Chapter 11

3 The two witnesses prophesy. 6 They have power to shut heaven, that it rain not. 7 The beast shall fight against them, and kill them. 8 They lie unburied, 11 and after three days and a half rise again. 14 The second woe is past. 15 The seventh trumpet soundeth.

1. There was given. The line of thought in ch. 10 carries into ch. 11.

A reed. This reed was to be used as a measuring rod. Compare the symbolism of Eze. 40:3, 6; Zech. 2:1, 2.

The angel stood. Textual evidence favors ( cf. p. 10) the omission of these words (cf. R.S.V.).

Rise. John is bidden to enter into the action of the vision.

Measure.. On the basis of Zechariah’s symbol of the man with a measuring line who measured Jerusalem as an assurance that the city would be rebuilt (see on Zech. 2:2), it may be suggested that the measuring of the temple and worshipers here is also a promise of restoration and preservation. Between the sixth and seventh seals is a parenthetical assurance that in spite of the terrors that attend the second coming of Christ, God has a people who will stand (see Rev. 7; cf. on ch. 6:17). Similarly, the present parenthesis between the sixth and seventh trumpets may also be intended as a reassurance that in the midst of the horrors attendant on the blowing of the trumpets, God’s temple—that is, the plan of redemption portrayed there—and His true worshippers are secure.

This restoration and preservation of God’s temple would seem also to have a particular application to the fuller understanding of the meaning of Christ’s ministry in the heavenly sanctuary that has come since 1844.

Temple. Gr. naos (see on chs. 3:12; 7:15; cf. ch. 11:19). Following the great disappointment of October 22, 1844, the attention of the Adventist believers was directed to the heavenly sanctuary and to the work of Christ as high priest in that sanctuary. That the reference is not to the literal temple in Jerusalem may be deduced from the fact that when John received his visions, the temple lay in ruins. Because of the rejection of the Jews as God’s chosen representatives (see on Matt. 21:43; see Vol. IV, pp. 26–33), that temple will never be restored as a divinely recognized center of worship (see on Eze. 40:1). Consequently “them that worship” are not literal Jews worshipping in their literal temple, but those who direct their worship to the heavenly temple, where Christ ministers in behalf of His children (Heb. 8:1, 2). In a special sense and in the context of this prophecy, the measuring takes place at a specific period in the history of the church.

Them that worship. That is, true spiritual Israel, the people of God, as contrasted with the “Gentiles” (v. 2). The measurement of worshipers suggests a work of judgment (see EGW Supplementary Material on this verse).

2. The court. In the temple of Herod, which John had known well, there was an inner court divided into the Court of the Women, the Court of Israel, and the Court of the Priests. Beyond these was a great outer court, the Court of the Gentiles. A barrier—a “middle wall of partition” (Eph. 2:14)—divided the outer and inner courts, and no Gentile was allowed to pass the barrier on pain of death (see Vol. V, p. 67). In view of the fact that the court mentioned here is “given unto the Gentiles,” it would appear that John has this great outer court particularly in mind. The court has been regarded as representing this earth in contrast with “the temple of God” in heaven (v. 1).

Leave out. John is to measure none but the worshipers of God, those who have a right to enter within the barrier where Israelites alone could go. Only such can hope to be preserved from the final judgments that fall on the earth.

Given unto the Gentiles. As was true of the Court of the Gentiles in the earthly Temple. Here “Gentiles” may be understood as those who are not worshippers, who have not confessed themselves as belonging to the Israel of God.

The holy city. That is, Jerusalem (Dan. 9:24; cf. Luke 21:20). The giving over of the outer court to the Gentiles involves the downtreading of the Holy City. For the symbolic significance of Jerusalem see below under “tread under foot.”

Tread under foot. The present passage is parallel with the description in Dan. 7:7, 23, which delineates a treading down by the fourth beast (see on Dan. 7:7, 8, 25). Inasmuch as this beast’s activities are directed particularly against the “saints of the most High” (Dan. 7:25), it is not illogical to understand that “the holy city” here represents the people of God.

Forty and two months. This period is clearly identical with the “time and times and the dividing of time” of Dan. 7:25 (see comment there).

3. I will give power. The passage reads literally, “I will give unto my two witnesses, and they shall prophesy,” that is, I will cause my two witnesses to prophesy.

My two witnesses. A variety of interpretations of this symbol have been proposed. The allusions of vs. 5, 6 have led some to identify these witnesses as Elijah and Moses (see on vs. 5, 6), but the significance of these “two witnesses” goes beyond this. In v. 4 they are identified as “two olive trees” and “two candlesticks,” symbols drawn from Zech. 4:1–6, 11–14. There they are said to represent “the two anointed ones, that stand by the Lord of the whole earth” (v. 14). As the olive branches are portrayed furnishing oil for the lamps of the sanctuary (v. 12), so from these holy ones before the throne of God the Holy Spirit is imparted to men (see on Zech. 4:6, 14; see COL 408; cf. TM 338). Inasmuch as the fullest expression of the Holy Spirit to men is contained in the Scriptures of the OT and the NT, they may be considered to be the two witnesses (see GC 267; cf. on John 5:39). Concerning the Word of God the psalmist declares, “Thy word is a lamp unto my feet, and a light unto my path”; “the entrance of thy words giveth light” (Ps. 119:105, 130; cf. Prov. 6:23).

They shall prophesy. In spite of the dominance of evil during the period of 1260 days (see on v. 2), the Spirit of God, especially as manifested in the Scriptures, would nevertheless bear His witness to those men who would receive Him.

A thousand two hundred and threescore days. A period identical with the “forty and two months” of v. 2 (see comment there).

Clothed in sackcloth. Wearing sackcloth was a common sign of mourning (2 Sam. 3:31) and of penitence (Jonah 3:6, 8). Thus the Scriptures might be described as being in mourning at a time when human traditions are in the ascendancy (see on Dan. 7:25).

4. The two olive trees. See on v. 3.

The two candlesticks. Or “the two lampstands” (see on ch. 1:12). See on ch. 11:3.

Standing before … God. See on Zech. 4:14; Rev 11:3.

5. Will hurt. That is, wishes to hurt, or is minded to hurt.

Fire proceedeth. This is reminiscent of Elijah’s judgment on the messengers of Ahaziah (2 Kings 1:10, 12). Ultimately, those who persist in resisting the witness of the Holy Spirit will be destroyed in the lake of fire (see Rev. 20:15).

Mouth. The singular form is doubtless used collectively for “mouths.” Such a usage is common in Greek, as, for example, with “heart” (Matt. 15:8; Mark 6:52), “face” (Matt. 15:8; Mark 6:52), “face” (Matt. 17:6; Acts 7:45).

6. Power. Gr. exousia, “authority.” Exousia occurs twice in this verse and in both instances is translated “power.”

Shut heaven. As in v. 5, this appears also to be an allusion to Elijah, who predicted that there would be no rain in Israel for “these years, but according to my word” (1 Kings 17:1), or, as Luke gives it, “three years and six months” (Luke 4:25; cf. James 5:17).

Waters … to blood. The allusions thus far regarding these witnesses are reminiscing of Elijah (see the foregoing and on v. 5); this one appears to point to Moses and the first plague upon Egypt (Ex. 7:19–21).

All plagues. Not only do the witnesses have the power to call down on their enemies the same plague as that which fell first on Egypt, but they have authority to call down any of the plagues.

7. When they shall have finished. That is, at the end of the 1260 days (see Rev. 11:3; see on Dan. 7:25).

The beast. Gr. to theµrion, “the wild beast.” Thus far John has mentioned no “beast” (theµrion; the “four beasts” of ch. 4:6 are not really beasts; see comment there). Yet the expression “the beast” seems to imply that the reader will understand which beast this is. Two interpretations of this symbol have been set forth.

Commentators who hold that the expression “the beast” implies some previous identification, since such identification is not to be found in the Revelation, find it in the book of Daniel, where the beast par excellence is the fourth beast of Dan. 7. Furthermore, they point out that that beast came up out of the sea, and the present beast “ascendeth out of the bottomless pit [abussos],” which in the OT has a definite association with the sea (see on Rev. 9:1). According to this view the power symbolized by the fourth beast of Daniel, and particularly its latter phase, would be the power that kills the two witnesses.

Other commentators identify this beast as a power that would seek to destroy the Scriptures (symbolized by the two witnesses) at the close of the 1260-day period, in a.d. 1798 (see on Dan. 7:25). Inasmuch as atheism was particularly popular in France at this time, and the anti-religious spirit of the day naturally militated against the use of and belief in Scripture, the First French Republic has been identified as the beast of the present passage. Seventh-day Adventists have generally held the latter view.

The bottomless pit. Gr. abussos (see on ch. 9:1; cf. the foregoing on “the beast”). With respect to France, the fact that the beast comes out of the bottomless pit has been understood as indicating that the nation had no foundations—it was an atheistical power. A new form of satanic power manifested itself (see GC 269).

Shall … kill them. That is, attempt to destroy the Word of God. For the manner in which France made war on religion see on v. 9.

8. Bodies. Textual evidence is divided ( cf. p. 10) between this and the reading “body.” However, the singular form would be used collectively as is the term “mouth” in v. 5 (see comment there).

Shall lie. To leave a dead body unburied has ever been considered a revolting indignity (cf. Ps. 79:2, 3). See on Rev. 11:9.

The great city. The fact that this city is said to be the one “where also our Lord was crucified” would seem to identify it as Jerusalem, the “holy city” of v. 2. However, many commentators have understood the expression “where also our Lord was crucified” figuratively, as the names Sodom and Egypt are doubtless to be understood. Hence they identify “the great city” as France, which, toward the close of the 1260-year period, manifested the characteristics symbolized by these expressions. Generally speaking, Seventh-day Adventists hold this latter view.

Spiritually. Gr. pneumatikoµs, that is, not literally, but by a spiritual figure of speech (cf. Isa. 1:10).

Sodom. Sodom is symbolic of moral degradation (Eze. 16:46–55). Such was the condition of France during the Revolution.

Egypt. This country was known for its denial of the existence of the true God and for its defiance of the commands of God. Pharaoh said, “Who is the Lord, that I should obey his voice …? I know not the Lord” (Ex. 5:2). These attitudes were characteristic of the leaders of the Revolution in France.

Crucified. That is, in the person of His followers, many of whom perished in the persecutions in France.

9. People and kindreds. Other nations. These would observe the war on the Bible in France.

Three days and an half. In harmony with the principle of prophetic interpretation, that a day stands for a year, “three days and an half” would be equivalent to three years and a half. Seventh-day Adventists, who generally understand the beast of v. 7 to represent the First French Republic (1792 to 1804), especially in terms of its antireligious bias, find this prophecy fulfilled during that brief period in French revolutionary history when atheism was at its height. This period may be reckoned from November 10, 1793, when a decree, issued in Paris, abolished religion, to June 17, 1797, when, it is held, the French government removed restrictions against the practice of religion.

As is true of certain other portions of the Apocalypse, this matter of “three days and an half” has been the occasion for considerable difference of viewpoint on the part of commentators. This is true not only because of certain problems in the symbolism itself but also because of the difficulty in fixing upon certain precise dates in the history of the hectic period of the French Revolution. Fortunately, however, the exact location of this time period is not vital to an over-all understanding of the great prophetic time periods of the Bible or to an understanding of the main theme of the prophecy of which it is a part.

10. Dwell upon the earth. See on ch. 3:10.

Make merry. Gr. euphrainoµ, “to rejoice,” “to make merry.” Euphrainoµ is translated “be merry” in Luke 12:19. Now relieved from the torment, that is, the convicting testimony, of the two witnesses, the wicked quiet their consciences by losing themselves in merriment.

Send gifts. A sign of rejoicing see Esther 9:22).

Tormented. By the convicting power of their prophecy (see v. 3). There are few greater tortures than that of a guilty conscience. When truth and righteousness are constantly presented before the willful sinner, they often become intolerable to him.

11. After three days and an half. That is, at the end of the period during which the witnesses’ bodies lie unburied and exposed to public view (see on v. 9).

Spirit of life. That is, a spirit that is life. The Greek phrase here employed is used in the LXX to translate the Heb. ruach chayyim, “breath of life” (Gen. 6:17; Gen. 7:15). The Hebrews virtually equated breath with life. Consequently, to say that the breath of life entered into a man was to say that he received life (see Gen. 2:7).

From God. God, the Giver of all life, raises His faithful witnesses.

Stood upon their feet. Compare 2 Kings 13:21; Eze. 37:10.

Great fear fell. A guilty conscience, which had tormented the wicked during the time of the prophecy of the two witnesses (see on v. 10), once more asserts itself. Those who had rejoiced over the death of the witnesses now stand aghast as they behold the miracle of the resurrection of these witnesses.

12. Voice from heaven. The speaker is not identified, but presumably he is God.

Come up hither. Not only are the witnesses resurrected by God; they are bidden to enter heaven. Thus while “their enemies” behold “them” they are completely vindicated from the outrages they had suffered, and the truth of the prophecy they had faithfully proclaimed for 1260 days is demonstrated to all. The voice of God Himself has welcomed them to heaven, before the very eyes of those who had sought to destroy them.

This exaltation of the witnesses has been understood as symbolizing the remarkable popularity that the Scriptures have enjoyed since the early 19th century. Soon after the French Revolution various national Bible societies were established. Particularly notable among these were the British and Foreign Bible Society, founded in 1804, and the American Bible Society, organized in 1816. These societies, with others, have circulated Scripture portions in more than 1,500 languages. Thus in the last century and a half, the Bible, rather than being relegated to oblivion as a spiritual guide, has come to enjoy its widest circulation.

Ascended … in a cloud. As Jesus bade His disciples farewell, a cloud “received him out of their sight” (Acts 1:9). So also the two witnesses are carried to heaven in a cloud. The figure fittingly describes the exaltation of the Scriptures in the period following their suppression in France (see on Rev. 11:9; cf. Dan. 4:22).

Enemies beheld them. See the foregoing on “come up hither.”

13. Same hour. That is, almost immediately after the ascension of the witnesses.

A great earthquake. The symbol of an earthquake is used repeatedly in Scripture to portray the turmoil and upheaval that characterize the world immediately preceding the second advent (see Mark 13:8; Rev. 16:18). Applying the prophecy to France, commentators see in the earthquake a picture of the upheaval that shook the nation toward the close of the 18th century.

Tenth part. This is not the final earthquake, for only a fraction of the city (see on vs. 2, 8) falls at this time (cf. ch. 16:18). This earthquake signifies a temporary judgment that frightens into submission some of those who have gloried in the death of the witnesses. Some apply the expression “tenth part of the city” to the entire nation of France on the basis that France was one of the “ten kings” to arise from the fallen Roman Empire (Dan. 7:24). Others identify the city as papal Rome and France as one of its ten divisions.

Of men. Gr. onomata anthroµpoµn, literally, “names of men.” Some take the word onomata, “names,” here in the sense of “persons” (see on Acts 3:16). Others apply onomata to titles, offices, or orders that were suppressed during the French Revolution.

Seven thousand. Comparatively a small number of persons are meant, but enough to bring survivors to recognize the sovereignty of God, whose witnesses they had despised.

The God of heaven. This title occurs frequently in Daniel (see Dan. 2:18, 19, 37, 44, cf. Ezra 5:11, 12; 6:9; 7:12).

14. The second woe. That is, the judgments under the sixth trumpet, which ended in 1840 (see ch. 8:13; cf. ch. 9:12; see Additional Note on Chapter 9).

The third woe. That is, the events portrayed under the seventh trumpet (vs. 15–19).

15. The seventh angel. This marks the beginning of the third woe (see on v. 14) and the end of the parenthesis between the sixth and seventh trumpets (chs. 10:1 to 11:14; see on ch. 11:1). Seventh-day Adventists date its beginning as 1844 (see on v. 19).

Great voices. These were probably those of the heavenly hosts (cf. ch. 5:11, 12). Similarly, in the seventh plague, a great voice is heard from the temple in heaven (ch. 16:17).

Kingdoms. Textual evidence attests (cf. p. 10) the reading “kingdom.” Christ receives the kingdom a short time prior to His return to this earth (see on Dan. 7:14). At the time of His coming all earthly opposition is crushed (see on Rev. 17:14).

His Christ. That is, His Anointed (see Ps. 2:2). The hosts of heaven, who themselves have not received salvation through Christ, refer to Him as “his [God’s] Christ,” probably because the title “Christ” particularly refers to the second person of the Godhead in His function as the One anointed for the work of redemption.

He shall reign for ever. See Dan. 2:44; 7:14, 27; Luke 1:33.

16. The four and twenty elders. See on ch. 4.

Fell upon their faces. Compare ch. 4:10.

17. Lord God Almighty. See on ch. 1:8. A particularly fitting title for God as victor.

Which art. See on ch. 1:4.

And wast. See on ch. 1:4.

And art to come. Textual evidence attests (cf. p. 10) the omission of these words. They probably are omitted from the complete formula of ch. 1:4 because here the focus of the elder’s praise is on the past and present position of God rather than on the future.

Hast taken … hast reigned. The tenses of the Greek may be rendered better, “hast taken … didst reign,” that is, hast taken and didst begin to reign. The triumphant reign begins with God’s asserting His omnipotence. God has ever been all powerful, and the reign of sin has been only by His sufferance, that the true nature of evil might be revealed to created beings. When that purpose has been accomplished, then He takes His “great power” and once more reigns supreme. See 1 Cor. 15:24–28.

18. Nations were angry. Compare Ps. 2:1. Such will be the condition of the nations prior to the coming of Christ. They will band together to oppose the work and people of Christ (see on Rev. 13:12; 14:8).

Wrath. The wrath of God is summed up in the seven last plagues (ch. 15:1). The work of opposition against Christ is brought to a halt by these plagues.

Time. Gr. kairos, a particular time with a definite purpose (see on ch. 1:3). This is a time of judgment, both of reward and of destruction.

That they should be judged. The mention of both reward and destruction indicates that John is speaking of the final judgment, which takes place after the millennium (ch. 20:12–15).

Reward unto thy servants. See Matt. 5:12; 6:1; 1 Cor. 3:8; Rev. 22:12. Since the events enumerated are sequential (see EW 36), the reward here spoken of is the inheritance of the new earth at the close of the millennium.

Prophets. God’s special servants, who speak forth for Him. This class has borne heavy responsibilities and has often suffered most severely for their Lord.

Saints. Or, “holy ones.” The members of the body of Christ characterized by the purity of their lives.

Them that fear. Gr. hoi phoboumenoi, a term used in the Acts for those who, though not fully proselytes to Israel, nevertheless worshiped the true God (see on Acts 10:2). If the same general meaning is intended here, this third class to receive a reward in the judgment may be understood as those who have not completely known Christ and His way, but who have lived in the fullness of the light that has come to them. Because they have feared the name of God, as He has been revealed to them, they too receive a reward (see DA 638). On the other hand, the phrase hoi phoboumenoi may simply be in apposition with the word translated “saints.” The passage would then read, “the saints, even those fearing thy name.”

Small and great. Worldly status is meaningless in the final judgment.

Destroy them which destroy. The fate of the wicked, who have destroyed the earth—physically, and also spiritually—is strikingly fitting. They themselves are destroyed.

19. The temple. There is opened before John a view of God’s heavenly temple, with “the ark of his testament” the focal point of the vision. Now, in the typical sanctuary, which was a “copy of the true one” (Heb. 9:24, RSV) in heaven, the ark was in the most holy place, which was the center of the service of the Day of Atonement—a typical day of judgment. It is in connection with the beginning of the seventh trumpet that John sees the temple in heaven and very particularly “the ark of his testament.” This indicates that the second and last division of Christ’s heavenly ministry, answering to the typical Day of Atonement, has opened. Other scriptures reveal that this final phase of Christ’s work began in 1844 (see on Dan. 8:14). Accordingly, Seventh-day Adventists place the beginning of the seventh trumpet in that year.

Ark of his testament. The ark in the typical sanctuary was the depository of the Ten Commandments, God’s immutable moral law for all men in all ages. No believer in God in Jewish times could think of the ark without becoming immediately conscious of the Ten Commandments. John’s vision of the ark above argues eloquently that in earth’s last hours God’s great moral law is to be central in the thinking and in the lives of all who seek to serve God in spirit and in truth (see on chs. 12:17; 14:12; cf. GC 433).

Lightnings, and voices, and thunderings. As under the seventh plague (ch. 16:18).

An earthquake. As under the seventh plague (ch. 16:18, 19, cf. on ch. 11:13).

Great hail. As under the seventh plague (ch. 16:21).

Ellen G. White comments

1    TM 17; 7T 219

2–11GC 266

3, 4 GC 267, 269

5, 7 GC 268

7     GC 273, 287

8     GC 269

10   GC 274

11, 12  GC 287

15   GC 301

18   EW 36; 6T 14

19   CW 30; EW 32, 42, 252; GC 415, 433; PP 356; SR 377, 379; IT 76; 2T 693; 6T 368