The Two Witnesses - 11:1-14

The interlude, Rev 10:1–11:14, continues with a second remarkable event. John has been a participant in the saga of the small scroll and has learned through the consumption of the volume God’s purpose for him to prophesy again concerning many peoples, nations, languages, and kings. That John is asked once again to participate in his own vision in chap. 11 is not surprising. This time he will have a limited role and will merely introduce the arrival of two of the most enigmatic figures in the book of the Revelation. Many commentators have believed that making sense of the verses of chap. 11 may be the most difficult assignment for the expositor of the Apocalypse.

For example, Alford notes, “This passage may well be called, even more than that previous one, ch. 10:1 ff., the crux interpretum; as it is undoubtedly one of the most difficult in the whole Apocalypse.”113 And Giblin adds, “Anyone about to explain a text faces the vexing problem of how precisely to pose the state of the question. His initial option will determine the results of the inquiry and will also immediately capture the interest of his readers or lose it. Initial options in approaching an apocalyptic text like Rev. 11:1–13 boggle the mind.”114 These two citations focus both on the strategic nature of this text and on the difficulties inevitably faced by interpreters.

The Two Witnesses

John clearly uses Old Testament language for prophets (Elijah, Moses) and a high priest and king (from Zechariah) to describe these witnesses. On a literal futuristic reading, they could refer to the new Moses and Elijah expected in Judaism; conversely, they could be read as joint aspects of the church, as rulers and priests (Rev 1:6; 5:10), especially since this is the meaning of lampstands elsewhere in the book (1:20).

11:1. Measuring the courts of God’s house (21:15) was one way of praising the magnificence of the building whose construction was meant as praise to God (Ps 48:12–13; Ezek 40:3–42:20; Zech 2:1–5; cf. the Similitudes of Enoch, where paradise is measured). A “reed” (NIV, KJV) could be used as a surveyor’s rule (hence “measuring rod”—NASB, NRSV, TEV).

11:2. The sanctuary had been trodden down before (Is 63:18; 1 Macc 3:45; 4:60), and its desolation was portrayed as the typical goal of pagans (Judith 9:8), but here only the outer court is trodden down. Yet the whole temple was destroyed in a.d. 70, and (with most scholars) Revelation was probably written in the 90s. Even the literal treading down of the outer sanctuary had taken place more than forty-two months before John’s time, implying that the number was symbolic for the whole period from its devastation in some sense until its restoration (see comment on Rev 12:6).

If the heavenly temple is meant (11:19; see comment on 4:6), the outer court is meant symbolically. Perhaps as at Qumran, the temple stands for God’s chosen remnant (cf. 21:3). The outer court was the only court Gentiles were allowed to enter. Although the literal outer court was in ruins like the rest of the temple, the reference here seems to be to some danger such as pagan spiritual domination over the church as Israel’s spiritual remnant (cf. 2:9; 3:9) or over the holy land or Jewish people, or to the lack of a temple; even while the temple stood, many felt that it was spiritually impure (e.g., Dead Sea Scrolls).

11:3. On the 1,260 days see comment on 12:6; based on a 360-day year, this was the same as forty-two months or three and a half years (Daniel used all three figures). Sackcloth was proper Old Testament apparel for mourning or repentance; the two witnesses are apparently wailing over the sins of God’s people (e.g., Joel 1:13; Jon 3:6; Joseph and Asenath; clothing for prophets in Ascension of Isaiah, etc.). Two witnesses was the minimum number acceptable under Old Testament law (Deut 17:6; 19:15).

11:4. The source of the image is clear: Zechariah 4:2–3 presented two seven-branched lampstands and two olive trees, which represented the two anointed ones (Zech 4:14): the king and the priest (Zech 6:13). In Zechariah’s day they represented Zerubbabel and Joshua. (Thus Qumran in some periods in its history stressed two future anointed figures, a messianic king and an anointed priest.) John might connect the image with a kingdom and priests (Rev 1:6; 5:10).

That they “stand” (currently) could indicate, as some (e.g., the second-century North African Christian Tertullian) have suggested, an allusion to Old Testament figures who did not die (cf. also 4 Ezra)—Elijah, Enoch (according to the most common reading of the Old Testament) and Moses (according to some Jewish storytellers, against the plain sense of Deut 34). They could also simply represent the church, whose heavenly representatives are already before God (Rev 4:4; cf. Mt 18:10). The two anointed ones in Zechariah 4:14 “stand” by the Lord of all the earth.

11:5. Elijah seemed to have a spiritual gift for calling down fire from heaven (1 Kings 18:38; 2 Kings 1:10, 12; cf. Lev 9:24–10:2). But what appears to be an allusion to Elijah is slightly modified: the fire comes from their mouths (perhaps symbolic for efficacious proclamations of judgment—Jer 5:10, 14). (Later Jewish texts expand this gift to Joseph, Abraham and others; later rabbis told stories of earlier pious rabbis, especially Simeon ben Yohai in the second century a.d. and Johanan in the third, who disintegrated disrespectful men by gazing at them spitefully.)

11:6. Elijah had “shut” the sky, bringing drought in obedience to God’s word (1 Kings 17:1; 18:41); according to a probable Jewish tradition, this was for three and a half years (cf. also Jas 5:17; Lk 4:25). Authorization to turn water to blood clearly recalls Moses (Ex 7:14–25). Jewish people were expecting both a new prophet like Moses (Deut 18:15–18) and the return of Elijah (Mal 4:5); in the language of their power, Revelation describes the mission of the two witnesses, possibly the church (see introduction to 11:1–13).

11:7. Developing Old Testament pictures of the end (Zech 14:1–3), Jewish texts commonly expected this age to end with a long, climactic battle, which often included suffering for God’s people but culminated in their ultimate triumph (cf. both sufferings of the final generation and spiritual battle plans in the War Scroll in the Dead Sea Scrolls).

11:8. Refusing to bury the dead was the greatest cruelty one could offer throughout the ancient world (e.g., Is 5:25) and was usually a mark of grave impiety as well. As Paul contrasts the earthly and heavenly Jerusalem (Gal 4:25–26), so Revelation may do here (the place of Jesus’ crucifixion); the Old Testament prophets often compared Jerusalem or Israel with Sodom (e.g., Is 1:9–10; Jer 23:14). As Egypt had oppressed Israel, so Jerusalem’s authorities had oppressed the true followers of God. The association of Jewish authorities with the persecution of the church held true at least in Asia Minor (Rev 2:9; 3:9); compare this city with Babylon in chapters 17–18. (In contrast, some scholars have pointed to the use of the “city” for Rome elsewhere in Revelation, arguing that the city here is Rome, who martyred Christ in Jerusalem, or the world system as a whole. When used figuratively, “the harlot” [Rev 17] in the Old Testament was almost always used for Israel or Judah betraying their covenant with God. It is possible that, besides Old Testament allusions, John also alludes to earlier Jewish-Christian prophecies against Jerusalem, redirecting them toward Rome in Revelation. Because we do not have those prophecies, however, it is impossible to say; John may simply draw a link between the Jewish authorities and the Roman authorities who, as far as the early Christians experienced their activity, were conspiring together for their persecution.)

11:9. “Three and a half days” may be mentioned to signify that the dead bodies of the two witnesses were decomposing; or it may simply correspond to the three and a half years of their prophesying.

11:10. For “earth-dwellers” see comment on 3:10. The giving of gifts characterized some pagan celebrations and (probably not in view here) the Jewish Feast of Purim, which celebrated Israel’s deliverance from Persian enemies (Esther 9:19, 22).

11:11. The breath of life entering the two corpses alludes to Genesis 2:7 and perhaps Ezekiel 37 (cf. Jn 20:22; Testament of Abraham, recension A).

11:12. Elijah ascended to heaven in a chariot of fire (2 Kings 2:11), and as time went on, Jewish tradition multiplied the number of holy servants of God taken directly to heaven without death. Greek traditions pictured a very small number of heroes taken to heaven in death. But ascension after resurrection refers in other Christian texts to Jesus (Acts 1:9–11) and the church (1 Thess 4:15–16).

11:13. If “seven thousand” is understood as one tenth of the population, the description fits Jerusalem better than Rome (the latter is estimated to have had a population as high as one million, though some think this inflated). (Some commentators see it as a specific reference to the remnant of Israel—1 Kings 19:18.) On a final earthquake see Revelation 6:12.

I. Introduction - 1-2

Revelation 11:1–2 (NKJV)

The Two Witnesses

11 Then I was given a reed like a measuring rod. And the angel stood, saying, “Rise and measure the temple of God, the altar, and those who worship there. 2 But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months.

A. The temple is built - vs. 1

B. The Time Frame - 42/12= 3 1/2

11:1–14 The initial instruction from heaven is that John is to make use of a reed and measure a portion of the temple of God. John does not have to find the appropriate measuring device since a reed is given to him. This reed (kalamos) apparently refers to a relatively common reed, found in the marshy areas in Israel, particularly in the Jordan River valley, and which easily grew to 15 feet and in rare cases could reach 18 to 20 feet. The kalamos was a hollow reed apparently used commonly for measurement when some other carefully prepared means was not available. One could simply determine the length of consistent measurement desired by holding the reed against some object the precise size needed. The kalamos could be marked or chopped off and would then serve as a consistent measuring device.

However, in this case, the “measuring” (metrēson) appears to have nothing to do with establishing the specific size of the objects measured. Some other purpose seems to be involved when the prophet is told to measure the temple, the altar, and the worshippers. The NIV reading “count the worshipers there” probably mistakes the purpose of the measuring and forces on the Greek text the interpretation of the translators, who add the worshippers to the altar and the temple (i.e., the things being measured). Measurement served different purposes in biblical times. Certainly a measurement could be for the purpose of determining size, but more often in Scripture measurement served as a device for indicating divine action. Sometimes that divine action was judgment as in Amos 7:7; other times it was an indication of God’s protecting providences as is apparently the case in this passage. The reed employed by the prophet is used to mark off the temple of God, the altar, and the people worshipping there, but John is told not to measure a portion of the temple—the outer court. Obviously, it does not receive the protection of God but is rather given to the Gentiles, who will trample on the holy city and presumably the outer court of the temple for 42 months.

The mention of the temple introduces the first substantive problem fiercely debated by commentators of this chapter. Obviously, one must determine which temple is in view. The earliest temple begun by Solomon in approximately 958 BC cannot be intended since it was destroyed in 586 BC by the decimating armies of Nebuchadnezzar of Babylon. One possibility is that what is often referred to as the second temple (i.e., the temple of Herod, built from 520 to 515 BC and destroyed by Titus in AD 70) is the temple in view.115 This could come about in one of two ways. First, if the early date for the composition of the Apocalypse is adopted, and/or the events associated with the apocalyptic drama have unfolded prior to AD 70, then the second temple could be in view. However, by way of fond memory, in retrospect the second temple may also be possible. Even if John wrote in AD 95, as commonly accepted, this provides only a 25-year hiatus from the time of the destruction of the temple; and all living Jews who were 35 years of age or older would clearly have memory of that edifice and would likely treasure that memory. For John to make this reference as though it still existed would not be out of the question.

There remain, however, other possibilities of relatedness to Jewish temples. One possibility is that the vision is a heavenly temple. The latter is made clear in 11:19 where it is stated, “Then God’s temple in heaven was opened.” On the other hand, this view may be made less likely by the apparent contrast that occurs in the close proximity of the temple mentioned in v. 1 and the temple mentioned in v. 19. Still another view, not necessarily in competition with the view of the temple in heaven, would be the temple of Ezekiel, which is anticipated by Ezekiel 40–48. A large portion of the book of Ezekiel is focused on this temple, and the author of the Revelation is familiar with Ezekiel’s prophecy. However, these temples seem impossible because of location. Further, how could the “outer court” of such an edifice be “given to the Gentiles”?

Futurists will not see Ezekiel’s temple as a heavenly temple but rather as a temple that is built in Jerusalem during the millennium. Obviously from its description in Ezekiel, this temple far transcends in size and immaculate beauty anything that has gone before. If Ezekiel’s temple is not the heavenly temple, then perhaps it is the millennial temple, and that may be what John has in mind in chap. 11. Other interpreters are not inclined toward understanding this temple as literal in any way but, in keeping with what has been called the idealist position, would see it as symbolic in nature. Most, though not all, who would take such a position would understand the reference to the temple here to be a reference to the church. Since the people of God would normally be found in the temple, the use of the concept of “temple” becomes merely a Semitism for arguing for the affinity of the temple as being the church.

Chilton, normally a historicist, takes more of the idealist perspective in this passage, noting that the imagery is from Ezekiel 40–43 “where the angelic priest measures the ideal Temple, the New Covenant people of God, the Church.”116 He adds:

St. John is to measure the inner court, the Church, but he is to cast out the court that is outside the Temple, and is specifically commanded: Do not measure it. Measuring is a symbolic action used in Scripture to “divide between the holy and the profane” and thus to indicate divine protection from destruction.117

Boxall enlarges this idea, saying:

If the sanctuary of God and its worshipers symbolize the Church protected by God, then what does the outer courtyard represent? The imagery is almost certainly drawn from the Court of the Gentiles, that vast open space bordered by porticoes, and separated from the inner courts, accessible only to Jews, by a dividing wall and the Beautiful Gate. But in John’s vision, it must represent a group of people.118

However, the Bible speaks of a period known as the great tribulation. Elsewhere this is referenced as the “time of Jacob’s trouble.” This tribulation is said to be of seven years duration and is divided into two equal periods of three and one-half years, or 42 months, or 1,260 days, or time and times and half a time. Those who follow the idealist interpretation of Revelation are inclined to dismiss any literal significance to these numbers, whether they occur in the Apocalypse or in Daniel. In the end there seems to be no good reason for that conclusion if the seven years are understood literally and if there is to be a regathering of the Jewish people into their homeland as seems to be anticipated by Old Testament prophecies and by Paul in Romans 9–11. A new temple, which millenarians describe as the “tribulation temple,” will be constructed by the Jews in Jerusalem. At the time of the writing of this commentary, Muslim control of the Temple Mount in Jerusalem prevents the construction of a Jewish temple. Students of history, however, are conscious of how quickly events and circumstances can change, and those who have frequented the modern state of Israel and visited with the most religious of the Hasidim are well aware of the intent to build such a temple and to do so in the relatively near future. This commentator then understands this as a tribulation temple that will be built either immediately prior to the beginning of the tribulation period or else in the first three and one-half years of that tribulation.119 The events described here belong to the last 42 months of the tribulation period and immediately precede the events of chap. 12 in which Israel is divested one more time of the land God provided for them.

In order to understand what is transpiring, the reader will need to remember that there are two words that describe the temple complex in the New Testament. One is the word hieron, referring to the entire temple complex, which would include the inner divisions of the holy place and the holy of holies as well as the outer courts, which in the time of the Second Temple included the court of Israel, the court of the women, and the court of the Gentiles, with cautionary signs placed on the low walls forbidding Gentiles to enter on pain of death. This entire complex was called the hieron. The naos, on the other hand, most often stood for the holy of holies and may well have included its description of the holy place and the court of Israel as well. The Greek word naos helps to delineate that portion of the temple that would not be subject to Gentile incursion. The “altar” in view is the subject of debate as well. While the reference could be to the altar of incense, which was a part of the holy place and had a function (Exod 30:1–10; Heb 9:4) relating to the holy of holies, more likely this is an indication on the part of the author that the naos intended here included the court of Israel; the altar in view here is the altar of sacrifice. Of course, the idea of an altar of sacrifice would not be appropriate for an idealist interpretation, which would view the temple as a reference to the church since the sacrificial system was rendered void by the fulfillment of those sacrifices in Christ. However, if back on Jewish ground, the presence of the sacrificial altar would be expected. Many of the Hasidim with whom this commentator spoke in the early days of the existence of the modern state of Israel declined to anticipate again the sacrificial system, saying that the world simply would not tolerate it. But more recent visits and conversations have only registered incredulity on the faces of many as they raise the question, “If we did not intend to reinstate the sacrificial system, why would we build the temple?” Whatever the social and political difficulties involved, one should not find the presence of such an altar in this tribulation temple strange.

Since measuring in this case likely had nothing to do with “size,” understandably the worshippers within were also measured and are thereby being assured of the protection of God. The survival of a remnant of the Jews will become the subject of chap. 12 to follow and is also anticipated in Romans 9–11 and various other verses throughout the Bible.

II. Time - vs. 3

Revelation 11:3 (NKJV) 3 And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”

A. They are given power

B. They prophesy for the first 3 1/2 years

11:2 Verse 2 places the limitation on the outer court. The Greek construction is unusual, making use of the term ekbale, which generally speaking would have the meaning of “throw out.” While the terminology is admittedly not what one might have expected, the meaning does not appear to be recondite. To the contrary, clearly the author is to “throw out” or “exclude” the outer court from measure, and the reason is also provided, namely, that the holy city, including the court of Gentiles, will be trampled for 42 months or for one-half of the seven-year period of tribulation. In this regard, in the 70-week prophecy of Daniel, the final week, or seven years, is divided into two periods, the first of which anticipates relative calm for Israel.120 This calm is determined by a compact with Israel that promises to protect her for a seven-year period. However, after three and one-half years the pact is broken by the ruling authorities, and what follows is a gradual worsening of the situation for the Jewish nation. That situation terminates as will be seen with the exit of the remaining Jews from the Promised Land at the conclusion of the tribulation period. The situation described in vv. 1–2 seems to depict a time when Israel no longer controls its destiny but is ruled by Gentiles. These Gentiles, however, do allow worship to continue in Israel, and those in the temple are therefore protected.

11:3 Verse 3 introduces the reader to two witnesses who prophesy for 1,260 days. “Clothed in sackcloth,” the traditional sign of mourning in the ancient Near East, indicates something of the nature of the message they bring. They are described as being two olive trees and two lampstands before all the earth. Unlike witnesses of the church, they turn out to be lethal when there is an attempt to harm them. Fire proceeds from their mouths and devours the antagonists. In addition to this, they have power to prevent rain, to turn water into blood, and to exercise a great variety of plagues. The first task of the interpreter is to identify these two witnesses.

Generally, identification proceeds along one of seven lines. Again, many idealist interpreters would argue that the witnesses represent the church of the living God who bear responsibility for a witness in the world.121 A second view common in the historicist school of thinking identifies them with some historical figure or group, such as the Waldenses and Albigensians.122 A third view also embraced by many in the idealist school would be that the two witnesses are the Old Testament and the New Testament, or perhaps the Law and the Prophets.

As for these views, not only is there no evidence for the presence of the church in chap. 11 but also the actions of the two witnesses are hardly in keeping with the witness of the church. The various historical figures who might be assigned are unlikely just by virtue of the great variety of suggestions. The idea that the figures represent the Old and New Testaments seems odd when one considers that they are “clothed with sackcloth” and actually have power to unleash various kinds of plagues. Furthermore, they are eventually martyred and raised to heaven, all of which seems impossible for the Old and New Testaments.

Four more views are those assumed by futurists who anticipate appropriately identifying these two as actual witnesses—real, living individuals in the tribulation period. However, from there, all similarity vanishes. The first such view recognizes that there is dependence here on Zechariah 4 where two figures are introduced. Zechariah’s readers hear the prophet’s testimony that he sees two olive trees and a seven-branched lampstand. The account in Revelation differs in that there are two lampstands. The olive trees in Zechariah appear to represent the two anointed figures—Zerubbabel, the civil leader, and Joshua, the high priest of chap. 3, who is the spiritual leader. These are pictured as olive trees providing the light of the lampstand. However, in the Revelation, there are two olive trees and two lampstands. Obvious dependence on Zechariah 4 has led some to believe that the two witnesses in Revelation 11 should be identified as Zerubbabel and Joshua. Certainly this is a possible but unlikely identification. The actions of the two witnesses do not correspond at all to the actions of Zerubbabel and Joshua as revealed in Zechariah, and there seems to be no really good reason to make this identification other than the reference to the two olive trees. Rather, the connection to Zechariah’s prophecy is specifically to Zech 4:14 where Joshua and Zerubbabel are “the two anointed ones who stand beside the Lord of the whole earth” (NKJV). In the same manner, the two witnesses of Revelation 11 are anointed specifically by God for a ministry that will be observed by the whole world.

Next is the view that the two witnesses represented here are Enoch and Elijah.123 The choice of these two Old Testament characters is based partly on the Elijah-like actions they take (i.e., sealing the heavens so that it does not rain) and the fact that Enoch and Elijah have in common the fact that they were able to sidestep the inevitability of physical death. Enoch “walked with God; then he was no more, because God took him away” (Gen 5:24). On the other hand, Elijah was swooped off his feet in a whirlwind and taken to heaven (2 Kgs 2:11). Now, according to the Scriptures, “it is appointed unto men once to die and after this the judgment” (Heb 9:27). Logically, since Enoch and Elijah never experienced death, they must do so; therefore, they are prime candidates to be the two witnesses who do then experience death at the conclusion of three and one-half years of witness. This view, however, faces serious difficulties. First, while the general rule states that it is appointed unto man once to die, God is certainly able to make exceptions to his own rules if it satisfies his purpose. Second, the Scriptures make clear that there is a significantly large group who will constitute an exception to this general law, namely, those who are alive at the time of the Lord’s return. These will be immediately changed and caught up into the air. Provided with glorified bodies, they will be present with the Lord forever and apparently do not go through the experience of death (see 1 Thess 4:17). So, while it is plausible that the two witnesses could be Enoch and Elijah, probability works against that identification.

The sixth general identification is that the two are Moses and Elijah.124 This identification makes excellent sense and is probably the most popular view of futurists. The rationale for such identification is that Moses and Elijah represent the Law and the Prophets, one of the major ways by which the Hebrew canon was divided. The Law and the Prophets witnessed to Christ, and hence Moses and Elijah would be representative of those who have borne witness to Christ across the ages. Additionally, the transfiguration narrative provides a previous appearance of the two witnessing that Christ is the fulfillment of both the Law and the Prophets and conceivably even indicating the two different kinds of circumstances that exist for the transfer of saints to glory: Moses prefigures those who die in the Lord, and Elijah represents those who are taken immediately into heaven at the return of Christ. However, the most convincing argument resides in the nature of the work of the witnesses. Like Elijah, they shut up the sky so that it does not rain; like Moses, they turn the waters into blood and strike the earth with other kinds of plagues as often as they wish. Here the correspondence seems to be the strongest and provides the best case to be made for a clear identification of the two witnesses. In addition, some also argue that Mal 4:5–6 avers that Elijah is going to return before that Great Day of the Lord. This might not explain the presence of Moses, though some have also believed that Moses, too, would return based on Deut 18:15. But Jesus said that John the Baptist fulfilled the Elijah prophecy of Malachi if the Jews would receive it. This reply seems to settle the issue regarding when that appearance actually took place, but the clause “if your are willing to receive it” (Matt 11:14 NKJV) also leaves open at least the possibility of a second fulfillment, one which might be quite literal.

However, there remains a seventh possibility, which essentially denies the possibility of precise identification of the two witnesses. In the end, no reason can be demonstrated why the two witnesses must be identified with previously known figures, whether from church history or from the Bible. Perhaps they are better seen as two remarkable Jewish witnesses who arise during the tribulation with ministries similar to those of Elijah and Moses. Their names would remain unknown to the readers of the Apocalypse since it is more important to grasp the significance of what they do. This author favors the latter position as being one that has fewer obstacles to overcome and as the more probable understanding of the text. Walvoord states the matter succinctly. “It seems far preferable to regard these two witnesses as two prophets who will be raised up from among those who turn to Christ in the time following the rapture.”125

III. Traits - 4-6

Revelation 11:4–6 (NKJV) 4 These are the two olive trees and the two lampstands standing before the God of the earth. 5 And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. 6 These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.

A. The prophecy fulfilled - Zech 4:12-14

Zechariah 4:12–14 NKJV

And I further answered and said to him, “What are these two olive branches that drip into the receptacles of the two gold pipes from which the golden oil drains?” Then he answered me and said, “Do you not know what these are?” And I said, “No, my lord.” So he said, “These are the two anointed ones, who stand beside the Lord of the whole earth.”

B. They are invincible for a time - vs. 5

C. These two witnesses are given great power - vs. 6

11:4–6 In vv. 4–6, the work of the two witnesses is introduced. The reference to Zechariah 4 and the two olive trees and two lampstands provides insight regarding the origin of their work. They are as Zerubbabel and Joshua, especially anointed of God and empowered for their work since what is done is “not by might nor by power, but by my Spirit says the Lord of hosts” (Zech 4:6). Furthermore, resistance to their message is instant, a timely reminder that however gentle and sensitive the presentation of truth may be, a world that loves darkness rather than light will never be the willing recipient of that message. When socially and politically possible, the urge to repress and, if possible, obliterate those who bring such a message is always there. However, in this case, when malicious persons attempt to harm the witnesses, fire comes from their mouths and eats (katesthiō) their enemies. In the English language, the general understanding is to speak of “eating things up,” but that is an anatomically challenged conclusion since normally things are eaten down. So is the case here as the fire devours or “eats down” the enemies. The use of plagues, namely, prevention of rain, turning water into blood, and other such actions, seems designed to be judicial in nature as well as a warning of things yet to come. The two witnesses bring with them a message then of impending judgment and an admonition to flee from the wrath to come.

The tribulation period is a time of God’s judgment on the earth. Second Thessalonians 2:7 suggests that he who restrains will no longer restrain. While some have assumed that the Holy Spirit is removed from the world during the tribulation, this seems impossible, first; because the Holy Spirit of God is omnipresent and; second, because redemption is still taking place during the tribulation period, and the Holy Spirit is uniquely involved in such redemption. However, the explanation from Paul in Thessalonians constitutes one of the almost unnoticed works of the Holy Spirit in the church age (i.e., the restraint of evil). During the seven years of tribulation, not only is evil rampant to an extent never before experienced but also that evil is part of God’s judgment on the earth. These scriptural observations explain why the sky is sealed, the waters are turned to blood, and various kinds of plagues ensue as a part of God’s judgment.

IV. Termination - vs. 7-10

Revelation 11:7–10 (NKJV)

The Witnesses Killed

7 When they finish their testimony, the beast that ascends out of the bottomless pit will make war against them, overcome them, and kill them. 8 And their dead bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 Then those from the peoples, tribes, tongues, and nations will see their dead bodies three-and-a-half days, and not allow their dead bodies to be put into graves. 10 And those who dwell on the earth will rejoice over them, make merry, and send gifts to one another, because these two prophets tormented those who dwell on the earth.

A. The antichrist will kill them - vs. 7

B. The refusal burial - vs. 8

C. Many people see it but won’t bury them - vs. 9

D. The Rejoicing over the death of these men

God’s two witnesses of the tribulation period have a fixed assignment, which at some point apparently near the close of the tribulation is completed. “Have finished” is the translation of telesōsin, which is an aorist active subjunctive of teleō, meaning “complete” or “finish.” The subjunctive mood suggests that at the time of John’s writing all of this lies in the future and is not yet taking place. However, upon the completion of their testimony, they are confronted with the beast arising from the Abyss. The word “testimony” (marturian) is a derivative of martus, translated “witness,” and plural in v. 3. The Greek word carries the concepts of both witness and testimony and eventually came as a result of the not uncommon martyrdom of witnesses to evolve into identifying martyrs so that the English word transliterated “martyr” derives directly from the Greek martus.126

The beast who comes from the Abyss will attack them, overpower them, and kill them. The word “abyss,” which was translated in the Authorized Version as “bottomless pit” simply refers to a pit and is perhaps a word best left essentially untranslated or anglicized as “abyss.” The word never carries anything other than an evil connotation and, as noted in a previous chapter, seems to refer particularly to the abode of the demonic and the evil. In the book of the Revelation this evil is occasionally loosed on the earth. For example, the sounding of the fifth trumpet in chap. 9 opens the way for the plague of locusts, which were previously identified as probably a reference to demonic hoards. Now, from the same Abyss comes the beast. Apparently, the author is anticipating the message of chap. 13 when he mentions a beast from the sea and then a second beast out of the earth.

Concerning the word “beast,” Thomas explains: “For the first time and somewhat by way of anticipation, thērion, the beast enters the description. Thērion is a word for a beast of prey, one with a ravenous appetite, a carnivore, like a lion or a panther, it connotes a cunning of unreasoning violence that acts according to its own cruel nature. It differs from zōon, a living creature which usually refers to animals also but lacks the rapacious connotations.”127 Thomas further notes correctly that the beast is not to be identified with Satan since the latter seems to be identified with the dragon when he appears in the Apocalypse.128 Therefore, the beast, whether it be the one from the sea or the one from the land in chap. 13, is probably to be identified with the coming of the Antichrist, the great opponent of the Jewish people as well as of the work of Christ in the last days. This dark figure of the tribulation is obviously infuriated by the work of the two witnesses and is allowed by God (only after “they have finished their testimony”) to overpower the witnesses and kill them. The word translated “overpower” is nikēsei, a future active indicative tense from nikaō, meaning “conquer” or “overcome.” It also occurs in Rev 2:7, 11, 17, 26; 3:5, 12, 21.

Verse 8 declares that following the martyrdom the ultimate indignity is thrust upon the witnesses in that they are not allowed burial; rather, their bodies lie in the street of the great city, figuratively called Sodom and Egypt, where their Lord was crucified. This unwanted “viewing” continues for three and one-half days and is the subject of observation by men from every people, tribe, language, and nation. Specifically, “They will gaze on their bodies and refuse them burial.” One will recall at this point Deut 21:23, “Anyone who is hung on a tree is under God’s curse.” The body, for all its weaknesses because of the ravages of sin, was nevertheless for the Jews a part of the artistry of God. As such, the body was viewed as something to be treated with respect and dignity, and burial was prescribed immediately so as to prevent the observation of the forces of decay that begin almost immediately upon the termination of life.129 For one to be hanged on a tree meant that he would likely be exposed there for some time following his death. To avoid this inevitability accounts in part for why the men of Benjamin took down the bodies of Saul and his sons and gave them the appropriate burial.

Paul’s reference to Deut 21:23 in Gal 3:10–14 focuses on the particular reality of the crucifixion of Jesus on the cross. Redemption from the curse of the law is provided by the vicarious substitution of Christ. In Christ’s crucifixion he accepted the curse of man, who had failed to keep all the law.

Not content with the mere execution of these witnesses, the government of the beast decides to make a point of the penalty for opposition to his reign. Thus, he adds indignity and disrespect to the earthly remains of these two prophets. In addition, something of a celebration, which results not only in the inhabitants of the earth “gloat[ing] over them” but also in the sending and receiving of gifts, seems to ensue.

Two additional considerations are noted in the text. First, there is the location of their martyrdom; specifically, they are said to be martyred in that great city, “which is figuratively called Sodom and Egypt.” Some translations render this great city as allegorically called Sodom and Egypt, but the actual expression in the Greek New Testament makes use of the word pneumatikōs, which literally means “spiritually.” Consequently, the translation “figuratively” here in the NIV text is not wrong, but “spiritually” is better since the word “spiritually” carries the connotation of figuratively but adds that the definition being given denotes a spiritual failure in the city being discussed. This place spiritually called Sodom and Egypt is “where also their Lord was crucified.” That final geographical identification leaves no doubt that the city in view is Jerusalem. Thus, one can safely surmise that this moment is one of the most startling in the entire book of Revelation. Here a Palestinian Jew, who, like most Jews of his day, would have viewed the city of Jerusalem as a holy and sacred place, has referred to it spiritually as “Sodom and Egypt.” In speaking of Jerusalem as “Sodom and Egypt,” the author has taken two of the most reprehensible events in Jewish history and used them to describe Jerusalem. Egypt, of course, summons the memory of slavery as well as the degradation of the Egyptian culture. Sodom stood for consummate debauchery and for ultimate moral corruption; its a term that has even given rise to the English expression “sodomy.” Both marked despicable events to the average Jew, and for a sensitive Jew to refer to the holy city as spiritually Sodom and Egypt marks a departure from what the reader might expect. However, the reasons for doing so seem to be that this city is where the Messiah was crucified and where the temple will be desecrated again by the Gentiles of the tribulation period.

The second point to be noted about this text is the reason given for the hatred, martyrdom, and disrespect accorded to these two prophets. They “tormented those who live on the earth.” The vivid Greek word basanizō is used in the aorist active indicative tense here in the text, indicating the kind of torment or torture to which the people of the earth are subject through the ministry of these two prophets.

Remembering the reaction of Pharaoh to the plagues of Moses, one can easily imagine the frustration of the general public at finding their water turned to blood, conditions of worldwide drought, and the visitation of various other plagues. Doubtless, all of this is blamed, and with some accuracy, on the two witnesses since it is not readily discerned as a part of the overall judgment of God. However, equally probable is the possibility that the “torment” people experience is also due to the fact that these are “witnesses.” In other words, probably they did a great deal more than simply announce the inevitability of certain plagues on the earth. They were preachers of morality, witnesses of God and Christ, and harbingers of the coming of even more severe judgments of God in the days to follow. Again, recalling Exodus, the audacity of Moses to stand before Pharaoh and command him to let God’s people go and sacrifice to him in the wilderness was doubtless just as irritating as the plagues to Pharaoh. So it would be if these two witnesses opposed the worldviews, system of morality, and violation of the laws and purposes of God. This torment was simply too great and thus engendered the wrath of the beast.

Another interesting observation concerns the information that “men from every people, tribe, language and nation will gaze on their bodies.” The fulfillment of such an anticipated event would be incredible and even unthinkable until modern times. Certainly there is no reason for anyone to doubt the prophet even in AD 95 since after all he is the prophet of a miracle-working God. But that which was unthinkable in AD 95 without a miracle of God is no longer even improbable in the era of satellite communication. Hence, events that happen in faraway places are now almost instantly available around the globe to observers with the proper equipment. Too often interpreters of Revelation and of all apocalyptic/prophetic literature read modernity back into the text in a way totally unanticipated by the author and inevitably incorrectly. Here to read modernity into the text would certainly be anachronistic, but at the same time the text may render an understanding even more comprehensible to the contemporary era than it was to the recipients of John’s Apocalypse.

Now, beginning with v. 11, the global party takes an unanticipated turn. As participants celebrated the demise of these two witnesses, someone noticed that they were breathing; then they were standing to their feet. This resurrection of the two prophets is attributed directly to God and to the fact that the breath of life entered into them from God, and they then stood. Were it possible for the Bible to understate the effect of an event, it would be this: “And terror struck those who saw them.” “Terror” is a translation of two Greek words phobos and megas, literally meaning “great fear.”130 The injustice of the circumstances of the martyrdom of the witnesses, added to the indignity to which their bodies were subjected, doubtless engendered the greatest of fears in the celebrants. They must have wondered, having been victimized through the previous unleashing of these plagues by the witnesses, what would befall them now that the witnesses were alive again? However, their fears of the two witnesses are misguided since the witnesses heard a voice from heaven saying, “Come up here.” Whether the voice was heard by others is unclear from the text. They are received into heaven in a cloud in much the same way the ascension of the Lord took place. Just as the disciples witnessed that ascension, so the enemies of these two prophets are allowed to gaze, doubtless stupefied, upon the ascension of the two prophets.

Their gaze is interrupted quickly by a severe earthquake that causes the collapse of a tenth of the city and the death of 7,000 people. The survivors are terrified more than ever, and at this point the text takes still a different turn than anything the reader could have anticipated. In referring to the 7,000 people who are killed, the text makes use of a rather unusual expression in the Greek New Testament, namely, the use of onomata anthrōpōn as literally “the names of men.” While interpreters cannot be certain what to make of this unusual expression, the fact that the terminology “names of men” is employed seems to suggest that the people who lose their lives in the earthquake are known and perhaps even particularly significant.131 As indicated, the expression that these “survivors were terrified and gave glory to the God of heaven” is an unusual development in the text. Most often the text of Revelation records that whatever judgments occurred have no effect on the inhabitants of the earth. For example, in 9:20–21, “The rest of mankind that were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, and stone and wood—idols that cannot see or hear or walk, nor did they repent of their murders, their magic arts, their sexual immorality, or their thefts.”

In 16:10, the outpouring of the fifth bowl of wrath results in men “gnaw[ing] their tongues in agony and curse[ing] the God of heaven because of their pains and sores, but they refused to repent of what they have done.” In 16:21, the pouring out of the seventh bowl is met with a similar response: “From the sky huge hailstones of about a hundred pounds each fell upon men. And they cursed God on account of the plague of the hail, because the plague was so terrible.” Obviously there was something so remarkable about the events associated with the ascension of the two witnesses that the terror felt by the survivors of the earthquake in Jerusalem led them to acknowledge God as the author of all of these events and even give glory to God. That such an expression indicates a positive response to the work of the witnesses, even leading to repentance and salvation on the part of some, is conceivable. On the other hand, it may be nothing more than the acknowledgment of rebellious people so that eventually even the wicked will have to be a part of “every tongue confessing that Jesus is Lord.” These remarkable events terminate the second woe, and the third woe is coming quickly.

V. Translation - 11-12

Revelation 11:11–12 (NKJV) The Witnesses Resurrected 11 Now after the three-and-a-half days the breath of life from God entered them, and they stood on their feet, and great fear fell on those who saw them. 12 And they heard a loud voice from heaven saying to them, “Come up here.” And they ascended to heaven in a cloud, and their enemies saw them.

A. The resurrection - vs. 11

B. They were called up - 12

VI. The Second Woe - 13-14

Revelation 11:13–14 (NKJV) 13 In the same hour there was a great earthquake, and a tenth of the city fell. In the earthquake seven thousand people were killed, and the rest were afraid and gave glory to the God of heaven. 14 The second woe is past. Behold, the third woe is coming quickly.

An earthquake killed 7000 men and destroyed a 10th of the city