Revelation 11:8

at earthquake, Rev 11:13. The introduction to the third wo, Rev 11:14. The sounding of the seventh angel, and the four and twenty elders give glory to God, Rev 11:15-19. Verse 1 And there was given me a reed - See Eze 40:3, etc. Measure the temple of God - This must refer to the temple of Jerusalem; and this is another presumptive evidence that it was yet standing. Verse 2 But the court - is given unto the Gentiles - The measuring of the temple probably refers to its approaching destruction, and the termination of the whole Levitical service; and this we find was to be done by the Gentiles, (Romans), who were to tread it down forty-two months; i.e., just three years and a half, or twelve hundred and sixty days. This must be a symbolical period. Verse 3 My two witnesses - This is extremely obscure; the conjectures of interpreters are as unsatisfactory as they are endless on this point. Conjecturas conjecturis superstruunt, parum verosimiles, says Rosenmuller: quorum sententias enarrare, meum non est. I say the same. Those who wish to be amused or bewildered, may have recourse both to ancients and moderns on this subject. Verse 4 These are the two olive trees - Mentioned Zac 4:14, which there represent Zerubbabel and Joshua the high priest. The whole account seems taken from Zac 4:1-14. Whether the prophet and the apostle mean the same things by these emblems, we know not. Verse 5 Fire proceedeth out of their mouth - That is, they are commissioned to denounce the judgments of God against all who would attempt to prevent them from proceeding in their ministry. Verse 6 These have power to shut heaven - As Elijah did, 1 Kings 17:1-18:46. To turn them to blood - As Moses did, Exo 7:19-25. They shall have power to afflict the land with plagues, similar to those which were inflicted on the Egyptians. Verse 7 The beast that ascended out of the bottomless pit - This may be what is called antichrist; some power that is opposed to genuine Christianity. But what or whence, except from the bottomless pit, i.e., under the influence and appointment of the devil, we cannot tell; nor do we know by what name this power or being should be called. The conjectures concerning the two witnesses and the beast have been sufficiently multiplied. If the whole passage, as some think, refer to the persecution raised by the Jews against the Christians, then some Jewish power or person is the beast from the bottomless pit. If it refer to the early ages of Christianity, then the beast may be one of the persecuting heathen emperors. If it refer to a later age of Christianity, then the beast may be the papal power, and the Albigenses and Waldenses the two witnesses, which were nearly extinguished by the horrible persecutions raised up against them by the Church of Rome. Whatever may be here intended, the earth has not yet covered their blood. Verse 8 The great city - Some say Rome, which may be spiritually called Sodom for its abominations, Egypt for its tyrannous cruelty, and the place where our Lord was crucified, because of its persecution of the members of Christ; but Jerusalem itself may be intended. All these things I must leave to others. Verse 9 Shall not suffer their dead bodies to be put in graves - They shall be treated with the greatest barbarity. Refusal of burial to the dead was allowed to be the sum of brutality and cruelty. In popish lands they will not suffer a Protestant to have Christian burial, or to have a grave in a churchyard! Contemptible wretches! Verse 10 Shall send gifts - This was a custom in days of public rejoicing. They sent gifts to each other, and gave portions to the poor. See Est 9:19, Est 9:22. Verse 11 They stood upon their feet - Were restored to their primitive state. Verse 12 They ascended up to heaven - Enjoyed a state of great peace and happiness. Verse 13 A great earthquake - Violent commotions among the persecutors, and revolutions of states. Slain of men seven thousand - Many perished in these popular commotions. The remnant were affrighted - Seeing the hand of God's judgments so remarkably stretched out. Gave glory - Received the pure doctrines of the Gospel, and glorified God for his judgments and their conversion. Verse 14 The seconds wo is past - That which took place under the sixth trumpet, and has been already described. The third wo cometh - Is about to be described under the seventh trumpet, which the angel is now prepared to sound. Of the three woes which were denounced, Rev 8:13, the first is described, Rev 9:1-12; the second, Rev 9:13-21. These woes are supposed by many learned men to refer to the destruction of Jerusalem. The first wo - the seditions among the Jews themselves. The second wo - the besieging of the city by the Romans. The third wo - the taking and sacking of the city, and burning the temple. This was the greatest of all the woes, as in it the city and temple were destroyed, and nearly a million of men lost their lives. Verse 15 There were great voices in heaven - All the heavenly host - angels and redeemed human spirits, joined together to magnify God; that he had utterly discomfited his enemies and rendered his friends glorious. This will be truly the case when the kingdoms of this world become the kingdoms of God and of his Christ, But when shall this be? Some say, that is meant by these words has already taken place in the destruction of the Jewish state, and sending the Gospel throughout the Gentile world. Others say that it refers to the millennium, and to the consummation of all things. Verse 16 The four and twenty elders - The representatives of the universal Church of Christ. See on Rev 5:8-10 (note). Verse 17 O Lord God Almighty, which art - This gives a proper view of God in his eternity; all times are here comprehended, the present, the past, and the future. This is the infinitude of God. Hast taken to thee - Thou hast exercised that power which thou ever hast; and thou hast broken the power of thy enemies, and exalted thy Church. Verse 18 The nations were angry - Were enraged against thy Gospel, and determined to destroy it. Thy wrath is come - The time to avenge thy servants and to destroy all thy enemies. The time of the dead, that they should be judged - The word κρινειν, to judge, is often used in the sense of to avenge. The dead, here, may mean those who were slain for the testimony of Jesus, and the judging is the avenging of their blood. Give reward unto thy servants - Who have been faithful unto death. The prophets - The faithful teachers in the Church, the saints - the Christians. And them that fear thy name - All thy sincere followers. Destroy them which destroy the earth - All the authors, fomenters, and encouragers of bloody wars. Verse 19 The temple of God was opened in heaven - The true worship of God was established and performed in the Christian Church; this is the true temple, that at Jerusalem being destroyed. And there were lightnings, and voices, and thunderings, and an earthquake, and great hail - These great commotions were intended to introduce the following vision; for the 12th chapter is properly a continuation of the 11th, and should be read in strict connection with it. I Now come to a part of this book that is deemed of the greatest importance by the Protestant Church, but is peculiarly difficult and obscure. I have often acknowledged my own incapacity to illustrate these prophecies. I might have availed myself of the labors of others, but I know not who is right; or whether any of the writers on this book have hit the sense is more than I can assert, and more than I think. The illustration of the 12th, 13th, and 17th chapters, which I have referred to in the preface, drawn up and displayed with great industry and learning, I shall insert in its place, as by far the most probable I have yet seen; but I leave the learned author responsible for his own particular views of the subject. Introduction The woman clothed with the sun, and in travail, Rev 12:1, Rev 12:2. The great red dragon waiting to devour the child as soon as born, Rev 12:3, Rev 12:4. The woman is delivered of a son, who is caught up unto God; and she flees to the wilderness, Rev 12:5, Rev 12:6. The war in heaven between Michael

The Two Witnesses. ( a. d. 95.) 3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves. 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. 11 And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. In this time of treading down, God has reserved to himself his faithful witnesses, who will not fail to attest the truth of his word and worship, and the excellency of his ways. Here observe, I. The number of these witnesses: it is but a small number and yet it is sufficient. 1. It is but small. Many will own and acknowledge Christ in times of prosperity who will desert and deny him in times of persecution; one witness, when the cause is upon trial, is worth many at other times. 2. It is a sufficient number; for in the mouth of two witnesses every cause shall be established. Christ sent out his disciples two by two, to preach the gospel. Some think these two witnesses are Enoch and Elias, who are to return to the earth for a time: others, the church of the believing Jews and that of the Gentiles: it should rather seem that they are God's eminent faithful ministers, who shall not only continue to profess the Christian religion, but to preach it, in the worst of times. II. The time of their prophesying, or bearing their testimony for Christ. A thousand two hundred and threescore days; that is (as many think), to the period of the reign of antichrist; and, if the beginning of that interval could be ascertained, this number of prophetic days, taking a day for a year, would give us a prospect when the end shall be. III. Their habit, and posture: they prophesy in sackcloth, as those that are deeply affected with the low and distressed state of the churches and interest of Christ in the world. IV. How they were supported and supplied during the discharge of their great and hard work: they stood before the God of the whole earth, and he gave them power to prophesy. He made them to be like Zerubbabel and Joshua, the two olive-trees and candlestick in the vision of Zechariah, ch. iv. 2 , &c. God gave them the oil of holy zeal, and courage, and strength, and comfort; he made them olive-trees, and their lamps of profession were kept burning by the oil of inward gracious principles, which they received from God. They had oil not only in their lamps, but in their vessels—habits of spiritual life, light, and zeal. V. Their security and defence during the time of their prophesying: If any attempted to hurt them, fire proceeded out of their mouths, and devoured them, v. 5 . Some think this alludes to Elias's calling for the fire from heaven, to consume the captains and their companies that came to seize him, 2 Kings i. 12 . God promised the prophet Jeremiah ( ch. v. 14 ), Behold, I will make my words in thy mouth fire, and this people shall be wood, and it shall devour them. By their praying and preaching, and courage in suffering, they shall gall and wound the very hearts and consciences of many of their persecutors, who shall go away self-condemned, and be even terrors to themselves; like Pashur, at the words of the prophet Jeremiah, ch. xx. 4 . They shall have that free access to God, and that interest in him, that, at their prayers, God will inflict plagues and judgments upon their enemies, as he did on Pharaoh, turning their rivers into blood, and restraining the dews of heaven, shutting heaven up, that no rain shall fall for many days, as he did at the prayers of Elias, 1 Kings xvii. 1 . God has ordained his arrows for the persecutors, and is often plaguing them while they are persecuting his people; they find it hard work to kick against the pricks. VI. The slaying of the witnesses. To make their testimony more strong, they must seal it with their blood. Here observe, 1. The time when they should be killed: When they have finished their testimony. They are immortal, they are invulnerable, till their work be done. Some think it ought to be rendered, when they were about to finish their testimony. When they had prophesied in sackcloth the greatest part of the 1260 years, then they should feel the last effect of antichristian malice. 2. The enemy that should overcome and slay them— the beast that ascendeth out of the bottomless pit. Antichrist, the great instrument of the devil, should make war against them, not only with the arms of subtle and sophistical learning, but chiefly with open force and violence; and God would permit his enemies to prevail against his witnesses for a time. 3. The barbarous usage of these slain witnesses; the malice of their enemies was not satiated with their blood and death, but pursued even their dead bodies. (1.) They would not allow them a quiet grave; their bodies were cast out in the open street, the high street of Babylon, or in the high road leading to the city. This city is spiritually called Sodom for monstrous wickedness, and Egypt for idolatry and tyranny; and here Christ in his mystical body has suffered more than in any place in the world. (2.) Their dead bodies were insulted by the inhabitants of the earth, and their death was a matter of mirth and joy to the antichristian world, v. 10 . They were glad to be rid of these witnesses, who by their doctrine and example had teased, terrified, and tormented the consciences of their enemies; these spiritual weapons cut wicked men to the heart, and fill them with the greatest rage and malice against the faithful. VII. The resurrection of these witnesses, and the consequences thereof. Observe, 1. The time of their rising again; after they had lain dead three days and a half ( v. 11 ), a short time in comparison of that in which they had prophesied. Here may be a reference to the resurrection of Christ, who is the resurrection and the life. Thy dead men shall live, together with my dead body shall they arise. Or there may be a reference to the resurrection of Lazarus on the fourth day, when they thought it impossible. God's witnesses may be slain, but they shall rise again: not in their persons, till the general resurrection, but in their successors. God will revive his work, when it seems to be dead in the world. 2. The power by which they were raised: The spirit of life from God entered into them, and they stood upon their feet. God put not only life, but courage into them. God can make the dry bones to life; it is the Spirit of life from God that quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. 3. The effect of their resurrection upon their enemies: Great fear fell upon them. The reviving of God's work and witnesses will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is not a courageous, but a cowardly spirit. Herod feared John the Baptist. VIII. The ascension of the witnesses into heaven and the consequences thereof, v. 12, 13 . Observe, 1. Their ascension. By heaven we may understand either some more eminent station in the church, the kingdom of grace in this world, or a high place in the kingdom of glory above. The former seems to be the meaning: They ascended to heaven in a cloud (in a figurative, not in a literal sense) and their enemies saw them. It will be no small part of the punishment of persecutors, both in this world and at the great day, that they shall see the faithful servants of God greatly honoured and advanced. To this honour they did not attempt to ascend, till God called them, and said, Come up hither. The Lord's witnesses must wait for their advancement, both in the church and in heaven, till God calls them; they must not be weary of suffering and service, nor too hastily grasp at the reward; but stay till their Master calls them, and then they may gladly ascend to him. 2. The consequences of their ascension—a mighty shock and convulsion in the antichristian empire and the fall of a tenth part of the city. Some refer this to the beginning of the reformation from popery, when many princes and states fell off from their subjection to Rome. This great work met with great opposition; all the western world felt a great concussion, and the antichristian interest received a great blow, and lost a great deal of ground and interest, (1.) By the sword of war, which was then drawn; and many of those who fought under the banner of antichrist were slain by it. (2.) By the sword of the Spirit: The fear of God fell upon many. They were convinced of their errors, superstition, and idolatry; and by true repentance, and embracing the truth, they gave glory to the God of heaven. Thus, when God's work and witnesses revive, the devil's work and witnesses fall before him.

And their bodies shall be - Perhaps hanging on a cross. In the street of the great city - Of Jerusalem, a far greater city, than any other in those parts. This is described both spiritually and historically: spiritually, as it is called Sodom Isa 1:9 &c. and Egypt; on account of the same abominations abounding there, at the time of the witnesses, as did once in Egypt and Sodom. Historically: Where also their Lord was crucified - This possibly refers to the very ground where his cross stood. Constantine the Great inclosed this within the walls of the city. Perhaps on that very spot will their bodies be exposed.

he 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 woul