Revelation Chapter 11: The Seventh Trumpet

Illustration of the two witnesses of Revelation 11,
from the Cracow Bible, 14th century

We learned in chapter 10 of John’s vision of an angel of a wonderful appearance and the voices of the seven thunders. John describes the angel’s strength, his descent from heaven, his attire, being clothed with a cloud, a rainbow on his head, and his face like the sun. His feet were as pillars of fire, with one foot set on the sea and the other on the earth. He had a little book open in his hand, and his cry was like the roaring of a lion.

As chapter 11 opens, John’s vision continues; he is given a reed as a measuring device to measure the Temple, altar, and worshippers:

“¹ I was given a reed like a measuring rod and was told, ‘Go and measure the Temple of God and the altar, with its worshipers. ² But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. ³ And I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.’  ⁴ They are “the two olive trees” and the two lampstands, and “they stand before the Lord of the earth.” ⁵ If anyone tries to harm them, fire comes from their mouths and devours their enemies. This is how anyone who wants to harm them must die. ⁶ They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.”

The measuring reed, also known as a rod, was a hollow stalk from a cane-like plant that grew in the Jordan Valley. It was rigid and lightweight and was cut to a determined length for measuring the dimensions of a plot of land to mark corners and define land being granted in a contract. For many centuries, the rod was the system for measuring a plot of land, a building, a city wall, etc. Interestingly, in western cultures, the rod is still used as the unit of measure in land surveying, with one rod equaling 16.5 feet in length.

Ezekiel mentions the use of a measuring rod at the Temple in his vision of in Ezekiel 40:5: “…I saw a wall completely surrounding the Temple area. The length of the measuring rod in the man’s hand was six cubits long and a handbreadth. He measured the wall; it was one measuring rod thick and one rod high.”

John is told to “…measure the Temple of God and the altar, with its worshipers. ² But exclude the outer court…” (vv. 1-2), the outer court was the area occupied by Gentiles, who “…will trample on the holy city for 42 months…” (v. 2), a prophecy that will take place in the end-times.

Since John in v. 2 is instructed not to measure the outer court, but to leave it for the nations to overrun, we read here in chapter 11 that measuring means that the Temple of God, the altar, and the worshipers will be blessed and preserved from harm.

There is a similar reference to measuring in Revelation 21:15-17, where John envisions an angel measuring the heavenly city with a golden rod:

“¹⁵ The angel who talked with me had a measuring rod of gold to measure the city, its gates and its walls. ¹⁶ The city was laid out like a square, as long as it was wide. He measured the city with the rod and found it to be 12,000 stadia in length, and as wide and high as it is long. ¹⁷ The angel measured the wall using human measurement, and it was 144 cubits thick.”

The apparent purpose in this instance is to mark off the city for protection from harm (21:27):

“Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life.”

The measuring in chapter 11, however, represents a guarantee that none of the faithful worshipers of Jesus as the Messiah will perish, even though they suffer physical destruction at the hand of the beast (see Revelation 13:7).

John is to measure “…the Temple of God…” Two Greek words are used in the New Testament for “Temple”:

• ἱερόν (hieron): means either the entire structure of Herod’s Temple, or specifically, the outer courts, open to worshippers (see Matthew 4:5; John 2:14).
• ναός (naos): which John uses here and is always the term used for the Temple in Revelation. ναός does not refer to the entire Temple with its courts, but only the sanctuary, that part of the Temple where God himself resides and where only the priests were allowed (see Matthew 23:35; 27:51).

Interestingly, ναός always refers to the Jerusalem Temple in the Gospels except for John’s Gospel, where it refers to Jesus’ own body; John 2:21: “…the Temple (ναός) He had spoken of was his body…” and Revelation 21:22: “I did not see a Temple (ναός ) in the city, because the Lord God Almighty and the Lamb are its Temple (ναός).” Some commentators hold that the “…Temple…” in Revelation 11:1 represents the church in the Great Tribulation.

The “…altar…” included in John’s measurement in v. 1 refers to the stone altar of sacrifice in the Temple, and the expression “…the worshipers…” are the priests and others in the inner courts. These may be symbols of the genuine servants of God in the tribulation.

According to prophecy, the rebuilt Temple will exist at the time of the Tribulation (Daniel 9:27):

“He (the antichrist, the ‘one who causes desolation’) will confirm a covenant with many for one ‘seven.’ In the middle of the ‘seven’ he will put an end to sacrifice and offering. And at the Temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.”

and (2 Thessalonians 2:4):

“He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s Temple (ναός, the inner sanctuary), proclaiming himself to be God.”

John was not to measure the outer court (v. 2), called the Court of the Gentiles. Leaving it out of the measurement symbolizes God’s rejection of the unbelieving gentiles who have oppressed His people.

The antichrist and his followers will bring devastation and destruction in the city of Jerusalem. God rejects them, as evidenced by telling John not to measure the outer Court of the Gentiles. God rejects those who oppose Him. “They will trample on the holy city for 42 months…” (v. 2), which is the period of three and a half years comprising is the second half of the tribulation.

In v.3, John is told: “…I will appoint my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth.”

God will appoint the “…two witnesses…” to preach about both salvation and judgment during the second half of the tribulation—1260 days, or 3-1/2 years. God appoints two of them because according to the law and tradition of the Jews, two or more witnesses were required to affirm a claim or testimony as true (see Deuteronomy 17:6; 19:15; Matthew 18:16; John 8:17; Hebrews 10:28).

These two will deliver the final testimony to Israel—an offer of salvation to the people who decide not to continue to reject Christ and the promise of judgment on those who will not turn to Him.

The two witnesses will be “…clothed in sackcloth…” Sackcloth was a coarse, rough cloth woven from goat hair or camel hair and was very uncomfortable to wear. Traditionally, the wearing of sackcloth was a public demonstration of penitence, humility, or mourning. The sackcloth will show that the two witnesses are mourning over the wickedness of the world, over God’s impending judgment on the world, and the desecration of the Holy Temple and the Holy City of Jerusalem by the antichrist.

Commentators offer several interpretations of the two witnesses. They are called “…two witnesses…” in v. 3, “…two prophets…” in v. 10, and, more figuratively, “…two olive trees and the two lampstands…” in v. 4. Some suggest they are the appearance of two historic biblical figures such as Moses and Elijah or the apostles Peter and Paul. Others hold they represent the witness of the church itself or the appearance of unnamed Christian martyrs. A good general understanding is that God sends the “…two witnesses…,” whoever they are, to give a prophetic witness to Christ in the final days of the church age and stand in for millions of others who will be preaching about Christ during the tribulation era.

John refers to the “…two witnesses…” in v. 4 as “‘…the two olive trees’ and the two lampstands, and ‘they stand before the Lord of the earth.’”

This is imagery drawn from Zechariah chapters 3 and 4. Zechariah had a vision that included both the rebuilding of the Temple by Zerubbabel; and in the far future, he envisioned the two witnesses and their ministry, which indicates Israel’s final restoration in the millennium.

The presence of the olive trees and lampstands may signify the light of revival, with reference to the fact that olive oil was used to fuel the lamps. The witnesses’ preaching will spark a revival, just as the rebuilding of the Temple by Zerubabbel described in the Old Testament sparked a revival of the Jews as they returned to Jerusalem and Judea from their captivity in Babylon.

Vv. 5-6 give warning to anyone who would try to harm the two witnesses:

“ ⁵ If anyone tries to harm them, fire comes from their mouths and devours their enemies. This is how anyone who wants to harm them must die. ⁶ They have power to shut up the heavens so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want.”

A question commentators have wrestled with throughout church history is…Who are these two witnesses?

It is impossible to be sure about their identities. Many suggest the two are Moses and Elijah or two prophets like them—like Moses in that they have the power to strike the earth with plagues, and like Elijah in that they have the power to keep it from raining. Jewish tradition expected both Moses and Elijah to return in the future. They were both present at the transfiguration of Christ, which was a kind of preview of Christ’s second coming (Matthew 17). We might call this “informed speculation,” because the identities of the two witnesses are not given to us.

The text states that “…fire comes from their mouths and devours their enemies…” This is very likely to be literal fire. The two witnesses will be invincible, protected by supernatural power during their ministry with “…power to shut up the heavens…”

A long, 3-1/2-year drought during the second half of the tribulation will increase the hatred of God by the unsaved people on the earth and thus cause increased hatred of the two witnesses. They will have “…power to turn the waters into blood…,” making a large part of the water on earth undrinkable, thus adding to the suffering of the unsaved on earth during this period.

John in vv. 7-10 sees the beast come out of the Abyss and kill the two witnesses:

⁷ Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them. ⁸ Their bodies will lie in the public square of the great city—which is figuratively called Sodom and Egypt—where also their Lord was crucified. ⁹ For three and a half days some from every people, tribe, language and nation will gaze on their bodies and refuse them burial. ¹⁰ The inhabitants of the earth will gloat over them and will celebrate by sending each other gifts, because these two prophets had tormented those who live on the earth.

There are 36 references to the beast in the book of Revelation. The beast is the antichrist, ascending from the Abyss with satanic powers. When the ministry of the two witnesses is completed, God withdraws His supernatural protection of them, and, unlike many who had tried before, the beast will kill the two witnesses.

To leave an enemy’s body lying without burying it was a way of showing dishonor, hatred, and contempt, a contempt which Paul experienced being left for dead by those opposing him in Lystra. In Acts 14, we find Paul and Barnabas in Lystra, where Paul performs a healing miracle, causing the crowd to regard Paul and Barnabas as gods. Acts 14:19: “Then some Jews came from Antioch and Iconium and won the crowd over. They stoned Paul and dragged him outside the city, thinking he was dead.” The crowd had assumed that Paul was dead, and instead of burying him, they dragged him outside the city to lie on the ground and rot because of their contempt and hatred. But Paul recovered and went on with his ministry in Asia Minor: “But after the disciples had gathered around him, he got up and went back into the city…” (Acts 14:20).

Notice in v. 8 that Jerusalem is “…figuratively called Sodom and Egypt…” This stresses the wickedness of the people inhabiting the city.

In v. 9, we read: “For three and a half days some from every people, tribe, language and nation will gaze on their bodies and refuse them burial.” And in v. 10, John tells us that the people of the world will watch, probably by electronic media, and no one will step forward to bury the two witnesses. Instead, “The inhabitants of the earth will gloat over them and will celebrate by sending each other gifts, because these two prophets had tormented those who live on the earth.”

A Muslim practice today, when there is a Muslim victory such as 9/11, the London subway, the Paris massacre, the Brussels airport bombing, is “…sending each other gifts…”—small gifts and candy for the poor, and those who are wealthier exchange more lavish gifts, all to celebrate the victory and to gloat over a defeated enemy.

Vv. 11-12 tell us God will bring the two witnesses back to life : “¹¹ But after the three and a half days the breath of life from God entered them, and they stood on their feet, and terror struck those who saw them. ¹² Then they heard a loud voice from heaven saying to them, ‘Come up here.’ And they went up to heaven in a cloud, while their enemies looked on.”

The people of the world will watch this demonstration of the power of the only God. While the wicked celebrate their deaths, the victory will be snatched from the celebrants while all the world watches. God takes the two witnesses bodily into heaven, while their enemies watch.

Common sense would say that after such a dramatic demonstration of the power of God, the two witnesses would begin preaching, and millions would listen and be saved. But that will not be the case for everyone. In Luke 16:31, we find Jesus reminding His disciples: “If they do not listen to Moses and the Prophets, they will not be convinced even if someone rises from the dead.”

Most people over the centuries have rejected Christ, even though He rose from the dead, and in the resurrection of the two witnesses during the tribulation, the wicked would still not listen.

A part of the second woe is the severe earthquake in Israel after the two witnesses have ascended, described in vv. 13-14:

“¹³ At that very hour there was a severe earthquake and a tenth of the city collapsed. Seven thousand people were killed in the earthquake, and the survivors were terrified and gave glory to the God of heaven. ¹⁴ The second woe has passed; the third woe is coming soon.”

The earthquake results in heavy damage and the loss of 7,000 lives. While the survivors gave glory to God, we will see that this is short-lived, and few will turn to Christ for salvation as the seventh trumpet sounds (v. 15):

“¹⁵ The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.’”

The seventh trumpet announces the seven bowls and final judgments that we will read about in chapter 16, as well as the events leading up to the coronation of Jesus as King (chapter 19) and the establishment of the millennial kingdom (chapter 20).

The angel refers to “The kingdom of the world…” Even though there are many cultural and political divisions, the Bible views the world spiritually as one kingdom with one ruler, who is Satan. It is Satan’s influence and his control over the world that leads human rulers to be generally hostile toward Christ. Human rebellion will end with the return of Jesus to defeat His enemies and establish “…the kingdom of our Lord and of his Messiah…,” commonly referred to as the “Messianic Kingdom,” a kingdom belonging to God the Father and ruled by God the Son and His people.

The chapter concludes with the 24 elders giving thanks and speaking of God’s wrath (vv. 16-19):

“¹⁶ And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, ¹⁷ saying: ‘We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign. ¹⁸ The nations were angry, and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small—and for destroying those who destroy the earth.’ ¹⁹ Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.”

The reference to “…the One who is and who was…” (v. 17) is a phrase the elders use to describe God the Father. It is possibly a sign that the kingdom on earth, which was once in the future, is now present.

The elders continue: “The nations were angry, and your wrath has come,” indicating to us that there is still much resistance. The nations (understand this as “people groups” or even “tribes” or “cultures”) will be defiant and angry. Their anger and resistance will lead to an attempt to fight against Christ (see 16:4 and 19:17-21).

The wrath of God that 24 elders speak of is near but still in the future (20:11-15), but the elders speak of it as if it is already present, showing the knowledge and confidence they have that the matter is settled. They know His wrath is sure to destroy His enemies and add: “The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small—and for destroying those who destroy the earth” (. V. 18). The final outpouring of God’s wrath includes the judging of the dead and has two parts: rewards and condemnation. There will be rewards for the Old Testament saints, the raptured church, and the tribulation saints and condemnation for unbelievers into the lake of fire (20:15).

“God’s temple in heaven…” (v. 19) is where He dwells in glory. John has already seen the Temple in the vision and has observed its spender, God on His throne, the praying souls of the saints, and the 24 elders praising God.

Now, in his vision, the presence of the Ark of the Covenant in the Temple in heaven is revealed to John.: “…within his temple was seen the ark of his covenant…” (v. 19). The ark in the Jerusalem Temple was the symbol of God’s presence, enabling the atonement for sin. In addition, it was a reminder of God’s covenant with His people. This most holy place in the Temple of heaven represents God’s new covenant and its purpose of having offered salvation to mankind. The ark on earth was only a picture or representative of the ark in heaven.

John continues in v. 19: “And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.”

These displays of God’s power and judgment were first mentioned earlier in Revelation 4:5 (“From the throne came flashes of lightning, rumblings and peals of thunder…”) and Revelation 8:5 (“Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning, and an earthquake.”)

The events in v. 19 comprise the end of the seventh trumpet judgment. Since heaven is the source not only of God’s favor and grace, but also of His vengeance, then it is not surprising that judgment comes from the same place as His grace—from the Holy Place in His Temple in heaven.

The evil intentions and acts of the antichrist will finally be apparent to all.