THE TWO WITNESSES – Revelation 11:1-14
Posted by Pastor Greg Allen on May 11, 2016 under AM Bible Study |
AM Bible Study Group; May 11, 2016 from Revelation 11:1-14
Theme: This section of Revelation outlines the ministry of the Lord’s “two witnesses” whose ministry precedes His return.
(All Scripture is taken from The New King James Version, unless otherwise indicated).
This is a part of the ‘intermission’ that occurs between the second and third “woe” (or the sixth and the seventh trumpet). God, in the most intense time of the outpouring of His wrath on this earth, will not leave Himself without a witness. In fact, He gives the world two outstandingly remarkable witnesses. This section tells us the story of these two powerful witnesses who will minister in His name in His name in an astonishingly dramatic way during that time. It reminds us that God has His set purposes for the times to come—and those purposes will not be thwarted.
I. THEIR TIMES (vv. 1-2).
A. This passage describes a time when it appears that the temple in Jerusalem will have been rebuilt. There have been three temples in Jerusalem in history after the tabernacle of old came to rest: the first was built by Solomon after the reign of King David, the second was built by Zerubabbel at the time of the people’s return from exile, and the third was built by Herod just before the times of our Lord. This passage describes a fourth—probably built as a result of a covenant that the antichrist makes with the Jews (see Daniel 9:27). Even though it would be built under a diabolical covenant, it is still in existence by God’s plan and set purpose (see Ezekiel 40-48, Amos 9:11; Micah 4:1; Haggai 2:9; Zechariah 6:12-13).
B. In the vision, John is given the task of measuring it. Perhaps his doing so is meant to communicate to us that God still values that spot and that the temple that will indeed be built upon it. But note that he even measures people—”those who worship there”! This is a measuring, not to record dimensions, but in order to establish ownership (see Revelation 21:15-17) and protection (see Zechariah 2:1-5). Note that the outer court is left unmeasured. This, we’re told, is because it is given to the Gentiles to tread upon (perhaps after the Antichrist brings “an end to sacrifice and offering” in the middle of the 70th week as described in Daniel 9:27). The Gentiles will tread on the holy city (Jerusalem) for forty-two months (i.e., three and a half years). This time period corresponds with the diabolical persecutions of the Antichrist against God’s people as described in Revelation 13:5-7.
II. THEIR MINISTRY (v. 3).
During this time, God will give power to His two witnesses. (Note that the voice that is speaking to John claims the two witnesses as His own—”my two witnesses”. In some ancient copies of the New Testament, verse 1 has it that an angel arises and speaks; and if this is the case, then the angel says that the witnesses are his. But if the speaker in verse 1 is not specifically identified—as is the case in the most reliable ancient manuscripts—then this Speaker would most likely be the Lord Himself; saying that they are His witnesses.) Note that they will also “prophecy” in the course of their witness. They wear the garb of prophets; and the duration of their ministry will be the same as that of the treading of the Gentiles upon the holy city. Their time is spoken of as 1,260 days—suggesting that they minister every day during the time of the
Antichrist’s activities; perhaps mainly in the city of Jerusalem itself.
III. THEIR IDENTITY (v. 4).
They are identified as the two olive trees and the two lampstands—this being a reference to the symbolic figures in Zechariah 4:2-3, 11-14. (Note that in that Old Testament prophecy, there is only one lampstand being represented.) This identifies these two witnesses as God’s long-appointed. “anointed” servants—constantly shining forth the light from God, and constantly maintained and nourished in their anointing by the Holy Spirit. Speaking strictly from Zechariah’s vision, the lamp and the two olive trees represent the priest Joshua and the governor Zerubbabel. Speaking prophetically, however, many Bible teachers have speculated that these two witnesses-yet-to-be are Elijah and Moses, because both of them were present at the Lord’s transfiguration (Matthew 17:3); and because of the similarities of their miracles to those of Moses (Exodus 7:17-21) and Elijah (1 Kings 17:1 with James 5:17; 2 Kings 1:10-12). But though Moses’ body was protected from the devil by God burying it in secret (Deuteronomy 34:5-6; also Jude 9), other Bible teachers identify these two witnesses as Elijah and Enoch; because although Moses died, neither of those other two Old Testament prophets died—both of them having been transported into God’s immediate presence (Genesis 5:23; 2 Kings 2:11). Similarities of miracles, however, do not necessarily require us to understand them to be performed by the same persons. In the end, we can’t be certain who these two witnesses will be. But we can be sure that they will come and will fulfill their role as prophets/witnesses; and that their coming is—in some way—a fulfillment of the prophetic symbolism found in Zechariah 4.
IV. THEIR AUTHORITY (vv. 5-6).
These two divinely-empowered witnesses are protected in their ministry from a hostile world by the fire that proceeds out of their mouths and that devours their enemies. (What a picture that is of the divine authority with which they speak!—’fire-breathing prophets’! We’re warned in Hebrews 12:29 that we should not refuse God’s message, “For our God is a consuming fire.” Here, we see that these two witnesses will be a literal manifestation of that fact.) In addition, they have power to shut the heavens so no rain falls, to turn the water into blood, and to strike the earth as often as they desire. They will be a dreadful threat to the unbelieving world; and the judgment that they bring is more severe and more freely administered than those of Moses upon rebellious Egypt or Elijah upon disobedient Israel. They will fulfill Jesus’ promise in Matthew 24:14; that the gospel will be preached in all the world as a witness to all the nations, and then the end would come.
V. THEIR DEATHS (vv. 7-10).
A. Here—without introduction or explanation—we find “the beast” entering into the story, whose career is described for us in greater detail in chapter 13. He ascends out of the pit and makes war with these two prophets and kills them. His ascension from the pit is meant to identify him as having a diabolical origin; and in the power of Satan, he silences the voices of these witnesses for a short time.
B. The dead bodies of the prophets will be permitted to lay open in public in Jerusalem as an act of public disgrace (Deuteronomy 21:22-23). Jerusalem is here figuratively called Sodom because of its sin and Egypt because of its persecution of God’s people; and we’re reminded that it was where our Lord was crucified. The wicked world will see it—”those from the peoples, tribes, tongues, and nations” (see 7:9)—and rejoices over their death. They will make merry, and send gifts to one another—celebrating, as it were, with a holiday from hell. Note that John reports that “those who dwell on the earth” will be able to gaze upon the dead bodies of these prophets—something that would have seemed impossible at the time that John wrote, but that is now made very plausible through modern satellite technology and the Internet. The people of this world will gaze on gleefully—and think that, in the death of these two prophets who “tormented those who dell on the earth”, they will have defeated God.
VI. THEIR RESURRECTION (vv. 11-12).
After three and a half days of laying in the open—an act of deliberate disgrace and contempt for the bodies of these prophets—God will suddenly give them life. With the whole world watching, they will stand on their feet. What horror will grip the world as they see these two slain prophets rise up alive! The two of them will hear a voice from heaven—and perhaps the whole world will hear it too—and they will ascend to heaven in a cloud “and their enemies” will see it. The disciples once watched as our Lord ascended with the promise of His return for their salvation (Acts 1:9-11); but what a harbinger of doom this ascension will be!
VII. THEIR IMPACT (v. 13).
A great earthquake occurs in the same hour. There will be no mistaking the connection between the two events. A tenth of the city will be destroyed, and 7,000 lives will be lost. The word used to describe the lives that are lost is “names”; which suggest the possibility that it is particular people of significance at that time who will be killed. Perhaps many dignitaries and people of importance will have gathered in Jerusalem to celebrate the death of these two prophets—only to die in the earthquake. Humankind will fear greatly and will be forced to give glory to the God who had just borne witness of Himself through these two amazing prophets. But sadly, it does not seem that the people of this world will give Him glory in the sense of repenting of sin. (It may be more like the ‘glory’ that emperor Julian is reputed to have given when, wounded in the Battle of Ctesiphon—and realizing that his death would result in Christianity becoming the religion of the empire—“he filled his hand with blood, flung it into the air and cried, ‘You have won, O Galilean.’ Thus he gave utterance at once to a confession of the victory and to a blasphemy. So infatuated was he” [Theodoret, Ecclesiastical History, Book III, Ch. 20].) It appears that, though giving God glory after this earthquake, their hearts still remain hard and unyielding toward Him—as is evidenced by the warfare they then go on later to make against the Lord Jesus at His return to this earth (Revelation 19:19-21).
* * * * * * * * * *
John closes this section with these sobering words: “The second woe is past. Behold, the third woe is coming quickly.” God graciously gave a witness to this world for a time; but His plan resumes and marches on afterward—leading eventually to the return of Christ to this world as King of kings and Lord of lords.
