Study notes
This interlude between the sixth and seventh trumpets has two parts:
the seven thunders and the small scroll (Revelation 10:1–11), and
the two witnesses (Revelation 11:1–13).
The interlude ends with the announcement that the second terror is over (Revelation 11:14).
The instructions to measure the temple remind us of Ezekiel’s visions (see Ezekiel 40–42; 43:13–17). The Romans destroyed the Jerusalem temple in AD 70. These details symbolize God's precise knowledge and care for his people (compare Revelation 7:2–4; Zechariah 2:1–5).
This section shows people choosing to ignore God's call to repent. Attempts to silence his messengers fail, and God wins.
Many have tried to identify the two witnesses in this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matthew 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Revelation 11:6). They represent the law and the prophets. Others suggest Enoch and Elijah because they did not die (see Genesis 5:21–24; 2 Kings 2:11–12). Some think of Peter and Paul, or James and John.
More important than their identities is their role in confirming God's message through the testimony of two or three witnesses (see Deuteronomy 17:6). God provides a dual witness to the world about the coming judgment, making it clear that his word will come true (Deuteronomy 19:15; Matthew 18:15–16).
In the vision, John shared God’s message through an action of prophecy. He measured the temple and the altar. This was like what happened in Ezekiel’s vision recorded in Ezekiel chapter 40. It’s also like what happened in Zechariah’s vision recorded in Zechariah 2:1–2.
Then John told a story like the parables Jesus often told. John told it to show what God would do in the future. Two people were witnesses to God in a city where many evil things happened. Like Moses, the witnesses had power to send plagues. Like Elijah, they had power to keep rain from falling.
John also described the witnesses as lampstands. In Revelation 1:20 lampstands were a sign for the church. Like Jesus, God’s witnesses suffered and were killed for being faithful to God. Then God raised them from the dead. Just like at Jesus’ resurrection, there was an earthquake when this happened. This led the people in the city to give glory to God. This meant that they were humble and recognised God’s authority. It meant that they turned away from worshipping false gods. That hadn’t happened after the plagues from the first four trumpets.
The outer courtyard of the Jerusalem Temple, which was outside the stone warning fence, was considered the place for the Gentile nations. John uses this image to make a clear distinction between the people God recognizes and those he does not.
The 42 months and 1,260 days represent three and a half years, or an incomplete seven (see study notes on Daniel 7:24–25; 8:26; 9:24–27). John frequently uses these time periods in Revelation when persecution is evident and evil seems to control the world. God's people will remain secure in him (see study note on Revelation 11:1) even though God permits evil forces to persecute them (see Revelation 13:7; Mark 10:30).
During the period of persecution, God will not abandon the world. He will send two witnesses to announce the coming judgment, similar to how God sent Jonah to Nineveh (Jonah 1:2; 4:11).
Burlap clothing symbolized mourning or repentance (see Genesis 37:34; 2 Samuel 3:31; Nehemiah 9:1; Esther 4:1; Jonah 3:6).
two olive trees and the two lampstands: See study note on Revelation 1:12; see also Exodus 25:31–40; Zechariah 4:2–6.
In one of the psalms, God is described as having fire coming from his mouth, symbolizing judgment on his enemies (Psalm 18:8; see also 2 Samuel 22:9). Compare with Elijah, 2 Kings 1:1–15.
These two witnesses received the power to stop the rain and bring plagues, similar to Elijah (see 1 Kings 17:1; 18:41–46) and Moses (see Exodus 7:14–24; 8:1–11:10).
After the witnesses complete their testimony, the scene changes dramatically. The beast (compare Revelation 13:1) appears for the first time. It is linked to the bottomless pit. Like all enemies of God, the beast fights against God’s witnesses and kills them.
Their bodies will lie in the street of the great city: Evil is so vengeful that it even dishonors the dead.
the great city: The name “the great city” would have immediately suggested Rome to early readers (Revelation 16:19; 17:18; 18:10, 16, 18–19, 21). However, John also describes it as the city where their Lord was crucified, as well as Sodom and Egypt—all places hostile to God and his people (see also Revelation 17:5, 9).
where their Lord was also crucified: There is a direct connection between how evil forces treated the Lord and the experiences of persecuted Christians (see Acts 9:5).
Leaving people's bodies out for public display was a way to dishonor them after death (see 1 Samuel 31:10; the usual Roman custom was to leave bodies hanging after crucifixion).
peoples and tribes and tongues and nations: This phrase shows that all the peoples of the world are represented in this public display.
And those … will gloat over them and celebrate: God's enemies dislike and reject his messengers.
The death of the two witnesses does not end their mission. God was not defeated in the death of Jesus, and he will not be defeated by the death of his witnesses. The God of resurrection breathed life into the dead, making them stand up (see Ezekiel 37:3–5, 10), proving God's power.
great fear: It is frightening for sinful humans to face the power of the living God (see Hebrews 10:31).
they went up to heaven in a cloud: This event is similar to the way Jesus rose (or ascended) to heaven (see Acts 1:9). It also resembles other ascents found in Scripture (see 2 Kings 2:11–12; 1 Thessalonians 4:17).
Earthquakes often occur during important events in biblical history (see Exodus 19:18; 1 Kings 19:11–12; Matthew 27:51).
Seven thousand: This number of deaths shows God's role in judgment (contrast 1 Kings 19:18).
the rest … gave glory to the God of heaven: Those who survived the earthquake had to recognize God's power and control over the world (see Philippians 2:9–11).
Loud voices in the court of heaven sing a victory song. The earth has become the kingdom of our Lord and his Christ, who reigns as king forever.
The seventh trumpet, also called the third woe (Revelation 11:14; see also 9:12), shows a scene of final judgment and the eternal kingdom. Like in Revelation 7:9–17, this scene offers a dramatic view of the ultimate Christian hope with God. Amidst this picture of judgment, the reader remembers eternity with God.
When the seventh trumpet was blown, John once again saw heaven and God’s throne.
In Revelation 4:8, the four living creatures worshipped God. They worshipped by saying that God was, and he is, and he will come.
In Revelation 11:17, the elders worshipped God as the one who is and who was. This showed that God had already come. Jesus the Messiah had already come to earth to rule completely.
John was a witness to how this was celebrated in heaven. The temple was opened and the ark of the covenant could be seen. This meant that creation was no longer separated from God. God’s kingdom in heaven had been made one with his rule on earth.
Next John would be shown how God would destroy those who destroy the earth. These were all who refused to accept God’s rule on earth.
The twenty-four elders, who represent God's people, confirm that God has taken his place as the victorious King (see study note on Revelation 4:4). Their worship recognizes God’s sovereign rule as the Almighty (see Revelation 4:10–11; 5:8–10).
The thanksgiving prayer describes God as the one who is and who always was. The phrase is to come (see Revelation 1:4, 8) no longer applies. In this scene, eternity has arrived, and God has begun to reign.
The nations were angry when they did not follow God's commands (see Psalm 2). But now, things will change because God's anger has arrived. God will reward his holy people (see Revelation 22:12) with new life as his children (see John 1:12; 20:31).
fear Your name: God's name represents his nature; fearing God's name means accepting who he is (see “Fear of the Lord” Theme Note).
The end of the age will be the time to destroy those who have not accepted God's love (see John 3:16–20). They will go into the lake of fire (Revelation 20:15). This fate of God's enemies is the third and final terror (Revelation 11:14).
This verse dramatically concludes the first half of Revelation and connects to the second half.
In this scene, the temple and the ark symbolize God's presence. The earthly ark was a copy of the heavenly ark's design (see Exodus 25:40; Hebrews 8:5).
Verse notes: Adapted by Mission Mutual (Aquifer Open Study Notes) from Tyndale Open Study Notes © 2023 Tyndale House Publishers. CC BY-SA 4.0. Section notes: Biblica Study Notes © 2023 Biblica, Inc. CC BY-SA 4.0, via BibleAquifer. About the sources