And {6} I will give power unto my two witnesses, and they shall {7} prophesy a thousand two hundred and threescore days, clothed in sackcloth.

(6) I would rather translate it illud than illam the temple than the city: for God says, I will give that temple, and commit it to my two witnesses, that is, to the ministers of the word, who are few indeed, weak and contemptible: but yet two, that is, of such a number as one of them may help another, and one confirm the testimony of another to all men, that from the mouth of two or three witnesses every word may be made good among men; 2Co 13:1.

(7) They will exercise their office enjoined by me by the space of those 1260 years, in the midst of afflictions though never so lamentable, which is figuratively shown by the mourning garment.

People's New Testament

11:3 THE TWO WITNESSES.

I will give power unto my two witnesses. These two witnesses are witnesses for the Lord.

They shall prophesy a thousand two hundred and threescore days. They shall bear witness for 1260 days, the forty-two months the Holy City is trodden down (Re 11:2). During this time they shall prophesy

clothed in sackcloth, a symbol of sorrow and mourning. It implies that these witnesses shall be in tribulation during the period named.

Wesley's Notes

11:3 And I - Christ. Will give to my two witnesses - These seem to be two prophets; two select, eminent instruments. Some have supposed (though without foundation) that they are Moses and Elijah, whom they resemble in several respects. To prophesy twelve hundred and sixty days - Common days, that is, an hundred and eighty weeks. So long will they prophesy, (even while that last and sharp treading of the holy city continues,) both by word and deed, witnessing that Jesus is the Son of God, the heir of all things, and exhorting all men to repent, and fear, and glorify God. Clothed in sackcloth - The habit of the deepest mourners, out of sorrow and concern for the people.

King James Translators' Notes

I will give...: or, I will give unto my two witnesses that they may prophesy

Jamieson-Fausset-Brown Bible Commentary

3. I will give power-There is no "power" in the Greek, so that "give" must mean "give commission," or some such word.

my two witnesses-Greek, "the two witnesses of me." The article implies that the two were well known at least to John.

prophesy-preach under the inspiration of the Spirit, denouncing judgments against the apostate. They are described by symbol as "the two olive trees" and "the two candlesticks," or lamp-stands, "standing before the God of the earth." The reference is to Zec 4:3, 12, where two individuals are meant, Joshua and Zerubbabel, who ministered to the Jewish Church, just as the two olive trees emptied the oil out of themselves into the bowl of the candlestick. So in the final apostasy God will raise up two inspired witnesses to minister encouragement to the afflicted, though sealed, remnant. As two candlesticks are mentioned in Re 11:4, but only one in Zec 4:2, I think the twofold Church, Jewish and Gentile, may be meant by the two candlesticks represented by the two witnesses: just as in Re 7:1-8 there are described first the sealed of Israel, then those of all nations. But see on [2706]Re 11:4. The actions of the two witnesses are just those of Moses when witnessing for God against Pharaoh (the type of Antichrist, the last and greatest foe of Israel), turning the waters into blood, and smiting with plagues; and of Elijah (the witness for God in an almost universal apostasy of Israel, a remnant of seven thousand, however, being left, as the 144,000 sealed, Re 7:1-8) causing fire by his word to devour the enemy, and shutting heaven, so that it rained not for three years and six months, the very time (1260 days) during which the two witnesses prophesy. Moreover, the words "witness" and "prophesy" are usually applied to individuals, not to abstractions (compare Ps 52:8). De Burgh thinks Elijah and Moses will again appear, as Mal 4:5, 6 seems to imply (compare Mt 17:11; Ac 3:21). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare De 34:5, 6; Jude 9. Elias' genius and mode of procedure bears the same relation to the "second" coming of Christ, that John the Baptist's did to the first coming [Bengel]. Many of the early Church thought the two witnesses to be Enoch and Elijah. This would avoid the difficulty of the dying a second time, for these have never yet died; but, perhaps, shall be the witnesses slain. Still, the turning the water to blood, and the plagues (Re 11:6), apply best to "Moses (compare Re 15:3, the song of Moses"). The transfiguration glory of Moses and Elias was not their permanent resurrection-state, which shall not be till Christ shall come to glorify His saints, for He has precedence before all in rising. An objection to this interpretation is that those blessed departed servants of God would have to submit to death (Re 11:7, 8), and this in Moses' case a second time, which Heb 9:27 denies. See on [2707]Zec 4:11, 12, on the two witnesses as answering to "the two olive trees." The two olive trees are channels of the oil feeding the Church, and symbols of peace. The Holy Spirit is the oil in them. Christ's witnesses, in remarkable times of the Church's history, have generally appeared in pairs: as Moses and Aaron, the inspired civil and religious authorities; Caleb and Joshua; Ezekiel the priest and Daniel the prophet; Zerubbabel and Joshua.

in sackcloth-the garment of prophets, especially when calling people to mortification of their sins, and to repentance. Their very exterior aspect accorded with their teachings: so Elijah, and John who came in His spirit and power. The sackcloth of the witnesses is a catch word linking this episode under the sixth trumpet, with the sun black as sackcloth (in righteous retribution on the apostates who rejected God's witnesses) under the sixth seal (Re 6:12).

Matthew Henry's Concise Commentary

11:3-13 In the time of treading down, God kept his faithful witnesses to attest the truth of his word and worship, and the excellence of his ways, The number of these witnesses is small, yet enough. They prophesy in sackcloth. It shows their afflicted, persecuted state, and deep sorrow for the abominations against which they protested. They are supported during their great and hard work, till it is done. When they had prophesied in sackcloth the greatest part of 1260 years, antichrist, the great instrument of the devil, would war against them, with force and violence for a time. Determined rebels against the light rejoice, as on some happy event, when they can silence, drive to a distance, or destroy the faithful servants of Christ, whose doctrine and conduct torment them. It does not appear that the term is yet expired, and the witnesses are not a present exposed to endure such terrible outward sufferings as in former times; but such things may again happen, and there is abundant cause to prophesy in sackcloth, on account of the state of religion. The depressed state of real Christianity may relate only to the western church. The Spirit of life from God, quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. The revival of God's work and witnesses, will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is a cowardly spirit. It will be no small part of the punishment of persecutors, both in this world, and at the great day, that they see the faithful servants of God honoured and advanced. The Lord's witnesses must not be weary of suffering and service, nor hastily grasp at the reward; but must stay till their Master calls them. The consequence of their being thus exalted was a mighty shock and convulsion in the antichristian empire. Events alone can show the meaning of this. But whenever God's work and witnesses revive, the devil's work and witnesses fall before him. And that the slaying of the witnesses is future, appears to be probable.