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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
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"And their dead bodies shall lie in the streets of the great city, which spiritually is called Sodom and Egypt." But He calls Jerusalem Sodom and Egypt, since it had become the heaping up of the persecuting people. Therefore it behoves us diligently, and with the utmost care, to follow the prophetic announcement, and to understand what the Spirit from the Father both announces and anticipates, and how, when He has gone forward to the last times, He again repeats the former ones. And now, what He will do once for all, He sometimes sets forth as if it were done; and unless you understand this, as sometimes done, and sometimes as about to be done, you will fall into a great confusion. Therefore the interpretation of the following sayings has shown therein, that not the order of the reading, but the order of the discourse, must be understood.
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.
Which is spiritually called Sodom, etc. That is, mute and dark, having neither the light of faith nor the voice of confession. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation (Romans X). These provinces were visibly struck with these plagues, that is, with devouring fire and water turned into blood, as a sign of spiritual punishment.
And their bodies will lie in the street of the great city. If they persecuted me, he says, they will also persecute you. It is therefore not surprising if the city of the impious, which did not fear to crucify the Lord, also holds His servants in derision, even those who have been killed. Such things are often recorded in ecclesiastical history.
And their bodies shall lie in the street of the great city, which is called spiritually, Sodom and Egypt, where their Lord also was crucified. By the fact that the Church of the saints is described as lying dead in the street of the great city, it is shown that it has been strongly afflicted and spiritually laid under its enemies by God's judgment. Note also that we should understand here not only the bodies of those who are killed by the sword but also of those who are still alive, the kind of people about whom the apostle says, for you are dead, etc. [Col. 3:3] Since the persecution will be more cruel in Jerusalem, consequently the martyrdoms of the saints are said to take place there; and here it is shown that it is principally the Jews who will stick to the Antichrist, until those who must be saved are converted when Elijah and Enoch are preaching. That city is called spiritually Egypt and Sodom because of its imitation of them. Also, since that persecution will take place throughout the world, we may understand by this city the whole globe raging against the Church; for the Lord did not suffer his Passion inside that city, but outside its gates, so that he might be believed to have been crucified in the whole world, and to have taken possession of the whole world. By Egypt and Sodom is represented the iniquity of persecutors.
Jerusalem, however, is spiritually called Sodom, not in a literal sense, because of the recklessness and heresy present at that time, and Egypt, as a place betraying and wronging the servants of Christ; just as Egypt did to Israel; where also he says that the Lord of these two witnesses was crucified.
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Summary
Revelation 11:8 vividly portrays the aftermath of the two witnesses' deaths, describing their unburied bodies lying in the public square of a prominent city. This city, though geographically identifiable as Jerusalem, is spiritually condemned by being metaphorically labeled "Sodom" and "Egypt," signifying its profound moral corruption and oppressive nature. The verse culminates in the poignant observation that this same city is where "our Lord was crucified," drawing a direct and damning parallel between its historical rejection of Christ and its contemporary persecution of His witnesses.
Context
Literary Context
Revelation 11 introduces two mysterious "witnesses" who prophesy for 1,260 days, empowered by God with supernatural abilities to inflict plagues and consume their enemies with fire. Their ministry is a direct challenge to the Beast and his followers, mirroring the power of Old Testament prophets like Moses and Elijah. Verse 8 immediately follows the description of their death at the hands of the "beast that comes up from the Abyss" (Revelation 11:7). The public display of their bodies, unburied for three and a half days, is a macabre celebration by those who dwell on the earth, highlighting their intense hatred for God's truth and His messengers. This scene sets the stage for the witnesses' miraculous resurrection in Revelation 11:11, underscoring God's ultimate vindication of His servants and the triumph of life over death, even in the face of extreme persecution.
Historical & Cultural Context
The mention of "Sodom," "Egypt," and the place "where also our Lord was crucified" points unmistakably to Jerusalem. Historically, Jerusalem was considered the holy city, the dwelling place of God's temple and the center of Jewish worship. However, its spiritual trajectory often diverged from its sacred calling, marked by periods of idolatry, injustice, and rejection of prophets (e.g., Jeremiah 7). Culturally, leaving bodies unburied was a profound disgrace and a sign of utter contempt in the ancient Near East, denying the deceased proper honor and rest. This act in Revelation 11:8 signifies the complete triumph of the Beast's forces and the world's open defiance against God and His people, mirroring the ultimate rejection of Christ himself in that very city.
Key Themes
This verse powerfully contributes to several key themes within Revelation and the broader biblical narrative. It highlights the theme of spiritual apostasy, showing how a city with a sacred heritage can become utterly corrupt in God's eyes, aligning itself with notorious symbols of rebellion like Sodom and Egypt. It underscores the ongoing conflict between God's truth and worldly opposition, demonstrating the world's hatred for divine revelation and its messengers, echoing the persecution faced by prophets throughout Israel's history (e.g., Matthew 23:37). Furthermore, it reinforces the theme of divine irony and judgment, as the very city where the Messiah was rejected and crucified becomes the stage for the gruesome rejection of His final witnesses, foreshadowing its ultimate judgment as described in later chapters of Revelation, particularly Revelation 18).
Exposition and Analysis
Key Word Analysis
Meaning "non-physically, i.e. divinely, figuratively." This adverb is crucial, indicating that the names "Sodom" and "Egypt" are not literal geographical renamings of Jerusalem but rather symbolic designations. It signifies a profound spiritual assessment, revealing the city's true character in God's sight, apart from its physical or historical identity. It's a divine indictment of its moral and theological state.
Meaning "a town (properly, with walls, of greater or less size)." While "city" here refers to a physical urban center, its spiritual designation as Sodom and Egypt, combined with the reference to Christ's crucifixion, points to Jerusalem as the specific "great city." The term emphasizes its prominence and significance, making its spiritual degradation all the more stark.
Meaning "to impale on the cross; figuratively, to extinguish (subdue) passion or selfishness." This verb directly links the location of the witnesses' death to the historical crucifixion of Jesus Christ. It is a powerful and unambiguous identifier of Jerusalem, establishing a direct continuity of rejection and persecution of God's messengers in that very place, from the Lord Himself to His final witnesses.
Verse Breakdown
"And their dead bodies shall lie in the street"
This clause describes the immediate and humiliating aftermath of the witnesses' death. Their bodies are left unburied, exposed to public view in the "street" (Greek, plateîa), an open square or public thoroughfare. This act signifies extreme contempt, a denial of human dignity, and a public spectacle of triumph by their enemies, who rejoice in their apparent defeat.
"of the great city, which spiritually is called Sodom and Egypt"
This identifies the location as a prominent urban center, but crucially, it renames it symbolically. "Sodom" evokes extreme moral depravity, sexual perversion, and rebellion against God, reminiscent of the city destroyed by fire and brimstone in Genesis 19. "Egypt" symbolizes oppression, slavery, and resistance to God's people and His will, recalling the Exodus narrative where Pharaoh enslaved Israel and defied God (e.g., Exodus 1-14). The adverb "spiritually" emphasizes that these are not literal names but divine, figurative labels reflecting the city's profound spiritual state and actions.
"where also our Lord was crucified"
This final phrase provides the undeniable geographical and theological identifier for the "great city"—Jerusalem. It draws a direct, chilling parallel between the city's historical rejection and murder of Jesus Christ, the ultimate Prophet and Son of God, and its contemporary rejection and murder of His two witnesses. It underscores a persistent pattern of rebellion against divine truth and messengers that characterizes this city in the eschatological narrative.
Literary Devices
Revelation 11:8 is rich in Symbolism. The "great city" is not merely a geographical location but a symbolic entity representing a center of opposition to God. Its spiritual renaming as Sodom and Egypt is a powerful use of Allusion, drawing on well-known Old Testament narratives to convey its moral and spiritual corruption. Sodom signifies profound moral depravity and divine judgment, while Egypt represents oppressive power and resistance to God's redemptive plan. The phrase "where also our Lord was crucified" employs Irony, highlighting the tragic paradox that the very city considered holy, the place of God's temple and the crucifixion of His Son, continues its pattern of rejecting and persecuting God's messengers. This verse also utilizes Juxtaposition, placing the sacred historical event of Christ's crucifixion alongside the profane act of leaving God's witnesses unburied, emphasizing the city's spiritual decline and complicity in evil.
Theological and Thematic Connections
Revelation 11:8 offers a profound theological statement about the nature of spiritual apostasy and the persistent rejection of God's truth, even in places historically associated with divine presence. It reveals that outward religious identity or historical significance does not guarantee spiritual purity. The city's spiritual designation as "Sodom" and "Egypt" underscores that its actions, particularly its complicity in the death of Christ and now His witnesses, have aligned it with the most notorious examples of human rebellion and opposition to God in biblical history. This serves as a stark warning that any community, regardless of its past, can fall into deep spiritual corruption if it continually rejects divine revelation and persecutes God's messengers. The verse thus highlights the ongoing spiritual battle between the kingdom of God and the forces of evil, culminating in the ultimate vindication of God's truth and His servants.
Reflection and Application
Revelation 11:8 challenges us to look beyond superficial appearances and historical claims to discern the true spiritual condition of any community, institution, or even our own hearts. It reminds us that spiritual heritage or outward religious observance is no guarantee against profound moral and theological corruption. The "great city," despite its sacred past, became a place of extreme wickedness because it rejected God's ultimate revelation in Christ and continued to persecute His messengers. For believers today, this verse calls for vigilant discernment, urging us to evaluate systems, leaders, and even our own spiritual walk not by external labels but by their alignment with God's truth and their treatment of His people. It also serves as a powerful encouragement to faithfulness in witness, even when facing hostility and rejection, knowing that the world's apparent triumph over God's truth is always temporary, and divine vindication will ultimately prevail. We are called to stand with Christ, even if it means being identified with His suffering outside the "city" gates.
Questions for Reflection
FAQ
Why is Jerusalem called "Sodom and Egypt" and not by its actual name?
The text states the city "spiritually is called Sodom and Egypt" (Greek: pneumatikōs kaleitai), indicating these are not literal names but symbolic, divine designations. This is a prophetic indictment of Jerusalem's spiritual condition. "Sodom" (from Genesis 19) symbolizes extreme moral depravity, rebellion against God, and divine judgment. "Egypt" (from Exodus 1-14) represents oppression, slavery, and resistance to God's people and His will. By using these names, the author highlights that despite its sacred history and status as the place where "our Lord was crucified," Jerusalem, in this prophetic period, has become spiritually akin to these notorious centers of wickedness and opposition to God. It signifies a profound apostasy and moral corruption that aligns it with the enemies of God.
Christ-Centered Fulfillment
Revelation 11:8, though describing the fate of the two witnesses, powerfully echoes and foreshadows the ultimate rejection and suffering of Christ Himself. The "great city" identified as the place "where also our Lord was crucified" is undeniably Jerusalem, the very city that historically rejected its Messiah. Just as the world celebrated the apparent defeat of the two witnesses by leaving their bodies exposed, so too did the powers of this world believe they had triumphed over Jesus on the cross. However, Christ's crucifixion in that city was not a defeat but the ultimate act of redemptive love, fulfilling ancient prophecies (e.g., Isaiah 53:5). His death was followed by a glorious resurrection (e.g., 1 Corinthians 15:3-4), guaranteeing victory over sin and death, and foreshadowing the resurrection of the two witnesses themselves (Revelation 11:11). Thus, the suffering of the witnesses in the city of Christ's crucifixion serves as a poignant reminder that those who bear witness to the Lamb will share in His suffering, but ultimately also in His triumph and vindication, demonstrating that the path of faithful witness, though it may lead to the cross, ultimately leads to resurrection and eternal glory, just as it did for our Lord (e.g., Philippians 2:8-11).