Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
Revelation 11 is quite difficult to interpret, and disagreement abounds among commentators. This is where we really begin to see the Millennial positions drastically diverge from one another. We will share the other Millennial views below, but often, we will not offer any analysis or refutation. In our estimation, the symbolic or allegorical hermeneutic is so drastically different that commentary isn’t possible or profitable. The thoughtful reader will need to make up her own mind as she reads the other perspectives. The sections titled “Alternate Interpretations” are for advanced students of Scripture. Newer Bible readers might consider skipping these sections.
The heart of the debate in Revelation 11 is whether taking a symbolic and allegorical hermeneutic is the correct methodology. We respect Morris for showing his methodology up front when he writes that it’s “important [to] take this whole section symbolically.”[1] While Morris is an excellent scholar of the Gospels, we take issue with his views of eschatology.
(11:1) “Then there was given me a measuring rod like a staff; and someone said, ‘Get up and measure the temple of God and the altar, and those who worship in it.’”
What is “the temple of God”? This could be (1) symbolic for the Church, (2) the Second Temple of AD 70, or (3) a future Third Temple. We hold to the third view: This describes a Third Temple that has not yet been built. John depicts a Temple just like the OT prophets before him (e.g. Ezek. 40-48; Dan. 9:24-27). For a robust defense of this interpretation, see our article on Revelation 11:1, “Is this a literal Temple and city, or does this represent the church?”
Alternate interpretations
Morris holds that the temple refers to the Church: “John is referring to the church, elsewhere called God’s sanctuary (1 Cor. 3:16; 2 Cor. 6:16; Eph. 2:21).”[2] Like the Amillennialist, the Historical Premillennialist thinks that this Temple is symbolic for the Church, citing all the same cross references as Amillennialists (1 Cor 3:16-17; 2 Cor 6:16; Eph 2:19-22). Mounce writes, “The temple was not a literal building but the Christian community who worship God.”[3] Therefore, the measuring refers to God’s spiritual protection of Christians during the reign of the Antichrist.
“Measure the temple of God.” This is a symbolic act to refer the Temple’s “preservation.”[4] Ezekiel takes similar measures when he sees his vision of the third Temple (Ezek. 40-42).
“Those who worship in it.” This likely refers to the Jewish believers in Jesus who come to faith during this time.
(11:2) “Leave out the court which is outside the temple and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months.”
What is the significance of the 42 months? This figure of 3.5 years comes up repeatedly throughout Revelation in many different forms. This iteration of 3.5 years is mentioned five times throughout this section of Revelation. It is described as 42 months (Rev. 11:2; 13:5), 1,260 days (Rev. 11:3; 12:6), or “time and times and half a time” (Rev. 12:14; 13:5). This three-and-a-half years aligns with half of Daniel’s seventieth “week” or seven years (Dan. 9:27).
Alternate interpretations
Morris holds that this is symbolic for the nations persecuting the Church (“tread under foot the holy city”). According to Morris, the different portions of the city and the Temple demonstrate the limitations of persecution. This shows a “limit on the extent to which the Gentiles can do their trampling, and the time stated puts a limit on the period too.”[5] Moreover, the 42 months is an allusion to Antiochus Epiphanes terrorizing Israel (167-164 BC). While this was a horrific time in Israel’s history, it was limited. Therefore, Morris argues, “John will mean his readers to discern that the trial of the people of God will be of measurable duration and that they will be delivered out of it.”[6]
Mounce writes, “The outer court refers to the church viewed from a different perspective… It is to be given over to persecution in the last days… It may physically decimate the witnessing church (in 11:7 the two witnesses are killed), but it cannot touch its real source of life (the witnesses are raised and ascend to heaven; 11:11-12).”[7] Moreover, the “holy city” is “another designation for the church.”[8] Mounce agrees that the 42 months is a reference to Antiochus Epiphanes trampling Jerusalem and the Temple from 167-164 BC. He writes, “It became a standard symbol for that limited period of time during which evil would be allowed free rein.”[9]
(11:3) “And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth.”
Who are the “two witnesses”? We agree with Thomas[10] that this most likely refers to Elijah and Moses. For an explanation for why we hold this, see our comments on Revelation 11:3, “Who are the two witnesses?” They wear “sackcloth” because they are bringing a message of judgment.
Alternate interpretations
Morris holds that these witnesses are symbolic for all believers—especially martyrs. Christians will preach under the supernatural protection of God, and they will have supernatural power much like Moses and Elijah. Thus, John is “outlining the function of the witnessing church.”[11] Likewise, Mounce states that the two witnesses are “a symbol of the witnessing church in the last tumultuous days before the end of the age.”[12]
(11:4) “These are the two olive trees and the two lampstands that stand before the Lord of the earth.”
“Two olive trees… two lampstands.” This is an allusion to Zechariah 4. In that passage, Zechariah sees a vision of a golden lampstand and two olive trees (Zech. 4:2-3). The golden lampstand refers to the rebuilding of the Temple by Zerubbabel (Zech. 4:6-7). The two olive trees refer to “the two anointed ones who are standing by the Lord of the whole earth” (Zech. 4:14). Thomas writes, “Just as Joshua and Zerubbabel sought to restore Israel to her land, so will the two witnesses.”[13]
Alternate interpretation
Morris argues that John is indeed alluding to Zechariah 4. However, the purpose is merely to show that the witnesses (i.e. the Church) preach according to the power of the Holy Spirit (Zech. 4:6).[14]
(11:5-6) “And if anyone wants to harm them, fire flows out of their mouth and devours their enemies; so if anyone wants to harm them, he must be killed in this way. 6 These have the power to shut up the sky, so that rain will not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to strike the earth with every plague, as often as they desire.”
God supernaturally protects these prophets, and he gives these two prophets the prerogative to execute judgment (“as often as they desire”). These examples are direct allusions to the judgments of Moses and Elijah during their respective careers.
(Rev. 11:5) What is the fire coming out of their mouths? Elijah’s original ministry was protected by literal fires from heaven (1 Kings 18:38; 2 Kings 1:11-12). However, it is also possible that this isn’t literal. After all, the sword sticking out of Jesus’ mouth isn’t literal (Rev. 1:16). John could be explaining that their words are the words of judgment (Jer. 5:14). Consequently, literal judgment was being pronounced on people from the preaching of these two witnesses.
Alternate interpretations
How can Christians have the power to shoot fire from their mouths, create droughts, or turn water to blood? Under the symbolic interpretation, John’s “imagery here expresses the truth that God’s servants in the new dispensation have as great resources as did Moses and Elijah in the old.”[15] In this sense, these powers are literally what John saw. However, the meaning of the symbols is that God will protect his people in the last days—just as he did with Moses and Elijah in ancient times.[16] Mounce writes, “The scene is the last epic struggle between the kingdoms of this earth and the witnessing church.”[17]
(11:7) “When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them.”
God protects these two men to give their testimony until it is complete and “finished.” God finally allows them to die, but the forces of evil (i.e. the Beast) cannot kill the prophets until God permits it.
(11:8) “And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified.”
“Their dead bodies will lie in the street.” It was a sign of disrespect to leave a body unburied (Ps. 79:2-3).
The city isn’t literally Sodom and Egypt. It is “mystically” (NASB) or “figuratively” (NIV, NLT) or “symbolically” (NET, ESV) given this name (pneumatikos). In Jewish culture, Sodom and Egypt were historically known as excessively evil nations, and they became symbols for evil and persecution even before the time of John. In fact, the OT prophets referred to the rulers of Jerusalem as “rulers of Sodom” (Isa. 1:10) and referred to Judea as “Sodom” (Ezek. 16:46).
“The great city… where also their Lord was crucified.” John signals that he’s using a symbolic interpretation. However, he explains the symbolism with this statement. He is referring to Jerusalem. When the divine author interprets the symbol for us, we shouldn’t look for another symbol![18]
Alternate interpretations
This doesn’t refer to Jerusalem or to any city. Morris writes, “If the passage is symbolical, as I have maintained, it is unlikely that any one earthly city is meant. The ‘great city’ is every city and no city. It is civilized man in organized community.”[19]
Mounce holds that this city refers to Rome—not Jerusalem (Rev. 16:19; 17:18; 18:10, 16, 18, 19, 21). Mounce writes, “The inclusion of a reference to the crucifixion is not to identify a geographical location but to illustrate the response of paganism to righteousness.”[20] However, Rome itself is a symbol for “the world under the wicked and oppressive sway of Antichrist.”[21]
(11:9) “Those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb.”
Leaving a body unburied was thought to be a curse on the corpse. So, these people will believe that these two prophets were being cursed by God after their death. This is similar to the period between Jesus’ death and resurrection. Jesus predicted, “You will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy” (Jn. 16:20).
Alternate interpretations
Enemies of Christ will celebrate the martyrs of Christians. However, the Church doesn’t die. Rather, these two symbolic witnesses “portray the destiny of the faithful who hold their convictions firm till the end.”[22]
(11:10) “And those who dwell on the earth will rejoice over them and celebrate; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth.”
This is the only time people are celebrating on Earth in the book of Revelation. And what are they celebrating? The murder of God’s prophets! As they parade the dead bodies through the streets, the people “send gifts to one another.” Hitchcock refers to this as a “Satanic holiday.”
(11:11) “But after the three and a half days, the breath of life from God came into them, and they stood on their feet; and great fear fell upon those who were watching them.”
These two prophets brought judgment on the nations for a few years, so it would be terrifying to see them return. If God brought them back to life, this would mean that their assumptions were wrong, and the prophets weren’t under the curse of God. Instead, God was supporting them. They prophesied for 3.5 years, but they were only dead for 3.5 days.
Alternate interpretation
This refers to the witnessing Church seeing revival after persecution: “History has often seen the church oppressed to the very verge of extinction, but it has always seen it rise again from that verge of death. Each such resurrection strikes consternation into the hearts of the oppressors.”[23]
(11:12) “And they heard a loud voice from heaven saying to them, ‘Come up here.’ Then they went up into heaven in the cloud, and their enemies watched them.”
God takes them to Heaven in full public view (“their enemies watched them”). Why did God raise the prophets from the dead, only to immediately take them to heaven? This is likely to show that God was with them. If their bodies disappeared into thin air, the enemies might’ve spun the story. Perhaps the enemies could say, “We blasted their bodies out of existence!” In this way, they could’ve taken credit for what God did. However, this public resurrection and ascension showed that God was with the prophets—not the enemies.
Alternate interpretation
This is currently being fulfilled in martyrs going to Heaven after death, and it will ultimately be fulfilled at the rapture of the Church (1 Thess. 4:17).[24]
(11:13) “And in that hour there was a great earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.”
This account seems similar to what God did through Jesus: He was killed, thought to be cursed, dead for three days, raised, and ascended into Heaven. Then, finally, an earthquake accompanies the two witnesses’ resurrection and ascension. Again, this will validate these two men publicly. Even Mounce holds that this “earthquake” refers in “a literal manner the events yet to come.”[25] We agree. After all, why all of the specific details if this is symbolic? (e.g. “tenth of the city fell… seven thousand people were killed”)
“The rest were terrified and gave glory to the God of heaven.” Thomas writes, “Since the inhabitants of Jerusalem will be mostly Jewish, this could very well be the future repentance of Israel that will accompany Christ’s second advent.”[26] This is predicted most clearly by Paul, when he writes, “All Israel will be saved” (Rom. 11:26).
(11:14) “The second woe is past; behold, the third woe is coming quickly.”
This will occur in Revelation 16.
Trumpet #7: Loud voices in Heaven
(11:15-16) “Then the seventh angel sounded; and there were loud voices in heaven, saying, ‘The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever.’ 16 And the twenty-four elders, who sit on their thrones before God, fell on their faces and worshiped God.”
While all hell is breaking loose on Earth, the people in Heaven know who is still sovereign. They worship God for bringing his kingdom to Earth. These little interludes of Heaven show us the attitude we should have about our world today: Despite the suffering on Earth, we should adopt this mindset of Heaven: God’s kingdom is imminent and ultimately unstoppable.
(11:17) “Saying, ‘We give You thanks, O Lord God, the Almighty, who are and who were, because You have taken Your great power and have begun to reign.’”
God is starting to intervene on Earth through these miracles, and people give “thanks” for this.
(11:18) “And the nations were enraged, and Your wrath came, and the time came for the dead to be judged, and the time to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great, and to destroy those who destroy the earth.”
People hate God’s judgment, but this doesn’t deter God whatsoever. It doesn’t matter if people are angry with God’s judgment. He is still coming to judge—whether we like it or not.
(11:19) “And the temple of God which is in heaven was opened; and the ark of His covenant appeared in His temple, and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm.”
The temple of God in Heaven is different from the one on Earth.
Questions for Reflection
Throughout this chapter, we interacted with symbolic interpretations that understood the Temple and the Two Witnesses to refer to the Church throughout history. What is your evaluation of this interpretative method? Does it matter where we land on this issue?
Read verses 15-19. How do the people in Heaven react to everything we just read in chapter 11? (vv.15-19) What can we learn from their reaction?
[1] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 141.
[2] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 142.
[3] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 213.
[4] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 213.
[5] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 143.
[6] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 143.
[7] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 214.
[8] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 215.
[9] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 215.
[10] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 89.
[11] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 142.
[12] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 217.
[13] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 89.
[14] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 144.
[15] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 145.
[16] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 219.
[17] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 220.
[18] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 94.
[19] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 146.
[20] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 221.
[21] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 221.
[22] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 221.
[23] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 147.
[24] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 147.
[25] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 223.
[26] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 99.