Revelation 10-11 - Faithful Witnesses

Revelation: The Kingdom is Coming

Hebron Church of Hope

Revelation 10:1-11:14

February 8th, 2026

Initial Outline - Structure

Plot Arc

Setting - 10:1-3

Rising Tension - 10:4-7

Climax - 10:8-11

Resolution - 11:1-13

Scenes

Angel with scrolls and seven thunders 10:1-7

John’s call to action: take the scroll and eat. Prophesy about many peoples and nations and lanugages and kings 10:8-11

John’s message 11:1-13

Pronouncement of the second woe 11:14.

Emphasis: salvation and judgment

Context 

Literary Context

Passage Before - Revelation 8:6-9:21 - The first six trumpets pronounce judgment on the created order and people. They increase in intensity as they go along. The inflictions upon people are definitely demonic in nature in the fifth and sixth trumpets.

Passage After - Revelation 11:15-19 - the seventh trumpet is the pronouncement of God’s rule and reign over the kingdom. Through his judgment upon the earth his kingdom is brought about.

Historical and Cultural Context

What is significant culturally historically? 

Historic - circumstances of the author and audience.

Cultural - details and circumstances within the text.

Biblical Context 

Are there any biblical quotations? 

Check out the NT Commentary on the OT usage. 

Author’s Aim 

To assure the readers that the mystery of God would be fulfilled.

To affirm the trustworthiness of God’s plan to save.

Notes and Research 

Baker Exegetical Commentary by Tom Schreiner…

This interlude is between the sixth and seventh trumpets. It follows the same pattern that we saw established in the seals back in chapters 6-8. The key question is function of what is going on between the sixth and seventh trumpet. The interlude isn’t chronological but literary so that John can communicate the relationship between believers and unbelievers during this present evil age. It explains the role that believers should play before the time of the end.

The focus of this interlude is on prophecy and martyrdom. The church is called to proclaim the word of the Lord, a word of judgment and salvation before the end of history arrives. One commentator says that these two chapters answer two questions: How long before the end? What is the function of the church in the interim? The answers are given: time is short, but exactly how long isn’t given. At the same time the church is to be a faithful witness to the gospel. We have a vital role to play in the end. We are not called to merely wait, but to proclaim. We will suffer as we bear witness and the forces of opposition will be strong. The climax of chapter 10 comes in verse 11 - the two witnesses have responsibility to prophesy to all peoples, tribes, languages, and nations. The interlude centers on the call to proclaim the word of God, promising redemption to those who repent and judgment for those who refuse to do so.

Comments

10:1, Often through Revelation an angel appears at a dramatic moment. In 5:2 an angel shows up asking who is worthy open the seals. In 8;3 an angel is given incense to add to the prayers of teh saints before the trumpet judgment strike. Later an angel descends to pronounce judgment on Babylon in 18:1. And in 20:1 an angel comes from heaven with a key to bind Satan.

The rainbow image reminds us of the the rainbow around God’s throne in chapter 4. The face shines with intensity like the sun; Jesus shines like the sun as well in 1:16. The angels feet are pillars of fire which is an allusion to Exodus 13:21, where God is present as a pillar of fire.

Some think that this angel is Jesus himself. There are a lot of connections. However, it is not the most likely or plausible reading of the evidence. John uses the word “angel” sixty seven times throughout his writing and it never refers to God or Jesus. Later in chapter 19 and 22 John is tempted to worship an angel and is told to worship God instead - Revelation 19:10 ; 22:8-9. The angel described does have a number of the features that are mentioned of Jesus in chatper 1:12-16, but this is not a divine being. Angels are glorious because they serve in God’s presnce, and they may have features similar to those of Jesus because they reflect the glory of being in His presence. Another reason for distinguishing between the angel from Jesus is that the angel swards by God, something that would be inappropriate for Jesus since he is fully divine 10:5-6.

The glory of the angel states the importance of the message. Some think the angel is Gabriel because the angel is glorious and takes an oath like the angel did in Daniel 12:7, but the angel named there is Michael, and we have no indication about the identity of the angel here or there. The angel is radiant and glorious because they are on who serves in the presence of God.

10:2, The angel has a scroll in his hand and puts his right foot on the sea and left on the land. There is a first centry relef from Aphrodisias that shows the emperor standing on the land and sea to signify sovereingty over all. This vision could well be a counter imperial pretension. The angels two feet reveal the majesty and greatness of the angel - demonstrating that his message is for the entire world.

The identity of the scroll is disputed. Some argue that it is the same one from chapters 5-8. One commentator makes the arugment that in chapter 5 the information of the seals is not disclosed but chapter 10 makes it known. That is a fascinating argument. This requires a dive into other texts to see why thiis would be the case.

However, there are a number of good reasons to dsipute this reading. Parallels between chapter 5 and 10 are there without them having to be the identical scrolls. The events that have occured since chapter 5 beg the question of whether they’re the same scrolls. If John wanted us to see the connection to the scroll in chapter 5 it would have been easier to see this if he used the same exact word in chapter 10. Different wording suggests different scroll.

Another aspect that isn’t convincing is the literary vs literal approach. Bauckham takes the breaking of the seals too literally - that all the seals need to be broken before the scroll first introduced in chapter 5 is read. John doesn’t clearly signal the content of the seals until chapter 10. It’s more natural to see the judgments in chapters 6-7 as teh content of the first six seals. He says the seals are opened one by one and what follows in each case is most naturally to be understood as the content of each seal.

The content of the scroll in chapter 10 isn’t easy to discern. It could contain what is in chapter 11, or 11:1-13, 11-16 or even 12:1 to 22:5. The emphasis on John continuing to give prophesy suggest that the remainder of the book may be intended. The main point seems to be that prophecy - that is proclamation of the word - will continue.

10:3, The voice of the angel is compared to that of a lion. The Lord is compared to a roaring lion in the OT. He roars like a lion to frighten his adversaires and to protect his people. It could also signify the judgment that will be visited on the people. When the angel cries out with a voice like thunder the seven thunders resound with their voices. When God thunders in a storm, his glory and power are unveiled on the natural world. Thunder points to God’s jugdment. He thundered when the hail blasted Egypt in Exodus 9, and when he judged the Philistines in 1 Samuel 7. Hannah predicts that the Lord will thunder against his opponents in 1 Samuel 2. When God delviers the law thunder communciates his holiness in Exouds 19. God’s intense and holiness is communicated in chapter 4 with the thunderstorm. The seals commence with thunderous voices and the trumpets also commence with a thunderstorm in chapter 8. The final judgment manifests with thunder, lightning, hail, and an earthquake. We also shouldn’t ignore the number seven with the word thunders - the fullness of God’s judgment.

10:4, John is about to write what he sees after the thunder but then a voice comes from heaven. Thunder can signify blessing as it is used in John 12:28-29, but typically points to judgment in Revelation, it can also indicate that God’s ways are beyond human comprhenison as in Job 26:14, or that his power exceeds that of humans as in Job 40:9. Instead of writing down what he sees he is told to seal it up and to refrain from writing it down. Thi sis a contrast to the words that come at the end of Revelation - where he is told not to seal up the words given to him. It’s an allusion to Daniel where he was told to seal up his visions since they relate to the far-off future. Unlike Daniel though the fundamental message here is that the prophecies of old are to be unsealed. It provokes our curiosity in this section.

Discerning the meaning of the seven thunders is difficult. Some suggest that they are about the judgments are withdrawn because people don’t repent. This doesn’t fit the content of chapters 10-11 and would make chapters 16-18 not make sense.

The word “sealed” refers to delayed fulfillment or hiding what will take place in the future. Documents sealed are concealed so that others cant discover their contents. Daniel 12:4-9 is alluded to here in this text and the sealing there did not mean that the things revealed to Daniel are withdrawn. It meant that what was disclosed would be hidden until the proper time. Perhaps most importantly John goes to the lengst to communicate that no one in creation outside of the Lion from the tribe of Judah can open the scroll.

Some of the judgments are sealed and hidden. God doesn’t disclose the full dimension of what will occur in the future. Therefore we have a mysterious sense of the end of history. That the seven thunders are still coming is suggested by the accompaniment of thunder to the seventh trumpet and teh seventh bowl. This is similar to the end of the interlude in chapter 7. The end is coming but God is granting people time to repent.

10:5-6, The angel lifts his right hand in an oath. The oath pertains to the final judgment. The angel swears by the living God - by one who transcends time and history. This certifies the truthfulness of what is aid, and those who swear an oath are accountable to God if they are untruthful.

God is living. He is the creator of all things, both haven and what is in it, the earth and all it contains, and the sea and all that it contains. The speaking angel is great but subservient to the creator. This is another great indicator that this angel is not Jesus.

The words of the oath are in verses 6-7. First he says, that “time will be no longer.” One could understand that as saying the era of time will end as eternity commences. It seems though that John is not giving us a philsophical statement about time and eternity. It seems that verse 7 clarifies history will reach its consummation with the sounding of the seventh trumpet. He is proclaiming that history as we know it is ending and the day of final judgment and salvation is coming.

10:7, The angel explains that history will end when the seventh trumpet sounds. The point is that the mystery will be realized when the trumpet sounds. John as the author transports himself and his readers to into the future day when all is fulfilled.

The mystery here refers to the whole plan and purpose of God. The angel will not sound the seventh trumpet until all that God has decreed has been realized. The notion that God’s mysteries have been disclosed in Christ is a regular feature in NT writing. John emphasizes in a fresh way God’s sovereignty and rule over all. This assures the saints that evil doesn’t ultimately reign in the world. That God’s designs and decrees, though hidden for now, will come to fruition.

Often the prophets are designated as God’s servants, here the prophets aren’t limited to Ot prophets but include both OT and NT prophets. John proclaims God’s message to his generation, and thus the conception found here is not the explication of tradition or a received text. God reveals his will and his ways through his prophets.

10:8-10, The voice from heaven speaks again to John. He is instructed to take the scroll form the hand of the angel. This signifies that John accepts the prophetic commission and will deliver God’s message. The angel then tells John to eat the scroll, which means accept and ingest it. Some suggest that this is what happens in 10-15 others in 12-22, the best conclusion is what is left in Revelation, though it is hard to discern. John eats it and it tastes sweet as honey and he is told that it will embitter your belly. This alludes back to Ezekiel where in his commissioning he was told to eat the scroll God gave him. When he ate it it was as sweet as honey but the content of the scroll was mourning and lamentation and woe.

God’s Word is always sweet and delightful - Psalm 119:103. Jeremiah 15:16 also says that the words of God are delightful. Some say the words are sweet because they promise salvation but they are bitter because John will be persecuted. Alternatively the word is sweet because God is sovereign and will ultimately reward his people. It is bitter because the saints will suffer persecution. The problem with these two positions is that there isn’t a clear contextual clue for references to salvation or sovereignty or persecution. The best connection is to Ezekiel - the word is sweet because it is the word of God, but bitter because it brings judgment.

10:11, John must prophesy about peoples and rulers throughout the world. “Again” underscores the emphasis of this passage - preaching the message to all the people. There is debate about the content of the prophesy around salvation or judgment. The problem with a salvation view is that it doesn’t connect to 11:1-13. The commission isn’t only for John but for the church too.

Temple and Witnesses 11:1-14

This section has brought a number of interpretations. Dispensationalists understand the forty-two months literally, arguing that the temple will be rebuilt at the end of history and that the 144000 Jewish believers will be persecuted. Others see this as an allusion to the destruction of the temple in AD 70 and to the preservation of the church at the same time. Still others say the temple stands for the church, and the outer courtyard represents unbelieving Israel, which will be judged. Another variant is that in the future the church or believing Jews will be spared.

The challenge of Revelation is that so many views compete for attention. We have to let the text speak most clearly. So far what we know about the judgments and writing is that Jesus is speaking about the interadvent age - from the cross to the end of history. Within that period the church is spared from God’s wrath but also experiences persecution.

The measuring of the temple, the altar, and the worshippers represents the protection of God’s people since what is measured signifies an area that will be inhabited. A place where people will prosper. The courtyard verse that is trampled by the nations sheds another dimension of reality. It will not be measured but trampled. Nations - pagans - will trample the courtyard for forty-two months. This designates the period between the ascension and Jesus’ return. Unbelievers will persecute and harass bleievers. There is a tension for those that follow Christ - we have God’s protective hand and at the same time we will face the onslaught of the world.

Comments

11:1, scene shifts and John is given a measuring rod with the instruction to measure the temple. This alludes to Ezekiel 40 where he was told to watch the same task. The measuring rod represents God’s mercy to his people in exile, showing that the temple will be rebuilt. The temple refers to the area enclosed where the holy place and most holy place were located, there was a court outside of it. The Herodian temple had various courts - the court of priests and two other courts for Israel and the court for women. Outside the inner courts was a court of the gentiles into which all were invited.

The command to measure relates to God’s demonstration of protection and care. In Revelation 21:15 the gates and walls of the heavenly Jerusalem will be measured, meaning that the city will dwell in safety and be secure in God’s presence. In Jeremiah 31:39 the measuring of the land signifies return from exile and safety.

The objects he is called to measure are the altar, the worshipers, and God’s temple. How one approaches the whole of Revelation becomes important. Some suggest a literal interpretation, which would mean that the temple has to be rebuilt near the end of the world. However, a literary method is best. The symbolism of the book makes it unlikely that a literal temple is intended. The latter chapters of the book make it clear that there is no new temple in the new creation.

Preterists get excited about the temple destruction that Jesus predicted in the gospels. Others claim that a heavenly temple is intended.

The most convincing interpretation sees this temple as the people of God. The saints are God’s dwelling place as he inhabits his people. This is suported by the rest of the NT. Paul says people are the dwelling place of God in 1 Corinthians 3 and 6. Peter reaffirms that those who belong to Jesus are a spiritual house in 1 Peter 2:5. Some understand this as John measuring the remnant in Israel.

The temple, the altar, and the worshipers are all the same referent. Three distinct groups are not intended. Why are there three words? The altar refers to believers who have given themselves wholly to God. Worshipers is another way of describing God’s people. God’s interest is in a people who worship him in spirit and truth.

11:2, The courtyard oustide of the sanctuary is to be cast out - disregarded and left out of consideration. It is to not be measured. The outer court refers to the outward life of believers or perhaps their physical body. They are spiritually protected by God. The outer court being measure means that belieers are not spared from persecution and suffering during this age.

The reason the outer court is not protected is that it has been granted to the gentiles. God has allowed his people to suffer just as Jesus did. The term gentiles stands for pagans, for those who resist the people of God.

These people will trample the holy city. The city in mind here is not the eschatological one, but the present evil age one. There will be a temporary period of 42 months in which the people will be trampled.

What does this time period represent? Schreiner says that it refers to the period between the resurrection and the return of Jesus. The same period of time is referred to in three different ways. The different descriptions are significant. They should be distinguished from each other. 1260 days is used in a positive sense to denote the church’s preservation and protection. The woman is nourished by God in the wilderness for 1260 days in 12:6. The expression forty-two months is used to denote persecution and mistreatment of the church. Just as the beast exercises authority and persecutes the church for forty-two months. John also describes the period of time by speaking of a time, times, and half a time - matching the 1260 days in that the church is preserved and nourished by God. The point is that the days of evil will be numbered and limited and will not endure forever.

The same length of time is mentioned in Daniel 9. However, that text is really hard to understand. Some understand that a covenant is made for one week with the people of God, and in the middle of the week (after three and one-half years) sacrifice and offering cease. The one who makes the covenant is Christ because the word “ruler” is repeated. Reading the text this way, Jesus makes a coevnant with his people during the last week of salvation history, and by his death he brings to end all sacrifices and offerings. This is an attractive reading!

The problem with reading this as the prophecy to AD 70 is Josephus’s account of how the Roman’s destroyed Jerusalem and the temple. This is a better reading for the abomination of desolation.

What does all this Daniel 9 connection have to do with the time frame listed here? In Daniel there are a number of time periods that are closely associated to Revelation. WE should not read them too rigidly or literally.

Some think that John picks up the time frame from Daniel and applies it to his readers literally, claiming that the time of oppression will be exactly three and one half years. However, that may be too rigid of a reading on the text. A symbolic reading of the text indicates that it will be a time of evil and oppression and that it is a limited time.

Literal readings need to be adjuidcated. The preterist understanding focuses on the years 66-70 AD. The dispensationalist reading refers to the last three and one half years of history during the great tribulation just before the coming of Jesus. The most convincing reading is that of the period between the ascension and return of Jesus, and thus all believers in Christ experience this time period. The days are of both protection and persecution for the church. The forty-two months alludes back to Numbers 33 and the time of Israel in the wilderness. Since John uses numbers symbolically the three and a half should be seen as half the number of seven, pointing to an evil period of time.

Gentry and Wellum see two periods of three and on half years: the first is when the church is prospering and conquering the nations; and the second is when the church is suffering intense persecution. Schreiner does not view these as two successive time periods. He argues that the entire time from ascension to the second coming is characterized by triumph and suffering. This helps the symbols and narrative of judgment in chapters 6-19 work together in one picture with multiple lenses.

The Two Witnesses Empowered, Killed, and Vindicated 11:3-14

This section is closely related to 11:1-2 and intensely debated. In kaleidoscopic fashion, the two witnesses picture the 144,000 of chapter 7. Some early church fathers thought these two were Enoch and Elijah since neither died and both were translated to heaven. Others say they are Jeremiah and Elijah, Peter and Paul, Elijah and Moses, faithful Israel, Jesus and James, the Sons of Zebedee, and many more! Some suggest that they are not literally two historical people but come in the spirit and power of Elijah and Moses.

The proposals are unending! Schreiner defends the view that they are the witnessing church all through history, not two individuals. The corporate witness of the church to the world is an important undertone here.

C. Koester says that we have three scenes here and they should not be read from a strict chronological point of view. They are prophesying and being protected at the same time they are being put to death. This view would only be contradictory if we thought of just the two witnesses. Their experience represents that of the church.

in 11:3-6 they prophesy and are protected. They proclaim the word of God for a time wearing sackcloth because their message is one of judgment and they call people to repent. The two olive trees of Zechariah 4 point forward to the church, full of priest-kings filled and anointed with the Spirit. The church is God’s lampstand in a dark world. Those who harm the church will be

Sermon Crafting Stage

Conclusion - Draft Argument: 

In these last days the church is called to resiliently resound the message of the gospel: that God saves and judges.

Draft Outline - Version 1

Draft Outline - Version 2

Connecting to the Gospel 

Insert Here 

Applications

Insert Here

Hook Ideas

“Faithful Witnesses”

Argument: In these last days the church is called to resiliently resound the message of the gospel: that God saves and judges.

 Introduction

Hook

Manchester United - building from ruin.

Interlude/Intermission - a time between parts of a play, film, or concert.

Context

A note about prophecy charts.

This is one of those sections that people like to break out comparison charts and get super specific on details.

We’re going to look at a few details.

Reminder that we are studying Revelation with a literary approach. We’re seeing what God has said, and what devices he uses to communicate his message to his people.

Fallacy #1: People can be far too rigid on a literal approach, and this can lead to some shortcomings that are unhelpful in the study of Revelation.

Fallacy #2: Theological Imposition upon the text. Maybe you’re committed to a very specific position on the end times. Orthodox Christians agree: Jesus is returning, God will judge evil and save the faithful, and God will restore creation to it’s intended order by creating the new heavens and new earth. Some of the granular details of this are debated.

Our big ask: major on the big details and minor on the granular. Don’t sow division and disorder over what is non-primary.

Our commitment is to exposition: sharing God’s specific message to his specific people facing specific circumstances and communicating that same big picture message to his people today as we look in and through the person and work of Jesus Christ.

Structure of Seven Trumpets

We’ve got 4 quick fire judgments that God extends toward creation.

2 are then focused in on people, and as we saw last week the particular people in focus are those who rebel and refuse to repent - unbelievers. God’s plan of restoration comes about through judgment.

The final trumpet launches us into the heavenly throne room scene of chapters 4-5. Here we see that God is ruling and reigning with the Lamb.

In between the 6th and 7th trumpets we have this interlude, just like in the seven seals. It is a portrait of what God is doing within his people.

Argument: In these last days the church is called to resiliently resound the message of the gospel: that God saves and judges.

Called to proclamation 10:1-11

John sees a mighty angel vv.1-7.

A mighty angel - who could this be? Some have argued that this is Gabriel, other’s Michael, other’s Jesus.

The suggestion of Jesus could be because of the similarly mentioned features from chapter 1 with the combination of features that we see in chapter 4. Rainbow over his head, like the throne room. Face like the sun, legs like pillars of fire.

He has a scroll in his hand and he sets one foot on the sea and the other on the land.

Scroll refers either to God’s plan over history or his message.

Debate on whether this is the same scroll from

The feet on land and see mean that this message is for all the earth to hear.

He calls out with a loud voice like a lion roaring.

Lion refers to royalty.

The Lord is referred to as a lion in the OT. A lion frightens his adversaries and protects his people.

God calls out with what is described as seven thunders - but John is told to seal up and not to write down what those thunders are.

Biblical allusions - Exodus 9 - hailstorm and thunder. Exodus 19 God delivering the 10 commandments.

Thunder in Revelation - chapter 4 God’s intense holiness is communicated through thunderstorm. The seals and trumpets all commence with thunder. The final judgment manifests with thunder, hail, lightning and an earthquake. This mentions seven thunders - a picture of the fullness of God’s judgment.

The angel signifies that this message is trustworthy and imminent.

He raises his right hand and swears by the author of the scroll.

There would be no more delay.

To what - the message would be fulfilled.

It is mysterious.

He announced it through his servants and prophets.

Prophets is not a specific designation of the OT or NT prophets, but relating to the message of God as a whole to his people.

John get’s a message from that angel vv.8-11.

The voice again speaks but this time to John.

Take the scroll from the angel.

John is to accept the message and deliver it to God’s people.

Eat it - it’ll be sweet and bitter.

This alludes back to Ezekiel who’s commissioning was just like this.

However the difference is that Ezekiel’s scroll contained mourning and lamentation and woe.

Prophesy about it.

About the many peoples and nations and languages and kings.

That is about what is to come. The portrait of the rule of Christ.

Applications

Called to persevere 11:1-14

Time, measuring, and trampling vv.1-2.

The scene alludes to Ezekiel 40 where Ezekiel was given a similar task. The measuring rod represents God’s mercy to his people in exile who are rebuilding.

Measuring is a picture of God’s protection and care.

John is told to measure the temple of God, the altar, and those who worship there.

Interpretation is important here - literal vs. literary.

These all represent the people of God.

He is also told not to measure the outside court which represents the place of the nations who will trample the holy city for forty two months.

These all represent the people opposed to God.

Witnesses empowered to prophesy vv.3-6.

Period of time - 1260 days - just about the same amount of time as the forty-two mnths that were mentioned in 11:2.

They were to prophesy in sackcloth.

This was regularly worn during times of mourning and judgment.

The role of the church in preaching good news is not to avoid judgment, but to warn the world to receive the message and to repent.

Some try to identify the witnesses.

Our commitment is to approach the book from a literary interpretive perspective.

There are a number of perspectives. Honestly, none that helpful.

The witnesses are described as two olive trees and two lampstands.

Zechariah 4 helps us understand what is going on here.

This passage encourages Israel to rebuild the temple after exile. Zechariah sees a vlampstand with seven lamps and next to the lampstand are two olive trees.

The olive trees in Zechariah play a prominent role in the building of the temple. The identity of these two is disclosed in Zechariah 4:14, and they are described as the anointed ones — Zerubbabel and Joshua.

In Revelation they are kings and priests who rule on God’s behalf and mediate God’s blessing to the world.

Their message is a call to repentance, the response is vital, their protection is from God.

For those who repent there is life, for those that do not they proclaim the message of judgment.

The fire illustration is an allusion back to Elijah in 2 Kings who called down fire to burn up those who opposed him.

The judgments in verse 6 are quite similar to the judgments of the trumpets: droughts, waters turning to blood, and plagues.

These witnesses have authority.

Witnesses killed vv.7-10.

They’re killed by the beast after they’ve finished their testimony.

This beast is the one that we saw back in 9:1 and is most likely the same one in 13:1-8.

There is no explanation about the beast or its origin.

There are a number of propositions about who the beast represents. Some highlight particular figures or nations. One great way to describe the beast is that which represents the powers that oppose the proclamation of the good news of Christ’s death, burial, and resurrection.

The beast is described as making war.

Their bodies will lie to waste in the great city.

This is an allusion to Jerusalem from Jeremiah.

Most believers were not put to death for their faith but John portrays the whole church as a martyr church - a people who are despised, dishonored, and shamed by the world.

The name of the road is Sodom and the translators are giving us a cue by mentioning the symbolic nature here. The idea is to point to the account in Genesis 19.

The people will gaze at them and celebrate their deaths.

Witnesses resurrected and vindicated vv.11-14.

After three and a half days they will resurrect and fear will fall on the people.

The play on words here is intentional. Just as the witnesses fell to death fear will fall on those who oppose the Lord at the sign of his power.

The voice from heaven calls them up and they’re taken in a cloud while their enemies watched.

This picture reminds me of the ascension of Jesus as his disciples looked onward.

An earthquake strikes the city and seven thousand people were killed.

Unlike the sixth trumpet, those watching on were terrified and gave glory to God.

Applications

Conclusion