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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Revelation 11:3–13. His three-level outline is real structure in the source text, so it is rendered as structure.
In this time of treading down, God has reserved to himself his faithful witnesses, who will not fail to attest the truth of his word and worship, and the excellency of his ways. Here observe,
I.The number of these witnesses: it is but a small number and yet it is sufficient.
1.It is but small. Many will own and acknowledge Christ in times of prosperity who will desert and deny him in times of persecution; one witness, when the cause is upon trial, is worth many at other times.
2.It is a sufficient number; for in the mouth of two witnesses every cause shall be established. Christ sent out his disciples two by two, to preach the gospel. Some think these two witnesses are Enoch and Elias, who are to return to the earth for a time: others, the church of the believing Jews and that of the Gentiles: it should rather seem that they are God's eminent faithful ministers, who shall not only continue to profess the Christian religion, but to preach it, in the worst of times.
II.The time of their prophesying, or bearing their testimony for Christ.
A thousand two hundred and threescore days; that is (as many think), to the period of the reign of antichrist; and, if the beginning of that interval could be ascertained, this number of prophetic days, taking a day for a year, would give us a prospect when the end shall be.
III.Their habit, and posture:
they prophesy in sackcloth, as those that are deeply affected with the low and distressed state of the churches and interest of Christ in the world.
IV.How they were supported and supplied during the discharge of their great and hard work:
they stood before the God of the whole earth, and he gave them power to prophesy. He made them to be like Zerubbabel and Joshua, the two olive-trees and candlestick in the vision of Zechariah, Zac 4:2, etc. God gave them the oil of holy zeal, and courage, and strength, and comfort; he made them olive-trees, and their lamps of profession were kept burning by the oil of inward gracious principles, which they received from God. They had oil not only in their lamps, but in their vessels - habits of spiritual life, light, and zeal.
V.Their security and defence during the time of their prophesying:
If any attempted to hurt them, fire proceeded out of their mouths, and devoured them, Rev 11:5. Some think this alludes to Elias's calling for the fire from heaven, to consume the captains and their companies that came to seize him, Kg2 1:12. God promised the prophet Jeremiah (Jer 5:14), Behold, I will make my words in thy mouth fire, and this people shall be wood, and it shall devour them. By their praying and preaching, and courage in suffering, they shall gall and wound the very hearts and consciences of many of their persecutors, who shall go away self-condemned, and be even terrors to themselves; like Pashur, at the words of the prophet Jeremiah, Jer 20:4. They shall have that free access to God, and that interest in him, that, at their prayers, God will inflict plagues and judgments upon their enemies, as he did on Pharaoh, turning their rivers into blood, and restraining the dews of heaven, shutting heaven up, that no rain shall fall for many days, as he did at the prayers of Elias, Kg1 17:1. God has ordained his arrows for the persecutors, and is often plaguing them while they are persecuting his people; they find it hard work to kick against the pricks.
VI.The slaying of the witnesses.
To make their testimony more strong, they must seal it with their blood. Here observe,
1.The time when they should be killed: When they have finished their testimony. They are immortal, they are invulnerable, till their work be done. Some think it ought to be rendered, when they were about to finish their testimony. When they had prophesied in sackcloth the greatest part of the 1260 years, then they should feel the last effect of antichristian malice.
2.The enemy that should overcome and slay them - the beast that ascendeth out of the bottomless pit. Antichrist, the great instrument of the devil, should make war against them, not only with the arms of subtle and sophistical learning, but chiefly with open force and violence; and God would permit his enemies to prevail against his witnesses for a time.
3.The barbarous usage of these slain witnesses; the malice of their enemies was not satiated with their blood and death, but pursued even their dead bodies.
(1.)They would not allow them a quiet grave; their bodies were cast out in the open street, the high street of Babylon, or in the high road leading to the city. This city is spiritually called Sodom for monstrous wickedness, and Egypt for idolatry and tyranny; and here Christ in his mystical body has suffered more than in any place in the world.
(2.)Their dead bodies were insulted by the inhabitants of the earth, and their death was a matter of mirth and joy to the antichristian world, Rev 11:10. They were glad to be rid of these witnesses, who by their doctrine and example had teased, terrified, and tormented the consciences of their enemies; these spiritual weapons cut wicked men to the heart, and fill them with the greatest rage and malice against the faithful.
VII.The resurrection of these witnesses, and the consequences thereof. Observe,
1.The time of their rising again; after they had lain dead three days and a half (Rev 11:11), a short time in comparison of that in which they had prophesied. Here may be a reference to the resurrection of Christ, who is the resurrection and the life. Thy dead men shall live, together with my dead body shall they arise. Or there may be a reference to the resurrection of Lazarus on the fourth day, when they thought it impossible. God's witnesses may be slain, but they shall rise again: not in their persons, till the general resurrection, but in their successors. God will revive his work, when it seems to be dead in the world.
2.The power by which they were raised: The spirit of life from God entered into them, and they stood upon their feet. God put not only life, but courage into them. God can make the dry bones to life; it is the Spirit of life from God that quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world.
3.The effect of their resurrection upon their enemies: Great fear fell upon them. The reviving of God's work and witnesses will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is not a courageous, but a cowardly spirit. Herod feared John the Baptist.
VIII.The ascension of the witnesses into heaven and the consequences thereof, Rev 11:12, Rev 11:13. Observe,
1.Their ascension. By heaven we may understand either some more eminent station in the church, the kingdom of grace in this world, or a high place in the kingdom of glory above. The former seems to be the meaning: They ascended to heaven in a cloud (in a figurative, not in a literal sense) and their enemies saw them. It will be no small part of the punishment of persecutors, both in this world and at the great day, that they shall see the faithful servants of God greatly honoured and advanced. To this honour they did not attempt to ascend, till God called them, and said, Come up hither. The Lord's witnesses must wait for their advancement, both in the church and in heaven, till God calls them; they must not be weary of suffering and service, nor too hastily grasp at the reward; but stay till their Master calls them, and then they may gladly ascend to him.
2.The consequences of their ascension - a mighty shock and convulsion in the antichristian empire and the fall of a tenth part of the city. Some refer this to the beginning of the reformation from popery, when many princes and states fell off from their subjection to Rome. This great work met with great opposition; all the western world felt a great concussion, and the antichristian interest received a great blow, and lost a great deal of ground and interest,
(1.)By the sword of war, which was then drawn; and many of those who fought under the banner of antichrist were slain by it.
(2.)By the sword of the Spirit: The fear of God fell upon many. They were convinced of their errors, superstition, and idolatry; and by true repentance, and embracing the truth, they gave glory to the God of heaven. Thus, when God's work and witnesses revive, the devil's work and witnesses fall before him.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I proceeded. But the size of that beast was about a hundred feet, and it had a head like an urn. And I began to weep, and to call on the Lord to save me from it. Then I remembered the word which I had heard, "Do not doubt, Hermas."
"And the beast which ascendeth from the abyss." After many plagues completed in the world, in the end he says that a beast ascended from the abyss. Bat that he shall ascend from the abyss is proved by many testimonies; for he says in the thirty-first chapter of Ezekiel: "Behold, Assur was a cypress in Mount Lebanon." Assur, deeply rooted, was a lofty and branching cypress-that is, a numerous people-in Mount Lebanon, in the kingdom of kingdoms, that is, of the Romans. Moreover, that he says he was beautiful in offshoots, he says he was strong in armies. The water, he says, shall nourish him, that is, the many thousands of men which were subjected to him; and the abyss increased him, that is, belched him forth. For even Isaiah speaks almost in the same words; moreover, that he was in the kingdom of the Romans, and that he was among the Caesars. The Apostle Paul also bears witness, for he says to the Thessalonians: "Let him who now restraineth restrain, until he be taken out of the way; and then shall appear that Wicked One, even he whose coining is after the working of Satan, with signs and lying wonders." And that they might know that he should come who then was the prince, he added: "He already endeavours after the secret of mischief" -that is, the mischief which he is about to do he strives to do secretly; but he is not raised up by his own power, nor by that of his father, but by command of God, of which thing Paul says in the same passage: "For this cause, because they have not received the love of God, He will send upon them a spirit of error, that they all may be persuaded of a lie, who have not been persuaded of the truth." And Isaiah saith: "While they waited for the light, darkness arose upon them." Therefore the Apocalypse sets forth that these prophets are killed by the same, and on the fourth day rise again, that none might be found equal to God.
When he says, “when they have finished their witness,” he clearly explains that these things will take place before the last persecution, at least that which they relate until the revelation of the beast who will ascend from the abyss, that is, from the depths of the iniquity of the hearts of the Jews. For, according to tradition, the antichrist will arise from the tribe of Dan. And “he will conquer them,” namely, in those who will have succumbed. However, “he will kill them,” indicating those who for the name of Christ will have been killed by a praiseworthy suffering. “And he will lay their bodies in the middle of that great city which is spiritually called Sodom, where also their Lord was crucified.” Another translation renders it [in the singular] “body.” And so it speaks of one body of the two, while elsewhere in subsequent verses it speaks of the “bodies.” In this way, he preserves the number of the Testaments, while the two witnesses demonstrate the one body of the church. This body—he speaks not only of those killed but also of those who are living—is thrown down, that is, it is despised, as [the psalmist says], “You have cast my words behind you.” [He casts them down] “in the middle,” that is, openly and visibly. This is, to be sure, that “Jerusalem which killed the prophets,” according to the words of the Lord who reproached it, saying, “and stoned those who were sent to you.” Rightly was [Jerusalem] reproved, nor did it deserve to be restored.
After [the two witnesses] have witnessed and urged escape from this deceit, the beast, that is, the antichrist, comes forth from the dark and deep recesses of the earth to which the devil had been condemned. And, with God’s allowance, he will kill them and leave their unburied bodies in Jerusalem itself, no doubt the ancient one which is now in ruins and in which the Lord also suffered. As it seems, he will establish his kingdom in Jerusalem in imitation of David, whose son is Christ, our true God, who is come in the flesh. In this way [the antichrist] intends to prove that he is the Christ who is fulfilling the prophetic word that says, “I will raise up the booth of David that is fallen and rebuild its ruins.” And having been deceived at his coming, the Jews will accept this.
And when they have finished their testimony, the beast, etc. He openly shows that all these things happen before the final persecution by saying, When they have finished their testimony, that is, the testimony they bear up to the revelation of the beast, which is to emerge in the hearts of the impious. Not that they will not continue to bear the same testimony then, strongly resisting the enemy, but that at that time the Church is believed to be deprived of the grace of virtues, while the adversary openly dazzles with signs of deceit. For want will precede his face, as the Lord says (Job XLI).
And will overcome them and kill them. He will overcome those who succumb and kill those who are slain for the name of Christ with praiseworthy patience. Or if he overcomes and kills spiritually, we will understand a part of the witnesses. As the Lord says in the Gospel: They will deliver you up to tribulation and kill you (Matthew XXIV). Which the evangelist Luke suggests in part by saying: They will kill some of you (Luke XI).
And when they shall have finished their testimony, the beast, that shall ascend out of the abyss, shall make war against them, and shall overcome them, and kill them. When they shall have finished means when they shall have reached the point at which they must finish their testimony, that is the time of the Antichrist. Whence it is clear that these things are happening before the last persecution; for due to the brevity of those days, about which the Lord says, For the sake of the elect those days shall be shortened, [Matt. 24:22] the Church's testimony is presented as if it were already finished when that time has been reached. Then the beast, that is the whole body of the Devil, is said to ascend out of the abyss, because it is given permission to speak by divine judgment; for the judgments of the Lord are a great abyss, [Ps. 35:7] therefore it ascends from where the permission for it to rise comes from. If on the other hand we understand by the beast the Antichrist alone, its ascent from the abyss is its carnal birth from the very deeply wicked people of the Jews, that it from the tribe of Dan. As for the fight, it will be both physical and spiritual. So in and shall overcome them, there is a certain part, mixed with the body of Christ, about which it is said that it can be overcome, either with threats or with flatteries. Hence the previous sentence by no means referred only to the two witnesses; for if it were the case (God forbid!) the beast would overcome them. Let us therefore understand these two as being in the part of the Church about which it is said, and kill them, that is in the elect part, which can be killed, but cannot be overcome.
And when they have finished their testimony, for they will testify that the one present is not the Christ, but rather a deceiver, a fraud, and destructive. But the Son of God, who must also be believed as Savior and God and as the benefactor of mankind, will come, a coming long foretold and now occurring.
And the beast, he says that it is ascending from the abyss. The term "beast" is used to describe the Antichrist due to his brutal, inhuman, and bloodthirsty nature; whereas "abyss" refers to the life of humans, which is bitter because of sins, salty, and unstable owing to the influence of the spirits of evil.
Therefore, the beast will kill the two witnesses, and their bodies will be left unburied in the streets of Jerusalem. For in that city, he will reign as king over the Jews, and having deceived them, he will exercise authority over all who serve and obey him, just as the Lord says to John: "I have come in my Father's name, and you do not receive me; if another comes in his own name, you will receive him." (Jn. 5:43)
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Summary
Revelation 11:7 marks a pivotal moment in the apocalyptic narrative, depicting the conclusion of the Two Witnesses' divinely appointed prophetic ministry. Upon the completion of their testimony, a formidable, demonic entity, identified as "the beast that ascendeth out of the bottomless pit," is empowered to wage war against them, ultimately overcoming and killing them, setting the stage for subsequent dramatic events in God's redemptive plan.
Context
Literary Context
Revelation 11:7 concludes the powerful and protected ministry of the Two Witnesses, described in Revelation 11:3-6. For 1,260 days, these two figures, empowered by God, have prophesied in sackcloth, inflicting plagues and consuming their enemies with fire from their mouths. This divine protection ensures their mission is completed without interruption. Verse 7 signals a divinely ordained shift: once their testimony is "finished" (G5055, teléō – to complete, fulfill), their immunity is lifted, allowing the forces of evil to act against them. This transition is crucial, as it demonstrates God's sovereign control over the timing and extent of both prophetic ministry and the opposition it faces, leading directly into the global spectacle of their death and resurrection in Revelation 11:8-12.
Historical & Cultural Context
The imagery of "the beast" and "the bottomless pit" would have resonated deeply with John's original audience, who were familiar with Old Testament prophetic literature (e.g., Daniel's beasts in Daniel 7) and contemporary Roman imperial power. The Roman Empire, with its emperor cult and persecution of Christians, often functioned as a "beast" in the eyes of early believers, embodying oppressive, anti-God authority. The "bottomless pit" (Greek: abyssos) draws on ancient Jewish cosmology, representing a primeval watery chaos, a prison for demonic forces, and the dwelling place of Satan and his agents (as seen in Luke 8:31). This context underscores the supernatural, malevolent, and global nature of the opposition faced by God's witnesses, reflecting the real-world persecution experienced by early Christians.
Key Themes
This verse powerfully contributes to several overarching themes in Revelation. Firstly, it highlights the Sovereignty of God over all events, even the apparent defeat of His servants. Their death is not a failure but occurs precisely "when they shall have finished their testimony," indicating God's precise timing and purpose. Secondly, it introduces the theme of Spiritual Warfare and the Nature of Evil, personified by "the beast that ascendeth out of the bottomless pit." This entity represents the ultimate human and demonic opposition to God's kingdom, a theme further developed in Revelation 13. Thirdly, the verse underscores the Cost of Discipleship and Faithful Witness, demonstrating that true testimony for Christ may lead to persecution and martyrdom, mirroring Christ's own path of suffering before exaltation. This theme resonates with Jesus' warnings to His disciples about persecution in Matthew 10:22.
Exposition and Analysis
Key Word Analysis
From martys (witness), this term signifies evidence given, a record, or a report, often in a judicial or public sense. In the context of Revelation, it carries the profound meaning of bearing witness to Christ, even to the point of death (martyrdom). The Two Witnesses' "testimony" is not merely verbal proclamation but a powerful demonstration of God's truth and judgment through their miraculous acts and prophetic declarations. Their completion of this testimony implies a full and faithful declaration of God's message for their appointed time.
This diminutive noun refers to a dangerous or wild animal. In Revelation, it is consistently used to describe powerful, oppressive, and demonic entities that oppose God and persecute His people. The "beast" here is a highly symbolic figure, representing an anti-God political and spiritual power, often identified with the Antichrist or a satanically inspired world system, whose nature is further elaborated in Revelation 13:1-18. Its wild, untamed nature underscores its destructive and malevolent character.
Literally meaning "depthless" or "abyss," this term denotes a deep, immeasurable chasm. In Revelation, it is consistently portrayed as a place of confinement for demonic forces and evil spirits, emphasizing the supernatural and malevolent origin of the beast's power. The beast's ascent "out of the bottomless pit" signifies its demonic origin and its connection to the forces of chaos and evil that are unleashed upon the earth, as also seen in Revelation 9:1-11.
Verse Breakdown
"And when they shall have finished their testimony"
This clause emphasizes the divinely ordained timing of events. The Two Witnesses' ministry, marked by supernatural power and protection, is not cut short by external forces but reaches its completion according to God's sovereign plan. Their death is not a sign of failure but the final act in their prophetic assignment, indicating that God's purposes for their witness have been fully accomplished.
"the beast that ascendeth out of the bottomless pit"
This introduces the primary antagonist. The description highlights the beast's origin from the "bottomless pit," signifying its demonic, hellish nature and its connection to the forces of evil. Its "ascending" indicates its emergence onto the world stage, empowered by Satan, to execute its destructive agenda against God's people.
"shall make war against them"
This signifies a direct, aggressive confrontation. The beast's nature is inherently hostile to God and His servants. This "war" is not merely a political or physical conflict but a spiritual battle, demonstrating the intense opposition faced by those who faithfully bear witness to Christ in the end times.
"and shall overcome them"
This phrase indicates a temporary victory for the beast. Despite the witnesses' previous invincibility, the beast gains the upper hand. This "overcoming" is a shocking reversal, designed to demonstrate the beast's power and to seemingly validate its anti-God agenda in the eyes of the world.
"and kill them"
The ultimate act of the beast's triumph. The death of the Two Witnesses is a public spectacle, intended to silence their testimony and celebrate the beast's power. This act of martyrdom, however, serves a higher divine purpose, setting the stage for their resurrection and God's subsequent judgments.
Literary Devices
Revelation 11:7 is rich in literary devices that amplify its dramatic and theological impact. Symbolism is paramount, with "the beast" representing the ultimate human and demonic opposition to God, and "the bottomless pit" symbolizing the source of hellish evil and chaos. The "Two Witnesses" themselves are symbolic figures, embodying faithful prophetic testimony. The phrase "when they shall have finished their testimony" employs Foreshadowing, hinting at a predetermined divine timetable for all events, including the suffering and apparent defeat of God's servants, which ultimately leads to a greater triumph. There is also an element of Dramatic Irony in the beast's "victory"; while it appears to conquer the witnesses, their death is, in fact, part of God's sovereign plan, leading directly to their resurrection and the subsequent outpouring of God's wrath, thus turning the beast's apparent triumph into a catalyst for its own ultimate downfall.
Theological and Thematic Connections
Revelation 11:7 profoundly underscores the reality of spiritual warfare and the cost of faithful witness in a fallen world. It reveals that God's servants, though divinely protected for a season, are not immune to suffering and even martyrdom. Yet, their death is never outside of God's sovereign control; it occurs only when their "testimony" is "finished," highlighting that God's purposes are always accomplished, even through apparent defeat. This passage reminds believers that opposition from the forces of evil is an expected part of the Christian journey, and that true victory is not always defined by earthly success or survival, but by faithful endurance and the completion of one's divine assignment. The beast's temporary triumph serves to magnify God's ultimate power when He raises the witnesses to life, demonstrating His absolute dominion over death and evil.
Reflection and Application
Revelation 11:7, while describing future prophetic events, offers timeless principles for contemporary believers. It calls us to consider the nature of our own "testimony" for Christ. Are we faithfully proclaiming His truth, even when it is unpopular or challenging? The passage reminds us that opposition is not a sign of God's absence or disapproval, but often an indicator that we are truly engaging in spiritual warfare. Just as the Two Witnesses were protected until their work was done, we can trust in God's sovereign timing and protection over our lives and ministries. Even in moments of apparent defeat or suffering, our ultimate hope rests in God's power to raise the dead and bring about His final victory. This verse encourages resilience, steadfastness, and a deep trust in God's overarching plan, knowing that our faithfulness, even unto death, is never in vain but contributes to the unfolding of His eternal purposes.
Questions for Reflection
FAQ
Who are the Two Witnesses mentioned in Revelation 11?
The identity of the Two Witnesses is a subject of much debate among biblical scholars. Some interpret them literally as two specific individuals, often identified as Moses and Elijah due to their miraculous powers (Moses' ability to turn water to blood, Elijah's power to call down fire and withhold rain) and their unique departures from earth. Others view them symbolically, representing the faithful witness of the Church (or Israel) throughout history, or a specific group of believers empowered by God during the tribulation period. Regardless of their precise identity, their function is clear: to powerfully proclaim God's truth and judgment to a rebellious world for a divinely appointed period of 1,260 days, demonstrating God's enduring presence and power even amidst intense spiritual darkness, as described in Revelation 11:3-6.
What is the significance of the "bottomless pit" in Revelation?
The "bottomless pit" (Greek: ábyssos) in Revelation consistently refers to a deep, immeasurable chasm, serving as a prison or dwelling place for demonic forces and evil spirits. It is where Satan is bound for a thousand years in Revelation 20:1-3, and from which demonic locusts emerge in Revelation 9:1-11. The beast's ascent "out of the bottomless pit" in Revelation 11:7 and Revelation 17:8 signifies its demonic origin and empowerment. It emphasizes that the beast is not merely a human political power, but a supernaturally evil entity, drawing its authority and malevolence directly from the deepest realms of hell, embodying the ultimate opposition to God's kingdom.
Christ-Centered Fulfillment
Revelation 11:7, while detailing the tragic death of the Two Witnesses, finds its ultimate Christ-centered fulfillment in the pattern of suffering, death, and triumphant resurrection established by Jesus Christ Himself. The witnesses' faithful testimony, culminating in their martyrdom, mirrors the perfect witness of Christ, who "made himself nothing, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross" (Philippians 2:7-8). Just as the world celebrated the apparent defeat of the witnesses, so too did the powers of darkness and humanity rejoice at Christ's crucifixion, believing they had silenced God's ultimate testimony. However, Christ's death was not a defeat but the very means by which He "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). The beast's temporary "victory" over the witnesses foreshadows the ultimate, decisive victory of the Lamb of God, who, through His own death, "delivered all those who through fear of death were subject to lifelong slavery" (Hebrews 2:14-15). Thus, the witnesses' death, like Christ's, is a seed planted, destined to yield abundant fruit through resurrection and the ultimate establishment of God's kingdom, reminding us that true life comes through dying to self and that apparent defeat is often the prelude to divine triumph (John 12:24).