---
title: "Commentary Critical and Explanatory on the Whole Bible -  Revelation 11"
description: "CHAPTER 11   :-. MEASUREMENT OF THE
TEMPLE. THE
TWO WITNESSES"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/revelation/11"
---

CHAPTER 11

. MEASUREMENT OF THE
TEMPLE. THE
TWO WITNESSES'
TESTIMONY: THEIR
DEATH, RESURRECTION,
AND ASCENSION: THE
EARTHQUAKE: THE
THIRD WOE:
THE SEVENTH
TRUMPET USHERS
IN CHRIST'S
KINGDOM. THANKSGIVING
OF THE TWENTY-FOUR
ELDERS.
This eleventh chapter is a
compendious summary of, and introduction to, the more detailed
prophecies of the same events to come in the twelfth through
twentieth chapters. Hence we find *anticipatory* allusions to
the subsequent prophecies; compare , "the beast that ascendeth out of the bottomless pit"
(not mentioned before), with the detailed accounts, [Revelation 13:1](../../../kjv/revelation/13/1);
[Revelation 13:11](../../../kjv/revelation/13/11); [Revelation 17:8](../../../kjv/revelation/17/8);
also [Revelation 11:8](../../../kjv/revelation/11/8), "the great
city," with [Revelation 14:8](../../../kjv/revelation/14/8);
[Revelation 17:1](../../../kjv/revelation/17/1); [Revelation 17:5](../../../kjv/revelation/17/5);
[Revelation 18:10](../../../kjv/revelation/18/10).

**1. and the angel stood**—omitted
in A, *Vulgate,* and *Coptic.* Supported by B and *Syriac.*
If it be omitted, the "reed" will, in construction, agree
with "saying." So WORDSWORTH
takes it. The *reed,* the canon of Scripture, the measuring reed
of the Church, our rule of faith, *speaks.* So in *the altar* is personified as *speaking* (compare
*Note,* see on [Revelation 11:1](../../../kjv/revelation/11/1)).
The Spirit speaks in the canon of Scripture (the word *canon* is
derived from *Hebrew,* "*kaneh,*" "a reed,"
the word here used; and John it was who completed the canon). So
VICTORINUS, AQUINAS,
and VITRINGA. "Like a
rod," namely, straight: like a *rod of iron* ([Revelation 11:1](../../../kjv/revelation/11/1)), unbending, destroying all error, and that "cannot be
broken." [Revelation 2:27](../../../kjv/revelation/2/27); [Hebrews 1:8](../../../kjv/hebrews/1/8),
*Greek,* "a rod of straightness," *English Version,*
"a scepter of righteousness"; this is added to guard
against it being thought that the *reed* was one "shaken by
the wind" In the abrupt style of the Apocalypse, "saying"
is possibly indefinite, put for "*one said.*" Still
WORDSWORTH'S view agrees
best with *Greek.* So the ancient commentator, ANDREAS
OF CÆSAREA, in the
end of the fifth century (compare *Notes,* see on [Hebrews 1:8](../../../kjv/hebrews/1/8)).
**the temple**—*Greek,*
"*naon*" (as distinguished from the *Greek,*
"*hieron,*" or temple in general), the Holy Place,
"*the sanctuary.*"
**the altar**—of incense;
for it alone was in "the sanctuary." (*Greek,*
"*naos*"). The measurement of the Holy place seems to
me to stand parallel to the sealing of the elect of Israel under the
sixth seal. God's elect are symbolized by the sanctuary at Jerusalem
([1 Corinthians 3:16](../../../kjv/1-corinthians/3/16); [1 Corinthians 3:17](../../../kjv/1-corinthians/3/17),
where the same *Greek* word, "*naos,*" occurs for
"temple," as here). Literal Israel in Jerusalem, and with
the temple restored ([Ezekiel 40:3](../../../kjv/ezekiel/40/3);
[Ezekiel 40:5](../../../kjv/ezekiel/40/5), where also the temple
is measured with the measuring reed, the forty-first, forty-second,
forty-third, and forty-fourth chapters), shall stand at the head of
the elect Church. The measuring implies at once the exactness of the
proportions of the temple to be restored, and the definite
completeness (not one being wanting) of the numbers of the Israelite
and of the Gentile elections. The literal temple at Jerusalem shall
be the typical forerunner of the heavenly Jerusalem, in which there
shall be all temple, and *no* portion exclusively set apart as
*temple.* John's accurately drawing the distinction in
subsequent chapters between God's servants and those who bear the
mark of the beast, is the way whereby he fulfils the direction here
given him *to measure the temple.* The fact that the *temple*
is distinguished from *them that worship therein,* favors the
view that the spiritual temple, the Jewish and Christian Church, is
not exclusively meant, but that the literal temple must also be
meant. It shall be rebuilt on the return of the Jews to their land.
Antichrist shall there put forward his blasphemous claims. The sealed
elect of Israel, the head of the elect Church, alone shall refuse his
claims. These shall constitute the true sanctuary which is here
measured, that is, accurately marked and kept by God, whereas the
rest shall yield to his pretensions. WORDSWORTH
objects that, in the twenty-five passages of the Acts, wherein the
Jewish temple is mentioned, it is called *hieron,* not *naos,*
and so in the apostolic Epistles; but this is simply because no
occasion for mentioning *the literal Holy Place* (*Greek,*
"*naos*") occurs in Acts and the Epistles; indeed, in
[Acts 7:48](../../../kjv/acts/7/48), though not directly,
there does occur the term, *naos,* indirectly referring to the
Jerusalem temple *Holy Place.* In addressing Gentile Christians,
to whom the literal Jerusalem *temple* was not familiar, it was
to be expected the term, *naos,* should not be found in the
literal, but in the spiritual sense. In [Acts 7:48](../../../kjv/acts/7/48) *naos* is used in a *local* sense; compare also
[Revelation 14:15](../../../kjv/revelation/14/15); [Revelation 14:17](../../../kjv/revelation/14/17);
[Revelation 15:5](../../../kjv/revelation/15/5); [Revelation 15:8](../../../kjv/revelation/15/8).

**2. But**—*Greek,* "And."
**the court . . . without**—all
outside *the Holy Place* ().
**leave out**—of thy
measurement, literally, "cast out"; reckon as unhallowed.
**it**—emphatic. *It*
is not to be measured; whereas the Holy Place is.
**given**—by God's
appointment.
**unto the Gentiles**—In
the wider sense, there are meant here "the times of the
Gentiles," wherein Jerusalem is "*trodden* down of the
Gentiles," as the parallel, , proves; for the same word is used here [*Greek,*
"*patein*"], "tread under foot." Compare
also [Psalms 79:1](../../../kjv/psalms/79/1); [Isaiah 63:18](../../../kjv/isaiah/63/18).
**forty . . . two months**—
([Revelation 13:5](../../../kjv/revelation/13/5)). The same period as
Daniel's "time, times, and half" ([Revelation 13:5](../../../kjv/revelation/13/5)); and [Revelation 11:3](../../../kjv/revelation/11/3); [Revelation 12:6](../../../kjv/revelation/12/6),
the woman a fugitive in the wilderness "a thousand two hundred
and threescore days." In the wider sense, we may either adopt
the year-day theory of 1260 years (on which, and the papal rule of
1260 years, see on [Revelation 12:6](../../../kjv/revelation/12/6); [Revelation 12:6](../../../kjv/revelation/12/6); [Revelation 12:6](../../../kjv/revelation/12/6)), or rather,
regard the 2300 days ([Daniel 8:14](../../../kjv/daniel/8/14)),
1335 days ([Daniel 12:11](../../../kjv/daniel/12/11); [Daniel 12:12](../../../kjv/daniel/12/12)).
1290 days, and 1260 days, as symbolical of the long period of the
Gentile times, whether dating from the subversion of the Jewish
theocracy at the Babylonian captivity (the *kingdom* having been
never since restored to Israel), or from the last destruction of
Jerusalem under Titus, and extending to the restoration of the
theocracy at the coming of Him "whose right it is"; the
different epochs marked by the 2300, 1335, 1290, and 1260 days, will
not be fully cleared up till the grand consummation; but, meanwhile,
our duty and privilege urge us to investigate them. Some one of the
epochs assigned by many may be right but as yet it is uncertain. The
times of the Gentile monarchies during Israel's *seven times*
punishment, will probably, in the narrower sense ([Daniel 12:12](../../../kjv/daniel/12/12)), be succeeded by the much more restricted times of the
personal Antichrist's tyranny in the Holy Land. The long years of
papal misrule may be followed by the short time of the man of sin who
shall concentrate in himself all the apostasy, persecution, and evil
of the various forerunning Antichrists, Antiochus, Mohammed, Popery,
just before Christ's advent. His time shall be THE
RECAPITULATION and open consummation of the "mystery of
iniquity" so long leavening the world. Witnessing churches may
be followed by witnessing individuals, the former occupying the
longer, the latter, the shorter period. The *three and a half*
(1260 days being three and a half years of three hundred sixty days
each, during which the two witnesses prophesy in sackcloth) is the
sacred number *seven* halved, implying the Antichristian
world-power's time is broken at best; it answers to the *three and
a half* years' period in which Christ witnessed for the truth, and
the Jews, His own people, disowned Him, and the God-opposed world
power crucified Him (compare *Note,* see on [Daniel 12:12](../../../kjv/daniel/12/12)). The three and a half, in a word, marks the time in which
the earthly rules over the heavenly kingdom. It was the duration of
Antiochus' treading down of the temple and persecution of faithful
Israelites. The resurrection of the witnesses after three and a half
days, answers to Christ's resurrection after three days. The world
power's times never reach the sacred fulness of seven times three
hundred sixty, that is, 2520, though they approach to it in 2300 ([Daniel 12:12](../../../kjv/daniel/12/12)). The forty-two months answer to Israel's forty-two
sojournings ([Numbers 33:1-50](../../../kjv/numbers/33/1-50))
in the wilderness, as contrasted with the sabbatic rest in Canaan:
reminding the Church that here, in the world wilderness, she cannot
look for her sabbatic rest. Also, three and a half years was the
period of the heaven being shut up, and of consequent famine, in
Elias' time. Thus, three and a half represented to the Church the
idea of toil, pilgrimage, and persecution.

**3. I will give*****power*******—There is no "power" in the *Greek,* so that
"give" must mean "give *commission,*" or
some such word.
**my two witnesses**—*Greek,*
"*the* two witnesses of me." The article implies that
the two were well known at least to John.
**prophesy**—preach under
the inspiration of the Spirit, denouncing judgments against the
apostate. They are described by symbol as "the two olive trees"
and "the two candlesticks," or *lamp-stands,*
"standing before the God of the earth." The reference is to
[Zechariah 4:3](../../../kjv/zechariah/4/3); [Zechariah 4:12](../../../kjv/zechariah/4/12),
where two *individuals* are meant, Joshua and Zerubbabel, who
ministered to the Jewish Church, just as the two olive trees emptied
the oil out of themselves into the bowl of the candlestick. So in the
final apostasy God will raise up two inspired witnesses to minister
encouragement to the afflicted, though sealed, remnant. As *two*
candlesticks are mentioned in [Zechariah 4:12](../../../kjv/zechariah/4/12), but only *one* in [Zechariah 4:12](../../../kjv/zechariah/4/12), I think the twofold Church, Jewish and Gentile, may be meant
by the two candlesticks represented by the two witnesses: just as in
[Revelation 7:1-8](../../../kjv/revelation/7/1-8) there are
described first the sealed of Israel, then those of all nations. But
see on [Revelation 11:1](../../../kjv/revelation/11/1). The actions of
the two witnesses are just those of Moses when witnessing for God
against Pharaoh (the type of Antichrist, the last and greatest foe of
Israel), *turning the waters into blood,* and *smiting*
with *plagues;* and of Elijah (the witness for God in an almost
universal apostasy of Israel, a remnant of seven thousand, however,
being left, as the 144,000 sealed, [Revelation 11:1](../../../kjv/revelation/11/1)) causing *fire* by his word to *devour the enemy,*
and *shutting heaven, so that it rained not for three years and six
months,* the very time (1260 days) during which the two witnesses
prophesy. Moreover, the words "witness" and "prophesy"
are usually applied to *individuals,* not to abstractions
(compare [Psalms 52:8](../../../kjv/psalms/52/8)). DE
BURGH thinks Elijah and
Moses will again appear, as [Malachi 4:5](../../../kjv/malachi/4/5);
[Malachi 4:6](../../../kjv/malachi/4/6) seems to imply (compare
[Matthew 17:11](../../../kjv/matthew/17/11); [Acts 3:21](../../../kjv/acts/3/21)).
Moses and Elijah appeared with Christ at the Transfiguration, which
foreshadowed His coming millennial kingdom. As to Moses, compare
[Deuteronomy 34:5](../../../kjv/deuteronomy/34/5); [Deuteronomy 34:6](../../../kjv/deuteronomy/34/6);
[Judges 1:9](../../../kjv/judges/1/9). Elias' genius and mode of
procedure bears the same relation to the "second" coming of
Christ, that John the Baptist's did to the first coming [BENGEL].
Many of the early Church thought the two witnesses to be Enoch and
Elijah. This would avoid the difficulty of the dying a *second*
time, for these have never yet died; but, perhaps, shall be the
witnesses slain. Still, the *turning the water to blood, and the
plagues* ([Revelation 11:6](../../../kjv/revelation/11/6)), apply
best to "*Moses* (compare [Revelation 11:6](../../../kjv/revelation/11/6), the song of *Moses*"). The transfiguration glory
of Moses and Elias was not their permanent resurrection-state, which
shall not be till Christ shall come to glorify His saints, for He has
precedence before all in rising. An objection to this interpretation
is that those blessed departed servants of God would have to submit
to death ([Revelation 11:7](../../../kjv/revelation/11/7); [Revelation 11:8](../../../kjv/revelation/11/8)),
and this in Moses' case a *second* time, which [Revelation 11:8](../../../kjv/revelation/11/8) denies. See on [Revelation 11:8](../../../kjv/revelation/11/8),
on the two witnesses as answering to "the two olive trees."
The two olive trees are channels of the oil feeding the Church, and
symbols of peace. The Holy Spirit is the oil in them. Christ's
witnesses, in remarkable times of the Church's history, have
generally appeared in pairs: as Moses and Aaron, the inspired civil
and religious authorities; Caleb and Joshua; Ezekiel the priest and
Daniel the prophet; Zerubbabel and Joshua.
**in sackcloth**—the
garment of prophets, especially when calling people to mortification
of their sins, and to repentance. Their very exterior aspect accorded
with their teachings: so Elijah, and John who came in His spirit and
power. The *sackcloth* of the witnesses is a catch word linking
this episode under the sixth trumpet, with the *sun black as
sackcloth* (in righteous retribution on the apostates who rejected
God's witnesses) under the sixth seal ([Revelation 11:8](../../../kjv/revelation/11/8)).

**4. standing before the God of the
earth**—A, B, C, *Vulgate, Syriac, Coptic,* and ANDREAS
read "Lord" for "God": so . Ministering to ([Luke 1:19](../../../kjv/luke/1/19)),
and as in the sight of Him, who, though now so widely disowned on
"earth," is its rightful King, and shall at last be openly
recognized as such ([Revelation 11:15](../../../kjv/revelation/11/15)).
The phrase alludes to [Zechariah 4:10](../../../kjv/zechariah/4/10);
[Zechariah 4:14](../../../kjv/zechariah/4/14), "the two anointed
ones that stand by the Lord of the whole earth." The article
"the" marks this allusion. They are "the two
candlesticks," not that they are the Church, the *one*
candlestick, but as its representative *light-bearers* (*Greek,*
"*phosteres,*" [Zechariah 4:14](../../../kjv/zechariah/4/14)), and ministering for its encouragement in a time of
apostasy. WORDSWORTH'S
view is worth consideration, whether it may not constitute a
secondary sense: *the two witnesses, the olive trees,* are THE
TWO TESTAMENTS
ministering their *testimony* to the Church of the old
dispensation, as well as to that of the new, which explains the two
witnesses being called also *the two candlesticks* (the Old and
New Testament churches; the candlestick in [Zechariah 4:14](../../../kjv/zechariah/4/14) is but *one* as there was then but one Testament, and
one Church, the Jewish). The Church in both dispensations has no
light in herself, but derives it from the Spirit through the witness
of the twofold word, the two olive trees: compare *Note,* see on
[Revelation 11:1](../../../kjv/revelation/11/1), which is connected
with this, *the reed,* the *Scripture canon,* being the
measure of the Church: so PRIMASIUS
[X, p. 314]: the two witnesses preach in sackcloth, marking the
ignominious treatment which the word, like Christ Himself, receives
from the world. So the twenty-four elders represent the ministers of
the two dispensations by the double twelve. But [Revelation 11:1](../../../kjv/revelation/11/1) proves that primarily the two Testaments cannot be meant;
for these shall never be "killed," and never "shall
have finished their testimony" till the world is finished.

**5. will hurt**—*Greek,*
"wishes," or "desires to hurt them."
**fire . . . devoureth**—(Compare
[Jeremiah 5:14](../../../kjv/jeremiah/5/14); [Jeremiah 23:29](../../../kjv/jeremiah/23/29)).
**out of their mouth**—not
literally, but God makes their inspired denunciations of judgment to
come to pass and *devour* their enemies.
**if any man will hurt
them**—twice repeated, to mark the *immediate certainty* of
the accomplishment.
**in this manner**—so in
like manner as he tries to hurt them (compare [Jeremiah 23:29](../../../kjv/jeremiah/23/29)). Retribution in kind.

**6. These . . . power**—*Greek,*
"authorized power."
**it rain not**—*Greek,*
"*huetos brechee,*" "rain shower not,"
literally, "*moisten*" not (the earth).
**smite . . . with all
plagues**—*Greek,* "with (literally, 'in') every
plague."

**7. finished their testimony**—The
same verb is used of Paul's ending his ministry by a violent death.
**the beast that ascended out
of the bottomless pit**—*Greek,* "the wild beast . . .
the abyss." This beast was not mentioned before, yet he is
introduced as "*the* beast," because he had already
been described by Daniel ([Daniel 7:3](../../../kjv/daniel/7/3);
[Daniel 7:11](../../../kjv/daniel/7/11)), and he is fully so in
the subsequent part of the Apocalypse, namely, [Revelation 13:1](../../../kjv/revelation/13/1);
[Revelation 17:8](../../../kjv/revelation/17/8). Thus, John at once
appropriates the Old Testament prophecies; and also, viewing his
whole subject at a glance, mentions as familiar things (though not
yet so to the reader) objects to be described hereafter by himself.
It is a proof of the unity that pervades all Scripture.
**make war against
them**—alluding to [Daniel 7:21](../../../kjv/daniel/7/21),
where the same is said of *the little horn* that sprang up among
the ten horns on the fourth beast.

**8. dead bodies**—So *Vulgate,
Syriac,* and ANDREAS.
But A, B, C, the oldest manuscripts, and *Coptic* read the
singular, "dead body." The two fallen in one cause are
considered as *one.*
**the great city**—*eight*
times in the Revelation elsewhere used of BABYLON
([Revelation 14:8](../../../kjv/revelation/14/8); [Revelation 16:19](../../../kjv/revelation/16/19);
[Revelation 17:18](../../../kjv/revelation/17/18); [Revelation 18:10](../../../kjv/revelation/18/10);
[Revelation 18:16](../../../kjv/revelation/18/16); [Revelation 18:18](../../../kjv/revelation/18/18);
[Revelation 18:19](../../../kjv/revelation/18/19); [Revelation 18:21](../../../kjv/revelation/18/21)).
In [Revelation 21:10](../../../kjv/revelation/21/10) (*English
Version* as to *the new Jerusalem*), the oldest manuscripts
omit "the great" before *city,* so that it forms no
exception. It must, therefore, have an anticipatory reference to the
mystical Babylon.
**which**—*Greek,*
"the which," namely, "*the* city *which.*"
**spiritually**—in a
spiritual sense.
**Sodom**—The very term
applied by [Isaiah 1:10](../../../kjv/isaiah/1/10) to apostate
Jerusalem (compare [Ezekiel 16:48](../../../kjv/ezekiel/16/48)).
**Egypt**—the nation which
the Jews' besetting sin was to lean upon.
**where . . . Lord was
crucified**—This identifies the city as Jerusalem, though the
Lord was crucified *outside* of the city. EUSEBIUS
mentions that the scene of Christ's crucifixion was enclosed within
the city by Constantine; so it will be probably at the time of the
slaying of the witnesses. "The beast [for example, Napoleon and
France's efforts] has been long struggling for a footing in
Palestine; after his ascent from the bottomless pit he struggles much
more" [BENGEL]. Some
one of the Napoleonic dynasty may obtain that footing, and even be
regarded as Messiah by the Jews, in virtue of his restoring them to
their own land; and so may prove to be the last Antichrist. The
difficulty is, how can Jerusalem be called "the great city,"
that is, Babylon? By her becoming the world's capital of idolatrous
apostasy, such as Babylon originally was, and then Rome has been;
just as she is here called also "Sodom and Egypt."
**also our**—A, B, C,
ORIGEN, ANDREAS,
and others read, "also *their.*" Where *their Lord,
also,* as well as they, was slain. Compare [Ezekiel 16:48](../../../kjv/ezekiel/16/48), where *the blood of* ALL
*slain on earth* is said to be found IN
BABYLON, just as in [Ezekiel 16:48](../../../kjv/ezekiel/16/48), Jesus saith that, "upon the Jews and JERUSALEM"
(Compare [Matthew 23:37](../../../kjv/matthew/23/37); [Matthew 23:38](../../../kjv/matthew/23/38))
shall "come ALL the
righteous blood shed upon earth"; whence it follows Jerusalem
shall be the last capital of the world apostasy, and so receive the
last and worst visitation of all the judgments ever inflicted on the
apostate world, the earnest of which was given in the Roman
destruction of Jerusalem. In the wider sense, in the
Church-historical period, the Church being the sanctuary, all outside
of it is the world, the great city, wherein all the martyrdoms of
saints have taken place. *Babylon* marks its idolatry, *Egypt*
its tyranny, *Sodom* its desperate corruption, *Jerusalem*
its pretensions to sanctity on the ground of spiritual privileges,
while all the while it is the murderer of Christ in the person of His
members. All which is true of Rome. So VITRINGA.
But in the more definite sense, *Jerusalem* is regarded, even in
Hebrews ([Hebrews 13:12-14](../../../kjv/hebrews/13/12-14)),
as the world city which believers were then to go forth from, in
order to "seek one to come."

**9. they**—rather, "(*some*)
of the peoples."
**people**—*Greek,*
"peoples."
**kindreds**—*Greek,*
"tribes"; all save the elect (whence it is not said, *The
peoples* . . . but [some] *of the peoples* . . . , or, *some
of the peoples* . . . may refer to *those of the nations* . .
., *who at the time shall hold possession of Palestine and
Jerusalem*).
**shall see**—So *Vulgate,
Syriac,* and *Coptic.* But A, B, C, and ANDREAS,
the present, "see," or rather (*Greek,* "*blepousin*"),
"look upon." The prophetic present.
**dead bodies**—So *Vulgate,
Syriac,* and ANDREAS.
But A, B, C, and *Coptic,* singular, as in , "dead body." Three and a half days answer to the
three and a half years (see on ), the half of seven, the full and perfect number.
**shall not suffer**—so B,
*Syriac, Coptic,* and ANDREAS.
But A, C, and *Vulgate* read, "do not suffer."
**in graves**—so *Vulgate*
and PRIMASIUS. But B, C,
*Syriac, Coptic,* and ANDREAS,
*singular;* translate, "into a sepulchre," literally,
"a monument." Accordingly, in righteous retribution in
kind, *the flesh* of the Antichristian hosts is not buried, but
given to *all the fowls in mid-heaven* to eat ([Revelation 19:17](../../../kjv/revelation/19/17);
[Revelation 19:18](../../../kjv/revelation/19/18); [Revelation 19:21](../../../kjv/revelation/19/21)).

**10. they that dwell upon . . .
earth**—those who belong to the earth, as its citizens, not to
heaven ([Revelation 3:10](../../../kjv/revelation/3/10); [Revelation 8:13](../../../kjv/revelation/8/13);
[Revelation 12:12](../../../kjv/revelation/12/12); [Revelation 13:8](../../../kjv/revelation/13/8)).
**shall**—so *Vulgate,
Syriac,* and *Coptic.* But A, B, and C read *the present*
tense; compare *Note,* see on [Revelation 13:8](../../../kjv/revelation/13/8), on "shall not suffer."
**rejoice over them**—The
Antichristianity of the last days shall probably be under the name of
philosophical enlightenment and civilization, but really man's
deification of himself. Fanaticism shall lead Antichrist's followers
to exult in having at last seemingly silenced in death their
Christian rebukers. Like her Lord, the Church will have her dark
passion week followed by the bright resurrection morn. It is a
curious historical coincidence that, at the fifth Lateran Council,
May 5, 1514, no witness (not even the Moravians who were summoned)
testified for the truth, as HUSS
and JEROME did at
Constance; an orator ascended the tribunal before the representatives
of papal Christendom, and said, "There is no reclaimant, no
opponent." LUTHER, on
October 31, 1517, exactly three and a half years afterwards, posted
up his famous theses on the church at Wittenberg. The objection is,
the years are years of three hundred sixty-five, not three hundred
sixty, days, and so two and a half days are deficient; but still the
coincidence is curious; and if this prophecy be allowed other
fulfilments, besides the final and literal one under the last
Antichrist, this may reasonably be regarded as one.
**send gifts one to another**—as
was usual at a joyous festival.
**tormented them**—namely,
with the plagues which they had power to inflict ([Revelation 11:5](../../../kjv/revelation/11/5);
[Revelation 11:6](../../../kjv/revelation/11/6)); also, by their
testimony against the earthly.

**11.** Translate as *Greek,*
"After *the* three days and an half."
**the Spirit of life**—the
same which breathed *life* into Israel's dry bones, [Ezekiel 37:10](../../../kjv/ezekiel/37/10);
[Ezekiel 37:11](../../../kjv/ezekiel/37/11) (see on [Ezekiel 37:11](../../../kjv/ezekiel/37/11)), "Breath *came into* them." The passage
here, as there, is closely connected with *Israel's* restoration
as a nation to political and religious life. Compare also concerning
the same, [Hosea 6:2](../../../kjv/hosea/6/2), where Ephraim
says, "After two days will He revive us; in the *third day*
He will *raise* us *up,* and we shall *live* in His
sight."
**into**—so B and *Vulgate.*
But A reads (*Greek,* "*en autois*"), "(so
as to be) IN them."
**stood upon their feet**—the
very words in [Ezekiel 37:10](../../../kjv/ezekiel/37/10), which
proves the allusion to be to *Israel's* resurrection, in
contrast to "the times of the Gentiles" wherein these
"tread under foot the holy city."
**great fear**—such as fell
on the soldiers guarding Christ's tomb at His resurrection ([Ezekiel 37:10](../../../kjv/ezekiel/37/10)), when also there was a great earthquake ([Ezekiel 37:10](../../../kjv/ezekiel/37/10)).
**saw**—*Greek,*
"beheld."

**12. they**—so A, C, and *Vulgate.*
But B, *Coptic, Syriac,* and ANDREAS
read, "I heard."
**a cloud**—*Greek,*
"the cloud"; which may be merely the generic expression for
what we are familiar with, as we say "*the* clouds."
But I prefer taking the article as definitely alluding to THE
cloud which received Jesus at His ascension, (where there is no article, as there is no allusion to a
previous cloud, such as there is here). As they resembled Him in
their three and a half years' witnessing, their three and a half days
lying in death (though not for exactly the same time, nor put in a
tomb as He was), so also in their ascension is the translation and
transfiguration of the sealed of Israel (), and the elect of all nations, caught up out of the reach
of the Antichristian foe. In , He is represented as sitting on a *white cloud.*
**their enemies beheld them**—and
were thus openly convicted by God for their unbelief and persecution
of His servants; unlike Elijah's ascension formerly, in the sight of
friends only. The Church caught up to meet the Lord in the air, and
transfigured in body, is justified by her Lord before the world, even
as the man-child (Jesus) was "caught up unto God and His throne"
from before *the dragon standing ready to devour the woman's child
as soon as born.*

**13.** "In that same hour";
literally, "the hour."
**great earthquake**—answering
to the "great earthquake" under the sixth seal, just at the
approach of the Lord ([Revelation 6:12](../../../kjv/revelation/6/12)).
Christ was delivered unto His enemies on the fifth day of the week,
and on the *sixth* was crucified, and on the sabbath rested; so
it is under the sixth seal and sixth trumpet that the last suffering
of the Church, begun under the fifth seal and trumpet, is to be
consummated, before she enters on her seventh day of eternal sabbath.
*Six* is the number of the world power's greatest triumph, but
at the same time verges on *seven,* the divine number, when its
utter destruction takes place. Compare "666" in [Revelation 6:12](../../../kjv/revelation/6/12), "the number of the beast."
**tenth part of the city
fell**—that is, of "the great city" ([Revelation 16:19](../../../kjv/revelation/16/19);
[Zechariah 14:2](../../../kjv/zechariah/14/2)). Ten is the number of
the *world kingdoms* ([Zechariah 14:2](../../../kjv/zechariah/14/2)), and the *beast's horns* ([Zechariah 14:2](../../../kjv/zechariah/14/2)), and the *dragon's* ([Zechariah 14:2](../../../kjv/zechariah/14/2)). Thus, in the Church-historical view, it is hereby implied
that one of the ten apostate world kingdoms fall. But in the narrower
view a tenth of Jerusalem under Antichrist falls. The nine-tenths
remain and become when purified the center of Christ's earthly
kingdom.
**of men**—*Greek,*
"names of men." The men are as accurately enumerated as if
their names were given.
**seven thousand**—ELLIOTT
interprets *seven chiliads* or provinces, that is, the seven
Dutch United Provinces lost to the papacy; and "names of men,"
titles of dignity, duchies, lordships, c. Rather, *seven thousand*
combine the two mystical perfect and comprehensive numbers *seven*
and *thousand,* implying the *full and complete*
destruction of the impenitent.
**the remnant**—consisting
of the Israelite inhabitants not slain. Their conversion forms a
blessed contrast to [Revelation 16:9](../../../kjv/revelation/16/9) and
above, [Revelation 9:20](../../../kjv/revelation/9/20); [Revelation 9:21](../../../kjv/revelation/9/21).
These repenting ([Zechariah 12:10-14](../../../kjv/zechariah/12/10-14);
[Zechariah 13:1](../../../kjv/zechariah/13/1)), become in the flesh
the loyal *subjects* of Christ reigning over the earth with His
transfigured saints.
**gave glory to the God of
heaven**—which while apostates, and worshipping the beast's
image, they had not done.
**God of heaven**—The
apostates of the last days, in pretended scientific enlightenment,
recognize no *heavenly* power, but only the natural forces in
the earth which come under their observation. His receiving up into
*heaven* the two witnesses who had *power* during their
time on earth *to shut heaven* from raining ([Zechariah 13:1](../../../kjv/zechariah/13/1)), constrained His and their enemies who witnessed it, to
acknowledge *the God of heaven,* to be *God of the earth*
([Revelation 11:4](../../../kjv/revelation/11/4)). As in [Revelation 11:4](../../../kjv/revelation/11/4) He declared Himself to be *God of the earth* by His two
witnesses, so now He proves Himself to be *God of heaven* also.

**14. The second woe**—that under
the sixth trumpet (), including also the prophecy, : Woe to the world, joy to the faithful, as *their
redemption draweth nigh.*
**the third woe cometh
quickly**—It is not mentioned in detail for the present, until
first there is given a sketch of the history of the origination,
suffering, and faithfulness of the Church in a time of apostasy and
persecution. Instead of the third woe being detailed, the grand
consummation is summarily noticed, the thanksgiving of the
twenty-four elders in heaven for the establishment of *Christ's
kingdom on earth,* attended with the *destruction of the
destroyers of the earth.*

**15. sounded**—with his trumpet.
Evidently "the LAST
trumpet." *Six* is close to *seven,* but does not
reach it. The world judgments are complete in *six,* but by the
fulfilment of *seven* the world kingdoms become Christ's. Six is
the number of the world given over to judgment. It is half of *twelve,*
the Church's number, as three and a half is half of seven, the divine
number for completeness. BENGEL
thinks the angel *here* to have been Gabriel, which name is
compounded of *El,* GOD,
and *Geber,* MIGHTY MAN
([Revelation 10:1](../../../kjv/revelation/10/1)). Gabriel therefore
appropriately announced to Mary the advent of the *mighty God-man:*
compare the account of the *man-child's* birth which follows ([Revelation 10:1](../../../kjv/revelation/10/1)), to which this forms the transition though the seventh
trumpet in time is subsequent, being the consummation of the
historical episode, the twelfth and thirteen chapters. The seventh
trumpet, like the seventh seal and seventh vial, being the
consummation, is accompanied differently from the preceding six: not
the consequences which follow on earth, but those IN
HEAVEN, are set before us, the *great voices and
thanksgiving of the twenty-four elders in heaven, as the half-hour's
silence in heaven* at the seventh seal, and *the voice out of
the temple in heaven,* "*It is done,*" at the
seventh vial. This is parallel to [Revelation 10:1](../../../kjv/revelation/10/1), "The God *of heaven* shall set up a *kingdom,*
which shall never be destroyed: and the kingdom shall not be left to
other people, but it shall break to pieces all these *kingdoms,*
and it shall stand for ever." It is the setting up of *Heaven's*
sovereignty over the earth visibly, which, when invisibly exercised,
was rejected by the earthly rulers heretofore. The distinction of
worldly and spiritual shall then cease. There will be no beast in
opposition to the woman. Poetry, art, science, and social life will
be at once worldly and Christian.
**kingdoms**—A, B, C, and
*Vulgate* read the singular, "The *kingdom*
(sovereignty) *of* (over) the world is our Lord's and His
Christ's." There is no good authority for *English Version*
reading. The *kingdoms* of the world give way to *the kingdom
of* (over) *the world* exercised by Christ. The
earth-kingdoms are many: His shall be *one.* The appellation
"Christ," *the Anointed,* is here, where His *kingdom*
is mentioned appropriately for the first time used in Revelation. For
it is equivalent to KING.
Though priests and prophets also were *anointed,* yet this term
is peculiarly applied to Him as King, insomuch that "the Lord's
anointed" is His title as KING,
in places where He is distinguished from the priests. The glorified
Son of man shall rule mankind by His transfigured Church in heaven,
and by His people Israel on earth: Israel shall be the priestly
mediator of blessings to the whole world, realizing them first.
**he**—not emphatic in the
*Greek.*
**shall reign for ever and
ever**—*Greek,* "unto the ages of the ages." Here
begins the millennial reign, the consummation of "the mystery of
God" ([Revelation 10:7](../../../kjv/revelation/10/7)).

**16. before God**—B and *Syriac*
read, "before *the throne of* God." But A, C, *Vulgate,*
and *Coptic* read as *English Version.*
**seats**—*Greek,*
"thrones."

**17. thanks**—for the answer to
our prayers ([Revelation 6:10](../../../kjv/revelation/6/10); [Revelation 6:11](../../../kjv/revelation/6/11))
in *destroying them which destroy the earth* ([Revelation 6:11](../../../kjv/revelation/6/11)), thereby preparing the way for setting up the kingdom of
Thyself and Thy saints.
**and art to come**—omitted
in A, B, C, *Vulgate, Syriac,* CYPRIAN,
and ANDREAS. The
consummation having actually come, they do not address Him as they
did when it was still future, "Thou that art to come."
Compare [Revelation 11:18](../../../kjv/revelation/11/18), "is
come." From the sounding of the seventh trumpet He is to His
people JAH, the ever
present Lord, WHO IS, more
peculiarly than JEHOVAH
"who is, was, and *is to come.*"
**taken to thee thy great
power**—"to Thee" is not in the *Greek.* Christ
*takes* to Him the kingdom as His own of *right.*

**18. the nations were angry**—alluding
to [Psalms 99:1](../../../kjv/psalms/99/1), *Septuagint,*
"The Lord is become King: let the peoples become *angry.*"
Their anger is combined with *alarm* ([Exodus 15:14](../../../kjv/exodus/15/14);
[2 Kings 19:28](../../../kjv/2-kings/19/28), "thy *rage
against Me* is come up into Mine ears, I will put My hook in thy
nose," c.). Translate, as the *Greek* is the same. "The
nations were *angered,* and Thy *anger* is come." How
petty man's impotent *anger,* standing here side by side with
that of the omnipotent God!
**dead . . . be judged**—proving
that this seventh trumpet is at the end of all things, when the
judgment on Christ's foes and the reward of His saints, long prayed
for by His saints, shall take place.
**the prophets**—as, for
instance, the two *prophesying witnesses* ([2 Kings 19:28](../../../kjv/2-kings/19/28)), and those who have showed them kindness for Christ's sake.
Jesus shall come to effect by His presence that which we have looked
for long, but vainly, in His absence, and by other means.
**destroy them which destroy
the earth**—Retribution in kind (compare [Revelation 16:6](../../../kjv/revelation/16/6)
[Luke 19:27](../../../kjv/luke/19/27)). See on [Luke 19:27](../../../kjv/luke/19/27).

**19.** A similar solemn conclusion
to that of the seventh seal, [Revelation 8:5](../../../kjv/revelation/8/5),
and to that of the seventh vial, [Revelation 8:5](../../../kjv/revelation/8/5). Thus, it appears, the seven seals, the seven trumpets, and
the seven vials, are not consecutive, but parallel, and ending in the
same consummation. They present the unfolding of God's plans for
bringing about the grand end under three different aspects, mutually
complementing each other.
**the temple**—the
sanctuary or *Holy place* (*Greek,* "*naos*"),
not the whole *temple* (*Greek,* "*hieron*").
**opened in heaven**—A and
C read the article, "the temple of God "which is" in
heaven, was opened."
**the ark of his testament**—or
". . . His *covenant.*" As in the first verse the
earthly sanctuary was *measured,* so here its heavenly antitype
is laid open, and the antitype above to the *ark of the covenant*
in the Holiest Place below is seen, the pledge of God's faithfulness
to His covenant in saving His people and punishing their and His
enemies. Thus this forms a fit close to the series of trumpet
judgments and an introduction to the episode (the twelfth and
thirteen chapters) as to His faithfulness to His Church. Here first
His secret place, the heavenly sanctuary, is opened for the assurance
of His people; and thence proceed His judgments in their behalf
([Revelation 14:15](../../../kjv/revelation/14/15); [Revelation 14:17](../../../kjv/revelation/14/17);
[Revelation 15:5](../../../kjv/revelation/15/5); [Revelation 16:17](../../../kjv/revelation/16/17)),
which the great company in heaven laud as "true and righteous."
This then is parallel to the scene at the heavenly altar, at the
close of the seals and opening of the trumpets ([Revelation 16:17](../../../kjv/revelation/16/17)), and at the close of the episode (the twelfth through
fifteenth chapters) and opening of the vials ([Revelation 15:7](../../../kjv/revelation/15/7);
[Revelation 15:8](../../../kjv/revelation/15/8)). See on [Revelation 15:8](../../../kjv/revelation/15/8), note at the opening of the chapter.

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