Revelation 11

Revelation Chapter 11


(Rev 11:1) John is told to measure God's Temple

A reed like a rod was given to me.  Someone said, "Rise, and measure God's temple, and the altar, and those who worship in it.


Rise, and measure God's temple:

In Ezekiel 40-43, there is an extended passage where a temple is measured. The temple in Ezekiel is best understood as the temple of the millennial earth and the temple of Revelation 11 seems to be before the temple of Ezekiel. Yet there are similarities; the temple in Ezekiel is also measured extensively, including the outer courts (Ezekiel 40:17-19).


The temple of God: It is more likely that this is the temple that must be on the earth for the fulfillment of what Daniel, Jesus, and Paul said regarding the abomination of desolation.

The prophet Daniel told us the Antichrist will break his covenant with the Jewish people, bringing sacrifice and offerings to an end. This Antichrist will defile the temple by setting something abominable there (Daniel 9:2711:31, and 12:11).

Jesus said to look for an abomination standing in the holy place, which would be the pivotal sign that the season of God’s wrath was upon the earth (Matthew 24:15-16 and 24:21).

Paul told us that the Antichrist would sit in the temple as God (2 Thessalonians 2:3-4).

The concept of the abomination of desolation is often spiritualized with explaining it as idolatrous worship established in the hearts of God’s people (His “temple”). But in what sense can people be called God’s temple if they worship the Antichrist – an emissary of Satan himself? Certainly this isn’t the most plain or straightforward interpretation. The simplest explanation of all these passages is to see a real Jewish temple on the temple mount in Jerusalem, yet to be built – but coming soon.

In point of fact, today there are Jewish people very interested in rebuilding the temple and resuming sacrifice, and are making preparations to do that exact thing even now.

Today you can visit the Temple Institute in the Jewish Quarter of the old city in Jerusalem. There, a group of Jews absolutely dedicated to rebuilding the temple attempt to educate the public and raise awareness for a new temple. They are trying to replicate everything they can for a new temple, down to the specific pots and pans used in sacrifice.

Israel is a nation again, and efforts to rebuild the temple are for real. The main Jewish group leading the charge to rebuild the temple is an organization called Faithful of the Temple Mount, who say they will continue their efforts to re-establish the Jewish temple on the Mount. One leader in the group said, “We shall continue our struggle until the Israeli flag is flying from the Dome of the Rock.” In Israel, there are students being trained for the priesthood, learning how to conduct animal sacrifices in the rebuilt temple.

It is important to understand that most Jews – religious or secular – do not care one bit about building a temple. And if there were one rebuilt, sacrifice would be difficult in a day of aggressive animal rights activists. Yet, there is a small, strong, highly dedicated group who live to see a rebuilt temple – a temple that will fulfill prophecy.

Rightly, Christians get excited when they see efforts to rebuild the temple. At the same time, we should understand that the basic impulse behind rebuilding the temple is not of God at all – the desire to have a place to sacrifice for sin. Christians believe that all sacrifice for sin was finished at the cross, and any further sacrifice for sin is an offense to God, because it denies the finished work of Jesus on the cross.

Orthodox Jews consider that the Messiah will rebuild the temple; however, the man they may initially embrace as their Messiah may in fact be the Antichrist: I have come in My Father’s name, and you do not receive Me; if another comes in his own name, him you will receive. (John 5:43)  (David Guzik)


(Rev 11:2) The outer court given to the nations

Leave out the court which is outside of the temple, and don't measure it, for it has been given to the nations (given to the Gentiles).


The outer court need not be measured because it has been given to the Gentiles. Perhaps this is because the outer courts of this rebuilt temple include the Islamic Dome of the Rock shrine, which currently stands on the temple mount and is a point of great contention between Jews and Muslims.

When the Romans conquered Jerusalem in a.d. 70 they destroyed the city so completely that the foundations of the old temple are not easily found. Most have long assumed that the Dome of the Rock shrine stands on the place of the old temple. But new research gives some evidence that the temple may have stood to the north where the Dome of the Rock shrine is today, and that if the temple were to be rebuilt at its old place, the Dome of the Rock shrine would be in its outer courts. If this is the case (and the research is by no means settled), then it would explain why the angel told John leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles.

The holy city (Jerusalem) will be tread underfoot for a period of forty-two months, which equals 1260 days (three and one-half years). This trampling of Jerusalem by Gentiles probably takes place in the last half of the final seven year period described by Daniel 11:26-27 – when the Antichrist pours out his fury on the people of Israel (as described in Revelation 12:13-17 and Matthew 24:15-28).

Greek scholar A.T. Robertson said that to tread underfoot means “to trample with contempt.”  (David Guzik)


(Rev 11:3-6) Two Witnesses given great power

I will give power to my two witnesses, and they will prophesy one thousand two hundred sixty days, clothed in sackcloth."  These are the two olive trees and the two lamp stands, standing before the Lord of the earth.  If anyone desires to harm them, fire proceeds out of their mouth and devours their enemies.  If anyone desires to harm them, he must be killed in this way.  These have the power to shut up the sky, that it may not rain during the days of their prophecy.  They have power over the waters, to turn them into blood, and to strike the earth with every plague, as often as they desire.


In one of Paul's great messages, recorded in the book of Acts, he makes the statement that God never leaves himself without a witness. Here, in the midst of the greatest time of apostasy that the world has ever seen, God still preserves a witness. It is manifest in the form of two individuals, two men, dressed in sackcloth (burlap, for you Baby Boomers). It was the traditional garb of a prophet when he was sent to declare some threatened judgment. These two individuals appear dressed in sackcloth because their ministry is to strip away the delusions, lies, and humanistic propaganda masquerading as the truth, which come from the Man of Sin in that day.

Jesus spoke of this temple and the Man of Sin, too. He said that the sign of the last days would be "when you see the abomination that causes desolation" (Matthew 24:15, Mark 13:14) standing in the holy place. The holy place is the temple, and the abomination of desolation, which Daniel had predicted, is a description of the ministry and person of the Man of Sin, the antichrist. Paul tells us in his Second Thessalonian letter that "he will sit in the temple, magnifying himself as God," (2 Thessalonians 2:4). So the Lord Jesus and the apostle agree that a temple will be built on Mount Moriah, and will be occupied by the one whom John calls "the antichrist" (1 John 2:18). We shall meet him again when we come to Chapter 13 for he is the beast that rises from the earth, as recorded in that chapter.

All of this is set against the dramatic background of the Man of Sin ensconced in the temple, claiming the worship of the earth for himself because, as representative man, he is really God. It is humanism raised to an infinite degree -- man is his own god. We hear a great deal of that today, but then it will be universally applauded.

These two witnesses are allowed to witness for 1,260 days, i.e., 42 months, or 3-1/2 years -- half of the seven-year period. If the 42 months that the nations trample down the holy city is the first half of that period, as I think it is, then the change to 1,260 days as a time-designation here probably indicates that the witness of these two men is during the last half of the week, or throughout the great tribulation. The Lord Jesus told us that there is coming a time of trouble "such as has never been on earth before," (Matthew 24:21). Even the Nazi Holocaust cannot compare to it. That will be the last 3-1/2 year period of this seven-year section. So, as these two witnesses come onto the stage, we are at the beginning of the great tribulation. There are clues given to us now as to their identity:

First, we are told they are "two olive trees and two lampstands which stand before the Lord of the earth." It is easy to recognize the meaning of those symbols because Zechariah uses them as well. In Chapter 4 of his prophecy, we read of two olive trees that drip their oil into two lampstands as a witness to Israel in the prophet's day. In connection with that witness occurs the famous oft-quoted passage, "Not by might, nor by power, but by my Spirit saith the Lord," (Zechariah 4:6). So here we have two men who symbolically are like lampstands giving light in the midst of the darkness of earth. They are fed by the Spirit of God himself, for olive oil stands for the Spirit; thus their witness cannot be extinguished. They cannot be eliminated until their work is done. They are especially protected by God for fire comes out of their mouths to destroy anyone who tries to harm them. They are human flame-throwers!

That is strongly suggestive of the ministry of Elijah the prophet. In the book of Second Samuel we are told on two different occasions concerning the ministry of Elijah that the king sent a company of fifty soldiers to take him captive. Each time fire came down from heaven and destroyed them. This suggests therefore that one of these witnesses is Elijah, returned to earth. The book of Malachi, the last book of the Old Testament, predicts that very thing. Malachi says, "See, I will send the prophet Elijah before the great and dreadful day of the Lord comes," (Malachi 4:5 NIV). In the gospel of Matthew, at the account of the transfiguration of Jesus, as Peter, James and John came down the mountain after seeing Moses and Elijah there with the Lord, the disciples asked Jesus, "Why do the teachers say that Elijah must come first?" Jesus said in reply, "To be sure, Elijah will come and restore all things" (Matthew 17:11), but he explained that in a sense Elijah had already come, for John the Baptist had anticipated that prediction by his ministry in the spirit and power of Elijah. That does not mean, of course, that Elijah will not yet come. He will come, as the Lord Jesus indicated clearly. So it seems certain that Elijah is one of these two witnesses.

Who is the other? There are yet more clues. These men were given power, first, to suspend all rain upon the earth. That again reminds us of Elijah who had authority from God to withhold the annual rainfall. For 3-1/2 years it did not rain in Israel until he prayed and asked God to restore rain again. The two witnesses also had power to turn the waters into blood, and to bring plagues and diseases among the people. That looks back to the ministry of Moses. When Pharaoh resisted Moses' appeal to let the people of God go, Moses turned the waters into blood and called plagues down upon the Egyptians. That is why many expositors see these two witnesses as Moses and Elijah appearing again. Some say it is Enoch and Elijah, because those are the two men of the Old Testament who never died; they were caught up into heaven without death. In some of the earliest Christian writings there is reference to Enoch and Elijah as the two witnesses. It is not definitely certain, therefore, that it is Moses here, but for me the matter is settled when I remember that it was Moses and Elijah who appeared on the Mount of Transfiguration with Jesus. Peter tells us that was a picture of the coming again of Jesus. So now that we are considering here the coming of the Lord it seems most likely that it is Moses and Elijah who are the two witnesses.       (Ray Stedman)


(Rev 11:7-10)  Celebrating the death of the two witnesses

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.  Their dead bodies will be in the street of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified.  From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb.  Those who dwell on the earth rejoice over them, and they will be glad.  They will give gifts to one another, because these two prophets tormented those who dwell on the earth. 


The two witnesses may be among the last people who will declare God’s message publicly before Christ’s return. They will live at a time when people are very evil, like the time before Noah’s flood (Genesis 6:5-8; Matthew 24:37-39). Like Noah, they will warn the people about God’s judgement (2 Peter 2:5). Like Noah, they will be unable to persuade the people of the world to turn to God (11:9-10).

For 1260 days, they will declare God’s message, and nobody will be able to stop them. Only when their message is complete can their enemies attack them.

The leader of their enemies is the wicked ruler called the beast. A beast is a wild animal; this ruler is called the beast because he is so cruel and fierce against God’s people (13:5-7).

The beast comes from the abyss, the worst part of hell. That was where the evil spirits came from in Revelation 9:1-11. So, the beast’s power and authority to rule come from the devil and from hell.

This is probably the same beast who came from the sea in Revelation 13:1. The word ‘abyss’ means a deep hole, without any bottom. In some places, the sea is so deep that it would seem to have no bottom. We usually refer to this beast as the antichrist (the enemy of Christ, who imitates Christ in order to oppose him).

When the two witnesses have completed their message, the antichrist will attack them. He will overcome them and he will kill them. That wicked act will make him very popular, because the people of this world will hate the two witnesses. (Keith Simons)


So great is the victory over the two witnesses and so significant to their enemies that their dead bodies are allowed to lie in the street of the city described as “the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.” It is unquestionably the city of Jerusalem in which these two witnesses have their prophetic ministry as well as their martyrdom. In the effort to capitalize as much as possible on their death, their bodies are exhibited in the streets for three and one-half days contrary to all reasonable laws of humanity. Apparently great throngs of people come to witness the bodies of the two witnesses whom they so greatly feared in life.

According to verse 10, their death is the occasion for great rejoicing. The expression “they that dwell upon the earth” seems to refer to those who are not only dwelling on the earth in their physical bodies but whose hope is limited to the present life. The phrase is repeated a dozen times or more in Revelation. Apparently the celebration is worldwide. By means of television and the transmission of pictures throughout the world by communication satellites and other means, the entire earth will see graphically the dead bodies of the two witnesses, a symbol of victory for the beast and those who oppose God. They will have merry feasts and send gifts one to another, certain that their fear of God’s wrath and power is no longer justified.

A righteous prophet is always a torment to a wicked generation. The two witnesses are an obstacle to wickedness, unbelief, and satanic power prevalent in that time. If their ministry is in the time of great tribulation, it is all the more a thorn in the side of the world rulers of that day; and their death symbolizes the silencing of the prophets who announce the doom of those who will not believe in God. The Word of God makes it clear that it is often possible to silence a witness to the truth by death, but such action does not destroy the truth that has been announced. The power of God will be ultimately revealed. If this is at the end of the great tribulation, only a few days remain before Christ comes back in power and great glory. (John Walvoord)


(Rev 11:11-14) The two witnesses raised from the dead

After the three and a half days, the breath of life from God entered into them, and they stood on their feet.  Great fear fell on those who saw them.  I heard a loud voice from heaven saying to them, "Come up here!"  They went up into heaven in the cloud, and their enemies saw them.  In that day 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.  The second woe is past.  Behold, the third woe comes quickly.


The merrymaking of those who rejoice in the death of the two witnesses is cut short after three and one-half days by the witnesses’ restoration to life. As they stand on their feet before the startled gaze of those who watch, it is recorded that great fear falls upon those who see them. Their amazement increases as they hear a voice from heaven saying to the witnesses, “Come up hither.” As they watch, the two witnesses ascend up into heaven.

Though there are similarities between this event and the rapture of the church, the contrast is also evident. The rapture will take place in a moment, and apparently will not be gradual enough for people to observe. The parallel here is to the ascension of Christ on the Mount of Olives, when the disciples beheld Him ascending into heaven, and, like the two witnesses, He was received by a cloud. This is a special act of God addressed to those who reject His grace and designed as a final warning of the supreme power of God over man whether in life or in death. This act of resurrection and catching up into heaven is distinct from any other mentioned in the Bible in that it occurs after the rapture and before the resurrection in chapter 20.

From the fact that the resurrection takes place three and one-half days after the martyrdom some have attempted to construct an interpretation that the three and one-half days represent three and one-half years as in Daniel’s seventieth week (Dan. 9:27) where each unit does represent a year. Under this interpretation, those who minister on the earth as the two witnesses are on earth the first three and one-half years of the seven-year period, are dead for the next three and one-half years, and then are raised at the end. Though this is a possible interpretation, it is unlikely. If the 1,260 days of verse 3 are literal days, it would seem strange to have days mentioned immediately thereafter which are to be taken in another way. It is preferable to understand the word day here to refer to a twenty-four-hour day. It does not seem possible to allow the bodies of the two witnesses to lie in the streets of Jerusalem for three and one-half years. The Scriptures seem to imply that it is a short period and that the people are still in the process of rejoicing when the witnesses are restored to life and caught up to be with the Lord. Just as their ministry on earth is a literal 1,260 days, so their period of experiencing death is a literal three and one-half days. Likewise also their resurrection from the dead and their being caught up to heaven are literal events.

As an aftermath to the resurrection of the two witnesses, the Scriptures record that a great earthquake occurs in which a tenth part of the city of Jerusalem falls and seven thousand men are killed. These dramatic events bring great fear to those who remain, and it is recorded that they “gave glory to the God of heaven.” The reference to “the God of heaven” is one of two in the New Testament (cf. Rev. 16:11). It is a familiar phrase in the Old Testament where it is used to distinguish the true God from pagan deities. Here the significance is that they recognize the true God to the extent indicated as in contrast to their worship of the beast. Even though they recognize the power of the God of heaven, it does not seem to indicate that they have come to the point of true faith in Christ.

With this event, the second woe is brought to its completion and is evidently regarded as the final phase of the sixth trumpet. The third woe contained in the seventh trumpet is announced as coming quickly. The end of the age is rapidly approaching.

(John Walvoord)


(Rev 11:15)  The Seventh Angel Sounded

The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ.  He will reign forever and ever!"


The seventh angel sounded: 

The seventh seal brought forth a profound silence (Revelation 8:1); the seventh trumpet initiates joy at the inevitable resolution. There can’t be a more glorious proclamation than this: The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!


Has become the Kingdom of our Lord, and of his Christ:

In the ancient Greek grammar, the verb tense of have (has) become indicates an absolute certainty about Jesus’ coming and reign, even before the fact is accomplished.


He will reign forever and ever:

How can there be such joy, when the King is not reigning completely yet? At the headquarters of a successful political campaign on election night, there is joy, even though it will be a while until their candidate is actually installed into office. The joy anticipates a certain result.

(David Guzik)


(Rev 11:16-18) The twenty-four elders worship God

The twenty-four elders, who sit on their thrones before God's throne, fell on their faces and worshiped God, saying: "We give you thanks, Lord God, the almighty, the one who is and who was; because you have taken your great power, and reigned.  The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their reward, as well as to the saints and those who fear your name, to the small and the great, and to destroy those who destroy the earth."


In Revelation 4:10–11, the elders praised the Creator; and in Revelation 5:9–14, they worshipped the Redeemer. Here the emphasis is on the Conqueror and the King. Keep in mind that in John’s day the church on earth looked as though it were defeated, for Rome was the conqueror and king. John was reminding the saints that they were “a kingdom of priests” reigning with the Savior (Rev. 1:5–6). It may seem at times that the throne of heaven is empty, but it is not. Jesus Christ has both power and authority—in fact, all authority (Matt. 28:18, where the word power means “authority”). “Thou… hast begun to reign” is a good translation.

Christ not only reigns supremely, but He judges righteously (Rev. 11:18). The Lamb is also the Lion! In Revelation 11:18, we have a “table of contents” for the remainder of the book of Revelation. These events did not take place the instant the angel blew his trumpet; he simply signaled the beginning of the process, and now these events would take place as planned.

“The nations were angry.” What do the nations have to be angry about? Certainly the Lord has been good and gracious to them. He has provided their needs (Acts 14:15–17; 17:24–31), assigned their territories, and graciously postponed His judgment to give men opportunity to be saved. Even more, He sent His Son to be the Savior of the world. Today, God offers forgiveness to the nations! What more could He do for them?

Then, why are the nations angry? Because they want to have their own way. “Why do the heathen [the nations] rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed [Christ], saying, ‘Let us break their bands asunder, and cast away their cords from us’” (Ps. 2:1–3). They want to worship and serve the creature instead of the Creator (Rom. 1:25). Like adolescent children, the nations want to cast off all restraint, and God will permit them to do so. The result will be another “Babylon” (Rev. 17—18), man’s last attempt to build his Utopia, a “heaven on earth.”

Note the change in attitude shown by the nations of the world. In Revelation 11:2, the nations ruthlessly take over Jerusalem. In Revelation 11:9, they rejoice at the death of the two witnesses. But now they are angry; their arrogance and joy did not last very long. This belligerent attitude finally will cause the nations to unite to fight God at the great battle of Armageddon.

“And thy wrath is come.” The word translated “angry” in Revelation 11:18 is the verb form of the word translated “wrath.” But man’s wrath can never equal the wrath of the Lamb (Rev. 6:16–17). Even Satan’s wrath, as cruel as it is, is no match for God’s wrath (Rev. 12:17). There was intense suffering in the first half of the tribulation, but only the last half will reveal the wrath of God (Rev. 11:18; 14:10; 16:19; 19:15). There are two Greek words for anger: thumos, which means “rage, passionate anger,” and org∑, used here, which means “indignation, a settled attitude of wrath.” God’s anger is not an outburst of temper; it is holy indignation against sin. Both of these Greek words are used in Revelation to describe God’ s anger: org∑ is used only four times; thumos, seven (Rev. 14:10, 19; 15:1, 7; 16:1, 19; 19:15). God’s anger is not dispassionate, for He hates sin and loves righteousness and justice, but neither is it temperamental and unpredictable.

“And the time of the dead, that they should be judged” takes us to the very end of God’s prophetic program. In one sense, every day is a “day of the Lord” because God is always judging righteously. God is longsuffering toward lost sinners and often postpones judgment, but there will be a final judgment of sinners and none will escape. This judgment is described in Revelation 20:11–15.

There will also be a judgment of God’s children, known as “the Judgment Seat of Christ” (Rom. 14:10–13; 1 Cor. 3:9–15; 2 Cor. 5:9–11). God will reward His faithful servants (Matt. 25:21), and the sufferings they experienced on earth will be forgotten in the glory of His presence. Though God’s children will not be judged for their sins (that judgment took place on the cross), they will be judged for their works and rewarded generously by the Master. The judgment seat of Christ will take place in heaven after Christ has called His people home. When He returns to earth to establish His kingdom, the saints will be ready to reign with Him, with every blemish of the church removed (Eph. 5:25–27; Rev. 19:7–8). Today, we groan as we serve God, because we know only too well our handicaps and blemishes, but one day, we shall serve Him perfectly!

“Them that destroy the earth” refers to the rebellious earth-dwellers who will not submit to God. How ironic that these people live for the earth and its pleasures, yet at the same time are destroying the very earth that they worship! When man forgets that God is the Creator and he is the creature, he begins to exploit his God-given resources, and this brings destruction. Man is a steward of creation, not the owner. As mentioned before, Revelation 11:18 is a summary statement of events yet to come. It is heaven’s song of praise for the Lord’s faithfulness to accomplish His purposes in the world. Again, it appears strange to us that heavenly beings can sing about judgment. Perhaps if we had more of the throne’s perspective, we would be able to join their praises. (Weirsbe)


(Rev 11:19) The Ark of the Lord's Covenant

God's temple that is in heaven was opened, and the ark of the Lord's covenant was seen in his temple.  Lightnings, sounds, thunders, an earthquake, and great hail followed.


The ark refers to God’s throne, the place where the previously mentioned resolution will come from.

It is called the ark of His covenant – in the Old Testament, this was the earthly representation of God’s throne – to emphasize God’s faithfulness.

The great and awesome phenomenon at the opening of the temple and the revelation of the ark show that the presence of the Lord is there; it is reminiscent of God’s manifested presence at Mount Sinai (Exodus 19:16-19).  (David Guzik)

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