Revelation 11 commentary

REVELATIO 11 COMME TARY
EDITED BY GLE PEASE
1
I was given a reed like a measuring rod and
was told, "Go and measure the temple of God
and the altar, and count the worshipers there.
BAR ES, “And there was given me - He does not say by whom, but the connection would
seem to imply that it was by the angel. All this is of course to be regarded as symbolical. The
representation undoubtedly pertains to a future age, but the language is such as would be properly
addressed to one who had been a Jew, and the imagery employed is such as he would be more
likely to understand than any other. The language and the imagery are, therefore, taken from the
temple, but there is no reason to suppose that it had any literal reference to the temple, or even that
John would so understand it. Nor does the language used here prove that the temple was standing
at the time when the book was written; for, as it is symbolical, it is what would be employed whether
the temple were standing or not, and would be as likely to be used in the one case as in the other. It
is such language as John, educated as a Jew, and familiar with the temple worship, would be likely
to employ if he designed to make a representation pertaining to the church.
A reed - κάλαµος kalamosThis word properly denotes a plant with a jointed hollow stalk, growing
in wet grounds. Then it refers to the stalk as cut for use - as a measuring-stick, as in this place; or a
mock scepter, Matthew 27:29-30; or a pen for writing, 3 John 1:13. Here it means merely a stick that
could be used for measuring.
Like unto a rod - This word - ῥάβδος rabdos- means properly a “rod, wand, staff,” used either for
scourging, 1 Corinthians 4:21; or for leaning upon in walking, Matthew 10:10; or for a
scepter, Hebrews 1:8. Here the meaning is, that the reed that was put into his hands was like such
a rod or staff in respect to size, and was therefore convenient for handling. The word “rod” also is
used to denote a measuring-pole,Psalm 74:2; Jeremiah 10:16; Jeremiah 51:19.
And the angel stood, saying - The phrase, “the angel stood,” is missing in many mss. and editions
of the New Testament, and is rejected by Prof. Stuart as spurious. It is also rejected in the critical
editions of Griesbach and Hahn, and marked as doubtful by Tittmann. The best critical authority is
against it, and it appears to have been introduced from Zechariah 3:5. The connection does not
demand it, and we may, therefore, regard the meaning to be, that the one who gave him the reed,
whoever he was, at the same time addressed him, and commanded him to take a measure of the
temple and the altar.
Rise, and measure the temple of God - That is, ascertain its true dimensions with the reed in your
hand. Of course, this could not be understood of the literal temple - whether standing or not - for the
exact measure of that was sufficiently well known. The word, then, must be used of something
which the temple would denote or represent, and this would properly be the church, considered as
the abode of God on the earth. Under the old dispensation, the temple at Jerusalem was that
abode; under the new, that special residence was transferred to the church, and God is represented
as dwelling in it. See the notes on 1 Corinthians 3:16. Thus, the word is undoubtedly used here, and
the simple meaning is, that he who is thus addressed is directed to take an accurate estimate of the
true church of God; as accurate as if he were to apply a measuring-reed to ascertain the

dimensions of the temple at Jerusalem. In doing that, if the direction had been literally to measure
the temple at Jerusalem, he would ascertain its length, and breadth, and height; he would measure
its rooms, its doorways, its porticoes; he would take such a measurement of it that, in a description
or drawing, it could be distinguished from other edifices, or that one could be constructed like it, or
that a just idea could be obtained of it if it should be destroyed.
If the direction be understood figuratively, as applicable to the Christian church, the work to be done
would be to obtain an exact estimate or measurement of what the true church was - as
distinguished from all other bodies of people, and as constituted and appointed by the direction of
God; such a measurement that its characteristics could be made known; that a church could be
organized according to this, and that the accurate description could be transmitted to future times.
John has not, indeed, preserved the measurement; for the main idea here is not that he was to
preserve such a model, but that, in the circumstances, and at the time referred to, the proper
business would be to engage in such a measurement of the church that its true dimensions or
character might be known. There would be, therefore, a fulfillment of this, if at the time here referred
to there should be occasions, from any cause, to inquire what constituted the true church; if it was
necessary to separate and distinguish it from all other bodies; and if there should be any such
prevailing uncertainty as to make an accurate investigation necessary.
And the altar - On the form, situation, and uses of the altar, see the Matthew 5:23-24; Matthew
21:12. The altar here referred to was, undoubtedly, the altar situated in front of the temple, where
the daily sacrifice was offered. To measure that literally, would be to take its dimensions of length,
breadth, and height; but it is plain that that cannot be intended here, for there was no such altar
where John was, and, if the reference were to the altar at Jerusalem, its dimensions were
sufficiently known. This language, then, like the former, must be understood metaphorically, and
then it must mean - as the altar was the place of sacrifice - to take an estimate of the church
considered with reference to its notions of sacrifice, or of the prevailing views respecting the
sacrifice to be made for sin, and the method of reconciliation with God. It is by sacrifice that a
method is provided for reconciliation with God; by sacrifice that sin is pardoned; by sacrifice that
man is justified; and the direction here is equivalent, therefore, to a command to make an
investigation on these subjects, and all that is implied would be fulfilled if a state of things should
exist where it would be necessary to institute an examination into the prevailing views in the church
on the subject of the atonement, and the true method of justification before God.
And them that worship therein - In the temple, or, as the temple is the representation here of the
church, of those who are in the church as professed worshippers of God. There is some apparent
incongruity in directing him to “measure” those who were engaged in worship; but the obvious
meaning is, that he was to take a correct estimate of their character; of what they professed; of the
reality of their piety; of their lives, and of the general state of the church considered as professedly
worshipping God. This would receive its fulfillment if a state of things should arise in the church
which would make it necessary to go into a close and searching examination on all these points, in
order to ascertain what was the true church, and what was necessary to constitute true membership
in it. There were, therefore, three things, as indicated by this verse, which John was directed to do,
so far as the use of the measuring-rod was concerned:
(a)to take a just estimate of what constitutes the true church, as distinguished from all other
associations of people;
(b)to institute a careful examination into the opinions in the church on the subject of sacrifice or
atonement - involving the whole question about the method of justification before God; and,
(c)to take a correct estimate of what constitutes true membership in the church; or to investigate
with care the prevailing opinions about the qualifications for membership.
GILL, “INTRODUCTION TO REVELATION 11
This chapter contains the order to measure the temple of God; an account of the two witnesses,
their prophesying: and power, their slaying, resurrection, and ascension to heaven, with what
followed upon it; and the sounding of the seventh trumpet, and the effects of that. A measuring rod

is given to John, with an order to rise and measure the temple, altar, and worshippers, and to leave
out the outer court, which was to be given to the Gentiles, who tread the holy city under foot forty
and two months, Revelation 11:1, the same date with the 1260 days the witnesses prophesy in
sackcloth, Revelation 11:3, who are compared to two olive trees and to two candlesticks, and are
said to stand before God, Revelation 11:4, and who are further described by their power to destroy
those that hurt them with fire that proceeds out of their mouths; to shut the heaven, that it rain not
during their prophecy; to turn water into blood, and smite the earth with all manner of plagues at
pleasure, Revelation 11:5; but when the time of their prophecy and testimony is expired, their
enemies will have the advantage of them; the antichristian beast of Rome, described by the place of
his ascent, the bottomless pit, will fight against them, overcome, and kill them; their dead bodies will
be exposed publicly within the Roman jurisdiction, and not suffered to be interred; and their enemies
will make a public and general rejoicing over them, Revelation 11:7; but after a short space of time
they will revive, and stand upon their feet, to the surprise of all spectators; and being invited by a
voice from heaven, will ascend thither, in the sight of their enemies; upon which will be an
earthquake, in which the tenth part of the city of Rome will fall, and seven thousand men be slain;
which will cause consternation in the rest, and put them upon giving glory to God, Revelation 11:11;
and this will put an end to the second woe, and the third will quickly follow, Revelation 11:14, which
is the sounding of the seventh trumpet; the effects of which are, voices heard in heaven, declaring
that the kingdoms of the world are become Christ's, and that he shall reign for ever and
ever,Revelation 11:15; upon which the four and twenty elders, that sat on their seats before God,
congratulate him, worship, and give thanks unto him, at the Lord God Almighty and eternal; partly
because of his visible power and kingdom he now takes to himself; and partly because the time of
avenging his people that had suffered for him upon the nations, which makes them angry, was now
come; as also because now would be given rewards to all his prophets, saints, and those that
feared him, as well as antichrist and his followers would be destroyed, Revelation 11:16; and other
effects of this trumpet are, the opening of the temple of God in heaven, a sight of the ark of the
testament, lightnings, voices, thunderings, an earthquake, and great hail, Revelation 11:9.
Verse 1
And there was given me a reed like unto a rod,.... A measuring reed, which with the Jews was six
cubits long, Ezekiel 40:5; with the Greeks and Romans, ten feet long; the Ethiopic version here calls
it a "golden reed", as in Revelation 21:15. This was given unto John very likely by the same angel
that gave him the little book, since he afterwards bids him arise and measure with it; and by it
seems to be designed the holy Scripture, or the word of God, which is sometimes called a line, a
rule, and rod, Psalm 19:4, and which is the rule and measure of doctrine and faith; and by it all
doctrine is to be tried and measured, and whatsoever is not agreeably to it is not of God, nor to be
received, but rejected; and it is the rule and measure of all discipline, worship, and practice; it lays
down the plan of a Gospel church, which should be gathered out of the world, and separated from it;
it shows who are the proper materials of it, what officers are to be constituted in it, and what
ordinances are to be administered, and what laws and rules should be observed in receiving and
rejecting of members, and according to which the whole community should walk; in short, it directs
to all the forms, laws, and ordinances of God's house; and this is the use John, or those whom he
represents, were to make of it:
and the angel stood; the same that stood with his right foot on the sea, and his left foot on the
earth, and gave to John the little book, Revelation 10:1; though it may be not in the same place and
situation, but rather at the gate of the temple, as in Ezekiel 40:3. This clause is not in the Vulgate
Latin, Arabic, and Ethiopic versions, but is in the Syriac version and Complutensian edition, and is
rightly retained, or otherwise it would seem as if the reed spoke:
saying, rise and measure the temple of God, and the altar, and them that worship therein; the
allusion is to the temple of Jerusalem, with its appurtenances; there were the most holy place, and
the holy place, which was the inner court of the priests, into which they only entered, which was
strictly speaking the temple, and is referred to here; and there was the altar of burnt offering, which
was in the court of the priests, and the altar of incense, which was before the vail that divided
between the holy and holy of holies; and then there was the outer court for all the Israelites to
worship in, referred to inRevelation 11:2, and by "the temple of God" is here meant the church, of
which the temple was a type; and so particular congregated churches are called temples, 1

Corinthians 3:16. Solomon, a man of peace, was the builder of the one, and Christ, the Prince of
peace, the builder of the other; Solomon's temple was built of hewn stones, made ready before they
were brought thither, and a true church of Christ consists of lively stones, hewed and fitted for this
spiritual building by the Spirit of God; the temple at Jerusalem was built on a high mountain, and on
the north of the city, the church is built upon the rock Christ Jesus, and the Gospel church, or
churches, in the times of the sixth trumpet, which this vision refers to, and to the close of it, are in
the northern parts of Europe; and as the temple was for religious use and service, for the worship of
God and sacrifices, so is the Gospel church, and so are Gospel churches, for the ministry of the
word, and administration of ordinances, and for the offering up the sacrifices of prayer and praise;
and as in the most holy place were the ark of the covenant, and the mercy seat, and as it was the
place of the divine Presence, where God granted communion to his people, so in the church are
held forth the mysteries of the covenant, Christ as the mercy seat and the propitiatory, in whom the
displays of grace are made, and through whom the saints have fellowship with God, and enjoy his
presence: "the altar" may design Christ himself, by whom the saints draw nigh to God, offer up their
sacrifices, and are accepted with him; or the whole of Gospel worship and ordinances, as prayer,
preaching, singing of praise, and the administration of baptism and the Lord's supper: and they "that
worship therein", or "thereat", are the royal priesthood, or such who are made kings and priests unto
God, for none went into the inner court, or served at the altar, but priests; and who make use of
Christ, the altar, of his person, blood, righteousness, and sacrifice, in their approaches to God; and
who are praying souls, wait at the altar of incense, and draw nigh to the throne or grace with a true
heart, and worship God in Spirit and in truth: now "measuring" of these respects not the primitive
church for the first three or four hundred years, and the formation of that according to the rule of
God's word, and as a pattern to other churches; for though the apostolic church, or the church as it
was in the apostles' time, and as described in their writings, was such a church; yet the church for
such a space of time as above was not; there were great departures both from doctrine and
discipline, the mystery of iniquity began to work, and way was made for the man of sin and it was far
from being a pattern to be imitated; and besides, this measuring refers to the times of the sixth
trumpet, and the close of it: nor does it respect the sealing of the 144,000 between the sixth seal
and the opening of the seventh seal, which was for the protection and security of them during the
times of the six trumpets, which brought desolation into the empire, and apostasy into the church;
though measuring sometimes may seem to denote protection, as in Zechariah 2:1; and though the
outer court is, and will be, a protection to spiritual worshippers, so long as it is not in the hands of
the Gentiles, yet this is not the sense, at least not the whole of it: nor does this refer to the hiding of
the church in the wilderness, during the reign of antichrist; which might seem to be signified by the
internal worshippers retiring to the altar, and to the holy and the most holy place, and being
concealed there; and especially since the opening of the temple inRevelation 11:19, may seem to
be opposed to this; but that takes in too large a compass of time, this being an affair relating only to
the close of the sixth trumpet, and which was to be before the seventh trumpet sounded: it seems
rather to respect the times of the Reformation by Luther, Calvin, and others, when the measuring
reed of the word was taken in hand, and used; but then it was used chiefly for the restoration of
pure doctrine, and with good success, but not so much for the regulating and orderly discipline of
the churches, for the purity of Gospel worship and ordinances; most, if not all the reformed
churches, set out upon too broad a bottom, being national, provincial, or parochial; there was a
temple, and an altar erected for God, and there were internal and spiritual worshippers; but then
they took in the outward court, which should not have been measured in, and circumscribed with
them, but should have been left out; but the time for this was not yet come, but now is: in short, I
take it that this measuring refers to what was done in the last age, particularly in our nation; and that
it has respect to the separation from the national church, when churches, more or less, were
gathered and formed according to the Gospel plan and the primitive institution; a work which never
was set about and so effectually done before since the age of the apostles: the baptized and
congregational churches are the temple, altar, and worshippers measured, who have both the true
doctrine, worship, and discipline of God's house among them; a set of men in the last age were
raised up, who drew a plan of churches, and of church discipline, according to the ancient model;
gathered churches out of the world, and constituted them according to the order of the Gospel;
circumscribed them, and enclosed them according to the rules of God's word, admitting none but
such into communion who were judged by the churches subjects of the grace of God; and rejected
and excluded from among them such as were wicked and scandalous; and so reduced the pure

members of churches to a small number, a little flock, a few names in Sardis: and I am of opinion
that the measuring reed must be used again; we have got of late, through negligence, or a want of a
spirit of discerning, too many of the outward court among us; who must be left out, in order to be
given up to other hands, as follows.
HE RY, “This prophetical passage about measuring the temple is a plain reference to
what we find in Ezekiel’s vision, Ezek. 40:3 But how to understand either the one or the
other is not so easy. It should seem the design of measuring the temple in the former case
was in order to the rebuilding of it, and that with advantage; the design of this
measurement seems to be either, 1. For the preservation of it in those times of public
danger and calamity that are here foretold; or, 2. For its trial; that it may be seen how far
it agrees with the standard, or pattern, in the mount; or, 3. For its reformation; that what
is redundant, deficient, or changed, may be regulated according to the true model.
Observe,
I. How much was to be measured. 1. The temple; the gospel church in general, whether it
be so built, so constituted, as the gospel rule directs, whether it be too narrow or too
large, the door too wide or too strait. 2. The altar. That which was the place of the most
solemn acts of worship may be put for religious worship in general; whether the church
has the true altars, both as to substance and situation: as to substance, whether they take
Christ for their altar, and lay down all their offerings there; and in situation, whether the
altar be in the holiest; that is, whether they worship God in the Spirit and in truth. 3. The
worshippers too must be measured, whether they make God’s glory their end and his
word their rule, in all their acts of worship; and whether they come to God with suitable
affections, and whether theirconversation be as becomes the gospel.
II. What was not to be measured (Rev. 11:2), and why it should be left out. 1. What was
not to be measured: The court which is without the temple measure it not. Some say that
Herod, in the additions made to the temple, built an outer court, and called it the court of
the Gentiles. Some tell us that Adrian built the city and an outer court, and called it Aelia,
and gave it to the Gentiles. 2. Why was not the outer court measured? This was no part of
the temple, according to the model either of Solomon or Zerubbabel, and therefore God
would have no regard to it. He would not mark it out for preservation; but as it was
designed for the Gentiles, to bring pagan ceremonies and customs and to annex them to
the gospel churches, so Christ abandoned it to them, to be used as they pleased; and both
that and the city were trodden under foot for a certain time—forty and two months, which
some would have to be the whole time of the reign of antichrist. Those who worship in
the outer court are either such as worship in a false manner or with hypocritical hearts;
and these are rejected of God, and will be found among his enemies. 3. From the whole
observe, (1.) God will have a temple and an altar in the world, till the end of time. (2.) He
has a strict regard to this temple, and observes how every thing is managed in it. (3.)
Those who worship in the outer court will be rejected, and only those who worship within
the veil accepted. (4.) The holy city, the visible church, is very much trampled upon in
the world. But, (5.) The desolations of the church are for a limited time, and for a short
time, and she shall be delivered out of all her troubles.

JAMISO , “Revelation 11:1-19. MEASUREMENT OF THE TEMPLE. THE TWO
WITNESSES' TESTIMONY: THEIR DEATH, RESURRECTION, AND ASCENSION:
THE EARTHQUAKE: THE THIRD WOE: THE SEVENTH TRUMPET USHERS IN
CHRIST'S KINGDOM. THANKSGIVING OF THE TWENTY-FOUR ELDERS.
This eleventh chapter is a compendious summary of, and introduction to, the
more detailed prophecies of the same events to come in the twelfth through
twentieth chapters. Hence we find anticipatoryallusions to the subsequent
prophecies; compare Revelation 11:7, "the beast that ascendeth out of the
bottomless pit" (not mentioned before), with the detailed accounts, Revelation
13:1,11, 17:8; alsoRevelation 11:8, "the great city," with Revelation
14:8, 17:1,5, 18:10.
1. and the angel stood--omitted in A, Vulgate, and Coptic. Supported by B
and Syriac. If it be omitted, the "reed" will, in construction, agree with "saying."
So WORDSWORTH takes it. The reed, the canon of Scripture, the measuring reed
of the Church, our rule of faith, speaks. So in Revelation 16:7the altar is
personified as speaking (compare Note, speaks in the canon of Scripture (the
word canonis derived from Hebrew, "kaneh," "a reed," the word here used; and
John it was who completed the canon). So VICTORINUS, AQUINAS, and
VITRINGA. "Like a rod," namely, straight: like a rod of iron(Revelation 2:27),
unbending, destroying all error, and that "cannot be broken." Revelation
2:27,Hebrews 1:8, Greek, "a rod of straightness," English Version, "a scepter of
righteousness"; this is added to guard against it being thought that the reed was
one "shaken by the wind" In the abrupt style of the Apocalypse, "saying" is
possibly indefinite, put for "one said." Still WORDSWORTH'S view agrees best
with Greek. So the ancient commentator, ANDREAS OF CÆSAREA, in the end of
the fifth century (compare Notes,
the temple--Greek, "naon" (as distinguished from the Greek, "hieron," or
temple in general), the Holy Place, "the sanctuary."
the altar--of incense; for it alone was in "the sanctuary." (Greek, "naos"). The
measurement of the Holy place seems to me to stand parallel to the sealing of
the elect of Israel under the sixth seal. God's elect are symbolized by the
sanctuary at Jerusalem (1 Corinthians 3:16,17, where the same Greekword,
"naos," occurs for "temple," as here). Literal Israel in Jerusalem, and with the
temple restored (Ezekiel 40:3,5, where also the temple is measured with the
measuring reed, the forty-first, forty-second, forty-third, and forty-fourth
chapters), shall stand at the head of the elect Church. The measuring implies at
once the exactness of the proportions of the temple to be restored, and the
definite completeness (not one being wanting) of the numbers of the Israelite
and of the Gentile elections. The literal temple at Jerusalem shall be the typical
forerunner of the heavenly Jerusalem, in which there shall be all temple,
and no portion exclusively set apart as temple. John's accurately drawing the
distinction in subsequent chapters between God's servants and those who bear
the mark of the beast, is the way whereby he fulfils the direction here given

him to measure the temple. The fact that the temple is distinguished from them
that worship therein, favors the view that the spiritual temple, the Jewish and
Christian Church, is not exclusively meant, but that the literal temple must also
be meant. It shall be rebuilt on the return of the Jews to their land. Antichrist
shall there put forward his blasphemous claims. The sealed elect of Israel, the
head of the elect Church, alone shall refuse his claims. These shall constitute the
true sanctuary which is here measured, that is, accurately marked and kept by
God, whereas the rest shall yield to his pretensions. WORDSWORTH objects that,
in the twenty-five passages of the Acts, wherein the Jewish temple is mentioned,
it is called hieron, not naos,and so in the apostolic Epistles; but this is simply
because no occasion for mentioning the literal Holy Place (Greek, "naos") occurs
in Acts and the Epistles; indeed, in Acts 7:48, though not directly, there does
occur the term, naos, indirectly referring to the Jerusalem temple Holy Place. In
addressing Gentile Christians, to whom the literal Jerusalem temple was not
familiar, it was to be expected the term, naos, should not be found in the literal,
but in the spiritual sense. In Revelation 11:19 naos is used in a local sense;
compare also Revelation 14:15,17, 15:5,8.
COFFMA , “The first section of this chapter (Revelation 11:1-13) concludes the sixth trumpet
with its vision of the fortunes of the church right up to the end and through the final judgment itself.
The seventh trumpet (Revelation 11:14-19) describes the eternal state but gives no details
concerning events in it. Several references to the actual judgment itself are retrospective, referring
to an event which is past already. This seventh trumpet resembles the seventh seal in its silence
regarding actual events after the judgment.
This chapter is a vision, and practically nothing in it is to be taken literally; the great realities
discussed are presented under a number of symbols, some of which may not be crucial to the
meaning, but are inert, like some of the details in the parables of Jesus. Morris called this chapter
"extraordinarily difficult to interpret,"[1] and none could disagree with that. As Alford cautioned,
"Much of this mysterious book is as yet unfathomed."[2]Despite this, however, we offer the following
interpretation as a sincere understanding of what the text says. Here are some of the symbols and
the meanings which we believe to be conveyed by them:
<MONO>
The reed like unto a rod = The Word of God
The measuring = The sealing of the saints
The temple, altar, etc. = The church of God
The forty and two months = This whole dispensation
The two witnesses = The Word of God and the Word-indwelt Church
The beast out of the abyss = Satan
The slaying of the witnesses = The world's rejection of their testimony

Resurrection of witnesses = Resurgence of truth
The unburied bodies = "Operations" of dead churches
The calling of the witnesses = The resurrection and final to
heavenjudgmentSIZE>MONO>
Other symbols will be interpreted as they appear in the chapter. The comments of
others will also be presented in connection with the meanings which we have ascribed
to these symbols.
Regarding the various systems of interpretation, as applied to this chapter, a glance at
some of these will show how diverse are the views of it that appear in current writings.
The literalists take if for just what it says; and, of course, all of us should try to do that.
The trouble is that figurative language cannot be understood literally; and no one
familiar with the Bible can deny that a great deal of it is written in figurative language,
every known figure of speech being freely employed.
Dusterdieck and others think this chapter refers literally to the Jewish
temple and the earthly Jerusalem; but, if so, the Apocalypse stands self-
condemned as a prediction falsified (by the contradiction of events) within
a year or so of its having been written.[3]
The futurists get rid of all such difficulties by referring the whole prophecy to the remote
future, supposing that by then Jerusalem and the temple shall have been completely
rebuild as of old, and then, at that far-off future time, the events of this chapter will
literally occur. They identify the beast as Antichrist.
The historicists, among whom is the noted Albert Barnes, identify the witnesses as
"persecuted sects of the Middle Ages, and the beast as the Papacy."[4] There is an
element of truth in this, because the apostasy foretold in Revelation, and the
persecutions that were to accompany it, did have a fulfillment in such events, but not
the fulfillment.
The preterists think that practically everything in Revelation had its fulfillment in the first
generation or so after it was written, and that nothing in it reaches any further than "the
first two or three centuries after it was written."[5] Some of this group of interpreters
find in the "two witnesses" who were slain the martyrdoms of Peter and Paul,
supposing that they will yet rise from the dead and preach, as in the vision!
The preterists are correct in seeing a genuine relevance in this prophecy for the first
generation that received it; but they are totally wrong in restricting its relevance to the
apostolic and sub-apostolic ages.
The futurists in their interpretation lose all relevance whatever in this prophecy to any
age except that of a brief period before the final coming of Christ. Thus, these lose all
relevance of Revelation for any age except the very last; and the preterists lose all
relevance to any age except the very first. Both views are wrong, because God's word
is relevant to all times, periods and conditions. The many prophecies in Revelation are
being fulfilled continually. For example, the evil enemies of the New Testament have
been "killing it" all of this writer's lifetime; and they are still "killing it! .... But the word of
the Lord endureth for ever." The apostasy was not one final act of the Medieval
Church; it is also Jim Jones' bizarre sect in Guyana in 1978, and a thousand other

things. None of this is intended to deny that some fulfillments are so much more
extensive and prolonged that they indeed stand typically for all fulfillments.
There has never been a time when this prophecy was not relevant; nor will there ever
be. No other understanding of it, it appears to us, could be harmonized with the
significant beatitude of Revelation 1:3, "Blessed are they that read ... hear ... and keep
the things that are written therein."
And there was given me a reed like unto a rod; and one said, Rise, and measure
the temple of God, and the altar, and them that worship therein. (Revelation 11:1)
A reed like unto a rod ... Is this a literal cane some ten or fifteen feet long? How could
the worshippers of God be measured by any such stick as this? What does it
symbolize? Lenski can hardly be wrong in his comment that:
The reed must then symbolize the word or Gospel in its function of
determining who is in the church and who is outside of its bounds.[6]
When one speaks of the Canon of the New Testament, he is speaking of this "reed like
unto a rod." The very word "Canon means rule, or standard,"[7] in the sense of our
ordinary word ruler as the name of a small measuring device. Once the meaning of this
"rod" is seen, other meanings in the passage fall into place.
Measure the temple of God, and the altar, and them that worship ... "Temple of
God" in this passage is impossible to accept as a reference to the literal Jewish temple
in Jerusalem, called by the Son of God himself a "den of thieves and robbers." That an
angel of God should have been concerned with having John measure that desolation
(Matthew 23:38) is inconceivable. "It scarcely seems possible to doubt that temple
here is used figuratively for the faithful portion of the Church of Christ."[8] In fact, the
word here rendered temple is actually sanctuary (ASV margin), "The Greek word
[@nous] means the." holy house, where God dwells ... The use of [@nous] here for the
thing to be measured makes a literal interpretation of temple impossible."[9] "For John,
the temple is the Christian Church, the people of God."[10] "This sanctuary symbolizes
the true church."[11]
If any distinction is to be made between the temple and the altar, which is doubtful, it
would appear to be that the altar refers to the worship itself, the doctrine and practice
of the faithful portion of the church; and the temple refers to the whole body of the
church.
The measuring of the "worshippers" would naturally mean the evaluation of their
lifestyle, character, and behaviour by the principles taught in the word of God. Thus the
corporate body of the church, its doctrine, worship, and teaching, as well as the
individual character and conduct of its members would all be included in the
measuring. Significantly, there have been pronounced departures from the word of
God in all of these categories by the historical church.
What is the purpose of the measuring? In the Old Testament, things were "measured"
either for destruction or for preservation; but the identity of what is measured here
suggests that "the measuring is a symbolical way of declaring its preservation, not
from physical sufferings, but from spiritual danger."[12] Hendriksen likewise concurred
in the judgment that the measuring here means "the setting apart from that which is
profane."[13]

This measuring by the word of God has the same purpose and effect as the sealing of
the 144,000 in Revelation 7. The sealing there is done by the Holy Spirit; and the
measuring here is by the word, those who are indwelt by the word (Colossians 3:16).
The indwelling, whether by the Spirit, or by the word, being exactly the same either
way. There is no difference. See my Commentary on Galatians, Ephesians,
Philippians, and Colossians, pp. 97-99. It is good to note that many scholars have
seen this correspondence with the sealing. "This corresponds to the sealing
in Revelation 7:1-8."[14] An important deduction from this is that:
The vision therefore declares that whatever corruptions invade the
church, the kernel of the church will never be destroyed; but out of it there
will arise those who will be true to the Master's commission.[15]
This promise of protection for God's church, indicated in this vision by the "measuring,"
was made by the Lord himself in Matthew 28:18-20.
[1] Leon Morris, Tyndale Commentaries, Vol. 20, The Revelation of St. John (Grand
Rapids, Michigan: Wm. B Eerdmans Publishing Company, 1969), p. 144.
[2] Henry Alford as quoted by Albertus Pieters, Studies in the Revelation of St. John
(Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 137.
[3] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan:
Wm. B. Eerdmans Publishing Company, 1950), p. 288.
[4] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press,
1967), p. 565.
[5] Albertus Pieters, op. cit., p. 38.
[6] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis.
Minnesota: Augsburg Publishing House, 1943), p. 327.
[7] Vergilius Ferm, An Encyclopedia of Religion (New York: Philosophical Library,
1943), p. 116.
[8] A. Plummer, op. cit., p. 288.
[9] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box
3305,1957), p. 69.
[10] William Barclay, The Revelation of John (Philadelphia: The Westminster Press,
1976), p. 68.
[11] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book
House, 1956), p. 153.
[12] Robert H. Mounce, Commentary on the New Testament Revelation (Grand
Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 219.
[13] William Hendriksen, op. cit., p. 152.
[14] Robert H. Mounce, op. cit., p. 219.

[15] W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids,
Michigan: Zondervan Publishing House, 1959), p. 584.
PULPIT, “Rev_11:1 “And there was given me a reed like unto a rod. We are not told by whom
the reed is given, but in Rev_21:1-27. the angel has the reed, and so also in Eze_40:1-49., upon
which the incident seems founded (see Eze_40:1-49.; and cf. the reference to the outer court
in Eze_40:17). The reed is "like a rod;" that is, like to a staff. It is for a measuring line, as
in Zec_2:1. And the angel stood, saying. Omit all except "saying,'' as in the Revised
Version. Λέγων is used absolutely, not as qualifying κάλαµος , "reed," as Andreas
(cf. Rev_4:1; Rev_14:7; Rev_19:6). Rise, and measure the temple of God; rather, rouse and
measure, etc. The imperative verb does not imply anything as to the previous position of St. John.
"The temple" is ναός , the shrine or dwelling place of God (as in verse 19;
also Rev_3:12; Rev_7:15), the inner temple, as distinguished from the outer court next mentioned.
It scarcely seems possible to doubt that the temple is here figuratively used of the faithful portion of
the Church of Christ. The word is plainly thus used in Rev_3:12 and Rev_7:15; and is frequently
found with this signification in St. Paul's writings, which were probably known to St. John.
Dusterdieck and others think that St. John refers literally to the temple at Jerusalem, and to the
earthly Jerusalem. But, if so, this portion of the Apocalypse stands self condemned as a prediction
which was falsified within a year or two of its enunciation; for in verse 13 it is expressly stated that
the tenth part of the city fell. And nowhere else in the book do Jerusalem and the temple signify the
earthly places. The object of the measurement is generally thought to be to set apart or mark off
that which is measured from that which is felt without; but opinions vary as to why the temple is thus
set apart, some thinking that it is the literal temple which is given over to destruction, others
believing that the measuring is a token of the preservation of the Church of God. But may not the
command have been given to St. John in order to direct his attention to the size of the Church of
God? This is the common meaning of the expression throughout the Bible; it is so in Zec_2:1-5, a
passage upon which this is possibly founded; and it is so in Rev_21:15. Moreover, there seems a
good explanation of the reason why such an incident, thus explained, should occur here. The six
trumpets have spoken of the large portions of mankind against whom they were directed; the sixth
has declared that men did nevertheless not repent. The seventh trumpet is about to announce yet
more terrible woe for the worldly; and, previous to this, a brief but vivid description is given of the
oppression to be suffered by the Church—a description inserted here in order to lead up to, and
demonstrate the absolute necessity for, the terrible final judgment. Among the ungodly are even
some who are nominally members of the Church, who are typified by the outer court. No one could
be more conscious that only a portion of the Church—"the elect"—was to be saved than the writer
of the Epistles to the seven Churches (Revelation 1-3.). Might not the seer and his hearers be
inclined to ask, "Who, then, can be saved? Are there any who escape when so much is said about
the punishment in store for men?" In answer to such questions, the seer is bidden to remember,
what is apt to be forgotten in the dejection caused by the contemplation of the huge amount of
wickedness which undoubtedly exists in the world, viz. the large number of good men who form
God's staple. It is to be noticed, also, that no mention is made of the command being actually
carried out. It is as if the uttering of the command were sufficient to direct the attention of St. John to
the fact which was to be conveyed to him, and that, therefore, the necessity for carrying out the
injunction existed no longer. It therefore seems probable that "the temple" must be interpreted
symbolically. It is the dwelling place of God, the place in which he is worshipped; that is, the
multitude of true believers, or the faithful Church. St. John is bidden to measure it, in order to
sustain the faith and hope of himself and his hearers. It is placed in antithesis to the outer court, the
faithless portion of the visible Church of God, which is given over to the Gentiles—the type of all
that is worldly. And the altar, and them that worship therein. The altar of incense alone stood
within the ναός ; but this may be only an accessory detail in the general description, and not to be
pressed to a particular interpretation. "Them that worship therein" directs our thoughts to the

individual members of the one body which collectively is "the temple."
KRETZMA , “This is an interlude which is full of comfort for all Christians, and prepares them
for the coming of the last woe. Only the first thought is one that still belongs to the preceding vision
in its contents: And there was given to me a reed like a rod, with the words, Up, and measure the
temple of God and the altar, and those that worship there; and the outer court of the temple exclude
and do not measure it, because it has been given over to the Gentiles, and they will trample upon
the Holy City forty-two months. The Temple of Jerusalem, of which the temple here described is a
picture, or type, had a number of sections, the Court of the Gentiles, the Court of the Women, the
Court of Israel, and the Court of the Priests. The outer court, in this case, is described as being
given over to the heathen, to the enemies of the Lord. The inner Temple, the Temple proper, then,
is the true Church, the holy Christian Church, the communion of saints; while the outer Temple
seems to represent the so-called visible Church, which has often been torn apart and trampled upon
by heretics and antichrists. Forty-two months, three and one-half years, or 1,260 days: that is the
symbolical length of the period in which the last woe would exert its power upon men. It is a long
time, and yet it is limited by the power of the Lord. None of the powers of evil are permitted to go
beyond the time permitted them by the Lord; His Christians may not be tempted beyond that they
are able.
To this fact there is added another assurance: And I shall grant to My two witnesses, and they shall
prophesy one thousand two hundred and sixty days, clothed with sackcloth; these are the two olive-
trees and the two lamp stands that are standing before the Lord of the earth. In the midst of the
general apostasy the Lord still has His witnesses, faithful preachers and teachers, who during the
reign of Anti-Christ would lift up their voices and testify of the Savior and of the true Gospel. Their
garments, indeed, would be made of black hair-cloth, the appropriate dress of humiliation, for there
would be reason enough for repentance, also in the midst of the Church. The reference seems to be
to men who, like Moses and Elijah, would lift up their voice in warning to stem the tide of anti-
Christian doctrine and practice which threatened to engulf the Church. Two olive-trees or two lamp-
stands these two faithful witnesses were, providing the oil for the light of God's grace and Spirit in
the Church. Through their witness and through their suffering the servants of the Lord become lights
in the world and of the world.
BURKITT, “Observe here, 1. The command given by God to St. John to take a survey of his
church, his spiritual temple, consisting of living stones, and built upon the chief corner stone, Jesus
Christ. God's faithful and true worshippers are only those whom God will have to be measured, and
taken notice of as being his part and portion, his tabernacle in which he will dwell. And, blessed be
God! in the worst of times they are measurable; even in times of epidemical degeneracy, and
universal apostasy, God has a number to stand up for his name, and to bear witness to his truth.
Observe, 2. That the temple, the altar, and the worshippers therein, are here all joined together, and
the command given is, to measure them together. Arise, and measure the temple, the altar, and
them that worship therein; intimating, that the true church, and the true worshippers, are ever
found together; and by the true worship, and the true worshippers, is the true church ever known; so
that if the question be asked, "Where is the true church?" the answer is, where the true altar is; and
where the true worship is, there the true church is; that church which will bear God's measuring
reed, the scrutiny of the scriptures, and the examination of his holy word; where that worship is
found, here the church of God is found.
ELLICOTT,”THE MEASURING OF THE TEMPLE.—We enter upon the second part of the
interposed vision. The Temple proper is secured. The measuring signifies its protection from
profanation; the outer court given to the Gentiles indicates that practical heathenism and corruption
have invaded the Church; against corruptions and profanities, witnesses, who draw their strength
from divine help, are raised up to protest. Their power is great, though their witness is disregarded;
for their influence outlasts their life, and their words avenge themselves on their adversaries;

rejected reformation re-appears as revolution. The vision therefore declares that, whatever
corruptions invade the Church, the kernel of the Church will never be destroyed, but out of it will
arise those who will be true to the Master’s commission, and whose words will never be void of
power.
Such seems to be the general drift of this chapter. It is stated thus briefly and simply that it may be
kept in mind as a leading idea in the comments which follow, and because the chapter is generally
regarded as one of the most difficult in the book. On the relation between the allusions to the
Temple in this chapter and the date of the book, see Introduction. It is perhaps well to remember
that, as we have taken Jerusalem and Babylon as symbolical names, and not necessarily the literal
Jerusalem and the literal Babylon, so the Temple and the court of the Temple are to be understood
as symbols. The gospel has elevated the history and places of the past into a grand allegory, and
breathed into their dead names the life of an ever- applicable symbolism. (See Introduction, On the
General Meaning and Practical Value of the Book.)
Verse 1
(1) And there was . . .—Translate, And there was given to me a reed like a rod (we must omit the
words “and the angel stood”), saying. It is not said by whom the reed was given, nor are we told
who speaks the command. The whole transaction is impersonal. The reed, like a measuring rod, is
given him, and at the same time the command is given to arise and measure the Temple, and the
altar, and them that worship in the Temple. Here, again, we find the basis of the vision in the Old
Testament. Ezekiel was brought, in vision, to a high mountain, and saw a man with a line of flax (for
measuring long distances) and a measuring line (for shorter distances). But, more probably, the
vision of Zechariah was in the seer’s mind (Zechariah 2:1-2), for the vision there of the man with the
measuring rod to measure Jerusalem is followed, in the fourth chapter (Zechariah 4:1-6), by the
vision of the two olive-trees, which are distinctly identified with the two witnesses in the present
chapter (see Revelation 11:3-4). The Temple, altar, and worshippers are to be measured. The
measuring implies the protecting of, or the token of a resolve to protect, a portion of the sacred
enclosure from desecration. The measuring, like the sealing of Revelation 7, is a sign of
preservation during impending dangers. To understand what is thus measured out for protection we
must remember that there are two Greek words which are rendered Temple: the one (hieron)
signifies “the whole compass of the sacred enclosure, including the outer courts, porches, porticoes,
and other buildings subordinated to the Temple itself;” the other (naos) is the Temple itself, the
house of God, the Holy and Holy of Holies. When it is said that Christ taught the people in the
Temple, the first of these words is used; and it may be supposed that in one of the porches or
courts of the sanctuary our Lord carried on His teaching. But when Zacharias is described as going
into the Temple, the word is the second (naos), for he went into the Temple proper, and left the
people in the outer court, or court where the brazen altar stood. It is the second of these words
which is used here: the Temple proper, the naos, the house of God, is measured, together with the
altar. We are not told which altar is intended. It is at least too hasty to say that it must be the altar of
incense, as this alone was in the Temple proper; for the explicit direction to measure the altar
sounds like an extension of the measured area, and may perhaps mean that some portion of the
court reserved for Israel is to be included in the measurement. The next verse, however, seems to
imply that every spot outside the Temple proper was given up to the Gentiles, and was not to be
measured. It is perhaps wisest, therefore, not to settle too definitely. The gist of the measurement is
the preservation of the true, invisible Church, the Church within the Church; and everything
necessary to the worship—Temple, altar, worshippers—all are reserved. There will always be the
real and the conventional—the true and the formal Christian; always those who profess and call
themselves Christians, and those who hold the faith in unity of spirit, in the bond of peace, and in
righteousness of life. These last are the called and chosen and faithful (Revelation 17:14), the
sealed who dwell in the secret place of the Most High, and find therefore their safe lodging in the
night of danger under the shadow of the Almighty (Psalms 91:1; comp, also the whole Psalm,
especially Revelation 11:4-5;Revelation 11:9-13;.

Dispensationalist see the temple reestablished here in the millennium with
sacrifice restored. This is rejected by most for the obvious reason this brings back
that which the ew Testament says is mere shadow and which has been abolished
forever by the cross of Christ. See Heb. 10:1-12 and Eph 2:14-22.
The church is often spoken of as the temple of God. 1Cor. 3:16-17; 2Cor 6:16;
Eph 2:21; 1Pet 2:5. It is not wise to take a book that is directed to the church and
apply it to another group of people that the book itself does not make clear even
exists apart from the church.
RAY SUMMERS, (11:1-2) This should not be taken to mean that the Temple at
Jerusalem was still standing, nor that the Temple is to be restored before the end of
the world and the second coming of Christ. This language, as elsewhere in this
book, is purely symbolical. The Temple is to be measured for special care and
preservation. The meaning of the symbolism is that the ture spiritual Israel will be
protected and preserved by God in the troubles that are ahead--it is a vision of
consolation for God's own in contrast to the condemnation threatened for their
oppressors. The great bulk of the Gentle world dominated by persecuting Rome
will suffer. This is symbolized by the fact that the court of the Gentiles was not
neasured for protection. This period of distress is pictured as lasting forty-two
months. In round numbers that is three and one-half years. Three and one-half
was the indefinite number. It symbolized incertainty, restlessness, turmoil which
had its turning point either to the good or to the bad. So here is symbolized God's
protection over his own during an indefinite time of turmoil and diffculty while
people generally are in the hands of godless Rome; however, this is not always to be.
There is a turning point. God will see to that.
In the interlude, we are introduced first to the strong angel with the little book in his
hand. Next, we witness the measuring of the temple. John is given a reed like a
measuring rod and is told to measure the temple, altar, and worshipers. Remember, these
are visions which John saw. It was not the literal temple that he was to measure, and it
was not the literal city of Jerusalem that was to be trodden underfoot for a literal forty-
two months.
There are only two visions mentioned in the Old Testament wherein something was
measured. There was a complete measuring of the temple with all its holy ordinances in
Ezek. 40:1-42:20 which was designed to cause the Israelites to make a separation
between the holy and the common (see Ezek. 42:20; 43:10-11; 22:26). There was a
measuring of Jerusalem in Zech. 2:1-5 (after the captivity, Zech. 1:1) and was designed to
show that God would preserve and protect His suffering people. Thus, the measuring of
the temple in Rev. 11:1-2 was to separate and protect His people, and is parallel to the
sealing of the 144,000 in chapter 7. They were sealed and measured for the same purpose.
The temple (sanctuary) represents the spiritual temple, God's dwelling place or habitation
among men (1 Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:21; 1 Tim. 3:15). The temple was to be
measured but the outside court was to be left out. The temple (Christians or the church)

would receive divine recognition and protection, while the outer court (the wicked or the
world) would not.
John added that "the holy city," later called, "the beloved city" in Rev. 20:9 (again, the
church, Heb. 12:22; Gal. 4:26) would be trodden under foot by those outside the court. In
other words, the Christians or the church would be trodden under foot or persecuted by
the world, but not touched in their relation to God. DAVID RIGGS
BARCLAY, “THE VISION OF THINGS TO COME
Rev. 11
A measuring rod like a stall was given to me, with the instructions: "Rise and measure the Temple of God,
and the altar and those who worship there. But leave out of the reckoning the outer Court which is outside
the Temple and do not measure it, for it has been given to the Gentiles, and they will trample on the Holy
City for forty-two months.
And I will give the task of prophesying to my two witnesses and they will prophesy for twelve hundred and
sixty days, clothed in sackcloth. These witnesses are the two olive trees and the two lampstands who stand
before the Lord of all the earth. If anyone tries to harm them, fire comes out of their mouth and devours
their enemies; and whoever tries to hurt them must be thus killed.
These have the authority to shut up the heaven so that rain may not fall during the period for which they
prophesied a drought; and they have authority over the waters to turn them into blood and to smite the earth
with every plague as often as they wish.
When they shall have completed their witness, the beast which comes up from the abyss will make war
with them and will overcome them and will kill them. Their corpses shall lie in the street of the great city,
whose spiritual name is Sodom and Egypt, and where their Lord also was crucified. There are those of the
peoples and tribes and tongues and nations who are to see their bodies for three and a half days, and they
will not allow their bodies to be placed in a tomb. Those who inhabit the land will rejoice over them and
will make merry and will send gifts to each other, because these two prophets tortured those who inhabit
the land."
After the three and a half days a breath of life from God entered into them, and they stood on their feet, and
great fear fell upon all who saw them. They beard a great voice from heaven saying to them: "Come up
here." And they went up to heaven in the cloud, and their enemies saw them. At that hour there was a great
earthquake, and the tenth of the city collapsed and seven thousand persons were killed, and the rest of the
people were in fear and gave glory to the God of heaven.
The second woe is gone and, behold, the third is coming quickly.
The seventh angel sounded a blast on his trumpet and there came great voices in heaven saying: "The
kingdom of this world has become the kingdom of our Lord and of his Anointed One, and he will reign for
ever and ever."
The twenty-four ciders, who sat upon their thrones in the presence of God, fell down upon their faces, and
worshipped God saying: "We give you thanks, O Lord God, the Almighty, who are and who were, that you
have taken your supreme authority and that you have entered upon your reign. The nations have raged, and
your wrath has come, and there has come the time to judge the dead, and to give their reward to your
servants the prophets and to God's dedicated people and to those who fear your name, both small and great,
and to destroy those who are the destroyers of the earth."
And the Temple of God was opened in heaven, and in the Temple there was seen the Ark of the Covenant,
and there were lightnings and voices and thunders and an earthquake and a great storm of hail.

It is better to see this chapter as a whole, before we make any attempt to deal with it in detail. It has been
said that it is at one and the same time the most difficult and the most important chapter in the Revelation.
Its difficulty is obvious and it contains problems of interpretation about whose solution there can be no real
certainty. Its importance lies in the fact that it contains a deliberate summary of the rest of the book. The
seer has eaten the little roll and taken into his mind the message of God; and now he sets it down, not yet in
detail but in the broad lines of its development. So certain is he of the course of events that from Rev. 11:11
he alters the tense of his narrative and speaks of things still in the future as if they were past. Let us then set
out the scheme of this chapter which is also the scheme of the rest of the book.
(i) Rev. 11:1-2. Here is the picture of the measuring of the Temple. As we shall see, the measuring is
closely parallel to the sealing and is for the purposes of protection when the demonic terrors descend upon
the world.
(ii) Rev. 11:3-6. Here is the preaching of the two witnesses who are heralds of the end.
(iii) Rev. 11:7-10. Here is the first emergence of Antichrist in the form of the beast from the abyss, and the
temporary triumph of Antichrist which results in the death of the two witnesses.
(iv) Rev. 11:11-13. Here follows the restoration to life of the witnesses and the consequent repentance and
conversion of the Jews.
(v) Rev. 11:14-19. Finally, here is the first sketch of the final triumph of Christ, the thousand years of his
initial reign, the rising of the nations, the defeat of the nations and the judgment of the dead, and the
establishment of the Kingdom of God and of his Anointed One.
We now proceed to examine the chapter in detail.
THE MEASURING OF THE TEMPLE
Rev. 11:1-2
To the seer is given a measuring rod like a staff. The word for measuring rod is literally reed. There were
certain grasses which grew with stalks like bamboo canes as much as six or eight feet high; these stalks
were used as measuring rods. The word rod actually stands for a Jewish unit of measurement, equal to six
cubits. The cubit was originally the space from the tip of the elbow to the tip of the middle finger and was
reckoned as seventeen or eighteen inches; so the rod is equal to about nine feet.
The picture of measuring is common in the visions of the prophets. We find it in Ezekiel, Zechariah and
Amos (Eze.40:3,6; Zech.2:1; Am.7:7-9); and no doubt these previous visions were in John's mind.
We find the idea of measuring used in more than one way. It is used as a preparation for building or for
restoration and also as a preparation for destruction. But here the meaning lies in preservation. The
measuring is like the sealing which is described in Rev. 7:2-3; the scaling and the measuring are both for
the protection of God's faithful ones in the demonic terrors to descend upon the earth.
The seer has to measure the Temple, but he must omit from his measurement the outer court which has
been given over to the Gentiles. The Temple in Jerusalem was divided into four courts, converging, as it
were, upon the Holy of Holies. There was the Court of the Gentiles, into which Gentiles might come but
beyond which they might not pass under penalty of death. Between it and the next court was a balustrade,
into which were set tablets warning any Gentile that to come further was to be liable to instant death. Next
came the Court of the Women beyond which women could not come; then the Court of the Israelites
beyond which ordinary men could not come. Lastly, there was the Court of the Priests, which contained the
Altar of the Burnt-Offering, made of brass, the Altar of Incense, made of gold, and the Holy Place; and into
this court only the priests might come.

The seer is to measure the Temple. But the date of the Revelation, as we have seen, is somewhere about
A.D. 90; and the Temple in Jerusalem had been destroyed in A.D. 70. How, then, could the Temple be
measured?
The solution lies in this. Almost certainly John is taking over a picture which had already been used.
Almost certainly this passage was originally spoken or written in A.D. 70, during the last siege of
Jerusalem. During that siege the party of the Jews who would never admit defeat were the Zealots; they
would rather die to a man, as indeed they ultimately did. When who would never admit defeat were the
Zealots; they would rather die to a man, as indeed they ultimately did. When the walls of the city were
breached, these Zealots retired into the Temple to make a last desperate resistance there. It is practically
certain that some of their prophets said: "Never fear. The Gentile invaders may reach the outer Court of the
Gentiles and defile it; but they will never penetrate into the inner Temple. God would never allow that."
That confidence was disappointed; the Zealots perished and the Temple was destroyed; but originally the
measuring of the inner courts and the abandoning of the outer court stood for the Zealot hope in those last
terrible days.
John takes this picture and completely spiritualizes it. When he speaks of the Temple, he is not thinking of
the Temple building at all which had been blasted out of existence more than twenty years before. For him
the Temple is the Christian Church, the people of God. This picture meets us repeatedly in the New
Testament. The Christians are living stones, built into a spiritual house (1Pet.2:5). The Church is founded
on the apostles and the prophets; Jesus is the corner stone; the whole Church is growing into a holy temple
in the Lord (Eph.2:20-21). "Do you not know," says Paul, "that you are God's temple?" (1Cor.3:16;
compare, 2Cor.6:16).
The measuring of the Temple is the sealing of the people of God; they are to be preserved in the terrible
time of trial; but the rest are doomed to destruction.
THE LENGTH OF THE TERROR
Rev. 11:1-2 (continued)
The length of the terror is to be forty-two months; the time of the preaching of the witnesses is to be twelve
hundred and sixty days; their corpses are to lie on the street for three and a half days. Here is something
which occurs again and again (compare Rev. 13:5; Rev. 12:6); and occurs in still another form in Rev.
12:14 where the period is a time, times and half a time. This is the famous phrase which goes back to
Daniel (Dn.7:25; Dn.12:7). We have to enquire, first, into the meaning of the phrase and, second, into its
origin.
Its meaning is three and a half years. That is what forty-two months, and twelve hundred and sixty days--by
Jewish reckoning--are. A time, times and half a time is equal to one year plus two years plus half a year.
The origin of the phrase comes from that most terrible time in Jewish history when Antiochus Epiphanes,
King of Syria, tried to force Greek language, culture and worship upon the Jews and was met with the most
violent and stubborn resistance. The roll of the martyrs was immense but the dreadful process was finally
halted by the rising of Judas Maccabaeus.
Judas and his heroic followers waged guerrilla warfare and won the most amazing victories. Finally
Antiochus and his forces were driven out and the Temple was restored and cleansed. The point is that this
dreadful period lasted from June 168 B.C. to December 165 B.C. (To this day the Jews celebrate in
December the Festival of Hanukah which commemorates the restoration and the cleansing of the Temple.)
That is to say this dreadful time lasted almost exactly three and a half years. It was during that time that
Daniel was written and the phrase was coined which ever afterwards was stamped on the Jewish mind as
indicating a period of terror and suffering and martyrdom.

WILLIAM KELLY, “Revelation Chapter 11
"And there was given to me a reed like a rod, saying, Rise, and measure the temple
of God, and the altar, and those that worship therein. But the court which is without
the temple leave out, and measure it not; for it is given to the Gentiles, and they
shall' tread under foot the holy city forty-two months." Their treading down is soon
to come to an end; and Jerusalem appears in the foreground. This is the centre of
concern now, while the Beast may ravage there, though his own sphere be in the
western world "And I will give* to my two witnesses, and they shall prophesy a
thousand two hundred [and] sixty days, clothed in sackcloth." Their task is for a
time comparatively short - for three years and a half. "These are the two olive trees,
and the two lamps that stand before the Lord of the earth." The witnesses are two,
not because necessarily limited to two only, but as giving an adequate testimony
according to the law. It is not the Messianic order yet.
* Probably here, as in Rev_8:3, the word implies "efficacy" or "power," as our
Authorised translators saw in one text if not in the other.
One often hears, for the purpose of illustrating the Revelation, a reference to Isaiah,
Jeremiah, or the like; but we should bear in mind that these prophecies are not in
their structure symbolical. Therefore the reasoning founded on the books and style
of Jeremiah or Isaiah (Ezekiel being partly symbolical, partly figurative) cannot
decide for Daniel or the Apocalypse. Here the figures have a language of their own.
Thus the regular meaning of "two," if figuratively used, is competent testimony -
enough and not more than enough. "In the mouth of two or three witnesses shall
every word be established." According to Jewish law a case could not be decided by
one witness; there must be at least two for valid proof and judgment.
"And if any one desire to injure them, fire proceedeth out of their mouth, and
devoureth their enemies: and if any one desire to injure them, he must thus be
killed." Clearly in this parenthesis we have not yet Israel as a whole in view, but a
remnant of true worshippers owned, while the mass are given up, and the raising up
of witnesses in sorrow, yet guarded by power after a Jewish sort, till the Beast, of
whom we shall hear far more, rises up to kill them. For now that Christ's title to the
universe is asserted, Satan pushes forward the Beast to claim the earth for himself.
But is this the testimony of the gospel? Is it thus the Lord protects the preachers of
the gospel of His grace? Did fire ever proceed out of the mouths of evangelists? Did
a teacher ever devour his enemies? Was it on this principle that even Ananias and
Sapphira fell dead? Are these the ways of Christianity? Is it not evident that we are
here in a new atmosphere, that a state of things is before us altogether different
from that which reigned during the church condition, though even then sin might be
unto death in peculiar cases? o more proofs are needed as enough has been given.
"These have authority to shut heaven, that it rain not in the days of their
prophecy." That is, they are something like Elijah "And they have authority over
the waters to turn them to blood, and to smite the earth as often as they will with

every plague." In this respect they resemble Moses also. It is not meant that they are
Moses and Elias personally; but that the character of their testimony is similar, and
the sanctions of it such as God gave in the days of those two honoured servants of
old. "And when they shall have finished their testimony, the beast that cometh up
out of the abyss shall make war with them, and shall overcome them and shall kill
them." They are however preserved In spite of the Beast, till their work is done; but
directly their testimony is completed, the Beast is allowed to overcome them. This is
anticipation; and so the description of the Beast is characteristic rather than an
existing fact. That is to say, all had not yet been given him which was to be.
So it was with the Lord. The utmost pressure was brought against Him in His
service. So their hour, we may say, has not yet come, just as He said of Himself
before them. There was all possible willingness to destroy them long before, but
somehow it could not be done; for the Lord protected them till they had done their
mission. But we see the character of grace which filled the Lord Jesus, and
essentially belonged to Him. Here we meet with the earthly retributive dealing of the
Old Testament. The Spirit will form them thus; and no wonder, because in fact God
is recurring to that which He promised then, but has never yet performed. He is
going to perform it now He does not merely purpose to gather people for heavenly
glory; He will govern on earth the Jews and the Gentiles in their several places -
Israel nearest to Himself. He must have an earthly people, as well as His family on
high. When the heavenly saints are changed, then He begins with the earthly. He
will never mix them all up together. This makes nothing but the greatest confusion.
"And their body [is] on the street of the great city, which spiritually is called Sodom
and Egypt, where also their Lord was crucified." It was Jerusalem, but spiritually
called Sodom and Egypt; because of the wickedness of the people and their prince.
It had no less abominations than Sodom; it had all the darkness and the moral
bondage of Egypt; but it was really the place where their Lord had been crucified
(i.e. Jerusalem). So the witnesses fell, and men in various measures showed their
satisfaction. "And [some] of the peoples and tribes and tongues and nations see their
body three days and a half, and do not suffer their dead bodies to be put into a
tomb. And those that dwell on the earth rejoice over them, and [their hatred being
more intense] make merry, and they shall send gifts to one another, because these
two prophets tormented those that dwell on the earth. And after the three days and
a half a spirit of life from God entered into them, and they stood upon their feet;
and great fear fell upon those beholding them. And I heard a great voice out of the
heaven, saying to them, Come up here; and they went up to the heaven in the cloud,
and their enemies beheld them. And in that hour came a great earthquake, and the
tenth of the city fell, and in the earthquake were slain seven thousand names of
men; and the remnant were affrighted, and gave glory to the God of heaven."
"The second woe is past; behold, the third woe cometh quickly." This is to be as
emphatically from God, as the first came from the abyss on the wicked Israelites,
and the second from the multitudinous powers of the east on the faithless west. For
it is the seventh Trumpet. This is important for understanding the structure of the

book. The seventh Trumpet brings us down to the close in a general but final
summary. This is clear, though often overlooked. "And the seventh angel sounded;
and there were great voices in the heaven, saying, The kingdom of the world of our
Lord and of his Christ is come." You must translate it a little more exactly, and with
a better text too. "The kingdom of the world" (or "the world-kingdom," if our
tongue admits of such a combination) "of our Lord and of his Christ is come." It is
not merely power in general conferred in heaven, but "the world-kingdom of our
Lord and of his Christ is come, and he shall reign for ever and ever. And the twenty-
four elders that sit before God upon their thrones fell on their faces, and did
homage to God, saying, We give thee thanks, O Lord God the Almighty, that art,
and that wast; because thou hast taken thy great power, and didst reign. And the
nations were enraged, and thy wrath is come."
Here, it will be observed, the end of the age is supposed to be now arrived. It is not
merely frightened kings and peoples who say so, but the voice of those who know in
heaven. The nations were enraged, and God's wrath come; but further, "the time of
the dead to be judged." ot a word here speaks of the saints caught up to heaven; it
is a later hour. "And the time of the dead to be judged, and to give the reward to thy
bondmen the prophets, and to the saints, and to those that fear thy name, small and
great, and to destroy those that destroy the earth." o mention is made here about
taking them to heaven, but of recompensing them. There can be no such thing as
conferring that reward till the public manifestation of the Lord Jesus. They had, in
fact, been translated long before, and were seen glorified in heaven since the
beginning of Rev. 4. The taking of those changed out of the scene is quite another
association of truth. The reward in due time will fail to none that fear the Lord's
name, small and great; but He will also destroy those that destroy the earth at that
time. It is the general course of judgment summarised to the close, and proclaimed
on high.
This is the true conclusion of Rev. 11. The next verse (19), though arranged in our
Bibles as the end of the chapter, is properly the beginning of a new series. For the
prophetic part of the book divides into two portions at this point. This is another
landmark that cannot be despised, if we would acquaint ourselves with its structure
and the bearing of its contents. And it is absolutely requisite to have a generally
correct understanding of its outline; else we are in imminent risk of making
confusion, the moment we venture to put the parts together, or to form anything
like a right connected view of that which it conveys to us. The seventh Trumpet
brings us down to the end in a general way.
This is the habit of prophecy. Take, for instance, our Lord's prophecy in Matthew
24. There, first of all, we are given the broad outline as far as verse 14 to the "gospel
of the kingdom" preached in all the world for a testimony to all nations; and then
the end comes. Having thus brought us down to the close comprehensively, the Lord
turns back, and specifies a particular part of that history in a confined sphere,
namely, from the time that the abomination of desolation is set up in the holy place.
This clearly is a little time before the end. It does not indeed go back absolutely to

the beginning, but it returns a certain way, in order to set forth a far fuller and
more precise view of the appalling state of things found in Jerusalem before the end
comes.
Just so is it in the Revelation. The Seals and the Trumpets which follow one another
conduct us from the time that the church is seen in heaven glorified till "the time of
the dead to be judged," as well as the day of wrath for the nations on the earth.
Evidently this is the end of the age. Then, in the portion which begins with the last
verse of Rev. 11, we return for a special communication. The prophet had been told
that he must prophesy again before many peoples and kings; and from this point
seems to be his prophesying again.
"And the temple of God in the heaven was opened." It is not a door opened in
heaven to give us the veil lifted up from what must take place on the earth as
regarded in the mind of God. This John did see, the general view being now closed;
and we cuter on a distinct line which connects itself with O.T. prophecy. It is not
now the throne; but the temple of God in heaven was opened, "and there was seen
the ark of his covenant in his temple." This is the resumption of the divine link with
His ancient people Israel.
ot that it is yet the day of blessedness for the Jew. or is heaven itself opened for
Jesus, attended by risen saints, to appear for the judgment of the Beast and the
False Prophet with their train. It is still a transition state of things, but a further
advance. When God deigns to look upon and gives us to see the ark of His covenant,
He is going to assert His fidelity to the people. Of old He gave promises, and will
shortly accomplish all which had been assured to their fathers. The ark of His
covenant is the sign of the unfailing certainty of that to which He bound Himself.
Doubtless as the Gospels show, and the Epistles prove, we do now enjoy the
blessings of the new covenant as far as is compatible with higher privileges; yet
prophetically its direct establishment awaits Israel, and this is here pledged. Blessed
tokens now come to view, with even aggravated proof that God will be then dealing
with the world, not in grace as now, but in ever-growing severity of judgment.
"And there were lightnings, and voices, and thunders," and besides not "an
earthquake" only but "great hail." It was not yet "the day": on the contrary the
deepest darkness must intervene. Judicial ways still prevail, and more than before.
In the first scene of Rev. 4, when the door was seen open in heaven, there were
"lightnings, and voices, and thunders," but not even an earthquake. In Rev. 8 this
addition appears. ow besides all the rest there is "great hail." Clearly therefore we
are thus prepared for greater detail in the judgments from heaven inflicted on the
earth.
PULPIT, “"My two witnesses."
Following on the reception of the little book from the angel's hand, the seer is directed to measure
the temple of God, the altar, and the worshippers. The outer court is not to be measured; for it, with
the holy city, is to be trampled underfoot forty-two months. During this period (or a like period) there

are to be two witnesses for God, clothed in sackcloth, who, though they have power with God, are
slighted by men; against them a great onrush is to be made. They are silenced, and
that effectually, by being put to death. The honour of burial is not to be theirs. This the world
refuses. Rejoicing that it has stilled their disturbing voices, their bodies are to lie exposed, and the
helplessness of their cause is to be the subject of merriment and ridicule. But lo! after a period of
three days and a half, they again come to life, to the terror of their persecutors. Their ascension
follows on their resurrection. As they have been made partakers of the sufferings of Christ, so also
are they of the glory that should follow. What does all this signify? Dean Alford declares that no
solution has as yet been given of it. The late Bishop of Manchester (Dr. Fraser) says, "I have no
interpretation of this vision, nor any but the most vague and general key to its meaning." £ Those
who regard the tenth chapter as indicative of the Reformation look at this one as pointing out the
main features of the epoch which should follow it. We readily, as we have often done in previous
homilies, recognize the correspondence between prophecy and event. This is what we might
expect. But the correspondence is not such as to warrant us in saying that this or that event
is the fulfilment of the Word, although it may be a partial one. Nor is it in any one's power to decide
when the twelve hundred and sixty days begin. If they represent as many years, and are, according
to the prophecy, to follow on from the events in the preceding chapter, and if those events signify
the Reformation, then there are twelve hundred and sixty years to follow on the Reformation. In
other words, we are at least seven hundred or nine hundred years from the end. But we have long
ago given up this sort of attempt to assign dates, as at once impracticable and unprofitable. We see
in the chapter before us a symbolic setting forth of that which is ever, ever fulfilling itself again and
again before our eye. £ It is a stay to our faith to study the principles here disclosed.
I. THE EXTENT AND LIMIT OF THE TRUE CHURCH OF GOD ARE CLEARLY DEFINED.
(Rev_11:1, Rev_11:2.) At the time of this prophecy the literal temple was no more. The once holy
city was defiled by the "abomination of desolation." Then the true temple, the true holy city, existed
in "the Church of the living God." The outer enclosure is not to be reckoned as a part of the temple
in this divinely appointed remeasurement. All this most impressively sets forth the fact that Zion's
external buildings cover a much wider space than the real heart worshippers whom God will own.
There may be, and there are, large masses of people at the outer fringe of our Christian services.
But if now a heavenly messenger were to come among us who was appointed to measure the real
living temple of God, would it not turn out that, of a very large part of our surroundings, the order
would be, "Measure it not"? This measurement from on high is ever going on. And if the great Lord
of the Church saw fit to show us in a vision who are in his Church and who are not, many would be
without whom we thought were in, and many within whom we thought were out. But not by any
human hands can the true temple of God be built; nor yet by any human eye can its limits be
discerned.
II. THE SPACE WITHOUT THE TEMPLE AND CITY OF GOD IS LEFT FOR A WHILE IN HOSTIL

E HANDS. "It hath been given unto the nations: and the holy city shall they tread under foot forty
and two months." We know not what period of time is thus indicated; nor from what moment it
begins. We know only three things concerning this matter:
1. That the worldly power will act in opposition to and preponderate over the Church.
2. That this will be for a limited time.
3. That this permissive limit is fixed by our God. £
Thus far all is clear. The world in its facts answers to the Word in its statements. If we attempt to go
beyond this, we shall be in confusion.
III. DURING THE WHOLE OF THIS PERIOD OUR LORD WILL PRESERVE HIS FAITHFUL WIT
NESSES. "My two witnesses." Why two? "Is it not written in your Law that the testimony of two men
is true?" Although the number should be small, there should always be enough to preserve in the
world a testimony for God. Further, the symbolism is based on the vision of Zechariah (4). Therein
we have two olive trees conveying oil, and two lamp stands holding light. Just as in the times
following the Captivity there were anointed ones to stand by the Lord of the whole earth, so
throughout the times of the Christian Church there will be men anointed by him to maintain on his
behalf a faithful testimony; whose witness bearing would be at once "means of grace and centres of
light" (Vaughan). We have several details here given respecting them.
1. They are to prophesy in sackcloth. So much of their witness has to be a protest against sin in the
world and against corruption in the nominal Church, that their work often bears upon it an impress of
sadness which cannot be removed till the corruption ceases.
2. They are to have Tower with God and for him. As Moses and Elijah had power to smite the earth
or to shut up heaven, so with those who should come "in the spirit and power of Elias." They would
make men feel that God is among them still.
3. Their work is also to give out a testimony to man. Even under the Old Testament, when a priestly
order was in accordance with Divine appointment, God set it aside because of its corruption and
inutility, and brought on the scene prophets to declare his will. Much more now, under the New
Testament economy, where every human priesthood is but a pretence and a sham, will he carry on
his work by the voice of the prophet, that men may learn through the ear that which they will fail to
see by a histrionic parade.
4. Around these witnesses there should be a special guard. (Verse 5.) No one can willingly wound

or plot against any witness for God without suffering for it, either in his reputation or in his peace,
Nor can any one seek to injure a Church that is true to its Lord, without bringing on himself, sooner
or later, the judgments of God. God surrounds his witnesses as with a wall of fire.
5. This guard will be around them till they have finished their testimony. (Verse 7.) "Man is immoral
till his work is done." There are forces of ill, concealed, pent up, restrained, which, if they were but
let loose, would soon make havoc of the Church; but an all controlling Power keeps them in check,
and as long as God has anything for a witness to say, that witness will be spared and empowered to
say it.
6. At some time or other there will be such an onrush of the great world power as to seem, for a
while, to silence this witness bearing. Just as our Lord was hedged round with an impenetrable
guard until his hour was come, so shall it be with his witnesses. Just as there came a time when his
voice was stilled in death and the enemy triumphed, so shall it be with them. There is yet to be
permitted such an onrush of the powers of darkness as shall seem for a while to carry all before it,
and the voices of the witnesses shall be stilled.
7. The silencing of the witnesses will cause their foes to triumph. (Verses 8-10.) These prophets
were the torment of the ungodly (verse 10). Hence the world's hatred. In proportion to its hatred of
the message and the messengers will be its gladness when the messengers can trouble it no more.
Ill will run riot. The wickedness of a Sodom will be renewed. The Holy Ghost has forewarned us
what to expect. Tares will ripen; evil men will grow worse and worse. Perilous times will come.
"When the Son of man cometh, will he find the faith on the earth?"
8. The triumph of the foe is but for a season. (Verses 11, 12.) Just as the Master put to shame all
his foes by rising again on the third day, and afterwards ascending to heaven, so, after a like period,
will that power, which the enemy thought was at an end, revive again. The world shall yet see that
those whom it vilified are those whom God has glorified.
9. The Divine glorification of his witnesses will be accompanied with a mighty visitation of judgment
on the world. (Verse 13.) They who think to stop the mouths of God's witnesses will have to meet a
Power before which they will melt away in terror, and the very earth on which they were committing
these crimes will be made to reel beneath their feet. Providence will affright these who sneered at
the voice of the prophet. "He that sitteth in the heavens shall laugh, and the Lord shall have them in
derision" (Psa_2:1-12.). "And the rest were affrighted, and gave glory to the God of heaven." In all
these nine points of detail the chapter gives us not only that which is true now and then, but that
which is continuously true in one part or other throughout the Christian age; and instead of the
chapter seeming to be shrouded in unintelligible mystery, it is actually radiant with a light that makes
all things clear. For note, in conclusion:

(1) It behoves us to ask the question—Are we in the real Church of God as well as in the nominal
one of Christendom?
(2) Should we not be ambitious to join the band of holy witnesses for God?
(3) If we are testifying for God, let us not expect all ease or comfort. Every part of our message runs
counter to the prepossessions of the ungodly. If we do not meet, again and again, with direct
opposition, we have reason to suspect that we do not with sufficient clearness and boldness testify
against sin.
(4) Let us take comfort from the thought that not one of God's witnesses can possibly be swept
away until his testimony is finished.
(5) Let none be deterred from loyalty to the Lord Jesus because Of the repeated onsets which may
be made upon them, nor on account of the scorn which will ever and anon be cast upon the witness
bearers. For furious as the wrath of the enemy may be, it is curbed.
2
But exclude the outer court; do not measure it,
because it has been given to the Gentiles. They
will trample on the holy city for 42 months.
BAR ES, “But the court which is without the temple - Which is outside of the temple proper,
and, therefore, which does not strictly pertain to it. There is undoubtedly reference here to the “court
of the Gentiles,” as it was called among the Jews - the outer court of the temple to which the
Gentiles had access, and within which they were not permitted to go. For a description of this, see
the notes on Matthew 21:12. To an observer this would seem to be a part of the temple, and the
persons there assembled a portion of the true worshippers of God; but it was necessarily neither
the one nor the other. In forming an estimate of those who, according to the Hebrew notions, were
true worshippers of God, only those would be regarded as such who had the privilege of access to
the inner court, and to the altar. In making such an estimate, therefore, those who had no nearer
access than that court, would be omitted; that is, they would not be reckoned as necessarily any
part of those who were regarded as the people of God.
Leave out, and measure it not - Margin, “cast out.” So the Greek. The meaning is, that he was not
to reckon it as pertaining to the true temple of worshippers. There is, indeed, a degree of force in
the words rendered “leave out,” or, in the margin, “cast out” - ἔκβαλε ἔξω ekbale exō- which

implies more than a mere passing by, or omission. The word ( ἐκβάλλω ekballō) usually has the
idea of “force” or “impluse” (Matthew 8:12; Matthew 15:17; Matthew 25:30; Mark 16:9; Acts 27:38, et
al.); and the word here would denote some decisive or positive act by which it would be indicated
that this was not any part of the true temple, but was to be regarded as pertaining to something
else. He was not merely not to mention it, or not to include it in the measurement, but he was to do
this by some act which would indicate that it was the result of design in the case, and not by
accidentally passing it by.
For it is given unto the Gentiles - It properly pertains to them as their own. Though near the
temple, and included in the general range of building, yet it does not pertain to those who worship
there, but to those who are regarded as pagan and strangers. It is not said that it was then given to
the Gentiles; nor is it said that it was given to them to be overrun and trodden down by them, but
that it pertained to them, and was to be regarded as belonging to them. They occupied it, not as the
people of God, but as those who were without the true church, and who did not pertain to its real
communion. This would find a fulfillment if there should arise a state of things in the church in which
it would be necessary to draw a line between those who properly constituted the church and those
who did not; if there should be such a condition of things that any considerable portion of those who
professedly pertained to the church ought to be divided off as not belonging to it, or would have
such characteristic marks that it could be seen that they were strangers and aliens. The
interpretation would demand that they should sustain some relation to the church, or that they would
seem to belong to it - as the court did to the temple; but still that this was in appearance only, and
that in estimating the true church it was necessary to leave them out altogether. Of course this
would not imply that there might not be some sincere worshippers among them as individuals - as
there would be found usually, in the court of the Gentiles in the literal temple, some who were
proselytes and devout worshippers, but what is here said relates to them as a mass or body that
they did not belong to the true church, but to the Gentiles.
And the holy city - The whole holy city - not merely the outer court of the Gentiles, which it is said
was given to them, nor the temple as such, but the entire holy city. There is no doubt that the words
“the holy city” literally refer to Jerusalem - a city so called because it was the special place of the
worship of God. See the notes on Matthew 4:5; compare Nehemiah 11:1, Nehemiah 11:18; Isaiah
52:1; Daniel 9:24;Matthew 27:53. But it is not necessary to suppose that this is its meaning here.
The “holy city,” Jerusalem, was regarded as sacred to God - as his dwelling-place on earth, and as
the abode of his people, and nothing was more natural than to use the term as representing the
church. Compare theGalatians 4:26 note; Hebrews 12:22 note. In this sense it is undoubtedly used
here as the whole representation is emblematical. John, if he were about to speak of anything that
was to occur to the church, would, as a native Jew, be likely to employ such language as this to
denote it.
Shall they tread under foot - That is, the Gentiles above referred to; or those who, in the
measurement of the city, were set off as Gentiles, and regarded as not belonging to the people of
God. This is not spoken of the Gentiles in general, but only of that portion of the multitudes that
seemed to constitute the worshippers of God, who, in measuring the temple, were set off or
separated as not properly belonging to the true church. The phrase “should tread under foot” is
derived from warriors and conquerors, who tread down their enemies, or trample on the fields of
grain. It is rendered in this passage by Dr. Robinson (Lexicon), “to profane and lay waste.” As
applied literally to a city, this would be the true idea; as applied to the church, it would mean that
they would have it under their control or in subjection for the specified time, and that the practical
effect of that would be to corrupt and prostrate it.
Forty and two months - Literally, this would be three years and a half; but if the time here is
prophetic time - a day for a year - then the period would be twelve hundred and sixty years -
reckoning the year at 360 days. For a full illustration of this usage, and for the reasons for
supposing that this is prophetic time, see the notes on Daniel 7:25. See also Editor‘s Preface, p. 25:
In addition to what is there said, it may be remarked, in reference to this passage, that it is
impossible to show, with any degree of probability, that the city of Jerusalem was “trampled under
foot” by the Romans for the exact space of three years and a half. Prof. Stuart, who adopts the
opinion that it refers to the conquest of Jerusalem by the Romans, says, indeed, “It is certain that
the invasion of the Romans lasted just about the length of the period named, until Jerusalem was

Revelation 11 commentary

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Revelation 11 commentary