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Home , Events of Revelation

:1-14-The Murdered And Then Raised From The Dead By God During the Tribulation

During Daniel’s Seventieth Week, which is also called by students of prophecy, “the Tribulation,” there will be two witnesses sent by God who will proclaim the Gospel but then will be murdered by but then raised from the dead by God. Leading up to the appearance of these two individuals, there will be many cataclysmic events. First of all, there will be the rise of the Ten Nation Confederacy called the Revived Roman Empire at the beginning of Daniel’s 70th week (Dan. 2; 7). This will be followed by Antichrist ascension to power as the King of the Western Confederacy in Europe (Dan. 7:20, 24; 9:27; Rev. 13:1-10). Then, we have the rise of the revived form of the Roman Empire under Antichrist during the first three and a half years of Daniel’s Seventieth Week will be accompanied by the formulation of a false religious system under the (Rev. 13:11-18). Next, Antichrist’s peace treaty with the leadership of Israel will take place after the of the church and actually begins Daniel’s Seventieth Week. Toward the middle of Daniel’s 70 th week, the archangel and his legions of elect- will expel and his legions from (Rev. 12:7). Once Satan is thrown down permanently on the earth, he will inspire the leader of Russia and her allies to invade Israel during the midway point of Daniel’s Seventieth Week according to Ezekiel 38-39. Ezekiel chapters thirty eight and thirty nine reveals that the Lord Himself will destroy this invasion by Russia who will be accompanied by Georgia, Ukraine, Turkey, Iran, Ethiopia, Sudan and Libya. The next major event will be Antichrist breaking his treaty with the Israel. The Russian led invasion of Israel will cause the Antichrist to break his treaty with Israel and occupy Israel according to Daniel 11:41. As a result as a result of the power vacuum in the world caused by the destruction of Russia’s military, the Antichrist will become a world ruler (Rev. 6:1-2; 13:5, 7; 17:12-13). Antichrist will be worshipped world-wide (Daniel 11:36; 2 Thessalonians 2:4; :14-15) and during this time Jerusalem will be occupied by Gentile armies. The occupation of Jerusalem during the last three and half years of Daniel’s Seventieth Week is predicted in Revelation 11:1-2. Accompanying this occupation of Israel and her capital Jerusalem will be a great world-wise persecution of the Jews inspired by Satan himself. Next, Revelation 11:1-14 predicts the appearance of two men who will be the Lord’s witnesses during the last three and a half years of Daniel’s Seventieth Week. They will prophesy but will be murdered by the Antichrist who will not permit their bodies to be buried and will be left in the streets of Jerusalem for three

2008 William E. Wenstrom, Jr. Ministries 1 and a half days. But then suddenly, they will be raised from the dead by God and ascend into heaven in front of a world-wide television audience. The following is an outline of Revelation 11:3-14: (1) The character, time and length of the ministry of the two witnesses (3-5) (2) The character and conduct of the two witnesses (4-6) (3) The martyrdom of the two witnesses (7-10). (4) The of the two witnesses (11-13) (5) End of the second woe (14). Revelation 11:1-2, “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. 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.’” The measuring of the temple is symbolic of the fact that the temple is God’s possession since measuring something meant that you were claiming it for yourself. The fact that God tells John not to measure the court outside the temple because it would be given to the nations is a reference to the “times of the Gentiles.” “The times of the Gentiles” is prophesied in Daniel 2:31-45 and Daniel 7 and refers to an extended period of time when the Gentiles are the dominant world powers and Israel is subject to those powers and extends from the Babylonian capture of Jerusalem under Nebuchadnezzar (586 B.C.) and continues through the Tribulation (Revelation 11:2). This period of history includes the destruction of Jerusalem in A.D. 70 and the church age and the Tribulation period. This phrase does not rule out temporary Jewish control of Jerusalem as has occurred in the past during the Maccabean era (164-63 B.C), the first Jewish revolt against Rome (A.D. 66-70), the second Jewish revolt (A.D. 132-135) and now since 1967 and the Six-Day War. However, this control is only temporary because Revelation 11:1-2 predicts at least another three- and-one-half years of Gentile domination during the last half of Daniel’s Seventieth Week, also known as the Tribulation. Luke 21:23-24, “Woe to those who are pregnant and to those who are nursing babies in those days; for there will be great distress upon the land and wrath to this people; and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles are fulfilled.” Romans 11:25, “For I do not want you, brethren, to be uninformed of this mystery so that you will not be wise in your own estimation, that a partial hardening has happened to Israel until the fullness of the Gentiles has come in.” Revelation 11:1-2, “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

2008 William E. Wenstrom, Jr. Bible Ministries 2 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 under foot the holy city for forty-two months.’” The “ forty-two months ” refers to the last three and a half years of Daniel’s Seventieth Week since it corresponds with the “ for a time ( one year ), times ( two years ), and a half time ( six months )” in Daniel 7:25 and the “ one thousand two hundred and sixty days ” in :6 and the “ forty-two months ” in Revelation 13:5. Revelation 11:3, “And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth.” The identity of these two witnesses is not revealed to us but some contend that they are Moses and Elijah and others Enoch and Elijah. However, this is an argument from silence meaning that the Scriptures do not identify that either Moses and Elijah or Enoch and Elijah will appear during the last three and a half years of Daniel’s Seventieth Week and prophecy. Dwight Pentecost commenting on the identity of the two witnesses in Revelation 11 writes: “An important consideration relative to Israel’s position in the tribulation is given in Revelation 11:3-12, where the ministry of the two witnesses is described. There is a wide divergence of opinion in the interpretation of this passage. A. The symbolic Interpretation. There are two principal views that result from a symbolic interpretation of the two witnesses. (1) The first is the view That these two witnesses represent the church, which will be raptured in the middle of the tribulation period. This rapture, according to this view, occurs in verse 12. Such is the position of the midtribulation rapturist, which has been examined previously. (2) The second is the view that the two witnesses represent the entire remnant of the tribulation period. This view is based on the observation that the number two is the number of witnesses and, since the 144,000 are witnesses during the period, they must be symbolically represented here. Both of these views depend on a non- literal method of interpretation. There are several objections to these views. (1) While it is recognized that Revelation does employ symbols, it seems a mistake to take all that is revealed there as symbolic. The word ‘signify’ in :1: does not primarily mean “to make known by symbols” but rather refers to an historical fact that has some spiritual significance to it. The seven ‘signs’ in John’s Gospel were not mere symbols, but actual historical events to which spiritual significance was attached. The use of ‘signify’ would not give warrant for a non-literal interpretation here. Consistency to the literal method demands that that which is revealed be understood literally unless the text clearly indicates otherwise as it does, for instance, in Revelation 12:3, 9. (2) Since the other numbers in this passage are

2008 William E. Wenstrom, Jr. Bible Ministries 3 taken literally, this number two must be taken literally also. The forty and two months (11:2), the thousand two hundred and threescore days (11:3), are taken in a literal manner so as to be understood to describe one-hall of the seventieth week period. There seems to be no reason not to take the three and one-half (11:9, 11) literally. Thus, since the other numbers are not spiritualized the number two should not be either. (3) The witnesses all perish at one point of time (11:7) so that their testimony ceases. We know That the believing remnant, although decimated by the activities of , will continue throughout the period unto the coming of the Lord. The continuing witness seems to argue against identifying them with the remnant. (4) As long as a portion of the remnant continues there would be no cause for rejoicing (11:10). The rejoicing comes because this particular witness has terminated. Thus the conclusion is that this does not refer to the believing witnessing remnant, but rather to two literal individuals, who have been specially set apart by God, called ‘my two witnesses’ (11:3). As the two olive trees of Zechariah had reference to Zerubbabel and Joshua, so the two olive trees (11:4) denote two literal individuals. Their miracles, their ministry, their ascension all seem to identify them as individual men. The literal Interpretation. Literalists are divided into two classes in their interpretation. There are those who hold that these men are two men who lived previously and have been restored to the earth for this ministry. There are also those who believe they are literal men but they can not be identified. Those who hold the view that these will be men who lived previously hold that one of the two witnesses will be Elijah. There are several bases on which this view rests. (1) It is predicted in Malachi 3:1-3; 4:5-6 that Elijah would come before the second advent to prepare the way for the . (2) Elijah did not experience physical death (2 Kings 2:9-11) and thus could return and experience death as the witnesses do. (3) The witnesses have the same sign as was given to Elijah in regard to the rain (1 Kings 17:1; Rev. 11:6). (4) The period of drought in Elijah’s day (1 Kings 17:1) was of the same duration as the time of the ministry of the witnesses (Rev. 11:3). (5) Elijah was one of the two who appeared at the transfiguration (Matt. 17:3) and discussed that to which all witness would point, “his decease.” Many of those who identify one of the witnesses as Elijah identify the second witness as Moses. Several reasons are given to support this interpretation. (1) Moses appeared with Elijah at the transfiguration (Matt. 17:3) when the death of Christ was discussed. (2) The ministry of Moses in turning waters into blood (Ex. 7:19-20) is the same as that of the witnesses (Rev. 11:6). (3) Deuteronomy 18:15- 19 requires the reappearance of Moses. (4) The body of Moses was preserved by God so that He might be restored (Deut. 34:5-6; Jude 9). Thus the law (Moses) and the prophets (Elijah) would be joining in witness unto Christ during the announcement of the coming of the King.

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There are several difficulties in identifying Moses as one of the witnesses. (1) The phrase ‘like unto me’ in Deuteronomy 18:15 seems to preclude any possibility that Moses himself will be one of the witnesses, for the prophet was not Moses, but one like Moses. (2) The similarity of the miracles does not signify identification. The miracles Moses wrought were signs to Israel. The signs of the witnesses will likewise be signs to that nation It would be a striking thing to those to whom the signs came if God should reduplicate those signs which had been the great signs to Israel in past days. (3) While the transfiguration is identified with the millennial age (2 Pet. 1:16-19) it is nowhere identified with the tribulation period or the ministry of the witnesses. Because they appeared at the transfiguration, signifying they would be related to the Lord at His coming for His kingdom, it does not mean they must be the witnesses. (4) Moses’ body at the transfiguration was not his resurrection body, since Christ Is the firstfruits of the resurrection (1 Cor. 15:20, 23), nor an immortal body, so it can not be argued on the basis of Jude 9 that Moses’ body was preserved so he might return to die. Others, who identify one of the witnesses as Elijah, identify the second as Enoch. Several reasons are given to support this. (1) Enoch was translated without seeing death (Gen. 5:24). (2) Both Elijah and Enoch would have put on immortality (1 Cor. 15: 53) at the time of their translation, but Christ is the only one who now has immortality (1 Tim. 6:16). Therefore these two were preserved without experiencing immortality that they might return to die. (3) Enoch was a prophet of judgment, as was Elijah (Jude 14-15) and this corresponds to the ministry of the two witnesses, for they prophesy in the sign of judgment— sackcloth (Rev. 11:3). (4) In Revelation 11:4 the word ‘standing’ suggests that they were already there in John’s day, and must be two people who have already been translated. Thus, it is held, only Elijah and Enoch could meet this requirement. There seem to be several arguments against identifying one of these witnesses as Enoch (1) It is the stated purpose that Enoch was translated ‘in order that he might not see death’ (1kb. 11:5). In view of this it could hardly be stated that he will be returned to die. (2) It would seem that the antediluvian prophet would not be sent into a time when God is dealing with Israel. (3) The position of Enoch and Elijah in translation does not differ from all the Old Testament who are be- fore the Lord through physical death. Their means of entrance differed, but not their position upon entrance. Thus the fact that they were raptured does not necessitate a difference of state, nor make it necessary that they should return to die. (4) The witnesses have mortal bodies and are subject to death. Elijah and Moses on the mount of transfiguration evidently did not have mortal bodies, for they ‘appeared in glory.’ It is hardly likely that they would be given mortal bodies again.

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English draws a conclusion concerning these views, when he says: ‘If it could be said of a surety that the two witnesses are to be identified as characters who appeared on the earth in Old Testament times, then we should have to conclude, I think, that they will be Elijah and Moses, the former because he is named as to come again, and the latter because of his association with Elijah on the Mount of Transfiguration, because of the nature of his witness, and because he symbolizes the law as Elijah represents the Prophets, both bearing witness to the coming Lord of Glory.’ There are those who hold, because of the difficulties involved and the silence of Scripture on the identification, that the two can not be identified. English is representative of this group when he writes: ‘. . . . these two witnesses cannot be identified, but . . . they will simply appear in the spirit and power of Elijah. . . . The two witnesses are to have mortal bodies, and, though it is possible for God, to whom ‘all things’ are possible, to send back to earth those who have long since gone to be with the Lord, we have no Scriptural precedent or word for such a re- advent of men. Yes, Lazarus, and the son of the widow of Zarephath, and others had mortal bodies when raised from the dead, but their demise was only a temporary experience, and allowed in order that God might be glorified through the miraculous power of His son (or, His prophet) by their resurrection. Our Lord’s reappearance after He was raised from among the dead was in His glorified body, and as we have already pointed out Moses and Elias, on the Mount of Transfigura- tion ‘appeared in glory’ (Luke 9:31), that is, in bodies glorified for that occasion. . . . From this we conclude that the two witnesses cannot be identified, but rather that they will fulfill in a future day a destiny that John the Baptist would have fulfilled had Israel’s heart been receptive. It would seem best to conclude that the identity of these men is uncertain. They, in all probability, are not men who lived before and have been restored, but are two men raised up as a special witness, to whom sign-working power is given. Their ministry is one of judgment, as their sackcloth clothing indicates. They are slain by the beast (Rev. 13:1-10). Concerning the time of their death the same author says: ‘Mental arithmetic will quickly reveal that the period of prophecy entrusted to the two witnesses, twelve hundred and sixty days, is three and one-half years in duration. In which half of the Tribulation, then, will these witnesses prophesy? Or will their witness not be limited by either half of the seven years, but run from one half into the other? I do not think we can be dogmatic about it. There is thought- provoking logic in the argument that their testimony will be given during the first half of Daniel’s prophetic week, and that their martyrdom will be the first perse- cuting act of the Beast after he breaks his covenant with the Jews (Dan. 9:27). Their ministry will be attended with power over their enemies, whereas, according to Daniel 7:21, the ‘little horn’ (who is this Beast) will make war with the saints

2008 William E. Wenstrom, Jr. Bible Ministries 6 and prevail against them, and this will be in the last half of the week. On the other hand, in Revelation 11:2 the ‘forty and two months’ undoubtedly refers to the second half of the Tribulation, and the period of the testimony of the two witnesses seems to be synchronous with this. Further, their witness is recorded just prior to the blowing of the Seventh Trumpet, and this event takes us right on into the Millennial Kingdom. But the exact period when the testimony will take place is unimportant to believers of this age—it will be in God’s time, that we know, and that will be the proper time.’” (Things To Come, A Study in Biblical ; pages 304-309; Academie Books Grand Rapids, Michigan, Zondervan Publishing House) J. Hampton Keathley III commenting on the identity of these two witnesses, writes, “Because their miracles are similar to those of Elijah and Moses, and because Malachi 4:5 says ‘Behold, I am going to send you Elijah the prophet before the coming of the great and terrible Day of the Lord’ (Mal. 3:1), some believe one of these must be Elijah because Scripture says Elijah will come again. Thus, they insist these must be identified as literal characters out of the Old Testament. Further, Moses and Elijah were seen with the Lord on the Mount of Transfiguration. So many believe and teach the two witness here are Elijah and Moses, who are given bodies and who are brought back to earth. Others see them as Elijah and Enoch who were translated and never saw death. The big question is are they literally Moses and Elijah (or Elijah and Enoch), or are they two men who will come in the power, spirit, and character of Moses and Elijah, etc., i.e., a virtual Elijah and Moses, but not literally Elijah and Moses? There are several passages that bear on this question and shed important light on the problem. (1) Luke 1:17 clearly states that John the Baptist, as a forerunner of Christ, would go forth in the spirit and power of Elijah (cf. Mark 1:2-3 with Matt. 3:3), i.e., he was a virtual Elijah. (2) Matthew 17:10-13 teaches us that Elijah had come and that John the Baptist was that Elijah. (3) John himself said he was not Elijah, only a voice of one crying in the wilderness to prepare men for Messiah (:21-22). John denied that he was a literal Elijah, though he saw his role as a virtual Elijah doing what the Malachi passage said Elijah would do (Mal. 3:1; 4:6). (4) Matthew 11:7-14 adds some very interesting light on the whole issue. These verses show that John could have and would have fulfilled the Malachi passage if Israel as a nation had believed and accepted his message. But since they rejected both John and Messiah, another would have to come to fulfill the Malachi prophecy and this would need to occur prior to Christ’s second advent. Since John could have and would have fulfilled the Malachi passage, it seems obvious the one who will come in the future, will be, like John, one who will come in the spirit and power of Elijah, a virtual Elijah, but not literally Elijah himself. He does not have to be a literal Elijah, or John could not have fulfilled the Malachi passage. Thus, in

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Revelation 11, the two witnesses are not literally Elijah and Moses (or Elijah and Enoch), but two men whom God will raise up in the spirit and power of their Old Testament counterparts. They are similar from the standpoint of their ministries, but similarity does not mean identity. Their ministries are similar because they are ministering to Israel and such similarity would carry great significance to the Jews. Some try to symbolize these two witnesses as movements or powers that occur in some religious sense. But clearly, these two witnesses are specific persons and not symbolical of movements or powers. This is proven by the article used with the word “witnesses” and by the fact that the term “witness” in the New Testament is always used of persons. Further, we must remember that they are not named in the text which would indicate that God does not intend for us to identify them. They are simply two exceptional men whom God will raise up in the Tribulation. (Studies in Revelation-Christ’s Victory Over The Forces Of Darkness, page 159; Biblical Studies Press; www.bible.org ; 1997) The statement “ I will grant authority to my two witnesses ” in the original text is actually “I will give to my two witnesses” and does not explicitly identify what is given to these two witnesses. However, the context indicates that they will be given protection (Revelation 11:5), miraculous power (Revelation 11:5), authoritative and effective testimony (Revelation 11:4) and deliverance (Revelation 11:11-12). The expression “ My witnesses ” emphasizes God’s personal relationship and fellowship with these two witnesses and implies that they are owned by Him and that they serve Him exclusively. “Twelve hundred and sixty days ” is identified as the length of the ministry of these two witnesses and refers to the last three and a half years of Daniel’s Seventieth Week. Some expositors contend that this refers to the first three and a half years of Daniel’s Seventieth Week but rather it refers to the last three and a half years. J. Hampton Keathley III explains, “Many try to place their ministry in the first half, but there are a number of reasons that seem to favor the last half instead. (1) Immediately after this teaching regarding their ministry there is the announcement of the third woe and the seventh trumpet (cf. 11:14-15). This seventh trumpet occurs right at the end of the Tribulation and results in the ushering in of the kingdom of God. Though chapter 11 is an interlude, it could imply a natural sequence or relationship and may indicate they minister in the last half. (2) The two witnesses pour out judgment on any who would attempt to harm them (vs. 5). It would appear that this condition better fits the last half of the Tribulation after the abomination of desolation when the beast is seeking to be worshipped, when there is great anti-Semitism and persecution against all believers. (3) The hideous acts of verses 9 and 10 also seem to fit better with the character of the last half of

2008 William E. Wenstrom, Jr. Bible Ministries 8 the Tribulation with the lawlessness of the beast and his system and the worship of Satan (13:4). (4) The reaction of men in verse 13 with mankind terrified and giving glory to God also better fits the very end of the Tribulation than the middle or even somewhat later in the seven-year period. During the last half of the Tribulation men will worship the beast and Satan and exclaim “who is like the beast and who is able to make war with him?” (l3:4). This could even be exclaimed after the death of these seemingly invincible prophets who are killed by the beast (11:8). But then, there is their resurrection, the voice from heaven, and the devastating earthquake (11:11-13). After this, those who are left, in terror, give glory to God instead of the beast. (5) There seems to be a natural sequence and tie between verses 1, 2, and 3. In verses 1 and 2a we see the temple that is to be measured. We know the temple is present in the first half of the Tribulation (Dan. 9:27a). Then in verse 2b we have a reference to the court of the Gentiles and the 42 months (three and one-half years), when the nations will tread under foot the city of Jerusalem. We know this occurs in the last half of the Tribulation, after the beast invades Palestine (Dan. 9:27b). Right after this, we then have the mention of the two witnesses who prophesy for 1260 days (three and one-half years). (Studies in Revelation-Christ’s Victory Over The Forces Of Darkness, page 158; Biblical Studies Press; www.bible.org ; 1997) Revelation 11:3, “And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth.” The fact that the two witnesses are “ clothed in sackcloth ” is significant because it symbolizes what will characterize the ministry of these two, namely to announce coming judgment and call men to trust in Christ as Savior. God caused these two to dress in such a manner because sackcloth expressed mourning, repentance and judgment. Revelation 11:4, “These are the two olive trees and the two lampstands that stand before the Lord of the earth.” Instead of relating the ministry of the two witnesses to Moses and Elijah or Elijah and Enoch, the who speaks to John in Revelation 11 connects their ministry to Zerubbabel and Joshua the high priest who appear in Zechariah 4. Zerubbabel and Joshua were identified in the vision recorded in Zechariah 4 by the angel speaking to Zechariah as the two olive trees. The olive tree was a source of oil used to fuel lamps in the ancient world and speaks of the ministry of the Holy Spirit empowering individuals for service to God. Therefore, like Zerubbabel and Joshua, the two witnesses will be empowered by the Spirit as signified by the two olive trees and two lampstands. Revelation 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.”

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Revelation 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.” Revelation 11:5-6 reveals that the ministry of the two witnesses is characterized by the following: (1) they can kill their enemies (verse 5; cf. Elijah, 2 Kings 1:10- 14); (2) they can withhold rain for three and a half years (verse 6; cf. Elijah, 1 Kings 17:1, 8; 18:1; James 5:17); they can turn water into blood (verse 6; cf. Moses, Exodus 7:17-21); they can bring plagues upon the earth’s inhabitants (verse 6; cf. Moses, Exodus 9:14; 11:10). Revelation 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.” “The beast ” is a reference to the Antichrist who is identified by this designation in Revelation 13:1, 2, 3, 4; 14:9, 11; 15:2; 16:2; 17:3; 19:20; and 20:10. Revelation 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.” “The great city, which mystically is called Sodom and Egypt where also their Lord was crucified ” is a reference to the city of Jerusalem since Christ was crucified in Jerusalem. Jerusalem is called “ great ” not because of its population or size but because of its importance in the plan of God. The comparison of Jerusalem to Sodom emphasizes its rebellious and immoral degeneracy (cf. Isaiah 1:10), which characterized Sodom. The comparison to Egypt emphasizes that it is dominated by Satan’s cosmic system since Egypt is often a picture of Satan’s cosmic system. Together, these three descriptions of Jerusalem emphasize its wicked, evil and Satanic character and opposition to God and His people because of Antichrist’s influence who is occupying Jerusalem and Palestine at the time. The two witnesses were not given a burial in order to demonstrate Antichrist’s power that was responsible for the deaths of these two seemingly invincible individuals. Revelation 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.” The fact that the entire world will view the bodies of these two witnesses lying in the city of Jerusalem indicates that this event will be broadcast to the entire world through satellite television.

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Revelation 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.” This is the only recorded instance of rejoicing taking place in the Tribulation period and reflects the widespread wickedness upon the earth in those days who will celebrate because they don’t have to listen to messages from God any longer. Revelation 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.” This passage records God delivering His two witnesses with a magnificent display of His divine omnipotence in order to bear witnesses to the world that these men were divinely ordained and spoke His words of judgment and calls to exercise faith in Christ as Savior. The significance of the three and a half days is that it made clear that the two witnesses were in fact dead and that God has manifested Himself in the sight of the entire world by bringing these two back to life. This miracle was designed to lead the unsaved inhabitants of the earth to obey the gospel and trust in Jesus Christ as Savior and which gospel the two witnesses proclaimed for three and a half years. Revelation 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.” Christ ascended into heaven before His friends whereas these two witnesses will ascend to heaven in the sight of their enemies. This miracle of the ascension of the two witnesses is also designed by God to lead people to salvation and obey the gospel, which the two witnesses proclaimed. Therefore, in effect, the resurrection and ascension of these two witnesses validated that their ministry was in fact from God. Revelation 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.” The fact that many people gave glory to God does not mean necessarily that they trusted in Jesus Christ as their Savior rather it means that they simply will acknowledge God’s glory and power and the reality that He does exist! Revelation 11:14, “The second woe is past; behold, the third woe is coming quickly.” This last statement signifies that the events of Revelation 11:1-13 immediately precede the Second Advent of Christ since the third woe refers to the seventh and final trumpet, which immediately precedes the Second Advent according to Revelation 11:15-19.

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