Rev 11:3-13 | Barnes | STEP | Verse 3. And I will give power unto my two witnesses . In respect to this important passage, ( ,) I propose to pursue the same method which I have pursued all along in this exposition: first, to examine the meaning of the words and phrases in the symbol with a purpose to ascertain the full signification of the symbols; and, secondly, to inquire into the application--that is, to inquire whether any events have occurred which, in respect to their character and to the time of their occurrence, can be shown to be a fair fulfilment of the language. And I will give power . The word "power" is not in the original. The Greek is simply, "I will give;" that is, I will grant to my two witnesses the right, or the power, of prophesying, during the time specified--correctly expressed in the margin, "give unto my two witnesses that they may prophesy." The meaning is not that he would send two witnesses to prophesy, but rather that these were in fact such "witnesses," and that he would during that time permit them to exercise their prophetic gifts, or give them the privilege and the strength to enunciate the truth which they were commissioned to communicate as his "witnesses" to mankind. Some word, then, like power, privilege, opportunity, or boldness , it is necessary to supply in order to complete the sense. Unto my two witnesses . The word " two " evidently denotes that the number would be small; and yet it is not necessary to confine it literally to two persons, or to two societies or communities. Perhaps the meaning is, that as, under the law, two witnesses were required, and were enough, to establish any fact, ( Barnes on "Joh 8:17" ) such a number would, during those times, be preserved from apostasy, as would be sufficient to keep up the evidence of truth; to testify against the prevailing abominations, errors, and corruptions; to show what was the real church, and to bear a faithful witness against the wickedness of the world. The law of Moses required that there should be two witnesses on a trial, and this, under that law, was deemed a competent number. See . The essential meaning of this passage then is, that there would be a competent number of witnesses in the case; that is, as many as would be regarded as sufficient to establish the points concerning which they would testify, with perhaps the additional idea that the number would be small . There is no reason for limiting it strictly to two persons, or for supposing that they would appear in pairs, two and two; nor is it necessary to suppose that it refers particularly to two people or nations. The word rendered witnesses --μαρτυς that from which we have derived the word martyr . It means properly one who bears testimony, either in a judicial sense, ( ) or one who can in any way testify to the truth of what he has seen and known, . Then it came to be employed in the sense in which the word martyr is now--to denote one who, amidst great sufferings, or by his death, bears witness to the truth; that is, one who is so confident of the truth, and so upright, that he will rather lay down his life than deny the truth of what he has seen and known, . In a similar sense it comes to denote one who is so thoroughly convinced on a subject that is not susceptible of being seen and heard, or who is so attached to one, that he is willing to lay down his life as the evidence of his conviction and attachment. The word, as used here, refers to those who, during this period of "forty and two months," would thus be witnesses for Christ in the world: that is, who would bear their testimony to the truth of his religion; to the doctrines which he had revealed; and to what was required of man--who would do this amidst surrounding error and corruption, and when exposed to persecutions and trials on account of their belief. It is not uncommon in the Scriptures to represent the righteous as witnesses for God. , ; . And they shall prophesy . The word prophesy does not necessarily mean that they would predict future events; but the sense is, that they would give utterance to the truth as God had revealed it. . The sense here is, that they would in some public manner hold up or maintain the truth before the world. A thousand two hundred and three score days . The same period as the forty and two months, ( ,) though expressed in a different form. Reckoning a day for a year, this period would be twelve hundred and sixty years, or the same as the "time and times and the dividing of time" in . . The meaning of this would be, therefore, that during that long period in which it is said that "the holy city would be trodden under foot," there would be those who might be properly called "witnesses" for God, and who would be engaged in holding up his truth before the world; that is, there would be no part of that period in which there would not be found some to whom this appellation could with propriety be given. Though the "holy city"--the church--would seem to be wholly trodden down, yet there would be a few at least who would assert the great doctrines of true godliness. Clothed in sackcloth . Sackcloth--σακκους--was properly a coarse black cloth commonly made of hair, used for sacks, for straining, and for mourning garments. . Here it is an emblem of mourning; and the idea is, that they would prophesy in the midst of grief. This would indicate that the time would be one of calamity, or that, in doing this, there would be occasion for their appearing in the emblems of grief, rather than in robes expressive of joy. The most natural interpretation of this is, that there would be but few who could be regarded as true witnesses for God in the world, and that they would be exposed to persecution. (1) "give power" "give unto my two witnesses that they may prophecy" (a) "my two witnesses" (b) "witnesses" (c) "sackcloth"

Revelation of John 11:3-13

Verse 3. And I will give power unto my two witnesses. In respect to this important passage, (Rev 11:3-13,) I propose to pursue the same method which I have pursued all along in this exposition: first, to examine the meaning of the words and phrases in the symbol with a purpose to ascertain the full signification of the symbols; and, secondly, to inquire into the application--that is, to inquire whether any events have occurred which, in respect to their character and to the time of their occurrence, can be shown to be a fair fulfilment of the language.

And I will give power. The word "power" is not in the original. The Greek is simply, "I will give;" that is, I will grant to my two witnesses the right, or the power, of prophesying, during the time specified--correctly expressed in the margin, "give unto my two witnesses that they may prophesy." The meaning is not that he would send two witnesses to prophesy, but rather that these were in fact such "witnesses," and that he would during that time permit them to exercise their prophetic gifts, or give them the privilege and the strength to enunciate the truth which they were commissioned to communicate as his "witnesses" to mankind. Some word, then, like power, privilege, opportunity, or boldness, it is necessary to supply in order to complete the sense.

Unto my two witnesses. The word "two" evidently denotes that the number would be small; and yet it is not necessary to confine it literally to two persons, or to two societies or communities. Perhaps the meaning is, that as, under the law, two witnesses were required, and were enough, to establish any fact, (Barnes on "Joh 8:17") such a number would, during those times, be preserved from apostasy, as would be sufficient to keep up the evidence of truth; to testify against the prevailing abominations, errors, and corruptions; to show what was the real church, and to bear a faithful witness against the wickedness of the world. The law of Moses required that there should be two witnesses on a trial, and this, under that law, was deemed a competent number. See Nu 35:30, De 17:6, De 19:15, Mt 18:16, Jn 5:30-33. The essential meaning of this passage then is, that there would be a competent number of witnesses in the case; that is, as many as would be regarded as sufficient to establish the points concerning which they would testify, with perhaps the additional idea that the number would be small. There is no reason for limiting it strictly to two persons, or for supposing that they would appear in pairs, two and two; nor is it necessary to suppose that it refers particularly to two people or nations. The word rendered witnesses--μαρτυς that from which we have derived the word martyr. It means properly one who bears testimony, either in a judicial sense, (Mt 18:16, 26:65) or one who can in any way testify to the truth of what he has seen and known, Lk 24:48, Rom 1:9, Php 1:8, 1Thes 2:10, 1Timm 6:12. Then it came to be employed in the sense in which the word martyr is now--to denote one who, amidst great sufferings, or by his death, bears witness to the truth; that is, one who is so confident of the truth, and so upright, that he will rather lay down his life than deny the truth of what he has seen and known, Acts 22:20, Rev 2:13. In a similar sense it comes to denote one who is so thoroughly convinced on a subject that is not susceptible of being seen and heard, or who is so attached to one, that he is willing to lay down his life as the evidence of his conviction and attachment. The word, as used here, refers to those who, during this period of "forty and two months," would thus be witnesses for Christ in the world: that is, who would bear their testimony to the truth of his religion; to the doctrines which he had revealed; and to what was required of man--who would do this amidst surrounding error and corruption, and when exposed to persecutions and trials on account of their belief. It is not uncommon in the Scriptures to represent the righteous as witnesses for God. Isa 43:10, Isa 43:12; Isa 44:8.

And they shall prophesy. The word prophesy does not necessarily mean that they would predict future events; but the sense is, that they would give utterance to the truth as God had revealed it. Rev 10:11. The sense here is, that they would in some public manner hold up or maintain the truth before the world.

A thousand two hundred and three score days. The same period as the forty and two months, (Rev 11:2,) though expressed in a different form. Reckoning a day for a year, this period would be twelve hundred and sixty years, or the same as the "time and times and the dividing of time" in Dan 7:25. Dan 7:25. The meaning of this would be, therefore, that during that long period in which it is said that "the holy city would be trodden under foot," there would be those who might be properly called "witnesses" for God, and who would be engaged in holding up his truth before the world; that is, there would be no part of that period in which there would not be found some to whom this appellation could with propriety be given. Though the "holy city"--the church--would seem to be wholly trodden down, yet there would be a few at least who would assert the great doctrines of true godliness.

Clothed in sackcloth. Sackcloth--σακκους--was properly a coarse black cloth commonly made of hair, used for sacks, for straining, and for mourning garments. Rev 6:12; Isa 3:24; Mt 11:21. Here it is an emblem of mourning; and the idea is, that they would prophesy in the midst of grief. This would indicate that the time would be one of calamity, or that, in doing this, there would be occasion for their appearing in the emblems of grief, rather than in robes expressive of joy. The most natural interpretation of this is, that there would be but few who could be regarded as true witnesses for God in the world, and that they would be exposed to persecution.

(1) "give power" "give unto my two witnesses that they may prophecy" (a) "my two witnesses" Mt 18:16 (b) "witnesses" Rev 20:4 (c) "sackcloth" Isa 22:12 Verse 4. These are the two olive-trees. These are 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 to Zech 4:3,11,14, though the imagery is in some respects changed. The prophet (Zech 4:2-3) 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 (Zech 4:14) to be "the two anointed ones, that stand by the Lord of the whole earth." The olive-trees, or olive branches, (Zech 4:12,) 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 but one such candlestick or lamp-bearer; John here saw two--as there are two "witnesses" referred to. In the vision described in Rev 1:12, he saw seven--representing the seven churches of Asia. For an explanation of the meaning of the symbol, Rev 1:12.

Standing before the God of the earth. So Zech 4:14, "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. Compare Rev 9:13. 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,(De 10:8) "The Lord separated the tribe of Levi, to stand before the Lord, to minister unto him, and to bless his name," Compare De 18:7. The same thing is said of the prophets, as in the cases of Elijah and Elisha: "As the Lord liveth, before whom I stand," 1Kgs 17:1, 18:15, 2Kgs 3:14, 5:16; compare Jer 15:19. The representation is, that they ministered, as it were, constantly in his presence, and under his eye.

(a) "two olive trees" Jer 11:16, Zech 4:3,11,14 (b) "candlesticks" Rev 1:20 Verse 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 denotes intention, purpose, design--θελει--"if any man wills or purposes to injure them." See a similar use of the word in 1Timm 6:9. The word hurt here means to do injury or injustice--αδικησαι--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 enemies as if fire should proceed out of their mouth; that is, their words would be like burning coals or flames. There may possibly be an allusion here to 2Kgs 1:10-14, where it is said that Elijah commanded the fire to descend from heaven to consume those who were sent to take him, (compare Lk 9:54) but in that case Elijah commanded the fire to come "from heaven;" here it proceeded "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. So Jer 5:14, "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 word devour is often used with reference to fire, which seems to eat up or consume what is in its way, or to feed on that which it destroys. This is the sense of the word here--κατεσθιει--"to eat down, to swallow down, to devour." Compare Rev 20:9; Septuagint Isa 29:6, Joel 2:6, Lev 10:2. As there is no reason to believe that there would be literal fire, 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 enemies similar to 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.

(c) "fire" Ps 18:8 (d) "killed" Nu 16:35, Hoss 6:5 Verse 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 26:8, "He bindeth up the waters in his thick clouds, and the cloud is not rent under them." Job 36:28, "Which the clouds do drop and distil upon man abundantly." Job 38:37, "Who can number the clouds in wisdom? or who can stay the bottles of heaven?" Compare Gen 1:7:12, 8:2, 2Kgs 7:2. To shut or close up the heavens, therefore, is to restrain the rain from descending, or to produce a drought. Compare Jas 5:17.

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, 1Kgs 17:1. This would properly refer to some miraculous power; but still it may be used to denote merely that they would be clothed with the power of causing blessings to be withheld from men, as if rain 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 if they were 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 7:17. Compare Barnes on "Re 8:8". 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 be represented by 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 to smite the earth with all plagues. All kinds of plague or calamity; disease, pestilence, famine, flood, etc. The word plague-- πληγη--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 if the 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.

(e) "These have power" 1Kgs 17:1 (f) "waters" Ex 7:19 Verse 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"-- τελεσωσι, from τελεω--means properly to end, to finish, to complete, to accomplish. It is used, in this respect, in two senses-- either in regard to time, or in regard to the end or object in view, in the sense of perfecting it, or accomplishing it. In the former sense it is employed in such passages as the following: Rev 20:3, "Till the thousand years should be fulfilled;" Mt 10:23 "Ye shall not have gone over the cities of Israel [Gr., ye shall not have finished the cities of Israel] till the Son of man be come"--that is, ye shall not have finished passing through them; Mt 11:1, "When Jesus had made an end [Gr.,finished] of commanding his twelve disciples;" 2Ti 4:7, "I have finished my course." In these passages it clearly refers to time. In the other sense it is used in such places as the following: Rom 2:27, "And shall not the uncircumcision which is by nature, if it fulfil the law;" that is, if it accomplish, or come up to the demands of the law; Jas 2:8, "If ye fulfil the royal law according to the Scriptures." The word, then, may here refer not to time, meaning that these events would occur at the end of 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 were appointed to 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 the end of the 1260 years, but at that period during the 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 entrusted 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;" in Rev 13:1, as "rising up out of the sea;" in Rev 13:11, as "coming up out of the earth." It is also mentioned with characteristics appropriate to such an origin, in Rev 13:2-4, (twice,) Rev 13:11-12, (twice,) Rev 13:14, (twice,) Rev 13:15, (twice,) Rev 13:17-18, 14:9,11 Rev 15:2, 16:2,10,13, 17:3,7-8, (twice,) Rev 17:11-13,16-17 Rev 19:19-20, (twice;) Rev 20:4,10. The word here used--θηριον--means properly a beast, a wild beast, Mk 1:13, Acts 10:12, 11:6, 28:4-5, Heb 12:20, Jas 3:7, Rev 6:8. It is once used topically of brutal or savage men, Tit 1:12. 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 its origin from beneath--in the bottomless pit; the sea; the earth, Rev 11:7, 13:1,11.

(b) It has great power, Rev 13:4,12, 17:12-13.

(d) It has a certain "seat" or throne from whence its power proceeds, Rev 16:10.

(e) It is of scarlet colour, Rev 17:3.

(f) It receives power conferred upon it by the kings of the earth, Rev 17:13.

(g) It has a mark by which it is known, Rev 13:17, 19:20.

(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, Rev 13:17-18. 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 the origin of 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 in Dan 7:7. The evidence of this must be clear to any one who will compare the description in Daniel, (chapter 8) 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 Barnes on "Da 7:25". 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. Rev 9:1. 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 be persecuted, 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--νικησειαυτους. 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 produced as if they 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 if they were dead, would, be properly represented by this. It would not be necessary to suppose that there would be literally death in the case, but that there would be some event which would be well represented by death--such as an entire suspension of their prophesying in consequence of force.

(a) "beast" Rev 17:8 (b) "make war" Dan 7:21, Zech 14:2 Verse 8. And their dead bodies shall lie in 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 the Ajax of 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. See Gen 23:4. Compare 2Sam 21:9-13, Eccl 6:3 Isa 14:18-20, 22:16, 53:9. 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 any literal accomplishment 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.

Of the great city. Where these transactions would occur. As a great city would be the agent in putting them to death, so the result would be as if they 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--πνευματικως. This word occurs only in one other place in the New Testament, 1Cor 2:14--"because they are spiritually discerned"--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 of metaphorically, or allegorically, 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, see Genesis 18-19. Compare 2Pet 2:6. 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. Compare Rev 9:20. Rev 9:21.

And Egypt. That is, it would have such a character that the name Egypt 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. Compare Exodus 1-15. See also Eze 23:8. 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 the language is 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 was practically crucified 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 in Heb 6:6, it is said of apostates from the true faith, (compare Barnes on "Heb 6:6") that "they crucify to themselves the Son of God afresh." 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 John meant to 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 be literally applied 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 "our Lord"--ημων; the text now regarded as correct, however, (Griesbach, Tittmann, Hahn,) is "their Lord"-- αυτων. 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.

(c) "street" Heb 13:12 (d) "Sodom" Isa 1:10 (e) "Egypt" Ex 20:2 Verse 9. And they of the people. Some of the people; a part of the people --εκτωνλαων. 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 carcases 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 occur as if these witnesses were put to death, and their carcases 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. Compare Barnes on "Re 9:5,15",

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.

(a) "graves" Ps 79:3 Verse 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, mean all who inhabit the globe; but, according to the usage in Scripture, those who dwell in the country where this would occur. Compare Lk 2:1. We now affix to the word "earth" an idea which was not necessarily implied in the Hebrew word (Heb?) eretz, (compare Ex 3:8, 13:5, De 19:2,10; De 28:12, Neh 9:22, Ps 37:9,11,22,29, 66:4, Prov 2:21, 10:30, Joel 1:2) or the Greek word γη--ge, (compare Mt 2:6,20-21, 14:15 Acts 7:7,11, 7:36,40, 13:17) Our word land, 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 the language here used, or in finding events which it would appropriately describe.

And make merry. Be glad. Lk 12:19; 15:23. The Greek word does not necessarily denote the light-hearted mirth expressed by our word merriment, 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." Compare also Neh 8:10-12: "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 your strength," etc. See also Est 9:19-22.

Because these two prophets tormented them that dwelt 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 2Pet 2:8. Verse 11. And after three days and an half. Rev 11:9.

The Spirit of life from God. The living, or life-giving Spirit that proceeds from God entered into them. Compare Job 3:4. There is evidently allusion here to Gen 2:7, 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 follow as if the 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 who seemed to 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.

(b) "Spirit" Eze 37:5-14 Verse 12. And they heard a great voice from heaven. Some manuscripts read, "I heard"--ηκουσα but the more approved reading is that of the common text. John says that a voice was addressed to them calling them to ascend to heaven.

Come up hither. To heaven.

And they ascended up to heaven in a cloud. So the Saviour ascended, Acts 1:9, and so probably Elijah, 2Kgs 2:11.

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 if they 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 triumph as if they 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 if they were raised up visibly and publicly to heaven.

(a) "cloud" 1Thes 4:17 (b) "enemies" Mal 3:18 Verse 13. And the same hour. In immediate connexion with their triumph.

Was there a great earthquake. An earthquake is a symbol of commotion, agitation, change; of great political revolutions, etc. Rev 6:12. 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. Compare Lk 5:26: "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 recognise 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.