A Testimony of Jesus Christ : 3.11

3.11 - Revelation 11

3.11.1 - Revelation 11:1

a reed like a measuring rod
Reed is κάλαμος [kalamos] , the same word which described the mock scepter given to Jesus along with His crown of thorns (Mtt. 27:29). The soldiers used this “scepter” to beat Him on the head (Mtt. 27:30; Mark 15:19).

Kalamos (measuring rod) refers to a reedlike plant that grew in the Jordan Valley to a height of fifteen to twenty feet. It had a stalk that was hollow and lightweight, yet rigid enough to be used as a walking staff (cf. Eze. 29:6) or to be shaved down into a pen (3Jn. 1:13). The stalks, because they were long and lightweight, were ideal for use as measuring rods.¹

Later, one of the seven angels (having one of the seven bowls of the seven last plagues) talks with John and uses a golden reed to measure the heavenly Jerusalem (Rev. 21:15 +). Measuring rod is ῥάβδῳ [hrabdō] which is translated elsewhere by “rod,” “staff,” or “scepter.”² This is the word used for the rod of iron by which the rule of Jesus is asserted (Rev. 2:27 +; 12:5 +; 19:15 +).

And the angel stood, saying
This phrase, the angel stood, is omitted by the MT and NU texts which render the voice speaking with John anonymously: “someone said.”³ If we follow the reading of the TR text, then the angel speaking with John would seem to be the angel of Revelation 10 + which told him he must “prophesy again about many peoples, nations, tongues, and kings” (Rev. 10:11 +). A few verses later, the voice speaking with John asserts ownership of the two witnesses as if speaking for God in the first person: “And I will give power to my two witnesses” [emphasis added] (Rev. 11:3a +). Whether the voice is that of an angel or from the throne, the speaker has full divine authority.

measure
In Ezekiel’s vision of the mountain of the Lord’s house, an angelic messenger measures the Millennial Temple using a measuring rod (Eze. 40:2ff). Ezekiel is told to “look with your eyes and hear with your ears, and fix your mind on everything I show you, for you were brought here so that I might show them to you. Declare to the house of Israel everything you see.” (Eze. 40:4-5). Measurements were made of both the inner temple and common area (Eze. 42:15-20). Similarly, Zechariah sees a “man with a measuring line in his hand” (Zec. 2:1) who measures the dimensions of Jerusalem. The measurement appears to testify of its immense perimeter in a future time of blessing (Zec. 2:4-5).

John is told to “measure” three things: (1) the temple of God; (2) the altar; and 3) those who worship there. The temple and altar are to be literally measured whereas the presence of the worshipers is merely to be noticed and recorded.⁴ The act of measuring indicates a separation between a portion which God recognizes (the Temple, altar, and worshipers) versus a portion he rejects (the outer court, see below).

Verses 1 and 2 indicate there will be a distinction between Jew and Gentile in this period. The two earlier Jewish temples were divided into four areas: first, the sanctuary itself, which only priests (not even Levites) could enter (this is called the temple of God); second, the area the men of Israel could enter (this included the altar); third, the court of the women in which Israelite women worshiped God; and finally, the court of the Gentiles. John’s instruction was to measure the first three, thus symbolizing God’s interest in, and protection of, the Jewish nation. Chapter 12 confirms this interpretation, for it describes the divine protection symbolized here.⁵

temple of God
Τὸν ναὸν τοῦ θεοῦ [Ton naon tou theou] . The word for temple, ναὸν [naon] has two general meanings in relation to the house of God in Jerusalem. “(1) In a narrower sense, the inner sanctuary within a sacred precinct (τὸ ἱερόν [to hieron] ) where the divine being resides shrine, (inner) temple (Mtt. 27.51); (2) in a broader yet specific sense, the sanctuary in Jerusalem consisting of the (outer) Holy Place and the (inner) Holy of Holies temple (Mtt. 26.61).”⁶ The term probably refers to the Holy of Holies and the Holy Place, where only the priests were allowed access. The inner sanctuary, where the divine being resided, is where Jesus predicted the “abomination of desolation” would one day stand in the holy place (τόπῳ ἁγίῳ [topō hagiō] , Mtt. 24:15). The man of sin, the son of perdition, will also sit in “the temple of God τὸν ναὸν τοῦ θεοῦ [ton naon tou theou] ” (2Th. 2:4). This refers to a rebuilt Temple yet future to our time, often called the Tribulation Temple.

Five distinct temples are alluded to by the Scriptures. Solomon’s temple was destroyed by Nebuchadnezzar in 587 B.C. Antiochus Epiphanes pillaged and consecrated to Jupiter the temple of Zerubbabel in 168 B.C. Herod’s magnificent temple was reduced to ashes by Titus in A.D. 70. The fourth temple, the edifice described in this chapter, is to be the focus of attention during the Great Tribulation. Finally, the fifth temple will be the Millennial Temple described in Eze. 40-47. ⁷

Much confusion has been needlessly brought to bear upon this passage by interpreters who insist on ignoring the literal details of the description and spiritualizing nearly everything as pertaining to “the church.” Barnhouse summarizes:

One commentator has brought together on one page the interpretations of his fellows in a way that will explain much of the confusion that has arisen out of this passage. He points out that almost universally the commentators have tried to force the church into the picture that is painted here when, of course, the church is not in view at all. “The temple is here figuratively used of the faithful portion of the church of Christ.” The command is given to John “to measure the temple of God” in order to call his attention to “the size of the church of God.” The “altar” is again, in the mind of one commentator, “the church.” The “outer court” signifies “a part of the church of Christ.” The “Holy City,” according to these expositors is “always in the Apocalypse the title of the church.” The “two witnesses” represent “the elect church of God,” says one (embracing both Jew and Christian), “and the witness which she bears concerning God, especially in the Old and New Testaments.” “The twelve hundred and sixty days” constitutes the period “during which the church although trodden under foot, will not cease to prophesy.” Concerning the war of the beast against them we are told, “The whole vision is symbolical, and the intention is to convey the idea that the church, in her witness for God, will experience opposition from the power of Satan” and so on and on and on. . . . “What wonder, when such diverse expressions are forced to mean the same thing, if there be endless confusion. Literalism may not solve every perplexity, but it does not lead into any such inexplicable obscurity as this.”⁸

We can avoid much of this mischief by following the Golden Rule of Interpretation.

See Temple of God and Tribulation Temple. This Temple is to be contrasted with the “temple of God . . . in heaven” (Rev. 11:19 +).

the altar
The altar was the location where sacrifices were offered. We know that the Tribulation Temple will have an altar because during The 70th Week of Daniel the Antichrist is said to make a covenant which appears to provide, in part, for sacrifices to be offered on such an altar. In opposition to his covenant “in the middle of the week he will put a stop to sacrifice and grain offering” (Dan. 9:27b). “By being mentioned separately from the Naos (in which was the golden altar of incense) it looks as though the brazen altar of sacrifice was intended. The word will suit either.”⁹

those who worship there
τοὺς προσκυνοῦντας [tous proskynountas] , present tense participle, the ones presently worshiping. At the time of the measurement, worship is in progress. There is an intentional contrast between John’s instructions to measure the ones worshiping in the temple versus to leave out the outer court which is given to the nations. Worship within the temple is recognized by God, whereas the activity of the outer court is dismissed.

3.11.2 - Revelation 11:2

leave out the court which is outside the temple
Τὴν αὐλὴν τὴν ἔζωθεν τοῦ ναοῦ ἔκβαλε ἔζωθεν [Tēn aulēn tēn ezōthen tou naou ekbale ezōthen] , a play on words: the courtyard outside the temple you throw outside. The phrase throw outside (ἔκβαλε ἔζωθεν [ekbale ezōthen] , expel outside, cast out¹⁰ ) emphasizes the rejection of the outer court, probably due to God’s disfavor.

Court is αὐλὴν [aulēn] : “An enclosed space, open to the sky, near a house, or surrounded by buildings.”¹¹ The LXX uses the identical term to describe God’s courts (αὐλὴν [aulēn] ) which are trampled (πατεῖν [patein] ) by those who are godless in behavior, yet come offering sacrifice at the temple (Isa. 1:12, also Ex. 27:9).

In the Temple which had been built by Herod, in which Jesus walked when He was here upon earth, the outer court was marked off from the inner one where Israel was permitted to go and it was separated by “the middle wall of partition” (Eph. 2:14). Beyond this no Gentile could go. Paul, accused of breaking this rule, and bringing Gentiles into the holy place, was almost destroyed by angry Jews (Acts 21:28).¹²

In the time of the Second Temple [the Jews] had erected a boundary fence, the Soreg , between the Court of the Gentiles and the Court of the Israelites, with a warning inscription promising death to any non-Israelite who passed beyond it into the Court of the Israelites. The New Testament (Acts 21:27-28) records a Jewish crowd’s violent reaction to Paul when they mistakenly believed that he had taken a Gentile proselyte (Titus) into the Temple to offer sacrifice.¹³

it has been given
The portion of the temple which is not under the control of the Jews has been given to the nations to tread. Once again, we see the sovereign purpose of God in the events surrounding the temple during the Tribulation. It is He who has ultimately given control of the outer court to the Gentiles. See commentary on Revelation 6:2.

When Asaph contemplated the apparent success of the wicked, he lamented how God’s “enemies roar in the midst of Your meeting place; they set up their banners for signs . . . They have defiled the dwelling place of Your name to the ground” (Ps. 74:1-7). Elsewhere, he decries, “the nations have come into Your inheritance; Your holy temple they have defiled” (Ps. 79:1). In the setting of Asaph, the temple had been completely destroyed (cf. Isa. 63:18). Here, only a portion of the temple is in the hands of the nations.

the Gentiles
Gentiles is ἔθνεσιν [ethnesin] , often translated as nations in Revelation (Rev. 2:26 +; 5:9 +; 7:9 +; 10:11 +; 12:5 +; 13:7 +; 14:6 +; 15:4 +; 16:19 +; 17:15 +; 18:3 +; 19:15 +; 20:3 +; 21:24 +; 22:2 +). These are the nations which John was just told to prophesy about (Rev. 10:11 +). Hence, he is already beginning to fulfill that command. The emphasis on a portion of the temple precincts being given to the Gentiles (or nations) supposes that the main part of the temple proper is under the jurisdiction of non-Gentiles, that is, the Jews.

This casting out of the court of the Gentiles because it is the court of the Gentiles, proves the present dispensation at an end. Now Gentiles and Jews stand on the same level. The one has no prerogatives or rights above the other. In the Church there is neither Greek nor Jew, Barbarian, Scythian, bond nor free; but all nationalities and conditions in life yield to one common brotherhood and heirship. The text, therefore, tells of a new order of things. . . . the Jew is again in the foreground for the fathers’ sakes, and the Gentiles are thrust back.¹⁴

they will tread the holy city underfoot
There is only one holy city within Scripture: Jerusalem (Ne. 11:1, 18; Isa. 48:2; 52:1-2; Dan. 9:24; Mtt. 4:5; 27:53). In some cases, the phrase refers to the New Jerusalem which comes down from heaven (Rev. 21:2 +; 22:19 +), but here it is clearly the earthly Jerusalem because a portion of it has been given to the nations to tread . . . underfoot. The treading of the holy city is typified by the similar occupation and desecration of the sanctuary by Antiochus Epiphanes in the days of the Maccabees:¹⁵

Then I heard a holy one speaking; and another holy one said to that certain one who was speaking, “How long will the vision be, concerning the daily sacrifices and the transgression of desolation, the giving of both the sanctuary and the host to be trampled under foot?” And he said to me, “For two thousand three hundred days; then the sanctuary shall be cleansed.” (Dan. 8:13-14) [emphasis added]

As in Daniel 11, treading underfoot speaks of having authority over the city, just as when the mighty angel stands on the sea and land indicating his authority over the globe (Rev. 10:2 +, 5 +). Here, the Gentiles, or nations, exert authority over the holy city while the Jews have authority over the temple of God and the altar. The trampling of the holy city also speaks of occupation without appreciation—the occupiers treat that which is holy as a common thing, failing to understand its significance in the eyes of God (Heb. 10:29). God has promised to make the earthly Jerusalem “a praise in all the earth” (Isa. 62:7), but the nations steadfastly refuse to acknowledge God’s plan for Jerusalem which includes her ownership by Israel. In some settings, treading or trampling may also denote destruction (Isa. 63:18).

When Jesus responded to his disciples’ question concerning when Herod’s temple would be destroyed (Luke 21:7), he indicated that following the destruction of Jerusalem, the Jews would “be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled” (Luke 21:24). Thus, this trampling is an indication that during the time period which John sees in his vision the “times of the Gentiles” have still not come to a close. “John indicates that Jerusalem is still in Gentile power and that from the beginning of the series of judgments, which this parenthesis interrupts, until the end of the Gentile dominion is three and one-half years.”¹⁶

Jesus indicated that the trampling would take place after the destruction of A.D. 70—which supports the futurist interpretation that takes this temple to be a tribulation temple yet to be built. The preterist interpretation holds that the trampling described here occurs before the temple is destroyed—for if this is Herod’s temple, as they maintain, then the nations are trampling while it still stands. Yet the sequence indicated by Jesus (Luke 21:24) is just the opposite: first Jerusalem is destroyed and the Jews dispersed among the nations, then the trampling begins. The trampling only ends when the “times of the Gentiles” are fulfilled and jurisdiction of Jerusalem returns fully and permanently to the Jews.¹⁷

The Times of the Gentiles can best be defined as that long period of time from the Babylonian Empire to the Second Coming of the Messiah during which time the Gentiles have dominion over the City of Jerusalem. This does not rule out temporary Jewish control of the city, but all such Jewish control will be temporary until the Second Coming. Such temporary control was exercised during the Maccabbean Period (164-63 B.C.), the First Jewish Revolt against Rome (A.D. 66-70), the Second Jewish Revolt (the Bar Cochba Revolt) against Rome (A.D. 132-135), and since 1967 as a result of the Six Day War. This too, is temporary, as Gentiles will yet trod Jerusalem down for at least another 3 1/2 years (Rev. 11:1-2 +). Any Jewish takeover of the City of Jerusalem before the Second Coming must therefore be viewed as a temporary one and does not mean that the Times of the Gentiles have ended. The Times of the Gentiles can only end when the Gentiles can no longer tread down the City of Jerusalem.¹⁸

It is our belief that at the liberation of Jerusalem in the Six-Day War, the bizarre circumstance where the Jews gave control of the Temple Mount back into the hands of Muslims rather than retaining control of the Mount and removing the Dome of the Rock is a modern-example of the hand of God which has determined that the time has not yet been fulfilled for Israel to obtain exclusive and lasting control over all of Jerusalem. How significant it is today that most nations of the world refuse to recognize Jerusalem as the capital of Israel while pressuring the Jews to continue to subject this historic site of Judaism to support an Islamic religious site while at the same time restricting the religious access of their own people. One would think this situation sufficiently strange to obtain the attention of the atheist who denies the divine hand in history!

It is interesting that the same root word (πατεω [pateō] ) which denotes the trampling of the courts in Isaiah (LXX) appears in this chapter to describe the treading underfoot of the holy city by the nations. Even though the nations occupy the holy city, it would seem that God’s response to their activities may be akin to how he responded to the Jews when they offered sacrifices which appeared righteous externally, but when in fact their hearts were far from him:

When you come to appear before Me, who has required this from your hand, to trample My courts? Bring no more futile sacrifices; incense is an abomination to Me. The New Moons, the Sabbaths, and the calling of assemblies-I cannot endure iniquity and the sacred meeting. Your New Moons and your appointed feasts My soul hates; they are a trouble to Me, I am weary of bearing them. When you spread out your hands, I will hide My eyes from you; even though you make many prayers, I will not hear. Your hands are full of blood. (Isa. 1:12-15)

for forty-two months
The “holy city” which is to be tread underfoot is none other than the “holy city” upon which the seventy weeks of Daniel are determined (Dan. 9:24), of which one-half of the final week is mentioned here as “forty-two months” and as “one thousand two hundred and sixty days” (Rev. 11:3 +).

The treading of the holy city is said to last forty-two months. This corresponds to half of the final week of the 70 weeks of Daniel (Dan. 9:24-27). But which half? John is told not to measure the outer court because it “has been given” (aorist tense, typically an event occurring prior to the time of the writer) to the Gentiles. Then John is told “They will tread” (future tense) the holy city for forty-two months. If the treading of the holy city by the Gentiles is taken to be simultaneous with their authority over the outer court, then it occurs while the Jews are allowed to worship in the temple and sacrifice on the altar. This would be the first half of the final week—before sacrifices are brought to an end (Dan. 9:27) and the two witnesses are overcome by the beast (Rev. 11:3 +). If the treading is taken to follow the possession of the outer court by the Gentiles, then the forty-two months could denote the last half of the week: after the Antichrist has violated his covenant (Dan. 9:27), the Abomination of Desolation occurs (Mtt. 24:15 cf. Dan. 11:31; Dan. 12:11),¹⁹ the Antichrist exerts his global authority (Dan. 7:25; 12:7, 11-12; Rev. 13:5-8 +), and the Jews flee to the wilderness where they are protected by God (Mtt. 24:16-20; Rev. 12:6 +, 14 +). See Events of the 70th Week of Daniel. The last half of the week is probably in view so that the termination of the forty-two months corresponds to the end of the “times of the Gentiles” (Luke 21:24) with the arrival of Christ and the introduction of the Millennial Kingdom. Jeremiah prophesied the restoration which would follow Jacob’s Trouble and the Great Tribulation:

‘Ask now, and see, whether a man is ever in labor with child? So why do I see every man with his hands on his loins like a woman in labor, and all faces turned pale? Alas! For that day is great, so that none is like it; and it is the time of Jacob’s trouble, but he shall be saved out of it. For it shall come to pass in that day,’ Says the LORD of hosts, ‘That I will break his yoke from your neck, and will burst your bonds; foreigners shall no more enslave them. But they shall serve the LORD their God, and David their king, whom I will raise up for them.’ (Jer. 30:6-9) [emphasis added]

Jeremiah explains the reason the times of the Gentiles will come to an end is so that the nation of Israel will be free to serve God under the Messianic economy of the Millennial Kingdom. It is God’s jealousy over His chosen nation which will bring this about. Woe to the nations who will fail to appreciate God’s zeal for Israel!

‘Therefore do not fear, O My servant Jacob,’ says the LORD, ‘Nor be dismayed, O Israel; for behold, I will save you from afar, and your seed from the land of their captivity. Jacob shall return, have rest and be quiet, and no one shall make him afraid. For I am with you,’ says the LORD, ‘to save you; Though I make a full end of all nations where I have scattered you, yet I will not make a complete end of you. But I will correct you in justice, and will not let you go altogether unpunished.’ (Jer. 30:10-11) [emphasis added]

The forty-two months correspond to 3 1/2 years of 360-days each. See Prophetic Year.

3.11.3 - Revelation 11:3

my two witnesses
The TR text indicates that it is an angel which is speaking with John (Rev. 11:1 +). Yet here, the speaker speaks of the two witnesses as being his own. Either (1) the angel is speaking in the first person for God; (2) the angel speaking to John is the second person of the Trinity (see Divine Similarities); or (3) the voice is that of God directly from the throne.

These witnesses are said to be my witnesses because, like the prophets who preceded them, they are dedicated to speaking forth His word and judgments as His servants (Rev. 10:7 +). There are two witnesses because two is the number of witness prescribed by the Law of Moses (Num. 35:30; Deu. 17:6; 19:5 cf. Mtt. 18:16. 2Cor. 13:1.). See Two: Witness.

witnesses is μάρτυσιν [martysin] from which we get the word martyr . Like many of God’s witnesses during the Tribulation, these two individuals will be steadfast in their faith unto death (Rev. 11:7 + cf. Rev. 2:10 +; 12:11 +; 20:4 +). They cannot be killed until “they finish their testimony (μαρτυρίαν [martyrian] )” (Rev. 11:7 +). The saints and even the angels are witnesses in the sense that they share in the “testimony (μαρτυρίαν [martyrian] of Jesus” (Rev. 19:10 +). The coming of the Holy Spirit on the Day of Pentecost was to empower the church to be a witness to Jesus (Acts 1:8; Acts 2:32; 3:15; 13:31).

Since their ministry is reminiscent of Moses (plagues, turning water to blood) and Elijah (consuming with fire, shutting off rain from heaven), their message will undoubtedly be that of both the law and the prophets—the writings which are frequently mentioned as a dual witness elsewhere (Mtt. 5:17; 7:12; 11:13; 22:40; Luke 16:16, 29; 24:44; John 1:45; Acts 13:15; 24:14; 26:22; 28:23; Rom. 3:21).

The Jewishness of this chapter, and especially the ministry of these two witnesses, must be seen within the larger context of God’s promises to restore Israel. In an important parallel passage, the apostle Paul anguishes over Israel’s need of the gospel:

Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. . . . How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? . . . But I say, did Israel not know? . . . I say then, have they stumbled that they should fall? Certainly not! . . . For if their being cast away is the reconciling of the world, what will their acceptance be but life from the dead? [Eze. 37] . . . God is able to graft them in again . . . For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, and He will turn away ungodliness from Jacob.” (Rom. 10:1, 14-15, 19; 11:11, 15, 23, 25-26a)

These two witnesses are among the “beautiful feet” which preach the gospel of peace (Rom. 10:15) to Israel. Their ministry involves the entire earth, but takes place in Jerusalem and has all the markings of OT Jewish prophets. They are a key element in the plan of the Deliverer to “turn ungodliness from Jacob” (Rom. 11:26) in preparation for the Millennial Kingdom to come. “The purpose of God to make Israel and her land the centre round which He shall gather the nations, is not frustrated, but postponed. Our chapter presents the initial stages in the development of this glorious earthly purpose.”²⁰

The breadth of interpretations expositors have assigned to these two witnesses is legend: from literal individuals such as the apostles James and Peter²¹ to symbolic ideas such as the church preaching Christ in the two testaments.²²

There are two forks in the road of interpretation on the way to determining who these individuals might be. The first fork which separates interpreters is whether the text describes symbols, institutions, or individuals?

Symbols, Institutions, or Individuals?
Symbolic Corporate Literal
“Expositors within [the symbolic] category agree on one point: The witnesses are not human beings. These scholars vary, however, in their opinion of what the witnesses represent. The main interpretations in this group are these: (1) The two witnesses represent the testimony of the church from the Law and the prophets, (2) the Old and New Testaments, (3) the Word of God and the Spirit of God.”²³ “Ten views on the witnesses’ identity have been suggested in this category: (1) the church in its function of witness-bearing, (2) the church represented in the east by the Paulikians and the west by the Waldenses, (3) believers who suffer martyrdom, (4) a literal group of people (i.e., the number two may be symbolic of a large multitude), (5) the Christian church and the Christian state, (6) the line of witnesses in the Eastern and Western church against the papacy, for 1,260 years (taking each day for a year, Rev. 11:3 +) until the sixteenth century, when it was exterminated, (7) Israel and the church, (8) the house of Israel and the house of Aaron, (9) the believing Jewish remnant during the tribulation, (10) the two nations descended from Abraham (i.e., the Arabs and the Israelites).”²⁴ “Expositors in this category agree that the witnesses are two individuals, but they disagree on who these people are, as exemplified by the following ten interpretations: (1) Elijah and Moses, (2) Elijah and Enoch, (3) Elijah and John the Baptist, (4) Elijah and John the Apostle, (5) Elijah and an unidentified person, (6) Peter and James, (7) Peter and John, (8) Peter and Paul, (9) the two high priests, Ananus and Jesus, who nobly withstood the zealots in Jerusalem, and were massacred by them, and (10) two unknown persons who will minister in the spirit and power of Moses and Elijah in the future.”²⁵ “These witnesses are individuals. No reader of the account, having no preconceived theory to defend, would ever think of taking them for bodies, or successions of people. All the early fathers, from whom we have any testimony on the subject, regarded them as two individual men.”²⁶

Symbols, Institutions, or Individuals?
Symbolic	Corporate	Literal
“Expositors within [the symbolic] category agree on one point: The witnesses are not human beings. These scholars vary, however, in their opinion of what the witnesses represent. The main interpretations in this group are these: (1) The two witnesses represent the testimony of the church from the Law and the prophets, (2) the Old and New Testaments, (3) the Word of God and the Spirit of God.”²³	“Ten views on the witnesses’ identity have been suggested in this category: (1) the church in its function of witness-bearing, (2) the church represented in the east by the Paulikians and the west by the Waldenses, (3) believers who suffer martyrdom, (4) a literal group of people (i.e., the number two may be symbolic of a large multitude), (5) the Christian church and the Christian state, (6) the line of witnesses in the Eastern and Western church against the papacy, for 1,260 years (taking each day for a year, Rev. 11:3 +) until the sixteenth century, when it was exterminated, (7) Israel and the church, (8) the house of Israel and the house of Aaron, (9) the believing Jewish remnant during the tribulation, (10) the two nations descended from Abraham (i.e., the Arabs and the Israelites).”²⁴	“Expositors in this category agree that the witnesses are two individuals, but they disagree on who these people are, as exemplified by the following ten interpretations: (1) Elijah and Moses, (2) Elijah and Enoch, (3) Elijah and John the Baptist, (4) Elijah and John the Apostle, (5) Elijah and an unidentified person, (6) Peter and James, (7) Peter and John, (8) Peter and Paul, (9) the two high priests, Ananus and Jesus, who nobly withstood the zealots in Jerusalem, and were massacred by them, and (10) two unknown persons who will minister in the spirit and power of Moses and Elijah in the future.”²⁵ “These witnesses are individuals. No reader of the account, having no preconceived theory to defend, would ever think of taking them for bodies, or successions of people. All the early fathers, from whom we have any testimony on the subject, regarded them as two individual men.”²⁶

We concur with many other interpreters who see abundant evidence indicating the witnesses are to be understood as two individuals:²⁷

The classical use of μάρτυς [martys] is “in the sense of human attestation or testimonial.” The word thus implies that the “witnesses” (μάρτυσιν [martysin] ) are human beings. This consideration is further suggested by John’s use of the article τοῖς [tois] , which indicates specific persons. Elsewhere in the New Testament μάρτυς [martys] is always personal (Mtt. 18:16; Luke 24:48; Acts 1:8; 1Ti. 5:19; Heb. 10:28; Rev. 1:5 +). Therefore symbolic interpretations must be rejected. Second, Revelation 11:3 + states that the two witnesses “shall prophesy” . . . The activity of prophesying, then, is personal and involves personal beings. This too suggests that symbolic interpretations are inadequate. Third, the overall context in which the activity of the two witnesses is described (Rev. 11:3-12 +) supports the preferred view. In these verses witnesses, depicted as individuals, speak (Rev. 11:3 +, 6 + ); are given power to kill their enemies (Rev. 11:5 + ); are heard, handled, and hated (Rev. 11:3 +, 7 +, 10 + ); have mouths, ears, and feet (Rev. 11:5 +, 11-12 + ); wear “sackcloth,” and after their martyrdom John saw their “dead bodies” (τό πτώματα αύτῶν [to ptōmata autōn] , Rev. 11:8-9 + ). By no stretch of the imagination, then, can an interpreter regard these witnesses as other than real persons.²⁸

3.11.3.1 - Who are the Witnesses?

Now we reach the second fork in the interpretive road: having established that the two witnesses are best understood as historic individuals, which individuals might they be? The most popular suggestions include: (1) the return of Moses and Elijah; (2) the return of Enoch and Elijah; (3) two future prophets who minister in the power and character of Moses and Elijah.

Identifying the Witnesses
Identity Reasons For Reasons Against
Moses and Elijah²⁹ “Based on the miracles they are to perform, some have said they are Elijah (commanding fire to devour enemies and shutting up the sky so that it does not rain, Rev. 11:5-6 +; cf. 1K. 17:1; 2K. 1:10-14), and Moses (water turned to blood, the earth smitten with every plague, Rev. 11:6 +; cf. Ex. 7:20; 9:14 ; etc.).”³⁰ “Some writers argue that Moses and Elijah must be the two witnesses because their return is prophesied in Deuteronomy 18:15-18 and Malachi 4:5-6.”³¹ “Both [Moses and Elijah] left the earth in unusual ways. Elijah never died, but was transported to heaven in a fiery chariot (2K. 2:11-12), and God supernaturally buried Moses’ body in a secret location (Deu. 34:5-6; Jude 1:9).”³² “Moses appeared with Elijah at the transfiguration (Mtt. 17:13) . . . the law (Moses) and the prophets (Elijah) would be joining in witness unto Christ during the announcement of the coming of the King.”³³ The transfiguration is connected with the second coming (Mtt. 16:28; Mark 9:1; Luke 9:27) which these prophets help usher in. Some claim that John the Baptist already fulfilled the coming of Elijah but, “The Lord’s statement that John was Elijah was a statement based on contingency. John was Elijah ‘if ye will receive it ’ (Mtt. 11:14). The Lord indicated that if they received the offered kingdom John would be the one to do the work of Elijah. But they rejected this offer (Mtt. 17:12) and therefore John is precluded from being the one to fulfill the prophecy.”³⁴ John himself indicated he was not Elijah (John 1:21). “There is nothing in Scripture that limits miracles such as these to Moses and Elijah. Elijah raised a person from the dead (1K. 17:17-24); but so did Jesus (Mark 5:35-42; Luke 8:49-56; John 11:14-44), Peter (Acts 9:36-41), and Paul (Acts 20:9-12). To argue that Moses and Elijah must be the witnesses because of the miracles mentioned, then, is weak.”³⁵ “The expression ‘like me’ in Deuteronomy 18:15 seems to preclude using that verse as a means of identifying the witnesses in Revelation 11:3 + [as Moses and Elijah], for the promised prophet was not Moses, but one ‘like’ Moses. Also, Jesus said, ‘For all the prophets and the Law prophesied until John. And if you care to accept it, he himself is Elijah, who was to come’ (Mtt. 11:13-14). Christ later said, ‘Elijah is coming and will restore all things; but I say to you, that Elijah already came, and they did not recognize him, but did to him whatever they wished?’ (Mtt. 17:11-12 ). These statements of Jesus show that John the Baptist was, in a real sense, the anticipated Elijah of Malachi, though there may yet be a future fulfillment of that prophecy. The point is that while the prophecy does speak of a literal witness, the person need not be Elijah himself but one who is like Elijah (cf. Luke 1:17). This apparently is the Lord‘s interpretation of Malachi‘s prophecy (Mtt. 17:11-12). In view of this, it is not necessary to insist that Elijah the Tishbite must be one of the two witnesses.”³⁶ “The likelihood that Elijah and Moses appeared in glorified bodies (Luke 9:30-31) on the Mount of Transfiguration is a problem for the return of Elijah as well, for since Elijah has already received a glorified body, he cannot die. An exponent of the Elijah view might respond that Elijah’s appearance on the Mount of Transfiguration was not in a glorified body, for which death could never be a possibility, but ‘in glory’ (i.e., some other state such as the glorious characteristics manifested in Christ’s own natural body at that time). It might also be argued that Moses had died and that Scripture never records a special resurrection and glorification for him, so that he may have appeared at the Transfiguration only by some act of God’s power to visualize his old body in a ‘vision’ intelligible to the disciples (Mtt. 17:9), or as Samuel was made to appear, though still actually in the state of death (1S. 28). By this logic, Elijah, like Moses, was on the Mount of Transfiguration in a vision and not a body at all. However, since Elijah was caught up into heaven in his natural body, it seems more likely that he appeared in that body (presumably glorified) on the mount. If Elijah was glorified, it would then be most appropriate to interpret Moses’ body as also glorified (though some may say that this requires the assumption of a resurrection for Moses, which Scripture nowhere records, and that this is too large an assumption). If Elijah was still in his mortal body preserved for centuries by powers known only to God and enabled to appear on the mount, then, in the interest of consistency, Moses also was there in person in his mortal body. However, the fact that Moses died, and his body was buried (Deu. 34:5-8; Jude 9), makes it less likely that he reappeared in that mortal body. It seems then that both Elijah and Moses probably have already received glorified bodies of some kind and so could not die. This rules them out as candidates for a future return.”³⁷ “An objection to this interpretation is that those blessed departed servants of God would have to submit to death (Rev. 11:7 +, 8 +), and this in Moses’ case a second time, which Heb. 9:27 denies.”³⁸ “No second coming of Moses is anywhere promised in the Word.”³⁹ “While the transfiguration is identified with the millennial age (2Pe. 1:16-19) it is nowhere identified with the tribulation period or the ministry of the witnesses.”⁴⁰

Elijah and Enoch⁴¹ “Some, on the basis of Jewish tradition and the wider context of Scripture, interpret the two witnesses as Elijah and Enoch. One reason is that according to an early rabbinic opinion it is believed that Enoch will rejoin Elijah for a ministry like that of the two witnesses (1 Enoch 90:31; cf. 4 Ezra 6:26). But this is simply an ancient Jewish opinion, not necessarily correct. Also there are many statements in 1 Enoch that are bizarre and questionable. Another reason for saying these witnesses will be Elijah and Enoch is that neither of these two men saw death but were translated to heaven (Gen. 5:24; 2K. 2:11). Since Hebrews 9:27 says that ‘it is appointed for men to die once and after this comes judgment,’ God, it is argued, must have reserved Enoch and Elijah as His witnesses for this future time. The merit of this argument is that it helps rule out Moses and others as possible candidates, for they have already died.”⁴² “Neither [Enoch] nor Elijah were given immortal bodies when they were translated, however, because it was necessary for Christ first to die for their sins and rise again. . . (1Cor. 15:22-23). Thus Enoch and Elijah have been waiting in heaven in their natural bodies through all the intervening ages since their respective translations.”⁴³ “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.”⁴⁴ “Even after His incarnation, on the mount with Peter, James, and John, [Jesus] was much arrayed in heavenly glory as Elijah who there appeared in converse with him; yet, from that holy mount, and glory, and sublime transfiguration, he came down, and suffered, and died. Paul was once in heaven, caught up, he knew not how, and saw and heard things he dared not tell; and yet, he came back, and preached, and suffered, and died. John was called up to heaven, to behold the wonders that are described in this Book; yet he also returned, and suffered, and died.”⁴⁵ “It should be pointed out, however, that since there will be a whole generation of believers who are raptured and thus will not die physically (1Cor. 15:51-57; 1Th. 4:16-17), the idea that Enoch and Elijah must return in order to die once to make Hebrews 9:27 absolutely all-inclusive, is without basis. It should also be noted that Hebrews 11:5 says that Enoch was translated ‘so that he should not see death.’ To allow a future return and death, then, would nullify God’s promise.”⁴⁶ “Those who claim them to be Enoch and Elijah base it on the fact that these two men never died, and so they will return to die in the Tribulation. Often, Hebrews 9:27 is used as evidence for ‘it is appointed unto men once to die.’ But it is a general principle and not an absolute rule. For example, take the word once : some people have died twice, namely, all those who had been resurrected in the Old and New Testaments apart from Messiah. Furthermore, what about the living Church saints? If indeed Hebrews 9:27 is an absolute rule, it would mean that all living Church saints at the Rapture will also have to die at some time. Both I Corinthians 15:51 and I Thessalonians 4:15-17 show that Hebrews 9:27 is only a general principle. Also in the light of Hebrews 11:5 [‘By faith Enoch was translated that he should not see death. . .’], it cannot be that Enoch will die in the future.”⁴⁷ “Enoch is clearly said to have been translated , and this involves corruption putting on incorruption and mortality putting on immortality (1Cor. 15:50-58). Since Elijah has already been taken into Heaven, the same is true of him, for no man in his physical state can enter Heaven (1Cor. 15:50). This means that neither Elijah nor Enoch can die, for they are now immortal.”⁴⁸ Enoch seems an unlikely candidate on the grounds that he is a type for the Church which is removed prior to the Tribulation as Enoch was taken before the flood.⁴⁹ “It is the stated purpose that Enoch was translated ‘in order that he might not see death’ (Heb. 11:5). In view of this it could hardly be stated that he will be returned to die. . . . It would seem that an antediluvian prophet would not be sent into a time when God is dealing with Israel.”⁵⁰ If the nature of their ministry serves to identify the individuals, and it may not, then we have no indication for Enoch: “A further difficulty for this view is Enoch’s failure to match the criteria assigned to the two witnesses.”⁵¹

Two Future Prophets⁵² The two witnesses are taken as two unknown Jewish prophets who will minister at the time of the Tribulation. This view avoids the various problems which attend the other views. The passage does not positively identify the individuals so there is no need to find fulfillment in previous individuals having already died or been translated. “If God wished us to know He could have told us. The fact that He has not done so ought to stop our mouths.”⁵³ “There are great difficulties in all points of view identifying the two witnesses with historical characters.”⁵⁴ Although Jesus indicated that John the Baptist served in a capacity like that of Elijah who would come prior to the day of the LORD (Mtt. 11:14), John himself indicated he was not Elijah (John 1:21). If Malachi is to be taken literally, then it is necessary for Elijah to come, not his likeness (Mal. 4:5). Both Moses and Elijah are connected with the coming of Christ in His kingdom (Mtt. 16:28; Mark 9:1; Luke 9:27) by their appearance on the Mount of Transfiguration (Mtt. 17:3; Mark 9:4; Luke 9:30). The character of the ministry of the witnesses seems to intentionally recall that of Moses and Elijah.

Identifying the Witnesses
Identity	Reasons For	Reasons Against
Moses and Elijah²⁹	“Based on the miracles they are to perform, some have said they are Elijah (commanding fire to devour enemies and shutting up the sky so that it does not rain, Rev. 11:5-6 +; cf. 1K. 17:1; 2K. 1:10-14), and Moses (water turned to blood, the earth smitten with every plague, Rev. 11:6 +; cf. Ex. 7:20; 9:14 ; etc.).”³⁰ “Some writers argue that Moses and Elijah must be the two witnesses because their return is prophesied in Deuteronomy 18:15-18 and Malachi 4:5-6.”³¹ “Both [Moses and Elijah] left the earth in unusual ways. Elijah never died, but was transported to heaven in a fiery chariot (2K. 2:11-12), and God supernaturally buried Moses’ body in a secret location (Deu. 34:5-6; Jude 1:9).”³² “Moses appeared with Elijah at the transfiguration (Mtt. 17:13) . . . the law (Moses) and the prophets (Elijah) would be joining in witness unto Christ during the announcement of the coming of the King.”³³ The transfiguration is connected with the second coming (Mtt. 16:28; Mark 9:1; Luke 9:27) which these prophets help usher in. Some claim that John the Baptist already fulfilled the coming of Elijah but, “The Lord’s statement that John was Elijah was a statement based on contingency. John was Elijah ‘if ye will receive it ’ (Mtt. 11:14). The Lord indicated that if they received the offered kingdom John would be the one to do the work of Elijah. But they rejected this offer (Mtt. 17:12) and therefore John is precluded from being the one to fulfill the prophecy.”³⁴ John himself indicated he was not Elijah (John 1:21).	“There is nothing in Scripture that limits miracles such as these to Moses and Elijah. Elijah raised a person from the dead (1K. 17:17-24); but so did Jesus (Mark 5:35-42; Luke 8:49-56; John 11:14-44), Peter (Acts 9:36-41), and Paul (Acts 20:9-12). To argue that Moses and Elijah must be the witnesses because of the miracles mentioned, then, is weak.”³⁵ “The expression ‘like me’ in Deuteronomy 18:15 seems to preclude using that verse as a means of identifying the witnesses in Revelation 11:3 + [as Moses and Elijah], for the promised prophet was not Moses, but one ‘like’ Moses. Also, Jesus said, ‘For all the prophets and the Law prophesied until John. And if you care to accept it, he himself is Elijah, who was to come’ (Mtt. 11:13-14). Christ later said, ‘Elijah is coming and will restore all things; but I say to you, that Elijah already came, and they did not recognize him, but did to him whatever they wished?’ (Mtt. 17:11-12 ). These statements of Jesus show that John the Baptist was, in a real sense, the anticipated Elijah of Malachi, though there may yet be a future fulfillment of that prophecy. The point is that while the prophecy does speak of a literal witness, the person need not be Elijah himself but one who is like Elijah (cf. Luke 1:17). This apparently is the Lord‘s interpretation of Malachi‘s prophecy (Mtt. 17:11-12). In view of this, it is not necessary to insist that Elijah the Tishbite must be one of the two witnesses.”³⁶ “The likelihood that Elijah and Moses appeared in glorified bodies (Luke 9:30-31) on the Mount of Transfiguration is a problem for the return of Elijah as well, for since Elijah has already received a glorified body, he cannot die. An exponent of the Elijah view might respond that Elijah’s appearance on the Mount of Transfiguration was not in a glorified body, for which death could never be a possibility, but ‘in glory’ (i.e., some other state such as the glorious characteristics manifested in Christ’s own natural body at that time). It might also be argued that Moses had died and that Scripture never records a special resurrection and glorification for him, so that he may have appeared at the Transfiguration only by some act of God’s power to visualize his old body in a ‘vision’ intelligible to the disciples (Mtt. 17:9), or as Samuel was made to appear, though still actually in the state of death (1S. 28). By this logic, Elijah, like Moses, was on the Mount of Transfiguration in a vision and not a body at all. However, since Elijah was caught up into heaven in his natural body, it seems more likely that he appeared in that body (presumably glorified) on the mount. If Elijah was glorified, it would then be most appropriate to interpret Moses’ body as also glorified (though some may say that this requires the assumption of a resurrection for Moses, which Scripture nowhere records, and that this is too large an assumption). If Elijah was still in his mortal body preserved for centuries by powers known only to God and enabled to appear on the mount, then, in the interest of consistency, Moses also was there in person in his mortal body. However, the fact that Moses died, and his body was buried (Deu. 34:5-8; Jude 9), makes it less likely that he reappeared in that mortal body. It seems then that both Elijah and Moses probably have already received glorified bodies of some kind and so could not die. This rules them out as candidates for a future return.”³⁷ “An objection to this interpretation is that those blessed departed servants of God would have to submit to death (Rev. 11:7 +, 8 +), and this in Moses’ case a second time, which Heb. 9:27 denies.”³⁸ “No second coming of Moses is anywhere promised in the Word.”³⁹ “While the transfiguration is identified with the millennial age (2Pe. 1:16-19) it is nowhere identified with the tribulation period or the ministry of the witnesses.”⁴⁰
Elijah and Enoch⁴¹	“Some, on the basis of Jewish tradition and the wider context of Scripture, interpret the two witnesses as Elijah and Enoch. One reason is that according to an early rabbinic opinion it is believed that Enoch will rejoin Elijah for a ministry like that of the two witnesses (1 Enoch 90:31; cf. 4 Ezra 6:26). But this is simply an ancient Jewish opinion, not necessarily correct. Also there are many statements in 1 Enoch that are bizarre and questionable. Another reason for saying these witnesses will be Elijah and Enoch is that neither of these two men saw death but were translated to heaven (Gen. 5:24; 2K. 2:11). Since Hebrews 9:27 says that ‘it is appointed for men to die once and after this comes judgment,’ God, it is argued, must have reserved Enoch and Elijah as His witnesses for this future time. The merit of this argument is that it helps rule out Moses and others as possible candidates, for they have already died.”⁴² “Neither [Enoch] nor Elijah were given immortal bodies when they were translated, however, because it was necessary for Christ first to die for their sins and rise again. . . (1Cor. 15:22-23). Thus Enoch and Elijah have been waiting in heaven in their natural bodies through all the intervening ages since their respective translations.”⁴³ “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.”⁴⁴ “Even after His incarnation, on the mount with Peter, James, and John, [Jesus] was much arrayed in heavenly glory as Elijah who there appeared in converse with him; yet, from that holy mount, and glory, and sublime transfiguration, he came down, and suffered, and died. Paul was once in heaven, caught up, he knew not how, and saw and heard things he dared not tell; and yet, he came back, and preached, and suffered, and died. John was called up to heaven, to behold the wonders that are described in this Book; yet he also returned, and suffered, and died.”⁴⁵	“It should be pointed out, however, that since there will be a whole generation of believers who are raptured and thus will not die physically (1Cor. 15:51-57; 1Th. 4:16-17), the idea that Enoch and Elijah must return in order to die once to make Hebrews 9:27 absolutely all-inclusive, is without basis. It should also be noted that Hebrews 11:5 says that Enoch was translated ‘so that he should not see death.’ To allow a future return and death, then, would nullify God’s promise.”⁴⁶ “Those who claim them to be Enoch and Elijah base it on the fact that these two men never died, and so they will return to die in the Tribulation. Often, Hebrews 9:27 is used as evidence for ‘it is appointed unto men once to die.’ But it is a general principle and not an absolute rule. For example, take the word once : some people have died twice, namely, all those who had been resurrected in the Old and New Testaments apart from Messiah. Furthermore, what about the living Church saints? If indeed Hebrews 9:27 is an absolute rule, it would mean that all living Church saints at the Rapture will also have to die at some time. Both I Corinthians 15:51 and I Thessalonians 4:15-17 show that Hebrews 9:27 is only a general principle. Also in the light of Hebrews 11:5 [‘By faith Enoch was translated that he should not see death. . .’], it cannot be that Enoch will die in the future.”⁴⁷ “Enoch is clearly said to have been translated , and this involves corruption putting on incorruption and mortality putting on immortality (1Cor. 15:50-58). Since Elijah has already been taken into Heaven, the same is true of him, for no man in his physical state can enter Heaven (1Cor. 15:50). This means that neither Elijah nor Enoch can die, for they are now immortal.”⁴⁸ Enoch seems an unlikely candidate on the grounds that he is a type for the Church which is removed prior to the Tribulation as Enoch was taken before the flood.⁴⁹ “It is the stated purpose that Enoch was translated ‘in order that he might not see death’ (Heb. 11:5). In view of this it could hardly be stated that he will be returned to die. . . . It would seem that an antediluvian prophet would not be sent into a time when God is dealing with Israel.”⁵⁰ If the nature of their ministry serves to identify the individuals, and it may not, then we have no indication for Enoch: “A further difficulty for this view is Enoch’s failure to match the criteria assigned to the two witnesses.”⁵¹
Two Future Prophets⁵²	The two witnesses are taken as two unknown Jewish prophets who will minister at the time of the Tribulation. This view avoids the various problems which attend the other views. The passage does not positively identify the individuals so there is no need to find fulfillment in previous individuals having already died or been translated. “If God wished us to know He could have told us. The fact that He has not done so ought to stop our mouths.”⁵³ “There are great difficulties in all points of view identifying the two witnesses with historical characters.”⁵⁴	Although Jesus indicated that John the Baptist served in a capacity like that of Elijah who would come prior to the day of the LORD (Mtt. 11:14), John himself indicated he was not Elijah (John 1:21). If Malachi is to be taken literally, then it is necessary for Elijah to come, not his likeness (Mal. 4:5). Both Moses and Elijah are connected with the coming of Christ in His kingdom (Mtt. 16:28; Mark 9:1; Luke 9:27) by their appearance on the Mount of Transfiguration (Mtt. 17:3; Mark 9:4; Luke 9:30). The character of the ministry of the witnesses seems to intentionally recall that of Moses and Elijah.

they will prophesy
Their ministry will be like that of John (Rev. 10:11 +) in that their prophesy will be global in extent, for they shall not only prophesy (which includes correction and exhortation), but they shall also torment those who dwell on the earth (Rev. 11:5-7 +, 10 +).

one thousand two hundred and sixty days
This is the first half of the final week of the seventy weeks of Daniel, before the beast reaches ascendancy and is able to overcome them (Rev. 11:7 +).⁵⁵ It cannot be the latter half of the week as some suggest:⁵⁶

It is the beast who is destroyed at the close of the week (Rev. 19:20 +), not the witnesses. See Events of the 70th Week of Daniel.
It is more natural to understand the overthrow of the Jewish prophets as leading to the defilement of the Temple in the Abomination of Desolation to follow. Prior to their overthrow, they are invincible and almost certainly would not allow the beast to sit in the Holy Place to declare himself as god (2Th. 2:4).⁵⁷
Why would the two Jewish witnesses, who are key in the revival of the Jews during the Tribulation, be found in Jerusalem after the Jews have fled elsewhere due to the intense persecution of the dragon which begins at the midpoint of the final week (Mtt. 24:15; Rev. 12:6 +, 13-14 +)?
How could the beast overcome the witnesses at the end of the 70th week and the world throw a big celebration at the very time Antichrist is heavily involved with the Campaign of Armageddon and Christ arrives?⁵⁸
The overthrow of the prophets would more naturally contribute to the rise and fame of the beast.⁵⁹
If Christ returns with the resurrected saints to the earth at the end of the 70th week, why do these two resurrected witnesses ascend to heaven?

These problems disappear if the 1,260 days mentioned here are understood as denoting the first half of the week, including a powerful witness to Jerusalem culminating in the ascent of the beast to overthrow the witnesses and exert full control over the Temple, as Paul relates of the man of sin (2Th. 2:4).

in sackcloth
Sackcloth was a rough, course cloth, or a bag-like garment made of such cloth which was worn as a symbol of mourning, grief, or repentance (e.g., Jer. 4:8; 6:26; 48:37; 49:3; Amos 8:10). Its association with mourning and sorrow may have been not only due to its coarseness on the wearer, but also because it was made from black goat hair. When prophets wore sackcloth, it indicated their own brokenness over the message of doom and judgment which they themselves were delivering. Prophets were never cavalier in their dire predictions, but grieved over the judgment they proclaimed (Isa. 20:2). In this sense, the sackcloth of the two witnesses is akin to the bitterness which attended John’s consumption of the little book of prophecy (Rev. 10:9-10 +). The sackcloth indicates the message of the two witnesses is one of impending judgment to which their listeners should respond in repentance. Although this chapter records a rare case of repentance in the judgments of God at the time of the end, it is not directly due to the testimony of the witnesses (Rev. 11:13 +). The pattern elsewhere is one of failure to repent (Rev. 9:21 +; 16:11 +).

These two witnesses are 1) clothed in sackcloth, 2) have a ministry matching that of previous OT Jewish prophets, and 3) minister in Jerusalem. These factors, along with the absence of the Church (see Rapture ) and the sealing of the 144,000 Jews (Rev. 7:4-8 +), argue for the Jewishness of the two witnesses.

3.11.4 - Revelation 11:4

These are
αὖτοι εἰσιν [autoi eisin] : These, they are, emphasizing the individuals.

the two olive trees
Israel is referred to by God as a “Green Olive Tree, Lovely and of Good Fruit” (Jer. 11:16a). The psalm writer referred to himself, one who trusted in God’s mercy, as “a green olive tree in the house of God” (Ps. 52:8). The definite article (the) is intended to denote a specific pair of olive trees (see below).

and the two lamp stands
Lamp stands is λυχνίαι [lychniai] , the same word which described the seven lampstands which were the Seven Churches of Asia (Rev. 1:12 +, 20 +; 2:1 +, 5 +). Evidently, these two lamp stands will serve a similar purpose to the seven lampstands (the churches). As in the previous phrase, the definite article (the ) points to a pair of olive trees and lamp stands which would be known to John. The allusion is to Zechariah‘s fifth vision (Zec. 4:1-14) wherein Zechariah is shown a lampstand of solid gold with seven pipes feeding seven lamps. The lamps are fed by a shared bowl of oil which stands between two olive trees into which the oil from the trees drips (Zec. 4:3, 12). When Zechariah asks an angel concerning the identity of the two olive trees and the fruitful oil-dripping branches which extend from them, the angel responds: “These are the two anointed ones [lit. ’sons of oil’] who stand beside the Lord of the whole earth” (Zec. 4:14). They are two who are anointed by oil (a common figure for the Holy Spirit).

The candlestick itself—the central object of this vision—is doubtless a figurative representation of the seven-branched candlestick in the Temple. There it stood in the Holy Place . . . not only as the emblem and representation of what the whole redeemed family shall finally be “when in union with their risen, glorified Lord they shall for ever shine in the sanctuary of God,” but also as typifying Israel’s high calling in relation to the other nations. In his midst a great light had shone—the light of the self-revelation of the glory of Jehovah—not only for his own illumination, but that he might be the candlestick, the light-bearer, and light-diffuser all around. . . . We know how terribly and sadly Israel failed to respond to God’s purpose concerning Him.⁶⁰

It is most in harmony with the scope of these visions (one of the great objects of [the vision] was to encourage the two heads, or leaders, of the restored remnant of the nation in their task of rebuilding the Temple) to regard the olive trees as representing Joshua the high priest, and Zerubbabel the prince.⁶¹

The fourth (Zec. 3) and fifth (Zec. 4) visions of Zechariah are related. In the fourth vision, upon the stone which is laid before Joshua are seven eyes (Zec. 3:9). Similarly, the plumb line in the hand of Zerubbabel is seen by seven “eyes of the LORD which scan to and fro throughout the whole earth” (Zec. 4:10). As we have seen, these eyes represent the Holy Spirit, the “seven eyes, which are the seven Spirits of God sent out into all the earth” (Rev. 5:6b +). The fifth vision concerns seven lamps which also allude to the Holy Spirit: “Seven lamps of fire were burning before the throne, which are the seven Spirits of God” (Rev. 4:5 +). Zechariah’s two visions concern the work of the Holy Spirit through two individuals during two restorations:

Two Individuals - The fifth vision ends with the statement that the two “sons of oil” stand beside the Lord of the whole earth. In the fourth vision, Joshua is said to be standing before the Angel of the LORD. Throughout the fourth vision, it is the high priest Joshua who is being encouraged. In the fifth vision, Zerubbabel is told that the construction of the temple will be completed “ ‘Not by might nor by power, but by My Spirit,’ Says the LORD of hosts” (Zec. 4:6). Thus, it is by the hand of Joshua and Zerubbabel that the Holy Spirit will accomplish the restoration of the second Temple. “While in relation to the remnant of Israel at that time, and to the Temple then in building, we are to understand by these two ‘sons of oil’ the actual persons of Joshua and Zerubbabel, it is certain that these two, considered merely as individuals, do not exhaust the symbol, for the simple reason that the supply of oil for the candlestick is a vision designed to describe the abiding, and especially the future position and mission of the congregation of Israel, could not be represented as dependent on the lives of two mortal men. They must therefore be viewed standing here as types or representatives of the kingly and priestly offices to which they respectively belonged.”⁶²
Two Restorations - In the immediate context of the fourth vision, Joshua is admonished to walk in God’s ways. There is also a distant context of the vision which indicates that God will bring forth his Servant “the BRANCH” (Zec. 3:8). This is a common title of Messiah (see Four Gospels) and results in the eventual cleansing of the land (Zec. 3:9). “ ‘In that day,’ says the LORD of hosts, ‘Everyone will invite his neighbor under his vine and under his fig tree.’ ” (Zec. 3:10). This speaks of a time of prosperity and peace—as in the Millennial Kingdom.⁶³ The fifth vision concerns the foundation of the temple (house) and communicates to Zerubbabel that “his hands shall also finish it” (Zec. 4:9). This speaks of the second temple which was underway at the time of the vision. Later, Zechariah indicates that a future individual, called “the BRANCH,” will build the temple and wear two crowns: ruling as both priest and king.⁶⁴ Concerning this individual, Zechariah relates, “So He shall be a priest on His throne” (Zec. 6:13b), yet no high priest ever ruled on a throne nor did any king of Israel function in the office of priest. When taken together, these passages indicate both a near-term restoration (the rebuilding of Jerusalem and the temple in the days of Zerubabbel and Joshua) and a distant restoration (the restoration of Jerusalem and the temple for the Millennial Kingdom under Messiah). The meager temple of the time of Zerubbabel, which caused those who remembered Solomon’s temple to weep in disappointment (Ezra 3:12-13), which was enhanced by Herod and saw the first advent of Messiah only to be destroyed by Rome in A.D. 70 due to the apostasy of the nation, would one day stand anew in the days of the Millennial Temple (Eze. 40-47). “But Zechariah’s prophecy also looks forward to the restoration of Israel in the Millennium (cf. Zec. 3:8-10). The olive trees and lampstands symbolize the light of revival, since olive oil was commonly used in lamps. . . . God will not bring salvation blessing from human power, but by the power of the Holy Spirit (cf. Zec. 4:6). Like Joshua and Zerubbabel, the two witnesses will lead a spiritual revival of Israel culminating in the building of a temple.”⁶⁵ “[The witnesses] are the corresponding Zerubbabel and Jeshua of the final restitution.”⁶⁶

The allusion back to Zechariah’s visions is further proof of the Jewishness of these individuals, but also underscores their function in bringing Israel toward the final restoration seen by Zechariah.⁶⁷ The Church Age having come to a close, the focus has shifted back to Israel in preparation of a faithful nation suitable for the Millennial Kingdom to come.

The history of corporate Gentile Christianity is not as the shining light that “shineth more and more unto the perfect day,” as some who boast in the supposed progress and speak of the conversion of the world before the glorious appearing of Christ ignorantly suppose, but rather that of a bright dawn, developing into an increasingly dark and cloudy day, and ending in blackness of darkness. And there is no hope for Christendom which continued not in the goodness of God when once it is “cut off”; nor is there any promise of the restoration and relighting of its candlestick when once its light has been quenched in anti-Christian apostasy. But it is different with Israel. There is always hope in his end. Not only shall the sceptre of governmental rule and the kingdom come back to the daughter of Jerusalem, after the long centuries of subjugation and oppression, but her candlestick, too, shall be restored after the long period of Israel’s spiritual darkness and blindness, to shine in more resplendent glory than even in the past. This is the meaning of Zechariah’s fifth vision, and it sets forth in symbol the great truth proclaimed by the former prophets in relation to Israel’s future glory as the centre of light and blessing to all the nations of the earth.⁶⁸

It is the role of the people of God, be they Israel or the Church, to shine forth so that those who do not God may “see your good works and glorify your Father in heaven” (Mtt. 5:14). This mission was fulfilled in the life of John the Baptist (John 1:7-8; 5:35) and also in Jesus (John 1:9; 3:19). In the absence of Jesus, the Church had presented the light (Rev. 1:13 +, 20 +; 2:5 +). Why the need for these two lampstands if the previous seven are still present on the earth? It is our view that this is additional evidence in favor of a pretribulational Rapture for the seven lampstands are not present on the earth during this period of time when the two lampstands minister.

standing before the God of the earth
Standing is ἐστῶτες [estōtes] , a perfect tense participle, while having stood. They took their place before God prior to John having seen them. Here the phrase is an intentional allusion to the nearly identical phrase in the related passage in Zechariah. “These are the two anointed ones who stand beside the Lord of the whole earth” [emphasis added] (Zec. 4:14).

Standing before the Lord describes a position of ministry to the Lord (Deu. 10:8; 1K. 17:1; Rev. 8:2 +). These two stand before God and minister to Him by faithfully prophesying and witnessing His word. Although their ministry appears directed toward the earth dwellers, they are in fact focused upon being pure and faithful conduits for God to speak to the nations at the time of the end.

the God of the earth
The term for earth is γῆς [gēs] , which preterist interpreters generally prefer to interpret as designating the land of Israel or the surrounding geographical area in order to restrict the scope of the book of Revelation to Israel in the events of A.D. 70. The global scope of Revelation is seen again here in that these witnesses stand before the God of the entire earth and those which they torment include “peoples, tribes, tongues, and nations”—a global population (Rev. 11:9-10 +).

3.11.5 - Revelation 11:5

if anyone wants to harm them
Although set forth as a conditional statement, the remainder of the passage implies that the vast majority of people strongly oppose their ministry and do desire to harm them, for they rejoice at their eventual death (Rev. 11:10 +).⁶⁹ In the eyes of the earth dwellers who will hate these witnesses, the ability of the beast to kill them is a testimony to his invincibility. He is seen as a “savior” from these detestable prophets and their defeat no doubt elevates his status before the earth dwellers (Rev. 13:4 +).

fire proceeds from their mouth
Those who seek to harm the two witnesses face a similar fate to the opponents of the army of the sixth trumpet (Rev. 9:18-19 +). Fire speaks of judgment and in some cases is used figuratively to describe destruction (Jdg. 9:14, 20; Ps. 18:8). Frequently, judgment by God, in conformance to His Word, is described as being a weapon of His mouth (Isa. 11:4; 49:2; Hos. 6:5; 2Th. 2:8; Rev. 1:16 +; 19:15 +). In the passages just cited, there are normally clues in the context which indicate where figurative language is being employed. For example, in Judges 9 various men in the dispute are said to be “trees,” “brambles,” and “cedars” (Jdg. 9:14-15). In the Second Coming of Jesus, His eyes are like a flame of fire and He is said to be riding a horse through the sky. These textual clues prevent us from interpreting the sword that goes forth from His mouth as a literal sword extending from His face. Rather, we recognize the figurative language employed and understand the sword in His mouth as an allusion to the Word of God (Heb. 4:12) by which His enemies are judged and so justly killed. This is part of normative interpretation using the Golden Rule of Interpretation.

The passage before us is very similar to statements made by other prophets:

Therefore I have hewn them by the prophets, I have slain them by the words of My mouth; and your judgments are like light that goes forth. (Hos. 6:5)

Therefore thus says the LORD God of hosts: “Because you speak this word, behold I will make My words in your mouth fire, and this people wood, and it shall devour them.” (Jer. 5:14)

“Is not My word like a fire?” says the LORD, “And like a hammer that breaks the rock in pieces?” (Jer. 23:29)

Hosea likens the words spoken by God through the prophets to a weapon. The prophets spoke forth God‘s judgments which eventually resulted in the literal death of those judged. The words of the prophets are likened to a sword (“I have hewn”), but there is no literal sword in the prophets’ mouths. Similarly, Jeremiah’s words are likened to fire and the people wood. It would be easy to conclude from these figurative uses of fire and the mouth as a weapon that such must be the case here too. But there are important differences between the previously cited passages and what is said here. Passages wherein figurative language occurs typically contain an indication of such. For example, Hosea says, “I have hewn them by the prophets.” Obviously, people were not literally cut in two by the prophets. This is an indication that figurative language is employed. Similarly, Jeremiah is told that the people will be made “wood”—another indicator that figurative language is in use. It is not good enough simply to establish that similar themes in related passages are figurative and therefore conclude that this passage must be too. The immediate context of the passage in question must itself provide indication that figurative language is in use.

It would seem there are three alternatives for interpreting the passage before us:

Purely Figurative - The fire which proceeds from their mouths speaks of general judgments which are spoken forth by the two witnesses. The judgments result in death, but not necessarily by literal fire.
Partly Figurative - Literal fire devours their enemies. The fire “proceeds from their mouth” in the sense that, like Elijah, they call forth fire from heaven upon their opponents (1K. 10:10-12).
Purely Nonfigurative - Literal fire actually proceeds directly from their mouths (like the demon horses of Rev. 9:17 +).

Notice that all of these alternatives are possible within the boundaries of “literal interpretation,” because literal interpretation includes the recognition of figures of speech where the context so indicates. The question becomes, “Does the context indicate figurative language is employed?” Although figurative language describes the similarity of their identity to the “two olive trees” of Zechariah, the pattern of their ministry—and especially the judgments they bring forth—match that of non-figurative judgments found in the OT. It would seem that we must conclude that if figurative language is afoot, it is minimal. That is, literal fire comes forth directly out of their mouths or they employ their mouths to call literal fire down from heaven.⁷⁰ A question remains: if this passage is intended to describe the ability to call down fire from heaven upon their enemies, how do we explain the difference in description here from other passages where fire is explicitly said to be called down from heaven (2K. 1:10-12; Rev. 13:13 +)?

Thus, several factors favor a purely nonfigurative interpretation regarding this judgment by fire of their enemies:

Clear indicators of figurative language concerning the nature of the fire or plagues are lacking.⁷¹
Literal judgments such as those described here are recorded as historical facts in the OT.
The fire is not said to originate in heaven as it is in other passages concerning Elijah (2K. 1:10-12) and the False Prophet (Rev. 13:13 +).

Whether the fire comes directly from their mouths, or whether their words call it forth, it would seem that the unique miraculous authority which attends such a defensive ability is intended to manifest the divine source of their ministry (Num. 10:2; 16:35; Ps. 106:18; Heb. 12:29). The unusual nature of their response to their enemies brings to mind the incident in Numbers where Korah’s household is judged:

And Moses said: “By this you shall know that the LORD has sent me to do all these works, for I have not done them of my own will. If these men die naturally like all men, or if they are visited by the common fate of all men, then the LORD has not sent me. But if the LORD creates a new thing, and the earth opens its mouth and swallows them up with all that belongs to them, and they go down alive into the pit, then you will understand that these men have rejected the LORD.” Now it came to pass, as he finished speaking all these words, that the ground split apart under them, and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods. So they and all those with them went down alive into the pit; the earth closed over them, and they perished from among the assembly. (Num. 16:28-33) [emphasis added]

Moses explains that the unusual nature of the judgment serves a specific purpose. It provides unique testimony to the source of the judgment (God) and the authority of Moses as His spokesman. So will this fire-consuming ability testify that God is the one judging the opponents of His two witnesses and that they have His full authority in their ministry.

We should also remember the unique period in which these two individuals minister. This is a time in history during which demonic powers are at a peak (Rev. 9:1-2 +, 13-19 +; 12:12 +) and the time of the lawless one, the Antichrist, whose coming “is according to the working of Satan, with all power, signs, and lying wonders, and with all unrighteous deception among those who perish” [emphasis added] (2Th. 2:9-10a). These are the days of the false prophet who “performs great signs, so that he even makes fire come down from heaven on the earth in the sight of men” (Rev. 13:13 +).

These unique historic factors also argue for a completely nonfigurative interpretation because these two witnesses must exhibit miraculous powers which are on a par with, or even superior to, that of the man of sin and his false prophet in an age frequented by demonic manifestations.

3.11.6 - Revelation 11:6

shut heaven
Shut is κλεῖσαι [kleisai] : “shut, lock, bar.”⁷² The same root is used where Jesus informs us “many widows were in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was great famine throughout all the land” [emphasis added] (Luke 4:25b). Jesus described the ministry of Elijah the Tishbite who said to King Ahab, “As the LORD God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except at my word” (1K. 17:1). Elijah, by the power of God, shut the atmospheric heaven from providing rain and dew.

so that no rain falls in the days of their prophecy
James refers to the similar event in Elijah’s life to underscore the power of prayer in the life of believers. “Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain; and it did not rain on the land for three years and six months” (Jas. 5:17). Both Jesus and James inform us that the heaven was shut against rain for a period of three years and six months—a period of time matching the days of their (the two witnesses) prophecy : 1,260 days (Rev. 11:3 +).

The third trumpet judgment resulted in the poisoning of one-third of the earth’s fresh water supply (Rev. 8:10-11 +). Added to that, the three-and-one-half-year drought lasting throughout the 1,260 days of their preaching (Rev. 11:3 +; cf. Luke 4:25; Jas. 5:17) brought by the two witnesses will cause widespread devastation of crops and loss of human and animal life through thirst and starvation.⁷³

The lack of water and the sackcloth worn by the prophets allude to a time of fasting and mourning on the earth which is intended to produce repentance.

See Who are the Witnesses? See Events of the 70th Week of Daniel.

power over waters to turn them into blood
The witnesses have power like that of Moses in Egypt (Ex. 4:9; 7:17-21; Ps. 78:44; 105:29). See Who are the Witnesses? See The Plagues of Egypt and the Tribulation. The results of this plague will emulate the effects of the second trumpet judgment and the second and third bowl judgments where the seas and springs of water “become blood” (Rev. 8:8 +; 16:3-4 +).

to strike the earth with all plagues
The two witnesses will be able to initiate numerous plague judgments upon the earth as they will. The full range of plagues is not described, but we can safely assume they are similar to the plagues with which Moses and Aaron tormented Egypt. See Who are the Witnesses? See The Plagues of Egypt and the Tribulation.

3.11.7 - Revelation 11:7

When they finish their testimony
As we have seen throughout the book of Revelation, the ability of the evil forces which manifest during the time of the end is entirely within God’s sovereignty. These two witnesses may not be killed until they have finished their God-given task (John 17:4). So it is with all believers (John 21:18-23; Acts 20:24; 2Ti. 4:7).

the beast
Beast is θηρίον [thērion] , which was used of wild animals (Rev. 6:8 +), including those which fought in the Roman arena.⁷⁴ The term is also used to describe animals as revealed in visions, such as that of Daniel (LXX: Dan. 7:3, 5-7, 11-12, 17, 19, 23). It is the diminutive form of θήρ [thēr] but equivalent in meaning.⁷⁵ It is to be contrasted against the diminutive for Lamb,