Revelation · Chapter 11

Verse 1. And there was given me a reed] See Ezekiel 40:3, &c. Measure the temple of God] This must refer to the temple of Jerusalem; and this is another presumptive evidence that it was yet standing.

Verses 1, 2. And there was given me — By Christ, as appears from verse 3; a reed — As there was shown to Ezekiel, whose vision bore a great resemblance to this, Ezekiel 40.-43. And the angel — Which had spoken to me before; stood by me, saying, Rise — Probably he was sitting to write; and measure the temple of God and the altar — The house and the inner court where the altar stood, in which the priests worshipped God and performed the duties of their office, and into which such as offered private sacrifices for themselves were admitted. A proper representation of the church of God and his true worship, and of such as were true worshippers of him. The reason, it seems, of St. John’s being commanded to measure the inner court and the temple was, to show that during all this period there were some true Christians, who conformed to the rule and measure of God’s word and worship. “Measuring the servants of God is equivalent to sealing them. The unmeasured tenants of the outer court, and the unsealed men throughout the Roman empire, are alike the votaries of the apostacy; while they that were measured and they that were sealed, are the saints who refused to be partakers of its abominations.” — Faber, vol. 2. p. 53. This measuring might allude more particularly to the Reformation from popery, which took place under the sixth trumpet. And one of the moral causes of it was the Othman’s taking Constantinople, which occasioned the Greek fugitives to bring their books with them into the more western parts of Europe, and proved the happy cause of the revival of learning; as the revival of learning opened men’s eyes, and proved the happy occasion of the Reformation. But though the inner court, which includes the smaller number, was measured, yet the outer court, which implies the far greater part, was left out, (verse 2,) and rejected, as being in the possession of those who were Christians only in name, but Gentiles in worship and practice, who profaned it with heathenish superstition and idolatry; and they shall tread under foot the holy city — They shall trample upon and tyrannise over the church of Christ, which shall be filled with idolaters, infidels, and hypocrites, possessing its most eminent and lucrative places, while true Christians are oppressed in a grievous manner; and that for the space of forty and two months, or twelve hundred and sixty days, thirty days being included in a month, the same period with that afterward termed a time, times, and a half time; that is, a year, two years, and half a year, or three years and a half, according to the ancient year of three hundred and sixty days, all which are prophetic numbers; so that twelve hundred and sixty days are twelve hundred and sixty years. Now it plainly appears from the predictions both of Daniel and St. John, that this period of persecution and trouble has no connection with the persecutions which the church endured from the pagan Roman emperors. We are, however, according to the same prophecies, to look for the promoters of it within the limits of the old Roman empire; and since that empire had embraced Christianity previous to its division into ten kingdoms, the little horn, which symbolizes one of these persecuting powers, and which is represented as being contemporary with the ten kingdoms, must be nominally Christian. And this is no other than the apostate Church of Rome, so minutely described by St. Paul, 2 Thessalonians 2:1, as well as by Daniel and St. John. And the two latter specify with much exactness the era from which the computation of the twelve hundred and sixty years is to be made. Daniel directs us to date them from the time when the saints were, by some public act of the state, delivered into the hand of the little horn: and St. John, in a similar manner, teaches us to date them from the time when the woman, the true church, fled into the wilderness from the face of the serpent; when the mystic city of God began to be trampled under foot by a new race of Gentiles, or idolaters; when the great Roman beast, which had been slain by the preaching of the gospel, revived in its bestial character, by setting up an idolatrous spiritual tyrant in the church; and when the witnesses began to prophesy in sackcloth. A date which, as Mr. Faber justly observes, can have no connection with the mere acquisition of a temporal principality by the pope, but must evidently be the year in which the bishop of Rome was constituted supreme head of the church, with the proud title of bishop of bishops: for, by such an act, the whole church was formally given, by the head of the Roman empire, into the hand of the little horn. This was the year 606, when the reigning emperor, Phocas, the representative of the sixth head of the beast, declared Pope Boniface to be universal bishop; at which time, the saints being delivered into his hand, the twelve hundred and sixty years of the apostacy, in its public and dominant capacity, commenced.

Verse 1. There was given me a reed like unto a rod — to measure the temple of God, the new-testament church. The prophet of old had a similar vision, and all the prophets spake of the enlargement of Christ’s kingdom. Ezekiel 40:2-5. Micah 4:1, 2. John also was to measure the altar which stood in the inner court; and the altar here is figuratively understood, as in the epistles of Ignatius, who considered a separation from the altar as an exclusion from the church. The altar is a commemoration of the death of Christ, and he who eats the sacramental bread, eats the food of immortality. Those, and those only who worship before this throne, and worship in Spirit and in truth, are the true church, the living temple of the living God.

1. There was given me—By what giver is not said, (as in Revelation 6:11 and 8:2;) doubtless by an invisible yet divine donor, the gift coming visibly as by panoramic spontaneous movement. A reed—The light-jointed plant that grows in marshy grounds. It was an emblem of feebleness, (Matthew 11:7;) used as a mock sceptre for Jesus, (Matthew 27:29, 30;) as an instrument for writing by our John himself. 3 John 1:13. A rod—A staff for walking; or a rod for chastising; or, probably, here, a sceptre or baton of office, as Aaron’s rod. Hebrews 1:8; Revelation 2:27; Psalm 2:9. This fragile reed, the emblem of a humble Christianity, was yet a sceptre mighty to take a divine measurement of human things. That measurement could be either, as here, severe and critical, or, as in Revelation 21:15, an appreciation of a glorious wonder. And the angel stood—These words are to be rejected as a false reading. The angel disappears at the close of the last chapter, and the scene changes. Before the seer appear, (note Revelation 4:11,) in gradual development, the temple or holy house; the altar of incense, which was in it; then the court, which surrounded it; and, finally, the city, which embraced the whole. The main progress is from the less in size to the greater, but from the greater in sacred importance to the less. Measure— Take a divine and critical estimate of its present value and amount. Saying—In the Greek (omitting the angel) there is no immediate subject-noun with which this saying agrees, save rod. And some, as Wordsworth, have accordingly made the rod utter the direction and predictions which follow, just as the altar speaks in Revelation 9:13. But even then the saying, no doubt, refers to the invisible giver of the rod. The saying embraces the predictions, in future tense, to verse 10; and then, at verse 11, the seer commences his past tense, yet so commences as, with exquisite skill, to take in the predictions as part of the narrative. The whole could be read in the past tense as one narration. Rise—Not as if he had been sitting or kneeling, but as moving him to action from the reverie during which the change of scene had taken place. Temple… altar—The inmost places of the true Church of God. Them that worship—The true living Church of the saints. The measurement is an authentication of their trueness. The authoritative rod, or sceptre, is also a reed, or pen, that writes a divine endorsement. Happy the Church whom the measuring reed endorses.

2. Yet it does not refer to the "New Jerusalem," which is far more gloriously described.

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.

Verses 1, 2. And there was given me — By Christ, as appears from verse 3; a reed — As there was shown to Ezekiel, whose vision bore a great resemblance to this, Ezekiel 40.-43. And the angel — Which had spoken to me before; stood by me, saying, Rise — Probably he was sitting to write; and measure the temple of God and the altar — The house and the inner court where the altar stood, in which the priests worshipped God and performed the duties of their office, and into which such as offered private sacrifices for themselves were admitted. A proper representation of the church of God and his true worship, and of such as were true worshippers of him. The reason, it seems, of St. John’s being commanded to measure the inner court and the temple was, to show that during all this period there were some true Christians, who conformed to the rule and measure of God’s word and worship. “Measuring the servants of God is equivalent to sealing them. The unmeasured tenants of the outer court, and the unsealed men throughout the Roman empire, are alike the votaries of the apostacy; while they that were measured and they that were sealed, are the saints who refused to be partakers of its abominations.” — Faber, vol. 2. p. 53. This measuring might allude more particularly to the Reformation from popery, which took place under the sixth trumpet. And one of the moral causes of it was the Othman’s taking Constantinople, which occasioned the Greek fugitives to bring their books with them into the more western parts of Europe, and proved the happy cause of the revival of learning; as the revival of learning opened men’s eyes, and proved the happy occasion of the Reformation. But though the inner court, which includes the smaller number, was measured, yet the outer court, which implies the far greater part, was left out, (verse 2,) and rejected, as being in the possession of those who were Christians only in name, but Gentiles in worship and practice, who profaned it with heathenish superstition and idolatry; and they shall tread under foot the holy city — They shall trample upon and tyrannise over the church of Christ, which shall be filled with idolaters, infidels, and hypocrites, possessing its most eminent and lucrative places, while true Christians are oppressed in a grievous manner; and that for the space of forty and two months, or twelve hundred and sixty days, thirty days being included in a month, the same period with that afterward termed a time, times, and a half time; that is, a year, two years, and half a year, or three years and a half, according to the ancient year of three hundred and sixty days, all which are prophetic numbers; so that twelve hundred and sixty days are twelve hundred and sixty years. Now it plainly appears from the predictions both of Daniel and St. John, that this period of persecution and trouble has no connection with the persecutions which the church endured from the pagan Roman emperors. We are, however, according to the same prophecies, to look for the promoters of it within the limits of the old Roman empire; and since that empire had embraced Christianity previous to its division into ten kingdoms, the little horn, which symbolizes one of these persecuting powers, and which is represented as being contemporary with the ten kingdoms, must be nominally Christian. And this is no other than the apostate Church of Rome, so minutely described by St. Paul, 2 Thessalonians 2:1, as well as by Daniel and St. John. And the two latter specify with much exactness the era from which the computation of the twelve hundred and sixty years is to be made. Daniel directs us to date them from the time when the saints were, by some public act of the state, delivered into the hand of the little horn: and St. John, in a similar manner, teaches us to date them from the time when the woman, the true church, fled into the wilderness from the face of the serpent; when the mystic city of God began to be trampled under foot by a new race of Gentiles, or idolaters; when the great Roman beast, which had been slain by the preaching of the gospel, revived in its bestial character, by setting up an idolatrous spiritual tyrant in the church; and when the witnesses began to prophesy in sackcloth. A date which, as Mr. Faber justly observes, can have no connection with the mere acquisition of a temporal principality by the pope, but must evidently be the year in which the bishop of Rome was constituted supreme head of the church, with the proud title of bishop of bishops: for, by such an act, the whole church was formally given, by the head of the Roman empire, into the hand of the little horn. This was the year 606, when the reigning emperor, Phocas, the representative of the sixth head of the beast, declared Pope Boniface to be universal bishop; at which time, the saints being delivered into his hand, the twelve hundred and sixty years of the apostacy, in its public and dominant capacity, commenced.

Ver. 2. But the court which is without the temple leave out, and measure it not. What an awful charge is this; a charge which excludes all nominal christians, like the foolish virgins, from the kingdom of God. Oh Nicodemus, how learned soever you may be as a doctor of the law, you must be born again. — It has been justly remarked by Mr. Fletcher, that Luther cleared away the rubbish, but still the sanctuary wanted adorning with revivals of pure religion. These courts, according to Daniel 12:7, and repeated here by John, must be profaned for forty two months, that is, as the jews themselves allow, 1260 years: and this period, whose commencement is known with certainty to God alone, may

notwithstanding be safely reckoned from the gradual decay of the old empire to the rise of the ten kingdoms. Our hope is, that the time for God’s afflicted witnesses to prophesy in sackcloth is now about gradually to expire, when Christ’s dominion shall be from sea to sea, and from the river to the ends of the earth. Zechariah 9:10.

2. The court—The enclosure, or yard, in which the holy temple stands. Measure it not—For, though formerly the true Church, it is not now the pure Church, but the apostate. Revelation 11:2. Is given—By divine judgment on account of apostasy. Unto the Gentiles—For in the apocalypse Israel is the Christic Church, and the Gentiles are antichristic. The holy city—Same as the beloved city of Revelation 20:9, of which the holy city of Matthew 27:53 is typical.

And here we may notice the futility of the argument drawn from this phrase to prove that the literal Jerusalem was still standing. It might just as well be argued that the great city of verse 8—that is, the literal old Babylon, the type of antichrist’s capital—was still standing. It might even be argued, just as reasonably, that the beloved city of Revelation 20:9 was standing at the time of John’s vision. Tread under foot—In ancient times cities were often built at the base around some high, steep hill, on the summit of which a citadel or strong fort was built. So Athens was built upon the plain surrounding the Acropolis. When the city was attacked in war this citadel furnished the last stronghold for the defenders. The lower city might be trodden under foot by the besiegers, while the citizen soldier firmly held the summit. See note on Revelation 20:9. So here, they that worship held the temple, while the Gentiles trod the city under foot. Few, but faithful, the heroes of the holy Church held the fort during the siege. Forty and two months—A tolerably long siege for a literal citadel to endure. It is typical of the period when the powers of antichrist tread down the capital of Christ’s kingdom. The symbol appears to be based upon our Lord’s words in Luke 21:24. For the forty-two months see our Introduction on numbers of the apocalypse, and note on Revelation 13:5.

We have now (3-12) the typical picture of heroic Christian martyrdom during the period of apostasy. Even in the midst of the gentilized city there are two unterrified yet dying witnesses. Their number, two, is based on the duality of ministry and church. Yet they are miniatured, or diminished, as two, to signalize their faithfulness and to centralize our sympathy on their heroic loneliness in the midst of apostate surroundings. Deep and glorious is the lesson for the faithful witnesses of the truth amid ages of darkness. b. The martyr two witnesses=the faithful few, 3-6.

3. It must infallibly be fulfilled even then "when they are ashamed of all that they have done," Ezekiel 43:11.

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.

Verses 3-6. And I will give power unto my two witnesses — Here God promises to raise up some true and faithful witnesses to preach and protest against the innovations and inventions which he foresaw would corrupt Christianity, especially in the western parts of Europe. “Of these witnesses,” says Bishop Newton, “there should be, though but a small, yet a competent number; and it was a sufficient reason for making them two witnesses, because that is the number required by the law, and approved by the gospel, Deuteronomy 19:15; Matthew 18:16; and upon former occasions two have often been joined in commission, as Moses and Aaron in Egypt, Elijah and Elisha in the apostacy of the ten tribes, and Zerubbabel and Joshua after the Babylonish captivity, to whom these witnesses are particularly compared. Our Saviour himself sent forth his disciples, (Luke 10:1,) two and two; and it hath been observed also that the principal reformers have usually appeared, as it were, in pairs; as the Waldenses and Albigenses, John Huss and Jerome of Prague, Luther and Calvin, Cranmer and Ridley, and their followers. Not that I conceive that any two particular men, or two particular churches, were intended by this prophecy; but only that there should be some in every age, though but a few in number, who should bear witness to the truth, and declare against the iniquity and idolatry of their times. They should not be discouraged even by persecution and oppression, but, though clothed in sackcloth, and living in a mourning and afflicted state, should yet prophesy — Should yet preach the sincere word of God, and denounce the divine judgments against the reigning idolatry and wickedness: and this they should continue to do, as long as the grand corruption itself should last, for the space of twelve hundred and sixty days, which is the same space of time with the forty and two months, before mentioned, the period assigned for the tyranny and idolatry of the Church of Rome. The witnesses, therefore, cannot be any two men, or any two churches, but must be a succession of men, and a succession of churches.”

A character is then given of these witnesses, and of the power and effect of their preaching. These are the two olive-trees, and the two candlesticks, &c., verse 4 — That is, they, like Zerubbabel and Joshua, (Zechariah 4.,) are the great instructers and enlighteners of the church. Fire proceedeth out of their mouth, and devoureth their enemies, verse 5 — That is, they are like unto Moses and Elijah, (Numbers 16.; 2 Kings 1.,) who called for fire upon their adversaries. But their fire was real, this is symbolical, and proceedeth out of the mouth of the witnesses, denouncing the divine vengeance on the corrupters and opposers of true religion; much in the same manner as it was said to Jeremiah, (Jeremiah 5:14,) I will make my words in thy mouth fire, and this people wood, and it shall devour them. These have power to shut heaven, that it rain not, &c., verse 6 — That is, they are like Elijah, who foretold a want of rain in the days of Ahab, (1 Kings 17:1; James 5:17,) and it rained not on the earth for the space of three years and six months, which, mystically understood, is the same space of time as the forty and two months, and the twelve hundred and sixty days, which are allotted for the prophesying of the witnesses. During this time the divine protection and blessing shall be withheld from those men who neglect and despise their preaching and doctrine. They have also power over the waters, &c. — That is, they are like Moses and Aaron, who inflicted these plagues on Egypt; and they may be said to smite the earth with the plagues which they denounce; for, in Scripture language, the prophets are often said to do those things which they declare and foretel. But it is most highly probable that these particulars will receive a more literal accomplishment when the plagues of God, and the vials of his wrath (chap. 16.) shall be fully poured out upon men, in consequence of their having so long resisted the testimony of the witnesses. Their cause and the cause of truth will finally be avenged on all their enemies.

Ver. 3. I will give power to my two witnesses, the number required by the law. Deuteronomy 19:15. The christian fathers remark, that God has often raised up a right-hand man, as a support to a faithful witness, Aaron went with Moses. Elijah prepared and trained up Elisha. Zerubbabel and Joshua were the ancient olive trees who caused the lamps to burn anew in the sanctuary. Our Saviour also sent the apostles out two and two. This evidence chiefly regards the testimony of our Lord’s resurrection, as stated in Revelation 2:13, in reference to Antipas the faithful martyr. In addition to which, Ignatius, when writing to the church of Smyrna, and when going to fight with beasts, says, “I know that Christ, after his resurrection, was in the flesh, and I believe that he is so still. For when he came to those who were with Peter, he said to them, take, handle me, and see that I am not an incorporeal dæmon. They then handled him, and believed, being alike convinced by his flesh, and by his spirit. For this cause they despised death, and were found invincible to its fears.” — Sect, 3. But the ark is called the testimony, and the christian scriptures the new testament; many therefore call these God’s two witnesses. The time of the two witnesses to prophesy in sackcloth is fixed to the period of 1260 years, in Daniel, and in John; and is associated with four distinctive departments of the antichristian oppression of the saints.

1. The outward court of the church, neglected and unmeasured, lies in ruins for forty two months: ver. 2.

2. The witnesses prophesy in sackcloth during the same period, mourning, like Daniel, for the desolations of the sanctuary.

3. The woman flees into the wilderness, to the retreats and places which God had prepared for her: Revelation 12:6. This period is repeated in ver. 14. To the woman were given two wings of a great eagle, that she might fly into the wilderness to her place, where she is nourished for a time, (a year) and times, (two years) and a half time, (six months) or 1260 years, designated by 1260 prophetic days. The earth helped the woman. The two great wings, the eastern and western empires, sheltered her from Satan’s rage.

4. Power was given to the beast to make war with the saints forty and two months: Revelation 13:5-7. These four periods are coëval, and understood to commence and terminate at the same time.

3. Give power—It was to be expected that in the midst of Gentiles these witnesses would hush in silence. Their enemies are thousands, and they are but two. But they have the “gift of power,” and their prophecy will ring through the streets of the city through the whole long, dark period. My— The word implies that the speaker is God, and that these witnesses are claimed as his own. See note ver. 1. Hence this word is incorrectly quoted by Dusterdieck as an instance in which an angel abruptly speaks the words of God as his own, as a precedent for such an interpretation of Revelation 22:10, where see note. Prophesy—All true preaching is prophecy, for it predicts man’s future destiny, and comes from a divine power. The whole gospel is a solemn prophecy. Clothed in sackcloth— An emblematic garb, symbolizing humiliation and grief, especially of the repentant kind. Hence it was worn by the prophets who preached repentance to a guilty generation. The garment represented the humiliation which the sins of the age required. It was usually made of coarse hair. and used for sacks, and also for straining out liquids. Elijah and John the Baptist wore sackcloth. 2 Kings 1:8.

4. Ezekiel speaks of the same temple which is treated of here.

Verse 4. These are the two olive trees] Mentioned Zecariah 4:14, which there represent Zerubbabel and Joshua the high priest. The whole account seems taken from Zecariah 4:1-14. Whether the prophet and the apostle mean the same things by these emblems, we know not.

Verses 3-6. And I will give power unto my two witnesses — Here God promises to raise up some true and faithful witnesses to preach and protest against the innovations and inventions which he foresaw would corrupt Christianity, especially in the western parts of Europe. “Of these witnesses,” says Bishop Newton, “there should be, though but a small, yet a competent number; and it was a sufficient reason for making them two witnesses, because that is the number required by the law, and approved by the gospel, Deuteronomy 19:15; Matthew 18:16; and upon former occasions two have often been joined in commission, as Moses and Aaron in Egypt, Elijah and Elisha in the apostacy of the ten tribes, and Zerubbabel and Joshua after the Babylonish captivity, to whom these witnesses are particularly compared. Our Saviour himself sent forth his disciples, (Luke 10:1,) two and two; and it hath been observed also that the principal reformers have usually appeared, as it were, in pairs; as the Waldenses and Albigenses, John Huss and Jerome of Prague, Luther and Calvin, Cranmer and Ridley, and their followers. Not that I conceive that any two particular men, or two particular churches, were intended by this prophecy; but only that there should be some in every age, though but a few in number, who should bear witness to the truth, and declare against the iniquity and idolatry of their times. They should not be discouraged even by persecution and oppression, but, though clothed in sackcloth, and living in a mourning and afflicted state, should yet prophesy — Should yet preach the sincere word of God, and denounce the divine judgments against the reigning idolatry and wickedness: and this they should continue to do, as long as the grand corruption itself should last, for the space of twelve hundred and sixty days, which is the same space of time with the forty and two months, before mentioned, the period assigned for the tyranny and idolatry of the Church of Rome. The witnesses, therefore, cannot be any two men, or any two churches, but must be a succession of men, and a succession of churches.”

A character is then given of these witnesses, and of the power and effect of their preaching. These are the two olive-trees, and the two candlesticks, &c., verse 4 — That is, they, like Zerubbabel and Joshua, (Zechariah 4.,) are the great instructers and enlighteners of the church. Fire proceedeth out of their mouth, and devoureth their enemies, verse 5 — That is, they are like unto Moses and Elijah, (Numbers 16.; 2 Kings 1.,) who called for fire upon their adversaries. But their fire was real, this is symbolical, and proceedeth out of the mouth of the witnesses, denouncing the divine vengeance on the corrupters and opposers of true religion; much in the same manner as it was said to Jeremiah, (Jeremiah 5:14,) I will make my words in thy mouth fire, and this people wood, and it shall devour them. These have power to shut heaven, that it rain not, &c., verse 6 — That is, they are like Elijah, who foretold a want of rain in the days of Ahab, (1 Kings 17:1; James 5:17,) and it rained not on the earth for the space of three years and six months, which, mystically understood, is the same space of time as the forty and two months, and the twelve hundred and sixty days, which are allotted for the prophesying of the witnesses. During this time the divine protection and blessing shall be withheld from those men who neglect and despise their preaching and doctrine. They have also power over the waters, &c. — That is, they are like Moses and Aaron, who inflicted these plagues on Egypt; and they may be said to smite the earth with the plagues which they denounce; for, in Scripture language, the prophets are often said to do those things which they declare and foretel. But it is most highly probable that these particulars will receive a more literal accomplishment when the plagues of God, and the vials of his wrath (chap. 16.) shall be fully poured out upon men, in consequence of their having so long resisted the testimony of the witnesses. Their cause and the cause of truth will finally be avenged on all their enemies.

4. Two candlesticks—The candlestick, in this book, uniformly represents a church, and the olive trees which supply the oil naturally represent the ministry. Hence the witnesses, as the impersonation of these two bodies, are two. Nothing is more common than the impersonating a collective body in an individual. In this book a nation is a beast, a corrupt church is a harlot. A testifying church and a testifying ministry are two witnesses. The imagery is based, with free modifications, upon Zechariah 4:2-13. The prophet there sees two candlesticks, (or rather lamps,) into which two olive trees are pouring, through pipes, their golden oil. And these are there said to represent “the two anointed ones that stand by the Lord of the whole earth.” These two are Joshua, representing the priesthood, and Zerubbabel, representing the nation. Before the God… earth—Like prime-ministers before their divine Sovereign.

5. As all things are there so largely described, St. John is shorter and refers thereto.

V. 2. But the court which is without the temple-The old temple had a court in the open air, for the heathens who worshipped the God of Israel. Cast out-Of thy account.

And measure it not-As not being holy in so high a degree. And they shall tread-Inhabit.

The holy city-Jerusalem, Matthew 4:5. So they began to do, before St. John wrote. And it has been trodden almost ever since by the Romans, Persians, Saracens, and Turks. But that severe kind of treading which is here peculiarly spoken of, will not be till under the trumpet of the seventh angel, and toward the end of the troublous times. This will continue but forty-two common months, or twelve hundred and sixty common days; being but a small part of the non-chronos.

V. 3. And I-Christ.

Will give to my two witnesses-These seem to be two prophets; two select, eminent instruments. Some have supposed (though without foundation) that they are Moses and Elijah, whom they resemble in several respects.

To prophesy twelve hundred and sixty days-Common days, that is, an hundred and eighty weeks. So long will they prophesy, (even while that last and sharp treading of the holy city continues,) both by word and deed, witnessing that Jesus is the Son of God, the heir of all things, and exhorting all men to repent, and fear, and glorify God.

Clothed in sackcloth-The habit of the deepest mourners, out of sorrow and concern for the people.

V. 4. These are the two olive trees-That is, as Zerubbabel and Joshua, the two olive trees spoken of by Zechariah, Zechariah 3:9; 4:10, were then the two chosen instruments in God's hand, even so shall these be in their season. Being themselves full of the unction of the Holy One, they shall continually transmit the same to others also.

And the two candlesticks-Burning and shining lights.

Standing before the Lord of the earth-Always waiting on God, without the help of man, and asserting his right over the earth and all things therein. V. 5. If any would kill them-As the Israelites would have done Moses and Aaron, Numbers 16:41.

He must be killed thus-By that devouring fire.

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.

Verses 3-6. And I will give power unto my two witnesses — Here God promises to raise up some true and faithful witnesses to preach and protest against the innovations and inventions which he foresaw would corrupt Christianity, especially in the western parts of Europe. “Of these witnesses,” says Bishop Newton, “there should be, though but a small, yet a competent number; and it was a sufficient reason for making them two witnesses, because that is the number required by the law, and approved by the gospel, Deuteronomy 19:15; Matthew 18:16; and upon former occasions two have often been joined in commission, as Moses and Aaron in Egypt, Elijah and Elisha in the apostacy of the ten tribes, and Zerubbabel and Joshua after the Babylonish captivity, to whom these witnesses are particularly compared. Our Saviour himself sent forth his disciples, (Luke 10:1,) two and two; and it hath been observed also that the principal reformers have usually appeared, as it were, in pairs; as the Waldenses and Albigenses, John Huss and Jerome of Prague, Luther and Calvin, Cranmer and Ridley, and their followers. Not that I conceive that any two particular men, or two particular churches, were intended by this prophecy; but only that there should be some in every age, though but a few in number, who should bear witness to the truth, and declare against the iniquity and idolatry of their times. They should not be discouraged even by persecution and oppression, but, though clothed in sackcloth, and living in a mourning and afflicted state, should yet prophesy — Should yet preach the sincere word of God, and denounce the divine judgments against the reigning idolatry and wickedness: and this they should continue to do, as long as the grand corruption itself should last, for the space of twelve hundred and sixty days, which is the same space of time with the forty and two months, before mentioned, the period assigned for the tyranny and idolatry of the Church of Rome. The witnesses, therefore, cannot be any two men, or any two churches, but must be a succession of men, and a succession of churches.”

A character is then given of these witnesses, and of the power and effect of their preaching. These are the two olive-trees, and the two candlesticks, &c., verse 4 — That is, they, like Zerubbabel and Joshua, (Zechariah 4.,) are the great instructers and enlighteners of the church. Fire proceedeth out of their mouth, and devoureth their enemies, verse 5 — That is, they are like unto Moses and Elijah, (Numbers 16.; 2 Kings 1.,) who called for fire upon their adversaries. But their fire was real, this is symbolical, and proceedeth out of the mouth of the witnesses, denouncing the divine vengeance on the corrupters and opposers of true religion; much in the same manner as it was said to Jeremiah, (Jeremiah 5:14,) I will make my words in thy mouth fire, and this people wood, and it shall devour them. These have power to shut heaven, that it rain not, &c., verse 6 — That is, they are like Elijah, who foretold a want of rain in the days of Ahab, (1 Kings 17:1; James 5:17,) and it rained not on the earth for the space of three years and six months, which, mystically understood, is the same space of time as the forty and two months, and the twelve hundred and sixty days, which are allotted for the prophesying of the witnesses. During this time the divine protection and blessing shall be withheld from those men who neglect and despise their preaching and doctrine. They have also power over the waters, &c. — That is, they are like Moses and Aaron, who inflicted these plagues on Egypt; and they may be said to smite the earth with the plagues which they denounce; for, in Scripture language, the prophets are often said to do those things which they declare and foretel. But it is most highly probable that these particulars will receive a more literal accomplishment when the plagues of God, and the vials of his wrath (chap. 16.) shall be fully poured out upon men, in consequence of their having so long resisted the testimony of the witnesses. Their cause and the cause of truth will finally be avenged on all their enemies.

Ver. 5. If any man will hurt them, fire proceedeth out of their mouth. Herod, after killing James, was smitten by an angel. Eusebius describes the deaths and troubles of the emperors who had persecuted the church, and Lactantius has left us a small book on the death of persecutors. The hand of heaven pursued with blood the men who had shed the blood of the saints.

In later times, John Fox, pp. 2109-2112, translates cases from the French martyrology. Anno Domino 1558, when Henry 2. had filled the prisons of Paris with saints, and stained the streets with their blood, he would distinguish himself at a tournament with Montgomery; and having broken five spears, being still eager for more praise, on galloping the sixth round, the end of the broken spear went into the king’s eye, and so he perished adjacent to the prison where the saints were confined. His two sons presently perished, after the murder of the admiral of France. Ponchet, archbishop of Tours, having established a court called La chambre ardente, the court for burning heretics, was seized with such a burning in his feet that one member after another was amputated till he died.

John Ruse, councillor in parliament, as he was returning from impeaching the saints, was seized with a burning heat in his bowels, which communicated to his secret parts, so that he died miserably. The emperor Sigismund, after burning John Huss, and Jerome of Prague, was defeated in a succession of battles with the Turks, and all his family were cut off in that age.

Our bloody Mary was cut off in six years. — A volume of the like visitations might be adduced, to swell the catalogue. Thus the wrath of God is revealed from heaven against all unrighteousness and ungodliness of men.

5. And—The imagery of these two verses seems to be based upon the history of Elijah. Will—Rather, wills, or purposes to. Fire—In 2 Kings 1:10, 12, fire came down from heaven, yet at the words of Elijah’s mouth. The powerful physical images under which the divine judgments following the rejected ministries of the evangelic witnesses need not perplex us. Physical miracles of far more gigantic figure are ascribed to the dragon Revelation 12:4, and to the beast 13:13-15. When even so sober a commentator as Alford is in profound doubt whether these two witnesses are not two literal men, who will in the future perform these physical miracles, and go through a martyrdom and miraculous resurrection after three days and a half, we are at once amazed and amused. Why not make the beast a real animal and his image a real automaton, by which physical miracles are wrought?

The sacred thought that underlies these physical images is easily disclosed by the ordinary laws of analogy. The fire that proceedeth out of the mouth of the evangelical prophet is forked. That is, it is alternative in its power; it must burn up the man’s sins or burn up his soul. He who hurts the prophets, by damaging the truth he represents, is devoured by that fire. It is the man, and not the sin, that dies. That the wages of rejecting the truth is death is so immutable a law that the speaker gives it an emphatically-repeated utterance.

V. 6. These have power-And they use that power. See Revelation 11:10.

To shut heaven, that it rain not in the days of their prophesying-During those "twelve hundred and sixty days." And have power over the waters-In and near Jerusalem. To turn them into blood-As Moses did those in Egypt. And to smite the earth with all plagues, as often as they will-This is not said of Moses or Elijah, or any mere man besides. And how is it possible to understand this otherwise than of two individual persons?

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, Exodus 7:19-25. They shall have power to afflict the land with plagues, similar to those which were inflicted on the Egyptians.

Verses 3-6. And I will give power unto my two witnesses — Here God promises to raise up some true and faithful witnesses to preach and protest against the innovations and inventions which he foresaw would corrupt Christianity, especially in the western parts of Europe. “Of these witnesses,” says Bishop Newton, “there should be, though but a small, yet a competent number; and it was a sufficient reason for making them two witnesses, because that is the number required by the law, and approved by the gospel, Deuteronomy 19:15; Matthew 18:16; and upon former occasions two have often been joined in commission, as Moses and Aaron in Egypt, Elijah and Elisha in the apostacy of the ten tribes, and Zerubbabel and Joshua after the Babylonish captivity, to whom these witnesses are particularly compared. Our Saviour himself sent forth his disciples, (Luke 10:1,) two and two; and it hath been observed also that the principal reformers have usually appeared, as it were, in pairs; as the Waldenses and Albigenses, John Huss and Jerome of Prague, Luther and Calvin, Cranmer and Ridley, and their followers. Not that I conceive that any two particular men, or two particular churches, were intended by this prophecy; but only that there should be some in every age, though but a few in number, who should bear witness to the truth, and declare against the iniquity and idolatry of their times. They should not be discouraged even by persecution and oppression, but, though clothed in sackcloth, and living in a mourning and afflicted state, should yet prophesy — Should yet preach the sincere word of God, and denounce the divine judgments against the reigning idolatry and wickedness: and this they should continue to do, as long as the grand corruption itself should last, for the space of twelve hundred and sixty days, which is the same space of time with the forty and two months, before mentioned, the period assigned for the tyranny and idolatry of the Church of Rome. The witnesses, therefore, cannot be any two men, or any two churches, but must be a succession of men, and a succession of churches.”

A character is then given of these witnesses, and of the power and effect of their preaching. These are the two olive-trees, and the two candlesticks, &c., verse 4 — That is, they, like Zerubbabel and Joshua, (Zechariah 4.,) are the great instructers and enlighteners of the church. Fire proceedeth out of their mouth, and devoureth their enemies, verse 5 — That is, they are like unto Moses and Elijah, (Numbers 16.; 2 Kings 1.,) who called for fire upon their adversaries. But their fire was real, this is symbolical, and proceedeth out of the mouth of the witnesses, denouncing the divine vengeance on the corrupters and opposers of true religion; much in the same manner as it was said to Jeremiah, (Jeremiah 5:14,) I will make my words in thy mouth fire, and this people wood, and it shall devour them. These have power to shut heaven, that it rain not, &c., verse 6 — That is, they are like Elijah, who foretold a want of rain in the days of Ahab, (1 Kings 17:1; James 5:17,) and it rained not on the earth for the space of three years and six months, which, mystically understood, is the same space of time as the forty and two months, and the twelve hundred and sixty days, which are allotted for the prophesying of the witnesses. During this time the divine protection and blessing shall be withheld from those men who neglect and despise their preaching and doctrine. They have also power over the waters, &c. — That is, they are like Moses and Aaron, who inflicted these plagues on Egypt; and they may be said to smite the earth with the plagues which they denounce; for, in Scripture language, the prophets are often said to do those things which they declare and foretel. But it is most highly probable that these particulars will receive a more literal accomplishment when the plagues of God, and the vials of his wrath (chap. 16.) shall be fully poured out upon men, in consequence of their having so long resisted the testimony of the witnesses. Their cause and the cause of truth will finally be avenged on all their enemies.

Ver. 6. These have power to shut heaven, that it rain not. Facts are here more forcible than words. The drought in Elijah’s time was noticed by the heathens. 1 Kings 18. Certainly the jewish affairs never prospered after killing the prophets; certainly the Romans had visitations for the blood of the saints; certainly in Mary’s time, the nation was running to ruin; whereas in the reign of Elizabeth, the great Armada of Spain was defeated by a tempest, and destroyed by a small fleet. Afterwards, naval strength, agriculture, commerce, population and literature flourished as vernal beauties after a severe winter.

6. As the individual judgment upon rejection of the gospel prophecy is given in verse 5, so now we have the public judgments. The firmament of God’s goodness becomes brass, and the genial showers of mercy descend not. Waters… blood—Nay, the very mercies of God, designed for our life and happiness, are transformed, by the divine judgments, to the very image and essence of curse. The very gospel, the water of life, proves to be the stream of death. As often as they will—Which will, since they are but the embodiments of divine truth, is simply the expression of God’s law. This absoluteness of their power of inflicting judgments is the absoluteness of the divine justice, not of their personal caprice. And all their power of infliction is simply the power of annunciation, sure to be fulfilled by the divine power. It was thus that Elijah burned up the fifties; and thus that Peter struck Ananias dead. It is thus that the Christian prophet, in the true performance of his duties, slays men and nations. His word kills, because God within the word kills, according to the word. What kills all men is just this word, “The soul that sinneth, it shall die.”

c. Their destruction by the beast, and resurrection triumph and avenging, 7-13.

V. 7. And when they shall have finished their testimony-Till then they are invincible.

The wild beast-Hereafter to be described.

That ascendeth-First out of the sea, Revelation 13:1, and then out of the bottomless pit, Revelation 17:8.

Shall make war with them-It is at his last ascent, not out of the sea, but the bottomless pit, that the beast makes war upon the two witnesses. And even hereby is fixed the time of "treading the holy city," and of the "two witnesses." That time ends after the ascent of the beast out of the abyss, and yet before the fulfilling of the mystery.

And shall conquer them-The fire no longer proceeding out of their mouth when they have finished their work.

And kill them-These will be among the last martyrs, though not the last of all.

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.

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

Ver. 7. When they have finished their testimony, the beast — shall kill them. On a comprehensive view of the martyrology of the church, the more illustrious martyrs had mostly attained to grey hairs. The apostles, and Ignatius, were spared to tell the third and fourth generation, that they had seen Christ in the flesh. Huss and Jerome were aged men; so were our five bishops who suffered for the truth’s sake. The Lord spared them to do their work, before they received the reward.

7. When they—The martyr witnesses of the apostate period. Shall… finished—Both individually and collectively. Each individual finishes his testimony and is slain. But, collectively, the entire body represented by the two is slain when the period is completed. The individual death of the two represents or symbolizes the collective death, in series, of the whole. If two represent the whole, then their martyrdom represents the martyrdom of the whole. The beast—Premonition of the beast of Revelation 13:11-18. And the two witnesses answer to the “killed” of verse 15. And their martyrdom is type of the collective martyrdoms of the true witnesses through the whole period.

V. 8. 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 Isaiah 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.

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.

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

Ver. 8. Their dead bodies shall lie in the street of — Sodom and Egypt, names dictated by prudence. It would not have been wise to say Rome, Paris, and Lyons; lest the rage of the rulers should have been kindled against the bible and the saints. St. Paul uses similar caution in distinguishing the Roman power by the epithet, “He that now letteth.” 2 Thessalonians 2:7. Sodom is figuratively put for Rome, because of her abominations. Ezekiel 16. Egypt, because of her pride; and Jerusalem, because of her wickedness. In the massacre of Paris, thirty thousand lay in the streets. A.D. 1572.

8. The great city—In opposition to the holy city of verse 2; and so identical with the Babylon of Revelation 14:9, the antichristic capital. Lie in the street—Picture of most dishonouring exposure. The defeat of the reformation is in its hour of defeat the object of derision through all the ranks of the apostasy. Spiritually called—The word figurative is the opposite to literal, and the word spiritual, as an epithet for language, is opposed to secular. Secularly the great city is called Babylon, but in the dialect of the spirit it is a Sodom, an Egypt. Babylon is called Sodom as the seat of licentiousness, whose end was to be burned. Revelation 19:3, compared with Genesis 19:28. And is called Egypt, as the cruel oppressor of God’s people, from which they were called to come out, Revelation 18:4. Where… crucified—Stuart, Gebhardt, and others, consider this clause as demonstrating that Jerusalem is the great city. But,

1. All the references to Jerusalem in the Apocalypse make her a symbol of the holy. She is “the city of God,” Revelation 3:12; “the holy city,” verse 2; the “beloved city,” Revelation 20:9; the “holy city,” Revelation 22:19. And so, also, the Jews and Israel are throughout a type of the true Church. 2. On the other hand, in every case the “great city” is Babylon, Revelation 14:8; 17:18; 18:16; see also, Revelation 16:19; 18:10; 18:19. So uniform a use, in both cases, cannot but be decisive. 3. Our Lord was truly crucified, not indeed in the literal and local, but in the mystical or spiritual, “Babylon.” Literal and fallen Jerusalem was within the limits, and part of, that Babylon, as being part of the Roman Empire as belonging to antichrist, and as where Roman hands crucified the Saviour. The also implies that our Lord’s being crucified is viewed as a martyrdom in addition to that of the saints slain in the great city.

V. 9. Three days and a half-So exactly are the times set down in this prophecy. If we suppose this time began in the evening, and ended in the morning, and included (which is no way impossible) Friday, Saturday, and Sunday, the weekly festival of the Turkish people, the Jewish tribes, and the Christian tongues; then all these together, with the heathen nations, would have full leisure to gaze upon and rejoice over them.

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!

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

Ver. 9. The people, the kindreds, and nations, and tongues shall see their dead bodies. Oh yes. The whole christian world shall see the martyrs; it was not possible to bury them. Like so many Abels, their lives, their writings, their victories, still speak to us. Their deaths so glorious give life to the world.

9. Three days and an half—A miniature of the forty and two months, or three years and a half of verse 2; being “a day for a year.” It is an adverse number, the sacred seven broken into two equal parts. The reduction to a miniature amount, corresponds both to the miniature reduction of the witnesses to two, and to the necessary brevity of time for a corpse to lie unburied.

V. 10. And they that dwell upon the earth-Perhaps this expression may peculiarly denote earthly-minded men.

Shall make merry-As did the Philistines over Samson.

And send gifts to one another-Both Turks, and Jews, and heathens, and false Christians.

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 Esther 9:19, 22.

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

Ver. 10. They that dwell on the earth shall rejoice over them, and sing Te Deums in all their churches. But transient and frantic are their joys; the witnesses shall revive, and the beast and his followers must soon go into the abyss, to weep and wail without one ray of hope. Job 26:4.

10. Send gifts—As if the day of their death were a festival, a Christmas, or a new-year, when presents are made among friends. Tormented—Tired, perplexed, or harassed them with a testimony against their sins and dogmas.

V. 11. And great fear fell upon them that saw them-And now knew that God was on their side.

Verse 11. They stood upon their feet] Were restored to their primitive state.

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

11. Spirit, or breath of life; said to be from God, as miraculously descending into their bodies, and producing resurrection. Fear—A deep and awful transformation of their joy into terror. And the terror of the persecutors was the triumph of the martyrs.

V. 12. And I heard a great voice-Designed for all to hear. And they went up to heaven, and their enemies beheld them-who had not taken notice of their rising again; by which some had been convinced before.

Verse 12. They ascended up to heaven] Enjoyed a state of great peace and happiness.

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

12. Great voice from heaven—Life from God gave them their resurrection; a voice from God their ascension. Hither—Into the presence of God, the highest firmament, the most excellent glory. Note, Revelation 4:11. In a cloud—Rather in the cloud, the airy region of vapour and dimness. Enemies beheld them—As crowned with divine approbation and rising in triumph to the blessed abodes.

Alford remarks that “no attempt has been made to explain this ascension by those who interpret the witness figuratively of the Old and New Testament,” as Wordsworth, or as “calling up to political ascendency and power.” We think the figurative “explanation” not only easy and natural in the “attempt,” but in the accomplishment. The imagery, like that in verse 5, is borrowed from the history of Elijah; whose ascension, like that of these witnesses, was a divine token of endorsement and triumph. It thence stands in perfect analogy with the ascension of the man-child, who mounts to the throne to rule in ever-completing triumph and power over his adversaries, ultimately to put them all under his feet. Note Revelation 12:5. It is, then, correspondent to the triumphant reign of souls in Revelation 20:4, the millennium which takes place in consequence of the victory of the warrior-king Messiah over antichrist, in Revelation 19:11-21. It is true, that the reign of these two martyrs is in glorified bodies rather than in disembodied souls; but that arises from the parallelism with Enoch and Elijah, and is not to be held literally. Their ascension is simply the figure of the triumph and overruling power of the cause for which they suffered. And this correspondence with the reign of martyred “souls,” be it specially noted, is part of the outlined identity of this chapter with the entire predictive history of all that follows in the book.

V. 13. And there was a great earthquake and the tenth part of the city fell-We have here an unanswerable proof that this city is not Babylon or Rome, but Jerusalem. For Babylon shall be wholly burned before the fulfilling of the mystery of God. But this city is not burned at all; on the contrary, at the fulfilling of that mystery, a tenth part of it is destroyed by an earthquake, and the other nine parts converted.

And there were slain in the earthquake seven thousand men-Being a tenth part of the inhabitants, who therefore were seventy thousand in all. And the rest-The remaining sixty-three thousand were converted: a grand step toward the fulfilling of the mystery of God. Such a conversion we no where else read of. So there shall be a larger as well as holier church at Jerusalem than ever was yet.

Were terrified-Blessed terror!

And gave glory-The character of true conversion, Jeremiah 13:16. To the God of heaven-He is styled, "The Lord of the earth," Revelation 11:4, when he declares his right over the earth by the two witnesses; but the God of heaven, when he not only gives rain from heaven after the most afflicting drought, but also declares his majesty from heaven, by taking his witnesses up into it. When the whole multitude gives glory to the God of heaven, then that "treading of the holy city" ceases. This is the point so long aimed at, the desired "fulfilling of the mystery of God," when the divine promises are so richly fulfilled on those who have gone through so great afflictions. All this is here related together, that whereas the first and second woe went forth in the east, the rest of the eastern affairs being added at once, the description of the western might afterwards remain unbroken.

It may be useful here to see how the things here spoken of, and those hereafter described, follow each other in their order.

1. The angel swears; the non-chronos begins; John eats the book; the many kings arise. 2. The non-chronos and the "many kings" being on the decline, that treading" begins, and the "two witnesses" appear. 3. The beast, after he has with the ten kings destroyed Babylon, wars with them and kills them. After three days and an half they revive and ascend to heaven. There is a great earthquake in the holy city: seven thousand perish, and the rest are converted. The "treading" of the city by the Gentiles ends. 4. The beast, and the kings of the earth, and their armies are assembled to fight against the Great King. 5. Multitudes of his enemies are killed, and the beast and the false prophet cast alive into the lake of fire. 6. while John measures the temple of God and the altar with the worshippers, the true worship of God is set up. The nations who had trodden the holy city are converted. Hereby the mystery of God is fulfilled. 7. Satan is imprisoned. Being released for a time, he, with Gog and Magog, makes his last assault upon Jerusalem.

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.

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

Ver. 13. In the same hour there was a great earthquake, and the tenth part of the city fell. Peter Jurieu and the French protestants are agreed that France is this tenth part of the city. The commencement of the fall was a revolt of the nation from superstition to infidelity. On the revolution of 1789, there were slain of the onomata, names of men, seven thousand. The nobility, male and female, amounted to nearly half a million, and all who adhered to the crown lost their titles, and their lands; and the immense church property was in like manner sold by auction. An order passed, that the pope should make no decrees respecting France, unless it was first approved by the National assembly; and Napoleon Bonaparte deprived the pope of his power to appoint the French bishops. Thus in one hour, by a great political earthquake, the tenth part of the city fell from the antichristian beast. He could no longer speak great swelling words.

13. Earthquake—Anticipative image, in miniature, of the overthrow of Babylon, completed at close of chapter 19. Tenth part… seven thousand—Says Gebhardt, “A city, the tenth part of which is destroyed by an earthquake which slays 7,000 persons, can only be a real city,” that is, not a symbolical city. But the very exactitude of the round numbers ought to have warned the commentator of numerical symbol. No earthquake ever carefully smote down a city to the precise tenth part; so also, that the number of men slain was the cube of ten multiplied by seven. And by Gebhardt’s interpretation this ought to have been the literal fact with the literal Jerusalem. The writer who has not carefully studied the symbolical numbers of the Apocalypse will never attain its true interpretation. If ten is a symbol of universality, then one tenth indicates that but a minority of the secular dominions of the earth will be plunged into absolute destruction in the great closing contest. As to the number of the slain men, the cube of ten raises our thoughts to a great number, yet limited by the divine seven. The universality of the ten refers to their universal diffusion through the secular world. All these limitations correspond with the fact, that in the final battle, while the destruction is great, yet the survivors are in still greater numbers, consisting of “the nations” of Revelation 19:15, 20:3, 8, who still remain undestroyed and roll on their generations. Affrighted—Were filled with salutary fear resulting in their conversion and entrance into the millennial age of Revelation 20:1-6. Gave glory— From fear to praise. The God of heaven—Whose spirit of life awakened the witnesses to a resurrection, and whose great voice bid them come by ascension into heaven. It may be rather hinted than explicitly narrated; yet all this hint is a fair miniature of what in chapters 19 and 20 is a full portraiture. And we trust we have made it clear to our readers that this passage (1-13) is an outline sketch of the victorious struggle of Christ with antichrist, of which the coming chapters are prophetic history. The correspondences of the two appear in the following TABULATION:— The temple, the true Church. = The mystical temple and Jerusalem, Revelation 14-16. The beast. = The beast, Revelation 13:1.

The two persecuted witnesses. = The saints persecuted by the beast, Revelation 13:7, 16, 17.

Slain three days and a half. = Martyred three and a half years, or 1260 days, 13:5. Resurrection of witnesses. = Reign of souls of martyrs, Revelation 20:4. Overthrow of city. = Downfall of Babylon, Revelation 16:19-21. “Remainder gave glory to God.” = Millennial triumphs, Revelation 20:3, 4. II. THE SEVENTH (third Woe) TRUMPET SOUNDS; WARS OF CHRIST AND

V. 14. The second woe is past-The butchery made by the Saracens ceased about the year 847, when their power was so broken by Charles the Great that they never recovered it.

Behold, the third woe cometh quickly-Its prelude came while the Roman see took all opportunities of laying claim to its beloved universality, and enlarging its power and grandeur. And in the year 755 the bishop of Rome became a secular prince, by king Pepin's giving him the exarchate of Lombardy. The beginning of the third woe itself stands, Revelation 12:12.

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, Revelation 8:13, the first is described, Revelation 9:1-12; the second, Revelation 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.

Verses 7-14. When they shall have finished their testimony, &c. — After the description of the power and office of the witnesses, follows a prediction of those things which shall befall them at the latter end of their ministry; and their passion, death, resurrection, and ascension, are copied from our Saviour’s, who is emphatically styled, (Revelation 3:14,) the faithful and true Witness; but with this difference, that his were real, theirs are figurative and mystical. And when they shall have finished — Otan teleswsi, when they shall be about finishing their testimony, verse 7; the beast that ascendeth out of the abyss — The tyrannical power of Rome, of which we shall hear more hereafter; shall make war against them, and shall overcome and kill them — The beast indeed shall make war against them all the time that they are performing their ministry; but when they shall be near finishing it, he shall so make war against them as to overcome them, and kill them. They shall be subdued and suppressed, be degraded from all power and authority, be deprived of all offices and functions, and be politically dead, if not naturally so. In this low and abject state they shall lie some time, (verse 8,) in the street of the great city — In some conspicuous place within the jurisdiction of Rome; which spiritually is called Sodom — For corruption of manners; and Egypt — For tyranny and oppression of the people of God; where also our Lord was crucified spiritually — Being crucified afresh in the sufferings of his faithful martyrs. Nay, to show the greater indignity and cruelty to the martyrs, their dead bodies shall not only be publicly exposed, (verse 9,) but they shall be denied even the common privilege of burial, which is the case of many Protestants in Popish countries; and their enemies shall rejoice and insult over them, (verse 10,) and shall send mutual presents and congratulations one to another for their deliverance from these tormentors, whose life and doctrine were a continual reproach to them. But after three days and a half, (verse 11,) that is, in the prophetic style, after three years and a half, for no less time is requisite for all these transactions, they shall be raised again by the Spirit of God; and (verse 12) shall ascend up to heaven — They shall not only be restored to their pristine state, but shall be further promoted to dignity and honour; and that by a great voice from heaven — By the voice of public authority. At the same hour there shall be a great earthquake — There shall be commotions in the world; and the tenth part of the city shall fall — As an omen and earnest of a still greater fall; and seven thousand names of men, or seven thousand men of name, shall be slain; and the remainder, in their fright and fear, shall acknowledge the great power of God.

Some interpreters are of opinion that this prophecy, of the death and resurrection of the witnesses, received its completion in the case of John Huss and Jerome of Prague, who were two faithful witnesses and martyrs of the blessed Jesus, being condemned to death, and afterward burned for heresy, by the council of Constance. Others refer this prophecy to the Protestants of the league of Smalcald, who were entirely routed by the Emperor Charles V. in the battle of Mulburg, on the 24th of April, 1547, when the two great champions of the Protestants, John Frederic, elector of Saxony, was taken prisoner, and the landgrave of Hesse was forced to surrender himself, and to beg pardon of the emperor. Protestantism was then in a manner suppressed, and the mass restored. The witnesses were dead, but not buried; and the Papists rejoiced over them, and made merry, and sent gifts one to another. But this joy and triumph of theirs were of no very long continuance; for in the space of about three years and a half, the Protestants were raised again at Magdeburg, and defeated and took the duke of Mecklenburg prisoner, in December, 1550. From that time their affairs changed for the better almost every day; success attended their arms and councils; and the emperor was obliged, by the treaty of Passau, to allow them the free exercise of their religion, and to readmit them into the imperial chamber, from which they had, ever since the victory of Mulburg, been excluded. Here was indeed a great earthquake — A great commotion; in which many thousands were slain, and the tenth part of the city fell — A great part of the German empire renounced the authority, and abandoned the communion of the Church of Rome.

Some again may think this prophecy very applicable to the horrid massacre of the Protestants at Paris, and in other cities of France, begun on the memorable eve of St. Bartholomew’s day, 1572. According to the best authors there were slain thirty or forty thousand Huguenots in a few days; and among them, without doubt, many true witnesses and faithful martyrs of Jesus Christ. Their dead bodies lay in the streets of the great city; one of the greatest cities of Europe; for they were not suffered to be buried, being the bodies of heretics; but were dragged through the street, or thrown into the river, or hung upon gibbets, and exposed to public infamy. Great rejoicings too were made in the courts of France, Rome, and Spain; they went in procession to the churches, they returned public thanks to God, they sang Te Deums, they celebrated jubilees, they struck medals; and it was enacted that St. Bartholomew’s day should ever afterward be kept with double pomp and solemnity. But neither was this joy of long continuance; for in little more than three years and a half Henry III., who succeeded his brother Charles, entered into a treaty with the Huguenots, which was concluded and published on the 14th of May, 1576, whereby all the former sentences against them were reversed, and the free and open exercise of their religion was granted to them; they were to be admitted to all honours, dignities, and offices, as well as the Papists. But others again apply this prophecy to the poor Protestants in the valleys of Piedmont, who by a cruel edict of their sovereign the duke of Savoy, instigated by the French king, were imprisoned and murdered, or banished in the latter end of the year 1686. They were kindly received and succoured by the Protestant states; and after a while, secretly entering Savoy with their swords in their hands, they regained their ancient possessions with great slaughter of their enemies; and the duke himself, having then left the French interest, granted them a full pardon; and re-established them, by another edict, signed June 4, 1690, just three years and a half after their total dissipation. Bishop Lloyd not only understood the prophecy in this manner, but, what is very remarkable, made the application even before the event took place, as Mr. Whiston relates; and upon this ground encouraged a refugee minister, of the Vaudois, whose name was Jordan, to return home; and returning, he heard the joyful news of the deliverance and restitution of his country. These were indeed most barbarous persecutions of the Protestants, both in France and Savoy; and at the same time Popery here in England was advanced to the throne, and threatened an utter subversion of our religion and liberties; but in a little more than three years and a half, a happy deliverance was wrought by the glorious revolution. Connected with the witnesses in the valleys of Piedmont, and agreeing in their leading doctrines, in opposition to the Church of Rome, were those called Lollards in England; and many in other countries embraced the same doctrines in those times, and preached or professed them at the hazard of their lives; and great numbers were burned, or put to death in the most cruel manner, for so doing. “The visible assemblies,” says Gibbon, “of the Albigeois were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world. In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliffe in England, and of Huss in Bohemia, were premature and ineffectual; but the names of Zuinglius, Luther, and Calvin, are pronounced with gratitude as the deliverers of nations.” A striking testimony this from an enemy of Christianity, to the fulfilment of the divine predictions. At length, “Luther arose, and the Reformation took place; since which time the same testimony to the truth of Christ, and against the errors of antichrist, hath been maintained. Nor does it appear that the term is yet expired; the witnesses are not indeed at present exposed to such terrible sufferings as in former times; but,” as Mr. Scott observes, and as Bishop Newton and many other eminent divines have believed, “those scenes may be reacted before long, for what any man can foreknow; and they have abundant cause to prophesy in sackcloth, on account of the declined state of religion even in the Protestant churches.”

ANTICHRIST, 14.

14. The second woe—The three woes, announced in Revelation 8:13, are the last three of the seven judgments of the seven trumpets. Quickly— By a rapid movement of the apocalyptic panorama, symbolizing that the fulfilment comes with a divine rapidity.

The seventh trumpet covers the entire period of consecutive historic prophecy of the book. It forms with its Angelophany and new prophetic inauguration in chap. 10, and its outline and prelude in this eleventh chapter, the entire Third Part of the book. It most properly opens with the present solemn announcements in heaven and earth. The true, clear, divine story is now to be told.

Heavenly voices chant a triumphal anticipation of its contents, 15-19.

V. 15. And the seventh angel sounded-This trumpet contains the most important and joyful events, and renders all the former trumpets matter of joy to all the inhabitants of heaven. The allusion therefore in this and all the trumpets is to those used in festal solemnities. All these seven trumpets were heard in heaven: perhaps the seventh shall once be heard on earth also, 1 Thessalonians 4:16.

And there were great voices-From the several citizens of heaven. At the opening of the seventh seal "there was silence in heaven;" at the sounding of the seventh trumpet, great voices. This alone is sufficient to show that the seven seals and seven trumpets do not run parallel to each other. As soon as the seventh angel sounds, the kingdom falls to God and his Christ. This immediately appears in heaven, and is there celebrated with joyful praise. But on earth several dreadful occurrences are to appear first. This trumpet comprises all that follows from these voices to Revelation 22:5.

The kingdom of the world-That is, the royal government over the whole world, and all its kingdoms, Zechariah 14:9.

Is become the kingdom of the Lord-This province has been in the enemy's hands: it now returns to its rightful Master. In the Old Testament, from Moses to Samuel, God himself was the King of his own people. And the same will be in the New Testament: he will himself reign over the Israel of God.

And of his Christ-This appellation is now first given him, since the introduction of the book, on the mention of the kingdom devolving upon him, under the seventh trumpet. Prophets and priests were anointed, but more especially kings: whence that term, the anointed, is applied only to a king. Accordingly, whenever the Messiah is mentioned in scripture, his kingdom is implied.

Is become-In reality, all things (and so the kingdom of the world) are God's in all ages: yet Satan and the present world, with its kings and lords, are risen against the Lord and against his Anointed. God now puts an end to this monstrous rebellion, and maintains his right to all things. And this appears in an entirely new manner, as soon as the seventh angel sounds.

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.

Verses 15-18. And the seventh angel sounded, &c. — With the sounding of this angel, the third wo commences, which is rather implied than expressed, as it will be described more fully hereafter. The third wo brought on the inhabitants of the earth, is the ruin and downfall of the antichristian kingdom: and then, and not till then, according to the heavenly chorus, the kingdoms of this world will become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever — St. John is rapt and hurried away as it were to a view of the happy millennium, without considering the steps preceding and conducting to it. At the same time, the four and twenty elders — Or the ministers of the church, (verses 16-18,) are represented as praising and glorifying God, for manifesting his power and kingdom more than he had done before. They give likewise an intimation of some succeeding events, as the anger of the nations, Gog and Magog, (Revelation 20:8,) and the wrath of God, displayed in their destruction, (Revelation 20:9,) and the rewarding of all the good, small and great, as well as the punishing of the wicked. Here we have only a summary account of the circumstances and occurrences of the seventh trumpet, but the particulars will be dilated and enlarged upon hereafter. And thus are we arrived at the consummation of all things, through a series of prophecies, extending from the apostle’s days to the end of the world. It is this series which has been our clew to conduct us in our interpretation of these prophecies: and though some of them may be dark and obscure, considered in themselves, yet they receive light and illustration from others preceding and following. All together, they are, as it were, a chain of prophecies, whereof one link depends on and supports another. If any parts remain yet obscure and unsatisfactory, they may perhaps be cleared up by what the apostle himself hath added by way of explanation.

Ver. 15. The seventh angel sounded, and there were great voices in heaven, and joyful voices, which sing the victories of the witnesses, who won over and gained the kingdoms of this world to be the kingdoms of our Lord, and of his Christ. And his kingdom, as Daniel had said, shall not be left to other people, to be subdued by conquest and by war; he shall reign for ever and ever. Zion, after weeping, and bearing precious seed in the fields of labour, now returns with sheaves of joy.

15. Great voices in heaven—Alford suggests that these voices were from the four living beings as distinguished from the twenty-four elders.” But that destroys the mysterious beauty of the apostle’s thought, which is, that the voices rolled and reverberated spontaneously through the heavens with no apparent utterer. They were as if the celestial spaces spake them. Kingdoms—The preferable reading seems to be kingdom, in the singular, of course including the italic repetition of the word inserted by the translators. The world’s kingdom, no longer the devil’s kingdom, has become God’s and his Christ’s kingdom.

Throughout this lofty prelude, the consummation of the entire events of the seventh trumpet is announced as already completed. The utterers take their mental stand-point at the end of the whole history, and contemplate its future completion as already past. This is the prophetic future-preterite; the past tense for the future.

The sounding of the trumpet is of course the signal for the panorama of symbols to move on. The announcement of the heavenly voices utters in one sentence the glorious result of the whole movement, and is the signal for the profound worship and thanksgiving of the elders which follow.

V. 16. And the four and twenty elders-These shall reign over the earth, Revelation 5:10.

Who sit before God on their thrones-which we do not read of any angel.

Verse 16. The four and twenty elders] The representatives of the universal Church of Christ. See on Revelation 5:8-10.

Verses 15-18. And the seventh angel sounded, &c. — With the sounding of this angel, the third wo commences, which is rather implied than expressed, as it will be described more fully hereafter. The third wo brought on the inhabitants of the earth, is the ruin and downfall of the antichristian kingdom: and then, and not till then, according to the heavenly chorus, the kingdoms of this world will become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever — St. John is rapt and hurried away as it were to a view of the happy millennium, without considering the steps preceding and conducting to it. At the same time, the four and twenty elders — Or the ministers of the church, (verses 16-18,) are represented as praising and glorifying God, for manifesting his power and kingdom more than he had done before. They give likewise an intimation of some succeeding events, as the anger of the nations, Gog and Magog, (Revelation 20:8,) and the wrath of God, displayed in their destruction, (Revelation 20:9,) and the rewarding of all the good, small and great, as well as the punishing of the wicked. Here we have only a summary account of the circumstances and occurrences of the seventh trumpet, but the particulars will be dilated and enlarged upon hereafter. And thus are we arrived at the consummation of all things, through a series of prophecies, extending from the apostle’s days to the end of the world. It is this series which has been our clew to conduct us in our interpretation of these prophecies: and though some of them may be dark and obscure, considered in themselves, yet they receive light and illustration from others preceding and following. All together, they are, as it were, a chain of prophecies, whereof one link depends on and supports another. If any parts remain yet obscure and unsatisfactory, they may perhaps be cleared up by what the apostle himself hath added by way of explanation.

16. Elders—Representatives of the universal Church in heaven and earth. Notes on Revelation 6:4. Their faces—First rising and then prostrating before God; not even lifting up the face. So profound and so one is their thanksgiving over this sure consummation. The heart of the whole Church of God feels the inexpressible joy of this grand certainty, that the dark problem of the world is solved in the final triumph of good.

V. 17. The Almighty-He who hath all things in his power as the only Governor of them.

Who is, and who was-God is frequently styled, "He who is, and who was, and who is to come." but now he is actually come, the words, "who is to come," are, as it were, swallowed up. When it is said, We thank thee that thou hast taken thy great power, it is all one as, "We thank thee that thou art come." This whole thanksgiving is partly an enlargement on the two great points mentioned in Revelation 11:15; partly a summary of what is hereafter more distinctly related. Here it is mentioned, how the kingdom is the Lord's; afterwards, how it is the kingdom of his Christ. Thou hast taken thy great power-This is the beginning of what is done under the trumpet of the seventh angel. God has never ceased to use his power; but he has suffered his enemies to oppose it, which he will now suffer no more.

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.

Verses 15-18. And the seventh angel sounded, &c. — With the sounding of this angel, the third wo commences, which is rather implied than expressed, as it will be described more fully hereafter. The third wo brought on the inhabitants of the earth, is the ruin and downfall of the antichristian kingdom: and then, and not till then, according to the heavenly chorus, the kingdoms of this world will become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever — St. John is rapt and hurried away as it were to a view of the happy millennium, without considering the steps preceding and conducting to it. At the same time, the four and twenty elders — Or the ministers of the church, (verses 16-18,) are represented as praising and glorifying God, for manifesting his power and kingdom more than he had done before. They give likewise an intimation of some succeeding events, as the anger of the nations, Gog and Magog, (Revelation 20:8,) and the wrath of God, displayed in their destruction, (Revelation 20:9,) and the rewarding of all the good, small and great, as well as the punishing of the wicked. Here we have only a summary account of the circumstances and occurrences of the seventh trumpet, but the particulars will be dilated and enlarged upon hereafter. And thus are we arrived at the consummation of all things, through a series of prophecies, extending from the apostle’s days to the end of the world. It is this series which has been our clew to conduct us in our interpretation of these prophecies: and though some of them may be dark and obscure, considered in themselves, yet they receive light and illustration from others preceding and following. All together, they are, as it were, a chain of prophecies, whereof one link depends on and supports another. If any parts remain yet obscure and unsatisfactory, they may perhaps be cleared up by what the apostle himself hath added by way of explanation.

17. Hast taken… hast reigned—That is, will take and will reign (future-preterite) in the period signalized by the peal of this seventh trumpet. So glad is the prospect, so sure the final accomplishment, that the spirit of the utterers is transported to the close, and contemplates the battle as already fought and the glorious crown as already won and worn.

V. 18. And the heathen nations were wroth-At the breaking out of the power and kingdom of God. This wrath of the heathens now rises to the highest pitch; but it meets the wrath of the Almighty, and melts away. In this verse is described both the going forth and the end of God's wrath, which together take up several ages.

And the time of the dead is come-Both of the quick and dead, of whom those already dead are far the more numerous part.

That they be judged-This, being infallibly certain, they speak of as already present.

And to give a reward-At the coming of Christ, Revelation 22:12; but of free grace, not of debt,

1. To his servants the prophets:

2. To his saints: to them who were eminently holy:

3. To them that fear his name:

these are the lowest class. Those who do not even fear God will have no reward from him.

Small and great-All universally, young and old, high and low, rich and poor.

And to destroy them that destroyed the earth-The earth was destroyed by the "great whore" in particular, Revelation 19:2; 17:2, 5; but likewise in general, by the open rage and hate of wicked men against all that is good; by wars, and the various destruction and desolation naturally flowing therefrom; by such laws and constitutions as hinder much good, and occasion many offences and calamities; by public scandals, whereby a door is opened for all dissoluteness and unrighteousness; by abuse of secular and spiritual powers; by evil doctrines, maxims, and counsels; by open violence and persecution; and by sins crying to God to send plagues upon the earth.

This great work of God, destroying the destroyers, under the trumpet of the seventh angel, is not the third woe, but matter of joy, for which the elders solemnly give thanks. All the woes, and particularly the third, go forth over those "who dwell upon the earth;" but this destruction, over those "who destroy the earth," and were also instruments of that woe.

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 krinein, 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.

Verses 15-18. And the seventh angel sounded, &c. — With the sounding of this angel, the third wo commences, which is rather implied than expressed, as it will be described more fully hereafter. The third wo brought on the inhabitants of the earth, is the ruin and downfall of the antichristian kingdom: and then, and not till then, according to the heavenly chorus, the kingdoms of this world will become the kingdoms of our Lord and of his Christ, and he shall reign for ever and ever — St. John is rapt and hurried away as it were to a view of the happy millennium, without considering the steps preceding and conducting to it. At the same time, the four and twenty elders — Or the ministers of the church, (verses 16-18,) are represented as praising and glorifying God, for manifesting his power and kingdom more than he had done before. They give likewise an intimation of some succeeding events, as the anger of the nations, Gog and Magog, (Revelation 20:8,) and the wrath of God, displayed in their destruction, (Revelation 20:9,) and the rewarding of all the good, small and great, as well as the punishing of the wicked. Here we have only a summary account of the circumstances and occurrences of the seventh trumpet, but the particulars will be dilated and enlarged upon hereafter. And thus are we arrived at the consummation of all things, through a series of prophecies, extending from the apostle’s days to the end of the world. It is this series which has been our clew to conduct us in our interpretation of these prophecies: and though some of them may be dark and obscure, considered in themselves, yet they receive light and illustration from others preceding and following. All together, they are, as it were, a chain of prophecies, whereof one link depends on and supports another. If any parts remain yet obscure and unsatisfactory, they may perhaps be cleared up by what the apostle himself hath added by way of explanation.

Ver. 18. The nations were angry, to see the true God worshipped and adored, and themselves about to be dragged to the judgment-seat. Oh what a defeat to the wicked, what a mortification to Jews, Turks, and the whole infidel race of Gog and Magog. Ezekiel 38. Their anger against God and his people was without a cause, but now his anger is justly excited by their infidelity, and by their having shed the blood of his saints. Our hope is, that all these revivals of religion at home, connected with the most brilliant institutions of religious charities, and the collective labours of the missionaries abroad, will finally effectuate the conversion of the world to God.

18. Nations were angry—On the side of antichrist they will rally in arms against God and the Lamb. Wrath is come—In the terrible carnage of Revelation 19:11-21, and the fire from heaven of Revelation 20:9. Judged— Revelation 20:11.

V. 19. And the temple of God-The inmost part of it.

Was opened in heaven-And hereby is opened a new scene of the most momentous things, that we may see how the contents of the seventh trumpet are executed; and, notwithstanding the greatest opposition, (particularly by the third woe,) brought to a glorious conclusion. And the ark of the covenant was seen in his temple-The ark of the covenant which was made by Moses was not in the second temple, being probably burnt with the first temple by the Chaldeans. But here is the heavenly ark of the everlasting covenant, the shadow of which was under the Old Testament, Hebrews 9:4. The inhabitants of heaven saw the ark before: St. John also saw it now; for a testimony, that what God had promised, should be fulfilled to the uttermost.

And there were lightnings, and voices, and thunders, and an earthquake, and great hail-The very same there are, and in the same order, when the seventh angel has poured out his phial; Revelation 16:17-21: one place answers the other. What the trumpet here denounces in heaven, is there executed by the phial upon earth. First it is shown what will be done; and afterwards it is done.

The great vision of this book goes straight forward, from the fourth to the twenty-second chapter. Only the tenth, with part of the eleventh chapter, was a kind of introduction to the trumpet of the seventh angel; after which it is said, "The second woe is past: behold, the third woe cometh quickly." Immediately the seventh angel sounds, under whom the third woe goes forth. And to this trumpet belongs all that is related to the end of the book.

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 labours 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 xiith, xiiith, and xviith 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. REVELATION

Verse 19. And the temple of God — Bishop Newton and Grotius think that this verse should introduce chap. 12., as it appears to begin a new subject. It is somewhat like the beginning of Isaiah’s vision, (Revelation 6:1,) I saw the Lord sitting upon a throne, &c. And like the beginning of St. John’s prophetic vision, (Revelation 4:1, 2,) I looked, and behold a door was opened in heaven, &c. This is much in the same spirit; and the temple of God was opened in heaven, &c. — That is, more open discoveries were now made, and the mystery of God was revealed to the prophet. And there were lightnings and voices, &c. — These are the usual concomitants of the divine presence, and especially at giving new laws and new revelations: see Exodus 20:16, &c.; Revelation 4:5; 8:5. And with as much reason they are made, in this place, the signs and preludes of the revelations and judgments which are to follow. It is no just objection that a new subject is supposed to begin with the conjunction and, for this is frequent in the style of the Hebrews; some books, as Numbers, Joshua, the two books of Samuel, and others, begin with w vau, or and; and the same objection would hold against beginning the division with the first verse of the next chapter.

Ver. 19. And the temple of God was opened in heaven, giving demonstrations that the church above and the church below is one church. A flood of glory and righteousness is poured down from above, grace, grace, upon Zion. Then her pastors shall be divines; her eye shall see her teachers, they shall not be hid in a corner any more. “The glory of the Lord shall be revealed, and all flesh shall see it together.” Coruscations of glory shall sparkle from the altar; the voices shall create echoes of thunder, and the earth shall be shaken with the power of our God, and of his Christ. The Lord will hasten it in his time.

19. To this divine ascription there is given from God a divine response, not uttered to the ear, but shown to the eye. The temple (see note Revelation 4:11) is the same as in verse 2, but not as same symbol. It here stands, as in Revelation 15:5, (see note,) for the literal temple, and in the holiest of that temple is the testament—divine covenant—by which God pledges himself to his people for the final triumph of good in glory. In answer to the predictive thanksgiving of the elders’ worship, God displays that covenant. He answers not a word, he only shows his pledge; as much as to say, “You see that MYSELF am bound for the consummation you predict.” Lightnings… hail—All the most powerful elements of nature pour forth their celebration over this pledge of the final glorification of nature with man.

The panorama moves on, and the two great princes of good and of evil appear in antithesis. This is the beginning of the scenic war.