The Old and New Testaments present what, at first, seems to be a dichotomy when it comes to the character of God. In the Old Testament, He seems to be pictured as the God of wrath, striking down those who violate His word, even to whole cities and nations. In the New Testament, He seems to be pictured as the God of love, forgiving and forgetting the transgressions of men. Accordingly, the leaders of faith in the Old Testament dealt with their enemies with the sword. In the New, however, we are not to physically oppose those who attack us. We are to turn the other cheek. We are not to take revenge. When slandered, we are not to slander in return; when insulted, we are not to respond with an insult; when struck, we are not to strike back.
These seemingly different pictures of God, however, do not mean there are two different Gods, one of the Old Testament and one of the New, nor does it mean God has changed, mellowed out as time has passed. They simply present different aspects of God’s character. God is a God of love, infinite love. He is so now, has been through all the ages past and will be forevermore. He has not, nor will He ever change. He is also a God of perfect justice where every and each transgression will be dealt with. Punishment will fall on all who disobey.
These seemingly different pictures of God, however, do not mean there are two different Gods, one of the Old Testament and one of the New, nor does it mean God has changed, mellowed out as time has passed. They simply present different aspects of God’s character. God is a God of love, infinite love. He is so now, has been through all the ages past and will be forevermore. He has not, nor will He ever change. He is also a God of perfect justice where every and each transgression will be dealt with. Punishment will fall on all who disobey.
In the age of the Tribulation Period, His wrath, that is, His just punishment of sin, is revealed. Those that oppose Him are dealt with. God's chosen messengers during the first three and one-half years of this period do not turn the other cheek. They strike back when struck. Make no mistake; God is still the God of love. Those that seek His mercy will find it if they come to Him through Jesus Christ. Those who reject the Messiah, Jesus Christ our Lord, will find nothing but His wrath, His righteous judgment of sin and rebellion.
Revelation 11:1-14
| 11:1 | Then there was given me a measuring rod like a staff; and someone said, “Get up and measure the temple of God and the altar, and those who worship in it. |
| 11:2 | “Leave out the court which is outside the temple and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months. |
| 11:3 | “And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth.” |
| 11:4 | These are the two olive trees and the two lampstands that stand before the Lord of the earth. |
| 11:5 | And if anyone wants to harm them, fire flows out of their mouth and devours their enemies; so if anyone wants to harm them, he must be killed in this way. |
| 11:6 | These have the power to shut up the sky, so that rain will not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to strike the earth with every plague, as often as they desire. |
| 11:7 | When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them. |
| 11:8 | And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified. |
| 11:9 | Those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb. |
| 11:10 | And those who dwell on the earth will rejoice over them and celebrate; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth. |
| 11:11 | But after the three and a half days, the breath of life from God came into them, and they stood on their feet; and great fear fell upon those who were watching them. |
| 11:12 | And they heard a loud voice from heaven saying to them, “Come up here.” Then they went up into heaven in the cloud, and their enemies watched them. |
| 11:13 | And in that hour there was a great earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven. |
| 11:14 | The second woe is past; behold, the third woe is coming quickly. |
The passage seems to divide itself into three parts:
| 1. | The instruction for John to measure the Temple (11:1-2) |
| 2. | The discussion of God’s two chosen witnesses (11:3-13) revealing their ministry, death and resurrection |
| 3. | A warning that the second woe is over and that the third is coming quickly (11:14). |
The stage that we are viewing is still the earth, for this is the location of the Temple, the rebuilt temple in Jerusalem. This is also the location of the death and resurrection of the two witnesses and the likely locale of some, if not most, of their ministry.
The Temple
John is given a measuring rod like a staff. Today we would say a yardstick or a meter stick, although we do not know what units of measure are being used. Someone—we are not told who; probably one of the angelic beings—gives him these instructions; “Get up and measure the temple of God and the altar, and those who worship in it. Leave out the court which is outside the temple and do not measure it, for it has been given to the nations, and they will tread underfoot the holy city for forty-two months.”
Why was John asked to measure the temple? It does not seem to be to find out what the dimensions of the temple or altar might be. If John measured this temple—and it does not say he ever did this—he never recorded for us those measurements. It seems then the purpose of asking John to do this task was not so much that John would know the physical dimensions but that we who read his words might realize that there is a physical temple in existence at this time. For a good measure of his life, John was familiar with the temple in Jerusalem. It was part of his life. Although it had been destroyed by Rome by this point, if he had seen in his vision a temple in Jerusalem, being so familiar with it, chances are he might not have mentioned it at all. However, having been asked to measure it, his attention is drawn to it, and, therefore, we today know that there is or will be a temple, an altar and an outer court which is under the control of the Gentile nations, at least for 42 months or 3 1/2 years.
This is all we are told about this temple. When was it rebuilt; was it rebuilt on the site of Herod’s Temple or nearby; was the Dome of the Rock destroyed? These are questions to which we have no answers. Since, at this point, we are around three and a half years into the Tribulation Period, the temple could have been rebuilt following the rapture and after the start of the Tribulation. This seems to be the most likely scenario, although it might have been rebuilt earlier. The truth is we simply do not know with certainty when this takes place. What we do know is at this point, there is a temple, or at least the rebuilding of the temple has started, and there is an altar, indicating, it would seem, that temple worship and the sacrifices have been resumed.
There is an outer court that is given to the nations. Perhaps, this might indicate that the site is still divided between Jews and Arabs and under the control United Nations or a similar organization. The text does not tell us. God does tell us that Jerusalem will be controlled, trodden underfoot, by the nations or Gentiles for three and one-half years.
The Two Witnesses
The voice goes on to tell John about two witnesses God will have upon the earth during the first half of the Tribulation Period. In verses 3-6, John is told of their ministry. Their authority is from God, for the voice speaking for God states: “And I will grant authority to my two witnesses.” Just as the prophets in the Old Testament and the apostles in the New spoke for God, so God has his spokesmen during this time. They have God’s divine authority. The duration of their ministry is given 1260 days. Using the Jewish ceremonial year of 360 days, this is 3 1/2 years or 42 months. They will prophesy, that is, declare God’s message for this period of time, and they will be dressed in sackcloth or mourning garments.
They are identified as “the two olive trees and the two lampstands that stand before the Lord of the earth.” This refers to a passage in the Old Testament that John would have recognized, Zechariah chapter 4. An understanding of this Old Testament passage is important to understand this passage in Revelation.
Zechariah was a prophet during the days of the rebuilding of the temple following the return from exile in the fourth century B.C. The discourse in chapter four, one of the night visions, is explicitly directed to Zerubbabel, the governor of Judah during this period, who was leading the rebuilding. There was much opposition to the rebuilding from the surrounding peoples. They had tried political maneuvers by reporting this as seditious to the ruling Persian government and had threatened to use force to stop it. In chapter four, God, through Zechariah, encourages Zerubbabel and tells him:
| 4:6 | Then he said to me, “This is the word of the LORD to Zerubbabel saying, ‘Not by might nor by power, but by My Spirit,’ says the LORD of hosts |
| 4:7 | ‘What are you, O great mountain? Before Zerubbabel you will become a plain; and he will bring forth the top stone with shouts of “Grace, grace to it!””‘ |
| 4:8 | Also the word of the LORD came to me, saying, |
| 4:9 | “The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it. Then you will know that the LORD of hosts has sent me to you. |
| 4:10 | “For who has despised the day of small things? But these seven will be glad when they see the plumb line in the hand of Zerubbabel—these are the eyes of the LORD which range to and fro throughout the earth.” |
| 4:11 | Then I said to him, “What are these two olive trees on the right of the lampstand and on its left?” |
| 4:12 | And I answered the second time and said to him, “What are the two olive branches which are beside the two golden pipes, which empty the golden oil from themselves?” |
| 4:13 | So he answered me, saying, “Do you not know what these are?” And I said, “No, my lord.” |
| 4:14 | Then he said, “These are the two anointed ones who are standing by the Lord of the whole earth.” |
Despite the opposition, Zerubbabel had started the rebuilding; he would complete it because this was of God. Human might and power would not accomplish it nor prevent it, for this was by the power of God’s Spirit! God then identifies for Zechariah the two olive trees he had seen in his night vision as two chosen messengers who are standing before the Lord of all the earth. This is whom the Spirit of God identifies as the two witnesses in revelation 11:4.
These witnesses did not appear in Zechariah's day but will during the Tribulation. We know, therefore, that Zechariah's prophecy had both near and far aspects; that is, it related directly to Zechariah's day but also had a future fulfillment in the days of the Tribulation. Quite likely then, the whole prophecy has a double fulfillment. The words of encouragement to Zerubbabel might also be words of encouragement to the one who directs the rebuilding of the temple in these last days. To this student of God's Word, at least, it seems probable that the rebuilding of the temple is started following the rapture during the first half of the Tribulation Period. It is started under much opposition from the surrounding nations, so much so that the outer court is given over to them during these days. While not completed at this time, it is far enough along for the temple worship and sacrifices to begin. During these days, God has two chosen witnesses, prophets who proclaim God's message. They are the ones both Zechariah and John state are standing before the Lord of all the earth.
Scripture is clear as to the specific identity of one of these witnesses. Malachi 4:5-6 states:
| 4:5 | “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD. |
| 4:6 | “He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse.” |
Elijah, who has not died, but was taken up alive into heaven, will return. He then is one of the two prophets in this day. Who is the other? Scripture does not directly state, but it is possible that it also is another who also was taken up into heaven, Enoch. Genesis 5:22-24 states:
| 5:22 | Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. |
| 5:23 | So all the days of Enoch were three hundred and sixty-five years |
| 5:24 | Enoch walked with God; and he was not, for God took him. |
In Zechariah’s day, where were Elijah and Enoch? They had not died, for God took both of them from the earth. They were at that time and even now in our day in heaven before the Lord of all the earth. Perhaps this is what God was referring to when He told Zechariah, “These are the two anointed ones who are standing by the Lord of the whole earth.”
Whether it be Enoch or perhaps another who was born into this age, we do not know. These two are the appointed witnesses or prophets of God during these days. While they will have many enemies, God protects them for 3 1/2 years. Those that try to destroy them are consumed by fire. This is reminiscent of Elijah’s ministry. (See 2 Kings 1) They also have the authority to bring on a drought, turn water into blood and strike the land with other plagues as well. This is more in character with a ministry of an Old Testament prophet than the ministry of a New Testament prophet or apostle.
God protects them from their enemies for three and one-half years. When their ministry is complete, God then allows the enemy power over them. It is at this point, about the midpoint of the Tribulation Period, that Satan is ejected from heaven and confined to the earth. He takes possession of the Antichrist and, through him, kills these two witnesses.
Why does God allow them to be killed? It seems clearly to be a demonstration of His power and authority. If God had simply taken them from the earth, those on the earth would believe these prophets gave up and ran off in the face of the Antichrist’s power. However, in allowing them to be killed, then raising them to life in front of the watching world and taking them up into heaven, God is declaring that Satan has no real power and that He, the LORD God, alone is in control of the events on earth.
The beast that comes up out of the abyss may refer to Abaddon or Apollyon, the fallen angel or demonic being who ruled the demonic locust hoard in the first woe (see Rev. 9:11). He attacks and overcomes these two prophets, probably in the city of Jerusalem, or their bodies are taken there and left in the street. The non-Jewish peoples will prevent their bodies from being moved or buried. For three and a half days, they lie in the streets while the peoples of the world celebrate their death. This is a cause of rejoicing for them because these prophets have been a thorn in their side, tormenting them with the plagues they called down from heaven. People party and exchange gifts. It is almost a Christmas-like celebration.
However, joy quickly turns to fear and celebration to terror and astonishment when, after three and a half days, God breathes life back into their bodies, and these living prophets rise to their feet in the sight of their enemies who are watching. Then God, in an audible voice, heard by those who watch, commands, “Come up here.” They rise into heaven on a cloud in full view of all.
In this contest between God and Satan, God has allowed Satan to take his best shot. He has killed God’s elect messengers. However, God, who alone has the power over life and death, raises them and calls them home. He is the victor!
Then in judgment upon those that have opposed His authority through His chosen messengers, God shakes Jerusalem with a great earthquake, leveling a tenth of the city and killing 7000. Survivors are terrified and give God glory. What appeared at first to be a great victory for the enemies of God was only that, a fleeting appearance.
The Warning
The passage ends with the announcement that the second woe is past and the third is coming quickly. The second woe, which was associated with the sounding of the sixth angel and described in chapter 9 of the Book of the Revelation as the demonic plague that killed one-third of the population of the earth, ends at this point. During the days of this demonic plague, the angelic claim upon the earth is made, described in chapter ten, and the death of these two elect witnesses takes place. These witnesses began their ministry at the beginning of the Tribulation Period; their death, resurrection and ascension take place three and one-half years later at the midpoint of the Tribulation Period.
During this first half of the Tribulation, the earth has experienced a time of trial and terror, death and destruction that it has not experienced since the flood. During the opening days, one-fourth of the world's population is killed by the world war that erupts and the attendant consequences of famine and disease that follow. Later one-third of the land surface is devastated by firestorms, and one-third of the water surface is poisoned, killing all life in it. We are not told how many people die from this, but the number must be immense. Then a demonic horde kills one-third of the remaining population of the earth. At the very minimum, over one-half, fifty percent of the world's population has died, and the actual percentage is probably much higher.
Many will ask, how can a God of love allow such catastrophic death and suffering. What is willingly forgotten or ignored is that this God of love has provided a way of escape. He has sacrificed His Son, our Savior, who paid the price of sin for us. He offered forgiveness and life eternal at no cost to those who would only believe. He has waited patiently for over two millennia for the peoples of the world to accept His gift.
However, this God of love is also a God of perfect justice and judgment. Our world, having rejected His salvation, only judgment is left, which now falls upon the world in rebellion. Just as His love is infinitely great, so His judgment is unbelievably harsh upon all who reject Him. In the first half of the Tribulation, we see such terrifying times as the world has never experienced. The truly sobering thought, however, is this: the last half of this period is far worse than the first!
