The Holy Bible, King James Version
“The Third Temple and The Two Witnesses”
Chapter 11
Revelation
By: Michael Fronczak
Bible Study Resource Center
564 Schaeffer Drive
Coldwater, Michigan 49036
mikefronczak@
Copyright © 2005, 2007
Revelation 11 Third Temple – Two Witnesses
Parenthetical close-up: The Third Temple; Two Witnesses. Again it is important to keep in mind that chapter 11:1-13 does not advance the chronological sequence of the prophetic events, but parenthetically describes: (a) the ministries of the two witnesses, which occur over a three-and-a-half-year period, and (b) the spiritual condition of the temple and Jerusalem as it will exist in the Tribulation. With 11:14 and following the last woe and the seventh trumpet are introduced along with heaven’s response because of what this means to the kingdom of God. Not until chapter 15 will the chronological developments continue again, namely the pouring out of the seven vials, which constitutes the seventh trumpet and the last woe.
The place is Jerusalem. The time is the about the first half of the 70th week of Daniel. Israel has a restored Temple. Rev 10:11: John is to prophesy again concerning (not “before”) many peoples, nations, tongues and kings.
In Chapters 11-14, we will get an amplification of the elements, we will stand back and see what is going on and get some background.
Note the distinction between Jews and Gentiles reappearing.
6000 years of history: First 2,000 years, only gentiles; second 2,000, Jews and gentiles; third 2000 years is Jews, gentiles, and church; in millennium only Jews and gentiles. Where is the Church?
It’s not the eschatology that trips people up rather ecclesiology that trips them up, understanding the body of Christ, the Church and Israel.
This chapter begins on the earth but ends in heaven (v.19).
Revelation 11:1
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
[measure] This reckoning or measuring is tantamount to claiming it. The rebuilding of the Temple is required for this verse to take place. Measuring is a judicial act, the laying down of lines and borders, which are to mark and determine dimensions and boundaries. It is the sign of appropriation. When it is proposed to take possession, and to have things put to their purpose, men begin to measure.
[reed] kalamos, (G2563) of uncertain affinity; a reed (the plant or its stem, or that of a similar plant); by implication a pen :- pen, reed. “a measuring reed or rod.” This came from a species of cane that grew in the Jordan Valley to a height of 12-20 feet. It was very straight, light, and was cut and used for measuring rods, usually 10 feet long. It was known as the “giant reed.” The original kalamos is the word which the Septuagint uses for the Hebrew word kaneh, from which comes our ecclesiastical word Canon, both meaning a rule, particularly a rule of religious belief and duty.
[temple] naos; (G3485), from a primary naio (to dwell); a fane, shrine, temple :- shrine, temple. Compare (G2411) (hieron). Holy place (vs. heiron, temple area as a whole). “Temple” here is naos and refers only to the Holy of Holies, and the Holy Place, part of the whole temple complex, the hieron, the name used of the entire temple at Jerusalem. It presupposes the rest of the temple areas. But only the priests could serve in the naos.
[altar] here refers to the brazen altar in the court where others could come to make their sacrifices.
[reed like unto a rod] Measuring rod: staff (shevet) Ps 64:2; Jer 10:16; 51:19.
Rod or Staff is rhabdos, (G4464), from the base of Greek 4474 (rhapizo); a stick or wand (as a cudgel, a cane or a baton of royalty) :- rod, sceptre, staff. It was used on a journey, or was carried by a ruler, or by a judge or umpire. In fact, a rhabdouchos was one who carried a rod or staff as an umpire or judge. Here John is no longer merely a witness, he is now to become actively involved, a kind of rhabdouchos to measure or judge the temple for God.
In Revelation, an instrument of chastisement (2:27; 12:5; 19:15).
Measurements indicate preamble to judgment (Jer 31:38-39; Zech 2).
Preamble to destruction: Lam 2:8; 2 Kgs 21:13; Isa 34:11; Amos 7:8.
Judgment begins at the House of God.
In Ezekiel 40:2ff and Zech 2:1,2, measurement is in preparation of the Lord’s coming to dwell upon the earth. Ezekiel was to measure the Temple long after it had been destroyed by the armies of Nebuchadnezzar six hundred years before Christ.
A measuring reed was about 10 to 12 1/2 feet long (cp. Rev. 21:15-16).
It was like a rod or scepter as in Rev. 2:27; Rev. 12:5; Rev. 19:15.
[Rise, and measure the temple of God, and the altar, and them that worship therein] This is measuring for chastening, not building, as in 2 Samuel 7:14; Psalm 2:9; Psalm 89:32; Isaiah 11:4; Lament. 2:8; Ezekiel 20:37; 1 Cor. 4:21. Every time you see the beginning of measurements, in either the Old or New Testament, it indicates that God is beginning to deal with the nation Israel (see Jer. 31:38–39; Zech. 2). The implication is that when this period is reached, Jerusalem will have been largely repopulated by the children of its ancient inhabitants, its temple rebuilt, and its ancient worship restored. God is not yet done with the Jews as a distinct people.
One of three places Temple required to be rebuilt, Matt 24; Luke 21; Mark 13. Paramount to reclaiming the temple.
Matt 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)
Mark 13:14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:
Luke 21:20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.
The prophet Amos predicted that the ruins of the old, timeworn “tabernacle of David” would be raised up in “that day.” According to Amos 5:18, the prophet was referring to events that would occur in “the day of the Lord.”
Amos 5:18 Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light.
Amos 9:11-12 11In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.
Acts 15:14-17 14Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15And to this agree the words of the prophets; as it is written, 16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
Note that the raising of David’s Tabernacle is predicted to occur after the time of the Gentile Christianity and in the days of the return of Christ. Although Amos did not specifically say this, James remarked that the prophecy is to be fulfilled at the Second Coming of Christ, “After this I will return,”
[and them that worship therein] The Temple here is apparently that which will be in existence during the great tribulation. Originally constructed for the worship of the Jews and the renewal of their ancient sacrifices, during the great tribulation it is desecrated and becomes the home of an idol of the world ruler. For this reason it is most significant that John is instructed to measure not only the Temple and the altar but also the worshipers. It is saying in effect that God is the judge of man’s worship and man’s character and that all must give an account to Him. God is not only claiming ownership by this measurement of the Temple and altar but also demonstrating the shortcomings of the worshipers who do not measure up to His standard.
Now, this tells us many things. First of all, that the temple is to be rebuilt, because this is a yet future event. In fact, this is a event that takes place around the middle of the tribulation period, for we have not yet come to the seventh trumpet nor have we yet come to the seven vials of God's wrath that are to be poured out. So, during the tribulation period the temple will be existing in Jerusalem. So, the temple is to be rebuilt and the worship is to be reestablished in the temple in Jerusalem.
Van Impe: The measuring reed, like unto a rod, is most likely from the brakes of the Jordan Valley and is probably about ten feet in length. Through the angel, John is told to measure the temple of God and the altar, as well as the people of Israel (concerning their spirituality).
The first place of worship ever built was called Solomon's Temple and is discussed in 1 Chronicles, chapters 22, 28, and 29, and 2 Chronicles, chapters 2 through 7. This temple was destroyed by King Nebuchadnezzar of Babylon in approximately 590 B.C. Seventy years later it was rebuilt under Zerubbabel and Joshua. This second temple was desecrated by Antiochus Epiphanes, a Greco-Syrian ruler. He stuck a pig in the temple-an act which prefigured the final desecration to occur under Antichrist as he sets up the abomination of desolation in the Tribulation temple (Matthew 24:15).
Now we find that a third temple has been erected. It is probably not the final millennial Temple of Ezekiel 40 through 48, but one which is built during the Tribulation hour and used sacrilegiously by the beast who claims to be God (see 2 Thessalonians 2:4). This temple, its altar, and the attendants are Jewish. There is no outer court for Gentiles as there was in past temples.[1]
Chuck Smith: That is a measuring stick about the length of a rod.
Now, this tells us many things. First of all, that the temple is to be rebuilt, because this is a yet future event. In fact, this is a event that takes place during the midst of the tribulation period, for we have not yet come to the seventh trumpet nor have we yet come to the seven vials of God's wrath that are to be poured out. So, during the tribulation period the temple will be existing in Jerusalem. So, the temple is to be rebuilt and the worship is to be reestablished in the temple in Jerusalem.
At the present time there is a small, but very dedicated group of Jewish people who are fanatically involved, almost religiously so, in the desire to rebuild their temple. There are two or three organizations in Jerusalem that have dedicated themselves to the purpose of the rebuilding of the temple. Some of them are extremely radical to the point that they feel that they have to by force drive the Moslems off of the Temple Mount and claim it for the rebuilding of their temple. There are others who have taken a much more moderate view and feel that the Temple Mount should be divided. So, as not to create a holy war, they should partition the Temple Mount with a wall just to the north side of the Dome of the Rock allowing them to rebuild their temple on that northern half of the Temple Mount area.
There are scholarly men, such as Dr. Asher Kaufman who has made a study over many years of the Temple Mount. And in his studies of all of the ancient records that he can get hold of, of all of the pictures of that area, all of the accounts, he has become convinced that Solomon's Temple stood to the north of the Dome of the Rock Mosque. That three hundred and twenty-two feet north of the Dome of the Rock Mosque, where this little flat rock outcropping called "The Dome of the Spirits, or the Dome of the Tablets" exists, that is where the Holy of Holies was in Solomon's Temple. The fact that looking from it directly east, you look over the east gate to the Mount of Olives helps to confirm the position of Solomon's Temple. And thus, he and other Jews take a more moderate stance believing that they can rebuild the temple over the site of Solomon's Temple and not disturb the Dome of the Rock, and thus, not disturb the Moslems.
I believe that Dr. Asher Kaufman's group will prevail. For here as John is told to rise and measure the temple of God, the altar, and those that worship,[2]
Revelation 11:2
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
[temple] Five temples in history and prophecy:
1. Solomon's temple (1 Kings 5-8)
Solomon’s temple was destroyed by Nebuchadnezzar in 587 b.c.
2. Zerubbabel's temple (Haggai 1-2; Ezra 3:4-13; Ezra 6:1-22)
Antiochus Epiphanes pillaged and consecrated to Jupiter the temple of Zerubbabel in 168 b.c.
3. Herod's temple (John 2:19-20; Matthew 24)
Herod’s magnificent temple was reduced to ashes by Titus in a.d. 70.
4. The future Jewish temple in the days of Antichrist (Daniel 9:27; Daniel 11:45; Daniel 12:7; Matthew 24:15; 2 Thes. 2:3-4; Rev. 11:1-2)
The fourth temple, the edifice described in this chapter, is to be the focus of attention during the Great Tribulation.
5. The millennial temple (Ezekiel 40-48; Zech. 6:12-13; see Ezekiel 45:7) Finally, the fifth temple will be the millennial temple described in Ezek. 40-47.
[and measure it not] The court here refers to the court of the Gentiles. It is not to be measured and given over to them, for it is already their part. The rest of the temple and Jerusalem, will be taken over by Antichrist for 42 months (Rev. 11:2; Rev. 13:1-18;
2 Thes. 2:2-4; Daniel 11:40-45; Daniel 12:7; Matthew 24:15). Literally the Greek text says “the court, the outer one of the temple, cast without and do not measure.” We are told three things regarding the temple in verse 2: (a) John is told not to measure this court. (b) It is be left out because it is cast out, totally rejected by God. (c) It has been given to the nations who, in their rebellion to God, will tread under foot the holy city (Jerusalem) for 42 months.
[leave out] ekbale, throw out, cast out. The Gentiles have taken over Jerusalem (!)
Luke 21:24 (until Zech 14:3-4).
In the measuring of this tribulation temple, the court is not measured because it is given to the Gentiles (or nations) for a period of 42 months, a period that corresponds to one-half of Daniel’s Seventieth Week (cf. Dan 9:24). This is also presented as a period of three and one-half prophetic years and as 1,260 days. Apparently the Antichrist will enter into covenant with Israel, a covenant that he will ruthlessly break after only three and one-half years. The remaining 42 months will be a time of incredible suffering for Israel during which Gentiles will occupy the city of Jerusalem.
Measuring symbolizes reserving a city either for preservation (Ezekiel 40:3–48:35, Zechariah 2:5–9(1–5)) or for destruction (2 Kings 21:12–14, Isaiah 34:11, Lamentations 2:8). Verses 2, 8 and 13a suggest that Jerusalem, the capital of the Jewish nation and therefore a figure for the Jewish people (as at Isaiah 40:1–2, Mt 23:37–39&N, Lk 2:38), deserves judgment and destruction. But v. 13b shows that its destiny is repenting and being preserved. [3]
[tread] Greek: pateo (GSN-3961), tread, walk on. Used here; Rev. 14:20; Rev. 19:15; Luke 10:19; Luke 21:24.
[The holy city] no other so designated (Neh 11:1,18; Isa 52:1; Dan 9:24; Mt 4:5; 27:52,53).
Not talking about a vision.
Half-week designations:
• 1260 days (11:3; 12:6) [1st half?]
• 42 months (11:2; 13:5) [2nd half?]
• Time, times, the dividing of time (Dan 7;25; 12:7; Rev 12:14) [2nd half?]
“Times”= dual; used of years (Dan 4:16, 23, 25).
(Both, couple; = examples in English.)
• Half of the (70th) week of years (Dan 9:24-27; Rev 12:14).
This is the most documented period of time in the Bible, and more definitely marked for literal interpretation than that which limits the time of future judgment upon the earth preceding the Millennium.
There is some disagreement over whether this refers to the first or the last half of the Tribulation. The text does not specify. It seems that it refers to the first since it is the coming of the beast onto the scene in power that terminates their witness (V. 7).
The literalness of the fulfillment of the 69 weeks of Daniel 9:25 is a guarantee of the literalness of the seven-year duration of the 70th week.
The Coming Temple
One of the problems many have with taking this passage literally is the presence of the temple in Jerusalem. Many scholars believe John’s gospel was written between the years A.D. 85-90 though some argue for a date before A.D. 70, but this is far from conclusive. If the later date is correct, there has been no Jewish temple in Jerusalem since A.D. 70. To make matters more difficult, the Dome of the Rock presently sits on the temple site, or at least a portion of it. This is a very important place of worship in the Arab world. To tear it down would cause tremendous international complications, and we see evidence of this on a daily basis in the news. But for the temple to be measured in the Tribulation, the temple would have to be rebuilt and the Jews would never build their temple on any other site.
This passage shows us that the Jews will again have a temple in Jerusalem during the Tribulation. The temple will be rebuilt very early in the first half of the Tribulation and the Jews will offer sacrifices there as they did in the time of Christ. So the temple worship of verses 1-2a will occur during the first half of the Tribulation, during the time of the treaty between Israel and the Roman prince, the beast of revived Rome (Dan. 9:27). This is the same temple in which the man of lawlessness, “who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God” (2 Thess. 2:4). The treading under foot the holy city (Jerusalem) for forty-two months occurs in the last half of the Tribulation—the last 42 months (three and a half years). This will begin when the beast breaks his treaty with Israel and desecrates the temple. This is the abomination of desolation spoken of by Daniel the prophet (Dan. 9:27; Matt. 24:15-21; cf. with Rev. 12:13-14 and 13:1). From this point on Jerusalem will come under siege by the Gentile powers (Zech. 12:2-4; 14:2, 12).
Third Temple to be rebuilt: Three times in NT: Mt 24:15; 2 Thess 2:4; Rev 11:1,2. The original location may not be the traditional Dome of the Rock site:
Northern Hypothesis (suggested by Asher Kaufman)
There are scholarly men, such as Dr. Asher Kaufman who has made a study over many years of the Temple Mount. And in his studies of all of the ancient records that he can get hold of, of all of the pictures of that area, all of the accounts, he has become convinced that Solomon's Temple stood to the north of the Dome of the Rock Mosque. That three hundred and twenty-two feet north of the Dome of the Rock Mosque, where this little flat rock outcropping called "The Dome of the Spirits, or the Dome of the Tablets" exists, that is where the Holy of Holies was in Solomon's Temple. The fact that looking from it directly east, you look over the east gate to the Mount of Olives helps to confirm the position of Solomon's Temple. And thus, he and other Jews take a more moderate stance believing that they can rebuild the temple over the site of Solomon's Temple and not disturb the Dome of the Rock, and thus, not disturb the Moslems.
Based on alignment with Golden (Shushan) Gate, certain rock outcroppings, etc. Suggests that actual site of Holy of Holies and the Ark of the Covenant was at the Dome of the Tablets (also known as the Dome of the Spirits). About 100 meters to the North of Dome of the Rock. This would place the dome of the rock in the outer court.
Southern Hypothesis (suggested by Tuvia Sagiv)
Based on three-dimensional computer studies of the Temple Mount, elevation of Hulda Gates, surveying of the water aqueduct, and other topographic considerations. Ground- penetrating radar seems to support this possibility. The Temple had to stand lower than Dome of the Rock.
Both conjectures suggest that the Dome of the Rock is actually in the Outer Court (The Court of the Gentiles) and this is particularly provocative in light of Rev 11:1,2.
So, it is interesting to see this powerful movement growing in Jerusalem. There is one of the Ushivas, a school for the training of rabbis in the old city, that are training these young men how to butcher the animals for the sacrifices according to the Levitical law. They are actually training them now for sacrifices, the offering of sacrifices. So, it is something that they are very committed to and they would like to do it now.
[pic]
Van Impe: Notice that this temple has nothing to do with the Church which is already in heaven (chapter 4, verse 1). It is for Jews and Gentiles, not Jews, Gentiles, and the church of God. In the second temple, rebuilt and enlarged by Herod the Great in 20 or 21 B.C., the outer court was marked off from the inner one where only Israel was permitted to enter. The courts were separated by the middle wall of partition (Ephesians 2:14), and no Gentile was allowed beyond that point. When the Apostle Paul broke this rule, angry Jews almost killed him. Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place (Acts 21:28).
So as John measures the Tribulation temple, he is told to omit the outer court, undoubtedly because Gentiles will trample the Holy City (Jerusalem) under their feet for forty-two months.
There is no doubt about the literalness of this seven-year period. Daniel's first sixty-nine weeks (see Daniel 9:24-26) totaled 483 years. We recall from our discussion in Chapter 6 that the term week is heptad in the original Hebrew, and means "seven years." Thus, sixty-nine multiplied by seven equals 483 years to the day. If this be so, why wouldn't Daniel's final, or seventieth, week also consist of seven years-or 2,520 days-as well? The formula is so clear that a child can grasp it. One half of 2,520 is 1,260 days-or forty-two months of thirty days each-or three and one-half years. Conversely, two times three and one-half years equals seven years- or eighty-four months of thirty days each-or 2,520 days. Don't forget to take into account that the old Jewish calendar contained twelve months of thirty days each, not the 365 days of modern calendars. Is a seven-year plan scriptural then? We can check for ourselves because the days are mentioned in chapter 11, verse 3, and chapter 12, verse 6 as 1,260. Likewise, the months are mentioned in chapter 11, verse 2, and chapter 13, verse 5, as forty-two. Again we can easily see that 1,260 days multiplied by two equals 2,520 days, and that forty-two multiplied by two equals eighty-four months-one heptad, or seven years. One does not have to be a mathematical wizard or a calculus genius to discover that the Tribulation is a full seven years in duration. Take it literally![4]
McGee: We are dealing here with that period that the Lord Jesus spoke of in Luke 21:24, “… and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” A great many people thought that when Israel captured Jerusalem, that was the end of the Time of the Gentiles. My friend, Jerusalem is still trodden down of the Gentiles. All you need to do is to walk down the streets of the old city, and if you see a Jew, you let me know because I did not see any there myself. All other races are there. Non-Jewish religious groups are all over the place; they have built holy places everywhere in the old city of Jerusalem. Jerusalem is still trodden down of the Gentiles. But when you get into the Great Tribulation Period and come to the last half of it, the Time of the Gentiles will run out in forty-two months. Forty-two months is one-half of the Great Tribulation Period.
“And there was given me a reed like a rod.” Every time you see the beginning of measurements, in either the Old or New Testament, it indicates that God is beginning to deal with the nation Israel (see Jer. 31:38–39; Zech. 2). This reed is like a rod; a rod is used by a shepherd. In Psalm 2:9 we see that a rod is used for chastisement and judgment: “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” What we are dealing with here is a measurement of time given for the Time of the Gentiles, after which judgment will come upon them. The rod is also for comfort: “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me” (Ps. 23:4). Therefore, we have both judgment and solace in this chapter.
“The temple of God” is limited to the Holy Place (notice that “holy place” is the literal rendering) and the Holy of Holies. The temple of God places us back on Old Testament ground, for there is no temple given to the church. The church is a temple of the Holy Spirit today; that is, believers (not a building) are the temple of the Holy Spirit: “In whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit” (Eph. 2:21–22).
“The altar” refers to the golden altar of prayer since the altar for burnt offering was not in the temple proper but in the outer court.
Even the worshipers are to be measured. John is told to rise and measure, not only the Holy Place and the altar, but also “them that worship therein.” God does count the number of those who worship Him.
“And the court which is without the temple cast out [Gr.: ekbale, throw out] and measure it not.” This excludes all that does not belong to the temple proper. The altar of burnt offering (and also the brazen laver) would be outside the temple. Since this altar was a picture of the cross of Christ, it would seem that the implication is that the gospel of the cross of Christ will still be available to all mankind during the intensity of this brief crisis. It is not to be measured, and it will still be available.
“For it is given to the nations [that is, the Gentiles]” declares that although this period still belongs to the Gentiles, their dominion is limited to forty-two months. As we have said, this confirms the words of the Lord Jesus in Luke 21:24.
“Forty and two months” is the three and one-half year period identified with the last half of the Great Tribulation Period. We find this repeated in Revelation 13:5: “And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.” This is the last half of the reign of Antichrist here upon this earth. This period is mentioned again in chapter 12, verse 14: “And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.” “A time, times [dual], and half a time” means three and one-half years.
Daniel adopts this unit of measurement for this period: “And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time” (Dan. 7:25). “A time and times and the dividing of time”—again, this means three and one-half years. “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days” (Dan. 12:11). Twelve hundred and ninety days is three and one-half years. We have yet another reference in Daniel which says: “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate” (Dan. 9:27). Here the Great Tribulation is divided into two equal parts. This “week” of Daniel is seven years, and this seven-year period is the Seventieth Week of Daniel, or the Great Tribulation Period.[5]
The Temple of God. In addition to the Tent of Meeting (the Tabernacle) and the heavenly original after which it was modeled (see 15:5&N, MJ 8:2–6a&N), Scripture mentions six literal temples:
(1) Solomon’s, the First Temple (1 Kings 5–8).
(2) Z’rubavel’s, the Second Temple (Haggai 1–2, Ezra 3:4–13).
(3) Herod’s, called the rebuilt Second Temple or, by some, the Third Temple (Mt 21:12ff., 24:1–2; Yn 2:19–20).
(4) A future temple in the days of Anti-Messiah (Daniel 9:27, 11:45, 12:7; Mt 24:15; 2 Th 2:3–4; and here).
(5) A future temple in the days of the Messiah (Ezekiel 40–48, Zechariah 6:12–15).
(6) The temple in heaven (below at 7:15; 11:19; 14:15, 17; 16:17).
Besides, there are three figurative ones:
(1) The Messianic Community (1C 3:16–17, 2C 6:16, Ep 2:21).
(2) The physical body of a believer (1C 6:19).
(3) God and the Lamb (in the New Jerusalem; Revelation 21:22).
The people … worshipping in the Temple are Jews, and perhaps not all the Jews but the believing Jewish remnant (see Ro 9:6N, 9:27–29, 11:1–6, 11:26a); since the court outside the Temple, known as the Court of the Gentiles (see Ep 2:14N) is to be left out and not measured. In fact, the role of the Goyim (see Mt 5:46N) here is to trample over the holy city, Jerusalem (as at Lk 21:24&N), while the remnant is spared. At v. 9 Gentiles prevent the burial of the two witnesses.
42 months (also at 13:5). This is apparently identical with the “1,260 days” of v. 3 and 12:6 (compare Daniel 12:11–12, where “1,290 days” and “1,335 days” are mentioned) and the “season and two seasons and half a season” of 12:14 below (and Daniel 7:25, 12:7).
Related, but pertaining rather to a period twice as long, seven years, are Daniel 8:14 (“2,300 evenings and mornings”) and Daniel 9:25–27 (referring to 7 weeks of years, 62 weeks of years and 1 week of years). A Talmudic passage cited in Mt 24:1–39N speaks of a seven-year period during which various plagues occur. Also see 13:1–8.[6]
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).[7]
Chuck Smith: So, this outer court, the area where the Dome of the Rock stands, is not to be measured because it is given to the Gentiles.
There is in Ezekiel another prophecy of the temple that is to be built. Ezekiel also is told to measure it, and Ezekiel records the measurements. But Ezekiel says that he measured a wall around it and the wall was to separate the Holy place from the profane.
So, I am convinced that the temple will be rebuilt, but I am convinced that the solution will lie in a wall north of the Dome of the Rock partitioning off the Temple Mount, giving the Jews ten to fifteen acres there on the north side of the Temple Mount for their new temple, and it definitely will be rebuilt. I expect that to take place probably not in the time that I am here. I believe that the whole arrangements will be made by the antichrist once the church has been taken out. For he shall make a covenant with the people, but in the midst of the seven years he will break that covenant. And he will come to the temple and stand in the Holy of Holies and declare that he is god and demand to be worshipped as god. So, I don't expect to see the temple built. I think that will take place after I have departed with the rest of the church, and when the antichrist then takes over.
So, it is interesting to see this powerful movement growing in Jerusalem. There is one of the Ushivas, a school for the training of rabbis in the old city, that are training these young men how to butcher the animals for the sacrifices according to the Levitical law. They are actually training them now for sacrifices, the offering of sacrifices. So, it is something that they are very committed to and they would like to do it now.
In fact, there was a group last year that was headed up there with explosives. They were going to blow up the Dome of the Rock Mosque. They were caught by the Israeli police and arrested and are still facing trial. But in God's time it shall be, but I don't believe it will happen until we're gone and they didn't know that I was still here when they made that preemptive attack last year. They can do anything they want after I am gone, because it is going to be theirs.[8]
Revelation 11:3
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
First half or second half of the 70th Week?
Walvoord: This is exactly three and one half years or forty-two months of thirty days each, and is unquestionably related to either the first three and on-half years or the latter three and one-half years of the seven years of Daniel 9:27. Expositors have differed as to which of the two periods is in view here. From the fact, however, that the two witnesses pour out divine judgments upon the earth and need divine protection lest they be killed, it may imply that they are in the latter half of the seven years when awful persecution will afflict the people of God, as this protection would not be necessary in the first three and one-half years. The punishments and judgments the witnesses inflict on the world also seem to fit better in the great tribulation period.[9]
Note that days are used in reference to the two prophets or God’s witnesses, but months are used in connection with the unbelieving Gentile nations (cf. 12:6; 13:5). Why? Possibly because God reckons time with believers on a daily basis, showing concern and care for His own. But not so with the unbelieving world.
[Sackcloth] sakkos, (G4526), of Hebrew origin [Hebrew 8242 (saq)]; “sack”-cloth, i.e. mohair (the material or garments made of it, worn as a sign of grief) :- sackcloth.
[Clothed in sackcloth] “Clothed” is a perfect passive of periballo„ meaning “to throw around, about, to clothe.” The passive emphasizes that God caused them to be so dressed because of what it symbolized and the perfect tense (probably an intensive perfect) points to the present state of affairs; this would be their dress throughout their ministry.
“Sackcloth” referring to a very coarse, dark cloth, often made of hair and worn like a sack. It expressed mourning, repentance and judgment. Their message will essentially be the message of John the Baptist, that of announcing the coming judgments and calling men to repent.
Speaks of the law rather than grace. Everything here speaks of the OT. This isn’t something for the Church age; this is a vestige of the law, an OT gesture.
[witnesses] martus, (Gr 3144) mar'-toos; of uncertain affinity; a witness (literal [judicially] or figurative [genitive]); by analogy a “martyr” :- martyr, record, witness.
[my two witnesses] Greek, "the two witnesses of me." The article implies that the two were well known at least to John. “To my two witnesses.” The text does not simply say “to the two witnesses,” but “to my two witnesses.” “My” is a personal pronoun that emphasizes relationship and fellowship (cf. Acts 1:8). This perhaps implies ownership. We belong to Him and are put here on this earth to serve God. But surely this also reminds us that effective representation of Christ only occurs when men walk in close fellowship with the Lord.
The Two Prophets (Witnesses)
Joshua sends only two on a mission, (vs. 12 by Moses 40 years earlier). God generally sends his heralds and witnesses in pairs, as Moses and Aaron, Caleb and Joshua, Zerebbal and Jeshua, Peter and John, the twelve and the seventy, “two by two”.
Two is the required number of witnesses before the law (Deut 17:6; Mt 18:16).
Note: always two angels—after resurrection, at the ascension, Gen 18, etc.
These witnesses are not presented to John in a vision. They are described to him by the mighty angel. The account we have of them is not John’s account, as in most other instances in this book.
Duet 17:6 At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.
Mt 18:6 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
These are specifically called prophets (v.3,6) in the Old Testament sense; they perform miracles.
Van Impe: These two witnesses are God's prophets, sent to proclaim His message of doom. They are clothed in sackcloth. In the Bible, sackcloth and ashes always picture repentance-and repentance is demanded when sin stalks a nation. Repentance is God's call to either turn or burn. The witnesses are described in the next verse.[10]
McGee: There is a great deal of difference of opinion as to the identity of the two witnesses. They are introduced to us without any suggestion as to who they are. Godet makes this comment: “They are one of the most startling features of the book.” If the identity of these two was essential for the understanding of this book, I think there would have been some indication given about their persons. It is always in these areas that the sensational preachers concentrate. They can tell you what the seven thunders said (John was told not to write it down, and he didn’t), and they can tell you the names of these two witnesses. Those who have espoused the historical view of Revelation have named such men as John Huss, Pope Sylvester, Waldenson, and the two Testaments. You can see that you could come up with almost anything from that viewpoint. Men who hold the futurist view—which is the view I hold—are not in complete agreement as to who they are. Seiss and Govett say that they are Enoch and Elijah. Govett (The Apocalypse Expounded by Scripture, p. 225) says that The Gospel of Nicodemus contains the following statement:
I am Enoch who pleased God, and was translated by him. And this is Elijah the Tishbite. We are also to live to the end of the age: but then we are about to be sent by God to resist Antichrist, and be slain by him, and to rise after three days, and to be caught up in the clouds to meet the Lord.
Dean Alford, Walter Scott, and Donald Grey Barnhouse state that they are Moses and Elijah. William Newell does a very smart thing—he does not even attempt to identify them. There is also the possibility that they are two unknown witnesses—that is, they have had no previous existence, and they have not yet appeared on the scene.
That they are human witnesses seems certain from the description given of them. Two is the required number of witnesses according to the Law: “At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death” (Deut. 17:6).
The Lord Jesus said the same thing relative to the church: “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established” (Matt. 18:16). Scripture has always required two witnesses to bear testimony to anything before it was to be heard. Therefore, we can definitely say that these witnesses are human beings and that there are two of them. These are the two things we know for sure.
It seems to me to be almost certain that Elijah is one of them, since it was predicted that he would return. “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Mal. 4:5). It is also recorded in Matthew’s Gospel: “And Jesus answered and said unto them, Elias truly shall first come, and restore all things” (Matt. 17:11). It would seem that we can say with a certain degree of assurance that Elijah is one of the witnesses. It is said in verse 4 that these two witnesses are two lampstands standing before “the God of the earth.” This was a favorite expression of Elijah who walked out onto the pages of Scripture, saying, “… As the Lord God of Israel liveth, before whom I stand …” (1 Kings 17:1). These witnesses are two lampstands; they are lights in the world. The presence of Elijah on the Mount of Transfiguration further suggests this, but it would necessitate the second witness being Moses, which is more difficult to sustain, and after all, the Mount of Transfiguration is not the only point of similarity.
I would like to make a suggestion about which I will not be dogmatic nor will I argue. My suggestion is that John the Baptist is the second witness. He was the forerunner of Christ at His first coming. He was similar to Elijah in manner and message. I am sure that those two fellows would get along with each other. Both knew what it was to oppose the forces of darkness and to stand alone for God against impossible odds. They surely have had good training in the past. John the Baptist would be the witness of the New Testament, as Elijah would be the witness of the Old Testament. John the Baptist actually was not part of the church, the bride of Christ. He very candidly said that he was a friend of the Bridegroom. He wasn’t a bride; he was a friend of the Bridegroom.
It seems unlikely that Enoch would be one of the witnesses since he was a Gentile. The very fact that he did not die does not qualify him for the office for, by the time you come to the Great Tribulation period, the church has already been translated, and some of them were translated without dying.
Let us say with some assurance that Elijah is one of the witnesses. As to who the other one is, your guess is as good as mine.
“And they shall prophecy a thousand, two hundred and threescore days.” The significant feature about the two witnesses is not their identity but the time they appear. Is this during the first half or the last half of the Great Tribulation? The first half seems to fit the text more accurately because they testify until the Beast appears, and then they are martyred.
“Clothed in sackcloth” is the garb better suited to the period of the Law than of grace. It is becoming both to Elijah and to John the Baptist.[11]
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).[12]
Revelation 11:4
These are the two olive trees, and the two candlesticks standing before the God of the earth.
[Olive trees] = “trees of oil”; anointed ones = “sons of oil” (Zech 4)
This is a reference to Zerubbabel and Joshua, who re-established Israel (Zech 4:10-14). “Before who I stand”: favorite phrase of Elijah: 1 Kgs 17:1. Continuous filling by the Holy Spirit (Zech 4:12).
Zech 4:11-14 11Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? 12And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? 13And he answered me and said, Knowest thou not what these be? And I said, No, my lord. 14Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.
The source of the image is clear: Zechariah 4:2-3 presented two seven-branched lampstands (vs candlesticks with no oil – holy spirit) 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).
The “two olive trees” appear, but the golden lamp stand is gone, and in its place is nothing but two lone lamps, the two Witnesses themselves. The lamp stands in Rev 1:20 represented the Church. The Church is gone; it has been ruptured.
The two witnesses “ministers” are much different in their spirit and methods than we find in ministers of the church age. We don’t have ministers in the church today dealing out fiery judgments from their mouths upon those who try to harm them.
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.
The olive tree was a source of olive oil used to fuel lamps in ancient times. The oil speaks of the ministry of the Holy Spirit who is God’s anointing bestowed upon men to enable them for service. The olive oil, then, is the fuel used in the two lamps that enabled them to burn brightly, to shed their light (witness) to a lost and needy world. Connected to the tree the oil will not run out. So likewise, the two witnesses of the Tribulation will operate in the power and might of the Holy Spirit. Their power and effectiveness does not lie in human ability or ingenuity, nor can it be hindered or stopped by the nature of the circumstances. The Lord of Hosts (Armies) would be at work within them.
Now remember, the Tribulation will be back under the Old Testament economy and this includes the indwelling ministry of the Holy Spirit. Indwelling will again be selective to certain believers, rather than universal to all believers as it is today. The universal indwelling of all believers will end at the removal of the church at the rapture and won’t happen again until the Millennium. The fulfillment of Joel 2 to Israel is dependent on turning to Christ and faith (cf. John 14:16-17; 2 Thess. 2:6-7; Joel 2:12-18; 2:28, 32). Joel 2 has been partly fulfilled in the church, but can’t be completely fulfilled to Israel until there has been repentance and restoration.
Van Impe: Olive trees exude oil. Oil is a symbol of the Holy Spirit. Candlesticks are light bearers. Thus, we have a beautiful picture of two chosen witnesses, anointed by the power of the Holy Spirit, proclaiming the message of light in the midst of a sin-blackened world. There is no other way to do God's service. Oh! Be filled with the Spirit (Ephesians 5:18).
There has been a great deal of discussion concerning the identity of these two witnesses. Most Bible scholars believe they are either Elijah and Moses, or Elijah and Enoch. Malachi is explicit in predicting Elijah's future appearance upon earth. He states:
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord (Malachi 3:1 and 4:5). Thus, there is no doubt about Elijah being one of the witnesses.
This prediction is corroborated by the fact that Elijah did not die a physical death but was taken up into heaven by a whirlwind and a chariot of fire (see 2 Kings 2:9-11). Likewise, Enoch was taken to heaven without experiencing death (see Genesis 5:24 and Hebrews 11:5). He also prophesied the coming day of God's judgment and the return of Christ with His church (see Jude 14,15). Since Enoch's earthly ministry predated the establishment of the Jewish race, he is considered by some as God's first prophet to the Gentiles. Elijah, on the other hand, was God's prophet to Israel. Thus, since God's witness during the Tribulation hour is to both groups, many believe the two witnesses to be Elijah and Enoch.
Personally, I believe that Moses will be the other witness because he appeared with Elijah on the Mount of Transfiguration (see Matthew 17: 1-8)-a preview of the glory to come in that day when the Lord Jesus Christ will be the only important one. The preview indicates that, when the day finally arrives, Moses and Elijah (also called Elias)-representatives of the law and of the prophets-will be present, undoubtedly as the two witnesses.
Concerning Moses: The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken…and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him (Deuteronomy 18:15,18,19). One should also keep in mind that the body of Moses was preserved by God. Jude 9 declares: Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against a railing accusation, but said, The Lord rebuke thee.
These witnesses, dressed in sackcloth and proclaiming the message of judgment, will be hated. Latter-day terrorists will attempt to destroy them. God, however, forbids it and offers sovereign protection.[13]
Revelation 11:5
And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
People will not mess with these guys! (Jer 5:14 make words in thy mouth fire)
(Jer 5:14) Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.
Cf. 2 Kings 1; Num 16:35.
Van Impe: This can be nothing but supernatural power and intervention. The fact that the two witnesses have superhuman anointing is evident from the next verse.[14]
McGee: Everything here is associated with the Old Testament. The two olive trees immediately suggest the vision in Zechariah 4. There the lampstands are two individuals, Joshua and Zerubbabel, who were enabled by the Holy Spirit to stand against insurmountable difficulties. The explanation is found in the words, “… Not by might, nor by power [or, not by brain, nor by brawn], but by my spirit, saith the Lord of hosts” (Zech. 4:6). The Holy Spirit will be present during the Great Tribulation Period.
These two witnesses are lights before the powers of darkness. These men are accorded miraculous power to bring fire down from heaven—they are filled with the Holy Spirit. Here again, the suggestion is strongly in favor of Elijah (see 1 Kings 18:38; 2 Kings 1:10). Also, John made an announcement about One baptizing with fire (see Matt. 3:11).
These two witnesses are immortal and immune to all attacks until their mission is completed. My friend, it is encouraging to know that all of God’s men are immortal until He has accomplished His purpose through them. This is one reason that I have had a weak and feeble faith through several cancer surgeries and other physical problems. I will be honest with you, there were times when I wondered if I would make it through or not. But I prayed to God and asked other people to pray that I might be enabled to finish the taping of our five-year “Thru the Bible” radio broadcasts—and He has answered that prayer. That all of God’s men are immortal until God is through with them is a wonderful, comforting thought for today. And when He is through with you, He will remove you from the earth.[15]
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.)[16]
Chuck Smith: God is going to send two witnesses to witness to the Jewish people. The time of the Gentiles at this point will have been complete. Now, God is going to deal with Israel for one more seven-year period. Seventy sevens were determined upon the nation of Israel. Sixty-nine were fulfilled from the time of the commandment to restore and rebuild Jerusalem to the coming of the Messiah the Prince. It took place four hundred and eighty-three years after Artaxerxes gave the commandment to restore and rebuild Jerusalem, Jesus came.
Now, there is one seven-year period left for Israel in which God will be dealing with Israel. And in the beginning of this seven-year period God is going to send two witnesses. One of them will be Elijah.
In the last book of the Old Testament, the book of Malachi, in the last chapter and in the last few verses, as God is ready now to close the door on Israel and going to open the door to the Gentiles and He is going to send the Holy Spirit out among the Gentiles to draw out a body for Christ. So, God's final word to Israel, of course, came through Jesus Christ. But here in the Old Testament, "Behold, I send you Elijah the prophet before the coming of the great and awesome day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."
So, the promise of the coming of Elijah again. So, he will be no doubt one of the two witnesses. The fact that they call down fire from heaven against their enemies-you remember when Elijah was here and the king sent out a captain with fifty men to arrest him and he was sitting up on the hillside and the captain came up and said, "Thou man of God come down. I have come here to arrest you." And he said, "If I am a man of God, then let fire come from heaven and consume you and your fifty men." And fire came and consumed the captain and the fifty men. So, the king sent another captain with fifty men to arrest him and he said, "Thou man of God come down. I am here to arrest you." And he said, "If I am a man of God, then let fire come down from heaven and consume you and your fifty." And fire came down and consumed them. The king sent out another captain with fifty, and he said, "Sir, I am a married man. I have a wife and children and they love me. Have mercy on me. I am only following orders. I wish you would come with me, please. The king would like to see you." And Elijah went with him.
The ability of these two witnesses to call down fire from heaven to consume their enemies, Elijah is up to his old tricks. They are the two olive trees. The book of Zechariah, and the two candlesticks standing before the God of the earth, Zechariah saw this vision. You see Zechariah was a priest. And one of the jobs of the priests were to fill the little cups of oil in this lamp stand that stood in the Holy place of the temple. There was this menorah, this seven-armed lamp stand that Moses had constructed. And they would fill the little cups with oil each day, a special type of oil that was prepared for this lamp stand, the formula that God had given to them. And this would burn and was the light in the Holy place of the temple. And it would burn continually. The fire was never to go out.
So, it was the duty of the priest to keep these things constantly filled with oil. And any job that done over and over and over gets monotonous, washing clothes, dishes or whatever. And Zechariah being a priest and no doubt many times going in and going through, and of course, it was a ritual that you had to go through, you can't just do things simply. You can't just pour more oil in. You've got to do things in a ritual way. You have to bathe before you go in and do the whole routine, and Zechariah was probably getting tired of the whole routine so he had this vision.
And the vision was that he saw these two olive trees. And there were pipes coming out of the olive trees, and the pipes were going to the cups. So, the olive oil was coming directly out of the trees through these pipes into the cups and it saved from having to go in every day and do the routine. And the word of the Lord came to Zerubbabel and said, or said to Zechariah, "This is the Word of the Lord to Zerubbabel, It is not by might, nor by power, but by my Spirit saith the Lord." The oil being a symbol of the Spirit. And therein is where the strength will lie, the power will lie in the Spirit, and that continual supply of the Spirit that is ours.
So, these are the two olive trees. These candlesticks standing before the God of the earth.[17]
Revelation 11:6
These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
Identities
1. Three were expected: Jn 1:20,21 [Talmudic expectations.]
• Messiah Mal 3:1-3, 5,6
• Elijah; Mal 4:5,6 (Last words in OT)
• Moses; Deut 18:15-19 (that prophet)
John the Baptist: “I am not.” Jn 1:19,20; Mt 11:14; 17:10-11. He did not “turn the hearts of the children” as Malachi predicted, nor usher in the “great and dreadful day,” etc.
2. Two ministries were unfinished, interrupted:
• Moses: Num 20:12; Deut 3:26-28
• Elijah: 1 Kgs 17:1; 19:13-16; 2 Kgs 2:11
3. Unique Powers, Miracles
Elijah (most agree on this one)
• Fire from heaven; 1 Kgs 18:37; 2Kgs 1:10,12; Jer 5:14
• Shut heaven; 1 Kgs 17:1; (3 1/2 years! Lk 4:25; Jas 5:17)
Moses
• Water into blood: Ex 7:19
• Plagues; Ex 8 – 12
vs. ministers of Church to be harmless: Phil 2:15; Rom 16:19. James and John would have duplicated Elijah’s acts, but Jesus rebuked them (Luke 9:54-56).
The two men in Jewish history who most speak of God’s dealing with the nation Israel are Moses and Elijah.
4. To die only once - it wasn’t necessarily Enoch:
Heb 9:27 = general rule, but there are exceptions: Lazarus, Jairus’ daughter, Nain’s son.
Enoch was a Gentile: Witnesses are Jewish.
Is Enoch a model of the Church and Rapture? Born, translated, on the 6th of Sivan, the Feast of Shavout?
5. Staff Meeting in Mt 17; connected with Second Coming:
Lk 9:31; 1 Pet 1:10-12; 2 Pet 1:6-18.
Mystery: Why did Michael contend with Satan for the body of Moses? Jude 9;
Deut 34:5, 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).
Moses’ mission was interrupted after striking the rock. Moses miss-communicated God to the people. Prophetic model, striking the rock; first coming, Christ was smitten; and talking to the rock; second coming, by the word of Christ.
Alternatives
John the Baptist? (McGee).
John, the Apostle (and writer)? Previous chapter: “Thou must prophecy again” (10:11); John 21:20-24 “tarry till I come...” However, we would include John in the Church, which is in heaven. John expressly rebuked from desiring Elijah’s acts.
Seiss and Govett say that they are Enoch and Elijah. Govett (The Apocalypse Expounded by Scripture, p. 225) says that The Gospel of Nicodemus contains the following statement:
I am Enoch who pleased God, and was translated by him. And this is Elijah the Tishbite. We are also to live to the end of the age: but then we are about to be sent by God to resist Antichrist, and be slain by him, and to rise after three days, and to be caught up in the clouds to meet the Lord.
Matt 17: All the elements of the future Kingdom are here in Mt 17. We have Jesus in glory, not His humiliation. Moses is in glory, also radiant and shinning, he represents the redeemed through death (Mt 13:43; Lk 9:30-34). Elijah is there in glory, and he represents those that have entered the kingdom through the translation or rapture (1 Cor 15:50-51; 1 Thess 4:13-17).
If that is the case who is Peter, James and John?
They are Israel or the remnant in the flesh, the 12 apostles will rule over the 12 tribes (Ezek 37:21-27).
Van Impe: One of these two witnesses, Elijah (or Elias), performed this very miracle in earlier days: Elias…prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit (James 5:17, 18).
Moses, the second witness, had power (along with Aaron his brother) to turn the waters into blood and smite the earth with diversified plagues (see Exodus 7-10). Thus, the Tribulation ministry of these two supernaturally anointed prophets will be but a repeat performance. During the entire period of their witness they cannot be killed. Their death must be at God's appointed time.[18]
McGee: These two witnesses are granted unlimited authority. They control rainfall on the earth, and they are able to turn the water into blood. This certainly reminds us of both Elijah and Moses. This is the verse that has caused certain outstanding men to decide that Elijah, who was the man that stopped the rain, and Moses, who was the one who brought the plagues upon Egypt, will be the two. They may have good ground for that, but anything you say about these two witnesses is speculation.
“And to smite the eartht”—they are given the same power Christ will have when He returns (see Rev. 19:15).
“With every plague” suggests the plagues Moses imposed on Egypt, but the plagues here are greater in number as the territory is more vast.
“As often as they wish” reveals the confidence God places in these faithful servants. God cannot trust you and me like this. He cannot trust some of us with money; certainly He wasn’t able to trust me with very much. He does not trust us with power, and this is the reason that He removes men from office after a period of time—time is always on His side—because He cannot trust men with power. It is a good thing that many of us do not have it.[19]
Stern: My (the Messiah’s) two witnesses are identified with the two olive trees of Zechariah 4:3 and the two menorahs standing before the Lord of the earth. Zechariah 4:2 speaks of one menorah with seven branches, while Zechariah 4:14 identifies the two olive branches with “the two anointed ones who stand by the Lord of the whole earth.”
These two witnesses testify about Yeshua, spread his Good News among the Jewish people in Jerusalem, prophesy and perform miracles; during this time they enjoy God’s special protection (vv. 5–6). Then the beast from the Abyss kills them (v. 7). Their bodies lie in the main street of Jerusalem for three-and-a-half days (vv. 8–9), after which they rise from death and go up into heaven (vv. 11–12).
In the context of Zechariah 3–4 the two “anointed ones” are Joshua the cohen hagadol and Z’rubavel the governor. Various midrashic traditions identify them as Aaron and Moses (Exodus Rabbah 15:3), Aaron and David (Numbers Rabbah 14:13, 18:16), Aaron and the Messiah (Avot diRabbi Natan 30b), possibly Mashiach Ben-Yosef and Mashiach Ben-David (Pesikta Rabbati 8:4; the text is ambiguous). In the Talmud Rabbi Yitzchak calls the scholars of Eretz-Israel “anointed ones” (b˒nei-yitzhar, literally, “sons of clear oil”) because they debate amicably, and those of Babylon “olive trees” because their disputes are bitter (like uncured olives; Sanhedrin 24a).
So then, who are the two witnesses? Often they are said to be Moses and Elijah, since these appeared with Yeshua at the Transfiguration (Mt 17:1–8). The problem with this understanding is that the witnesses must die (v. 7), and human beings die only once (MJ 9:27).
The case for Elijah is a good one. He has not yet died (2 Kings 2:1, 9–12), he is expected to return before the Messiah comes (Malachi 3:23–24(4:5–6)), and he has already shut up the sky, so that no rain falls (1 Kings 17:1, 18:42–45; Lk 4:25; Ya 5:17–18&N).
While Moses did turn the waters into blood and strike the earth with every kind of plague (Exodus 7:17–12:30; 1 Samuel 4:8), Scripture says that he died, so that he cannot die again. Nevertheless Jewish tradition is not satisfied to let him rest in peace. To prove he is still alive one Talmudic rabbi used the principle of interpretation called g˒zerah shavah. The term means “analogy” (literally, “equal decision”) and operates by inferring that if a word has a particular meaning in one passage of Scripture it must have the same meaning in a second passage. (The rabbis saw that this technique could easily be misused to reach conclusions contrary to Scripture and therefore prohibited its further use; only the instances cited by the early interpreters are recognized.)
“It has been taught that Rabbi Eli‛ezer the Elder said, ‘Over an area [about two miles square], the size of the camp of Israel, a bat-kol [heavenly voice] proclaimed, “So Moses died there, the great sage of Israel.” But others say that Moses never died. For although the Tanakh says, “So Moses died there” (Deuteronomy 34:5), it elsewhere says, “And he was there with Adonai” (Exodus 34:28). Just as in the latter passage the word “there” means “standing and ministering,” so likewise in the former it means “standing and ministering.” ’ ” (Sotah 13b)
In any case, perhaps only because Moses’ death was unusual (Deuteronomy 34:5–6; Yd 9&N; below, v. 12), there is a popular belief that he and Elijah will return:
“Rabbi Yochanan Ben-Zakkai … [taught that God] said, ‘Moses, I swear to you that in the time to come, when I bring Elijah the prophet to [Israel], the two of you will come together.’ ” (Deuteronomy Rabbah 3:17)
Yochanan himself is sometimes suggested as one of the witnesses, on the basis of Yn 21:20–24. But the two witnesses had lived and were already in heaven in the fifth century b.c.e., when Zechariah prophesied (see Zechariah 4:11–14).
Besides Elijah, only one person has been taken into heaven without dying—Enoch (Genesis 5:21–24; MJ 11:5). Both lived before 500 b.c.e., and both were prophets (they will prophesy; see Yd 14). Since they have never died, they can yet undergo the death of v. 7. If the “two witnesses” are two literal persons and we are not dealing with a figurative expression, I nominate Enoch and Elijah.
Meanwhile, believers in Jerusalem have grown used to being presented with other candidates. They appear every few months, often dressed in sackcloth like the Prophets of the Tanakh (Isaiah 20:2; compare 2 Kings 1:8, Zechariah 13:4, Mt 3:4), and claiming to be “in the spirit and power of Elijah” (Lk 1:17) or even to be Elijah himself. Whatever the spirit, till now the power (vv. 5–6) has not been in evidence.
Fire comes out of their mouth and consumes their enemies. At Jeremiah 5:14, the prophet addresses Israel: “Therefore thus says Adonai, God of the armies of heaven: ‘Because you speak this word, I will make my words fire in your mouth, and this people wood, and it will consume them.’ ” See also 2 Kings 1:10, 12; Lk 9:54.[20]
Chuck Smith: So, for three and a half years it won't rain upon the earth anywhere. Imagine the drought that that is going to create.
Now, remember Elijah when he was here before prayed and it rained not for the space of three and a half years. There was a great drought in Israel, during the time of Elijah, the reign of Ahab. Now, again shutting up the earth.
We know for certain the identity of one of the witnesses to be Elijah. The identity of the other witness is not so certain. There are different Bible teachers who take different views. There are some who are certain it is going to be Moses representing the law and Elijah representing the prophets. The fact that Moses appeared with Elijah on the Mount of Transfiguration, it seems that they are buddies and they working together. The fact that they turned the water to blood, one of the plagues that were brought upon Egypt by Moses, and it then refers to the fact that they have the power to strike the earth with the plagues as often as they wish, points to Moses.
Others believe it will be Enoch who did not die but was translated directly into heaven. "For it is appointed unto man once to die" and in the Old Testament two men missed their appointments, Enoch and Elijah. And so they come in order that they might make their appointment with death, because we are told here that after they have prophesied for three and a half years then the beast, the antichrist, has power to put them to death. So they finally make their appointment a little later, but yet they make that appointment with death.
So, there are good arguments for either Enoch or Moses. I really don't know and it doesn't really matter.[21]
Revelation 11:7
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.
[the beast that ascendeth out of the bottomless pit] See Seven-Headed Ten-Horned Beast. The beast, that is, the Antichrist, is mentioned nine other times in Revelation (13:1; 14:9, 11; 15:2; 16:2; 17:3, 13; 19:20; 20:10).
Invulnerable until testimony is completed. Moses and Elijah had their ministries interrupted.
Antichrist now in power. (First mention). Note the origin of this beast.
(More in Chapter 13.)
Finish translates the same word Jesus shouted climactically and triumphantly from the Cross: “It is finished” (John 19:30).
Van Impe: Isn't it wonderful to know that nothing can happen to any child of God without the Lord's divine permission? "What have I to dread, what have I to fear; leaning on the everlasting arms? I have blessed peace, with my Lord so near; leaning on the everlasting arms." That's right, no one can take a believer's life without the permissive will of God: Is there not an appointed time to man upon earth? (Job 7:1). It is appointed unto men once to die (Hebrews 9:27). This is why Christians should always say, If the Lord will, we shall live, and do this, or that (James 4:15). At this point the time of the witnesses' testifying ends. God's purpose for His two servants has been completed. Soon they will be called home. The method of their release from the body is death at the hands of the beast. His conduct is identical to that of the now deceased Ayatollah Khomeini of Iran, who had the bodies of America's brave servicemen displayed in the streets of Tehran following the April 1980 hostage rescue attempt. His action was one of the most repulsive, repugnant sights ever witnessed. The Antichrist commits the same dastardly deed with the bodies of Moses and Elijah.[22]
McGee: The witnesses will finish their testimony. In the midst of the week, the Antichrist, who is the Beast, the Man of Sin who is moving to power, will bring back first the Roman Empire. Then, when he gets the whole world under his control, he will not hesitate to overcome and destroy these two witnesses. At that time he will be permitted to do so. This is the temporary victory of darkness over light, evil over righteousness, hell over heaven, and Satan over God, because God is going to let Satan loose during this period.
These witnesses live up to their name. Martus is the Greek word for “witness”; we get our English word martyr from that.[23]
Chuck Smith: He cannot until they have finished their testimony. They have an allotted time, one thousand two hundred and sixty days, their allotted time to witness. Once they have finished that then he has power, but he hasn't power until they have finished their testimony.
In a sense, I believe that God has control of our lives when we commit them to Him. And He has a special task for us to fulfill and that He will preserve us until that task is finished. There are a lot of times when a person has a very narrow brush with death, when you are in an accident and you really should have been wiped out. You look at the whole thing and there is no way you could have come through that, but you have. But God is not through with you yet. And I believe that that is true. I believe that there is a divine protection upon us as we serve the Lord that is going to sustain us until God is through with us. But I think that as soon as we have finished our testimony, then the Lord is going to take us to be with Him. Why would He leave us here any longer? So when they had finished their testimony. God has a task for each of us.
Paul said, "I have not yet apprehended that for which I was apprehended of Jesus Christ," (Philippians 3:12) recognizing that when the Lord apprehended Him, the Lord had a special ministry in mind. In fact, the Lord even showed Paul the things that he was to accomplish and suffer for His glory. And several times they tried to kill Paul.
Once they stoned him and really thought he was dead. They drug him out of town and for all anybody knows he was dead. Paul himself didn't even know. "There was a man in Christ fourteen years ago (whether in the body or out of the body, I don't know)". Whether or not he had an out of the body experience, hey I really don't know. "But I do know that I was caught up to heaven. I spent a little time up there in the third heaven, heard things that were so glorious I couldn't really try to describe them. It would be a crime to do so. And because of the abundance of the revelations given to me there is also going to be given to me this thorn in the flesh, this minister of Satan to buffet me, lest I be exalted above measure because of the abundance of revelations"(2 Corinthians 12:2-7).
So, they thought that they had done him in. His friends thought that he was dead. They were standing around all mourning and Paul suddenly shook himself, stood up and said "Let's go back into town and preach some more."
"You have to be kidding, man. They just stoned you."
But God wasn't finished with him yet. So, God preserved him. God preserves us until we have finished our testimony.
When they had finished their testimony, the beast that comes out of the bottomless pit—we'll get to that when we get to the seventeenth chapter—makes war against them and overcomes them and kills them.[24]
Revelation 11:8
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
[dead] ptoma, Gr 4430, from the alternate of Greek 4098 (pipto); a ruin, i.e. (special) lifeless body (corpse, carrion) :- dead body, carcass, corpse.
Refusing to bury the dead was the greatest cruelty one could offer throughout the ancient world (e.g., Isaiah 5:25) and was usually a mark of grave impiety as well. “Their dead bodies” is the Greek ptoma, literally, their “fallen corpses.” This implies they are left right where they fall with no burial as the Old Testament Law required or demanded for even the worst of criminals (Deut. 21:22-23). Such an act reflects the total degradation of man under the lawless system of the beast, the man of lawlessness (2 Thess. 2). Their fallen corpses lie in the streets of the great city (Jerusalem), which is mystically called Sodom and Egypt.
[called Sodom and Egypt, where also our Lord was crucified] Jerusalem is so-called because of becoming the headquarters of sodomites (homosexuals, Isaiah 1:9-10; Ezekiel 16:46, 53) and whoredoms (sex and religious perversions, Ezekiel 23:3,8,19,27) during the last 3 1/2 years the Gentiles control the city (Rev. 11:1-2). This indicates that sexual and religious perversions will be predominant sins ending this age (Matthew 24:37-39; Luke 17:26-30). This type of language presumes an understanding of the Old Testament, but if you don’t understand it there is a phrase added, “where our Lord was crucified”.
Some feel that the antichrist has no desire for women (Dan 11:37) and is homosexual. That is the reason Jerusalem is known as Sodom in the last three and one half years of the Tribulation. His entrance into Jerusalem draws a crowd of followers like himself.
[Bodies] = carcasses.”
Jerusalem = “Sodom” (Isa 1:9-10; 3:8,9; Jer 23:14; Deut 32:30-33);
“Egypt” (Ezek 23:3,4,8,19).
“Great”: in Chapter 11 mentioned 8 times.
[where also our Lord was crucified] Reinforcement of Jerusalem
The city where their Lord was executed on a stake can only be Jerusalem. “Their” refers to the Jewish people, as does the city itself (vv. 1–2). The author, speaking to his own people, uses hard language. Their spiritual condition is that of “S’dom” (compare Isaiah 1:10), where sexual sin and misuse of people were rife (Genesis 19), and “Egypt,” where false religion, hatred of the one true God and antisemitism flourished (Exodus 1–15). [25]
Van Impe: Since the Lord was crucified in this city, we know it to be Jerusalem. The term great city is the Holy City (Jerusalem) of verse 2. Why, then, is it called Sodom and Egypt? Because the moral and spiritual conditions that existed in Sodom before its destruction, and the idolatrous iniquities that abounded in Egypt before God judged the land, are found inundating Jerusalem during this period of time. All the preaching of repentance by the two witnesses in sackcloth does not change the wicked complexion of the city.
The death of the two witnesses is observed by the entire world, as evidenced by the next verse.[26]
McGee: These men are not given even a decent burial. This reveals the crude, cold barbarism of the last days which will be covered with but a thin veneer of culture. There is a strange resemblance to the sadistic curiosity which placed two dead men, Lenin and Stalin, on display in Red Square in Moscow. They have removed Stalin, but at this writing Lenin is still there, and I understand that that body is beginning to deteriorate.
The word used for bodies (carcasses) denotes the contempt and hatred the world will have for the two witnesses. They are treated as dead animals.
“The great city” is Jerusalem. It is likened unto Sodom by Isaiah (see Isa. 1:10). It is called Egypt because the world has entered into every fiber of its life—social and political. It is conclusively identified as Jerusalem by the sad designation, “where also their Lord was crucified.”[27]
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.)[28]
Revelation 11:9
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
[three days and an half] 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.
[they of the people and kindreds and tongues and nations] The whole world will see.
This is not a local neighborhood. (Matt 24:15) The number 4 is the number of the world or earth. Using 4 descriptors here may be another indication that people from all over the world will see this event.
Was this predicted in Ps 79:1-3, 10-11?
Will they be afraid of an empty tomb?
May be able to see them at , CNN or FOX News.
(Psalm 79:1-3) 1O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. 2The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. 3Their blood have they shed like water round about Jerusalem; and there was none to bury them.
(Psalm 79:10-11) 10Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed. 11Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;
Van Impe: Satellite television, beaming the identical image to every nation on earth, and into every home equipped with a receiver, allows the spectacle to be observed internationally. The action constitutes a victory celebration by the Antichrist, similar to Khomeini's televised production. In response, the world rejoices. The two "gloom and doom" preachers are gone! No longer will two hellfire advocates spoil their tea parties. No longer will their beer and salami festivals be hindered. The two witnesses are dead.[29]
McGee: After Christ was crucified, even Pilate permitted His friends to take down the body and give it a respectable burial, but not so with the two witnesses. The world will be startled to hear they are dead. Some will be skeptical. Apparently, this future generation will have something that corresponds to a television camera, and a satellite will carry the picture all over the world, so that people everywhere will be able to look upon the features of these men for three and one-half days. The morbid curiosity of a godless society will relish the opportunity of gazing with awe upon these dead bodies. This is the worst indignity that a depraved world could vent upon the men who denounced them and their wicked ways. Perhaps the witnesses had predicted their resurrection. We are not told that, but they might have. To prevent the possibility of another empty tomb, there was no burial. They will decide to just leave the bodies out there and keep the camera on them. I think all the television networks will have their cameras trained on these dead men. Three and one-half days they are lying there.[30]
Stern: Some from the nations, tribes, languages and peoples, that is, from the Gentiles (see 5:9b–13), are so hostile to God, his Word and his Prophets that they prevent the burial of the two witnesses whose bodies lie exposed in the main street of Jeru-salem to dogs and flies, and, more importantly, to shame (19:21, Psalm 69:2–4, 1 Kings 13:22; Josephus’ Wars of the Jews 4:5:2). [31]
Chuck Smith: How can the whole world see them? You say, "Simple. Satellite TV." Right. How could the whole world have seen them twenty-five years ago? They couldn't. You see this particular prophecy could not be fulfilled until the present day, until just a few years ago, when they put up the satellite by which now they can transmit directly from Jerusalem live broadcast to the United States. And you can sit in your living room and watch events live that are happening in Jerusalem. So, CBS, NBC, and ABC will send their reporters. I am sure they will still be around for the most part, and will go over to cover this remarkable event, these two men who have brought such consternation. These men who had such miraculous powers. These men who had created such a problem to the earth in stopping the rain and calling down fire and things of this nature. And they will go over with their crews to do a special story.
Interestingly enough, CBS is going over to Israel with us this year to do a special story. Who knows what they will make of it? You know, you really feel like you're—You say one thing, but when you hear it again, after it has been edited, you say, "What?" It is amazing what they can do to you. I am always leery.
But the camera crews will be over there and they will be filming these guys and the whole world will be seeing their bodies lying there in the streets. You see the people will have been so incensed against them, because of the plagues and all that they brought, that they won't even allow them a decent burial. They are just going to let their bodies lie there in the street. And they will come by and spit on them and kick them and just do disgraceful things.[32]
Revelation 11:10
And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.
[them that dwelt upon the earth] those who belong to the earth, as its citizens, not to heaven (Rev. 3:10; Rev. 8:13; Rev. 12:12; Rev. 13:8).
Only celebration on the earth in Revelation! A “Satanic Christmas”? The whole world celebrates that the antichrist has killed these two guys.
Description of moral condition – Egypt is a model of the world.
McGee: The death of the two witnesses is an occasion for high carnival on the earth. The world engages in a modern Christmas and Mardi Gras, both rolled into one. The world has adopted the philosophy, “Let us eat, drink, and be merry, for tomorrow we die.” Dr. Newell describes it like this: “Now comes the real revelation of the heart of man: glee, horrid, insane, inhuman, hellish, ghoulish glee!”
“And shall send gifts one to another” indicates a lovely occasion on the surface, but this is the Devil’s Christmas. The modern celebration of Christmas gets farther and farther from the birth of Christ and closer and closer to paganism. The day will come when it will be anti-Christian—it is almost that now. Here is the celebration of what Antichrist has done instead of the celebration of the coming of Christ to Bethlehem.
Then something happens—[33]
Stern: The people living in the Land. I believe this refers here not to the pagans of the earth, as elsewhere in Revelation, but to Jews living in Israel. This conclusion is based on the facts that (1) the Hebrew antecedents of the Greek expression frequently mean this (see 3:10), and (2) a Gentile reaction to the death of the witnesses has been given already in v. 9.
Yochanan foresees a time when Jewish opposition to the Gospel is intensified by the appearance of these two prophets. From the point of view of believers, they evangelize the non-Messianic Jews of the Land, testifying to Yeshua and proclaiming the Good News. But the non-Messianic Jews’ evaluation is that the two prophets tormented them. For this reason they not only reject the witnesses’ message but, instead of sitting shiv˓ah (Yn 11:19–20N), they celebrate and send each other gifts—like the Jews of Shushan after slaying Haman’s sons (Esther 9:22). The difference, of course, is that Haman and his sons were truly oppressors, whereas the Messiah’s witnesses offer deliverance. [34]
Revelation 11:11
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
[entered into them, and they stood upon their feet] Greek: pneuma (GSN-4151) zoes (GSN-2222), spirit of lives. The spirit of life in one makes the body live, but when the spirit leaves the body it dies (James 2:26). This proves the two distinct natures of man—the material and spiritual natures (Rev. 6:9-11; Genesis 2:7; Proverbs 20:27; Job 14:22; Job 32:8; Zech. 12:1; Matthew 10:28; Matthew 26:38-41; 1 Cor. 2:11; 1 Cor. 6:20; 2 Cor. 5:8; Phil. 1:21-24; 1 Thes. 5:23; Hebrews 4:12; Hebrews 12:23).
McGee: While the world is celebrating in jubilation the death of these witnesses and while the television cameras are focused upon them, the witnesses will stand on their feet. And all of the networks will regret that they had their cameras pointed to them, because they will not really want to give the news as it is. The scriptural word for resurrection is used here—the Greek word histeme—“they stood upon their feet.” These witnesses are among the tribulation saints who have part in the first resurrection (see Rev. 20:4–6). Any news like this would be a scoop, but I am sure that all of the networks will have their cameras on it. By that time they may well have some new gadget which will make television, as we know it, look very much antiquated and out of place.[35]
Revelation 11:12
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
[Come up hither] The same words spoken to John (John 4:1). The translation of the two witnesses completes the first resurrection—the resurrection of all the righteous dead before the Millennium. First resurrection is a category not an event. It is the 5th translation or rapture ( 1 Cor. 15:23).
Not only are they resurrected from death, but now, like icing on a cake, God’s voice from heaven is heard and they are taken up in a cloud, perhaps the Shekinah glory of God.
Ryrie says:
“A crowd will be standing around or filing past their bodies lying in the street. Undoubtedly there will be television coverage. Suddenly they will stand up, a voice (not the announcer’s!) will be heard from heaven; the two witnesses will disappear out of sight in the cloud of glory.[36]
Walvoord also has an interesting comment here:
Though there are similarities between this event and the rapture of the church, the contrast is also evident. The rapture will take place in a moment, and apparently will not be gradual enough for people to observe. The parallel here is to the ascension of Christ on the Mount of Olives, when the disciples beheld Him ascending into heaven and, like the two witnesses, He was received by a cloud. This is a special act of God addressed to those who reject His grace and designed as a final warning of the supreme power of God over man whether in life or in death. This act of resurrection and catching up into heaven is distinct from any other mentioned in the Bible in that it occurs after the rapture and before the resurrection in chapter 20.[37]
Van Impe: Elijah and Moses receive the same treatment as the raptured saints in Revelation 4:1. Hallelujah! They depart for glory in a twinkling of an eye. As this awe-inspiring sight is being observed, God sends judgment for all the sacrilegious acts the violent, drug-crazed crowds perpetrated on these two servants.[38]
McGee: They are caught up into heaven. We have the resurrection of the two witnesses in verse 11; we have the ascension of the two witnesses in verse 12. The cloud of glory is associated with the ascension and the coming of Christ also.[39]
Stern: The resurrection and ascension of the witnesses, similar to Yeshua’s own, causes great fear in their enemies, because this demonstrates in power (1C 2:14, 4:20, 6:14, 15:54–57) that our God reigns. The Word of Adonai is powerful (Isaiah 55:10–11; MJ 1:3) and indestructible (Isaiah 40:8; 1 Ke 1:23–25); it cannot be silenced by killing those who speak it.
They went up to heaven in a cloud, not only like Yeshua (Ac 1:9–11), but also, according to Josephus, like Moses. Notice how Josephus deals with the contrary witness of Deuteronomy 34:5–6:
“As [Moses] was going to embrace El‛azar [the cohen hagadol] and Y’hoshua [bin-Nun], while he was still talking with them, all of a sudden a cloud stood over him, and he disappeared in a certain valley—although he wrote in the holy books that he died. This he did out of fear that people might say that because of his extraordinary virtue he went to God.” (Josephus, Antiquities of the Jews 4:8:48)
See also vv. 3–6, 6:9, Yd 9N. [40]
Revelation 11:13
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
[seven thousand] The same number reserved to God in Elijah's former days on earth are killed the hour Elijah and Enoch are translated (cp. Romans 11:4; 1 Kings 19:18).
In Greek “seven thousand names of men”. It is possible there is something hidden here. May be prominent men. Idiom suggests men of prominence.
A great earthquake occurred when the 6th seal was opened (6:12); a greater one when the 7th bowl is poured out (16:18-20). (The greatest fault line on the earth runs east of Jerusalem down the Jordan called the Great Rift Valley, running underneath the Dead Sea into Africa.)
Stuff like this would certainly put a damper on the good party all were having.
[Tenth] expressly declared that the tenth belonged to the Lord: Lev 27:30-34.
[God of heaven] The reference to “the God of heaven” is one of two in the New Testament (cf. Rev. 16:11). It is a familiar phrase in the Old Testament where it is used to distinguish the true God from pagan deities. Here the significance is that they recognize the true God to the extent indicated as in contrast to their worship of the beast. Even though they recognize the power of the God of heaven, it does not seem to indicate that they have come to the point of true faith in Christ. [41]
Van Impe: Talk about a television spectacular! Two men come to life again and then vanish in a cloud! Next an unprecedented earthquake hits the city and 7,000 celebrities (the interpretation of many scholars)-yes, big names among the elite-are killed. This video extravaganza will make the nightly news seem like child's play.
Those who live through the experience become exceedingly frightened and begin to praise God. However, it is not from converted hearts that they exalt Him. Instead, their praise is the result of astonishment and alarm. Their reaction is similar to that of the scribes and the Pharisees who witnessed the miracle of the healed paralytic and were all amazed, and glorified God, and were filled with fear (see Luke 5:26). They did not get saved, just scared! Some people develop a spiritual vocabulary in a hurry. Wait until atomic bombs begin flying. Prayer and praise will become the order of the day!
We come now to the third woe. Remember the angel in chapter 8, verse 13 who cried, "Woe, woe, woe?" Each woe depicted a different judgment. Each, in turn, became more severe. The first woe was the fifth trumpet blast, the second woe the sixth trumpet blast. At this point the final woe, or seventh trumpet, is about to sound.[42]
McGee: This number of the slain was to be added to those already slain. A fourth of the population of the world was slain at first, and then a third of the population of the world—totaling over one-half—and now seven thousand more are killed. It is little wonder that the Lord Jesus said, “And except those days should be shortened, there should no flesh be saved …” (Matt. 24:22).
The earthquake seems to be limited to the city of Jerusalem, just as it was when Christ rose from the dead (see Matt. 28:2), and also at His crucifixion (see Matt. 27:51–52).
“Seven thousand names of men were killed in the earthquake.” This is an idiom to indicate that they were men of prominence. They were the ones who had gone along with Antichrist, men whose names got into the headlines when Antichrist came to power.[43]
Stern: The earthquake is a frequent form of judgment in the Last Days (6:12, 8:5, 11:19, 16:18; Ezekiel 38:19–20). It kills seven thousand people (about 1.3% of Jerusalem’s present population) and causes widespread damage (a tenth of the city collapsed). The result, for the survivors, is nothing less than salvation, the fulfillment of God’s promise through Sha’ul that “all Israel will be saved” (Ro 11:26a&N). “Jews ask for signs” (1C 1:22). At Mt 16:1–4, the P˒rushim asked Yeshua for a sign, but he promised none “except the sign of Jonah,” whose being vomited from the stomach of the fish is a type of resurrection. The two witnesses’ resurrection and ascension, along with the simultaneous earthquake (in that hour), are correctly understood by the Jewish people as signs from God—the rest were awestruck. Even while grieved at the death of 7,000 people, they handled their pain in God’s way (2C 7:10&N)—it led them to repentance, so that they gave glory to the God of heaven. Throughout the book of Revelation, only those in a right relationship with God give him glory (1:6; 4:9, 11; 5:12–13; 7:12; 15:4; 19:1, 7). Conversely, those who are not in a right relationship with God glorify themselves (18:7) instead of God (14:7, 16:9)—compare the hardened pagans of Ro 1:21: “Although they know who God is, they do not glorify him as God or thank him.” This mass repentance breaks the back of the Jewish national establishment’s centuries-long opposition to the Gospel. May it come speedily, in our days. [44]
Revelation 11:14
The second woe is past; and, behold, the third woe cometh quickly.
[The second woe is past: and, behold, the third woe cometh quickly] This refers to the woe of Rev. 9:12-21 and is mentioned here to introduce the 3rd and last great woe upon man, announced by the angel in Rev. 8:13. The 3rd woe is not the earthquake of Rev. 11:13, but the casting out of Satan under the 7th trumpet (Rev. 12:12).
Ends parenthetical section between 6th-7th trumpets.
Opens up the Seven Personalities in Chapters 12 & 13.
McGee: This ends the second woe. The third woe begins shortly, though not immediately. The third woe is not the blowing of the seventh trumpet which will come next, as that leads us beyond the Great Tribulation into the Millennium. The seventh trumpet likewise opens up to us the seven personalities of chapters 12 and 13. The third woe begins when Satan, one of the personalities, is cast down to earth, and we will come to that in chapter 12, verse 12.[45]
Revelation 11:15
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.
[seventh angel sounded] The 7th trumpet covers a period of time (Rev. 10:7) and includes all the 12 great events of Rev. 11:15-13:18:
1. The announcement (Rev. 11:15)
2. The 6 statements of the elders (Rev. 11:16-18)
3. Opening of the heavenly temple (Rev. 11:19)
4. Travail of sun-clothed woman (Rev. 12:1-2)
5. The dragon's attack on man-child (Rev. 12:3-4)
6. Rapture of the man-child (Rev. 12:5)
7. Flight of the woman (Rev. 12:6,14)
8. War in heaven—Satan cast out (Rev. 12:7-12)
9. The dragon's attack on the woman (Rev. 12:13-16)
10. The dragon's attack on the remnant (Rev. 12:17)
11. Rise of beast out of the sea (Rev. 13:1-10)
12. Rise of beast out of the earth (Rev. 13:11-18)
The 7th trumpet blows in the middle of Daniel's 70th week, for there is a period of 42 months (Rev. 11:2; Rev. 13:5), 1260 days (Rev. 11:3; Rev. 12:6), or 3 1/2 years from this trumpet to the second coming (Rev. 12:14; Daniel 7:25; Daniel 9:27; Daniel 12:7). If the 7th trumpet sounds at this point, then the first 6 trumpets blow before this and the 7 seals are fulfilled before the trumpet. Therefore, the 7 seals and first 6 trumpets will be fulfilled in the first 3 1/2 years of Daniel's 70th week (Rev. 6:1-9:21).
[kingdoms] Singular in the Greek, the Kingdom of Satan. basileia. Satan has had the world under his control. (Mt 4:8-9; 12:26; Jn 12:31; 14:30; 16:11).
Announcement of victory. Satan had offered a shortcut (Mt 4:8-9). Jesus did it the way the Father wanted it done. Note that this is the trumpet of an angel, not the “Trumpet of God” which occurs at Sinai (Ex 19) and at the rapture (1 Thess 4:16,17). Seventh angel yields seven bowls of wrath.
[And there arose loud voices in heaven] In contrast to 10:8 and 11:1 where a single voice was heard, now a great choir in heaven is heard praising God for what is about to occur. Note that their voices are “loud.” This stresses the joy and extreme exuberance over what God is going to do through the seventh trumpet.
[The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever] This announcement is made here, but the actual fulfillment will not come until 3 1/2 years later (Rev. 19:11-21). The casting out of Satan from heaven under the 7th trumpet makes it possible for God to take over the governments of this world at the time He has planned to do so—at the second coming (Rev. 19:11-21).
[Lord, and of his Christ] Another clear reference to two distinct persons in the Godhead.
[and he shall reign for ever and ever] Christ will reign forever over the kingdoms of this world after he comes (Rev. 11:15; Rev. 22:4-5; Isaiah 9:6-7; Daniel 2:44-45; Daniel 7:13-14,18,27; Luke 1:32-33; 2 Samuel 7).
Van Impe: The picture before us is the same as the one in chapter 19, verses 11 through 16-the return of the King. If one remembers that chapters 6 through 11 and 12 through 19:15 run concurrently, or side by side, during the Tribulation hour, he will understand why the King returns both in chapter 11, verse 15 and in chapter 19, verse 16. Chapters 12 through 19, verse 15 are but a repeat of the events described in chapters 6 through 11. Now, as the King returns, a praise and worship service begins.[46]
McGee: In the middle of all the woes and judgments of the Great Tribulation Period, this is inserted for the encouragement of the believers who will be left on the earth, those who were sealed. They are apt to get very much discouraged after several years, although the total length of the Great Tribulation is but seven years and the intensity of it breaks in the last half of that period. The Great Tribulation does not seem long to read about, but I have found seven days in the hospital to be the most trying experience of life. I thought those days would never end; so you do need a little encouragement as you go along.[47]
Revelation 11:16
And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
[fell upon their faces, and worshipped God] Compare Rev. 4:4,10,14; Rev. 14:3; Rev. 19:4.
Threefold acclamation of praise (11:16-18).
• Christ reigns supremely (v.17);
• He judges righteously (v.18);
• He rewards graciously (v.18).
Van Impe: This is an act of gratitude. Remember that the twenty-four elders represent all believers-Old and New Testament-who have lived on this earth and who have been raptured to heaven in chapter 4, verse 1. They know firsthand that Satan has been the God of this world system (see 2 Corinthians 4:4). They understand fully that the nations of this world have been under his control (see Matthew 4:8,9). But now, praise God, Satan's reign has finally ended-the King has come! There is great rejoicing in heaven among the raptured saints as the midnight newscast is shared. They unitedly pray...[48]
Revelation 11:17
Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
• In Rev 4:10-11, the elders worshipped the Creator;
• in 5:9-14 they worshipped the Redeemer;
• here, the emphasis is on the Conqueror and King.
[and hast reigned] “Thou hast begun to reign” is more accurate (ingressive first aorist active indicative).
Their prayer is to Christ, the One who used the title, which art, and wast, and art to come. The power that was always His has now been embraced, and He has begun His reign. The wicked are upset over the King's return.[49]
Stern: When the seventh angel sounds his shofar, then The kingdom of the world has become the Kingdom of our Lord and his Messiah, and Adonai has begun to rule. The active reign of God on earth, the Messianic Kingdom, promised at 1:5–8 and 6:10, now begins to become real. Between these verses and chapter 19 are the various judgments and other events associated with the overthrow of the system of this world and the inauguration of the Messiah’s rulership. This is why essentially the same cry is heard again at 19:6: “Halleluyah! Adonai, God of heaven’s armies, has begun his reign!”[50]
Revelation 11:18
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
[destroy] = corrupt. Not an ecological statement, but referring to those who follow the one called the Destroyer. Speaks in a spiritual since. However, man cannot be an acceptable steward if he denies the Owner.
This verse is a “table of contents” for the remainder of the Book of Revelation.
[A “scope” statement, as in Dan 9:24.]
Why are the nations angry? They want to have their own way (Ps 2:1-3). They want to cast off all restraint. God will permit them to do so. The result of their “utopia” is Rev 17-18. Their anger will lead to Armageddon.
[thy wrath is come] “Angry” is the verb form of the word translated “wrath.” Only the last half of the 70th week will reveal the wrath of God (11:18; 14:10; 16:19; 19:15).
Two Greek words used: orge, used here (4X), indignation, a settled attitude of wrath; and thumos (7X: 14:10, 19; 15:1, 7; 16:1, 19; 19:15), “rage, passionate anger.” God’s anger is not dispassionate, for He hates sin and loves righteousness and justice; neither temperamental or unpredictable. In contrast to Allah who is presented as capricous...
[And the time of the dead to be judged] carries over to Rev 20. Thus, this verse covers the whole period of the “Day of the Lord.” Just as our whole period is contained in the comma between two clauses in Isa 61:2.
The dead are judged at this time. The context seems to indicate that the resurrection of the righteous dead is especially in view rather than that of the wicked dead, who are not raised until after the millennium. The comment, which follows immediately, speaks of the reward given to the prophets who are servants of God, to saints in general, and to those who fear the name of God whether small or great.
[End of this passage. Verse 19 really introduces Chapter 12.]
Van Impe: Notice the number of happenings which transpire at the King's return.
First, the nations are angry. This is also observed in the other text describing the King's descent to earth: And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army (chapter 19, verse 19).
Second, the day of God's wrath has come as the King returns. This is the period of time when out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God (chapter 19, verse 15).
Third, at the conclusion of the King's 1,000-year reign, the wicked are judged. The setting is chapter 20, verses 11 through 15.
Fourth, the faithful prophets and saints, small and great, are rewarded at the end of the 1,000 years. This is not a picture of the Judgment Seat of Christ (see 2 Corinthians 5:10). Then believers were raptured (chapter 4, verse 1), investigated (chapter 4, verse 2), coronated (chapter 4, verse 4), and exalted as they laid their crowns at Jesus' feet (chapter 4, verse 10), long before the Tribulation hour ended.
The rewards presented at this time are for those who were faithful during the kingdom age-those who did not rebel and follow Satan at its conclusion (chapter 20, verses 7, 8).
Fifth, those who destroyed the earth are destroyed. This refers to spirit beings who followed the destroyer, Satan. Their destruction is separate from that of the nations, hence the division between the two in verse 18. Satanic beings receive their judgment at this hour as well as the earth dwellers. In the midst of all of this, Israel is spared.[51]
McGee: The blowing of the seventh trumpet is of utmost significance, and it is of special relevance in the understanding of the remainder of this book. In the program of God, it brings us chronologically to the breathtaking entrance of eternity where the mystery of God is finally unraveled. It brings us in God’s program as far as chapter 21 where eternity begins. The broad outline of events which are significant to God is given to us here by the Holy Spirit. This section is a summary, a syllabus, or a capsule synopsis of events up to the door of eternity. The following list will help focus these events in our minds:
1. “Great voices in heaven” follow the blowing of the seventh trumpet. At the opening of the seventh seal, there was silence in heaven. The contrast should be noted, because here the blowing of the seventh trumpet reveals God’s program and clears up the mystery of God. All of God’s created intelligences can see the end now and are jubilant in anticipation of the termination of evil being so close at hand. It is a time of joy for them.
2. “The kingdom of the world (cosmos) is become (the kingdom) of our Lord, and of His Christ; and He shall reign unto the ages of the ages (for ever and ever).” It is not kingdoms (plural) but kingdom (singular) which denotes the fact that the kingdoms of this world are at present under Satan, to whom there is no distinction of nations, no East or West, no Iron Curtain—all are his; both sides are included in his domain. A great many people think that Satan is controlling Russia but that the Lord is controlling the United States and angels are hovering over the capitol at Washington, D. C. May I say that those angels may not be God’s angels who are hovering over Washington today—it certainly doesn’t look like they are. Actually, all of the kingdoms of this world are Satan’s. It is therefore called the kingdom—not kingdoms—of the world. It is the totality of a civilization and society of which men boast of self-improvement but which becomes more godless and wicked each day. It is a condemned civilization that is moving toward judgment.
It is going to become the kingdom “of our Lord, and of His Christ.” Satan’s kingdom is going to be subdued someday, but not by some little saccharine-sweet talk on brotherhood and love. It is going to be delivered to the Lord Jesus Christ, and He is going to rule. We are told in Scripture: “The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us” (Ps. 2:2–3). Rebellion broke out against the Lord and His Christ (Messiah, Anointed) at the arrest of Jesus. The early church understood that this was the condition of the world, for they quoted Psalm 2 when persecution broke out in the early church (see Acts 4:23–26). We read in Psalm 2:9: “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” In Revelation 19 we are going to see the details of what is given here in this section. The Lord Jesus is coming to put down rebellion. The seventh trumpet is moving along, step by step, toward eternity.
3. “And the twenty-four elders, sitting before God on their thrones, fell upon their faces, and worshipped God, saying, We give thanks to you, O Lord God the Almighty, who art and who wast; because thou hast taken thy great power and didst reign.” This revelation causes the church in heaven to worship and celebrate the coming of Christ to the earth. This will be the answer to our prayer, “Thy kingdom come. Thy will be done in earth, as it is in heaven” (Matt. 6:10).
4. “The nations were angry (wroth)” reveals the fact that the stubborn rebellion of man will continue right down to the very end. Right down to the wire, the stubborn heart of man is in rebellion against God. This old nature, this carnal nature that you and I have, is not obedient to God. My friend, you cannot make this old nature obey God. This is exactly what Paul says: “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom. 8:7). The human family could not bring this old nature under control; that is the reason God is going to get rid of it someday.
5. The nations were angry because “thy wrath came.” They had been fed all this putrid pabulum we hear today about the fact that God never intends to punish sin and that man is getting better and better every day—while, actually, all the time he is getting worse and worse.
6. “And the time (period) of the dead to be judged” brings us to the Great White Throne judgment of the lost dead (see Rev. 20:11–15).
7. “And to give the reward to your servants the prophets and to the saints and to them that fear thy name, the small and great.” The church has, already gone into His presence, and the believers there have already been rewarded as indicated by the crowns we have seen on the heads of the elders. This refers now to Old Testament saints and tribulation saints, who are included in the first resurrection, but at a different time. They are now going to be rewarded as the kingdom begins.
8. “And to destroy those who destroy (corrupt, the destroyers of) the earth.” We believe that this refers to both man and Satan. Man is a destroyer as well as Satan. Peter warns us of Satan: “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8).
The next verse brings us to the glad gate of eternity:[52]
Stern: This is a midrash on the whole of Psalm 2, contrasting God’s righteous judgment and rage with that of the Goyim, the pagan nations opposed to God and his ways. [53]
The raging of the nations, God’s wrath and the rule of Christ over the nations echoes Psalm 2. Judaism held that the righteous were rewarded at the end of the age (or at death). Destroyers and misusers of humanity’s stewardship of the earth reversed the mandate God had originally given humanity (Gen 1:26). This idea was not unknown in John’s day, e.g., 2 Baruch 13:11, although the unrighteous use of creation there may refer specifically to idolatry. Many Jewish writers also believed that humanity’s sin had corrupted the whole creation (e.g., 4 Ezra).[54]
Revelation 11:19
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
[the ark of his testament] The ark after which Moses patterned his ark of the covenant (Hebrews 8:5; Hebrews 9:23). The chapter closes with another dramatic incident. John wrote, Then God’s temple in heaven was opened. At the same time John was able to look into the temple where he saw the ark of His covenant. This refers to the heavenly temple rather than to a temple on earth. The corresponding results in the earth, however, included lightning… thunder, an earthquake, and a great hailstorm (cf. 8:5).
Ark of the Covenant, from a covenant making and covenant keeping God. [Israel vs. Church]
• “Original” was a pattern of the heavenly ark, Heb 9:23;
• Approached only on His terms: Lev 16:14, 15; Jn 14:6; Nadab and Abihu (Lev 10:2); Ussah (2 Sam 6:3-7);
• Never to come to mind (Jer 3:16).
We should note that this chapter began with the apostate temple on earth, but closes triumphantly with the heavenly temple in view. Again this stresses, as in Isaiah 6, the awesome holiness of God, the basic cause of God’s wrath (Heb. 1:13). Remember, this earthly, apostate temple is desecrated by the beast, but he cannot touch the heavenly temple which reflects God’s perfect righteousness, perfect justice and majesty.
The things seen in the temple are symbolical of: (a) the presence of God by the Shekinah glory which hovered over the mercy seat; (b) the faithfulness of God as evidenced by the contents of the Ark—the Law which guided God’s people, Aaron’s rod, a picture of resurrection, and the pot of manna, a picture of the person of Christ and daily provision; and (c) God’s divine holiness which could not be approached without blood, and spoke of the sacrifice of Christ. All this is seen in heaven to remind the Jews that God is going to fulfill His covenant promises. It is to encourage faith in Christ.
Accompanying the sight of the Ark is lightning, peals of thunder, an earthquake and a great hailstorm all of which are signs of doom and judgment. God in His absolute holiness must deal with the sin and rebellion of man. But before this judgment is poured out in the seven bowls of judgments, the chronological sequence is again interrupted to portray other events and situations that will be in existence during the last half of the Tribulation. This will serve to highlight the dramatic return of Christ as he comes back in the midst of such horrendous conditions.
Apart from the outpourings of the vials, which occur in rapid succession, there is little chronological movement from this point until chapter 19 and the second coming of Christ. Events and situations are now introduced which are concurrent with the seals and the trumpets. These serve to emphasize the dramatic climax of this period in the coming of our Lord and Saviour, Jesus Christ.
The temple of God and the Ark of the Testament, both connected with Jewish worship, picture Israel. Thus, in the midst of lightnings, and voices and thunderings, and an earthquake, and great hail, God spares His covenant people.[55]
Seven Great Openings
1. 4:1 A door opened in heaven
2. 6:1-8:1 The seals are opened
3. 9:2 The Abyss opened
4. 11:19 Temple of God opened
5. 15:5 Tabernacle of testimony opened
6. 19:11 Heaven is opened
7. 20:12 Books of Judgment opened.
McGee: When we see the church again, it will be in the New Jerusalem, and we are told definitely that there is no temple there. Here there is a temple in heaven. The temple which Moses made was made after the pattern in heaven. “And the sanctuary (temple) of God in heaven was opened” means that God is dealing now with Israel.
“Was opened” indicates worship and access to God. All of this points to the nation Israel, for the church has no temple. The measuring of the temple on earth and the opening of the temple in heaven declare the prominence of Israel in this section. The next chapter will substantiate this.
“And the ark of His covenant was seen in His sanctuary (temple)” reminds us that we are dealing with a covenant-making and covenant-keeping God. He is going to keep the covenant He has made with Israel, and He will make a New Covenant with them at this time—that is, the Law will be written in their hearts instead of on cold tablets of stone (see Jer. 31:31–34; Heb. 8:8–13).
“Lightnings, and voices, and thunders, and an earthquake, and great hail” speak of judgment yet to come.[56]
Stern: The Temple of God. See vv. 1–2.
In heaven … the Ark of the Covenant. The earthly ark, mentioned in the New Testament at MJ 9:4–5&NN, is first described at Exodus 25:10–22. Initially kept behind the Tabernacle’s curtain and later inside the Holy of Holies in Solomon’s temple, this chest was afterwards apparently either removed by Shishak, king of Egypt, when he “took away the treasures of the house of the Lord” (1 Kings 14:25), or destroyed along with the temple by the Babylonians (compare Jeremiah 3:16).
Extra-biblical narratives say that the ark was hidden “in its place” (Talmud, Yoma 53b) or elsewhere. Yoma 52b says it was King Josiah who hid it; but in the Apocrypha, 2 Maccabees 2:4–8 tells that Jeremiah rescued the ark and brought it to a cave on Mount Sinai to be preserved until God gathers his people together in Messianic times (see 2:17). Mention of the ark in the present verse accords with this tradition, since Israel’s salvation, a Messianic event, is reported above at v. 13.
If the earthly ark symbolized God’s presence guiding his people, the appearance of the heavenly ark symbolizes God’s being about to fulfill the rest of his covenanted promises. [57]
The ark of the covenant (see comment on 3:17) was the piece of furniture in the tabernacle and temple that corresponded to a throne in ancient Near Eastern symbolism; the inclusion of the ark thus fits the dual image of heaven as a throne room and as God’s temple. Jewish hearers of the book would also be aware that the covenant had been deposited in the ark and that the covenant was associated with stipulations and curses (plagues) against the disobedient. The Dead Sea Scrolls and many apocalyptic writers felt that the old temple had been defiled, but that God would supply a renewed, pure temple at the end of the age; on the heavenly temple here, see 4:6. The ark was kept behind a curtain in the holy of holies in the Old Testament, seen only by the high priest one day a year; here it is exposed to open view. (One scholar has suggested that this verse evokes the image of the ark going forth to war, portrayed in terms Roman readers would readily catch: the numen of the state going forth from the temple of Janus for war, thus the opening of heaven here.) On the lightnings and related phenomena, see comment on 4:5; this exodus language (Ex 19:16; cf. Ezek 1:4) suggests that John’s revelation is understood as a revelation on the same level as Moses’.[58]
Old Testament References
11:1 Ezek 40:3-4; Zech 2:1-2
11:2 Ezek 40:17-20
11:4 Zech 4:1-2; 11-14
11:5 Num 16:35; 1 Kgs 18:37; 2 Kgs 1:10-12
11:6 Ex 7:19-25; 8-12; 1 Kgs 1:10-12
11:7 Dan 7:3, 7, 8, 21
11:8 Isa 1:9-10; 3:9; Jer 23:14; Ezek 16:49; 23:3, 8, 19, 27
11:9 Ps 79:2-3
11:11 Ezek 37:9-10
11:15 Ex 15:18; Dan 2:44-45; 7:13-14, 27
11:18 Ps 2:1-3; 46:6; 115:13
11:19 Jer 3:16
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[1] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[2] Chuck Smith Sermon Notes, Commentary on Revelation, Calvary Fellowship, Costa Mesa, CA
[3]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:1). Clarksville: Jewish New Testament Publications.
[4] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[5]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:979). Nashville: Thomas Nelson.
[6]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:1). Clarksville: Jewish New Testament Publications.
Qumran Qumran. The place where the Dead Sea Scrolls were found (Khirbet Qumran); hence “Qumran community” is used to describe the people who lived there and wrote the Scrolls.
Gentiles *Gentile. Anyone who is not Jewish. In ancient Jewish parlance, this was often the equivalent of “pagan.”
church *Church. The Greek term used in the New Testament reflects the terms often used in the Septuagint to translate the Hebrew word for the “congregation” (qahal) of Israel: “church” (assembly) and “synagogue” (gathering). Although some scholars have suggested that Jesus could not have spoken about the church during his earthly ministry, the Dead Sea Scrolls used the Hebrew term for God’s community; hence Jesus could use this word in talking about his future community (Mt 16:18; 18:17). The term was in common use in Greek culture for “assemblies,” especially citizen assemblies in cities. (The popular modern surmise that the Greek word for “church,” ekklēsia, means “called-out ones” is thus mistaken; that sense is actually more appropriate for “saints,” i.e., “those separated [for God].”)
Dead Sea Scrolls *Dead Sea Scrolls. Writings from a strict Jewish sect (usually agreed to be Essenes) that lived in the Judean desert, near modern Khirbet Qumran. The writings include the War Scroll, the Community Rule, the Damascus Document, the Thanksgiving Hymns, the Genesis Apocryphon, the Temple Scroll and commentaries on and expansions of various biblical books.
[7]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Re 11:2). Downers Grove, Ill.: InterVarsity Press.
[8] Chuck Smith Sermon Notes, Commentary on Revelation, Calvary Fellowship, Costa Mesa, CA
[9] John F. Walvoord, The Revelation of Jesus Christ, Pg. 178
[10] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[11]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:980). Nashville: Thomas Nelson.
Old Testament *Old Testament. The common modern term for the Hebrew Bible (including Aramaic portions) as defined by the Jewish and Protestant Christian canons; Jewish readers generally call this the Tenach.
repentance Repentance. In the New Testament, this term does not merely mean “change of mind” (as some have gathered from the Greek term); it reflects the Old Testament and Jewish concept of “turning around” or “turning away” from sin. Jewish people were to repent whenever they sinned; the New Testament uses the term especially for the once-for-all turning a Gentile would undergo when converting to Judaism or any sinner would undergo when becoming a follower of Jesus.
[12]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Re 11:3). Downers Grove, Ill.: InterVarsity Press.
[13] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[14] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[15]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:981). Nashville: Thomas Nelson.
rabbis *Rabbi. Jewish teacher. Sometime after a.d. 70 the term became a technical one for those ordained in the rabbinic movement, which probably consisted primarily of Pharisaic scribes. (To accommodate customary usage this commentary sometimes applies the term to Jewish teachers of the law in general, although such common usage may have technically been later; it also applies the term to the teachings of Jewish legal experts collected in rabbinic literature.)
[16]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Re 11:5). Downers Grove, Ill.: InterVarsity Press.
[17] Chuck Smith Sermon Notes, Commentary on Revelation, Calvary Fellowship, Costa Mesa, CA
[18] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[19]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:982). Nashville: Thomas Nelson.
[20]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:3). Clarksville: Jewish New Testament Publications.
[21] Chuck Smith Sermon Notes, Commentary on Revelation, Calvary Fellowship, Costa Mesa, CA
[22] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[23]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:982). Nashville: Thomas Nelson.
[24] Chuck Smith Sermon Notes, Commentary on Revelation, Calvary Fellowship, Costa Mesa, CA
[25]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:8). Clarksville: Jewish New Testament Publications.
[26] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[27]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:982). Nashville: Thomas Nelson.
Christ *Christ. The Greek equivalent of the Hebrew term for “Messiah.” Some Gentile readers, unfamiliar with the Jewish sense of the term, may have taken it merely as Jesus’ surname, a usage that became more common over time.
prophecies Prophecy. Speaking forth God’s message by his inspiration. It can, but need not, involve prediction. Although “prophet” technically refers to anyone who prophesies, Judaism generally reserved this title for God’s spokespeople of the distant past.
[28]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Re 11:8). Downers Grove, Ill.: InterVarsity Press.
[29] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[30]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:982). Nashville: Thomas Nelson.
[31]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:9). Clarksville: Jewish New Testament Publications.
[32] Chuck Smith Sermon Notes, Commentary on Revelation, Calvary Fellowship, Costa Mesa, CA
[33]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:983). Nashville: Thomas Nelson.
[34]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:10). Clarksville: Jewish New Testament Publications.
[35]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:983). Nashville: Thomas Nelson.
[36] Ryrie, Revelation, p. 74.
[37] Jhon F. Walvoord, The Revelation of Jesus Christ Pg. 182.
[38] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[39]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:983). Nashville: Thomas Nelson.
[40]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:11). Clarksville: Jewish New Testament Publications.
[41] John F. Walvoord, The Revelation of Jesus Christ, Pg. 183
[42] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[43]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:983). Nashville: Thomas Nelson.
[44]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:13). Clarksville: Jewish New Testament Publications.
[45]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:984). Nashville: Thomas Nelson.
[46] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[47]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:984). Nashville: Thomas Nelson.
[48] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[49] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[50]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:15). Clarksville: Jewish New Testament Publications.
[51] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[52]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:984). Nashville: Thomas Nelson.
[53]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:18). Clarksville: Jewish New Testament Publications.
Christ *Christ. The Greek equivalent of the Hebrew term for “Messiah.” Some Gentile readers, unfamiliar with the Jewish sense of the term, may have taken it merely as Jesus’ surname, a usage that became more common over time.
2 Baruch 2 Baruch. A Jewish apocalypse from the late first or early second century a.d.
4 Ezra 4 Ezra. The bulk of this work (chaps. 3–14) is a Jewish apocalypse from the late first century a.d.
[54]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Re 11:18). Downers Grove, Ill.: InterVarsity Press.
[55] A Message of Hope from Dr. Jack Van Impe, Commentary on The Book of Revelation, Van Impe
[56]McGee, J. V. (1997, c1981). Thru the Bible commentary. Based on the Thru the Bible radio program. (electronic ed.) (5:985). Nashville: Thomas Nelson.
[57]Stern, D. H. (1996, c1992). Jewish New Testament Commentary : A companion volume to the Jewish New Testament (electronic ed.) (Re 11:19). Clarksville: Jewish New Testament Publications.
Dead *Dead Sea Scrolls. Writings from a strict Jewish sect (usually agreed to be Essenes) that lived in the Judean desert, near modern Khirbet Qumran. The writings include the War Scroll, the Community Rule, the Damascus Document, the Thanksgiving Hymns, the Genesis Apocryphon, the Temple Scroll and commentaries on and expansions of various biblical books.
apocalyptic *Apocalypses, apocalyptic literature. The broadest use of the term today (usually followed in this commentary) refers to the thought world of literature dealing with the end time, often replete with symbols. The most precise sense of the term refers to a category of ancient Jewish literature growing out of Old Testament prophecy (especially Daniel and parts of Isaiah, Ezekiel, Zechariah, etc.) in which visions or travels through the heavens reveal divine secrets, usually including many about the future. Nonfuturistic Jewish mysticism was probably a truncated apocalyptic with future expectations played down.
Old Testament *Old Testament. The common modern term for the Hebrew Bible (including Aramaic portions) as defined by the Jewish and Protestant Christian canons; Jewish readers generally call this the Tenach.
[58]Keener, C. S., & InterVarsity Press. (1993). The IVP Bible background commentary : New Testament (Re 11:19). Downers Grove, Ill.: InterVarsity Press.
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