Revelation 11: The Two Witnesses and the 7th Trumpet (Part 11)

In Revelation 11 we see the conclusion to the first part of the symphony of Revelation. You can read my past posts to catch up on the progression of this first part that essentially consists of Revelation 4-11. Here in Revelation 11, though, what we see is the “thing” that John must prophesy after he eats the little scroll from Revelation 10—the prophecy that is sweet in his mouth, but bitter in his stomach. What the prophecy tells us is how the “mystery of God” will be accomplished—namely, how is He going to bring salvation to the world? The answer is harsh, but simple: it will be through the suffering, death, and resurrection of his two witnesses.

But before John mentions the two witnesses, he is told to measure the Temple of God, along with the altar, and to count the worshippers there. In addition, he is told to exclude the outer court of the Temple, “because it has been given to the Gentiles.” The Gentiles, he is told, will trample the holy city for 42 months. It is as this point in chapter 11 that we are told that God’s two witnesses will prophesy for 1,260 days, dressed in sackcloth.

Okay, so what does this all mean?

What’s Up with the 42 Months?
So, why 42 months? Why 1,260 days? This is an allusion to Daniel 9:24-27 (specifically 9:27), where it is told that an “evil prince” will come and destroy the city and the sanctuary of Jerusalem. It is said that for “one week” we would “make a strong covenant” (7 days was understood to stand for 7 years, so “one week” meant “7 years”). Half way through that “week,” he would make sacrifice and offering cease, and would instead set up the “abomination of desolation.” After that, Daniel is told, the end would come, and the “desolator” would be himself destroyed.

Confused? Well, unless you are aware of the historical circumstances of Antiochus Epiphanes IV, the Maccabean Revolt, and the establishment of Hanukkah, you probably are. In its original context, this pointed forward to the actions of Antiochus Epiphanes IV, and his attempt to wipe out Judaism in the mid-second century BC. Essentially, it was a prophecy about a horrible ruler attacking God’s people.

Now to understand all the particulars of Daniel 9 would take a few posts in and of themselves. For our purposes, though, what concerns us is the general math: the “one week” was understood to be 7 years, and therefore 42 months and 1,260 were the equivalent of 3 ½ years—the “half week” in Daniel 9:27.

You’re probably thinking, “So what? I still don’t get it.” Perhaps this will help. In the Old Testament, the Gentiles were always associated with the enemies of God’s chosen people, Israel. With Christ, though, the chosen people of God, the “True Israel,” are now made up of Jews and Gentiles together who have put their faith in Christ. Therefore, the “Gentiles” in Revelation 11:2 aren’t literally Gentiles, but rather the enemies of God’s chosen people, the “True Israel”—Christians. The “trampling of the holy city,” therefore, corresponds to the suffering and persecution of the Christians. So, why 42 months? It shows that God is allowing suffering for a time, but He is still in control: the “trampling” is only for a time.

The Two Witnesses
It is during this same time that God’s two witnesses prophesy (1,260 days). So who are these two witnesses, and why are they dressed in sackcloth? First off, the reference to them being the “two olive trees and two lampstands” is a reference to Zechariah 4:3-13—the two “anointed ones” who stand before the Lord. That prophecy was about the rebuilding of the Temple after the exile, and how salvation would come, not by might or by power, but by the Spirit of God.

Secondly, sackcloth was understood to be a sign of repentance. In addition, it is clear that the two witnesses are also associated with Moses and Elijah, given the way they are described. The “power to shut up the sky” is a reference to Elijah in I Kings 17:1, and “turning the waters to blood” is a reference to Moses in Exodus 7:14-24.

But why Moses and Elijah? They represent the Torah and the Prophets of the Old Testament, and therefore represent everything that Jesus came to fulfill (Matthew 5:17). You must remember that in the first century, there was no such thing yet as the “New Testament.” The Old Testament was the Bible for the early Christians. They saw the Old Testament as a testimony and witness to Christ. The entire Old Testament pointed forward to Christ, therefore, not only did the early Christians see the two witnesses as representing the Torah and the Prophets (as seen in the characters of Moses and Elijah), they saw that they too bore witness to the fulfillment of the Torah and the Prophets—namely, the saving work of Christ. They were part of that very salvation history, and had a part in God’s salvation plan—they saw themselves in the figures of the two witnesses.

And What Happens to the Two Witnesses?
Shockingly, we find that the two witnesses are (a) overpowered  and killed by the “beast” that comes up from the Abyss, (b) their bodies lay in the street of the “great city” (which is oddly called “Sodom,” and “Egypt,” and is designated at the place their Lord was crucified—that would be Jerusalem), and (c) people from the entire world celebrate their deaths.

So what does all that mean?

What about “the beast that comes up from the Abyss”?
This has to be seen in light of Daniel 7:1-14, where Daniel sees a vision of four beasts coming up out of the watery chaos.  The fourth beast wages war against God’s people, and eventually judged and destroyed by God Himself and the messianic figure, the “Son of Man.” Both in Daniel and Revelation, this beast represents the ultimately satanically-inspired kingdoms of the world that oppress and persecute God’s chosen people. To the Jews reading Daniel, they would have seen the fourth beast as Antiochus Epiphanes IV; to the Christians in the first century, they would have seen the beast from the Abyss as the Roman Emperor himself.

But it must be emphasized that beast was not specifically just Antiochus Epiphanes IV, or just Emperor Domitian. It can be applied to any kingdom that oppresses and persecutes God’s chosen people. Therefore, to the Jews and Christians in WWII Germany, they would have seen Hitler as the personification of the beast. To the Christian South Africans during Apartheid, the beast was personified in the white racist government. In any case, the picture of the beast killing the witnesses emphasizes to the readers that suffering and death is a very real part of being a Christian.

What about the Great City?
Well, it truly is an odd description: Sodom, Egypt, where Christ was killed—that would be Jerusalem. So what’s going on here? The point John is making is quite simple: since the Jews as a nation rejected Jesus as the Messiah, they were seen on the same level with the unbelieving Gentiles—they were no longer God’s people. Or to put it more accurately, any Jew who rejected Jesus as the Messiah showed that he/she never really was a part of God’s people in the first place.

Sodom was the city destroyed by God for its wickedness, and Egypt was the nation that first enslaved and oppressed God’s people. Jerusalem, and the Jewish nation, was now seen to be just as evil and wicked as Sodom and Egypt. The point is shocking: the Jews are no longer God’s people. This is relevant because it flatly contradicts the standard dispensationalist claim that the modern state of Israel is also God’s people, in addition to Christians. The fact is, though, the modern state of Israel has no more special place in God’s plan any more than any other nation does. Salvation comes through the person of Jesus Christ, not national identity.

Finally, we are told that men from every people, language, tribe and nation celebrate the death of the two witnesses. The point is this: the whole world, Gentiles as well as Jews, shares in the guilt of oppressing and persecuting God’s chosen people. To persecute God’s people is to persecute Christ, and to do that is to show yourself to be an enemy of God.

The Resurrection of the Two Witnesses
Verses 11-13 give us a remarkable picture: after 3 ½ days, the two witnesses are resurrected by the breath of God. (Sound familiar? In Genesis 2:7 God breathes “the breath of life” into the nostrils of man, and he becomes a living being). They then ascend into Heaven, very similar to Christ being resurrected and ascending into Heaven—Christians imitate Christ not only in His death, but also in His resurrection and glorification.

After this, there is a severe earthquake, and two things happen: (A) 1/10 of the city collapses, and (B) 7,000 people are killed. The result is that the survivors actually end up giving glory to the God of Heaven. Therefore, the result of the suffering, death, and resurrection of the two witnesses (i.e. God’s chosen people) is the repentance of the sinful world. Remember, at the end of chapter 9, we are told that after the first six trumpets, there was still no repentance. Here, though, it is revealed that it is the suffering of Christians as they bear witness to Christ that will bring about the repentance of the world. In short, Christian living and action speaks louder than Christian words. Christians may say the right things, but unless the Gospel is seen in our lives, we haven’t really spread the Gospel.

But why 1/10 of the city? Why 7,000 people killed? A possible explanation is that they are allusions to Amos 5:3, Isaiah 6:13, and I Kings 19:18. All three verses deal with the believing remnant in Israel—the true believers in the nation of Israel. The image, when understood in this light, becomes clearer: the true remnant of God’s is sacrificed in order to bring about the repentance of the entire world.

Finally, in verses 15-19, the 7^th trumpet finally sounds. Now that God has brought about the repentance of the world through the sacrifice and resurrection of his chosen people, the celebration can begin. Revelation 11:15 says it all: “The kingdom of the world has become the kingdom of our Lord and of His Christ!”  The 24 elders song is also interesting. First, they call the Lord, “the one who is and who was”—but they no longer say, “the one who is to come,” because now, He has come. The wait is over. Secondly, it is said that the time has come for God to “destroy those who destroy the earth.” This should recall 9:1-11, and the army of locusts from the Abyss who destroy 1/3 of the earth, whose king is the Destroyer. The point is this: God’s judgment has come, and He will destroy those who destroy His creation and His chosen people.

Finally, in Revelation 11:19, we are given the climax to the first part of Revelation: God’s Temple in Heaven is opened, and the Ark of the Covenant is seen; then there comes lightning, thunder, an earthquake, and a hailstorm. The vision of the Temple and the Ark of the Covenant should just jump out at anyone who realizes the significance of these things: God’s presence is with his people; the fulfillment of God’s covenant promise to Abraham. The lightning etc., is an intensified vision of God’s throne room from 4:5 and 8:5. This is not a picture of dread, but of the Glory of God. The celebration in Heaven has started because God has answered the prayers of His saints (think back to the 5^th seal). He has brought judgment on the wicked, and through the sacrifice and suffering of His chosen people, He has brought repentance and salvation to the world. Is it any wonder why the entire host of Heaven sings praises and gives glory to God?

Conclusion
With this scene in Revelation 11 comes the end of the “first movement” in the symphony of Revelation. The story has been laid out, and the basic theme has been played. But with Revelation 12-22, there will come a “second movement.” It is the same story, the same tune, but on a much greater scale. More instruments are involved, and the complete, uncovered mystery of God is seen upon a backdrop of truly cosmic proportions. It’s the same tune, but a different, and much more intense, arrangement.

Hopefully by this time one can start to see just how important the book of Revelation is.  It is not some type of “future history recorded in advance.” It is not a book that attempts to specifically tell us the timetable of end-time history.  It is not a book that says, “This is how the world is going to end.” It is a book that speaks directly to any Christian in any age. It says, “View your suffering in the light of what Christ has done. Realize that your suffering is part of God’s plan to bring about the salvation and judgment of the entire world. The future is sure: God will triumph, so don’t worry about that. Let the assurance of God’s ultimate victory let you live the life of the future today.