The first question is explicitly answered in the sacred text. The "beast," of hellish origin, kills them. But it will afterwards appear that the beast is instigated to this relentless cruelty by another agent of the devil. Again, as to the kind of death, we may in good measure learn this from the kind of life. Now it is obvious that to give testimony, or "prophesy" during the allotted time, constitutes their life. They live, that they may prophesy. Hence it is usual to speak of silencing, as equivalent to slaying these witnesses. But this is not strictly correct. Why? Because they have been hitherto "killed all the day long." (Ps. xliv. 22; Rom. viii. 36.) Doubtless defection and apostacy do always accompany persecution; and thus the testimony of such is silenced. But the enemy in this case is "drunken with the blood" of these witnesses; and this phrase must be understood literally. Moreover, the enemy gets "blood to drink," because of "shedding blood." (ch. xvi. 6; xvii. 6.) The death of the witnesses is therefore a literal death, of course it will be also moral,—they will cease to prophesy.
Some have supposed the "three years, or days and a half," during which the witnesses lie dead are the same as the 1260 days or years; because if these three and a half days be considered as prophetical, and reduced to literal days, they will amount exactly to 1260. Such an interpretation, however, is preposterous; simply because according to this hypothesis, they never lived at all!—The absurdity is evident.
Having ascertained the nature of the death to which the witnesses are appointed by the Lord of life, we now inquire as to the time of this mournful event. The text informs us that their death is connected with the "finishing of their testimony." However the original may be translated,—when they shall have finished,—when they shall be finishing,—or about to finish, affects not the question as to time. While they live, their work is to prophesy, and their testimony is not completed. Like their Master, to whose example they are conformed, their life and testimony are finished together. These facts, briefly and obscurely hinted here, will be more satisfactorily presented in the next, but especially in the twentieth chapter, (vs. 1-4.) But inasmuch as many, if not most interpreters, have expressed the opinion that the witnesses are already slain, the following arguments in the negative are submitted to the reader.
The 1260 years are not yet terminated, during which,—the whole of which time,—the witnesses are to "prophesy," (v. 3.) Their testimony is yet continued, and sensibly felt by the wicked. They still more or less "torment them that dwell on the earth," (v. 10.) Beyond the usual reproach attached to their names and their work, there has been no general reviling and deriding of them throughout Christendom, to render their memory infamous, (v. 9.)—No opprobrious epithets such as, "These deceivers said, while they were yet alive," (Matt, xxvii. 63,) that so they might be conformed to their Lord in his death. Nor, lastly, have "they that dwell upon the earth" exulted as yet over these hated individuals, as no longer "hurtful to kings and provinces,"—although there have been, often, partial but premature rejoicings by a part of the enemy. But although from time to time, "some of them, have fallen, to try them, and to purge, and to make them white" as predicted, (Dan. xi. 35;) yet the time of "making merry, sending gifts,"—is not yet come.
While we believe, on the grounds adduced,—and much more might have been cited from the context,—that the death of the witnesses is to be understood literally, we do not suppose that every individual will be personally put to death. No, but as in the time of Elijah's banishment, or of our Saviour's lying in the grave, there will be no public body or individual standard-bearer, to bear testimony against the enemies of Jesus Christ, or boldly to assert and press his royal claims upon church and state. In prospect of this dark time,—darker than the "dark ages," we may ask with Joshua,—"What wilt thou do unto thy great name?" But though the witnesses die, the Faithful Witness lives, (ch. i. 18.)
The place, where the witnesses lie dead is pointed out by three places well known in sacred history, Egypt, Sodom and Jerusalem. But these are to be understood mystically. The place resembles Egypt for idolatry and cruelty to the people of God; it is like Sodom for literal and spiritual pollution; and Jerusalem, where our Lord was crucified afresh and put to open shame in the persons of his slain witnesses. It follows of course,—that place is to be utterly destroyed; having committed the crimes and contracted the guilt of all those unpardonable criminals. (Ps. lxxiv. 13, 14; Ezek. xxxi. 18; Isa. xiii. 19; Luke xxi. 20.) For similar reasons, Babylon is afterwards mentioned repeatedly as the place of this tragic event, this unpardonable crime,—the slaying of the witnesses, (ch. xviii. 24.) It is to be specially noted here, that in ascertaining the place of the death of these distinguished servants of Christ, our attention is directed by the Holy Spirit to a "street" of the city. At present it is assumed that streets of the city and horns of the beast substantially harmonize as symbols. Now look over the streets of the great city: contemplate the horns of the beast: ascertain which is most guilty of persecution. In estimating the relative degree of guilt, the degree of heavenly light against which the criminal has rebelled is to be taken into the account. (John xv. 22; Matt. xi. 24.) In view of these scriptural principles, and the actual condition of Christendom as portrayed in authentic history, would the conjecture seem presumptuous, should we venture to designate—Great Britain? There, for centuries, the witnesses have been most numerous, active, and pointed, in testifying against encroachments on the crown-rights of Messiah. There also, lordly prelates, in close alliance with a blasphemous horn of the beast, have often vied with the sworn vassals of the "man of sin," in murdering the saints of God. "Therefore it is no great thing" if, throwing off the mask of Protestantism, English prelacy, combining with Romish Jesuitism, should make common cause with undisguised infidelity, in slaying the witnesses against their heaven-daring rebellion. The signs of the present time, (1870,) render our conjecture not improbable. We give it only as a conjecture; for in reference to events yet future,—as we believe that of the death of the witnesses to be,—we may not presume to prophesy.—"Three days and a half" is the limited period of their degradation; and this is three natural years and a half: for the word "days" must be taken in the same sense as in v. 3; otherwise we fall into an inextricable labyrinth of endless confusion. From all which it appears that "the triumphing of the wicked is short." If "while the wicked is in power, and we wait upon God." we are called to "join trembling with our mirth;" the pleasing prospect of the speedy and joyful resurrection of "these slain," may inspire us with "a lively hope," and warrant us to join mirth with our trembling.
11. And after three days and a 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.
Vs. 11, 12.—In these two verses, as in the preceding, the thoughtful reader will discern a beautiful allusion in the history of these witnesses, to the death and life of our blessed Master. "For if they have been planted together in the likeness of his death, they shall be also in the likeness of his resurrection." Yes, they have communion with him in death and life,—in grace and glory. "Nothing can separate them from the love of God which is in Christ Jesus their Lord."
"The Spirit of life from God entered into them." That is, God will speedily raise up successors, who, maintaining the very same principles, will be gloriously successful in putting down all rule and authority and power," that had been in hostility to their Lord. (1 Cor. xv. 24, 25. See Ezek. xxxvii. 11-14.) "This is the first resurrection," to be explained by the inspired penman more fully hereafter, (ch. xx. 5.)—As Saul feared David, and Herod John Baptist, because they were "just men and holy;" so were the wicked afraid when these witnesses arose; and, like Shimei, they justly dread the "due reward of their deeds." At the time referred to, "the haters of the Lord will feign submission."—The "great voice from heaven" inviting the witnesses to ascend, and their actual ascent, is another allusion to Christ's exaltation. As when "he was taken up, a cloud received him;" so here, "they ascended up to heaven in a cloud."