The Relation of the “Interlude” to the Seven Trumpets
(Rev. 10:1–11:13)
We see another instance in which the consecutive line of thought is for a time interrupted. Revelation 9 closed with the events of the sixth trumpet. The sounding of the seventh trumpet is not introduced until we reach Revelation 11:15. All of chapter 10 and a part of chapter 11, therefore come in parenthetically between the sixth and seventh trumpets. That which particularly connected with the sounding of the sixth trumpet is recorded in chapter 9. The prophet has other events to introduce before the opening of another trumpet, and takes occasion to do it in the scripture which intervenes to Revelation 11:15. Among these is the prophecy of chapter 10. Let us first look at the chronology of the message of this angel.
The sixth trumpet brings us to the time of the end. Before the seventh trumpet sounds, an interlude is inserted, explaining the task and experience of God’s people at the end time.
Little Book Open
Revelation 10 Verse 1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: 2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. 3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. 4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.
Another mighty angel. That is, in addition to the angels who had earlier appeared. He is apparently distinct from the angels who hold the four winds (ch. 7:1), from those with the seven trumpets (ch. 8:2), from the angel at the altar (ch. 8:3), and from those in the river Euphrates (ch. 9:14). This angel may be identified as Christ (see EGW Supplementary Material on ch. 10:1–11). Here, as Lord of history, he makes the proclamation of v. 6.
As it were the sun. Compare the description of Christ in ch. 1:16.
Feet. To compare feet to pillars appears incongruous, but the word “feet” is doubtless used here in the sense of the lower extremities, the legs and feet, which are likened to pillars of fire ( cf. of S. Sol. 5:15; cf. on Eze. 1:7).
Pillars of fire. Compare the description of the feet of Christ in ch. 1:15.
Open. The Greek implies that the book has been opened and still is open. By contrast, the previous scroll was sealed with seven seals (ch. 5:1). Daniel had been instructed to “shut up the words, and seal the book, even to the time of the end” (ch. 12:4). This admonition applies particularly to the part of Daniel’s prophecies that deals with the last days (see on ch. 12:4), and doubtless especially to the time element of the 2300 days (ch. 8:14) as it relates to the preaching of the first, second, and third angels’ messages (Rev. 14:6–12). Inasmuch as the message of the present angel deals with time, and presumably with events at the time of the end, when the book of Daniel was to be unsealed (Dan. 12:4), it seems reasonable to conclude that the little book open in the hand of the angel was the book of Daniel. With the presentation to John of the little book open, the sealed portions of Daniel’s prophecy are revealed. The time element, pointing out the end of the 2300-day prophecy, is made clear. Consequently the present chapter focuses upon the time when the proclamation of vs. 6, 7 was made, that is, during the years 1840 to 1844 (see on v. 6; see EGW Supplementary Material on ch. 10:1–11).
Upon the sea … on the earth. Sea and earth are used repeatedly to designate the world as a whole (see Ex. 20:4, 11; Ps. 69:34). The fact that the angel stands upon both sea and earth implies the worldwide proclamation of his message, and also his power and authority over the world.
Seal up. Like Daniel, long before, John is now hidden to “seal up” the revelation that had come to him (see Dan. 12:4). Paul also, in vision, had heard “unspeakable words, which it is not lawful for a man to utter” (2 Cor. 12:4). The messages of the seven thunders obviously were not a revelation for the people of John’s day. They doubtless revealed details of the messages that were to be proclaimed at “the time of the end” (Dan. 12:4; cf. on Rev. 10:2). Thus they may be understood as a portrayal of events that would occur in connection with the proclamation of the first and second angel’s messages (ch. 14:6–8; see EGW Supplementary Material on ch. 10:1–11).
“The mighty angel who instructed John was no less a person¬age than Jesus Christ.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 971. He places His feet on the sea and the land, signifying His universal rule and that what He is about to proclaim has worldwide significance. He shouts with the roar of a lion. A lion’s roar symbolizes God’s voice (see Hos. 11:10, Rev. 5:5).
John is not allowed to write down what the thunders have said. There are things concerning the future that God has not revealed to us through John.
The Little Book. —“He had in his hand a little book open.” We may infer from this language that this book was at some time closed. We read in Daniel of a book which was closed and sealed to a certain time: “Thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” Daniel 12:4. Since this book was closed only until the time of the end, it follows that at the time of the end the book would be opened. As this closing was mentioned in prophecy, it would be but reasonable to expect that in the predictions of events to take place at the time of the end, the opening of this book would also be mentioned. There is no book spoken of as closed and sealed except the book of Daniel’s prophecy, and
there is no account of the opening of that book unless it be here in Revelation 10. We see, furthermore, that in both places the contents ascribed to the book are the same. The book which Daniel had directions to close and seal had reference to time: “How long shall it be to the end of these wonders?” Daniel 12:6. When the angel of this chapter comes down with the little book open, on which he bases his proclamation, he gives a message in relation to time, as will be seen in verse 6. Nothing more is required to show that both expressions refer to one book, and to prove that the little book which the angel had in his hand, open, was the book referred to in the prophecy of Daniel.
An important point is now determined in our endeavor to settle the chronology of this angel We have seen that the prophecy, especially the prophetic periods of Daniel, were not to be opened until the time of the end. If this is the book which the angel had in his hand open, it follows that he proclaims his message after the time when the book should be opened, or somewhere this side of the beginning of the time of the end. All that now remains on this point is to ascertain when the time of the end began, and the book of Daniel itself furnishes data from which this can be done. In Daniel 11:30, the papal power is brought to view. In verse 35 we read, “Some of them of understanding shall fall, to try them, and to purge, and to make white, even to the time of the end.” Here is the period of the supremacy of the little horn, during which time the saints, times, and laws were to be given into his hand, and from him suffer fearful persecutions. This is declared to reach to the time of the end. This period ended A.D. 1798, when the 1260 years of papal supremacy expired. There the time of the end began, and the book was opened. Since that time, many have run to and fro, and knowledge on these prophetic subjects has marvelously increased. (See comments on Daniel 12:4.)
The chronology of the events of Revelation 10 is further ascertained from the fact that this angel appears to be identical with the first angel of Revelation 14. The points of identity them are easily seen: They both have a special message to proclaim, They both utter their proclamation with a loud voice. They both use similar language, referring to the Creator as the maker of heaven and earth, the sea, and the things that are therein. And they both proclaim time, one swearing that time should be no more, and the other proclaiming that the hour of God’s judgment has come. –Uriah Smith
Revelation 10 Verse 5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6 and sware by Him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.
There should be time no longer. This cryptic declaration has been variously interpreted. Many expositors have understood it to mark the end of time, as such, and the beginning of eternity. Others have taken the word “time” in the sense of the time that elapses before the final events of history, and so have translated, “there shall be no more delay.”
Seventh-day Adventists have generally understood these words to describe particularly the message proclaimed in the years 1840–1844 by William Miller and others in connection with the close of the 2300-day prophecy. They have understood the “time” to be prophetic time, and its end to signify the close of the longest time prophecy, that of the 2300 days of Dan. 8:14. After this there is to be no further message bearing on a definite time. No time prophecy extends beyond 1844.
When the Angel states that there will “be time no longer” (Rev. 10:6), the Greek word chronos shows that He refers to a period of time. This points back to Daniel 12:6, 7, where an angel states the persecution of the saints will last for a time, times, and half a time, or 1,260 years (a.d. 538–1798) during which the church was persecuted by the papacy (compare Dan. 7:25). Since in Daniel and Revelation a prophetic “day” symbolizes a year (Num. 14:34, Ezek. 4:6), 360 “days” equal 360 years, and three and a half times (or “years”) equals 1,260 “days” or years. Sometime after this prophetic period, the end would come.
The statement that time will be no longer refers to the time prophe¬cies of Daniel, particularly the 2,300 prophetic days of Daniel 8:14 (457 b.c.–a.d. 1844). After this period, there no longer will be prophetic time periods. Ellen White states: “This time, which the angel declares with a solemn oath, is . . . prophetic time, which should precede the advent of our Lord. That is, the people will not have another message upon definite time. After this period of time, reaching from 1842 to 1844, there can be no definite tracing of the prophetic time. The longest reckoning reaches to the autumn of 1844.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 971.
“This time, which the angel declares with a solemn oath, is not the end of this world’s history, neither of probationary time, but of prophetic time, which should precede the advent of our Lord. That is, the people will not have another message upon definite time… The longest reckoning reaches to the autumn of 1844.” Ellen G. White (SDA Bible Commentary, on Revelation 10
One of the clearest allusions to the Old Testament in all of Revelation is found in Revelation 10:5, 6. Revelation 10:5, 6 and Daniel 12:7 have eight major words in common. Both passages have heavenly figures standing on or above bodies of water. In both cases, the heavenly figure raises his hand to heaven and swears by the One who lives forever and ever. The connec¬tion between the “time, times, and half a time” of Daniel 12:7 (NKJV) with the “time no longer” of Revelation 10:6 indicates that the angel of Revelation 10 is announcing the close of Daniel’s time prophecies in the context of the sixth trumpet.
Eating the Scroll
Revelation 10 Verse 8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Give me. John is placed here in the position of expressing his desire for the book. He acts the part of those who proclaimed the advent message in the years 1840–1844. Though mistaken in expecting Christ to return in 1844, they nevertheless were led of God, and found the message of the near advent precious to their souls. Their computation of the time element in the prophecy of Dan. 8:14 was correct (see comment there), but they were mistaken as to the nature of the event to take place at the end of the 2300 days.
Eat it up.. Compare the symbolism in Eze. 3:1 ( cf. Jer. 15:16). To eat up the book may be thought of as a figure of speech for comprehending fully the meaning of the message contained in the little roll. John’s experience in Rev. 10:10 well describes that of the advent believers as they came more fully to understand the meaning of the three angel’s messages (ch. 14:6–12) in relation to the true fulfillment of the 2300-day prophecy.
Make thy belly bitter. See on v. 10. The order of the elements in vs. 9 and 10 is a familiar form of Hebrew parallelism (see on chs. 1:2; 9:17).
“It shall be in thy belly bitter …”
“It shall be in thy mouth sweet as honey honey. …”
“It was in my mouth sweet as honey …”
“My belly was bitter.”
Sweet as honey. Compare Eze. 3:3. As in Ezekiel’s experience, God’s messages to His servants have often been a mixture of sweetness and bitterness, for they may reveal both His love and His judgments. Prophets of God have experienced both the ecstacy of divine vision and the bitterness of delivering messages of rebuke to men.
In a specific sense the experience that came to John here in vision may be seen as typical of that of the advent believers in the years 1840–1844. When these believers first heard the message of the imminent second coming, it was to them “sweet as honey.” But when Christ did not come as they expected, their experience was indeed bitter. Compare on v. 9.
My belly was bitter. See above on “sweet as honey.”
The Sweet and the Bitter. —The angel of this chapter has in his hand “a little book open.” In comments on verse 2 we have shown this “little book” to be the book of Daniel which was “sealed till the time of the end.” Daniel 12:9. It would be opened when the prophecies of the book were to be understood.
Read Revelation 10:8–11. Eating in the Bible is used to describe the acceptance of a message from God in order to proclaim it to the people (see Ezek. 2:8–3:11, Jer. 15:16). When received, the message is good news; but when it is proclaimed, it sometimes results in bitterness as it is resisted and rejected by many.
John’s bittersweet experience in eating the scroll (representing the book of Daniel) is related to the unsealing of Daniel’s end-time prophe¬cies. John here represents God’s end-time remnant church that is com¬missioned to proclaim the everlasting gospel (see Rev. 14:6, 7) at the close of Daniel’s time prophecy (Dan. 7:25) or 1,260 days/years.
The context indicates that John’s vision points to another bittersweet experience at the conclusion of the prophetic 2,300-year period. When, on the basis of Daniel’s prophecies, the Millerites thought that Christ would return in 1844, that message was sweet to them. However, when Christ did not appear as expected, they experienced a bitter disappoint¬ment and searched the Scriptures for a clearer understanding.
More Work to Be Done. —The disappointment, however, was no evidence that the Lord was not in the movement, for in this tenth chapter of Revelation He anticipates this very experience, and in the last verse points His people to a task of world-wide extent He had yet for them to perform prior to His glorious appearing, for their work had not yet been finished. This work is brought to view quite fully in the three angels’ messages of the fourteenth chapter. (See similar experiences in Jeremiah 15:16-18; Ezekiel 3:1-3, 10.)
Verse 11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.
John’s commission to “prophesy again” to the world points to Sabbath-keeping Adventists, raised up to proclaim the message of the Second Coming in connection with the prophecies of Daniel and Revelation.
The Concept of Judgment
Revelation 11 Verse 1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
A reed. This reed was to be used as a measuring rod. Compare the symbolism of Eze. 40:3, 6; Zech. 2:1, 2.
The angel stood. Textual evidence favors ( cf. p. 10) the omission of these words (cf. R.S.V.).
Rise. John is bidden to enter into the action of the vision.
Measure.. On the basis of Zechariah’s symbol of the man with a measuring line who measured Jerusalem as an assurance that the city would be rebuilt (see on Zech. 2:2), it may be suggested that the measuring of the temple and worshipers here is also a promise of restoration and preservation. Between the sixth and seventh seals is a parenthetical assurance that in spite of the terrors that attend the second coming of Christ, God has a people who will stand (see Rev. 7; cf. on ch. 6:17). Similarly, the present parenthesis between the sixth and seventh trumpets may also be intended as a reassurance that in the midst of the horrors attendant on the blowing of the trumpets, God’s temple—that is, the plan of redemption portrayed there—and His true worshippers are secure.
This restoration and preservation of God’s temple would seem also to have a particular application to the fuller understanding of the meaning of Christ’s ministry in the heavenly sanctuary that has come since 1844.
Them that worship. That is, true spiritual Israel, the people of God, as contrasted with the “Gentiles” (v. 2). The measurement of worshipers suggests a work of judgment (see EGW Supplementary Material on this verse).
2. The court. In the temple of Herod, which John had known well, there was an inner court divided into the Court of the Women, the Court of Israel, and the Court of the Priests. Beyond these was a great outer court, the Court of the Gentiles. A barrier—a “middle wall of partition” (Eph. 2:14)—divided the outer and inner courts, and no Gentile was allowed to pass the barrier on pain of death (see Vol. V, p. 67). In view of the fact that the court mentioned here is “given unto the Gentiles,” it would appear that John has this great outer court particularly in mind. The court has been regarded as representing this earth in contrast with “the temple of God” in heaven (v. 1).
Leave out. John is to measure none but the worshipers of God, those who have a right to enter within the barrier where Israelites alone could go. Only such can hope to be preserved from the final judgments that fall on the earth.
Given unto the Gentiles. As was true of the Court of the Gentiles in the earthly Temple. Here “Gentiles” may be understood as those who are not worshippers, who have not confessed themselves as belonging to the Israel of God.
The holy city. That is, Jerusalem (Dan. 9:24; cf. Luke 21:20). The giving over of the outer court to the Gentiles involves the downtreading of the Holy City. For the symbolic significance of Jerusalem see below under “tread under foot.”
Tread under foot. The present passage is parallel with the description in Dan. 7:7, 23, which delineates a treading down by the fourth beast (see on Dan. 7:7, 8, 25). Inasmuch as this beast’s activities are directed particularly against the “saints of the most High” (Dan. 7:25), it is not illogical to understand that “the holy city” here represents the people of God.
Forty and two months. This period is clearly identical with the “time and times and the dividing of time” of Dan. 7:25
This passage continues the scene of Revelation 10. John was com¬manded to measure the temple, the altar, and the worshipers. The concept of measuring in the Bible refers figuratively to judgment (see Matt. 7:2). The temple that was to be measured is in heaven, where Jesus ministers for us. The reference to the temple, the altar, and the worshipers points to the Day of Atonement (see Lev. 16:16–19). This day was a day of “measuring,” as God judged His people. Thus, Revelation 11:1 refers to the judgment that takes place prior to the Second Coming. This judgment concerns exclusively God’s people— the worshipers in the temple.
Revelation 11:1 shows that the heavenly-sanctuary message lies at the heart of the final gospel proclamation, which includes the vindica¬tion of God’s character. As such, it gives the full dimension of the gos¬pel message regarding the atoning work of Christ and His righteousness as the only means of salvation for human beings.
The Two Witnesses (Revelation 11)
Verse 3 And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Verse 4 These are the two olive trees, and the two candlesticks standing before the God of the earth.
Verse 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
Verse 6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
I will give power. The passage reads literally, “I will give unto my two witnesses, and they shall prophesy,” that is, I will cause my two witnesses to prophesy.
My two witnesses. A variety of interpretations of this symbol have been proposed. The allusions of vs. 5, 6 have led some to identify these witnesses as Elijah and Moses (see on vs. 5, 6), but the significance of these “two witnesses” goes beyond this. In v. 4 they are identified as “two olive trees” and “two candlesticks,” symbols drawn from Zech. 4:1–6, 11–14. There they are said to represent “the two anointed ones, that stand by the Lord of the whole earth” (v. 14). As the olive branches are portrayed furnishing oil for the lamps of the sanctuary (v. 12), so from these holy ones before the throne of God the Holy Spirit is imparted to men (see on Zech. 4:6, 14; see COL 408; cf. TM 338). Inasmuch as the fullest expression of the Holy Spirit to men is contained in the Scriptures of the OT and the NT, they may be considered to be the two witnesses (see GC 267; cf. on John 5:39). Concerning the Word of God the psalmist declares, “Thy word is a lamp unto my feet, and a light unto my path”; “the entrance of thy words giveth light” (Ps. 119:105, 130; cf. Prov. 6:23).
They shall prophesy. In spite of the dominance of evil during the period of 1260 days (see on v. 2), the Spirit of God, especially as manifested in the Scriptures, would nevertheless bear His witness to those men who would receive Him.
A thousand two hundred and threescore days. A period identical with the “forty and two months” of v. 2 (see comment there).
Clothed in sackcloth. Wearing sackcloth was a common sign of mourning (2 Sam. 3:31) and of penitence (Jonah 3:6, 8). Thus the Scriptures might be described as being in mourning at a time when human traditions are in the ascendancy (see on Dan. 7:25).
4. The two olive trees. See on v. 3.
The two candlesticks. Or “the two lampstands” (see on ch. 1:12). See on ch. 11:3.
Standing before … God. See on Zech. 4:14; Rev 11:3.
5. Will hurt. That is, wishes to hurt, or is minded to hurt.
Fire proceedeth. This is reminiscent of Elijah’s judgment on the messengers of Ahaziah (2 Kings 1:10, 12). Ultimately, those who persist in resisting the witness of the Holy Spirit will be destroyed in the lake of fire (see Rev. 20:15).
Mouth. The singular form is doubtless used collectively for “mouths.” Such a usage is common in Greek, as, for example, with “heart” (Matt. 15:8; Mark 6:52), “face” (Matt. 15:8; Mark 6:52), “face” (Matt. 17:6; Acts 7:45).
Shut heaven. As in v. 5, this appears also to be an allusion to Elijah, who predicted that there would be no rain in Israel for “these years, but according to my word” (1 Kings 17:1), or, as Luke gives it, “three years and six months” (Luke 4:25; cf. James 5:17).
Waters … to blood. The allusions thus far regarding these witnesses are reminiscing of Elijah (see the foregoing and on v. 5); this one appears to point to Moses and the first plague upon Egypt (Ex. 7:19–21).
All plagues. Not only do the witnesses have the power to call down on their enemies the same plague as that which fell first on Egypt, but they have authority to call down any of the plagues.
The idea of two witnesses comes from the Jewish legal system, which requires at least two witnesses to establish something as true (John 8:17). The two witnesses represent the Bible—both Old and New Testaments. The two cannot be separated. God’s people are called to proclaim the full Bible message to the world—“ ‘the whole counsel of God’ ” (Acts 20:27, NKJV).
The witnesses are pictured as prophesying in sackcloth during the prophetic period of 1,260 days/years (a.d. 538–1798). Sackcloth is the garment of mourning (Gen. 37:34); it points to the difficult time when the truths of the Bible were buried, and covered over, by human traditions.
Revelation 11 Verse 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 11 And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
When they shall have finished. That is, at the end of the 1260 days (see Rev. 11:3; see on Dan. 7:25).
8. Bodies. Textual evidence is divided ( cf. p. 10) between this and the reading “body.” However, the singular form would be used collectively as is the term “mouth” in v. 5 (see comment there).
Shall lie. To leave a dead body unburied has ever been considered a revolting indignity (cf. Ps. 79:2, 3). See on Rev. 11:9.
The great city. The fact that this city is said to be the one “where also our Lord was crucified” would seem to identify it as Jerusalem, the “holy city” of v. 2. However, many commentators have understood the expression “where also our Lord was crucified” figuratively, as the names Sodom and Egypt are doubtless to be understood. Hence they identify “the great city” as France, which, toward the close of the 1260-year period, manifested the characteristics symbolized by these expressions. Generally speaking, Seventh-day Adventists hold this latter view.
Sodom. Sodom is symbolic of moral degradation (Eze. 16:46–55). Such was the condition of France during the Revolution.
Egypt. This country was known for its denial of the existence of the true God and for its defiance of the commands of God. Pharaoh said, “Who is the Lord, that I should obey his voice …? I know not the Lord” (Ex. 5:2). These attitudes were characteristic of the leaders of the Revolution in France.
Crucified. That is, in the person of His followers, many of whom perished in the persecutions in France.
9. People and kindreds. Other nations. These would observe the war on the Bible in France.
Three days and an half. In harmony with the principle of prophetic interpretation, that a day stands for a year, “three days and an half” would be equivalent to three years and a half. Seventh-day Adventists, who generally understand the beast of v. 7 to represent the First French Republic (1792 to 1804), especially in terms of its antireligious bias, find this prophecy fulfilled during that brief period in French revolutionary history when atheism was at its height. This period may be reckoned from November 10, 1793, when a decree, issued in Paris, abolished religion, to June 17, 1797, when, it is held, the French government removed restrictions against the practice of religion.
As is true of certain other portions of the Apocalypse, this matter of “three days and an half” has been the occasion for considerable difference of viewpoint on the part of commentators. This is true not only because of certain problems in the symbolism itself but also because of the difficulty in fixing upon certain precise dates in the history of the hectic period of the French Revolution. Fortunately, however, the exact location of this time period is not vital to an over-all understanding of the great prophetic time periods of the Bible or to an understanding of the main theme of the prophecy of which it is a part.
10. Dwell upon the earth. See on ch. 3:10.
12. Voice from heaven. The speaker is not identified, but presumably he is God.
Come up hither. Not only are the witnesses resurrected by God; they are bidden to enter heaven. Thus while “their enemies” behold “them” they are completely vindicated from the outrages they had suffered, and the truth of the prophecy they had faithfully proclaimed for 1260 days is demonstrated to all. The voice of God Himself has welcomed them to heaven, before the very eyes of those who had sought to destroy them.
This exaltation of the witnesses has been understood as symbolizing the remarkable popularity that the Scriptures have enjoyed since the early 19th century. Soon after the French Revolution various national Bible societies were established. Particularly notable among these were the British and Foreign Bible Society, founded in 1804, and the American Bible Society, organized in 1816. These societies, with others, have circulated Scripture portions in more than 1,500 languages. Thus in the last century and a half, the Bible, rather than being relegated to oblivion as a spiritual guide, has come to enjoy its widest circulation.
Ascended … in a cloud. As Jesus bade His disciples farewell, a cloud “received him out of their sight” (Acts 1:9). So also the two witnesses are carried to heaven in a cloud. The figure fittingly describes the exaltation of the Scriptures in the period following their suppression in France (see on Rev. 11:9; cf. Dan. 4:22).
13. Same hour. That is, almost immediately after the ascension of the witnesses.
A great earthquake. The symbol of an earthquake is used repeatedly in Scripture to portray the turmoil and upheaval that characterize the world immediately preceding the second advent (see Mark 13:8; Rev. 16:18). Applying the prophecy to France, commentators see in the earthquake a picture of the upheaval that shook the nation toward the close of the 18th century.
Tenth part. This is not the final earthquake, for only a fraction of the city (see on vs. 2, 8) falls at this time (cf. ch. 16:18). This earthquake signifies a temporary judgment that frightens into submission some of those who have gloried in the death of the witnesses. Some apply the expression “tenth part of the city” to the entire nation of France on the basis that France was one of the “ten kings” to arise from the fallen Roman Empire (Dan. 7:24). Others identify the city as papal Rome and France as one of its ten divisions.
The beast that kills the two witnesses arises from the very abode of Satan. This killing of the witnesses applies historically to the atheistic attack on the Bible and the abolition of religion in connection with the events of the French Revolution. The antireligious system established in France possessed the moral degradation of Sodom, the atheistic arro¬gance of Egypt, and the rebelliousness of Jerusalem. What happened to Jesus in Jerusalem now happens to the Bible by this antireligious system.
The resurrection of the witnesses points to the great revival of interest in the Bible in the aftermath of the French Revolution, which resulted in the rise of the Second Advent movement with its restoration of Bible truth, the establishment of Bible societies, and the worldwide distribution of the Bible.
Right before the end, the world will witness one final global Bible proclamation (Rev. 18:1–4). This final message will provoke opposi¬tion empowered by the demonic entities, working miracles, to deceive the world and draw worshipers of the beast into a final battle against God’s faithful witnesses (see Rev. 16:13–16; Rev. 14:12).
The trumpets focus on the wicked (Rev. 9:4, 20, 21), but the “interlude” (Rev. 10:1–11:13) focuses on God’s people. The “interlude,” however, is not separate from the trumpets; it is part of the sixth trumpet. Revelation 8:13 describes three woes coming upon those who live on the earth. The first is the fifth trumpet (Rev. 9:12). The second woe is the sixth trumpet, but it does not end until Revelation 11:14. So the bulk of chapters 10 and 11 are part of the sixth trumpet. While the forces of evil are gathering for the final crisis during the sixth trumpet (Rev. 9:16), the forces of the righteous are gathering to counter them (Rev. 7:4, Rev. 10:1–11:13).
(Rev. 10:1–11:13)
We see another instance in which the consecutive line of thought is for a time interrupted. Revelation 9 closed with the events of the sixth trumpet. The sounding of the seventh trumpet is not introduced until we reach Revelation 11:15. All of chapter 10 and a part of chapter 11, therefore come in parenthetically between the sixth and seventh trumpets. That which particularly connected with the sounding of the sixth trumpet is recorded in chapter 9. The prophet has other events to introduce before the opening of another trumpet, and takes occasion to do it in the scripture which intervenes to Revelation 11:15. Among these is the prophecy of chapter 10. Let us first look at the chronology of the message of this angel.
The sixth trumpet brings us to the time of the end. Before the seventh trumpet sounds, an interlude is inserted, explaining the task and experience of God’s people at the end time.
Little Book Open
Revelation 10 Verse 1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: 2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. 3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. 4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.
Another mighty angel. That is, in addition to the angels who had earlier appeared. He is apparently distinct from the angels who hold the four winds (ch. 7:1), from those with the seven trumpets (ch. 8:2), from the angel at the altar (ch. 8:3), and from those in the river Euphrates (ch. 9:14). This angel may be identified as Christ (see EGW Supplementary Material on ch. 10:1–11). Here, as Lord of history, he makes the proclamation of v. 6.
As it were the sun. Compare the description of Christ in ch. 1:16.
Feet. To compare feet to pillars appears incongruous, but the word “feet” is doubtless used here in the sense of the lower extremities, the legs and feet, which are likened to pillars of fire ( cf. of S. Sol. 5:15; cf. on Eze. 1:7).
Pillars of fire. Compare the description of the feet of Christ in ch. 1:15.
Open. The Greek implies that the book has been opened and still is open. By contrast, the previous scroll was sealed with seven seals (ch. 5:1). Daniel had been instructed to “shut up the words, and seal the book, even to the time of the end” (ch. 12:4). This admonition applies particularly to the part of Daniel’s prophecies that deals with the last days (see on ch. 12:4), and doubtless especially to the time element of the 2300 days (ch. 8:14) as it relates to the preaching of the first, second, and third angels’ messages (Rev. 14:6–12). Inasmuch as the message of the present angel deals with time, and presumably with events at the time of the end, when the book of Daniel was to be unsealed (Dan. 12:4), it seems reasonable to conclude that the little book open in the hand of the angel was the book of Daniel. With the presentation to John of the little book open, the sealed portions of Daniel’s prophecy are revealed. The time element, pointing out the end of the 2300-day prophecy, is made clear. Consequently the present chapter focuses upon the time when the proclamation of vs. 6, 7 was made, that is, during the years 1840 to 1844 (see on v. 6; see EGW Supplementary Material on ch. 10:1–11).
Upon the sea … on the earth. Sea and earth are used repeatedly to designate the world as a whole (see Ex. 20:4, 11; Ps. 69:34). The fact that the angel stands upon both sea and earth implies the worldwide proclamation of his message, and also his power and authority over the world.
Seal up. Like Daniel, long before, John is now hidden to “seal up” the revelation that had come to him (see Dan. 12:4). Paul also, in vision, had heard “unspeakable words, which it is not lawful for a man to utter” (2 Cor. 12:4). The messages of the seven thunders obviously were not a revelation for the people of John’s day. They doubtless revealed details of the messages that were to be proclaimed at “the time of the end” (Dan. 12:4; cf. on Rev. 10:2). Thus they may be understood as a portrayal of events that would occur in connection with the proclamation of the first and second angel’s messages (ch. 14:6–8; see EGW Supplementary Material on ch. 10:1–11).
“The mighty angel who instructed John was no less a person¬age than Jesus Christ.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 971. He places His feet on the sea and the land, signifying His universal rule and that what He is about to proclaim has worldwide significance. He shouts with the roar of a lion. A lion’s roar symbolizes God’s voice (see Hos. 11:10, Rev. 5:5).
John is not allowed to write down what the thunders have said. There are things concerning the future that God has not revealed to us through John.
The Little Book. —“He had in his hand a little book open.” We may infer from this language that this book was at some time closed. We read in Daniel of a book which was closed and sealed to a certain time: “Thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” Daniel 12:4. Since this book was closed only until the time of the end, it follows that at the time of the end the book would be opened. As this closing was mentioned in prophecy, it would be but reasonable to expect that in the predictions of events to take place at the time of the end, the opening of this book would also be mentioned. There is no book spoken of as closed and sealed except the book of Daniel’s prophecy, and
there is no account of the opening of that book unless it be here in Revelation 10. We see, furthermore, that in both places the contents ascribed to the book are the same. The book which Daniel had directions to close and seal had reference to time: “How long shall it be to the end of these wonders?” Daniel 12:6. When the angel of this chapter comes down with the little book open, on which he bases his proclamation, he gives a message in relation to time, as will be seen in verse 6. Nothing more is required to show that both expressions refer to one book, and to prove that the little book which the angel had in his hand, open, was the book referred to in the prophecy of Daniel.
An important point is now determined in our endeavor to settle the chronology of this angel We have seen that the prophecy, especially the prophetic periods of Daniel, were not to be opened until the time of the end. If this is the book which the angel had in his hand open, it follows that he proclaims his message after the time when the book should be opened, or somewhere this side of the beginning of the time of the end. All that now remains on this point is to ascertain when the time of the end began, and the book of Daniel itself furnishes data from which this can be done. In Daniel 11:30, the papal power is brought to view. In verse 35 we read, “Some of them of understanding shall fall, to try them, and to purge, and to make white, even to the time of the end.” Here is the period of the supremacy of the little horn, during which time the saints, times, and laws were to be given into his hand, and from him suffer fearful persecutions. This is declared to reach to the time of the end. This period ended A.D. 1798, when the 1260 years of papal supremacy expired. There the time of the end began, and the book was opened. Since that time, many have run to and fro, and knowledge on these prophetic subjects has marvelously increased. (See comments on Daniel 12:4.)
The chronology of the events of Revelation 10 is further ascertained from the fact that this angel appears to be identical with the first angel of Revelation 14. The points of identity them are easily seen: They both have a special message to proclaim, They both utter their proclamation with a loud voice. They both use similar language, referring to the Creator as the maker of heaven and earth, the sea, and the things that are therein. And they both proclaim time, one swearing that time should be no more, and the other proclaiming that the hour of God’s judgment has come. –Uriah Smith
Revelation 10 Verse 5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6 and sware by Him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.
There should be time no longer. This cryptic declaration has been variously interpreted. Many expositors have understood it to mark the end of time, as such, and the beginning of eternity. Others have taken the word “time” in the sense of the time that elapses before the final events of history, and so have translated, “there shall be no more delay.”
Seventh-day Adventists have generally understood these words to describe particularly the message proclaimed in the years 1840–1844 by William Miller and others in connection with the close of the 2300-day prophecy. They have understood the “time” to be prophetic time, and its end to signify the close of the longest time prophecy, that of the 2300 days of Dan. 8:14. After this there is to be no further message bearing on a definite time. No time prophecy extends beyond 1844.
When the Angel states that there will “be time no longer” (Rev. 10:6), the Greek word chronos shows that He refers to a period of time. This points back to Daniel 12:6, 7, where an angel states the persecution of the saints will last for a time, times, and half a time, or 1,260 years (a.d. 538–1798) during which the church was persecuted by the papacy (compare Dan. 7:25). Since in Daniel and Revelation a prophetic “day” symbolizes a year (Num. 14:34, Ezek. 4:6), 360 “days” equal 360 years, and three and a half times (or “years”) equals 1,260 “days” or years. Sometime after this prophetic period, the end would come.
The statement that time will be no longer refers to the time prophe¬cies of Daniel, particularly the 2,300 prophetic days of Daniel 8:14 (457 b.c.–a.d. 1844). After this period, there no longer will be prophetic time periods. Ellen White states: “This time, which the angel declares with a solemn oath, is . . . prophetic time, which should precede the advent of our Lord. That is, the people will not have another message upon definite time. After this period of time, reaching from 1842 to 1844, there can be no definite tracing of the prophetic time. The longest reckoning reaches to the autumn of 1844.”—Ellen G. White Comments, The SDA Bible Commentary, vol. 7, p. 971.
“This time, which the angel declares with a solemn oath, is not the end of this world’s history, neither of probationary time, but of prophetic time, which should precede the advent of our Lord. That is, the people will not have another message upon definite time… The longest reckoning reaches to the autumn of 1844.” Ellen G. White (SDA Bible Commentary, on Revelation 10
One of the clearest allusions to the Old Testament in all of Revelation is found in Revelation 10:5, 6. Revelation 10:5, 6 and Daniel 12:7 have eight major words in common. Both passages have heavenly figures standing on or above bodies of water. In both cases, the heavenly figure raises his hand to heaven and swears by the One who lives forever and ever. The connec¬tion between the “time, times, and half a time” of Daniel 12:7 (NKJV) with the “time no longer” of Revelation 10:6 indicates that the angel of Revelation 10 is announcing the close of Daniel’s time prophecies in the context of the sixth trumpet.
Eating the Scroll
Revelation 10 Verse 8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.
Give me. John is placed here in the position of expressing his desire for the book. He acts the part of those who proclaimed the advent message in the years 1840–1844. Though mistaken in expecting Christ to return in 1844, they nevertheless were led of God, and found the message of the near advent precious to their souls. Their computation of the time element in the prophecy of Dan. 8:14 was correct (see comment there), but they were mistaken as to the nature of the event to take place at the end of the 2300 days.
Eat it up.. Compare the symbolism in Eze. 3:1 ( cf. Jer. 15:16). To eat up the book may be thought of as a figure of speech for comprehending fully the meaning of the message contained in the little roll. John’s experience in Rev. 10:10 well describes that of the advent believers as they came more fully to understand the meaning of the three angel’s messages (ch. 14:6–12) in relation to the true fulfillment of the 2300-day prophecy.
Make thy belly bitter. See on v. 10. The order of the elements in vs. 9 and 10 is a familiar form of Hebrew parallelism (see on chs. 1:2; 9:17).
“It shall be in thy belly bitter …”
“It shall be in thy mouth sweet as honey honey. …”
“It was in my mouth sweet as honey …”
“My belly was bitter.”
Sweet as honey. Compare Eze. 3:3. As in Ezekiel’s experience, God’s messages to His servants have often been a mixture of sweetness and bitterness, for they may reveal both His love and His judgments. Prophets of God have experienced both the ecstacy of divine vision and the bitterness of delivering messages of rebuke to men.
In a specific sense the experience that came to John here in vision may be seen as typical of that of the advent believers in the years 1840–1844. When these believers first heard the message of the imminent second coming, it was to them “sweet as honey.” But when Christ did not come as they expected, their experience was indeed bitter. Compare on v. 9.
My belly was bitter. See above on “sweet as honey.”
The Sweet and the Bitter. —The angel of this chapter has in his hand “a little book open.” In comments on verse 2 we have shown this “little book” to be the book of Daniel which was “sealed till the time of the end.” Daniel 12:9. It would be opened when the prophecies of the book were to be understood.
Read Revelation 10:8–11. Eating in the Bible is used to describe the acceptance of a message from God in order to proclaim it to the people (see Ezek. 2:8–3:11, Jer. 15:16). When received, the message is good news; but when it is proclaimed, it sometimes results in bitterness as it is resisted and rejected by many.
John’s bittersweet experience in eating the scroll (representing the book of Daniel) is related to the unsealing of Daniel’s end-time prophe¬cies. John here represents God’s end-time remnant church that is com¬missioned to proclaim the everlasting gospel (see Rev. 14:6, 7) at the close of Daniel’s time prophecy (Dan. 7:25) or 1,260 days/years.
The context indicates that John’s vision points to another bittersweet experience at the conclusion of the prophetic 2,300-year period. When, on the basis of Daniel’s prophecies, the Millerites thought that Christ would return in 1844, that message was sweet to them. However, when Christ did not appear as expected, they experienced a bitter disappoint¬ment and searched the Scriptures for a clearer understanding.
More Work to Be Done. —The disappointment, however, was no evidence that the Lord was not in the movement, for in this tenth chapter of Revelation He anticipates this very experience, and in the last verse points His people to a task of world-wide extent He had yet for them to perform prior to His glorious appearing, for their work had not yet been finished. This work is brought to view quite fully in the three angels’ messages of the fourteenth chapter. (See similar experiences in Jeremiah 15:16-18; Ezekiel 3:1-3, 10.)
Verse 11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.
John’s commission to “prophesy again” to the world points to Sabbath-keeping Adventists, raised up to proclaim the message of the Second Coming in connection with the prophecies of Daniel and Revelation.
The Concept of Judgment
Revelation 11 Verse 1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
A reed. This reed was to be used as a measuring rod. Compare the symbolism of Eze. 40:3, 6; Zech. 2:1, 2.
The angel stood. Textual evidence favors ( cf. p. 10) the omission of these words (cf. R.S.V.).
Rise. John is bidden to enter into the action of the vision.
Measure.. On the basis of Zechariah’s symbol of the man with a measuring line who measured Jerusalem as an assurance that the city would be rebuilt (see on Zech. 2:2), it may be suggested that the measuring of the temple and worshipers here is also a promise of restoration and preservation. Between the sixth and seventh seals is a parenthetical assurance that in spite of the terrors that attend the second coming of Christ, God has a people who will stand (see Rev. 7; cf. on ch. 6:17). Similarly, the present parenthesis between the sixth and seventh trumpets may also be intended as a reassurance that in the midst of the horrors attendant on the blowing of the trumpets, God’s temple—that is, the plan of redemption portrayed there—and His true worshippers are secure.
This restoration and preservation of God’s temple would seem also to have a particular application to the fuller understanding of the meaning of Christ’s ministry in the heavenly sanctuary that has come since 1844.
Them that worship. That is, true spiritual Israel, the people of God, as contrasted with the “Gentiles” (v. 2). The measurement of worshipers suggests a work of judgment (see EGW Supplementary Material on this verse).
2. The court. In the temple of Herod, which John had known well, there was an inner court divided into the Court of the Women, the Court of Israel, and the Court of the Priests. Beyond these was a great outer court, the Court of the Gentiles. A barrier—a “middle wall of partition” (Eph. 2:14)—divided the outer and inner courts, and no Gentile was allowed to pass the barrier on pain of death (see Vol. V, p. 67). In view of the fact that the court mentioned here is “given unto the Gentiles,” it would appear that John has this great outer court particularly in mind. The court has been regarded as representing this earth in contrast with “the temple of God” in heaven (v. 1).
Leave out. John is to measure none but the worshipers of God, those who have a right to enter within the barrier where Israelites alone could go. Only such can hope to be preserved from the final judgments that fall on the earth.
Given unto the Gentiles. As was true of the Court of the Gentiles in the earthly Temple. Here “Gentiles” may be understood as those who are not worshippers, who have not confessed themselves as belonging to the Israel of God.
The holy city. That is, Jerusalem (Dan. 9:24; cf. Luke 21:20). The giving over of the outer court to the Gentiles involves the downtreading of the Holy City. For the symbolic significance of Jerusalem see below under “tread under foot.”
Tread under foot. The present passage is parallel with the description in Dan. 7:7, 23, which delineates a treading down by the fourth beast (see on Dan. 7:7, 8, 25). Inasmuch as this beast’s activities are directed particularly against the “saints of the most High” (Dan. 7:25), it is not illogical to understand that “the holy city” here represents the people of God.
Forty and two months. This period is clearly identical with the “time and times and the dividing of time” of Dan. 7:25
This passage continues the scene of Revelation 10. John was com¬manded to measure the temple, the altar, and the worshipers. The concept of measuring in the Bible refers figuratively to judgment (see Matt. 7:2). The temple that was to be measured is in heaven, where Jesus ministers for us. The reference to the temple, the altar, and the worshipers points to the Day of Atonement (see Lev. 16:16–19). This day was a day of “measuring,” as God judged His people. Thus, Revelation 11:1 refers to the judgment that takes place prior to the Second Coming. This judgment concerns exclusively God’s people— the worshipers in the temple.
Revelation 11:1 shows that the heavenly-sanctuary message lies at the heart of the final gospel proclamation, which includes the vindica¬tion of God’s character. As such, it gives the full dimension of the gos¬pel message regarding the atoning work of Christ and His righteousness as the only means of salvation for human beings.
The Two Witnesses (Revelation 11)
Verse 3 And I will give power unto My two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Verse 4 These are the two olive trees, and the two candlesticks standing before the God of the earth.
Verse 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
Verse 6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
I will give power. The passage reads literally, “I will give unto my two witnesses, and they shall prophesy,” that is, I will cause my two witnesses to prophesy.
My two witnesses. A variety of interpretations of this symbol have been proposed. The allusions of vs. 5, 6 have led some to identify these witnesses as Elijah and Moses (see on vs. 5, 6), but the significance of these “two witnesses” goes beyond this. In v. 4 they are identified as “two olive trees” and “two candlesticks,” symbols drawn from Zech. 4:1–6, 11–14. There they are said to represent “the two anointed ones, that stand by the Lord of the whole earth” (v. 14). As the olive branches are portrayed furnishing oil for the lamps of the sanctuary (v. 12), so from these holy ones before the throne of God the Holy Spirit is imparted to men (see on Zech. 4:6, 14; see COL 408; cf. TM 338). Inasmuch as the fullest expression of the Holy Spirit to men is contained in the Scriptures of the OT and the NT, they may be considered to be the two witnesses (see GC 267; cf. on John 5:39). Concerning the Word of God the psalmist declares, “Thy word is a lamp unto my feet, and a light unto my path”; “the entrance of thy words giveth light” (Ps. 119:105, 130; cf. Prov. 6:23).
They shall prophesy. In spite of the dominance of evil during the period of 1260 days (see on v. 2), the Spirit of God, especially as manifested in the Scriptures, would nevertheless bear His witness to those men who would receive Him.
A thousand two hundred and threescore days. A period identical with the “forty and two months” of v. 2 (see comment there).
Clothed in sackcloth. Wearing sackcloth was a common sign of mourning (2 Sam. 3:31) and of penitence (Jonah 3:6, 8). Thus the Scriptures might be described as being in mourning at a time when human traditions are in the ascendancy (see on Dan. 7:25).
4. The two olive trees. See on v. 3.
The two candlesticks. Or “the two lampstands” (see on ch. 1:12). See on ch. 11:3.
Standing before … God. See on Zech. 4:14; Rev 11:3.
5. Will hurt. That is, wishes to hurt, or is minded to hurt.
Fire proceedeth. This is reminiscent of Elijah’s judgment on the messengers of Ahaziah (2 Kings 1:10, 12). Ultimately, those who persist in resisting the witness of the Holy Spirit will be destroyed in the lake of fire (see Rev. 20:15).
Mouth. The singular form is doubtless used collectively for “mouths.” Such a usage is common in Greek, as, for example, with “heart” (Matt. 15:8; Mark 6:52), “face” (Matt. 15:8; Mark 6:52), “face” (Matt. 17:6; Acts 7:45).
Shut heaven. As in v. 5, this appears also to be an allusion to Elijah, who predicted that there would be no rain in Israel for “these years, but according to my word” (1 Kings 17:1), or, as Luke gives it, “three years and six months” (Luke 4:25; cf. James 5:17).
Waters … to blood. The allusions thus far regarding these witnesses are reminiscing of Elijah (see the foregoing and on v. 5); this one appears to point to Moses and the first plague upon Egypt (Ex. 7:19–21).
All plagues. Not only do the witnesses have the power to call down on their enemies the same plague as that which fell first on Egypt, but they have authority to call down any of the plagues.
The idea of two witnesses comes from the Jewish legal system, which requires at least two witnesses to establish something as true (John 8:17). The two witnesses represent the Bible—both Old and New Testaments. The two cannot be separated. God’s people are called to proclaim the full Bible message to the world—“ ‘the whole counsel of God’ ” (Acts 20:27, NKJV).
The witnesses are pictured as prophesying in sackcloth during the prophetic period of 1,260 days/years (a.d. 538–1798). Sackcloth is the garment of mourning (Gen. 37:34); it points to the difficult time when the truths of the Bible were buried, and covered over, by human traditions.
Revelation 11 Verse 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 11 And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
When they shall have finished. That is, at the end of the 1260 days (see Rev. 11:3; see on Dan. 7:25).
8. Bodies. Textual evidence is divided ( cf. p. 10) between this and the reading “body.” However, the singular form would be used collectively as is the term “mouth” in v. 5 (see comment there).
Shall lie. To leave a dead body unburied has ever been considered a revolting indignity (cf. Ps. 79:2, 3). See on Rev. 11:9.
The great city. The fact that this city is said to be the one “where also our Lord was crucified” would seem to identify it as Jerusalem, the “holy city” of v. 2. However, many commentators have understood the expression “where also our Lord was crucified” figuratively, as the names Sodom and Egypt are doubtless to be understood. Hence they identify “the great city” as France, which, toward the close of the 1260-year period, manifested the characteristics symbolized by these expressions. Generally speaking, Seventh-day Adventists hold this latter view.
Sodom. Sodom is symbolic of moral degradation (Eze. 16:46–55). Such was the condition of France during the Revolution.
Egypt. This country was known for its denial of the existence of the true God and for its defiance of the commands of God. Pharaoh said, “Who is the Lord, that I should obey his voice …? I know not the Lord” (Ex. 5:2). These attitudes were characteristic of the leaders of the Revolution in France.
Crucified. That is, in the person of His followers, many of whom perished in the persecutions in France.
9. People and kindreds. Other nations. These would observe the war on the Bible in France.
Three days and an half. In harmony with the principle of prophetic interpretation, that a day stands for a year, “three days and an half” would be equivalent to three years and a half. Seventh-day Adventists, who generally understand the beast of v. 7 to represent the First French Republic (1792 to 1804), especially in terms of its antireligious bias, find this prophecy fulfilled during that brief period in French revolutionary history when atheism was at its height. This period may be reckoned from November 10, 1793, when a decree, issued in Paris, abolished religion, to June 17, 1797, when, it is held, the French government removed restrictions against the practice of religion.
As is true of certain other portions of the Apocalypse, this matter of “three days and an half” has been the occasion for considerable difference of viewpoint on the part of commentators. This is true not only because of certain problems in the symbolism itself but also because of the difficulty in fixing upon certain precise dates in the history of the hectic period of the French Revolution. Fortunately, however, the exact location of this time period is not vital to an over-all understanding of the great prophetic time periods of the Bible or to an understanding of the main theme of the prophecy of which it is a part.
10. Dwell upon the earth. See on ch. 3:10.
12. Voice from heaven. The speaker is not identified, but presumably he is God.
Come up hither. Not only are the witnesses resurrected by God; they are bidden to enter heaven. Thus while “their enemies” behold “them” they are completely vindicated from the outrages they had suffered, and the truth of the prophecy they had faithfully proclaimed for 1260 days is demonstrated to all. The voice of God Himself has welcomed them to heaven, before the very eyes of those who had sought to destroy them.
This exaltation of the witnesses has been understood as symbolizing the remarkable popularity that the Scriptures have enjoyed since the early 19th century. Soon after the French Revolution various national Bible societies were established. Particularly notable among these were the British and Foreign Bible Society, founded in 1804, and the American Bible Society, organized in 1816. These societies, with others, have circulated Scripture portions in more than 1,500 languages. Thus in the last century and a half, the Bible, rather than being relegated to oblivion as a spiritual guide, has come to enjoy its widest circulation.
Ascended … in a cloud. As Jesus bade His disciples farewell, a cloud “received him out of their sight” (Acts 1:9). So also the two witnesses are carried to heaven in a cloud. The figure fittingly describes the exaltation of the Scriptures in the period following their suppression in France (see on Rev. 11:9; cf. Dan. 4:22).
13. Same hour. That is, almost immediately after the ascension of the witnesses.
A great earthquake. The symbol of an earthquake is used repeatedly in Scripture to portray the turmoil and upheaval that characterize the world immediately preceding the second advent (see Mark 13:8; Rev. 16:18). Applying the prophecy to France, commentators see in the earthquake a picture of the upheaval that shook the nation toward the close of the 18th century.
Tenth part. This is not the final earthquake, for only a fraction of the city (see on vs. 2, 8) falls at this time (cf. ch. 16:18). This earthquake signifies a temporary judgment that frightens into submission some of those who have gloried in the death of the witnesses. Some apply the expression “tenth part of the city” to the entire nation of France on the basis that France was one of the “ten kings” to arise from the fallen Roman Empire (Dan. 7:24). Others identify the city as papal Rome and France as one of its ten divisions.
The beast that kills the two witnesses arises from the very abode of Satan. This killing of the witnesses applies historically to the atheistic attack on the Bible and the abolition of religion in connection with the events of the French Revolution. The antireligious system established in France possessed the moral degradation of Sodom, the atheistic arro¬gance of Egypt, and the rebelliousness of Jerusalem. What happened to Jesus in Jerusalem now happens to the Bible by this antireligious system.
The resurrection of the witnesses points to the great revival of interest in the Bible in the aftermath of the French Revolution, which resulted in the rise of the Second Advent movement with its restoration of Bible truth, the establishment of Bible societies, and the worldwide distribution of the Bible.
Right before the end, the world will witness one final global Bible proclamation (Rev. 18:1–4). This final message will provoke opposi¬tion empowered by the demonic entities, working miracles, to deceive the world and draw worshipers of the beast into a final battle against God’s faithful witnesses (see Rev. 16:13–16; Rev. 14:12).
The trumpets focus on the wicked (Rev. 9:4, 20, 21), but the “interlude” (Rev. 10:1–11:13) focuses on God’s people. The “interlude,” however, is not separate from the trumpets; it is part of the sixth trumpet. Revelation 8:13 describes three woes coming upon those who live on the earth. The first is the fifth trumpet (Rev. 9:12). The second woe is the sixth trumpet, but it does not end until Revelation 11:14. So the bulk of chapters 10 and 11 are part of the sixth trumpet. While the forces of evil are gathering for the final crisis during the sixth trumpet (Rev. 9:16), the forces of the righteous are gathering to counter them (Rev. 7:4, Rev. 10:1–11:13).
