Revelation 11: Summary and Commentary

Verse 1

11:1-13 This section pictures the willful rejection of God’s continuing call for repentance. The many attempts to silence his witnesses ultimately fail, and God triumphs. • Many attempts have been made to identify the two witnesses of this chapter. Moses and Elijah, who appeared with Jesus at the transfiguration (Matt 17:3; Mark 9:4; Luke 9:30), are likely candidates (see Rev 11:6); they represent the law and the prophets. Others have suggested Enoch and Elijah because they did not die (see Gen 5:21-24; 2 Kgs 2:11-12). Other possibilities include Peter and Paul, or James and John. More important than their identities is their role of confirming God’s message by the testimony of “two or three witnesses” (see Deut 17:6). God provides a twofold witness to the world about the impending judgment, making it clear that his word is certain to be fulfilled (Deut 19:15; Matt 18:15-16).

11:1 The instructions to measure the Temple are reminiscent of Ezekiel’s visions (see Ezek 40–42; 43:13-17). The Jerusalem Temple was destroyed by the Romans in AD 70; these details symbolize God’s precise knowledge of and care for his people who belong to him (cp. Rev 7:2-4; Zech 2:1-5).

Verse 2

11:2-3 The outer courtyard in the Jerusalem Temple, outside the stone warning fence, was regarded as the place for the Gentile nations. John makes a clear distinction between the people God recognizes and those he does not. • The 42 months and 1,260 days refer to a period of three and a half years, or a broken seven (see study notes on Dan 7:24-25; 8:26; 9:24-27). John repeatedly uses these time designations in Revelation when persecution is evident and evil appears to dominate the world. God’s people will be secure in him (see study note on Rev 11:1) even though God allows evil forces to persecute them (see 13:7; Mark 10:30).

Verse 3

11:3 During the period of persecution, God will not abandon the world but will send his two witnesses to proclaim the coming judgment, just as God sent Jonah to Nineveh (Jon 1:2; 4:11). • Clothing made of burlap was symbolic of mourning or repentance (see Gen 37:34; 2 Sam 3:31; Neh 9:1; Esth 4:1; Jon 3:6).

Verse 4

11:4 two olive trees and . . . two lampstands: See study note on 1:12; see also Exod 25:31-40; Zech 4:2-6.

Verse 5

11:5 In one of the psalms, God is portrayed with fire coming from his mouth, a picture of judgment on his enemies (Ps 18:8; see also 2 Sam 22:9). Cp. Elijah, 2 Kgs 1:1-15.

Verse 6

11:6 These two witnesses were given power to stop the rain and bring down plagues, as were Elijah (see 1 Kgs 17:1; 18:41-46) and Moses (see Exod 7:14-24; 8:1–11:10).

Verse 7

11:7-8 When the witnesses finish their testimony, the scene changes dramatically. The beast (cp. 13:1) is introduced for the first time; it is associated with the bottomless pit. Like all enemies of God, the beast engages in war against God’s witnesses, and he kills them.

Verse 8

11:8 their bodies will lie in the main street: Evil is so vindictive that it even desecrates the dead. • Jerusalem (literally the great city): The designation “the great city” would have immediately suggested Rome to early readers (16:19; 17:18; 18:10, 16, 18-19, 21). But John also describes it as the city where their Lord was crucified as well as Sodom and Egypt—all places that were hostile to God and his people (see also 17:5, 9). • where their Lord was crucified: There is a direct connection between how the Lord was treated by evil forces and the experience of persecuted Christians (see Acts 9:5).

Verse 9

11:9 Leaving people’s bodies out for public display was a way to dishonor them after their death (see 1 Sam 31:10; the usual Roman custom was to leave bodies hanging after crucifixion). • peoples, tribes, languages, and nations: All the peoples of the world are represented in this exhibition.

Verse 10

11:10 All the people . . . will gloat and celebrate: God’s enemies despise and reject his messengers.

Verse 11

11:11 The death of the two witnesses is not the end of their ministry. God was not defeated in the death of Jesus and he will not be defeated in the slaughter of his witnesses. The God of the resurrection breathed life into the dead so that they stood up (see Ezek 37:3-5, 10), leaving no doubt about God’s power. • Terror struck: It is a fearful experience for sinful humans to face the power of the living God (see Heb 10:31).

Verse 12

11:12 they rose to heaven in a cloud: The event is reminiscent of the ascent of Jesus (see Acts 1:9) and others (see 2 Kgs 2:11-12; 1 Thes 4:17).

Verse 13

11:13 An earthquake often accompanies key moments in biblical history (see Exod 19:18; 1 Kgs 19:11-12; Matt 27:51). • Seven thousand: The number who died shows God’s involvement in judgment (contrast 1 Kgs 19:18). • everyone else . . . gave glory to the God of heaven: Those who survived the earthquake were forced to acknowledge God’s power and sovereignty over the world (see Phil 2:9-11).

Verse 15

11:15-19 The seventh trumpet (“the third terror,” 11:14; see also 9:12) presents a scene of final judgment and the eternal Kingdom. As in 7:9-17, this scene provides a dramatic window into the ultimate Christian hope with God. In the midst of a picture of judgment, the reader is reminded of eternity with God.

11:15 Loud voices in the court of heaven sing a victory hymn; the earth has been transformed into the realm of our Lord and his Christ, who is enthroned as king forever.

Verse 16

11:16-18 The twenty-four elders, representing the people of God, confirm God’s victorious enthronement (see study note on 4:4). Their worship acknowledges God’s sovereign rule as the Almighty (see 4:10-11; 5:8-10).

Verse 17

11:17 The thanksgiving prayer describes God as the one who is and who always was; the description “is still to come” (see 1:4, 8) no longer applies, because in this scene eternity has come and God has begun to reign.

Verse 18

11:18 The nations were filled with wrath when they refused to do as God commanded (see Ps 2). But things will now be different because God’s wrath has come. God will reward his holy people (see Rev 22:12) with new life as his children (see John 1:12; 20:31). • fear your name: God’s name implies his nature; fearing God’s name means accepting who he is (see “Fear of the Lord” Theme Note). • The end of the age will be the time to destroy those who have not accepted God’s love (see John 3:16-20). They will go into the lake of fire (Rev 20:15). This doom of God’s enemies is the third and final terror (11:14).

Verse 19

11:19 This verse provides a dramatic conclusion to the first half of Revelation and a link to the second half. • In this scene, the Temple and the Ark are symbols of God’s presence; the earthly Ark was the copy of the design of the Ark in heaven (see Exod 25:40; Heb 8:5).

Verse 1

This prophetical passage about measuring the temple is a plain reference to what we find in Ezekiel's vision, Eze 40:3, etc. But how to understand either the one or the other is not so easy. It should seem the design of measuring the temple in the former case was in order to the rebuilding of it, and that with advantage; the design of this measurement seems to be either, 1. For the preservation of it in those times of public danger and calamity that are here foretold; or, 2. For its trial; that it may be seen how far it agrees with the standard, or pattern, in the mount; or, 3. For its reformation; that what is redundant, deficient, or changed, may be regulated according to the true model. Observe,

I. How much was to be measured. 1. The temple; the gospel church in general, whether it be so built, so constituted, as the gospel rule directs, whether it be too narrow or too large, the door too wide or too strait. 2. The altar. That which was the place of the most solemn acts of worship may be put for religious worship in general; whether the church has the true altars, both as to substance and situation: as to substance, whether they take Christ for their altar, and lay down all their offerings there; and in situation, whether the altar be in the holiest; that is, whether they worship God in the Spirit and in truth. 3. The worshippers too must be measured, whether they make God's glory their end and his word their rule, in all their acts of worship; and whether they come to God with suitable affections, and whether their conversation be as becomes the gospel.

II. What was not to be measured (Rev 11:2), and why it should be left out. 1. What was not to be measured: The court which is without the temple measure it not. Some say that Herod, in the additions made to the temple, built an outer court, and called it the court of the Gentiles. Some tell us that Adrian built the city and an outer court, and called it Aelia, and gave it to the Gentiles. 2. Why was not the outer court measured? This was no part of the temple, according to the model either of Solomon or Zerubbabel, and therefore God would have no regard to it. He would not mark it out for preservation; but as it was designed for the Gentiles, to bring pagan ceremonies and customs and to annex them to the gospel churches, so Christ abandoned it to them, to be used as they pleased; and both that and the city were trodden under foot for a certain time - forty and two months, which some would have to be the whole time of the reign of antichrist. Those who worship in the outer court are either such as worship in a false manner or with hypocritical hearts; and these are rejected of God, and will be found among his enemies. 3. From the whole observe, (1.) God will have a temple and an altar in the world, till the end of time. (2.) He has a strict regard to this temple, and observes how every thing is managed in it. (3.) Those who worship in the outer court will be rejected, and only those who worship within the veil accepted. (4.) The holy city, the visible church, is very much trampled upon in the world. But, (5.) The desolations of the church are for a limited time, and for a short time, and she shall be delivered out of all her troubles.

Verse 3

In this time of treading down, God has reserved to himself his faithful witnesses, who will not fail to attest the truth of his word and worship, and the excellency of his ways. Here observe,

I. The number of these witnesses: it is but a small number and yet it is sufficient. 1. It is but small. Many will own and acknowledge Christ in times of prosperity who will desert and deny him in times of persecution; one witness, when the cause is upon trial, is worth many at other times. 2. It is a sufficient number; for in the mouth of two witnesses every cause shall be established. Christ sent out his disciples two by two, to preach the gospel. Some think these two witnesses are Enoch and Elias, who are to return to the earth for a time: others, the church of the believing Jews and that of the Gentiles: it should rather seem that they are God's eminent faithful ministers, who shall not only continue to profess the Christian religion, but to preach it, in the worst of times.

II. The time of their prophesying, or bearing their testimony for Christ. A thousand two hundred and threescore days; that is (as many think), to the period of the reign of antichrist; and, if the beginning of that interval could be ascertained, this number of prophetic days, taking a day for a year, would give us a prospect when the end shall be.

III. Their habit, and posture: they prophesy in sackcloth, as those that are deeply affected with the low and distressed state of the churches and interest of Christ in the world.

IV. How they were supported and supplied during the discharge of their great and hard work: they stood before the God of the whole earth, and he gave them power to prophesy. He made them to be like Zerubbabel and Joshua, the two olive-trees and candlestick in the vision of Zechariah, Zac 4:2, etc. God gave them the oil of holy zeal, and courage, and strength, and comfort; he made them olive-trees, and their lamps of profession were kept burning by the oil of inward gracious principles, which they received from God. They had oil not only in their lamps, but in their vessels - habits of spiritual life, light, and zeal.

V. Their security and defence during the time of their prophesying: If any attempted to hurt them, fire proceeded out of their mouths, and devoured them, Rev 11:5. Some think this alludes to Elias's calling for the fire from heaven, to consume the captains and their companies that came to seize him, Kg2 1:12. God promised the prophet Jeremiah (Jer 5:14), Behold, I will make my words in thy mouth fire, and this people shall be wood, and it shall devour them. By their praying and preaching, and courage in suffering, they shall gall and wound the very hearts and consciences of many of their persecutors, who shall go away self-condemned, and be even terrors to themselves; like Pashur, at the words of the prophet Jeremiah, Jer 20:4. They shall have that free access to God, and that interest in him, that, at their prayers, God will inflict plagues and judgments upon their enemies, as he did on Pharaoh, turning their rivers into blood, and restraining the dews of heaven, shutting heaven up, that no rain shall fall for many days, as he did at the prayers of Elias, Kg1 17:1. God has ordained his arrows for the persecutors, and is often plaguing them while they are persecuting his people; they find it hard work to kick against the pricks.

VI. The slaying of the witnesses. To make their testimony more strong, they must seal it with their blood. Here observe, 1. The time when they should be killed: When they have finished their testimony. They are immortal, they are invulnerable, till their work be done. Some think it ought to be rendered, when they were about to finish their testimony. When they had prophesied in sackcloth the greatest part of the 1260 years, then they should feel the last effect of antichristian malice. 2. The enemy that should overcome and slay them - the beast that ascendeth out of the bottomless pit. Antichrist, the great instrument of the devil, should make war against them, not only with the arms of subtle and sophistical learning, but chiefly with open force and violence; and God would permit his enemies to prevail against his witnesses for a time. 3. The barbarous usage of these slain witnesses; the malice of their enemies was not satiated with their blood and death, but pursued even their dead bodies. (1.) They would not allow them a quiet grave; their bodies were cast out in the open street, the high street of Babylon, or in the high road leading to the city. This city is spiritually called Sodom for monstrous wickedness, and Egypt for idolatry and tyranny; and here Christ in his mystical body has suffered more than in any place in the world. (2.) Their dead bodies were insulted by the inhabitants of the earth, and their death was a matter of mirth and joy to the antichristian world, Rev 11:10. They were glad to be rid of these witnesses, who by their doctrine and example had teased, terrified, and tormented the consciences of their enemies; these spiritual weapons cut wicked men to the heart, and fill them with the greatest rage and malice against the faithful.

VII. The resurrection of these witnesses, and the consequences thereof. Observe, 1. The time of their rising again; after they had lain dead three days and a half (Rev 11:11), a short time in comparison of that in which they had prophesied. Here may be a reference to the resurrection of Christ, who is the resurrection and the life. Thy dead men shall live, together with my dead body shall they arise. Or there may be a reference to the resurrection of Lazarus on the fourth day, when they thought it impossible. God's witnesses may be slain, but they shall rise again: not in their persons, till the general resurrection, but in their successors. God will revive his work, when it seems to be dead in the world. 2. The power by which they were raised: The spirit of life from God entered into them, and they stood upon their feet. God put not only life, but courage into them. God can make the dry bones to life; it is the Spirit of life from God that quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. 3. The effect of their resurrection upon their enemies: Great fear fell upon them. The reviving of God's work and witnesses will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is not a courageous, but a cowardly spirit. Herod feared John the Baptist.

VIII. The ascension of the witnesses into heaven and the consequences thereof, Rev 11:12, Rev 11:13. Observe, 1. Their ascension. By heaven we may understand either some more eminent station in the church, the kingdom of grace in this world, or a high place in the kingdom of glory above. The former seems to be the meaning: They ascended to heaven in a cloud (in a figurative, not in a literal sense) and their enemies saw them. It will be no small part of the punishment of persecutors, both in this world and at the great day, that they shall see the faithful servants of God greatly honoured and advanced. To this honour they did not attempt to ascend, till God called them, and said, Come up hither. The Lord's witnesses must wait for their advancement, both in the church and in heaven, till God calls them; they must not be weary of suffering and service, nor too hastily grasp at the reward; but stay till their Master calls them, and then they may gladly ascend to him. 2. The consequences of their ascension - a mighty shock and convulsion in the antichristian empire and the fall of a tenth part of the city. Some refer this to the beginning of the reformation from popery, when many princes and states fell off from their subjection to Rome. This great work met with great opposition; all the western world felt a great concussion, and the antichristian interest received a great blow, and lost a great deal of ground and interest, (1.) By the sword of war, which was then drawn; and many of those who fought under the banner of antichrist were slain by it. (2.) By the sword of the Spirit: The fear of God fell upon many. They were convinced of their errors, superstition, and idolatry; and by true repentance, and embracing the truth, they gave glory to the God of heaven. Thus, when God's work and witnesses revive, the devil's work and witnesses fall before him.

Verse 14

We have here the sounding of the seventh and last trumpet, which is ushered in by the usual warning and demand of attention: The second woe is past, and, behold, the third woe cometh quickly. Then the seventh angel sounded. This had been suspended for some time, till the apostle had been made acquainted with some intervening occurrences of very great moment, and worthy of his notice and observation. But what he before expected he now heard - the seventh angel sounding. Here observe the effects and consequences of this trumpet, thus sounded.

I. Here were loud and joyful acclamations of the saints and angels in heaven. Observe, 1. The manner of their adorations: they rose from their seats, and fell upon their faces, and worshipped God; they did it with reverence and humility. 2. The matter of their adorations. (1.) They thankfully recognize the right of our God and Saviour to rule and reign over all the world: The kingdoms of this world have become the kingdoms of our Lord and of his Christ, Rev 11:15. They were always so in title, both by creation and purchase. (2.) They thankfully observe his actual possession of them, and reign over them; they give him thanks because he had taken to him his great power, asserted his rights, exerted his power, and so turned title into possession. (3.) They rejoice that this his reign shall never end: He shall reign for ever and ever, till all enemies be put under his feet; none shall ever wrest the sceptre out of his hand.

II. Here were angry resentments in the world at these just appearances and actings of the power of God (Rev 11:18): The nations were angry; not only had been so, but were so still: their hearts rose up against God; they met his wrath with their own anger. It was a time when God was taking a just revenge upon the enemies of his people, recompensing tribulation to those who had troubled them. It was a time in which he was beginning to reward his people's faithful services and sufferings; and their enemies could not bear it, they fretted against God, and so increased their guilt and hastened their destruction.

III. Another consequence was the opening of the temple of God in heaven. By this may be meant that here is now a more free communication between heaven and earth, prayer and praises more freely and frequently ascending and graces and blessings plentifully descending. But it rather seems to intend the church of God on earth, a heavenly temple. It is an allusion to the various circumstances of things in the time of the first temple. Under idolatrous and wicked princes, it was shut up and neglected; but, under religious and reforming princes, it was opened and frequented. So, during the power of antichrist, the temple of God seemed to be shut up, and was so in a great degree; but now it was opened again. At this opening of it observe, 1. What was seen there: the ark of God's testament. This was in the holy of holies; in this ark the tables of the law were kept. As before Josiah's time the law of God had been lost, but was then found, so in the reign of antichrist God's law was laid aside, and made void by their traditions and decrees; the scriptures were locked up from the people, and they must not look into these divine oracles; now they are opened, now they are brought to the view of all. This was an unspeakable and invaluable privilege; and this, like the ark of the testament, was a token of the presence of God returned to his people, and his favour towards them in Jesus Christ the propitiation. 2. What was heard and felt there: Lightnings, voices, thunderings, an earthquake, and great hail. The great blessing of the reformation was attended with very awful providences; and by terrible things in righteousness God would answer those prayers that were presented in his holy temple, now opened. All the great revolutions of the world are concerted in heaven, and are the answers of the prayers of the saints.

Verse 2

But—Greek, "And."

the court . . . without—all outside the Holy Place (Rev 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, Luk 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also Psa 79:1; Isa 63:18.

forty . . . two months— (Rev 13:5). The same period as Daniel's "time, times, and half" (Rev 12:14); and Rev 11:3, and Rev 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 Dan 7:25; Dan 8:14; Dan 12:11), or rather, regard the 2300 days (Dan 8:14), 1335 days (Dan 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 (Rev 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 Dan 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 (Dan 8:14). The forty-two months answer to Israel's forty-two sojournings (Num. 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.

Verse 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 Zac 4:3, Zac 4:12, 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 Rev 11:4, but only one in Zac 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 Rev 7:1-8 there are described first the sealed of Israel, then those of all nations. But see on Rev 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, Rev 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 Mat 17:11; Act 3:21). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare Deu 34:5-6; Jde 1:9. 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 (Rev 11:6), apply best to "Moses (compare Rev 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 (Rev 11:7-8), and this in Moses' case a second time, which Heb 9:27 denies. See on Zac 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 (Rev 6:12).

Verse 4

standing before the God of the earth—A, B, C, Vulgate, Syriac, Coptic, and ANDREAS read "Lord" for "God": so Zac 4:14. Ministering to (Luk 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 (Rev 11:15). The phrase alludes to Zac 4:10, Zac 4:14, "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," Phi 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 Zac 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 Rev 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 Rev 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.

Verse 5

will hurt—Greek, "wishes," or "desires to hurt them."

fire . . . devoureth—(Compare Jer 5:14; Jer 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 Rev 13:10). Retribution in kind.

Verse 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."

Verse 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 (Dan 7:3, Dan 7:11), and he is fully so in the subsequent part of the Apocalypse, namely, Rev 13:1; Rev 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 Dan 7:21, where the same is said of the little horn that sprang up among the ten horns on the fourth beast.

Verse 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 (Rev 14:8; Rev 16:19; Rev 17:18; Rev 18:10, Rev 18:16, Rev 18:18-19, Rev 18:21). In Rev 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 Isa 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 Rev 18:24, where the blood of ALL slain on earth is said to be found IN BABYLON, just as in Mat 23:35, Jesus saith that, "upon the Jews and JERUSALEM" (Compare Mat 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 (Heb 13:12-14), as the world city which believers were then to go forth from, in order to "seek one to come."

Verse 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 Rev 11:8, "dead body." Three and a half days answer to the three and a half years (see on Rev 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 (Rev 19:17-18, Rev 19:21).

Verse 10

they that dwell upon . . . earth—those who belong to the earth, as its citizens, not to heaven (Rev 3:10; Rev 8:13; Rev 12:12; Rev 13:8).

shall—so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on Rev 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 (Rev 11:5-6); also, by their testimony against the earthly.

Verse 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, Hos 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 (Mat 28:4), when also there was a great earthquake (Rev 11:2).

saw—Greek, "beheld."

Verse 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, Act 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 (Rev 7:1-8), and the elect of all nations, caught up out of the reach of the Antichristian foe. In Rev 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.

Verse 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 (Rev 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 Rev 13:18, "the number of the beast."

tenth part of the city fell—that is, of "the great city" (Rev 16:19; Zac 14:2). Ten is the number of the world kingdoms (Rev 17:10-12), and the beast's horns (Rev 13:1), and the dragon's (Rev 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 Rev 16:9; and above, Rev 9:20-21. These repenting (Zac 12:10-14; Zac 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 (Rev 11:6), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth (Rev 11:4). As in Rev 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.

Verse 14

The second woe—that under the sixth trumpet (Rev 9:12-21), including also the prophecy, Rev 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.

Verse 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 (Rev 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 (Rev 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 Dan 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" (Rev 10:7).

Verse 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."

Verse 17

thanks—for the answer to our prayers (Rev 6:10-11) in destroying them which destroy the earth (Rev 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 Rev 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.

Verse 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 (Exo 15:14; Kg2 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 (Rev 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 Rev 16:6; Luk 19:27). See on Dan 7:14-18.

Verse 19

A similar solemn conclusion to that of the seventh seal, Rev 8:5, and to that of the seventh vial, Rev 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 (Rev 14:15, Rev 14:17; Rev 15:5; Rev 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 (Rev 8:3), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials (Rev 15:7-8). See on Rev 12:1, note at the opening of the chapter.

Next: Revelation Chapter 12