John is now supplied "a reed like to a king's scepter" (11:1). This is not a normal measuring device. The fact that a scepter is to be used for measuring indicates that the results are the function of a king's authority. The kind of "measuring" that John is acting out is similar to what King David did when he defeated Moab (2 Sam. 8:2), where measuring meant the difference between life and death for a conquered people.John is to measure "the temple of God, and the altar, and those who worship in it." The temple of Israel which had formerly existed in Jerusalem became for the New Testament writers a symbol that illustrated truth about the church. Thus, the subject of John's "measuring" is the church.Bearing in mind the Jerusalem temple as a figure of the church, and following the measuring line, we note that the line is drawn around certain Jewish members of the church, while the place of the gentile members is "cast out, outside" (see Figure 4, Herod’s Temple). , This violent casting out takes place because "it was given to the nations." This image of violence reinforces the picture first created by the life or death measuring. Further, "they (the people responsible for the violence) will trample under foot the holy city (the community of God's people) for 42 months." But during the time that the Christian community is trampled, the Jewish-Christian contingent will be commissioned to deliver a message, prophesy, dressed in a manner that reflects the gravity of their message. Figure 4. Herod's Temple. The picture that emerges from the measuring is of a ruler (the abomination of desolation, or the beast) who makes a violent move against the church. This hostile move effectively destroys and subjects the gentile contingent of the church, but is ineffective against a particular group of Jewish believers. The subjection of God's people continues for 3 1/2 years. This picture agrees with: (1) the second seal of chapter 6, which depicted warfare and slaughter against the saints; (2) the information about a distinctive group of 144,000 Jewish believers who are "sealed" before the calamities of the trumpets begin (chap. 7); and (3) the destructive act against saints in chapter 12 as we observe the dragon sweeping a third of the stars of heaven and casting them to the earth.Their identityThe identity of the specially commissioned witnesses began with emphasis upon a particular Jewish contingent of the church. God then identifies them as His "two witnesses." Finally, they were specifically identified as "the two olive trees and the two lampstands that stand before the Lord of the earth" (11:4). The figure of "two olive trees...that stand before the Lord of the earth" is a direct reference to Zechariah's prophecy (4:3, 11-14), where the olive trees portray the offices of priest and king, receiving the golden oil (the Lord's Spirit) for their function from the Lord (depicted by a single golden lampstand). The two witnesses of Revelation are identified as "the two olive trees" because they exhibit the truth that God's priests are kings who receive power to function from His Spirit ("not by might nor by power" Zech. 4:6). Even more distinctively, the two witnesses are "the two lampstands that stand." In chapter 1, we observed the Lord in the midst of seven lampstands (1:12-13) which He explained "are the seven churches" (1:20). We then saw in chapters 2 and 3 that, of the seven churches addressed, only two stood before the Lord without criticism. These two churches, Smyrna and Philadelphia, were composed of converted ethnic Jews. In addition, Smyrna was addressed with truth about the Lord as the One who died and rose from the dead (first advent: suffering Servant) while Philadelphia was addressed with truth about the Lord as King (second advent: reigning King). Therefore, we can confidently conclude that "the two lampstands that stand" are the churches of Smyrna and Philadelphia.Some have suggested that the two witnesses are two individual persons, and offer suggestions about their identity. This mistake is fatal to one's understanding of the role of the 144,000. If the two witnesses are not the two lampstands that stand, the two churches of Philadelphia and Smyrna, the 144,000, and the woman who gives birth, then: (1) churches do not equal lampstands as stated by the Lord in chapter 1; (2) we never observe the mission of the 144,000 during the great tribulation; and (3) the singular word "body" is a verifiable error in the Bible (11:8).In addition, the discussion of the identity and mission of the two witnesses begs the following questions:• Why was John's instruction to measure the temple followed by the discussion of the two witnesses?• How do the 144,000 come to be called the "firstfruits" later in chapter 14, if the two witnesses are indeed the firstfruits (first resurrected)?• How do the 144,000 get to be with the Lord?• Who is the woman in chapter 12?If, as some suggest, the woman (12:1) represents a body of people, then the terms "two witnesses, two lampstands, two olive trees, two prophets" can hardly be limited to two individuals. Their mission Our understanding of their mission is influenced first by the earlier designation that they worship in the altar (11:1). Their lives, like the life of their Lord, reflect the altar and sacrifice (Rom. 12:1-2). Next, the notice that they are two witnesses tells us not only that they are the two churches; but this number answers the legal need to confirm truth under the Law (Deut. 17:6, Matt. 18:16). Also, as they prophesy, they wear sackcloth to portray repentance and mourning (Neh. 9:1, Gen. 37:34). As two lampstands, two churches, their message would be the gospel, calling for sinners to repent and be saved by the sacrifice of the Lamb. They would point to the door about to close with the imminent sounding of the seventh trumpet.Their powerWe are notified that, if attacked, "fire proceeds out of their mouth and devours their enemies." This is a figurative way of stating that when they speak, fire results. They also have power to stop the rain, turn water to blood and, cause plagues on the earth. Because the career of these witnesses parallels the sounding of the six trumpets and the calamities brought by their power resemble the results of the trumpets, the trumpets are apparently connected to the power of the witnesses to cause plagues. We are reminded of the plagues brought upon Egypt when Israel was enslaved by Pharaoh. In both cases, the outcome is an exodus from the slavery of the world.Their death and resurrectionAfter the witnesses complete their testimony, the beast (later identified in chapters 13 and 17) overcomes them and kills them. He had opposed them for the 3 1/2 years of their testimony, but only now is successful against them. This body of dead witnesses is portrayed as dead in the "street of the great city." Just as the "holy city" (11:2) described the community of God's people (cf. 21:2), "great city" describes the community of those who oppose God. The great city is described later in chapters 17 and 18, with terms that convince us that it is not just one city in one place, but is the institution of the city. The "street" of the great city is the place of her business, her way of life. Thus, the picture is of a large number who are dead in many cities, having brought a message hostile to the "great city" economy and way of life. The fate of the witnesses at the hands of the great city is the same as the Lord. The great city, which is spiritually (lit. Greek) Sodom and Egypt also put the Lord Jesus to death. John describes two different reactions to the death of the witnesses. On one hand, there is a group of "the peoples and tribes and tongues and nations" who look at the bodies (plural), refusing to allow their burial. The picture here is that this group is expecting the resurrection and rapture of the witnesses. On the other hand, "those who dwell on the earth" send gifts to one another, celebrating the death of these who had tormented "those who dwell on the earth" (11:10).But, after 3 1/2 days, the witnesses are resurrected, and called into heaven in a cloud while their enemies watch. The "voice" that calls them into heaven is the Lord Himself (1 Thess. 4:16). These raptured witnesses are the first recorded in the book of Revelation. Because these, the 144,000, are the first to be raptured, they will later be viewed with the Lord and referred to as "firstfruits" (14:4) of a continuing harvest (14:14-16).We are next notified that at the time of this rapture "there was a great earthquake, and a tenth of the city fell" (11:13). “Tenth” is meant to remind us of the tithe. Because the great city has killed the "firstfruits" of the holy city, a tithe is required now of the great city. This destruction of a tenth of the great city is God's response to the murder of the 144,000 of the holy city. The "firstfruits" of the holy city are resurrected; the tithe of the great city is destroyed. The tithe judgment against the great city is further explained as the killing of "seven thousand names of men" (11:13). The phrase "seven thousand names of men" is not meant to simply specify seven thousand individual persons, but apparently describes the death of persons whose behavior ("names") "witnessed" mankind rather than God. These "names of men" are the antitype of the witnesses of God. Because God's witnesses have been killed, these names of mankind are killed.Some chronological reminders: "woes" and "trumpets"John's note that "the second woe is past" reveals that we have arrived again at the end of the sixth trumpet and second woe, the same point as at the end of chapter 9. As announced by the strong angel in chapter 10, we are again "in the days of the voice of the seventh angel, when he is about to sound" (10:7).The seventh angel sounds and appropriate worship beginsWith the sounding of the seventh trumpet, another worship service begins in heaven. This fourth, in a series of seven worship services, celebrates the fact that Christ now reigns on earth as in heaven. Notice that the threefold formula used to describe God previously as “the One who is, and who was and who is to come” (1:4, 8; 4:8) now omits “who is to come.” This is replaced by worship that recognizes the now present Lord who reigns. (This change is true also in the worship during the bowl judgments (16:5).) The prayer taught by Jesus to His disciples, “Your kingdom come on earth as it is in heaven” is now unfolding (Matt. 6:10). The worshippers specifically celebrate all the consequences that attend the reign of Christ on earth: (1) dead to be judged; (2) reward of bond-servants; and (3) destroy those who destroy the earth.The very nature of these comments (11:15-18) indicates that chapters 12 and 13 cannot chronologically follow the seventh trumpet. As previously noted, these chapters will add important details about events and conditions that lead up to the seventh trumpet. In chapter 14, we will begin to see the results of the seventh trumpet unfold.The Temple and the Ark of the CovenantOne last result of the seventh trumpet is noted: "The temple of God which is in heaven was opened; and the Ark of the Covenant appeared in His temple" (11:19). The opening of the temple is a picture of restored fellowship with God, although no one is able to enter the temple until the bowls of wrath are later poured out (15:5, 8). The appearance of the Ark of the Covenant, wherein were found the promises of God, is a reminder that our fellowship with God is a function of His realized promises.