Revelation 11
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Revelation 11
The Measuring of the Temple
1And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
Jamieson-Fausset-Brown
CHAPTER 11
Re 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 anticipatory allusions to the subsequent prophecies; compare Re 11:7, "the beast that ascendeth out of the bottomless pit" (not mentioned before), with the detailed accounts, Re 13:1, 11; 17:8; also Re 11:8, "the great city," with Re 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 Re 16:7 the altar is personified as speaking (compare Note, see on Re 16:7). The Spirit speaks in the canon of Scripture (the word canon is 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 (Re 2:27), unbending, destroying all error, and that "cannot be broken." Re 2:27; He 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, see on Re 11:3, 4).
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 (1Co 3:16, 17, where the same Greek word, "naos," occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored (Eze 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 Ac 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 Re 11:19 naos is used in a local sense; compare also Re 14:15, 17; 15:5, 8.
CHAPTER 11
Re 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 anticipatory allusions to the subsequent prophecies; compare Re 11:7, "the beast that ascendeth out of the bottomless pit" (not mentioned before), with the detailed accounts, Re 13:1, 11; 17:8; also Re 11:8, "the great city," with Re 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 Re 16:7 the altar is personified as speaking (compare Note, see on Re 16:7). The Spirit speaks in the canon of Scripture (the word canon is 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 (Re 2:27), unbending, destroying all error, and that "cannot be broken." Re 2:27; He 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, see on Re 11:3, 4).
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 (1Co 3:16, 17, where the same Greek word, "naos," occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored (Eze 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 Ac 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 Re 11:19 naos is used in a local sense; compare also Re 14:15, 17; 15:5, 8.
The Pulpit Commentary
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."
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."
2But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
Jamieson-Fausset-Brown
2. But--Greek, "And."
the court ... without--all outside the Holy Place (Re 11:1).
leave out--of thy measurement, literally, "cast out"; reckon as unhallowed.
it--emphatic. It is not to be measured; whereas the Holy Place is.
given--by God's appointment.
unto the Gentiles--In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Lu 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also Psa 79:1; Is 63:18.
forty ... two months--(Re 13:5). The same period as Daniel's "time, times, and half" (Re 12:14); and Re 11:3, and Re 12:6, the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In the wider sense, we may either adopt the year-day theory of 1260 years (on which, and the papal rule of 1260 years, see on Da 7:25; Da 8:14; Da 12:11), or rather, regard the 2300 days (Da 8:14), 1335 days (Da 12:11, 12). 1290 days, and 1260 days, as symbolical of the long period of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, and extending to the restoration of the theocracy at the coming of Him "whose right it is"; the different epochs marked by the 2300, 1335, 1290, and 1260 days, will not be fully cleared up till the grand consummation; but, meanwhile, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be right but as yet it is uncertain. The times of the Gentile monarchies during Israel's seven times punishment, will probably, in the narrower sense (Re 11:2), be succeeded by the much more restricted times of the personal Antichrist's tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all the apostasy, persecution, and evil of the various forerunning Antichrists, Antiochus, Mohammed, Popery, just before Christ's advent. His time shall be THE RECAPITULATION and open consummation of the "mystery of iniquity" so long leavening the world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (1260 days being three and a half years of three hundred sixty days each, during which the two witnesses prophesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to the three and a half years' period in which Christ witnessed for the truth, and the Jews, His own people, disowned Him, and the God-opposed world power crucified Him (compare Note, see on Da 9:27). The three and a half, in a word, marks the time in which the earthly rules over the heavenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faithful Israelites. The resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world power's times never reach the sacred fulness of seven times three hundred sixty, that is, 2520, though they approach to it in 2300 (Da 8:14). The forty-two months answer to Israel's forty-two sojournings (Nu 33:1-50) in the wilderness, as contrasted with the sabbatic rest in Canaan: reminding the Church that here, in the world wilderness, she cannot look for her sabbatic rest. Also, three and a half years was the period of the heaven being shut up, and of consequent famine, in Elias' time. Thus, three and a half represented to the Church the idea of toil, pilgrimage, and persecution.
2. But--Greek, "And."
the court ... without--all outside the Holy Place (Re 11:1).
leave out--of thy measurement, literally, "cast out"; reckon as unhallowed.
it--emphatic. It is not to be measured; whereas the Holy Place is.
given--by God's appointment.
unto the Gentiles--In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Lu 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also Psa 79:1; Is 63:18.
forty ... two months--(Re 13:5). The same period as Daniel's "time, times, and half" (Re 12:14); and Re 11:3, and Re 12:6, the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In the wider sense, we may either adopt the year-day theory of 1260 years (on which, and the papal rule of 1260 years, see on Da 7:25; Da 8:14; Da 12:11), or rather, regard the 2300 days (Da 8:14), 1335 days (Da 12:11, 12). 1290 days, and 1260 days, as symbolical of the long period of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, and extending to the restoration of the theocracy at the coming of Him "whose right it is"; the different epochs marked by the 2300, 1335, 1290, and 1260 days, will not be fully cleared up till the grand consummation; but, meanwhile, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be right but as yet it is uncertain. The times of the Gentile monarchies during Israel's seven times punishment, will probably, in the narrower sense (Re 11:2), be succeeded by the much more restricted times of the personal Antichrist's tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all the apostasy, persecution, and evil of the various forerunning Antichrists, Antiochus, Mohammed, Popery, just before Christ's advent. His time shall be THE RECAPITULATION and open consummation of the "mystery of iniquity" so long leavening the world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (1260 days being three and a half years of three hundred sixty days each, during which the two witnesses prophesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to the three and a half years' period in which Christ witnessed for the truth, and the Jews, His own people, disowned Him, and the God-opposed world power crucified Him (compare Note, see on Da 9:27). The three and a half, in a word, marks the time in which the earthly rules over the heavenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faithful Israelites. The resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world power's times never reach the sacred fulness of seven times three hundred sixty, that is, 2520, though they approach to it in 2300 (Da 8:14). The forty-two months answer to Israel's forty-two sojournings (Nu 33:1-50) in the wilderness, as contrasted with the sabbatic rest in Canaan: reminding the Church that here, in the world wilderness, she cannot look for her sabbatic rest. Also, three and a half years was the period of the heaven being shut up, and of consequent famine, in Elias' time. Thus, three and a half represented to the Church the idea of toil, pilgrimage, and persecution.
The Pulpit Commentary
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles; it hath been given (Revised Version). Not merely "leave out," but "cast out." The "court which is without the temple" was entered only by Jews. It seems, therefore, here to signify part of the Church, but that part which is separated from the inner circle of true believers, and given over to the world, which is here symbolized by "the Gentiles." The Gentiles, the nations, throughout the Apocalypse, signifies either
(1) all mankind whatsoever; or
(2) that portion of mankind which is left when the true Church of God is withdrawn, and therefore which embraces the unrighteous part of mankind in contrast to the godly (cf. Rev_2:26; Rev_14:8; Rev_16:19; Rev_18:23; Rev_22:1-21 :22). The latter is the signification here. And the holy city shall they tread underfoot. The holy city—Jerusalem—always in the Apocalypse the type of the Church. "They shall tread" need not necessarily refer to "the nations," though the context naturally leads to this signification; but it may be impersonal, amounting to no more than "the holy city shall be trodden underfoot." St. John seems to apply the words of our Lord concerning the literal Jerusalem to the description of the fate in store for the typical Jerusalem (cf. Luk_21:24). "The nations" are the instrument by which the Church is trodden underfoot, and the mention of the Gentiles in connection with the apostate portion of the Church leads to the description of the oppression of the faithful by the world. The seer is bidden to take courage by a contemplation of the numbers of those preserved by God, but is warned, nevertheless, not to expect from that fact immunity for the Church from the persecution of the world. Forty and two months. Καί, "and," is inserted contrary to the common practice when the larger number precedes (so also in Joh_2:20; Joh_5:5). This period of three years and a half is certainly symbolical. It is the half of seven years—a perfect number. It therefore denotes a broken, uncertain period; a space of time which is certainly finite, but the end of which is uncertain. This seems to point necessarily to the period of the world's existence during which the Church is to suffer oppression. This period is mentioned
(1) in verse 3 under the form of twelve hundred and sixty days, where it denotes the same period that is referred to here;
(2) in Rev_12:6 as twelve hundred and sixty days, and in Rev_12:14 as "a time, and times, and half a time," in both of which passages the signification is the same as that given above;
(3) in Rev_13:5 it is called, as here, forty-two months, and describes the same period. The expression is founded on Dan_7:25 and Dan_12:7. In the latter place the time signified is certainly the period of the world's existence.
We therefore see
(1) that its natural meaning, in connection with the number seven,
(2) its signification in Daniel, and
(3) its apparent use in all passages in the Apocalypse, tend to cause us to interpret the symbol as above.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles; it hath been given (Revised Version). Not merely "leave out," but "cast out." The "court which is without the temple" was entered only by Jews. It seems, therefore, here to signify part of the Church, but that part which is separated from the inner circle of true believers, and given over to the world, which is here symbolized by "the Gentiles." The Gentiles, the nations, throughout the Apocalypse, signifies either
(1) all mankind whatsoever; or
(2) that portion of mankind which is left when the true Church of God is withdrawn, and therefore which embraces the unrighteous part of mankind in contrast to the godly (cf. Rev_2:26; Rev_14:8; Rev_16:19; Rev_18:23; Rev_22:1-21 :22). The latter is the signification here. And the holy city shall they tread underfoot. The holy city—Jerusalem—always in the Apocalypse the type of the Church. "They shall tread" need not necessarily refer to "the nations," though the context naturally leads to this signification; but it may be impersonal, amounting to no more than "the holy city shall be trodden underfoot." St. John seems to apply the words of our Lord concerning the literal Jerusalem to the description of the fate in store for the typical Jerusalem (cf. Luk_21:24). "The nations" are the instrument by which the Church is trodden underfoot, and the mention of the Gentiles in connection with the apostate portion of the Church leads to the description of the oppression of the faithful by the world. The seer is bidden to take courage by a contemplation of the numbers of those preserved by God, but is warned, nevertheless, not to expect from that fact immunity for the Church from the persecution of the world. Forty and two months. Καί, "and," is inserted contrary to the common practice when the larger number precedes (so also in Joh_2:20; Joh_5:5). This period of three years and a half is certainly symbolical. It is the half of seven years—a perfect number. It therefore denotes a broken, uncertain period; a space of time which is certainly finite, but the end of which is uncertain. This seems to point necessarily to the period of the world's existence during which the Church is to suffer oppression. This period is mentioned
(1) in verse 3 under the form of twelve hundred and sixty days, where it denotes the same period that is referred to here;
(2) in Rev_12:6 as twelve hundred and sixty days, and in Rev_12:14 as "a time, and times, and half a time," in both of which passages the signification is the same as that given above;
(3) in Rev_13:5 it is called, as here, forty-two months, and describes the same period. The expression is founded on Dan_7:25 and Dan_12:7. In the latter place the time signified is certainly the period of the world's existence.
We therefore see
(1) that its natural meaning, in connection with the number seven,
(2) its signification in Daniel, and
(3) its apparent use in all passages in the Apocalypse, tend to cause us to interpret the symbol as above.
The Two Witnesses
3And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Jamieson-Fausset-Brown
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 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 Psa 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 He 9:27 denies. See on 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).
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 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 Psa 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 He 9:27 denies. See on 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).
The Pulpit Commentary
And I will give power unto my two witnesses. Omit "power." What is given follows, viz. "they shall prophesy," etc. The voice, speaking in the name of Christ, says, "My: The two witnesses of me;" τοῖς, "the," as though they were well known. There is much diversity of interpretation in regard to "the two witnesses." It seems reasonable to understand the two witnesses as representative of the elect Church of God (embracing both Jewish and Christian) and of the witness which she bears concerning God, especially in the Old and New Testaments. The following considerations seem to support this interpretation:
(1) The vision is evidently founded on that in Zec_4:1-14., where it is emblematical of the restored temple, which only in the preceding verse (Rev_11:2) is a type of the elect of God's Church (vide supra).
(2) The Apocalypse continually represents the Church of God, after the pattern of the life of Christ, in three aspects—that of conflict and degradation; that of preservation; that of triumph (see Professor Milligan's Baird Lectures, 'The Revelation of St. John,' lect. 2 and 5.). This is a summary of the vision here.
(3) Much of the Apocalypse follows our Lord's description in Mat_24:1-51. In that chapter (Mat_24:13, Mat_24:14) we have, "He that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Again, a brief description of this vision.
(4) It is not probable that two individuals are meant; for
(a) as we have shown throughout the Apocalypse, the application is invariably to principles and societies, though this may include particular applications in certain cases;
(b) it is inconceivable that Moses and Elias, or any other of the saints of God, should return from Paradise to suffer as these two witnesses;
(c) our Lord expressly explained the reference to the coming of Elias, and declared that he had already come; and
(d) there seems no more reason for interpreting these two witnesses literally of two men, than for interpreting Sodom and Egypt in their ordinary geographical signification in Mat_24:8.
(5) The details of the fate of the two witnesses agree with the interpretation given—the whole vision being understood as symbolical. Thus
(a) the picture of the two witnesses is evidently formed after the pattern of Moses and Elias, on account of the conspicuous witness they bore and the hardship they suffered, as well as their preservation and final vindication. Moreover, Moses and Elias are typical of the Law and the prophets, or the Scriptures—the means (as stated above) by which the Church chiefly bears witness of God.
(b) The time during which they prophesy;
(c) the clothing in sackcloth;
(d) the appellation of candlesticks and olive trees;
(e) their power to hurt;
(f) their apparent death;
(g) the torment they cause;
(h) their resuscitation;
(i) their vindication;
(k) the immediate advent of the final judgment;—all agree (as shown below) with the interpretation given.
(6) Witness is constantly connected in the Apocalypse and elsewhere with the Church, and generally with suffering, sometimes with triumph (cf. Rev_1:2, Rev_1:5, Rev_1:9; Rev_6:9; Rev_12:11, Rev_12:17; Rev_20:4).
(7) In Rev_19:10 we are told, "The testimony [witness] of Jesus is the spirit of prophecy," exactly the quality with which the two witnesses are credited (Rev_19:3), and which is the work of the Church. And they shall prophesy; that is, "prophesy" in its literal meaning of forthtelling God's will and his judgments on the wicked, and so of preaching repentance. This is emphatically the work of the Church, and is accomplished chiefly through the Scriptures. It is this prophesying that torments (see Rev_19:5, Rev_19:10). A thousand two hundred and three score days. Or, forty and two months (Rev_19:2). During the period of the world's existence (see on Rev_19:2) the Church, although "trodden underfoot," will not cease to "prophesy." Clothed in sackcloth. Thus, symbolically, is expressed the same fact as in Rev_19:2. The Church there is "trodden underfoot" during the period of the world; here it is said that she is to perform her office during this time "clothed in sackcloth." The treatment by the world of both the Church of God and the Word of God is represented by the apparel of mourning and woe, which is the lot of the Church on earth.
And I will give power unto my two witnesses. Omit "power." What is given follows, viz. "they shall prophesy," etc. The voice, speaking in the name of Christ, says, "My: The two witnesses of me;" τοῖς, "the," as though they were well known. There is much diversity of interpretation in regard to "the two witnesses." It seems reasonable to understand the two witnesses as representative of the elect Church of God (embracing both Jewish and Christian) and of the witness which she bears concerning God, especially in the Old and New Testaments. The following considerations seem to support this interpretation:
(1) The vision is evidently founded on that in Zec_4:1-14., where it is emblematical of the restored temple, which only in the preceding verse (Rev_11:2) is a type of the elect of God's Church (vide supra).
(2) The Apocalypse continually represents the Church of God, after the pattern of the life of Christ, in three aspects—that of conflict and degradation; that of preservation; that of triumph (see Professor Milligan's Baird Lectures, 'The Revelation of St. John,' lect. 2 and 5.). This is a summary of the vision here.
(3) Much of the Apocalypse follows our Lord's description in Mat_24:1-51. In that chapter (Mat_24:13, Mat_24:14) we have, "He that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Again, a brief description of this vision.
(4) It is not probable that two individuals are meant; for
(a) as we have shown throughout the Apocalypse, the application is invariably to principles and societies, though this may include particular applications in certain cases;
(b) it is inconceivable that Moses and Elias, or any other of the saints of God, should return from Paradise to suffer as these two witnesses;
(c) our Lord expressly explained the reference to the coming of Elias, and declared that he had already come; and
(d) there seems no more reason for interpreting these two witnesses literally of two men, than for interpreting Sodom and Egypt in their ordinary geographical signification in Mat_24:8.
(5) The details of the fate of the two witnesses agree with the interpretation given—the whole vision being understood as symbolical. Thus
(a) the picture of the two witnesses is evidently formed after the pattern of Moses and Elias, on account of the conspicuous witness they bore and the hardship they suffered, as well as their preservation and final vindication. Moreover, Moses and Elias are typical of the Law and the prophets, or the Scriptures—the means (as stated above) by which the Church chiefly bears witness of God.
(b) The time during which they prophesy;
(c) the clothing in sackcloth;
(d) the appellation of candlesticks and olive trees;
(e) their power to hurt;
(f) their apparent death;
(g) the torment they cause;
(h) their resuscitation;
(i) their vindication;
(k) the immediate advent of the final judgment;—all agree (as shown below) with the interpretation given.
(6) Witness is constantly connected in the Apocalypse and elsewhere with the Church, and generally with suffering, sometimes with triumph (cf. Rev_1:2, Rev_1:5, Rev_1:9; Rev_6:9; Rev_12:11, Rev_12:17; Rev_20:4).
(7) In Rev_19:10 we are told, "The testimony [witness] of Jesus is the spirit of prophecy," exactly the quality with which the two witnesses are credited (Rev_19:3), and which is the work of the Church. And they shall prophesy; that is, "prophesy" in its literal meaning of forthtelling God's will and his judgments on the wicked, and so of preaching repentance. This is emphatically the work of the Church, and is accomplished chiefly through the Scriptures. It is this prophesying that torments (see Rev_19:5, Rev_19:10). A thousand two hundred and three score days. Or, forty and two months (Rev_19:2). During the period of the world's existence (see on Rev_19:2) the Church, although "trodden underfoot," will not cease to "prophesy." Clothed in sackcloth. Thus, symbolically, is expressed the same fact as in Rev_19:2. The Church there is "trodden underfoot" during the period of the world; here it is said that she is to perform her office during this time "clothed in sackcloth." The treatment by the world of both the Church of God and the Word of God is represented by the apparel of mourning and woe, which is the lot of the Church on earth.
4These are the two olive trees, and the two candlesticks standing before the God of the earth.
Jamieson-Fausset-Brown
4. standing before the God of the earth--A, B, C, Vulgate, Syriac, Coptic, and Andreas read "Lord" for "God": so Zec 4:14. Ministering to (Lu 1:19), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such (Re 11:15). The phrase alludes to Zec 4:10, 14, "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers (Greek, "phosteres," Php 2:15), and ministering for its encouragement in a time of apostasy. Wordsworth's view is worth consideration, whether it may not constitute a secondary sense: the two witnesses, the olive trees, are THE TWO Testaments ministering their testimony to the Church of the old dispensation, as well as to that of the new, which explains the two witnesses being called also the two candlesticks (the Old and New Testament churches; the candlestick in Zec 4:2 is but one as there was then but one Testament, and one Church, the Jewish). The Church in both dispensations has no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees: compare Note, see on Re 11:1, which is connected with this, the reed, the Scripture canon, being the measure of the Church: so Primasius [X, p. 314]: the two witnesses preach in sackcloth, marking the ignominious treatment which the word, like Christ Himself, receives from the world. So the twenty-four elders represent the ministers of the two dispensations by the double twelve. But Re 11:7 proves that primarily the two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished.
4. standing before the God of the earth--A, B, C, Vulgate, Syriac, Coptic, and Andreas read "Lord" for "God": so Zec 4:14. Ministering to (Lu 1:19), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such (Re 11:15). The phrase alludes to Zec 4:10, 14, "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers (Greek, "phosteres," Php 2:15), and ministering for its encouragement in a time of apostasy. Wordsworth's view is worth consideration, whether it may not constitute a secondary sense: the two witnesses, the olive trees, are THE TWO Testaments ministering their testimony to the Church of the old dispensation, as well as to that of the new, which explains the two witnesses being called also the two candlesticks (the Old and New Testament churches; the candlestick in Zec 4:2 is but one as there was then but one Testament, and one Church, the Jewish). The Church in both dispensations has no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees: compare Note, see on Re 11:1, which is connected with this, the reed, the Scripture canon, being the measure of the Church: so Primasius [X, p. 314]: the two witnesses preach in sackcloth, marking the ignominious treatment which the word, like Christ Himself, receives from the world. So the twenty-four elders represent the ministers of the two dispensations by the double twelve. But Re 11:7 proves that primarily the two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished.
The Pulpit Commentary
These are the two olive trees, and the two candlesticks. The "two olive trees" and the "two candlesticks" are here identical. Thus, while St. John uses the figure of Zechariah, he does not apply it in every detail. In the prophet, but one candlestick is mentioned. "The two olive trees," which supply the material for the candlesticks, are fit emblems of the Old and New Testaments; the candlesticks typify the Jewish and Christian Churches. These are identical so far as being God's witnesses; the Church derives her stores from the Word of God, the light of the Word of God is manifested through the Church. Standing before the God of the earth; the Lord of the earth (Revised Version). The participle is masculine, though the preceding article and nouns are feminine, probably as being more in keeping with the masculine character under which the two witnesses are depicted. Perhaps he is described as the "Lord of the earth," since the witnesses are to prophesy before all the earth (cf. verse 9 and Mat_24:14).
These are the two olive trees, and the two candlesticks. The "two olive trees" and the "two candlesticks" are here identical. Thus, while St. John uses the figure of Zechariah, he does not apply it in every detail. In the prophet, but one candlestick is mentioned. "The two olive trees," which supply the material for the candlesticks, are fit emblems of the Old and New Testaments; the candlesticks typify the Jewish and Christian Churches. These are identical so far as being God's witnesses; the Church derives her stores from the Word of God, the light of the Word of God is manifested through the Church. Standing before the God of the earth; the Lord of the earth (Revised Version). The participle is masculine, though the preceding article and nouns are feminine, probably as being more in keeping with the masculine character under which the two witnesses are depicted. Perhaps he is described as the "Lord of the earth," since the witnesses are to prophesy before all the earth (cf. verse 9 and Mat_24:14).
5And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
Jamieson-Fausset-Brown
5. will hurt--Greek, "wishes," or "desires to hurt them."
fire ... devoureth--(Compare Jr 5:14; 23:29).
out of their mouth--not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies.
if any man will hurt them--twice repeated, to mark the immediate certainty of the accomplishment.
in this manner--so in like manner as he tries to hurt them (compare Re 13:10). Retribution in kind.
5. will hurt--Greek, "wishes," or "desires to hurt them."
fire ... devoureth--(Compare Jr 5:14; 23:29).
out of their mouth--not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies.
if any man will hurt them--twice repeated, to mark the immediate certainty of the accomplishment.
in this manner--so in like manner as he tries to hurt them (compare Re 13:10). Retribution in kind.
The Pulpit Commentary
And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; if any one willeth to hurt them, etc. Most probably a reference to the act of Elijah (2Ki_1:10). Perhaps there is a double reference in the fire proceeding out of their mouth; it is the fire of their witness, which refines and purifies and convinces some; it is also the fire of condemnation, which follows those who reject the testimony. The figure is found in Jer_5:14, "I will make my words in thy mouth fire, and this people wood, and it shall devour them" (see also Hos_6:5; Ecclesiasticus 48:1). And if any man will hurt them, he must in this manner be killed; any one shall will (future) is read in the Revised Version, and is supported by א, A, 38; θέλει, (present) is found in B, C, P, Andreas, Arethas. "In this manner;" that is, by fire. Such, throughout the Scriptures, is the form under which the final judgment of those who reject God's message is shadowed forth. The description is not more opposed to a general interpretation than it is to an individual interpretation of the two witnesses.
And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; if any one willeth to hurt them, etc. Most probably a reference to the act of Elijah (2Ki_1:10). Perhaps there is a double reference in the fire proceeding out of their mouth; it is the fire of their witness, which refines and purifies and convinces some; it is also the fire of condemnation, which follows those who reject the testimony. The figure is found in Jer_5:14, "I will make my words in thy mouth fire, and this people wood, and it shall devour them" (see also Hos_6:5; Ecclesiasticus 48:1). And if any man will hurt them, he must in this manner be killed; any one shall will (future) is read in the Revised Version, and is supported by א, A, 38; θέλει, (present) is found in B, C, P, Andreas, Arethas. "In this manner;" that is, by fire. Such, throughout the Scriptures, is the form under which the final judgment of those who reject God's message is shadowed forth. The description is not more opposed to a general interpretation than it is to an individual interpretation of the two witnesses.
6These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
Jamieson-Fausset-Brown
6. These ... power--Greek, "authorized power."
it rain not--Greek, "huetos brechee," "rain shower not," literally, "moisten" not (the earth).
smite ... with all plagues--Greek, "with (literally, 'in') every plague."
6. These ... power--Greek, "authorized power."
it rain not--Greek, "huetos brechee," "rain shower not," literally, "moisten" not (the earth).
smite ... with all plagues--Greek, "with (literally, 'in') every plague."
The Pulpit Commentary
These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will; the power … the heaven … the waters … every plague (Revised Version). The whole verse is descriptive of the powers entrusted to Moses and Elijah, and is intended to convey the idea that the power which supported them would likewise support the two witnesses. It is doubtful whether the meaning should be pressed further than this. If we do so, it may, perhaps, be said that (in the words of Wordsworth) "if any one despises God's witnesses, they have the power, like Elias, to shut heaven, and exclude all who reject them. The dews of Divine grace are withheld from all who scorn them." It is thus a fulfilment of our Lord's words, "Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath" (Mat_13:12). And again, besides the punishments which are finally to fall on the ungodly, it is the case that the rejection of God's will is followed on this earth by troubles which would be avoided were men to listen to the witness borne of him.
These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will; the power … the heaven … the waters … every plague (Revised Version). The whole verse is descriptive of the powers entrusted to Moses and Elijah, and is intended to convey the idea that the power which supported them would likewise support the two witnesses. It is doubtful whether the meaning should be pressed further than this. If we do so, it may, perhaps, be said that (in the words of Wordsworth) "if any one despises God's witnesses, they have the power, like Elias, to shut heaven, and exclude all who reject them. The dews of Divine grace are withheld from all who scorn them." It is thus a fulfilment of our Lord's words, "Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath" (Mat_13:12). And again, besides the punishments which are finally to fall on the ungodly, it is the case that the rejection of God's will is followed on this earth by troubles which would be avoided were men to listen to the witness borne of him.
The Two Witnesses Slain and Raised
7And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.
Jamieson-Fausset-Brown
7. finished their testimony--The same verb is used of Paul's ending his ministry by a violent death.
the beast that ascended out of the bottomless pit--Greek, "the wild beast ... the abyss." This beast was not mentioned before, yet he is introduced as "the beast," because he had already been described by Daniel (Da 7:3, 11), and he is fully so in the subsequent part of the Apocalypse, namely, Re 13:1; 17:8. Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar things (though not yet so to the reader) objects to be described hereafter by himself. It is a proof of the unity that pervades all Scripture.
make war against them--alluding to Da 7:21, where the same is said of the little horn that sprang up among the ten horns on the fourth beast.
7. finished their testimony--The same verb is used of Paul's ending his ministry by a violent death.
the beast that ascended out of the bottomless pit--Greek, "the wild beast ... the abyss." This beast was not mentioned before, yet he is introduced as "the beast," because he had already been described by Daniel (Da 7:3, 11), and he is fully so in the subsequent part of the Apocalypse, namely, Re 13:1; 17:8. Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar things (though not yet so to the reader) objects to be described hereafter by himself. It is a proof of the unity that pervades all Scripture.
make war against them--alluding to Da 7:21, where the same is said of the little horn that sprang up among the ten horns on the fourth beast.
The Pulpit Commentary
And when they shall have finished their testimony. This is a difficult passage. How can the Church's testimony be said to be finished while the earth still exists? The explanation seems to lie in the words of our Lord, "When the Son of man cometh, shall he find faith on the earth?" (Luk_18:8). Christians are forewarned that, as the ages roll on, faith will wane. Though the Church be apparently destroyed, she is not really dead, but will rise again. As our Lord, after finishing his testimony, completed his work by his death and subsequent ascension, so the time will come when the Church shall have Completed all that is necessary, by offering to the world her testimony, and shall then be so completely rejected as to appear dead. Her enemies will rejoice, but their time of rejoicing is cut short (see below). After three and a half days comes her vindication, and her enemies are struck with consternation; for it is the end, and they have no further opportunities for repentance. Thus Heugstenberg says, "They shall only be overcome when they have finished their testimony, when God has no further need for their service, when their death can produce more fruit than their life." The beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them; the beast that cometh up out of the abyss. The article points to the beast which is described elsewhere in the Apocalypse (Rev_13:1; Rev_17:8), and which is mentioned here by proleipsis. "The fourth beast," which is read in A, may have been suggested by Dan_7:7. א has "the beast which then cometh up." The beast is Satan, perhaps manifested in the form of the persecuting world power (see on Rev_13:1). His nature is indicated by the use of the noun θηρίον, "a wild beast," the opposite, as Wordsworth says, of Ἀρνίον, the Lamb. The beast ascends out of the abyss for a brief reign upon the earth, and is "drunken with the blood of the saints," as described in Rev_17:1-18., but he ascends only to go into perdition (Rev_17:8). It is well to remember that the whole vision is symbolical. The intention is to convey the idea that the Church, in her witness for God, will experience opposition from the power of Satan, which will wax more and more formidable as time goes on, and result in the apparent triumph of the forces of evil. But the triumph will be brief; it will but usher in the end and the final subjugation of the devil.
And when they shall have finished their testimony. This is a difficult passage. How can the Church's testimony be said to be finished while the earth still exists? The explanation seems to lie in the words of our Lord, "When the Son of man cometh, shall he find faith on the earth?" (Luk_18:8). Christians are forewarned that, as the ages roll on, faith will wane. Though the Church be apparently destroyed, she is not really dead, but will rise again. As our Lord, after finishing his testimony, completed his work by his death and subsequent ascension, so the time will come when the Church shall have Completed all that is necessary, by offering to the world her testimony, and shall then be so completely rejected as to appear dead. Her enemies will rejoice, but their time of rejoicing is cut short (see below). After three and a half days comes her vindication, and her enemies are struck with consternation; for it is the end, and they have no further opportunities for repentance. Thus Heugstenberg says, "They shall only be overcome when they have finished their testimony, when God has no further need for their service, when their death can produce more fruit than their life." The beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them; the beast that cometh up out of the abyss. The article points to the beast which is described elsewhere in the Apocalypse (Rev_13:1; Rev_17:8), and which is mentioned here by proleipsis. "The fourth beast," which is read in A, may have been suggested by Dan_7:7. א has "the beast which then cometh up." The beast is Satan, perhaps manifested in the form of the persecuting world power (see on Rev_13:1). His nature is indicated by the use of the noun θηρίον, "a wild beast," the opposite, as Wordsworth says, of Ἀρνίον, the Lamb. The beast ascends out of the abyss for a brief reign upon the earth, and is "drunken with the blood of the saints," as described in Rev_17:1-18., but he ascends only to go into perdition (Rev_17:8). It is well to remember that the whole vision is symbolical. The intention is to convey the idea that the Church, in her witness for God, will experience opposition from the power of Satan, which will wax more and more formidable as time goes on, and result in the apparent triumph of the forces of evil. But the triumph will be brief; it will but usher in the end and the final subjugation of the devil.
8And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
Jamieson-Fausset-Brown
8. dead bodies--So Vulgate, Syriac, and Andreas. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one.
the great city--eight times in the Revelation elsewhere used of BABYLON (Re 14:8; 16:19; 17:18; 18:10, 16, 18, 19, 21). In Re 21:10 (English Version as to the new Jerusalem), the oldest manuscripts omit "the great" before city, so that it forms no exception. It must, therefore, have an anticipatory reference to the mystical Babylon.
which--Greek, "the which," namely, "the city which."
spiritually--in a spiritual sense.
Sodom--The very term applied by Is 1:10 to apostate Jerusalem (compare Eze 16:48).
Egypt--the nation which the Jews' besetting sin was to lean upon.
where ... Lord was crucified--This identifies the city as Jerusalem, though the Lord was crucified outside of the city. Eusebius mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [Bengel]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt."
also our--A, B, C, Origen, Andreas, and others read, "also their." Where their Lord, also, as well as they, was slain. Compare Re 18:24, where the blood of ALL slain on earth is said to be found IN Babylon, just as in Mt 23:35, Jesus saith that, "upon the Jews and Jerusalem" (Compare Mt 23:37, 38) shall "come ALL the righteous blood shed upon earth"; whence it follows Jerusalem shall be the last capital of the world apostasy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sense, in the Church-historical period, the Church being the sanctuary, all outside of it is the world, the great city, wherein all the martyrdoms of saints have taken place. Babylon marks its idolatry, Egypt its tyranny, Sodom its desperate corruption, Jerusalem its pretensions to sanctity on the ground of spiritual privileges, while all the while it is the murderer of Christ in the person of His members. All which is true of Rome. So Vitringa. But in the more definite sense, Jerusalem is regarded, even in Hebrews (He 13:12-14), as the world city which believers were then to go forth from, in order to "seek one to come."
8. dead bodies--So Vulgate, Syriac, and Andreas. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one.
the great city--eight times in the Revelation elsewhere used of BABYLON (Re 14:8; 16:19; 17:18; 18:10, 16, 18, 19, 21). In Re 21:10 (English Version as to the new Jerusalem), the oldest manuscripts omit "the great" before city, so that it forms no exception. It must, therefore, have an anticipatory reference to the mystical Babylon.
which--Greek, "the which," namely, "the city which."
spiritually--in a spiritual sense.
Sodom--The very term applied by Is 1:10 to apostate Jerusalem (compare Eze 16:48).
Egypt--the nation which the Jews' besetting sin was to lean upon.
where ... Lord was crucified--This identifies the city as Jerusalem, though the Lord was crucified outside of the city. Eusebius mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [Bengel]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt."
also our--A, B, C, Origen, Andreas, and others read, "also their." Where their Lord, also, as well as they, was slain. Compare Re 18:24, where the blood of ALL slain on earth is said to be found IN Babylon, just as in Mt 23:35, Jesus saith that, "upon the Jews and Jerusalem" (Compare Mt 23:37, 38) shall "come ALL the righteous blood shed upon earth"; whence it follows Jerusalem shall be the last capital of the world apostasy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sense, in the Church-historical period, the Church being the sanctuary, all outside of it is the world, the great city, wherein all the martyrdoms of saints have taken place. Babylon marks its idolatry, Egypt its tyranny, Sodom its desperate corruption, Jerusalem its pretensions to sanctity on the ground of spiritual privileges, while all the while it is the murderer of Christ in the person of His members. All which is true of Rome. So Vitringa. But in the more definite sense, Jerusalem is regarded, even in Hebrews (He 13:12-14), as the world city which believers were then to go forth from, in order to "seek one to come."
The Pulpit Commentary
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified; their dead body (in the singular), according to A, B, C, Arethas, and others. The plural is read in N, P, Andreas, Primasius, and others. Omit "lie upon the highway … their Lord." "The great city" is referred to in Rev_16:19; Rev_17:18; Rev_18:10-19. Its signification is always the same, viz. the type of what is ungodly and of the world, and it is always consigned to punishment. Jerusalem, the type of what is holy, is never thus designated. Here we are plainly told the spiritual, that is, the symbolical nature of the designation. Sodom and Egypt are chosen as the type of what is evil (cf. Deu_32:32; Isa_1:10; Eze_16:46; Eze_20:7, etc.). It was in this city, that is, by the influence of this world power, that the Lord was crucified. In describing the fate of the Church, St. John seems to have in mind the life of Christ. His witness, the opposition he encountered, his death for a brief time at the completion of his work, his resurrection and ascension, and triumph over the devil, are all here reproduced. "The bodies lie in the street" symbolizes, according to Jewish custom, the most intense scorn and hatred.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified; their dead body (in the singular), according to A, B, C, Arethas, and others. The plural is read in N, P, Andreas, Primasius, and others. Omit "lie upon the highway … their Lord." "The great city" is referred to in Rev_16:19; Rev_17:18; Rev_18:10-19. Its signification is always the same, viz. the type of what is ungodly and of the world, and it is always consigned to punishment. Jerusalem, the type of what is holy, is never thus designated. Here we are plainly told the spiritual, that is, the symbolical nature of the designation. Sodom and Egypt are chosen as the type of what is evil (cf. Deu_32:32; Isa_1:10; Eze_16:46; Eze_20:7, etc.). It was in this city, that is, by the influence of this world power, that the Lord was crucified. In describing the fate of the Church, St. John seems to have in mind the life of Christ. His witness, the opposition he encountered, his death for a brief time at the completion of his work, his resurrection and ascension, and triumph over the devil, are all here reproduced. "The bodies lie in the street" symbolizes, according to Jewish custom, the most intense scorn and hatred.
9And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
Jamieson-Fausset-Brown
9. they--rather, "(some) of the peoples."
people--Greek, "peoples."
kindreds--Greek, "tribes"; all save the elect (whence it is not said, The peoples ... but [some] of the peoples ... , or, some of the peoples ... may refer to those of the nations ..., who at the time shall hold possession of Palestine and Jerusalem).
shall see--So Vulgate, Syriac, and Coptic. But A, B, C, and Andreas, the present, "see," or rather (Greek, "blepousin"), "look upon." The prophetic present.
dead bodies--So Vulgate, Syriac, and Andreas. But A, B, C, and Coptic, singular, as in Re 11:8, "dead body." Three and a half days answer to the three and a half years (see on Re 11:2, 3), the half of seven, the full and perfect number.
shall not suffer--so B, Syriac, Coptic, and Andreas. But A, C, and Vulgate read, "do not suffer."
in graves--so Vulgate and Primasius. But B, C, Syriac, Coptic, and Andreas, singular; translate, "into a sepulchre," literally, "a monument." Accordingly, in righteous retribution in kind, the flesh of the Antichristian hosts is not buried, but given to all the fowls in mid-heaven to eat (Re 19:17, 18, 21).
9. they--rather, "(some) of the peoples."
people--Greek, "peoples."
kindreds--Greek, "tribes"; all save the elect (whence it is not said, The peoples ... but [some] of the peoples ... , or, some of the peoples ... may refer to those of the nations ..., who at the time shall hold possession of Palestine and Jerusalem).
shall see--So Vulgate, Syriac, and Coptic. But A, B, C, and Andreas, the present, "see," or rather (Greek, "blepousin"), "look upon." The prophetic present.
dead bodies--So Vulgate, Syriac, and Andreas. But A, B, C, and Coptic, singular, as in Re 11:8, "dead body." Three and a half days answer to the three and a half years (see on Re 11:2, 3), the half of seven, the full and perfect number.
shall not suffer--so B, Syriac, Coptic, and Andreas. But A, C, and Vulgate read, "do not suffer."
in graves--so Vulgate and Primasius. But B, C, Syriac, Coptic, and Andreas, singular; translate, "into a sepulchre," literally, "a monument." Accordingly, in righteous retribution in kind, the flesh of the Antichristian hosts is not buried, but given to all the fowls in mid-heaven to eat (Re 19:17, 18, 21).
The Pulpit Commentary
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves; and from among the peoples and tribes, etc., do [men] look upon, etc., and suffer not, etc., in a tomb (Revised Version). The fourfold enumeration points to the wide distribution of the state of things symbolized (cf. Rev_4:6; Rev_5:9, etc.), and seems of itself almost sufficient to demonstrate that the two witnesses are not two individual persons who are hereafter to appear. The period is but three days and a half; again, as in Rev_11:2, Rev_11:3, a broken, that is, a finite but uncertain period; but, as compared with the three years and a half—the period of the world's existence—very short. (On the signification of the last clause, see on Rev_11:8.) It is the usual Eastern mark of contempt and degradation. The whole verse, together with the preceding and succeeding verses, describes symbolically, but graphically, the scorn and contempt to which the Church and God's Word will be subjected by men.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves; and from among the peoples and tribes, etc., do [men] look upon, etc., and suffer not, etc., in a tomb (Revised Version). The fourfold enumeration points to the wide distribution of the state of things symbolized (cf. Rev_4:6; Rev_5:9, etc.), and seems of itself almost sufficient to demonstrate that the two witnesses are not two individual persons who are hereafter to appear. The period is but three days and a half; again, as in Rev_11:2, Rev_11:3, a broken, that is, a finite but uncertain period; but, as compared with the three years and a half—the period of the world's existence—very short. (On the signification of the last clause, see on Rev_11:8.) It is the usual Eastern mark of contempt and degradation. The whole verse, together with the preceding and succeeding verses, describes symbolically, but graphically, the scorn and contempt to which the Church and God's Word will be subjected by men.
10And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.
Jamieson-Fausset-Brown
10. they that dwell upon ... earth--those who belong to the earth, as its citizens, not to heaven (Re 3:10; 8:13; 12:12; 13:8).
shall--so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on Re 11:9, on "shall not suffer."
rejoice over them--The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as Huss and Jerome did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." Luther, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one.
send gifts one to another--as was usual at a joyous festival.
tormented them--namely, with the plagues which they had power to inflict (Re 11:5, 6); also, by their testimony against the earthly.
10. they that dwell upon ... earth--those who belong to the earth, as its citizens, not to heaven (Re 3:10; 8:13; 12:12; 13:8).
shall--so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on Re 11:9, on "shall not suffer."
rejoice over them--The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as Huss and Jerome did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." Luther, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one.
send gifts one to another--as was usual at a joyous festival.
tormented them--namely, with the plagues which they had power to inflict (Re 11:5, 6); also, by their testimony against the earthly.
The Pulpit Commentary
And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth; rejoice and make merry, that dwell (present, though future in meaning; the present tense rendering the description more graphic). Those dwelling on the earth are the ungodly, the worldly. "They send gifts," in accordance with Oriental custom on joyful occasions (cf. Rev_11:9). "The prophets, the witnesses, tormented;" probably rather by the delivery of their message, which would affect the conscience of men, than by the plagues referred to in Rev_11:6, though both may be meant. Alford, Bengel, and Dusterdieck favour the latter view of the two; Hengstenberg takes the former.
And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth; rejoice and make merry, that dwell (present, though future in meaning; the present tense rendering the description more graphic). Those dwelling on the earth are the ungodly, the worldly. "They send gifts," in accordance with Oriental custom on joyful occasions (cf. Rev_11:9). "The prophets, the witnesses, tormented;" probably rather by the delivery of their message, which would affect the conscience of men, than by the plagues referred to in Rev_11:6, though both may be meant. Alford, Bengel, and Dusterdieck favour the latter view of the two; Hengstenberg takes the former.
11And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
Jamieson-Fausset-Brown
11. Translate as Greek, "After the three days and an half."
the Spirit of life--the same which breathed life into Israel's dry bones, Eze 37:10, 11 (see on Eze 37:10, 11), "Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Compare also concerning the same, Ho 6:2, where Ephraim says, "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight."
into--so B and Vulgate. But A reads (Greek, "en autois"), "(so as to be) IN them."
stood upon their feet--the very words in Eze 37:10, which proves the allusion to be to Israel's resurrection, in contrast to "the times of the Gentiles" wherein these "tread under foot the holy city."
great fear--such as fell on the soldiers guarding Christ's tomb at His resurrection (Mt 28:4), when also there was a great earthquake (Re 11:2).
saw--Greek, "beheld."
11. Translate as Greek, "After the three days and an half."
the Spirit of life--the same which breathed life into Israel's dry bones, Eze 37:10, 11 (see on Eze 37:10, 11), "Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Compare also concerning the same, Ho 6:2, where Ephraim says, "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight."
into--so B and Vulgate. But A reads (Greek, "en autois"), "(so as to be) IN them."
stood upon their feet--the very words in Eze 37:10, which proves the allusion to be to Israel's resurrection, in contrast to "the times of the Gentiles" wherein these "tread under foot the holy city."
great fear--such as fell on the soldiers guarding Christ's tomb at His resurrection (Mt 28:4), when also there was a great earthquake (Re 11:2).
saw--Greek, "beheld."
The Pulpit Commentary
And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet. "The three days and an half," viz. these mentioned in Rev_11:9, which see. Not merely "life from God," but the "Spirit from God" (cf. the vision in Eze_37:1-28., especially Eze_37:9, Eze_37:10). "The Spirit of life" has been in the Church of God previously, but she has become "dry bones;" "the Spirit" is now breathed anew into her, and she is restored and magnified before the world. And great fear fell upon them which saw them. "Beheld" (θεωρέω) occurs in the Apocalypse only here and in the next verse. Fear, on account of the vindication of those whom they had treated with contumely, and on account of the judgment, to follow, which was even now shadowed forth.
And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet. "The three days and an half," viz. these mentioned in Rev_11:9, which see. Not merely "life from God," but the "Spirit from God" (cf. the vision in Eze_37:1-28., especially Eze_37:9, Eze_37:10). "The Spirit of life" has been in the Church of God previously, but she has become "dry bones;" "the Spirit" is now breathed anew into her, and she is restored and magnified before the world. And great fear fell upon them which saw them. "Beheld" (θεωρέω) occurs in the Apocalypse only here and in the next verse. Fear, on account of the vindication of those whom they had treated with contumely, and on account of the judgment, to follow, which was even now shadowed forth.
12And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
Jamieson-Fausset-Brown
12. they--so A, C, and Vulgate. But B, Coptic, Syriac, and Andreas read, "I heard."
a cloud--Greek, "the cloud"; which may be merely the generic expression for what we are familiar with, as we say "the clouds." But I prefer taking the article as definitely alluding to THE cloud which received Jesus at His ascension, Ac 1:9 (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lying in death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is the translation and transfiguration of the sealed of Israel (Re 7:1-8), and the elect of all nations, caught up out of the reach of the Antichristian foe. In Re 14:14-16, He is represented as sitting on a white cloud.
their enemies beheld them--and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born.
12. they--so A, C, and Vulgate. But B, Coptic, Syriac, and Andreas read, "I heard."
a cloud--Greek, "the cloud"; which may be merely the generic expression for what we are familiar with, as we say "the clouds." But I prefer taking the article as definitely alluding to THE cloud which received Jesus at His ascension, Ac 1:9 (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lying in death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is the translation and transfiguration of the sealed of Israel (Re 7:1-8), and the elect of all nations, caught up out of the reach of the Antichristian foe. In Re 14:14-16, He is represented as sitting on a white cloud.
their enemies beheld them--and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born.
The Pulpit Commentary
And they heard a great voice from heaven saying unto them, Come up hither. The reading ἤκουσα, "I heard," for ἤκουσαν, "they heard," in a correction of א, and in B, Coptic, Armenian, Andreas, may have arisen from the similarity of the passage to Rev_6:6; Rev_9:13. Dusterdieck, who reads, "I heard," points out that in Rev_6:11; Rev_9:4, the phrase used in addressing others is, "It was said unto them." Thus the fate of the Church is that of her Lord, and it is the fate of each individual who may witness of God. Suffering, apparent extinction, perhaps, but ultimate triumph and ascension into the presence of God is their common inheritance. If so be that they suffer with him, they are also glorified with him (Rom_8:17). Alford remarks that "no attempt has been made to explain this ascension by those who interpret the witnesses figuratively of the Old and New Testaments, or the like." Is it not the resurrection of the just, of the witnesses of God, and their exaltation at the beginning of the last judgment? Thus St. Paul says, "But each in his own order: Christ the Firstfruits; then they that are Christ's, at his coming. Then cometh the end" (1Co_15:13). This "end" is immediately referred to by the seer. And they ascended up to heaven in a cloud; and their enemies beheld them; in the cloud. The parallelism with Elijah and Christ (see Rev_9:5, Rev_9:6, Rev_9:8) is carried still further. The Church is triumphantly vindicated and glorified as they were; the only difference is that now all men behold it. The cloud is not that which hides them from view, but rather, like that in Rev_14:14, something which exalts and enhances the glory of the witnesses. The effect upon the worldly is told in Rev_14:11, Rev_14:13.
And they heard a great voice from heaven saying unto them, Come up hither. The reading ἤκουσα, "I heard," for ἤκουσαν, "they heard," in a correction of א, and in B, Coptic, Armenian, Andreas, may have arisen from the similarity of the passage to Rev_6:6; Rev_9:13. Dusterdieck, who reads, "I heard," points out that in Rev_6:11; Rev_9:4, the phrase used in addressing others is, "It was said unto them." Thus the fate of the Church is that of her Lord, and it is the fate of each individual who may witness of God. Suffering, apparent extinction, perhaps, but ultimate triumph and ascension into the presence of God is their common inheritance. If so be that they suffer with him, they are also glorified with him (Rom_8:17). Alford remarks that "no attempt has been made to explain this ascension by those who interpret the witnesses figuratively of the Old and New Testaments, or the like." Is it not the resurrection of the just, of the witnesses of God, and their exaltation at the beginning of the last judgment? Thus St. Paul says, "But each in his own order: Christ the Firstfruits; then they that are Christ's, at his coming. Then cometh the end" (1Co_15:13). This "end" is immediately referred to by the seer. And they ascended up to heaven in a cloud; and their enemies beheld them; in the cloud. The parallelism with Elijah and Christ (see Rev_9:5, Rev_9:6, Rev_9:8) is carried still further. The Church is triumphantly vindicated and glorified as they were; the only difference is that now all men behold it. The cloud is not that which hides them from view, but rather, like that in Rev_14:14, something which exalts and enhances the glory of the witnesses. The effect upon the worldly is told in Rev_14:11, Rev_14:13.
13And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
Jamieson-Fausset-Brown
13. "In that same hour"; literally, "the hour."
great earthquake--answering to the "great earthquake" under the sixth seal, just at the approach of the Lord (Re 6:12). Christ was delivered unto His enemies on the fifth day of the week, and on the sixth was crucified, and on the sabbath rested; so it is under the sixth seal and sixth trumpet that the last suffering of the Church, begun under the fifth seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world power's greatest triumph, but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in Re 13:18, "the number of the beast."
tenth part of the city fell--that is, of "the great city" (Re 16:19; Zec 14:2). Ten is the number of the world kingdoms (Re 17:10-12), and the beast's horns (Re 13:1), and the dragon's (Re 12:3). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain and become when purified the center of Christ's earthly kingdom.
of men--Greek, "names of men." The men are as accurately enumerated as if their names were given.
seven thousand--Elliott interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, &c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent.
the remnant--consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to Re 16:9; and above, Re 9:20, 21. These repenting (Zec 12:10-14; 13:1), become in the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints.
gave glory to the God of heaven--which while apostates, and worshipping the beast's image, they had not done.
God of heaven--The apostates of the last days, in pretended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining (Re 11:6), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth (Re 11:4). As in Re 11:4 He declared Himself to be God of the earth by His two witnesses, so now He proves Himself to be God of heaven also.
13. "In that same hour"; literally, "the hour."
great earthquake--answering to the "great earthquake" under the sixth seal, just at the approach of the Lord (Re 6:12). Christ was delivered unto His enemies on the fifth day of the week, and on the sixth was crucified, and on the sabbath rested; so it is under the sixth seal and sixth trumpet that the last suffering of the Church, begun under the fifth seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world power's greatest triumph, but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in Re 13:18, "the number of the beast."
tenth part of the city fell--that is, of "the great city" (Re 16:19; Zec 14:2). Ten is the number of the world kingdoms (Re 17:10-12), and the beast's horns (Re 13:1), and the dragon's (Re 12:3). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain and become when purified the center of Christ's earthly kingdom.
of men--Greek, "names of men." The men are as accurately enumerated as if their names were given.
seven thousand--Elliott interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, &c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent.
the remnant--consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to Re 16:9; and above, Re 9:20, 21. These repenting (Zec 12:10-14; 13:1), become in the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints.
gave glory to the God of heaven--which while apostates, and worshipping the beast's image, they had not done.
God of heaven--The apostates of the last days, in pretended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining (Re 11:6), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth (Re 11:4). As in Re 11:4 He declared Himself to be God of the earth by His two witnesses, so now He proves Himself to be God of heaven also.
The Pulpit Commentary
And the same hour was there a great earthquake. In the visions of the seals it is set forth, under the sixth seal, how the destruction of the world is accompanied by earthquakes, etc.; the fear of the wicked is portrayed, and the preservation of the just takes place at the same time. Here, under the sixth trumpet, we have the same events shown forth, the triumph of the godly being mentioned first, though the rest happens "in that same hour." This is the conclusion of the sixth judgment, the consequence of the non repentance mentioned in Rev_9:21. The intervening narrative (Rev 10:1-11:12) serves to show that opportunities of knowing God's will are given to men, as well as warnings of judgment in ease of disobedience. Rev_9:13 of Rev_11:1-19. might follow Rev_9:21, but for the desire of the seer to demonstrate the long suffering goodness and mercy of God. And the tenth part of the city fell, and in the earthquake were slain of men seven thousand. Both the Authorized Version and the Revised Version have in the margin, "names of men, seven thousand," and some writers make much of the expression. Thus Alford says, "As if the name of each were recounted;" and Wordsworth, "Persons known and distinguished.'' But, in truth, the phrase is a Hebraism, to which we can attach no special significance (cf. Act_1:15; Rev_3:4). Whatever may he the system of interpretation adopted, this passage presents many difficulties. The whole account appears to relate to the judgment day, and it is therefore more peculiarly prophetic than many parts of the Apocalypse, and for that reason its meaning must needs be more or less obscure. The account in this verse informs us that a part (a tenth) of the city (that is, of the wicked) suffers destruction; that the number so destroyed is described as seven thousand; that the rest (nine tenths), in fear, recognize the power of God, to which they had hitherto refused attention. What is the final fate awarded to the nine tenths we are not told. We have, therefore, to inquire the meaning of the numbers given. Now, it seems inherently impossible to interpret these numbers literally, and, moreover, as we have repeatedly seen, it is not the habit of the writer of the Apocalypse to indicate exact numbers. We must, therefore, try to discover the symbolical meaning which St. John attached to these expressions, the qualities rather than the quantities which he intended to signify. In the Bible the tenth part invariably signifies the tithe—the portion due from the community to God or to the ruler (cf. Gen_28:22; Le Gen_27:32; Num_18:21; 1Sa_8:15, 1Sa_8:17). it seems probable that this was the idea intended to be conveyed, viz. that God was now exacting his due, that men who had refused to recognize what was due from them to God were now forced to recognize his sovereignty by the exaction for punishment of a tithe, and as an evidence that all are under his sway. But, it may be objected, are not all the wicked punished at the judgment? This verse really seems to hint at a possibility of some course by which, even at the last moment, a chance of escape may be presented to men. But it does not distinctly state this; it seems, indeed, purposely to leave the fate of the rest of the ungodly untold. All it does assert is that God comes to the wicked as a Conqueror or a King, and exacts what is due to himself. But, further, why are seven thousand men slain? Again interpreting symbolically, seven involves the idea of completeness (see on Rev_1:4; Rev_5:1, etc.). A thousand signifies a large number, though not an infinitely large number, for which we have "thousands of thousands," etc. This number, therefore, informs us that God's vengeance overtakes a large number, and that that number is complete, none escaping who deserve to be included. Perhaps this is mentioned as a precaution against any possibility of mistake in the interpretation of the "tenth part." It is as though St. John would say, "In that hour God exacted vengeance, demanding what was due to his justice; but do not imagine that that vengeance reached only a small part of mankind. It was far extending and complete, though I do not attempt to define its exact limits, which cannot be known until the judgment day itself shall reveal everything." And the remnant were affrighted, and gave glory to the God of heaven. The rest gave glory, being, perhaps (though not necessarily), repentant (cf. Jos_7:19; Joh_9:24; Rev_4:9; Rev_14:7; Rev_16:9). Possibly we have here a hint of God's uncovenanted mercies (vide supra), though there is nothing sufficiently definite to encourage men to postpone the day of repentance. No mention is made of the ultimate fate of "the remnant." "The God of heaven," in contrast to things of the world, upon which their affections had been hitherto set (cf. Rev_16:11). In these two places alone of the New Testament is this expression found; but it is not uncommon in the Old Testament (cf. Ezr_1:2; Neh_1:4; Dan_2:18).
And the same hour was there a great earthquake. In the visions of the seals it is set forth, under the sixth seal, how the destruction of the world is accompanied by earthquakes, etc.; the fear of the wicked is portrayed, and the preservation of the just takes place at the same time. Here, under the sixth trumpet, we have the same events shown forth, the triumph of the godly being mentioned first, though the rest happens "in that same hour." This is the conclusion of the sixth judgment, the consequence of the non repentance mentioned in Rev_9:21. The intervening narrative (Rev 10:1-11:12) serves to show that opportunities of knowing God's will are given to men, as well as warnings of judgment in ease of disobedience. Rev_9:13 of Rev_11:1-19. might follow Rev_9:21, but for the desire of the seer to demonstrate the long suffering goodness and mercy of God. And the tenth part of the city fell, and in the earthquake were slain of men seven thousand. Both the Authorized Version and the Revised Version have in the margin, "names of men, seven thousand," and some writers make much of the expression. Thus Alford says, "As if the name of each were recounted;" and Wordsworth, "Persons known and distinguished.'' But, in truth, the phrase is a Hebraism, to which we can attach no special significance (cf. Act_1:15; Rev_3:4). Whatever may he the system of interpretation adopted, this passage presents many difficulties. The whole account appears to relate to the judgment day, and it is therefore more peculiarly prophetic than many parts of the Apocalypse, and for that reason its meaning must needs be more or less obscure. The account in this verse informs us that a part (a tenth) of the city (that is, of the wicked) suffers destruction; that the number so destroyed is described as seven thousand; that the rest (nine tenths), in fear, recognize the power of God, to which they had hitherto refused attention. What is the final fate awarded to the nine tenths we are not told. We have, therefore, to inquire the meaning of the numbers given. Now, it seems inherently impossible to interpret these numbers literally, and, moreover, as we have repeatedly seen, it is not the habit of the writer of the Apocalypse to indicate exact numbers. We must, therefore, try to discover the symbolical meaning which St. John attached to these expressions, the qualities rather than the quantities which he intended to signify. In the Bible the tenth part invariably signifies the tithe—the portion due from the community to God or to the ruler (cf. Gen_28:22; Le Gen_27:32; Num_18:21; 1Sa_8:15, 1Sa_8:17). it seems probable that this was the idea intended to be conveyed, viz. that God was now exacting his due, that men who had refused to recognize what was due from them to God were now forced to recognize his sovereignty by the exaction for punishment of a tithe, and as an evidence that all are under his sway. But, it may be objected, are not all the wicked punished at the judgment? This verse really seems to hint at a possibility of some course by which, even at the last moment, a chance of escape may be presented to men. But it does not distinctly state this; it seems, indeed, purposely to leave the fate of the rest of the ungodly untold. All it does assert is that God comes to the wicked as a Conqueror or a King, and exacts what is due to himself. But, further, why are seven thousand men slain? Again interpreting symbolically, seven involves the idea of completeness (see on Rev_1:4; Rev_5:1, etc.). A thousand signifies a large number, though not an infinitely large number, for which we have "thousands of thousands," etc. This number, therefore, informs us that God's vengeance overtakes a large number, and that that number is complete, none escaping who deserve to be included. Perhaps this is mentioned as a precaution against any possibility of mistake in the interpretation of the "tenth part." It is as though St. John would say, "In that hour God exacted vengeance, demanding what was due to his justice; but do not imagine that that vengeance reached only a small part of mankind. It was far extending and complete, though I do not attempt to define its exact limits, which cannot be known until the judgment day itself shall reveal everything." And the remnant were affrighted, and gave glory to the God of heaven. The rest gave glory, being, perhaps (though not necessarily), repentant (cf. Jos_7:19; Joh_9:24; Rev_4:9; Rev_14:7; Rev_16:9). Possibly we have here a hint of God's uncovenanted mercies (vide supra), though there is nothing sufficiently definite to encourage men to postpone the day of repentance. No mention is made of the ultimate fate of "the remnant." "The God of heaven," in contrast to things of the world, upon which their affections had been hitherto set (cf. Rev_16:11). In these two places alone of the New Testament is this expression found; but it is not uncommon in the Old Testament (cf. Ezr_1:2; Neh_1:4; Dan_2:18).
14The second woe is past; and, behold, the third woe cometh quickly.
Jamieson-Fausset-Brown
14. The second woe--that under the sixth trumpet (Re 9:12-21), including also the prophecy, Re 11:1-13: Woe to the world, joy to the faithful, as their redemption draweth nigh.
the third woe cometh quickly--It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth.
14. The second woe--that under the sixth trumpet (Re 9:12-21), including also the prophecy, Re 11:1-13: Woe to the world, joy to the faithful, as their redemption draweth nigh.
the third woe cometh quickly--It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth.
The Pulpit Commentary
The second woe is past. The full description of this woe occupies Rev 9:13-11:14. The account describes the natural spiritual punishment which is inflicted upon men in consequence of their sins (Rev_9:13-21). This is insufficient to lead men to avert the final judgment by timely repentance. We have then a further description of God's long suffering, and the rejection of his mercy, accompanied by an assurance of the safety of the faithful (Rev 10:1-11:10). This brings us to the end of the world (Rev_11:11-14), just as the sixth seal led to the same termination (Rev_7:12-17), and both are followed by the seventh, which gives a reference to the eternal peace of heaven. And, behold, the third woe cometh quickly. Omit "and." It is not said, in the case of the other "woes," that they come quickly. In his description of the preservation and glorification of the Church under the form of the "witnesses," the writer had been led to anticipate in some degree what follows under the seventh trumpet. Thus the seventh comes quickly. When events have progressed so far that the faithful Church is ascended to heaven with her Lord, then immediate]y follows the eternal rest set forth under the seventh trumpet. But this period is described as "the third woe," because it is the period of time final punishment of the wicked; and it is the judgment of the ungodly which is the theme of the trumpet visions, although mention is incidentally made of the preservation and reward of the just. This is the time foretold in Rev_10:7. Just as in the case of the seals, the period of the seventh seal is recorded but not described, so here, in the case of the seventh trumpet, its advent is recorded, and its nature is indicated in verse 18, but no further description is given of the woe; only a slight reference to the bliss of those who are secure in heaven. Thus St. John does not attempt a complete picture of either the blessings of heaven or the woes of hell.
The second woe is past. The full description of this woe occupies Rev 9:13-11:14. The account describes the natural spiritual punishment which is inflicted upon men in consequence of their sins (Rev_9:13-21). This is insufficient to lead men to avert the final judgment by timely repentance. We have then a further description of God's long suffering, and the rejection of his mercy, accompanied by an assurance of the safety of the faithful (Rev 10:1-11:10). This brings us to the end of the world (Rev_11:11-14), just as the sixth seal led to the same termination (Rev_7:12-17), and both are followed by the seventh, which gives a reference to the eternal peace of heaven. And, behold, the third woe cometh quickly. Omit "and." It is not said, in the case of the other "woes," that they come quickly. In his description of the preservation and glorification of the Church under the form of the "witnesses," the writer had been led to anticipate in some degree what follows under the seventh trumpet. Thus the seventh comes quickly. When events have progressed so far that the faithful Church is ascended to heaven with her Lord, then immediate]y follows the eternal rest set forth under the seventh trumpet. But this period is described as "the third woe," because it is the period of time final punishment of the wicked; and it is the judgment of the ungodly which is the theme of the trumpet visions, although mention is incidentally made of the preservation and reward of the just. This is the time foretold in Rev_10:7. Just as in the case of the seals, the period of the seventh seal is recorded but not described, so here, in the case of the seventh trumpet, its advent is recorded, and its nature is indicated in verse 18, but no further description is given of the woe; only a slight reference to the bliss of those who are secure in heaven. Thus St. John does not attempt a complete picture of either the blessings of heaven or the woes of hell.
The Seventh Trumpet
15And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.
Jamieson-Fausset-Brown
15. sounded--with his trumpet. Evidently "the LAST trumpet." Six is close to seven, but does not reach it. The world judgments are complete in six, but by the fulfilment of seven the world kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the divine number for completeness. Bengel thinks the angel here to have been Gabriel, which name is compounded of El, God, and Geber, MIGHTY MAN (Re 10:1). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: compare the account of the man-child's birth which follows (Re 12:1-6), to which this forms the transition though the seventh trumpet in time is subsequent, being the consummation of the historical episode, the twelfth and thirteen chapters. The seventh trumpet, like the seventh seal and seventh vial, being the consummation, is accompanied differently from the preceding six: not the consequences which follow on earth, but those IN HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, "It is done," at the seventh vial. This is parallel to Da 2:44, "The God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it shall stand for ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social life will be at once worldly and Christian.
kingdoms--A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to King. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as King, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first.
he--not emphatic in the Greek.
shall reign for ever and ever--Greek, "unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" (Re 10:7).
15. sounded--with his trumpet. Evidently "the LAST trumpet." Six is close to seven, but does not reach it. The world judgments are complete in six, but by the fulfilment of seven the world kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the divine number for completeness. Bengel thinks the angel here to have been Gabriel, which name is compounded of El, God, and Geber, MIGHTY MAN (Re 10:1). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: compare the account of the man-child's birth which follows (Re 12:1-6), to which this forms the transition though the seventh trumpet in time is subsequent, being the consummation of the historical episode, the twelfth and thirteen chapters. The seventh trumpet, like the seventh seal and seventh vial, being the consummation, is accompanied differently from the preceding six: not the consequences which follow on earth, but those IN HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, "It is done," at the seventh vial. This is parallel to Da 2:44, "The God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it shall stand for ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social life will be at once worldly and Christian.
kingdoms--A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to King. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as King, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first.
he--not emphatic in the Greek.
shall reign for ever and ever--Greek, "unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" (Re 10:7).
The Pulpit Commentary
And the seventh angel sounded; and there were great voices in heaven, saying. The participle "saying" is masculine, λέγοντες, in A, B; the feminine, λέγουσαι, is read in א, C, P. Though the latter would be more correct, grammatically, yet irregular construction in such cases is not uncommon in the Apocalypse. The voices were possibly those of the angels rejoicing in the triumph of the kingdom of God. Or perhaps they proceeded from the four living beings, since the elders are next mentioned (Rev_11:17) as offering the praises of the redeemed Church which they represent. At the opening of the seventh seal there was silence in heaven; here, at the sound of the seventh angel's trumpet, voices are heard "in heaven," but there is silence as to the fate of the wicked, with whom the trumpet visions have been chiefly concerned. In the revelation of the fate in store for the Church, as well as in that of the doom awarded to the ungodly, the visions stop short of describing circumstances connected with the life after the judgment day. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever. Ἐγένετο ἡ βασιλαία, in the singular, is found in א, A, B, C, P, and versions, and is adopted by the Revised Version. Ἐγένοντο αἱ βασιλεῖαι, the plural, is read in two cursives. We can understand the first part of this verse by referring to Rev_12:10. God's power and authority is established by the final overthrow of Satan. It naturally follows the account, in Rev_12:12, Rev_12:13, of the vindication of God's witnesses, and of the glory rendered by the rest of mankind. With God the Father is associated Christ, by whose means the overthrow of the devil is effected, and by whom his servants overcome (cf. Rev_1:6; Rev_5:9; Rev_7:14; Rev_12:11). This is the final victory; henceforth "he shall reign forever and ever."
And the seventh angel sounded; and there were great voices in heaven, saying. The participle "saying" is masculine, λέγοντες, in A, B; the feminine, λέγουσαι, is read in א, C, P. Though the latter would be more correct, grammatically, yet irregular construction in such cases is not uncommon in the Apocalypse. The voices were possibly those of the angels rejoicing in the triumph of the kingdom of God. Or perhaps they proceeded from the four living beings, since the elders are next mentioned (Rev_11:17) as offering the praises of the redeemed Church which they represent. At the opening of the seventh seal there was silence in heaven; here, at the sound of the seventh angel's trumpet, voices are heard "in heaven," but there is silence as to the fate of the wicked, with whom the trumpet visions have been chiefly concerned. In the revelation of the fate in store for the Church, as well as in that of the doom awarded to the ungodly, the visions stop short of describing circumstances connected with the life after the judgment day. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever. Ἐγένετο ἡ βασιλαία, in the singular, is found in א, A, B, C, P, and versions, and is adopted by the Revised Version. Ἐγένοντο αἱ βασιλεῖαι, the plural, is read in two cursives. We can understand the first part of this verse by referring to Rev_12:10. God's power and authority is established by the final overthrow of Satan. It naturally follows the account, in Rev_12:12, Rev_12:13, of the vindication of God's witnesses, and of the glory rendered by the rest of mankind. With God the Father is associated Christ, by whose means the overthrow of the devil is effected, and by whom his servants overcome (cf. Rev_1:6; Rev_5:9; Rev_7:14; Rev_12:11). This is the final victory; henceforth "he shall reign forever and ever."
16And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
Jamieson-Fausset-Brown
16. before God--B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version.
seats--Greek, "thrones."
16. before God--B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version.
seats--Greek, "thrones."
The Pulpit Commentary
And the four and twenty elders. "The elders" represent the Church (see on Rev_4:4); they are those who were made "a kingdom" (Rev_1:6); they therefore fitly take up the burden of praise to him who has now established his universal and everlasting kingdom. Which sat before God on their seats; which sit before God on their thrones (Revised Version). Thus they are described in Rev_4:4. Fell upon their faces, and worshipped God. (So also in Rev_4:10; Rev_5:14; Rev_19:4.)
And the four and twenty elders. "The elders" represent the Church (see on Rev_4:4); they are those who were made "a kingdom" (Rev_1:6); they therefore fitly take up the burden of praise to him who has now established his universal and everlasting kingdom. Which sat before God on their seats; which sit before God on their thrones (Revised Version). Thus they are described in Rev_4:4. Fell upon their faces, and worshipped God. (So also in Rev_4:10; Rev_5:14; Rev_19:4.)
17Saying, We give thee thanks, O LORD God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
Jamieson-Fausset-Brown
17. thanks--for the answer to our prayers (Re 6:10, 11) in destroying them which destroy the earth (Re 11:18), thereby preparing the way for setting up the kingdom of Thyself and Thy saints.
and art to come--omitted in A, B, C, Vulgate, Syriac, Cyprian, and Andreas. The consummation having actually come, they do not address Him as they did when it was still future, "Thou that art to come." Compare Re 11:18, "is come." From the sounding of the seventh trumpet He is to His people Jah, the ever present Lord, WHO IS, more peculiarly than Jehovah "who is, was, and is to come."
taken to thee thy great power--"to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right.
17. thanks--for the answer to our prayers (Re 6:10, 11) in destroying them which destroy the earth (Re 11:18), thereby preparing the way for setting up the kingdom of Thyself and Thy saints.
and art to come--omitted in A, B, C, Vulgate, Syriac, Cyprian, and Andreas. The consummation having actually come, they do not address Him as they did when it was still future, "Thou that art to come." Compare Re 11:18, "is come." From the sounding of the seventh trumpet He is to His people Jah, the ever present Lord, WHO IS, more peculiarly than Jehovah "who is, was, and is to come."
taken to thee thy great power--"to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right.
The Pulpit Commentary
Saying, We give thee thanks. The only instance in the Apocalypse of the use of this verb. It is found in Joh_6:11, Joh_6:23, and Joh_11:41, but in none of the ether Gospels, though frequently in the Epistles. "The elders" are peculiarly indebted to God, since the establishment of his kingdom is the victory of the Church. O Lord God Almighty, which art, and wast, and art to come; the Almighty. Omit "and art to come" (Revised Version), with א, A, B, C, P, Andreas, Arethas, Primasius, Syriac, Armenian, etc. (cf. Rev_1:4; Rev_4:8). Perhaps the future is purposely omitted, since God's "coming" is now an accomplished fact (cf. also Rev_16:5). Because thou hast taken to thee thy great power, and hast reigned; because thou hast taken thy great power, and didst reign (Revised Version). God never ceased to reign, though for a time he abrogated his power. This power he has now reassumed, and the elders thank him for it, for it is the assurance of the end of the suffering of the Church of God. So in Rev_4:11 the elders declare that he is worthy to receive the power which he now visibly exercises. It has, indeed, been exercised before. The preservation of the Church set forth in the visions of the seals, and the punishment of the ungodly shown under the trumpet visions, are effected by means of this power; but now that power is visibly exercised.
Saying, We give thee thanks. The only instance in the Apocalypse of the use of this verb. It is found in Joh_6:11, Joh_6:23, and Joh_11:41, but in none of the ether Gospels, though frequently in the Epistles. "The elders" are peculiarly indebted to God, since the establishment of his kingdom is the victory of the Church. O Lord God Almighty, which art, and wast, and art to come; the Almighty. Omit "and art to come" (Revised Version), with א, A, B, C, P, Andreas, Arethas, Primasius, Syriac, Armenian, etc. (cf. Rev_1:4; Rev_4:8). Perhaps the future is purposely omitted, since God's "coming" is now an accomplished fact (cf. also Rev_16:5). Because thou hast taken to thee thy great power, and hast reigned; because thou hast taken thy great power, and didst reign (Revised Version). God never ceased to reign, though for a time he abrogated his power. This power he has now reassumed, and the elders thank him for it, for it is the assurance of the end of the suffering of the Church of God. So in Rev_4:11 the elders declare that he is worthy to receive the power which he now visibly exercises. It has, indeed, been exercised before. The preservation of the Church set forth in the visions of the seals, and the punishment of the ungodly shown under the trumpet visions, are effected by means of this power; but now that power is visibly exercised.
18And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
Jamieson-Fausset-Brown
18. the nations were angry--alluding to Psa 99:1, Septuagint, "The Lord is become King: let the peoples become angry." Their anger is combined with alarm (Ex 15:14; 2Ki 19:28, "thy rage against Me is come up into Mine ears, I will put My hook in thy nose," &c.). Translate, as the Greek is the same. "The nations were angered, and Thy anger is come." How petty man's impotent anger, standing here side by side with that of the omnipotent God!
dead ... be judged--proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place.
the prophets--as, for instance, the two prophesying witnesses (Re 11:3), and those who have showed them kindness for Christ's sake. Jesus shall come to effect by His presence that which we have looked for long, but vainly, in His absence, and by other means.
destroy them which destroy the earth--Retribution in kind (compare Re 16:6; Lu 19:27). See on Da 7:14-18.
18. the nations were angry--alluding to Psa 99:1, Septuagint, "The Lord is become King: let the peoples become angry." Their anger is combined with alarm (Ex 15:14; 2Ki 19:28, "thy rage against Me is come up into Mine ears, I will put My hook in thy nose," &c.). Translate, as the Greek is the same. "The nations were angered, and Thy anger is come." How petty man's impotent anger, standing here side by side with that of the omnipotent God!
dead ... be judged--proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place.
the prophets--as, for instance, the two prophesying witnesses (Re 11:3), and those who have showed them kindness for Christ's sake. Jesus shall come to effect by His presence that which we have looked for long, but vainly, in His absence, and by other means.
destroy them which destroy the earth--Retribution in kind (compare Re 16:6; Lu 19:27). See on Da 7:14-18.
The Pulpit Commentary
And the nations were angry (cf. Psa_2:1, which appears to be in the mind of the seer, for Psa_2:9 of the same psalm is referred to in Rev_12:5). "The nations" raged in the period of their persecution of the Church, as set forth under the visions of the seals. They were angry, says Hengstenberg, at the progress of the kingdom of God, after the Word was made flesh. And thy wrath is come; thy wrath came. This verse points conclusively to the judgment day, the events of which, however, as before remarked (see on Rev_11:15), are merely indicated, not fully described. This is the last final infliction upon the wicked, the seventh of the trumpet plagues. And the time of the dead, that they should be judged; to be judged. Vitringa and others understand this judgment to refer to the dead martyrs who are now vindicated; but the meaning probably extends to all the dead, both classes of whom are referred to in the following part of the verse. And that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy Name, small and great; and shouldest destroy them which destroy the earth; and to give their reward … and to destroy, etc. Though μικροὺς καὶ τοὺς μεγάλος, "the small and the great," is in the accusative ease, it is in apposition with the preceding datives, προφήταις ἁγίοις, φοβουμένοις, "prophets, saints, those that fear." The wicked are those who "destroy the earth," since it is on their account that the world is destroyed; they "destroy the earth" also by corrupting it, which is the force of διαφθεῖραι. In what way this destruction of the wicked is accomplished we are not told.
And the nations were angry (cf. Psa_2:1, which appears to be in the mind of the seer, for Psa_2:9 of the same psalm is referred to in Rev_12:5). "The nations" raged in the period of their persecution of the Church, as set forth under the visions of the seals. They were angry, says Hengstenberg, at the progress of the kingdom of God, after the Word was made flesh. And thy wrath is come; thy wrath came. This verse points conclusively to the judgment day, the events of which, however, as before remarked (see on Rev_11:15), are merely indicated, not fully described. This is the last final infliction upon the wicked, the seventh of the trumpet plagues. And the time of the dead, that they should be judged; to be judged. Vitringa and others understand this judgment to refer to the dead martyrs who are now vindicated; but the meaning probably extends to all the dead, both classes of whom are referred to in the following part of the verse. And that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy Name, small and great; and shouldest destroy them which destroy the earth; and to give their reward … and to destroy, etc. Though μικροὺς καὶ τοὺς μεγάλος, "the small and the great," is in the accusative ease, it is in apposition with the preceding datives, προφήταις ἁγίοις, φοβουμένοις, "prophets, saints, those that fear." The wicked are those who "destroy the earth," since it is on their account that the world is destroyed; they "destroy the earth" also by corrupting it, which is the force of διαφθεῖραι. In what way this destruction of the wicked is accomplished we are not told.
19And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
Jamieson-Fausset-Brown
19. A similar solemn conclusion to that of the seventh seal, Re 8:5, and to that of the seventh vial, Re 16:18. Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three different aspects, mutually complementing each other.
the temple--the sanctuary or Holy place (Greek, "naos"), not the whole temple (Greek, "hieron").
opened in heaven--A and C read the article, "the temple of God "which is" in heaven, was opened."
the ark of his testament--or "... His covenant." As in the first verse the earthly sanctuary was measured, so here its heavenly antitype is laid open, and the antitype above to the ark of the covenant in the Holiest Place below is seen, the pledge of God's faithfulness to His covenant in saving His people and punishing their and His enemies. Thus this forms a fit close to the series of trumpet judgments and an introduction to the episode (the twelfth and thirteen chapters) as to His faithfulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf (Re 14:15, 17; 15:5; 16:17), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets (Re 8:3), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials (Re 15:7, 8). See on Re 12:1, note at the opening of the chapter.
19. A similar solemn conclusion to that of the seventh seal, Re 8:5, and to that of the seventh vial, Re 16:18. Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three different aspects, mutually complementing each other.
the temple--the sanctuary or Holy place (Greek, "naos"), not the whole temple (Greek, "hieron").
opened in heaven--A and C read the article, "the temple of God "which is" in heaven, was opened."
the ark of his testament--or "... His covenant." As in the first verse the earthly sanctuary was measured, so here its heavenly antitype is laid open, and the antitype above to the ark of the covenant in the Holiest Place below is seen, the pledge of God's faithfulness to His covenant in saving His people and punishing their and His enemies. Thus this forms a fit close to the series of trumpet judgments and an introduction to the episode (the twelfth and thirteen chapters) as to His faithfulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf (Re 14:15, 17; 15:5; 16:17), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets (Re 8:3), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials (Re 15:7, 8). See on Re 12:1, note at the opening of the chapter.
The Pulpit Commentary
And the temple of God was opened in heaven; and there was opened the temple of God that is in heaven (Revised Version). "The temple" (ναός), the dwelling place of God (cf. Rev_11:1; Rev_3:12; Rev_7:15). Again, but a glimpse is afforded; and yet more is revealed than at the conclusion of the former series of visions; while the chief description is reserved to a later part of the Revelation. And there was seen in his temple the ark of his testament; or, ark of his covenant. This seems to be introduced in order to render more emphatic the steadfastness and unchangeableness of God. As in the case of the witnesses, the figure is taken from the Old Testament, and the symbol would be pregnant with meaning to Jewish Christians and ethers who had learnt to think of the ark as the sacrament of God's abiding presence and continual help. He who now promises aid to his people, and threatens judgment upon the wicked, is the same God who formerly had displayed his power on behalf of his people Israel. And there were lightnings, and voices, and thunderings, and an earthquake, and great hail; there followed (Revised Version). The usual token of any special manifestation of God's presence, or direct dealing with men (see on Rev_6:1).
This, then, forms the conclusion to the series of trumpet visions. These visions, evoked by the cry for vengeance in Rev_6:10, have demonstrated the need for patience and endurance on the part of Christians, by indicating the punishments meted out to the wicked on this earth and at the final judgment, together with the final triumph of the faithful. The seer next proceeds to elaborate a fact alluded to in the measuring of the temple in Rev_10:2, and to point the moral that it is possible for Christians within the Church to lose their final reward by their apostasy.
And the temple of God was opened in heaven; and there was opened the temple of God that is in heaven (Revised Version). "The temple" (ναός), the dwelling place of God (cf. Rev_11:1; Rev_3:12; Rev_7:15). Again, but a glimpse is afforded; and yet more is revealed than at the conclusion of the former series of visions; while the chief description is reserved to a later part of the Revelation. And there was seen in his temple the ark of his testament; or, ark of his covenant. This seems to be introduced in order to render more emphatic the steadfastness and unchangeableness of God. As in the case of the witnesses, the figure is taken from the Old Testament, and the symbol would be pregnant with meaning to Jewish Christians and ethers who had learnt to think of the ark as the sacrament of God's abiding presence and continual help. He who now promises aid to his people, and threatens judgment upon the wicked, is the same God who formerly had displayed his power on behalf of his people Israel. And there were lightnings, and voices, and thunderings, and an earthquake, and great hail; there followed (Revised Version). The usual token of any special manifestation of God's presence, or direct dealing with men (see on Rev_6:1).
This, then, forms the conclusion to the series of trumpet visions. These visions, evoked by the cry for vengeance in Rev_6:10, have demonstrated the need for patience and endurance on the part of Christians, by indicating the punishments meted out to the wicked on this earth and at the final judgment, together with the final triumph of the faithful. The seer next proceeds to elaborate a fact alluded to in the measuring of the temple in Rev_10:2, and to point the moral that it is possible for Christians within the Church to lose their final reward by their apostasy.
THE HOLY BIBLE
Revelation
Chapter 11
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105