witnesses—resulted in hundreds of thousands of people being killed. What the papacy began in France by her influence and control of the nation’s leaders was finished by the French Revolution. The papacy prevented the Protestant Reformation and its teachings of Sola Scriptura (Scripture Only) and justification by faith from settling in France.

If there was one man, apart from the papacy, who was responsible for the French Revolution, it was Jesuit trained Voltaire, pseudonym of François-Marie Arouet.

Voltaire was the “means that Atheism became perfected, generalized, and organized for the destruction of Christianity, Christian civilization, and all religion.” George F. Dillon, The War of Antichrist With The Church and Christian Civilization (1884) p. 4.

Voltaire boasted, “I am tired of hearing it said that twelve men sufficed to establish Christianity, and I desire to show that it requires but one man to pull it down.” A lieutenant of police once said to him that, notwithstanding all that he wrote, he should never be able to destroy Christianity. “That is exactly what we shall see” Voltaire replied. Ibid.

“Throughout his long, dissolute life (1694-1778), Voltaire considered himself the implacable enemy of God and religion. For decades (50 years), he ended all his letters to his atheist confreres with the blasphemous expression, ‘Ecrasons nous l’infame (‘Let us crush the wretch!’). The ‘wretch’ to whom he referred with such derision and hatred is Jesus Christ and his church. Voltaire devoted his considerable talents — as a novelist, satirist, philosopher, bon vivant, and salon celebrity — to destroying Christianity and all its pernicious influences (as perceived by Voltaire’s warped mind).’ ” William F. Jasper, The New American, November 20, 2017.

Voltaire had but one feeling—contemptuous hatred for Christ.

In spite of Voltaire’s hatred, in spite of France’s insanity, just as all hope seemed lost, a divine intervention shattered the darkness, resurrecting the two witnesses and breathed new life into their mission. How did this happen?

In 1804 the British and Foreign Bible Society began. A newspaper article written in the March 15, 1879 edition of The Gazette (Montreal), noted that the total circulation of Bibles by this Bible society “has been 82,000,000...during the last seventy-five years (since 1804), Religious Intelligence”.

By 1909 it had issued 215,000,000 copies of the Bible. “Bible's Wonderful Work Told In 100 Pulpits.” The Toronto Daily Star, March 10, 1913.

As of 2016, the British and Foreign Bible Society had distributed over 2.5 billion Bibles and biblical resources worldwide since its establishment in 1804.

The American Bible Society was founded May 11, 1816. By 2016, this Bible Society had printed and distributed over 6 billion Bibles worldwide since their founding. This number includes both printed and digital editions of Bible.

When Voltaire died he cried “out in the fury of despair and agony, ‘I am abandoned by God and man.’ ” Dillon, Op. cit., p. 8.

He died, but the “two witnesses” i.e. the “two prophets” are alive and well today!

3. The Message of the Seventh Trumpet (the Third Woe) Revelation 11:14-15

The sounding of the seventh trumpet resounds like a deafening crescendo, echoing through the heavens and earth. It signifies the beginning of pre-Advent judgment, where the stage is set for the ultimate resolution of the great controversy between Christ and Satan.

When the door opened into the Most Holy Place of the heavenly sanctuary, John saw the ark of God’s everlasting covenant with its covering mercy seat (Revelation 11:19). This was fulfilled in 1844 and marked the beginning of Christ’s closing work of atonement which prepares a people for His second coming. The standard in the pre-Advent judgment is God’s royal law of righteousness and liberty (Psalm 119:172; James 2:12). Where there is law, there must also be the gospel. Jesus informs us that the gospel will be finished during the proclamation of the seventh trumpet angel (Revelation 10:7) who also announced the pre-Advent judgment in Revelation 11:19.

This vital information about the finishing of the gospel was announced by Jesus in Revelation 10:7, when he said, “in the days of the voice of the seventh [trumpet] angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.”

This refers to the last of the seven trumpet angels (the third woe) which was to come “quickly” after the ending of the sixth trumpet (the second woe) as stated in Revelation 11:14.”

The “mystery of God” is the “mystery of the gospel” (Ephesus 6:19; 3:3), which is the “mystery of Christ” (Colossians 4:3)—which is “Christ in you the hope of glory” (Colossians 1:27).

Not only is the “mystery of God” the gospel, but the verbal form of the gospel is in the original language of Revelation 10:7. The word for gospel here is “declared.” This verb is translated gospel 7 times and to “preach the gospel” 15 times in the New Testament, one of the witnesses of God.

Jesus used this same verb recorded in Luke 4:18—“The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed.”

The phrase of four words in English: “to preach the gospel” is from one Greek word, the verb: euangelizō. This is the same verb employed in Revelation 10:7. This verse literally reads “the mystery of God should be finished, as he has declared the gospel to his servants the prophets.”

There is another connection. This same verb is used in Revelation 14:6—“Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people.”

The literal reading of the verse is “Then I saw another angel flying in the midst of heaven, having the everlasting gospel [noun] to preach the gospel [verb] to those who dwell on the earth—to every nation, tribe, tongue, and people.

The noun “gospel” is possessive. The angel possesses the gospel. He has it and holds it securely. The verb “preach” tells us what the angel does with the gospel. He both has the gospel and proclaims it.

4. Revelation 11 Concluded

In conclusion, Revelation 11 contains important themes of persecution, but also the protection of God's people and of the prophetic witness of His “two witnesses,” and of the irrevocable culmination of God's plan in the message of the seventh trumpet angel who both warns against the evil of the last days and also proclaims the gospel during the time of the pre-Advent judgment, underscoring the ultimate victory of God over evil and the establishment of His eternal kingdom.