The content of the "little scroll" from chap. 10 may be revealed in this vision.

This is the last interlude vision before the seventh trumpet is finally blown.  We enter into a very difficult portion of this book to interpret.  This entire section of text is to be taken symbolically.  We must stick to the theme that is constant throughout this book.  The church (the temple in N.T. sense) will be preserved even though it will not altogether escape the persecution held against it.  Remember the lampstand represented the churches in 1:20, why would the symbol change meaning now?  Therefore the witnesses (lampstands) represent the church or some portion of the church.  We know something of the number two also.  There were two of the seven churches that did not have something against them – Philadelphia and Smyrna.  It was also recorded in Deut 17:6 that the testimony of at least two witnesses is required by the Law for execution to take place. God had provided all the witnesses that He required.   From the O.T. interpretation of the power of Moses and Elijah, these two witnesses will have supernatural power as these two O.T. prophets, and they will operate under the same supernatural protection.

“The Great City” is a phrase that is repeated over and over in Revelation.  We want to immediately think that this great city must be Jerusalem, but let’s look at other verses in this book before making such a judgment (Rev. 16:19; 17:18; 18:10, 16, 18, 19, 21).  It is likened to Sodom in this very verse and is none other than the earthly city in opposition to God.  This city represents the world and the worldly systems.  John is outlining the function of the witnessing church of Jesus Christ.  Even though there will be great persecution and even seeming defeat, the church will emerge triumphant in God’s plan.

This is exactly what John’s readers need to hear and do hear from this message.

v. 1 – John is commanded by “a voice” to take a reed and measure the temple of God.  A reed is usually flexible and bends in the wind, but this one is more rigid and can be used for measuring. Reed like bamboo grew in this area.  The voice is not identified, but it carries divine authority in the command to John.  Up to this point John has been mostly viewing the visions, but here he is a participant (again - the little scroll vision).  Ezekiel was told to measure the temple in the O.T. (Ez. 40:3 ff).  He is told that the outer court is to be trodden upon by the Gentiles, and he is only to measure the sanctuary, the altar, and the worshippers.  In a very literal sense he could be referring to the Temple in Jerusalem, but this was destroyed in 70AD, and this is most likely written later.  He could be referring to the church as the sanctuary of God.  N.T. emphasis of the presence of God is no longer in the Temple (Holy of Holies), but in the heart of the believers by the Holy Spirit – the Church (1 Cor. 3:16; 2 Cor. 6:16; Eph. 2:21).  It appears that what God is commanding John to measure at this point is what God will preserve out of what is destroyed.  He will preserve the saints, His church, and what is measured is under the direct control and care of Almighty God.  The church will be protected (sealed – 7:3) by God throughout the coming disaster.  There will be some casualties, but the church overall will not be destroyed as the enemy desires.

v. 2 – John is not to measure the “outer court,” since this has given over to the Gentiles for them to trample.  It appears that John is dividing humanity into two groups, the church and those outside the church – Christians and non-believers or Gentiles. Even though the Gentiles have power to trample the outer court and the holy city, this power is given for them to do this destruction.   Nothing can come against the church without the Lord allowing it to happen in His great plan for humanity. The destiny of history is being revealed by the contents of this scroll.  The Gentiles are not permitted to destroy the church, but they are permitted to oppress it for a limited time period. They can also only effect the periphery of the church and not the heart (sanctuary) of the church and again for only a specific time period (42 months - 1260 days - a time showing "seeming" triumph of evil over God's elect - the church N.T.). 

This time period is not unique to Revelation and it is repeated in various places even within Revelation.  Daniel uses this time frame as well in 7:25 and 12:7.  John uses this exact time reference to show that, just like in Daniel, this destruction was allowed for 42 months so the readers of Revelation need to know that this persecution will be allowed for a fixed duration.  They also need to reflect on that historical situation and understand that it will not destroy the church completely.  This same time period is used in Revelation to show the duration the Gentiles will trample the holy city, the prophesying of the two witnesses, the woman’s stay in the dessert, and the beast’s exercise of authority.  This was also the actual duration of the horror of Antiochus Epiphanes’ tyranny in Jerusalem.  John has a lot of information and history to draw from in making his point to the Church of Jesus.

v. 3 – The two witnesses appear on the scene suddenly.  They will prophecy for 42 months (that number again).  The number of them, two, is puzzling.  There were two churches that remained faithful; there is the inference to Deut. where judgment can only come by two or more witnesses, and there are the martyrs who were faithful unto death.  We also have some references to others that could symbolically come as these two witnesses.  Moses and Elijah stand out as those who suit these verses.   They are referred to in Mal. 4:4-5 at the end of the O.T. and they appeared on the Mount of Transfiguration with Jesus (Mt. 17:3; Mk. 9:4). However there are others who could be identified as these two witnesses.  They are dressed in sackcloth, a sign of mourning, since their message is one of judgment and doom.  Their attitude is one of sadness and penitence.  We can grasp that the penitent church is the only powerful church.

v. 4 – There is the reference to these witnesses being “two olive trees” (as in Zech. 4:3; Jer. 11:16).  Olive trees produce abundance of oil, which usually refers to the Spirit of God.   In fact in this context we read in Zech. 4:6 – “Not by might, nor by power, but by My Spirit, says the Lord Almighty.”  Zech. 4:11-14 tells us that the two olive trees are the Lords two anointed ones who stand with Him.  John again borrows from the O.T. imagery.  The word “witness” is the word “martyr” and may be more closely related to who these two are. When we consider that they do, in fact, give their lives for the cause of Christ, we can even more relate them to martyrs.  John also points out that God is the Lord of the earth – a powerful reference to the one who is in control over everything here. 

John has used the symbol of the lampstands to represent the churches six times prior to this reference.  The witnesses represent the church by this symbol as well.  Rather than seven (the complete church) previously, here we have two lampstands or part of the church. 

v. 5 – Nothing can harm God’s witnesses before their mission is complete.  Those who attempt to interfere only destroy themselves.  The witnesses pour fire from their mouths and destroy their foes.  This is a figurative reference.  The words they speak are a consuming fire that will destroy completely all who oppose them.  God has vindicated his servants by fire in O.T. history – (eg. Elijah – 1 Kings 18:24,38). 

v. 6 – While the witnesses are prophesying they are given three supernatural powers.  They can stop the rain like Elijah (1 Kings 17:1; Jas. 5:17 – 42 months).  They could turn water into blood like Moses (Ex. 7:20).  They could strike the earth with every kind of plague (1 Sam. 4:8).  John again borrows from the imagery of Israel’s history and also shows that the church or God’s servants have the same resources available as the ancients of old (same power - same anointing - God works through them for His people.  God will still work in power in and through the church).

v. 7 – When the witnesses finish or complete their testimony, they no longer have these supernatural powers and protection.  They were not cut short.  Their mission is complete, and there is no longer a need for them to remain where they have been sent.  At this point “The Beast” immerges from the bottomless pit (abyss) and wages war against the witnesses of God (the church) (see Dan. 7:21,22), conquers them and kills them.  This is the evil one, not a beast, but the beast (Satan himself).  So it seems that evil wins out over even the church of God (truth, righteousness, etc.).  This is true of every era of persecution of the church.  Martyrs complete their mission and testimony (martyr = witness) and are removed from the scene by their death and are rewarded.

v. 8 – Their bodies – is really singular – their body.  There is no verb (will lie), so we only know the body in the street of the “great city” (insult, indignity).  It appears they are killed and left (Jer. 8:1-2).  The city is said to be symbolic (Rome for them) and therefore symbolically named to represent known conditions of oppressing power.  Sodom was wicked and destroyed by God, and Egypt was oppressive to Israel and cursed with plagues and the wrath of God.  This great city is symbolic and therefore is not any one real city but any city or community cursed by God (the world, evil).  God will come to vindicate His people - rescue them.

v. 9 – People from every nation, tribe, language, and people will rejoice of this victory over the witnesses.  They are even refused proper burial as an added insult and disgrace. They remain where they fell for three and a half days (ref. 3 ½ years – duration).  Representatives of all humankind participate in this global event. All the wicked snear at thier death.  A sign to the faithful in Christ - remain faithful - no matter what - Rev. 2:10 - even to death.

v. 10 – Here we see a perfect reflection of how the impenitent world views Christianity and those who preach the truth.  There is rejoicing and the exchanging of presents over the death of “these two prophets.”   The Word proclaimed or the forth-telling of God’s word is always an offense to those who do not believe.  The enemy also sees the death of the two witnesses as a major victory for evil over good.  The witnesses had tormented the people of the world for three and a half years (speaking against sin and evil) – now they have been silenced – phew!

What about the church today?  Do we just exist among the world like a chameleon blending in so not to be offensive and too much noticed?  The Word offends!  John the Baptist offended Herod and was executed.  The church mourns while the evil world rejoices.   But it ain't over ...

v. 11 – the witnesses came to life supernaturally because of the “breath” of God (Heb. ruach – Gen. 2:7 and Ez. 37:10).  The church has been in a state of assumed demise in the past many times.  Here the church – thought dead – is in fact alive again by the power of God; He will preserve His church through it all. Only God has true authority over life and death.  Every time the church rises up victoriously after such persecution, it is a further offense to its enemies.

v. 12 – The two witnesses, who were dead, heard a loud voice from heaven saying, “Come up here.”  Imagine the power of this event.  The familiar unidentified voice from heaven, a voice of divine authority, called them to come up to heaven and they ascended in a cloud.  This sounds much like 1 Thess. 4:13-18 the rapture.  We mentioned that John does not speak of rapture as an escape from the persecution for the church, but here the witnesses, who represent the church, are raptured to the Lord.  We seem to concern ourselves wtih How and When, but God is only concerned with WHO!  No one really knows when.  It is cloudy at best and only speculative. While the “rapture” may not be an escape from persecution, there may be a rapture following persecution for the remaining faithful church, before the end, the last judgment against the totally evil world's inhabitants.

v. 13 – Here we see that the resurrection of the witnesses caused great fear among the remaining humanity.  A great earthquake takes place that kills 7,000 people.  The number is a fixed number for a change, not a percentage.  The bottom line is that the survivors were terrified.  They not only gave way to fear, but they gave glory to the God of heaven – hello (Ez. 38:19-20; Zech. 14:4).  In the past, events cause the impenitent to harden their hearts further against God, but here the events are so certainly from God that they give Him glory finally.  Even the sinful will eventually recognize God at some point. But - the story doesn't end here.  There's fear and awe but no repentance - turning away from evil and turning to Jesus.  They recognized a supernatural event, but then continued in their wickedness.  Rev. 6:15-17 (Oh my God, oh my God, protect me - Phew! That was close - Now where was I?)

v. 14 – The first two woes have now come to pass, but the third is coming soon.