By: Tom Lowe Date: 7-4-16
Lesson: III.C.9.b: The Two Witnesses and Destruction of Jerusalem (11:1-13)
Revelation 11:1-13 (KJV)
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.
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.
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
4 These are the two olive trees, and the two candlesticks standing before the God of the earth.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Introduction
In the first 14 verses, chapter 11 continues with the interlude between the sixth and seventh trumpets, and in the concluding verses, we have this blowing of the seventh trumpet. In this chapter we learn that 42 months remain of the Times of the Gentiles and that there are two witnesses who will prophesy for 42 months. We also have the second woe and then the blowing of the seventh trumpet.
This chapter brings us back to Old Testament ground. The temple, the dealing with time periods, and the distinction which is made between Jews and Gentiles all indicate that we are again under the Old Testament economy (beliefs and methods). Chronologically, the seventh trumpet brings us to the return of Christ at the end of the Great Tribulation Period.
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Commentary
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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.
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.
“And there was given me a reed like unto a rod.”(v. 1) 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 Jeremiah 31:38-39; Zechariah 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 the 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” (Psalm 23:4). Therefore, we have both judgment and consolation in this chapter.
Once again, the apostle mentions the “temple of God, and the altar, . . . the court,. . . and the holy city” (v. 1, 2). That should alert the reader that the events in John’s vision continue to reflect Jewish thinking. Yet there are some eminent Bible students who claim that verses 1-14 are one of the most difficult portions of the Revelation. Much of the confusion is attributable to the fact that they inject the church here, even though she has been seen in heaven since chapter 4.
“The temple of God” is limited to the Holy Place 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 the 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 into an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the Spirit” (Ephesians 2:21-22).
“The altar” refers to the golden altar of prayer since the alter for burnt offering was not in the temple proper but in the outer court.
Even the worshippers 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 worshipped him.
This chapter, through verse 14, is the continuation of the parenthesis begun in 10:1 between the sixth and seventh trumpets. It is essential that we know the background of chapter 11 if we are to be correct in our understanding of this passage. The nation Israel had returned to their land in unbelief. They had made a covenant with a sinister political leader of the time (see Daniel 9:27), who promises them political protection and religious freedom. The Temple is rebuilt with an attempt at restoring the Mosaic rituals. It may be well to review the status of the Temple in Israel at that time and then touch on a preview of what is yet in store. The tabernacle of Moses (see Exodus 25) was the pattern for it, but greatly enlarged to be sure, for the majestic temple of Solomon (see 1 Kings 7-8). With its destruction in 586 b.c. by Nebuchadnezzar of Babylon and the subsequent exile, Israel was without a Temple. More than a score of years went by before the restoration Temple was built under Zerubbabel, an implant of the Davidic house, who built it with the spiritual motivation provided by the prophets Haggai and Zechariah near the end of the sixth century b.c. During the reign of Herod under Roman overlordship, that Temple was renovated over a period of time (see John 2:20), only to be destroyed by the armies of Titus at the end of the Judaeo-Roman War of a.d. 66-70. Israel has not had, and does not now have, a temple in Jerusalem. Judaism knows only worship in synagogues around the world. (Reformed Jews speak of their places of worship as Temples, but in no sense do they imply any relationship to the Temples already discussed here.) When the church has been taken to Heaven in the Rapture (an event that may transpire at any moment—“in a moment,” 1 Corinthians 15:52) and Israel has returned to their land, they will build a temple in Jerusalem. It may be called the “Tribulation Temple” (the Scripture references are clear: 11:1-2; Daniel 9:27; 11:31; 12:11; Matthew 24:15; Mark 13:14; 2 Thessalonians 2:3-4). There is yet to be another temple constructed, and it will be built by the Lord Jesus Christ. It is the “millennial temple” (see Isaiah 66:20-23; Ezekiel 40-48; Zechariah 6:12-13). In the New Jerusalem there will be no temple—“And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it” (Revelation 21:22).
And the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein”(v. 1). There was a “mighty angel come down from heaven” (Revelation 10:1), who commanded John to measure “the temple, the alter (v.1), and the worshippers.” “The altar” is that of burnt offering, God’s first provision for Israel’s drawing nigh to Him. The measuring reminds one of revelation 21:15; Ezekiel 40; and Zechariah 2. Measuring conveys the concept of marking off for one’s own possession. God does recognize and claim a godly, worshipping remnant in Jerusalem in the time of the Tribulation. The measuring must be symbolical since the worshippers are included. The purpose of the measuring is not revealed though there have been many theories offered by prominent Bible scholars; such as, preservation of the church in times of public danger; or for its trial, or for its reformation.
“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”(v. 2).
The worshippers must be measured; whether they make God’s Glory their end, and his word their rule, in all their acts of worship. It is my personal opinion that measuring the people was nothing more than “counting” them; but as for why God would need someone to count and what He will do with the information, is beyond me.
The “mighty angel” went on to say “The court which is without the temple leave out” (v. 2). Those in the outer court, worship in a false manner, or with insincere hearts, and will be found among His enemies. God will have a temple and an altar in the world, till the end of time. He looks strictly to His temple. The holy city, the visible church is trodden under foot, is filled with idolaters, infidels, and hypocrites. But the desolations of the church are limited, and she shall be delivered out of all her troubles.
The outer court, it is explicitly stated, is to be excluded. In the Temples in Israel in the past this was the court of the Gentiles. Now it is indicated that the Gentiles will not only command this area as their own, but for “forty and two months” (i.e., the three and a half years of the Great Tribulation—the last half) they will overrun Jerusalem as well. During the domination of the beast and the Antichrist (see chapter 13) Jerusalem will not enjoy autonomy. The rejected court speaks of the mass of the nations being in apostasy and rejection as well as their being the prey of the other nations. It is Jerusalem’s greatest hour of agony.
The “old” temple had a “court” in the open air, for the heathens who worshipped the God of Israel. It appears from John’s vision that the court was not holy, as was the temple; so a voice commanded John to not measure it: “leave it out.” This includes all that does not belong to the temple proper. The alter 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 unto 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: “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.”
The next time the voice speaks, it has a warning for the inhabitants of Jerusalem; that the Gentile nations will overrun Jerusalem “and the holy city shall they tread under foot forty and two months” (v. 2). 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.” But this had been going on before John wrote about his experiences. Jerusalem had been “tread under foot” by four armies—the Romans, Persians, Saracens, and Turks. But that severe kind of treading which is spoken of here, will not occur until sometime after the seventh angel sounds his trumpet, and toward the end of the tribulation times. God has scheduled this to continue for forty-two months or 1260 days
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
4 These are the two olive trees, and the two candlesticks standing before the God of the earth.
“I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth” (v. 3). But God never allows Himself to be without a witness. The very period of the trampling down of Jerusalem will be the time of their testimony, i.e., 1260 days. Their clothing of sackcloth shows their afflicted condition regarding the spiritual desolation about them. Notice that they preached with power.
“These are the two olive trees, and the two candlesticks standing before the God of the earth” (v. 4). Since they were identified only by the description in verse 4, which is general indeed, various identifications have been suggested by interpreters. Some claim the “two witnesses” are Elijah and Enoch, who did not experience death in order to “see death here.” Others say they are Moses and Elijah. This has much to commend it in the light of Malachi 4:4-5 and the nature of the works that they perform (see verse six of this chapter). A good number prefer to think of them as a godly remnant in Israel and not two men, since two are required to ensure competent witnesses (Deuteronomy 17:6; John 8:17). Some are uncertain in identifying the witnesses, but the opinion of the majority is that the witnessing ministry and miracles are like those of Moses and Elijah. 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. 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” (Malachi 4:5).
Their function is stated in verse 4 as being similar to “the two olive trees, and the two candlesticks” before the Lord in Zechariah 4:14—“Then said he, These are the two “anointed ones, that stand by the Lord of the whole earth.” In that passage the reference was to two specific men, Joshua the son of Jehozadak, the high priest, and Zerubbabel the son of Shealtiel, the governor; one representing governmental power and the other religious. Through them the light and message of God were mediated to the people of Israel in those post-captivity days. The two witnesses of the Great Tribulation were in a royal and priestly capacity, witnessing to the soon coming of the King of the earth.
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.
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.
These two witnesses are lights before the powers of darkness. They have power to accredit and authenticate their mission to unbelieving Israel. These men are accorded miraculous power to bring fire down from heaven, and have unlimited authority—they are filled with the Holy Spirit. They control rainfall on the earth, and they are able to turn water into blood. These two witnesses are immortal and immune to all attacks until their mission is complete. My friend, it is encouraging to know that all of God’s men are immortal until he has accomplished his purpose through them. And when he is through with you, He will remove you from the earth. 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 Matthew 3:11).
Miracles like those of Moses and Elijah will confirm their divine empowering. Israel will be in a state of slavery, as in Egypt (now under the domination of the first beast); and she will also be in a condition of apostasy, as in Elijah’s day (now under the delusion of the false prophet, the second beast, see 13:1-18). Because they testify for God, they will be hated by the ungodly. But they will be invincible and immortal until their ministry is completed. Notice the range of their authority in verse 6; “to smite the earth with all plagues, as often as they will.” They are given the same power Christ will have when he returns (see Revelation 19:15). “As often as they will” reveals the confidence God places in these faithful servants.
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.
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.
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.
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.
When they shall have finished their testimony, the beast . . . shall make war against them.” (v. 7) Once the testimony of the witnesses is completed, they will glorify God even to death, being slain by the beast, but they are invincible until they finish giving their testimony. This is the first mention of the beast of Revelation 13:1, He actually carries on warfare against them until they are martyred. They will be among the last to be martyred, but not the last of all. Evidently, the unbelievers will assent to the work of the beast because in their anger against the two witnesses they do not allow “their dead bodies” (v. 8) to be put in graves, an indignity of immense proportions in the East. With satanic cunning and deception, “the beast that ascendeth out of the bottomless pit”(v. 7) has won over the masses to himself.
The witnesses will finish their testimony. In the midst of the week, the anti-Christ, 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.
Jerusalem (called here, “the great city”) is characterized mystically (not literally), as Sodom (see Isaiah 1:10) because of its wickedness, and as Egypt, because of its opposition and enslavement of the people of God. Both names appear repeatedly in Scripture as the objects of God’s unrelenting wrath. In case any reader misunderstands the geographical place intended because of the use of symbolism, the passage identifies the place as Jerusalem, “where also our Lord was crucified” (v. 8). That Christ is designated as their Lord is proof that the two witnesses are not representative of masses of individuals, nor are they Angelic beings. They are redeemed men on earth.
The “three days and a half” of verse 9 are obviously intended to be literal days. Now the utter depravity of the dwellers on earth is obvious. To prevent the possibility of another empty tomb they refuse to provide a decent burial for the witnesses; but even more, they want to celebrate the death of that witness that was so irksome and tormenting to them in their encourageable godlessness. They will carry out their merriment in feasts, banquets, and exchange of gifts, so galling had been the testimony of the godly messengers. This reveals the crude, unfeeling, and calculated barbarianism of the last days which will be covered with just a thin veneer of culture.
The word used for bodies (carcasses) denotes the contempt and hatred the world will have for the two witnesses. They are treated like dead animals.
The expression “they that dwell upon the earth” may denote “earthly-minded men.” They “shall rejoice over them (the two witnesses), and make merry, as did the Philistines over Samson. “And shall send gifts one to another—Both Turks, and Jews, and heathens, and false Christians. Though it would appear to be a lovely occasion on the surface, it is more like 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 Anti Christ has done instead of the celebration of the coming of Christ to Bethlehem. Then something happens—
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.
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.
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.
“And after three days and an half” (v. 11) is all we need to know in order to place this event correctly in the timeline leading up to Christ’s return. We can put it at the end of the second “three days and an half” of the Great Tribulation. This is the first resurrection On that day, Jesus will call all His sheep home and the millennial reign of Christ will begin with the resurrection of all the dead saints clear back to the creation of man.
“The spirit of life from God entered into them, and they stood upon their feet” (v. 11). 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 up on their feet. And all of the networks will regret that they had their cameras pointed at them, because they will not really want to give the news as it truly happened. That is, they do not want to report the great victory of Jesus Christ over death. But note: this is neither what is known as the first resurrection; nor is it the second resurrection. It is a special resurrection for two men only.
This is a good time to point out “A Wrong Conception” that is held by many people today. Many people, among them some Christians, have been taught to believe that there is only one “general” resurrection of all the dead at the end of the world. This is a serious error which has robbed many believers of joy and victory in this life. Nowhere in the Scriptures are we taught that the bodies of all men will be raised at the same time. It is true that all the dead will be raised and brought into judgment, but neither the time, the place, nor the judgments are the same. The Bible clearly distinguishes between a first and a second resurrection.
“. . . All that are in the graves shall hear His voice, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation” (John 5:28-29).
When men are raised, not all will be raised at the same time nor in the same condition. There will be two resurrections for two classes of men. One will be raised to eternal life and immortality, while the other will be raised to condemnation and banishment from the presence of the Lord. There is a “resurrection of life” and a “resurrection of damnation.”
“And great fear fell upon them which saw them” (v. 11), for now they knew that God was on their side.
“And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud” (v. 12). The hour of vindication arrives at last. Their indecent merriment would recoil upon the heads of the insensitive wicked; but the righteous would be taken to Heaven “in a cloud.”
“And their enemies beheld them” (v. 12); and what was it they saw? They saw the two witnesses resurrected in plain view of all their enemies. But even more, a heavenly voice calls them into the presence of the Lord; they are afforded ascension in the presence of their foes. What an honor! Even Paul and the apostles were not so highly rewarded.
“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”(v.13). The ungodly experience a final stroke of God’s displeasure at the very hour of the ascension of the witnesses, an earthquake strikes the city of Jerusalem with lethal results: “7000” people are slain in the disaster. Even the blindest spiritually could not escape the meaning of the earthquake and the decimation of the population. The “remnant” mentioned are those who were spared. Their reaction was terror, the result of human fear with no practical outcome. Outwardly, they “gave Glory to the God of Heaven”; but their hearts are not genuinely touched, as future events will clearly attest.
The number of the slain was to be added to those already slain. A forth 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 “7000” 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 . . .” (Matthew 24:22).
The earthquake seems to be limited to the city of Jerusalem, just as it was when Christ rose from the dead (see Matthew 28:2), and also at his crucifixion (Matthew 27:51-52).
“7000 men were killed in the earthquake.” This is an expression to indicate that they were men of prominence. They were the ones who had gone along with Anti-christ, men whose names got into the headlines when Anti Christ came to power.
