4 These are the339two olive-trees, and the two340candlesticks standing before the God of the earth.4.These are the two olive-trees.Theseare represented by the two olive-trees, or these are what are symbolized by the two olive-trees. There can be little doubt that there is an allusion here toZec.iv.3, 11, 14, though the imagery is in some respects changed. The prophet (Zec.iv.2, 3) saw in vision “a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.” These two “olive branches” were subsequently declared (ver.14) to be “the two anointed ones, that stand by the Lord of the whole earth.” The olive-trees, or olive-branches (ver.12), appear in the vision of the prophet to have been connected with the ever-burning lamp by golden pipes; and as the olive-tree produced the oil used by the ancients in their lamps, these trees are represented as furnishing a constant supply of oil through the golden pipes to the candlestick, and thus they become emblematic of the supply of grace to the church. John uses this emblem, not in the sense exactly in which it was employed by the prophet, but to denote that these two “witnesses,” which might be compared with the two olive-trees, would be the means of supplying grace to the church. As the olive-tree furnished oil for the lamps, the two trees here would seem properly to denote ministers of religion; and as there can be no doubt that the candlesticks, or lamp-bearers, denote churches, the sense would appear to be that it was through the pastors of the churches that the oil of grace which maintained the brightness of those mystic candlesticks, or the churches, was conveyed. The image is a beautiful one, and expresses a truth of great importance to the world; for God has designed that the lamp of piety shall be kept burning in the churches by truth supplied through ministers and pastors. ¶And the two candlesticks.The prophet Zechariah saw butonesuch candlestick or lamp-bearer; John here saw two—as there are two “witnesses” referred to. In the vision described inch. i.12, he saw seven—representing the seven churches of Asia. For an explanation of the meaning of the symbol, seeNoteson that verse. ¶Standing before the God of the earth.SoZec.iv.14, “These be the two anointed ones, that stand by the Lord of the whole earth.” The meaning is, that they stood, as it were, in the very presence of God—as, in the tabernacle and temple, the golden candlestick stood “before” the ark on which was the symbol of the divine presence, though separated from it by a veil.Comp.Notes onch. ix.13. This representation, that the ministers of religion “stand before the Lord,” is one that is not uncommon in the Bible. Thus it is said of the priests and Levites: “The Lord separated the tribe of Levi, tostand before the Lord, to minister unto him, and to bless his name,”De.x.8;comp.xviii.7. The same thing is said of the prophets, as in the cases of Elijah and Elisha: “As the Lord liveth,before whom I stand,”1 Ki.xvii.1; also,xviii.15;2 Ki.iii.14;v.16;comp.Je.xv.19. The representation is, that they ministered, as it were, constantly in his presence, and under his eye.
4 These are the339two olive-trees, and the two340candlesticks standing before the God of the earth.
4.These are the two olive-trees.Theseare represented by the two olive-trees, or these are what are symbolized by the two olive-trees. There can be little doubt that there is an allusion here toZec.iv.3, 11, 14, though the imagery is in some respects changed. The prophet (Zec.iv.2, 3) saw in vision “a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.” These two “olive branches” were subsequently declared (ver.14) to be “the two anointed ones, that stand by the Lord of the whole earth.” The olive-trees, or olive-branches (ver.12), appear in the vision of the prophet to have been connected with the ever-burning lamp by golden pipes; and as the olive-tree produced the oil used by the ancients in their lamps, these trees are represented as furnishing a constant supply of oil through the golden pipes to the candlestick, and thus they become emblematic of the supply of grace to the church. John uses this emblem, not in the sense exactly in which it was employed by the prophet, but to denote that these two “witnesses,” which might be compared with the two olive-trees, would be the means of supplying grace to the church. As the olive-tree furnished oil for the lamps, the two trees here would seem properly to denote ministers of religion; and as there can be no doubt that the candlesticks, or lamp-bearers, denote churches, the sense would appear to be that it was through the pastors of the churches that the oil of grace which maintained the brightness of those mystic candlesticks, or the churches, was conveyed. The image is a beautiful one, and expresses a truth of great importance to the world; for God has designed that the lamp of piety shall be kept burning in the churches by truth supplied through ministers and pastors. ¶And the two candlesticks.The prophet Zechariah saw butonesuch candlestick or lamp-bearer; John here saw two—as there are two “witnesses” referred to. In the vision described inch. i.12, he saw seven—representing the seven churches of Asia. For an explanation of the meaning of the symbol, seeNoteson that verse. ¶Standing before the God of the earth.SoZec.iv.14, “These be the two anointed ones, that stand by the Lord of the whole earth.” The meaning is, that they stood, as it were, in the very presence of God—as, in the tabernacle and temple, the golden candlestick stood “before” the ark on which was the symbol of the divine presence, though separated from it by a veil.Comp.Notes onch. ix.13. This representation, that the ministers of religion “stand before the Lord,” is one that is not uncommon in the Bible. Thus it is said of the priests and Levites: “The Lord separated the tribe of Levi, tostand before the Lord, to minister unto him, and to bless his name,”De.x.8;comp.xviii.7. The same thing is said of the prophets, as in the cases of Elijah and Elisha: “As the Lord liveth,before whom I stand,”1 Ki.xvii.1; also,xviii.15;2 Ki.iii.14;v.16;comp.Je.xv.19. The representation is, that they ministered, as it were, constantly in his presence, and under his eye.
5 And if any man will hurt them,341fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them,342he must in this manner be killed.5.And if any man will hurt them.This implies that there would be those who would be disposed to injure or wrong them; that is, that they would be liable to persecution. The word “will” is here more than the mere sign of the future; it denotesintention,purpose,design—θέλει—“if any manwillsorpurposesto injure them.” See a similar use of the word in1 Ti.vi.9. The wordhurthere means to doinjuryorinjustice—ἀδικῆσαι—and may refer to wrong in any form—whether in respect to their character, opinions, persons, or property. The general sense is, that there would be those who would be disposed to do them harm, and we should naturally look for the fulfilment of this in some form of persecution. ¶Fire proceedeth out of their mouth.It is, of course, not necessary that this should be taken literally. The meaning is, that they would have the power of destroying their enemiesas iffire should proceed out of their mouth; that is, their words would be like burning coals or flames. There may possibly be an allusion here to2 Ki.i.10–14, whereit is said that Elijah commanded the fire to descend from heaven to consume those who were sent to take him (comp.Lu.ix.54); but in that case Elijah commanded the fire to come “from heaven;” here it proceedeth “out of the mouth.” The allusion here, therefore, is to the denunciations which they would utter, or the doctrines which they would preach, and which would have the same effect on their enemies as if they breathed forth fire and flame. SoJe.v.14, “Because ye speak this word, Behold, I will make my words in thy mouth fire and this people wood, and it shall devour them.” ¶And devoureth their enemies.The worddevouris often used with reference to fire, which seems toeat uporconsumewhat is in its way, or tofeed onthat which it destroys. This is the sense of the word here—κατεσθίει—“to eat down, to swallow down, to devour.”Comp.ch. xx.9;Sept.Is.xxix.6; Joelii.5;Le.x.2. As there is no reason to believe that there would be literalfire, so it is not necessary to suppose that their enemies would be literally devoured or consumed. The meaning is fulfilled if their words should in any way produce an effect on their enemiessimilarto what is produced by fire: that is, if it should destroy their influence; if it should overcome and subdue them; if it should annihilate their domination in the world. ¶And if any man will hurt them.This is repeated in order to make the declaration more intensive, and also to add another thought about the effect of persecuting and injuring them. ¶He must in this manner be killed.That is, in the manner specified—by fire. It does not mean that he would be killed in the same manner in which the “witnesses” were killed, but in the method specified before—by the fire that should proceed out of their mouth. The meaning is, undoubtedly, that they would have power to bring down on them divine vengeance or punishment, so that there would be a just retaliation for the wrongs done them.
5 And if any man will hurt them,341fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them,342he must in this manner be killed.
5.And if any man will hurt them.This implies that there would be those who would be disposed to injure or wrong them; that is, that they would be liable to persecution. The word “will” is here more than the mere sign of the future; it denotesintention,purpose,design—θέλει—“if any manwillsorpurposesto injure them.” See a similar use of the word in1 Ti.vi.9. The wordhurthere means to doinjuryorinjustice—ἀδικῆσαι—and may refer to wrong in any form—whether in respect to their character, opinions, persons, or property. The general sense is, that there would be those who would be disposed to do them harm, and we should naturally look for the fulfilment of this in some form of persecution. ¶Fire proceedeth out of their mouth.It is, of course, not necessary that this should be taken literally. The meaning is, that they would have the power of destroying their enemiesas iffire should proceed out of their mouth; that is, their words would be like burning coals or flames. There may possibly be an allusion here to2 Ki.i.10–14, whereit is said that Elijah commanded the fire to descend from heaven to consume those who were sent to take him (comp.Lu.ix.54); but in that case Elijah commanded the fire to come “from heaven;” here it proceedeth “out of the mouth.” The allusion here, therefore, is to the denunciations which they would utter, or the doctrines which they would preach, and which would have the same effect on their enemies as if they breathed forth fire and flame. SoJe.v.14, “Because ye speak this word, Behold, I will make my words in thy mouth fire and this people wood, and it shall devour them.” ¶And devoureth their enemies.The worddevouris often used with reference to fire, which seems toeat uporconsumewhat is in its way, or tofeed onthat which it destroys. This is the sense of the word here—κατεσθίει—“to eat down, to swallow down, to devour.”Comp.ch. xx.9;Sept.Is.xxix.6; Joelii.5;Le.x.2. As there is no reason to believe that there would be literalfire, so it is not necessary to suppose that their enemies would be literally devoured or consumed. The meaning is fulfilled if their words should in any way produce an effect on their enemiessimilarto what is produced by fire: that is, if it should destroy their influence; if it should overcome and subdue them; if it should annihilate their domination in the world. ¶And if any man will hurt them.This is repeated in order to make the declaration more intensive, and also to add another thought about the effect of persecuting and injuring them. ¶He must in this manner be killed.That is, in the manner specified—by fire. It does not mean that he would be killed in the same manner in which the “witnesses” were killed, but in the method specified before—by the fire that should proceed out of their mouth. The meaning is, undoubtedly, that they would have power to bring down on them divine vengeance or punishment, so that there would be a just retaliation for the wrongs done them.
6 These343have power to shut heaven, that it rain not in the days of their prophecy: and have344power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.6.These have power to shut heaven.That is, so far as rain is concerned—for this is immediately specified. There is probably a reference here to an ancient opinion that the rain was kept in the clouds of heaven as in reservoirs or bottles, and that when they were opened it rained; when they were closed it ceased to rain. So Job, “He bindeth up the waters in his thick clouds, and the cloud is not rent under them,”xxvi.8. “Which the clouds do drop and distil upon man abundantly,” Jobxxxvi.28. “Who can number the clouds in wisdom? or who can stay the bottles of heaven?” Jobxxxviii.37;comp.Ge.i.7;vii.12;viii.2;2 Ki.vii.2. Toshut or close up the heavens, therefore, is to restrain the rain from descending, or to produce a drought.Comp.Notes onJa.v.17. ¶That it rain not in the days of their prophecy.In the time when they prophesy. Probably the allusion here is to what is said of Elijah,1 Ki.xvii.1. This would properly refer to some miraculous power; but still itmaybe used to denote merely that they would be clothed with the power of causing blessings to be withheld from men,as ifrain were withheld; that is, that in consequence of the calamities that would be brought upon them, and the persecutions which they would endure, God would bring judgments upon men as iftheywere clothed with this power. The language, therefore, it seems to me, does not necessarily imply that they would have the power of working miracles. ¶And have power over waters to turn them to blood.The allusion here is doubtless to what occurred in Egypt,Ex.vii.17.Comp.Notes onRe.viii.8. This, too, would literally denote the power of working a miracle; but still it is not absolutely necessary to suppose that this is intended. Anything that would berepresentedby turning waters into blood, would correspond with all that is necessarily implied in the language. If any great calamity should occur in consequence of what was done to them that would be properly represented by turning the waters into blood so that they could not be used, and that was so connected with the treatment which they received as to appear to be a judgment of heaven on that account, or that would appear to have come upon the world in consequence of their imprecations, it would be all that is necessarily implied in this language. ¶And tosmite the earth with all plagues.All kinds of plague or calamity; disease, pestilence, famine, flood,&c.The wordplague—πληγῇ—which means, properly,stroke,stripe,blow, would include any or all of these. The meaning here is, that great calamities would follow the manner in which they were treated,as ifthe power were lodged in their hands. ¶As often as they will.So that it would seem that they could exercise this power as they pleased.
6 These343have power to shut heaven, that it rain not in the days of their prophecy: and have344power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
6.These have power to shut heaven.That is, so far as rain is concerned—for this is immediately specified. There is probably a reference here to an ancient opinion that the rain was kept in the clouds of heaven as in reservoirs or bottles, and that when they were opened it rained; when they were closed it ceased to rain. So Job, “He bindeth up the waters in his thick clouds, and the cloud is not rent under them,”xxvi.8. “Which the clouds do drop and distil upon man abundantly,” Jobxxxvi.28. “Who can number the clouds in wisdom? or who can stay the bottles of heaven?” Jobxxxviii.37;comp.Ge.i.7;vii.12;viii.2;2 Ki.vii.2. Toshut or close up the heavens, therefore, is to restrain the rain from descending, or to produce a drought.Comp.Notes onJa.v.17. ¶That it rain not in the days of their prophecy.In the time when they prophesy. Probably the allusion here is to what is said of Elijah,1 Ki.xvii.1. This would properly refer to some miraculous power; but still itmaybe used to denote merely that they would be clothed with the power of causing blessings to be withheld from men,as ifrain were withheld; that is, that in consequence of the calamities that would be brought upon them, and the persecutions which they would endure, God would bring judgments upon men as iftheywere clothed with this power. The language, therefore, it seems to me, does not necessarily imply that they would have the power of working miracles. ¶And have power over waters to turn them to blood.The allusion here is doubtless to what occurred in Egypt,Ex.vii.17.Comp.Notes onRe.viii.8. This, too, would literally denote the power of working a miracle; but still it is not absolutely necessary to suppose that this is intended. Anything that would berepresentedby turning waters into blood, would correspond with all that is necessarily implied in the language. If any great calamity should occur in consequence of what was done to them that would be properly represented by turning the waters into blood so that they could not be used, and that was so connected with the treatment which they received as to appear to be a judgment of heaven on that account, or that would appear to have come upon the world in consequence of their imprecations, it would be all that is necessarily implied in this language. ¶And tosmite the earth with all plagues.All kinds of plague or calamity; disease, pestilence, famine, flood,&c.The wordplague—πληγῇ—which means, properly,stroke,stripe,blow, would include any or all of these. The meaning here is, that great calamities would follow the manner in which they were treated,as ifthe power were lodged in their hands. ¶As often as they will.So that it would seem that they could exercise this power as they pleased.
7 And when they shall have finished their testimony345the beast that ascendeth out of the bottomless pit shall346make war against them, and shall overcome them, and kill them.7.And when they shall have finished their testimony.Professor Stuart renders this, “And whenever they shall have finished their testimony.” The reference is undoubtedly to a period when they should have faithfully borne the testimony which they were appointed to bear. The word here rendered “shall have finished”—τελέσωσι, fromτελέω—means properly to end, to finish, to complete, to accomplish. It is used, in this respect, in two senses—either in regard totimeor in regard to theendorobject in view, in the sense ofperfecting it, oraccomplishing it. In the former sense it is employed in such passages as the following:—“Till the thousand years should befulfilled,”Re.xx.3. “Ye shall not have gone over the cities of Israel [Gr., ye shall not havefinishedthe cities of Israel] till the Son of man be come,”Mat.x.23; that is, ye shall not have finished passing through them. “When Jesus had made an end [Gr.,finished] of commanding his twelve disciples,”Mat.xi.1. “I havefinishedmy course,”2 Ti.iv.7. In these passages it clearly refers totime. In the other sense it is used in such places as the following:—“And shall not the uncircumcision which is by nature, if itfulfilthe law,”Ro.ii.27; that is, if it accomplish or come up to the demands of the law. “If yefulfilthe royal law according to the scriptures,”Ja.ii.8. The word, then, may here refer not totime, meaning that these events would occur at theendof the “thousand two hundred and threescore days,” but to the fact that what is here stated would occur when they had completed their testimony in the sense of having testified all that they wereappointedto testify; that is, when they had borne full witness for God, and fully uttered his truth. Thus understood, the meaning here may be that the event here referred to would take place, not at theendof the 1260 years, but at that periodduringthe 1260 years when it could be said with propriety that they had accomplished their testimony in the world, or that they had borne full and ample witness on the points intrusted to them. ¶The beast.This is the first time in the book of Revelation in which what is here called “the beast” is mentioned, and which has so important an agency in the events which it is said would occur. It is repeatedly mentioned in the course of the book, and always with similar characteristics, and as referring to the same object. Here it is mentioned as “ascending out of the bottomless pit;” inch. xiii.1, as “rising up out of the sea;” inch. xiii.11, as “coming up out of the earth.” It is also mentioned with characteristics appropriate to such an origin, inch. xiii.2–4 (twice), 11, 12 (twice), 14 (twice), 15 (twice), 17, 18;xiv.9, 11;xv.2;xvi.2, 10, 13;xvii.3, 7, 8 (twice), 11, 12, 13, 16, 17;xix.19, 20 (twice);xx.4, 40. The word here used—θηρίον—means properlya beast, a wild beast,Mar.i.13;Ac.x.12;xi.6;xxviii.4, 5;He.xii.20;Ja.iii.7;Re.vi.8. It is once used tropically of brutal or savage men,Tit.i.12. Elsewhere, in the passages above referred to in the Apocalypse, it is used symbolically. As employed in the book of Revelation, the characteristics of the “beast” are strongly marked. (a) It has itsoriginfrom beneath—in the bottomless pit; the sea; the earth,ch. xi.7;xiii.1, 11. (b) It has greatpower,ch. xiii.4, 12;xvii.12, 13. (c) It claims and receives worship,ch. xiii.3, 12, 14, 15;xiv.9, 11. (d) It has a certain “seat” or throne from whence its power proceeds,ch. xvi.10. (e) It is of scarlet colour,ch. xvii.3. (f) It receives power conferred upon it by the kings of the earth,ch. xvii.13. (g) It has a mark by which it is known,ch. xiii.17;xix.20. (h) It has a certain “number;” that is, there are certain mystical letters or figures which so express its name that it may be known,ch. xiii.17, 18. These things serve to characterize the “beast” as distinguished from all other things, and they are so numerous and definite,that it would seem to have been intended to make it easy to understand what was meant when the power referred to should appear. In regard to theoriginof the imagery here, there can be no reasonable doubt that it is to be traced to Daniel, and that the writer here means to describe the same “beast” which Daniel refers to inch. vii.7. The evidence of this must be clear to anyone who will compare the description in Daniel (ch. vii.) with the minute details in the book of Revelation. No one, I think, can doubt that John means to carry forward the description in Daniel, and to apply it to new manifestations of the same great and terrific power—the power of the fourth monarchy—on the earth. For full evidence that the representation in Daniel refers to the Roman power prolonged and perpetuated in the Papal dominion, I must refer the reader to the Notes onDa.vii.25. It may be assumed here that the opinion there defended is correct, and consequently it may be assumed that the “beast” of this book refers to the Papal power. ¶That ascendeth out of the bottomless pit.See Notes onch. ix.1. This would properly mean that its origin is the nether world; or that it will have characteristics which will show that it was from beneath. The meaning clearly is, that what was symbolized by the beast would have such characteristics as to show that it was not of divine origin, but had its source in the world of darkness, sin, and death. This, of course, could not represent the true church, or any civil government that is founded on principles which God approves. But if it represent a community pretending to be a church, it is an apostate church; if a civil community, it is a community the characteristics of which are that it is controlled by the spirit that rules over the world beneath. For reasons which we shall see in abundance in applying the descriptions which occur of the “beast,” I regard this as referring to that great apostate power which occupies so much of the prophetic descriptions—the Papacy. ¶Shall make war against them.Will endeavour to exterminate them by force. This clearly is not intended to be a general statement that they would bepersecuted, but to refer to the particular manner in which the opposition would be conducted. It would be in the form of “war;” that is, there would be an effort to destroy them by arms. ¶And shall overcome them.Shall gain the victory over them; conquer them—νικήσει αὐτοὺς. That is, there will be some signal victory in which those represented by the two witnesses will be subdued. ¶And kill them.That is, an effect would be producedas ifthey were put to death. They would be overcome; would be silenced; would be apparently dead. Any event that would cause them to cease to bear testimony,as ifthey were dead, would be properly represented by this. It would not be necessary to suppose that there would be literallydeathin the case, but that there would be some event which would be well representedbydeath—such as an entire suspension of their prophesying in consequence of force.
7 And when they shall have finished their testimony345the beast that ascendeth out of the bottomless pit shall346make war against them, and shall overcome them, and kill them.
7.And when they shall have finished their testimony.Professor Stuart renders this, “And whenever they shall have finished their testimony.” The reference is undoubtedly to a period when they should have faithfully borne the testimony which they were appointed to bear. The word here rendered “shall have finished”—τελέσωσι, fromτελέω—means properly to end, to finish, to complete, to accomplish. It is used, in this respect, in two senses—either in regard totimeor in regard to theendorobject in view, in the sense ofperfecting it, oraccomplishing it. In the former sense it is employed in such passages as the following:—“Till the thousand years should befulfilled,”Re.xx.3. “Ye shall not have gone over the cities of Israel [Gr., ye shall not havefinishedthe cities of Israel] till the Son of man be come,”Mat.x.23; that is, ye shall not have finished passing through them. “When Jesus had made an end [Gr.,finished] of commanding his twelve disciples,”Mat.xi.1. “I havefinishedmy course,”2 Ti.iv.7. In these passages it clearly refers totime. In the other sense it is used in such places as the following:—“And shall not the uncircumcision which is by nature, if itfulfilthe law,”Ro.ii.27; that is, if it accomplish or come up to the demands of the law. “If yefulfilthe royal law according to the scriptures,”Ja.ii.8. The word, then, may here refer not totime, meaning that these events would occur at theendof the “thousand two hundred and threescore days,” but to the fact that what is here stated would occur when they had completed their testimony in the sense of having testified all that they wereappointedto testify; that is, when they had borne full witness for God, and fully uttered his truth. Thus understood, the meaning here may be that the event here referred to would take place, not at theendof the 1260 years, but at that periodduringthe 1260 years when it could be said with propriety that they had accomplished their testimony in the world, or that they had borne full and ample witness on the points intrusted to them. ¶The beast.This is the first time in the book of Revelation in which what is here called “the beast” is mentioned, and which has so important an agency in the events which it is said would occur. It is repeatedly mentioned in the course of the book, and always with similar characteristics, and as referring to the same object. Here it is mentioned as “ascending out of the bottomless pit;” inch. xiii.1, as “rising up out of the sea;” inch. xiii.11, as “coming up out of the earth.” It is also mentioned with characteristics appropriate to such an origin, inch. xiii.2–4 (twice), 11, 12 (twice), 14 (twice), 15 (twice), 17, 18;xiv.9, 11;xv.2;xvi.2, 10, 13;xvii.3, 7, 8 (twice), 11, 12, 13, 16, 17;xix.19, 20 (twice);xx.4, 40. The word here used—θηρίον—means properlya beast, a wild beast,Mar.i.13;Ac.x.12;xi.6;xxviii.4, 5;He.xii.20;Ja.iii.7;Re.vi.8. It is once used tropically of brutal or savage men,Tit.i.12. Elsewhere, in the passages above referred to in the Apocalypse, it is used symbolically. As employed in the book of Revelation, the characteristics of the “beast” are strongly marked. (a) It has itsoriginfrom beneath—in the bottomless pit; the sea; the earth,ch. xi.7;xiii.1, 11. (b) It has greatpower,ch. xiii.4, 12;xvii.12, 13. (c) It claims and receives worship,ch. xiii.3, 12, 14, 15;xiv.9, 11. (d) It has a certain “seat” or throne from whence its power proceeds,ch. xvi.10. (e) It is of scarlet colour,ch. xvii.3. (f) It receives power conferred upon it by the kings of the earth,ch. xvii.13. (g) It has a mark by which it is known,ch. xiii.17;xix.20. (h) It has a certain “number;” that is, there are certain mystical letters or figures which so express its name that it may be known,ch. xiii.17, 18. These things serve to characterize the “beast” as distinguished from all other things, and they are so numerous and definite,that it would seem to have been intended to make it easy to understand what was meant when the power referred to should appear. In regard to theoriginof the imagery here, there can be no reasonable doubt that it is to be traced to Daniel, and that the writer here means to describe the same “beast” which Daniel refers to inch. vii.7. The evidence of this must be clear to anyone who will compare the description in Daniel (ch. vii.) with the minute details in the book of Revelation. No one, I think, can doubt that John means to carry forward the description in Daniel, and to apply it to new manifestations of the same great and terrific power—the power of the fourth monarchy—on the earth. For full evidence that the representation in Daniel refers to the Roman power prolonged and perpetuated in the Papal dominion, I must refer the reader to the Notes onDa.vii.25. It may be assumed here that the opinion there defended is correct, and consequently it may be assumed that the “beast” of this book refers to the Papal power. ¶That ascendeth out of the bottomless pit.See Notes onch. ix.1. This would properly mean that its origin is the nether world; or that it will have characteristics which will show that it was from beneath. The meaning clearly is, that what was symbolized by the beast would have such characteristics as to show that it was not of divine origin, but had its source in the world of darkness, sin, and death. This, of course, could not represent the true church, or any civil government that is founded on principles which God approves. But if it represent a community pretending to be a church, it is an apostate church; if a civil community, it is a community the characteristics of which are that it is controlled by the spirit that rules over the world beneath. For reasons which we shall see in abundance in applying the descriptions which occur of the “beast,” I regard this as referring to that great apostate power which occupies so much of the prophetic descriptions—the Papacy. ¶Shall make war against them.Will endeavour to exterminate them by force. This clearly is not intended to be a general statement that they would bepersecuted, but to refer to the particular manner in which the opposition would be conducted. It would be in the form of “war;” that is, there would be an effort to destroy them by arms. ¶And shall overcome them.Shall gain the victory over them; conquer them—νικήσει αὐτοὺς. That is, there will be some signal victory in which those represented by the two witnesses will be subdued. ¶And kill them.That is, an effect would be producedas ifthey were put to death. They would be overcome; would be silenced; would be apparently dead. Any event that would cause them to cease to bear testimony,as ifthey were dead, would be properly represented by this. It would not be necessary to suppose that there would be literallydeathin the case, but that there would be some event which would be well representedbydeath—such as an entire suspension of their prophesying in consequence of force.
8 And their347dead bodiesshall liein the street of the great city, which spiritually is called348Sodom and349Egypt, where also our Lord was crucified.8.And their dead bodiesshall liein the street.Professor Stuart, “Shall be in the street.” The words “shall lie” are supplied by the translators, but not improperly. The literal rendering would be, “and their corpses upon the street of the great city;” and the meaning is, that there would be a state of things in regard to them which would be well represented by supposing them to lie unburied. To leave a body unburied is to treat it with contempt, and among the ancients nothing was regarded as more dishonourable than such treatment. See theAjaxof Sophocles. Among the Jews also it was regarded as a special indignity to leave the dead unburied, and hence they are always represented as deeply solicitous to secure the interment of their dead. SeeGe.xxiii.4.Comp.2 Sa.xxi.9–13;Ec.vi.3;Is.xiv.18–20;xxii.16;liii.9. The meaning here is, that, for the time specified, those who are here referred to would be treated with indignity and contempt. In the fulfilment of this, we are not, of course, to look for anyliteralaccomplishment of what is here said, but for some treatment of the “witnesses” which would be well represented by this; that is, which would show that they were treated, after they were silenced, like unburied corpses putrefying in the sun. ¶Ofthe great city.Where these transactions would occur. As a great city would be the agent in putting them to death, so the result would beas ifthey were publicly exposed in its streets. The word “great” here supposes that the city referred to would be distinguished for its size—a circumstance of some importance in determining the place referred to. ¶Which spiritually is called—πνευματικῶς. This word occurs only in one other place in the New Testament,1 Co.ii.14, “because they arespirituallydiscerned”—where it means, “in accordance with the Holy Spirit,” or “through the aid of the Holy Spirit.” Here it seems to be used in the sense ofmetaphorically, orallegorically, in contradistinction from the literal and real name. There may possibly be an intimation here that the city is so called by the Holy Spirit to designate its real character, but still the essential meaning is, that that was not its literal name. For some reason the real name is not given to it; but such descriptions are applied as are designed to leave no doubt as to what is intended. ¶Sodom.Sodom was distinguished for its wickedness, and especially for that vice to which its abominations have given name. For the character of Sodom, seeGe.xviii., xix.Comp.2 Pe.ii.6. In inquiring what “city” is here referred to, it would be necessary to find in it such abominations as characterized Sodom, or so much wickedness that it would be proper to call it Sodom. If it shall be found that this was designed to refer to Papal Rome, no one can doubt that the abominations which prevailed there would justify such an appellation.Comp.Notes onch. ix.20,21. ¶And Egypt.That is, it would have such a character that thenameEgypt might be properly given to it. Egypt is known in the Scriptures as the land of oppression—the land where the Israelites, the people of God, were held in cruel bondage.Comp.Ex.i.–xv.See alsoEze.xxiii.8. The particular idea, then, which seems to be conveyed here is, that the “city” referred to would be characterized by acts of oppression and wrong towards the people of God. So far as thelanguageis concerned, it might apply either to Jerusalem or to Rome—for both were eminently characterized by such acts of oppression toward the true children of God as to make it proper to compare their cruelties with those which were inflicted on the Israelites by the Egyptians. Of whichever of these places the course of the exposition may require us to understand this, it will be seen at once that the language is such as is strictly applicable to either; though, as the reference is rather to Christians than to the ancient people of God, it must be admitted that it would be most natural to refer it to Rome. More acts authorizing persecution, and designed to crush the true people of God, have gone forth from Rome than from any other city on the face of the earth; and taking the history of the church together, there is no place that would be so properly designated by the term here employed. ¶Where also our Lord was crucified.If this refers to Jerusalem, it is to be taken literally; if to another city, it is to be understood as meaning that he waspracticallycrucified there: that is, that the treatment of his friends—his church—was such that it might be said that he was “crucified afresh” there; for what is done to his church may be said to be done to him. Either of these interpretations would be justified by the use of the language. Thus inHe.vi.6, it is said of apostates from the true faith (comp.Notes on the passage), that “they crucify to themselves the Son of Godafresh.” If the passage before us is to be taken figuratively, the meaning is, that acts would be performed which might properly be represented as crucifying the Son of God; that, as he lives in his church, the acts of perverting his doctrines, and persecuting his people, would be, in fact, an act of crucifying the Lord again. Thus understood, the language is strictly applicable to Rome; that is, if it is admitted that Johnmeantto characterize that city, he has employed such language as a Jewish Christian would naturally use. While, therefore, it must be admitted that the language is such as could beliterallyapplied only to Jerusalem, it is still true that it is such language as might be figuratively applied to any other city strongly resembling that, and that in this sense it would characterize Rome above all other cities of the world. The common reading of the text here is “ourLord”—ἡμῶν; the text now regarded as correct, however (Griesbach, Tittmann, Hahn), is “theirLord”—αὐτῶν. This makes no essential difference in the sense, except that it directs the attention more particularly to the fact that they were treated like their own Master.
8 And their347dead bodiesshall liein the street of the great city, which spiritually is called348Sodom and349Egypt, where also our Lord was crucified.
8.And their dead bodiesshall liein the street.Professor Stuart, “Shall be in the street.” The words “shall lie” are supplied by the translators, but not improperly. The literal rendering would be, “and their corpses upon the street of the great city;” and the meaning is, that there would be a state of things in regard to them which would be well represented by supposing them to lie unburied. To leave a body unburied is to treat it with contempt, and among the ancients nothing was regarded as more dishonourable than such treatment. See theAjaxof Sophocles. Among the Jews also it was regarded as a special indignity to leave the dead unburied, and hence they are always represented as deeply solicitous to secure the interment of their dead. SeeGe.xxiii.4.Comp.2 Sa.xxi.9–13;Ec.vi.3;Is.xiv.18–20;xxii.16;liii.9. The meaning here is, that, for the time specified, those who are here referred to would be treated with indignity and contempt. In the fulfilment of this, we are not, of course, to look for anyliteralaccomplishment of what is here said, but for some treatment of the “witnesses” which would be well represented by this; that is, which would show that they were treated, after they were silenced, like unburied corpses putrefying in the sun. ¶Ofthe great city.Where these transactions would occur. As a great city would be the agent in putting them to death, so the result would beas ifthey were publicly exposed in its streets. The word “great” here supposes that the city referred to would be distinguished for its size—a circumstance of some importance in determining the place referred to. ¶Which spiritually is called—πνευματικῶς. This word occurs only in one other place in the New Testament,1 Co.ii.14, “because they arespirituallydiscerned”—where it means, “in accordance with the Holy Spirit,” or “through the aid of the Holy Spirit.” Here it seems to be used in the sense ofmetaphorically, orallegorically, in contradistinction from the literal and real name. There may possibly be an intimation here that the city is so called by the Holy Spirit to designate its real character, but still the essential meaning is, that that was not its literal name. For some reason the real name is not given to it; but such descriptions are applied as are designed to leave no doubt as to what is intended. ¶Sodom.Sodom was distinguished for its wickedness, and especially for that vice to which its abominations have given name. For the character of Sodom, seeGe.xviii., xix.Comp.2 Pe.ii.6. In inquiring what “city” is here referred to, it would be necessary to find in it such abominations as characterized Sodom, or so much wickedness that it would be proper to call it Sodom. If it shall be found that this was designed to refer to Papal Rome, no one can doubt that the abominations which prevailed there would justify such an appellation.Comp.Notes onch. ix.20,21. ¶And Egypt.That is, it would have such a character that thenameEgypt might be properly given to it. Egypt is known in the Scriptures as the land of oppression—the land where the Israelites, the people of God, were held in cruel bondage.Comp.Ex.i.–xv.See alsoEze.xxiii.8. The particular idea, then, which seems to be conveyed here is, that the “city” referred to would be characterized by acts of oppression and wrong towards the people of God. So far as thelanguageis concerned, it might apply either to Jerusalem or to Rome—for both were eminently characterized by such acts of oppression toward the true children of God as to make it proper to compare their cruelties with those which were inflicted on the Israelites by the Egyptians. Of whichever of these places the course of the exposition may require us to understand this, it will be seen at once that the language is such as is strictly applicable to either; though, as the reference is rather to Christians than to the ancient people of God, it must be admitted that it would be most natural to refer it to Rome. More acts authorizing persecution, and designed to crush the true people of God, have gone forth from Rome than from any other city on the face of the earth; and taking the history of the church together, there is no place that would be so properly designated by the term here employed. ¶Where also our Lord was crucified.If this refers to Jerusalem, it is to be taken literally; if to another city, it is to be understood as meaning that he waspracticallycrucified there: that is, that the treatment of his friends—his church—was such that it might be said that he was “crucified afresh” there; for what is done to his church may be said to be done to him. Either of these interpretations would be justified by the use of the language. Thus inHe.vi.6, it is said of apostates from the true faith (comp.Notes on the passage), that “they crucify to themselves the Son of Godafresh.” If the passage before us is to be taken figuratively, the meaning is, that acts would be performed which might properly be represented as crucifying the Son of God; that, as he lives in his church, the acts of perverting his doctrines, and persecuting his people, would be, in fact, an act of crucifying the Lord again. Thus understood, the language is strictly applicable to Rome; that is, if it is admitted that Johnmeantto characterize that city, he has employed such language as a Jewish Christian would naturally use. While, therefore, it must be admitted that the language is such as could beliterallyapplied only to Jerusalem, it is still true that it is such language as might be figuratively applied to any other city strongly resembling that, and that in this sense it would characterize Rome above all other cities of the world. The common reading of the text here is “ourLord”—ἡμῶν; the text now regarded as correct, however (Griesbach, Tittmann, Hahn), is “theirLord”—αὐτῶν. This makes no essential difference in the sense, except that it directs the attention more particularly to the fact that they were treated like their own Master.
9 And they of the people, and kindreds, and tongues, and nations, shall350see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.9.And they of the people.Some of the people; a part of the people—ἐκ τῶν λαῶν. The language is such as would be employed to describe a scene where a considerable portion of a company of people should be referred to, without intending to include all. The essential idea is, that there would be an assemblage of different classes of people to whom their carcasses would be exposed, and that they would come and look upon them. We should expect to find the fulfilment of this in some place where, from any cause, a variety of people should be assembled—as in some capital, or some commercial city, to which they would be naturally attracted. ¶Shall see their dead bodies.That is, a state of things will occuras ifthese witnesses were put to death, and their carcasses were publicly exposed. ¶Three days and an half.This might be either literally three days and a half, or, more in accordance with the usual style of this book, these would be prophetic days; that is, three years and a half.Comp.Notes onch. ix.5,15. ¶And shall not suffer their dead bodies to be put in graves.That is, there would be a course of conduct in regard to these witnesses such as would be shown to the dead if they were not suffered to be decently interred. The language used here—“shall not suffer”—seems to imply that there would be those who might be disposed to show them the respect evinced by interring the dead, but that this would not be permitted. This would find a fulfilment if, in a time of persecution, those who had borne faithful testimony were silenced and treated with dishonour, and if there should be those who were disposed to show them respect, but who would be prevented by positive acts on the part of their persecutors. This has often been the case in persecution, and there could be no difficulty in finding numerous instances in the history of the church to which this language would be applicable.
9 And they of the people, and kindreds, and tongues, and nations, shall350see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.
9.And they of the people.Some of the people; a part of the people—ἐκ τῶν λαῶν. The language is such as would be employed to describe a scene where a considerable portion of a company of people should be referred to, without intending to include all. The essential idea is, that there would be an assemblage of different classes of people to whom their carcasses would be exposed, and that they would come and look upon them. We should expect to find the fulfilment of this in some place where, from any cause, a variety of people should be assembled—as in some capital, or some commercial city, to which they would be naturally attracted. ¶Shall see their dead bodies.That is, a state of things will occuras ifthese witnesses were put to death, and their carcasses were publicly exposed. ¶Three days and an half.This might be either literally three days and a half, or, more in accordance with the usual style of this book, these would be prophetic days; that is, three years and a half.Comp.Notes onch. ix.5,15. ¶And shall not suffer their dead bodies to be put in graves.That is, there would be a course of conduct in regard to these witnesses such as would be shown to the dead if they were not suffered to be decently interred. The language used here—“shall not suffer”—seems to imply that there would be those who might be disposed to show them the respect evinced by interring the dead, but that this would not be permitted. This would find a fulfilment if, in a time of persecution, those who had borne faithful testimony were silenced and treated with dishonour, and if there should be those who were disposed to show them respect, but who would be prevented by positive acts on the part of their persecutors. This has often been the case in persecution, and there could be no difficulty in finding numerous instances in the history of the church to which this language would be applicable.
10 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.10.And they that dwell upon the earth shall rejoice over them.Those dwelling in the land would rejoice over their fall and ruin. This cannot, of course, meanallwho inhabit the globe; but, according to the usage in Scripture, those who dwell in the country where this would occur.Comp.Notes onLu.ii.1. We now affix to the word “earth” an idea which was not necessarily implied in the Hebrew wordאֶרֶץērĕtz(comp.Ex.iii.8;xiii.5;De.xix.2, 10;xxviii.12;Ne.ix.22;Ps. xxxvii.9, 11, 22, 29;lxvi.4;Pr.ii.21;x.30; Joeli.2); or the Greek wordγῆ—gē,comp.Mat.ii.6, 20, 21;xiv.15;Ac.vii.7, 11, 36, 40;xiii.17. Our wordland, as now commonly understood, would better express the idea intended to be conveyed here; and thus understood, the meaning is, that the dwellers in the country where these things would happen would thus rejoice. The meaning is, that while alive they would, by their faithful testimony against existing errors, excite so much hatred against themselves, and would be so great an annoyance to the governing powers, that there would be general exultation when the voice of their testimony should be silenced. This, too, has been so common in the world that there would be no difficulty in applying thelanguagehere used, or in finding events which it would appropriately describe. ¶And make merry.Be glad. See Notes onLu.xii.19;xv.23. The Greek word does not necessarily denote the light-hearted mirth expressed by our wordmerriment, but rather joy or happiness in general. The meaning is, that they would be filled with joy at such an event. ¶And shall send gifts one to another.As expressive of their joy. To send presents is a natural expression of our own happiness, and our desire for the happiness of others—as is indicated now by “Christmas” and “New Year’s gifts.”Comp.alsoNe.viii.10–12: “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is yourstrength,”&c.See alsoEs.ix.19–22. ¶Because these two prophets tormented them that dwell on the earth.They “tormented” them, or were a source of annoyance to them, by bearing testimony to the truth; by opposing the prevailing errors; and by rebuking the vices of the age: perhaps by demanding reformation, and by denouncing the judgment of heaven on the guilty. There is no intimation that they tormented them in any other way than by the truths which they held forth. See the word explained in the Notes on2 Pe.ii.8.
10 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.
10.And they that dwell upon the earth shall rejoice over them.Those dwelling in the land would rejoice over their fall and ruin. This cannot, of course, meanallwho inhabit the globe; but, according to the usage in Scripture, those who dwell in the country where this would occur.Comp.Notes onLu.ii.1. We now affix to the word “earth” an idea which was not necessarily implied in the Hebrew wordאֶרֶץērĕtz(comp.Ex.iii.8;xiii.5;De.xix.2, 10;xxviii.12;Ne.ix.22;Ps. xxxvii.9, 11, 22, 29;lxvi.4;Pr.ii.21;x.30; Joeli.2); or the Greek wordγῆ—gē,comp.Mat.ii.6, 20, 21;xiv.15;Ac.vii.7, 11, 36, 40;xiii.17. Our wordland, as now commonly understood, would better express the idea intended to be conveyed here; and thus understood, the meaning is, that the dwellers in the country where these things would happen would thus rejoice. The meaning is, that while alive they would, by their faithful testimony against existing errors, excite so much hatred against themselves, and would be so great an annoyance to the governing powers, that there would be general exultation when the voice of their testimony should be silenced. This, too, has been so common in the world that there would be no difficulty in applying thelanguagehere used, or in finding events which it would appropriately describe. ¶And make merry.Be glad. See Notes onLu.xii.19;xv.23. The Greek word does not necessarily denote the light-hearted mirth expressed by our wordmerriment, but rather joy or happiness in general. The meaning is, that they would be filled with joy at such an event. ¶And shall send gifts one to another.As expressive of their joy. To send presents is a natural expression of our own happiness, and our desire for the happiness of others—as is indicated now by “Christmas” and “New Year’s gifts.”Comp.alsoNe.viii.10–12: “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is yourstrength,”&c.See alsoEs.ix.19–22. ¶Because these two prophets tormented them that dwell on the earth.They “tormented” them, or were a source of annoyance to them, by bearing testimony to the truth; by opposing the prevailing errors; and by rebuking the vices of the age: perhaps by demanding reformation, and by denouncing the judgment of heaven on the guilty. There is no intimation that they tormented them in any other way than by the truths which they held forth. See the word explained in the Notes on2 Pe.ii.8.
11 And after three days and an half the351Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.11.And after three days and an half.See Notes onver.9.¶The Spirit of life from God.The living, or life-giving Spirit that proceeds from God entered into them.Comp.Notes on Jobxxxiii.4. There is evidently allusion here toGe.ii.7, where God is spoken of as the Author of life. The meaning is, that they would seem to come to life again, or that effects would followas ifthe dead were restored to life. If, when they had been compelled to cease from prophesying, they should, after the interval here denoted by three days and a half, again prophesy, or their testimony should be again borne to the truth as it had been before, this would evidently be all that would be implied in the language here employed. ¶Entered into them.Seemed to animate them again. ¶And they stood upon their feet.As if they had come to life again. ¶And great fear fell upon them which saw them.This would be true if those who were dead should be literally restored to life; and this would be the effect if those who had given great annoyance by their doctrines, and who had been silenced, and whoseemedto be dead, should again, as if animated anew by a divine power, begin to prophesy, or to proclaim their doctrines to the world. The statement in the symbol is, that those who had put them to death had been greatly troubled by these “witnesses;” that they had sought to silence them, and in order to this had put them to death; that they then greatly rejoiced, as if they would no more be annoyed by them. The fact that they seemed to come to life again would, therefore, fill them with consternation, for they would anticipate a renewal of their troubles, and they would see in this fact evidence of the divine favour towards those whom they persecuted, and reason to apprehend divine vengeance on themselves.
11 And after three days and an half the351Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
11.And after three days and an half.See Notes onver.9.¶The Spirit of life from God.The living, or life-giving Spirit that proceeds from God entered into them.Comp.Notes on Jobxxxiii.4. There is evidently allusion here toGe.ii.7, where God is spoken of as the Author of life. The meaning is, that they would seem to come to life again, or that effects would followas ifthe dead were restored to life. If, when they had been compelled to cease from prophesying, they should, after the interval here denoted by three days and a half, again prophesy, or their testimony should be again borne to the truth as it had been before, this would evidently be all that would be implied in the language here employed. ¶Entered into them.Seemed to animate them again. ¶And they stood upon their feet.As if they had come to life again. ¶And great fear fell upon them which saw them.This would be true if those who were dead should be literally restored to life; and this would be the effect if those who had given great annoyance by their doctrines, and who had been silenced, and whoseemedto be dead, should again, as if animated anew by a divine power, begin to prophesy, or to proclaim their doctrines to the world. The statement in the symbol is, that those who had put them to death had been greatly troubled by these “witnesses;” that they had sought to silence them, and in order to this had put them to death; that they then greatly rejoiced, as if they would no more be annoyed by them. The fact that they seemed to come to life again would, therefore, fill them with consternation, for they would anticipate a renewal of their troubles, and they would see in this fact evidence of the divine favour towards those whom they persecuted, and reason to apprehend divine vengeance on themselves.
12 And they heard a great voice from heaven saying unto them, Come up hither. And they352ascended up to heaven in a cloud; and353their enemies beheld them.12.And they heard a great voice from heaven.Some manuscripts read, “I heard”—ἤκουσα—but the more approved reading is that of the common text. John says that a voice was addressed tothemcalling them to ascend to heaven. ¶Come up hither.To heaven. ¶And they ascended up to heaven in a cloud.So the Saviour ascended,Ac.i.9; and so probably Elijah,2 Ki.ii.11. ¶And their enemies beheld them.That is, it was done openly, so that their enemies, who had put them to death, saw that they were approved of God,as ifthey had been publicly taken up to heaven. It is not necessary to suppose that this would literally occur. All this is, manifestly, mere symbol. The meaning is, that they would triumphas ifthey should ascend to heaven, and be received into the presence of God. The sense of the whole is, that these witnesses, after bearing a faithful testimony against prevailing errors and sins, would be persecuted and silenced; that for a considerable period their voice of faithful testimony would be hushed as if they were dead; that during that period they would be treated with contempt and scorn, as if their unburied bodies should be exposed to the public gaze; that there would be general exultation and joy that they were thus silenced; that they would again revive, as if the dead were restored to life, and bear a faithful testimony to the truth again; and that they would have the divine attestation in their favour,as ifthey were raised up visibly and publicly to heaven.
12 And they heard a great voice from heaven saying unto them, Come up hither. And they352ascended up to heaven in a cloud; and353their enemies beheld them.
12.And they heard a great voice from heaven.Some manuscripts read, “I heard”—ἤκουσα—but the more approved reading is that of the common text. John says that a voice was addressed tothemcalling them to ascend to heaven. ¶Come up hither.To heaven. ¶And they ascended up to heaven in a cloud.So the Saviour ascended,Ac.i.9; and so probably Elijah,2 Ki.ii.11. ¶And their enemies beheld them.That is, it was done openly, so that their enemies, who had put them to death, saw that they were approved of God,as ifthey had been publicly taken up to heaven. It is not necessary to suppose that this would literally occur. All this is, manifestly, mere symbol. The meaning is, that they would triumphas ifthey should ascend to heaven, and be received into the presence of God. The sense of the whole is, that these witnesses, after bearing a faithful testimony against prevailing errors and sins, would be persecuted and silenced; that for a considerable period their voice of faithful testimony would be hushed as if they were dead; that during that period they would be treated with contempt and scorn, as if their unburied bodies should be exposed to the public gaze; that there would be general exultation and joy that they were thus silenced; that they would again revive, as if the dead were restored to life, and bear a faithful testimony to the truth again; and that they would have the divine attestation in their favour,as ifthey were raised up visibly and publicly to heaven.
13 And the same hour was there a great earthquake, and the tenth part354of the city fell, and in the earthquake were slain355of men seven thousand: and the remnant were affrighted, and356gave glory to the God of heaven.13.And the same hour.In immediate connection with their triumph. ¶Was there a great earthquake.An earthquakeis a symbol of commotion, agitation, change; of great political revolutions,&c.See Notes onch. vi.12. The meaning here is, that the triumph of the witnesses, represented by their ascending to heaven, would be followed by such revolutions as would be properly symbolized by an earthquake. ¶And the tenth part of the city fell.That is, the tenth part of that which is represented by the “city”—the persecuting power. A city would be the seat and centre of the power, and the acts of persecution would seem to proceed from it; but the destruction, we may suppose, would extend to all that was represented by the persecuting power. The word “tenth” is probably used in a general sense to denote that a considerable portion of the persecuting power would be thus involved in ruin; that is, that in respect to that power there would be such a revolution, such a convulsion or commotion, such a loss, that it would be proper to represent it by an earthquake. ¶And in the earthquake.In the convulsions consequent on what would occur to the witnesses. ¶Were slain of men seven thousand.Marg., as in the Greek, “names of men”—the name being used to denote the men themselves. The number here mentioned—seven thousand—seems to have been suggested because it would bear some proportion to the tenth part of the city which fell. It is not necessary to suppose, in seeking for the fulfilment of this, that just seven thousand would be killed; but the idea clearly is, that there would be such a diminution of numbers as would be well represented by a calamity that would overwhelm a tenth part of the city, such as the apostle had in his eye, and a proportional number of the inhabitants. The number that would be slain, therefore, in the convulsions and changes consequent on the treatment of the witnesses, might be numerically much larger than seven thousand, and might be as great as if a tenth part of all that were represented by the “city” should be swept away. ¶And the remnant were affrighted.Fear and alarm came on them in consequence of these calamities. The “remnant” here refers to those who still remained in the “city”—that is, to those who belonged to the community or people designed to be represented here by the city. ¶And gave glory to the God of heaven.Comp.Lu.v.26: “And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to-day.” All that seems to be meant by this is, that they stood in awe at what God was doing, and acknowledged his power in the changes that occurred. It does not mean, necessarily, that they would repent and become truly his friends, but that there would be a prevailing impression that these changes were produced by his power, and that his hand was in these things. This would be fulfilled if there should be a general willingness among mankind to acknowledge God, or to recognize his hand in the events referred to; if there should be a disposition extensively prevailing to regard the “witnesses” as on the side of God, and to favour their cause as one of truth and righteousness; and if these convulsions should so far change public sentiment as to produce an impression that theirs was the cause of God.
13 And the same hour was there a great earthquake, and the tenth part354of the city fell, and in the earthquake were slain355of men seven thousand: and the remnant were affrighted, and356gave glory to the God of heaven.
13.And the same hour.In immediate connection with their triumph. ¶Was there a great earthquake.An earthquakeis a symbol of commotion, agitation, change; of great political revolutions,&c.See Notes onch. vi.12. The meaning here is, that the triumph of the witnesses, represented by their ascending to heaven, would be followed by such revolutions as would be properly symbolized by an earthquake. ¶And the tenth part of the city fell.That is, the tenth part of that which is represented by the “city”—the persecuting power. A city would be the seat and centre of the power, and the acts of persecution would seem to proceed from it; but the destruction, we may suppose, would extend to all that was represented by the persecuting power. The word “tenth” is probably used in a general sense to denote that a considerable portion of the persecuting power would be thus involved in ruin; that is, that in respect to that power there would be such a revolution, such a convulsion or commotion, such a loss, that it would be proper to represent it by an earthquake. ¶And in the earthquake.In the convulsions consequent on what would occur to the witnesses. ¶Were slain of men seven thousand.Marg., as in the Greek, “names of men”—the name being used to denote the men themselves. The number here mentioned—seven thousand—seems to have been suggested because it would bear some proportion to the tenth part of the city which fell. It is not necessary to suppose, in seeking for the fulfilment of this, that just seven thousand would be killed; but the idea clearly is, that there would be such a diminution of numbers as would be well represented by a calamity that would overwhelm a tenth part of the city, such as the apostle had in his eye, and a proportional number of the inhabitants. The number that would be slain, therefore, in the convulsions and changes consequent on the treatment of the witnesses, might be numerically much larger than seven thousand, and might be as great as if a tenth part of all that were represented by the “city” should be swept away. ¶And the remnant were affrighted.Fear and alarm came on them in consequence of these calamities. The “remnant” here refers to those who still remained in the “city”—that is, to those who belonged to the community or people designed to be represented here by the city. ¶And gave glory to the God of heaven.Comp.Lu.v.26: “And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to-day.” All that seems to be meant by this is, that they stood in awe at what God was doing, and acknowledged his power in the changes that occurred. It does not mean, necessarily, that they would repent and become truly his friends, but that there would be a prevailing impression that these changes were produced by his power, and that his hand was in these things. This would be fulfilled if there should be a general willingness among mankind to acknowledge God, or to recognize his hand in the events referred to; if there should be a disposition extensively prevailing to regard the “witnesses” as on the side of God, and to favour their cause as one of truth and righteousness; and if these convulsions should so far change public sentiment as to produce an impression that theirs was the cause of God.