[12] The fear generated in v. 11 is compounded when the enemies of
God’s people witness their elevation on “the cloud” into heaven. In the
Apocalypse, cloud conveyance is reserved for Christ (1:7), a mighty angel
(10:1), and a child of humanity (14:14–16). The presence of the definite
article here indicates that this is the same cloud John saw draped around the
mighty angel at 10:1. The mechanism that brought the angel down now carries the
witnesses up. The visual corroborates John’s claim of vindication. The foreboding
audio sounds the tone of judgment (see the discussion of “great voice” at 7:2).
Cosmic justice is about to be enacted.
Prior to the commencement of
judgment, the foreboding voice gives the two witnesses the same command (“Come
up here”) that was given in the singular to John when he was invited to enter
the heavenly throne room (4:1). In fact, the only two places where the verb anabainō (Come up) is used in the
imperative in the Apocalypse are 4:1 and 11:12. In 4:1 it was apparently
Christ’s own voice that summoned John; it was identified as a voice like a
trumpet (cf. 1:10–13). Christ invited John into God’s eschatological presence.
Is John implying that Christ is also personally inviting the two witnesses, and
through them, the faithful, witnessing church? To be sure. As for John, so for
the church: while faithful witness to Christ’s lordship will provoke hostility
from bestial human powers, it will guarantee direct access to God. Indeed,
Christ himself will call you up! That
is motivation. (Brian K. Blount, Revelation:
A Commentary [The New Testament Library [Louisville, Ky.: Westminster John
Knox Press, 2013], 216-17)
