And I will give [power] unto my two witnesses, and they shall prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.
3. And I will give power ] Better, as in the margin, “I will give to My two Witnesses that they may prophesy” the Hebrew idiom being literally reproduced.
my two witnesses ] The traditional view of these, dating from the second century, is that they are Enoch and Elijah the two prophets who, having (for a time) finished their work on earth, have left it without death: but who, since “it is appointed for all men once to die,” will, as is here revealed, come on earth again, to prophesy and suffer death in the days of Antichrist.
As to Elijah, there seems to be little doubt that this view is true. The prophecy of Mal 4:5 has indeed received a fulfilment in the mission of the Baptist (St Luk 1:17). But St Mat 17:11-12 perhaps implies that this fulfilment is not the final one especially when compared with St Joh 1:21. Really the plain sense of these passages seems to be, that Elijah will actually be sent before the second Coming of Christ, as one in his spirit and power was before His first.
But the personality of his colleague is more doubtful. Of Enoch we know so little, that internal evidence hardly applies either way: all we can say is, that he was recognised by popular Jewish belief as a seer of apocalypses, and that his character as a prophet and preacher of repentance is recognised by St Jude. This harmonises well enough with his being intended: but the internal evidence of Scripture itself points rather to Moses and Elijah being the two witnesses. Their names are coupled in the prophecy of Mal 4:4-5, as well as in the history of the Transfiguration: and Rev 11:6 ascribes to these prophets the plague actually inflicted by Moses, as well as that by Elijah. This modification of the traditional view was first suggested by the abbot Joachim, the great medival commentator on this book; but it has found wide acceptance in modern times. It may be observed, that as Elijah is doubtless still living a supernatural life in the body, so Moses must have been raised to such life for the Transfiguration: but he is not necessarily incapable of death, any more than were Lazarus and others who have been raised from the dead.
1260 days ] See on Rev 11:2.
Fuente: The Cambridge Bible for Schools and Colleges
And I will give power unto my two witnesses – In respect to this important passage Rev 11:3-13 I propose to pursue the same method which I have pursued all along in this exposition: first, to examine the meaning of the words and phrases in the symbol, with a purpose to ascertain the fair signification of the symbols; and, secondly, to inquire into the application – that is, to inquire whether any events have occurred which, in respect to their character and to the time of their occurrence, can be shown to be a fair fulfillment of the language.
And I will give power – The word power is not in the original. The Greek is simply, I will give – that is, I will grant to my two witnesses the right or the power of prophesying during the time specified – correctly expressed in the margin, give unto my two witnesses that they may prophesy. The meaning is not that he would send two witnesses to prophesy, but rather that these were in fact such witnesses, and that he would during that time permit them to exercise their prophetic gifts, or give them the privilege and the strength to enunciate the truth which they were commissioned to communicate as his witnesses to mankind. Some word, then, like power, privilege, opportunity, or boldness, it is necessary to supply in order to complete the sense.
Unto my two witnesses – The word two evidently denotes that the number would be small; and yet it is not necessary to confine it literally to two persons, or to two societies or communities. Perhaps the meaning is, that as, under the law, two witnesses were required, and were enough, to establish any fact (notes on Joh 8:17), such a number would during those times be preserved from apostasy as would be sufficient to keep up the evidence of truth; to testify against the prevailing abominations, errors, and corruptions; to show what was the real church, and to bear a faithful witness against the wickedness of the world. The law of Moses required that there should be two witnesses on a trial, and this, under that law, was deemed a competent number. See Num 35:30; Deu 17:6; Deu 19:15; Mat 18:16; Joh 5:30-33. The essential meaning of this passage then is, that there would be a competent number of witnesses in the case; that is, as many as would be regarded as sufficent to establish the points concerning which they would testify, with perhaps the additional idea that the number would be small.
There is no reason for limiting it strictly to two persons, or for supposing that they would appear in pairs, two and two; nor is it necessary to suppose that it refers particularly to two people or nations. The word rendered witnesses – marturi – is that from which we have derived the word martyr. It means properly one who bears testimony, either in a judicial sense Mat 18:16; Mat 26:65, or one who can in any way testify to the truth of what he has seen and known, Luk 24:48; Rom 1:9; Phi 1:8; 1Th 2:10; 1Ti 6:12. Then it came to be employed in the sense in which the word martyr is now – to denote one who, amidst great sufferings or by his death, bears witness to the truth; that is, one who is so confident of the truth, and so upright, that he will rather lay down his life than deny the truth of what he has seen and known, Act 22:20; Rev 2:13. In a similar sense it comes to denote one who is so thoroughly convinced on a subject that it is not susceptible of being seen and heard, or who is so attached to one that he is willing to lay down his life as the evidence of his conviction and attachment. The word, as used here, refers to those who, during this period of forty and two months, would thus be witnesses for Christ in the world; that is, who would bear their testimony to the truth of his religion, to the doctrines which he had revealed, and to what was required of man – who would do this amidst surrounding error and corruption, and when exposed to persecutions and trials on account of their belief. It is not uncommon in the Scriptures to represent the righteous as witnesses for God. See the notes on Isa 43:10, Isa 43:12; Isa 44:8.
And they shall prophesy – The word prophesy does not necessarily mean that they would predict future events; but the sense is, that they would give utterance to the truth as God had revealed it. See the notes on Rev 10:11. The sense here is, that they would in some public manner hold up or maintain the truth before the world.
A thousand two hundred and threescore days – The same period as the forty and two months Rev 11:2, though expressed in a different form. Reckoning a day for a year, this period would be twelve hundred and sixty years, or the same as the time and times and the dividing of time in Dan 7:25. See the notes on that place; also Editors Preface. The meaning of this would be, therefore, that during that long period, in which it is said that the holy city would be trodden under foot, there would be those who might be properly called witnesses for God, and who would be engaged in holding up his truth before the world; that is, there would be no part of that period in which there would not be found some to whom this appellation could with propriety be given. Though the holy city – the church – would seem, to be wholly trodden down, yet there would be a few at least who would assert the great doctrines of true godliness.
Clothed in sackcloth – Sackcloth – sakkous – was properly a coarse black cloth commonly made of hair, used for sacks, for straining, and for mourning garments. See the Rev 6:12 note; Isa 3:24 note; and Mat 11:21 note. Here it is an emblem of mourning; and the idea is, that they would prophesy in the midst of grief. This would indicate that the time would be one of calamity, or that, in doing this, there would be occasion for their appearing in the emblems of grief, rather than in robes expressive of joy. The most natural interpretation of this is, that there would be but few who could be regarded as true witnesses for God in the world, and that they would be exposed to persecution.
Fuente: Albert Barnes’ Notes on the Bible
Rev 11:3-13
I will give power unto My two witnesses.
The preacher a witness and a prophet
1. The prophecy under consideration gives us an undeniable evidence of the Divinity and truth of the gospel.
2. The prophecy under consideration assures us of the continuance of the gospel ministry.
3. We are here taught what is the character of Christs approved ministers, and what are the duties which he requires of them.
(1) They, as witnesses, are to bear testimony to the gospel by professing their own faith in it, by exhibiting the evidences of its Divinity, by defending it against the cavils of unbelievers, by exemplifying the virtues of it in their conversation, and by sacrificing in its cause their worldly interest, and even their lives, if occasion should require.
(2) They, as prophets, must preach the Word with plainness of speech, adapting themselves to common capacities: they must speak with demonstration of the Spirit and with power, commending themselves to every mans conscience in the sight of God: they must declare the whole counsel of God, however disgustful any part of it may be to vicious and corrupt minds: they must reprove prevailing iniquities, and confute licentious errors, whoever may practise the former or patronise the latter.
4. This prophecy teaches us that in times of prevailing infidelity and corruption there is always a pointed opposition to the ministers of the gospel. If men wish to exterminate the religion of Christ, they will first oppose the means of its support; and of these one of the chief is a learned and godly ministry.
5. We are taught in this prophecy from Whence arises the enmity of wicked men against the stated launchers of religion. St. John says that when the witnesses shall be slain, they who dwell on earth shall rejoice over them, because these two prophets tormented them. How did these prophets torment them? Not by persecution; for they possessed neither the power nor the authority to persecute; but merely by proclaiming those solemn truths which condemn the practice, expose the guilt, and announce the punishment of irreclaimable sinners.
6. Another observation which here presents itself to us is that the Christian Church is meek, humble, and peaceable. So she is represented in this prophecy. She suffers persecution from her enemies, but does not persecute them in return. Her deliverances are effected by the hand of God, not by her own hand. The main instruments of her defence are the excellency of her religion, the purity of her works, and the fervour of her prayers. These weapons of her warfare have proved mighty through God to confound the devices and defeat the power of those who sought her overthrow.
7. We are taught the great efficacy of the prayers of good men. (J. Lathrop, D. D.)
The two witnesses
I. The character of the two witnesses. The two witnesses are the Son and Spirit of God; the doctrines of their Divinity, or, more particularly, the justifying righteousness of the one, and the regenerating influence of the other.
1. These are the two principal witnesses of God in the Church. They are witnesses of the highest credibility, and to whom alone God would commit His cause. They are best qualified to give evidence upon a subject in all the particulars of which they have been personally concerned. They are the parties to whose care the whole affairs of the Church have been officially consigned. They alone are acquainted with the whole mind and will of God.
2. They are frequently spoken of as witnesses for God in other parts of the Scripture (Isa 7:14; Isa 55:4; Joh 5:31-32; Joh 15:26; 2Co 1:22; Heb 10:14-15; 1Jn 5:6-10; 1Jn 5:20, etc.).
3. This view of the two witnesses is sustained by the preceding allusion. Their emblems are water and blood. In the court of the temple are the water and the blood. Here are the altar of burnt-offering and the brazen sea; or, in other words, the water and the blood. These are the only furniture of the court. The altar is between the entrance to the court and the brazen sea; and the brazen sea is between the altar and the door of the tabernacle. None without passing by these could enter the holy place.
4. The two witnesses we have named agree with their denomination as prophets. The claim of the Son and the Spirit to the title of the two prophets of God in the Church, above all others, is substantiated by these two Scripture declarations: No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, He hath declared Him, and, When He the Spirit of truth is come, He will guide you into all truth.
5. Our selection of these witnesses accords with the metaphorical illustration of them in the fourth verse. They are the olive trees from which, and the golden pipes through which, the oil of grace is supplied to the Church of God. These olive trees are represented to John as still standing before the God of the earth. Are they not then He who is the same yesterday, and to-day, and for ever, and the Spirit of Christ which testified beforehand the sufferings of Christ and the glory that should follow?
II. The rejection of these witnesses. And I will give unto My two witnesses, and they shall prophesy, clothed in sackcloth. (G. Rogers.)
The continuous witness
The Lord calls forth His faithful witnesses, and makes promise that their voice and testimony shall not be silenced, even though the holy city be trodden underfoot. Mark–
I. The unfailing testimony. Throughout the entire period during which the usurping worldly power shall oppress and tread down the adherents to the truth, the voice of testimony is heard. It cannot be silenced. Forty and two months is the holy city trodden underfoot; a thousand two hundred and three score days do the witnesses prophesy. Not any particular two; but the confirmatory two. The number may be minished; but the voice is clear. One herald is sufficient to make a proclamation.
II. The painfulness of witnessing against evil and threatening judgment is but too obvious. The witnesses prophesy, clothed in sackcloth. So must all who stand in opposition to evil find the painful bitterness of their sad duty.
III. The divine defence of the witnesses. If any man desireth to hurt them, fire proceedeth out of their mouth. The Lord defends His witnesses; His anointed must not be touched. The word of their mouth is itself a penetrating sword of flame; nor can the adversaries of truth escape those external judgments which fire always represents, and which the God of truth uses for the punishment of evildoers, This is further seen in–
IV. Their punitive power. But it is of a nature correspondent to the entire character of the gospel. They shut up heaven. Sad indeed is it for them who stay the holy work of the heavenly witnesses. For if their work be hindered it is as the shutting up of the heavens–no spiritual rain, no teaching. The world is the sufferer. The loss is unspeakable. By the removal of the earth-preserving salt–the Word–a plague is brought upon the earth. Alas! though the testimony is continuous through all the time of the worldly oppression, yet the witnesses are finally slain! Here the vision may be for the comfort of the witnesses to the truth themselves. And we reflect–
V. Upon their temporary destruction and final triumph. They are slain, and so far the world triumphs. So it did with the one faithful and true Witness. Or we may see here a temporary triumph of the evil worldly spirit, and the final supremacy of the truth. Probably the former. But in either case the faithful witnesses to the truth are assured in this, as in many other ways, of the final reward to their fidelity and the final triumph over them who make them their foes. (R. Green.)
The two witnesses, their testimony
I. Why the saints and people of God are called witnesses. Because it is their work and business to bear witness to the truths and ways of Christ, in opposition to the ways of antichrist. This is the work that we are born for: For this cause, saith Christ, was I born, and for this cause came I into the world, that I might bear witness unto the truth. This is the work of our generation, witness-bearing to the truths of Christ in opposition to the ways of antichrist, in anti-christian times. You will say, What shall I do that I may be found faithful in this witness-bearing; what shall I do that I may witness a good confession in these days of ours? Something by way of rule. Be sure that your testimonies do agree. Though there be a hundred witnesses about a business, if their witness does not agree it will be of little worth. And now so it is, Christs witnesses this day are divided into many opinions and persuasions, but they may agree in the main for Christ, they may all agree in opposition unto antichrist. If then you would have your witness valid and good, labour, you that are the witnesses, for unity in your testimony. Again, if you would witness a good confession in these days of ours, then you must be willing to own the truth of Christ, to own it whensoever you are called thereunto. It is said, our Saviour Christ He witnessed a good confession before Pontius Pilate. Pray what kind of witness was it? Was it any long confession, or large? No; but the manner of it was this: when they called Him before them to give an account of any fact, He left them to prove it. When they called Him to give an account of the doctrine that He held, Art thou the King of the Jews? then He owned it. He left them to prove the fact, and He owned the truth; so should we do. If you would witness a good confession in these days of ours, then you must be willing also for to suffer for the truth of Christ. Those that cannot suffer for the truth of Christ and run the hazard of a suffering, they cannot bear their witness fully. See how they go together in Rev 13:10. If you would witness a good confession, then take heed that when you have borne your testimony you do nothing that may revoke the same, either directly or by consequence. Thus by way of rule. And now by way of means. If you would be faithful in bearing your testimony, in bearing witness to the truths of Christ in opposition to the ways of antichrist, observe what the root is that a good confession grows upon, and labour for to strengthen that. Now what is the root that a good confession grows upon, but faith working by love? Labour in the work of self-denial, and use yourself now to deny yourself. In the next place, take heed that you be not scared too much with the scarecrows of the times, but go to God for boldness, that you may be emboldened with the boldness of the Holy Ghost.
II. But then what are these witnesses more expressly in regard of their number, and in regard of their quality? In regard of their number they are two: And I will give power unto My two witnesses. Two is but a few, and yet it is enough to bear witness, for out of the mouths of two or three witnesses shall every word be established. Two, a few, and yet enough. The note is this: Christ will always have enough to bear witness to His truth in the darkest times. But then as for their qualification, For their quality: These are the two olive trees, at Rev 13:4. If you look into Zechariah, from whence this is taken, you will find the two olive trees are the godly magistrates and ministers, by whose assistance the golden oil is emptied into the candlesticks and lamps. But what are the two candlesticks? Our Saviour tells you that the seven golden candlesticks are the seven Churches. They were seven; now in anti-christian times reduced to a lesser company, two candlesticks. Though, as I said before. Christ will lose none in the latter times, yet in anti-christian times reduced unto two. These are the two candlesticks. Christ tells you the candlesticks are the Churches; so then put this together. Would you know what these two olive trees are, and the two candlesticks? They are the godly magistrate and godly minister in conjunction with the saints of God and Churches of Christ. Here we may see who those are that are fit to bear witness of Christ in anti-christian times, to bear their testimony. They are to be a fruitful, profitable people, and a lightsome people, that can hold forth light unto others in some measure.
III. In sackcloth; What is that? If you ask what this sackcloth means, it represents the sad and afflicted condition that the saints and people of God shall be in in anti-christian times. Is it not a sad thing for the saints to be persecuted to the very gates of Zion? And if Christs witnesses shall be in sackcloth 1,260 years, will not you be contented to be in sackcloth three or four years?
IV. Prophesy–what is that, and how did it come to pass that they shall prophesy in the time of their sackcloth? Prophesy–what is that? Why prophesying is sometimes taken in Scripture for the revelation of the mind of God, whereby a man doth foretell things to come. Prophesy is taken for a declaring and making known of the mind and will of God. For, I pray, do but mark, this their prophesying and witness-bearing seems to be all one. I will give power unto My two witnesses, and they shall prophesy in sackcloth. I will give power to them; they shall have their orders to preach from Myself; they shall have power from Me to preach, and to prophesy, and to bear their testimony.
V. But then what is the defence and guard that these witnesses have, whereby they are guarded and defended in their prophesying? The text saith, If any man will hurt them, fire proceedeth out of their mouth and devoureth their enemies. What then is this fire that proceeds out of the mouth of the witnesses but the devouring judgments of God, whereby the enemies of Gods people are destroyed by the prayers and threatenings of the people of God that come out of their mouth.
VI. What are the great things that these witnesses will do in the end of the days of their prophesying and of their sackcloth? These have power to smite the earth with all plagues, as often as they will. (W. Bridge, M. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And I will give power unto my two witnesses: there hath been a great dispute amongst godly and learned men, who these two witnesses should be: some have thought them to be Enoch and Elijah, who, though long since glorified, they have thought (with no great probability, as I suppose any indifferent person will judge) shall come again, and be killed on the earth; yet this is the general notion of the popish writers. Others would have them the two sorts of gospel churches, one of which was made up of native Gentiles, the other of Jews proselyted to the Christian faith. Others have interpreted it of the Old Testament and the New: others, of some two eminent divines; and as to them there have been various guesses: others, of the ministers whom God employed upon the Reformation: others, of a Christian magistracy and ministry. For my own part, the name of witnesses is so often applied to the first ministers of the gospel, Act 1:22; 2:32; 3:15; 4:33; 5:32; 10:41; 22:15; 26:16; 1Pe 5:1; that I cannot but understand it of that faithful part of the ministry, who preach the gospel faithfully during the whole reign of antichrist. Neither do I think that the number two at all relates to their number, but to their witness bearing; two being the number which God ordained as sufficient to establish all civil things, Deu 17:6; Deu 19:15; Mat 18:16; Heb 10:28; unless there be a regard had to those pairs, which all along the Old Testament bare testimony for God; Moses and Aaron, Caleb and Joshua, Elijah and Elisha; and after the captivity, Zerubbabel and Joshua, and the two olive trees, mentioned Zec 4:11,14, to which plainly this text hath relation, Rev 11:4. To which some also add Abraham and Lot, Ezra and Nehemiah, Haggai and Zechariah, Paul and Barnabas, Peter and John; and note, that when Christ first sent out his apostles, Mat 10:1-42, he sent them out two by two.
And they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth: we read before, that the holy city, that is, the true church, should be trodden under foot by the Gentiles forty and two months; we read here, that the witnesses should
prophesy in sackcloth a thousand two hundred and threescore days. It is apparent, that in the prophetical style a day signifies a year, Num 14:34, Forty days, each day for a year, shall ye bear your iniquities, even forty years. So Eze 4:6, I have appointed thee each day for a year. So Dan 9:24, the seventy weeks must signify four hundred and ninety years, (for in seventy weeks there are four hundred and ninety days), or else the promise as to the coming of the Messiah failed. So the prophetical year contains three hundred and sixty years, and the prophetical month thirty years (for they did count thirty days to each month); so forty-two months are just one thousand two hundred and sixty days, that is, one thousand two hundred and sixty years. We shall find, Rev 12:6, that the woman (that is, the church) was in the wilderness just this time, one thousand two hundred and sixty days; and in Rev 13:5, this was also the time of the beast that rose up out of the sea, having seven heads and ten horns, and upon his horns ten crowns: by which it appeareth, that these four things ran all parallel at the same time; the beast arising, and exercising his power; the new Gentiles trampling upon the church, the holy city; the womans abiding in the wilderness; and the witnesses prophesying in sackcloth. If we could find out where any one of these began, we should find out the time of all the rest. Those who fix the rise of the beast in or about the year 400, must add to this 1260. Then in 1660 antichrists reign should have determined, and also the time of the churchs persecution, and the time when faithful ministers should prophesy in sackcloth: but if the rise of the beast were in the year 500, the expiration must be in 1760; if it be fixed in 600, all these things will determine in 1860; for the same number of days being assigned to all the four, it is manifest that all four began together, and shall end together, and that at the end of a thousand two hundred and sixty years after the beginning of them. For my own part, I look upon it as very hard to determine: but the difficulty lies in finding out the time when the beast first arose; for that being once found out, it is easy to conclude from Scripture, when both the popedom shall have an end, and the calamitous time for the church, especially the ministry of it, shall cease. That which God showeth John in this verse, is only, that his faithful ministers that should truly reveal his will, (which is here called prophesying), should have a mournful time for a thousand two hundred and threescore years.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. I will give powerThere is no “power” in the Greek, so that”give” must mean “give commission,” orsome such word.
my two witnessesGreek,“the two witnesses of me.” The article implies thatthe two were well known at least to John.
prophesypreach underthe inspiration of the Spirit, denouncing judgments against theapostate. They are described by symbol as “the two olive trees”and “the two candlesticks,” or lamp-stands,“standing before the God of the earth.” The reference is toZec 4:3; Zec 4:12,where two individuals are meant, Joshua and Zerubbabel, whoministered to the Jewish Church, just as the two olive trees emptiedthe oil out of themselves into the bowl of the candlestick. So in thefinal apostasy God will raise up two inspired witnesses to ministerencouragement to the afflicted, though sealed, remnant. As twocandlesticks are mentioned in Re11:4, but only one in Zec4:2, I think the twofold Church, Jewish and Gentile, may be meantby the two candlesticks represented by the two witnesses: just as inRe 7:1-8 there aredescribed first the sealed of Israel, then those of all nations. Butsee on Re 11:4. The actions ofthe two witnesses are just those of Moses when witnessing for Godagainst Pharaoh (the type of Antichrist, the last and greatest foe ofIsrael), turning the waters into blood, and smitingwith plagues; and of Elijah (the witness for God in an almostuniversal apostasy of Israel, a remnant of seven thousand, however,being left, as the 144,000 sealed, Re7:1-8) causing fire by his word to devour the enemy,and shutting heaven, so that it rained not for three years and sixmonths, the very time (1260 days) during which the two witnessesprophesy. Moreover, the words “witness” and “prophesy”are usually applied to individuals, not to abstractions(compare Ps 52:8). DEBURGH thinks Elijah andMoses will again appear, as Mal 4:5;Mal 4:6 seems to imply (compareMat 17:11; Act 3:21).Moses and Elijah appeared with Christ at the Transfiguration, whichforeshadowed His coming millennial kingdom. As to Moses, compareDeu 34:5; Deu 34:6;Jdg 1:9. Elias’ genius and mode ofprocedure bears the same relation to the “second” coming ofChrist, that John the Baptist’s did to the first coming [BENGEL].Many of the early Church thought the two witnesses to be Enoch andElijah. This would avoid the difficulty of the dying a secondtime, for these have never yet died; but, perhaps, shall be thewitnesses slain. Still, the turning the water to blood, and theplagues (Re 11:6), applybest to “Moses (compare Re15:3, the song of Moses“). The transfiguration gloryof Moses and Elias was not their permanent resurrection-state, whichshall not be till Christ shall come to glorify His saints, for He hasprecedence before all in rising. An objection to this interpretationis that those blessed departed servants of God would have to submitto death (Rev 11:7; Rev 11:8),and this in Moses’ case a second time, which Heb9:27 denies. See on Zec 4:11, 12,on the two witnesses as answering to “the two olive trees.”The two olive trees are channels of the oil feeding the Church, andsymbols of peace. The Holy Spirit is the oil in them. Christ’switnesses, in remarkable times of the Church’s history, havegenerally appeared in pairs: as Moses and Aaron, the inspired civiland religious authorities; Caleb and Joshua; Ezekiel the priest andDaniel the prophet; Zerubbabel and Joshua.
in sackcloththegarment of prophets, especially when calling people to mortificationof their sins, and to repentance. Their very exterior aspect accordedwith their teachings: so Elijah, and John who came in His spirit andpower. The sackcloth of the witnesses is a catch word linkingthis episode under the sixth trumpet, with the sun black assackcloth (in righteous retribution on the apostates who rejectedGod’s witnesses) under the sixth seal (Re6:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I will give [power] unto my two witnesses,…. By whom are meant, not Enoch and Elias, as some of the ancient fathers thought, who, they supposed, would come before the appearance of Christ, and oppose antichrist, and be slain by him, which sense the Papists greedily catch at; nor are the Scriptures, the two Testaments, Old and New, designed, though their name and number agree, and also their office, which is to testify of Christ; but then to be clothed in sackcloth, to be killed, and rise again, and ascend to heaven, are things that cannot so well be accommodated to them: but these witnesses intend the ministers of the Gospel and churches of Christ, who have bore testimony for Christ, and against antichrist, ever since he appeared in the world; and particularly the churches and ministers in Piedmont bid fair for this character; who were upon the spot when antichrist arose, always bore their protest against him, and were ever independent of the church of Rome, and subsisted in the midst of the darkness of the apostasy; and suffered much, and very great persecutions, from the Papists; and have stood their ground, and continue to this day; and have been like olive trees and candlesticks, imparting oil and light to others. Though they ought not to be considered exclusive of other ministers and churches, who also have bore, and still do bear a witness for Christ, and against the idolatries of the church of Rome: no two individual persons can be meant, since these witnesses were to prophesy 1260 days, that is, so many years, but a succession of ministers and churches; and these are called two, both on account of the fewness of them, and because the testimony of two is sufficient to confirm any matter; and it may be in allusion to the various instances of two eminent persons being raised up at certain periods of time, as Moses and Aaron, at the deliverance of the children of Israel out of Egypt; Caleb and Joshua, at their entrance into Canaan; Elijah and Elisha in the idolatrous times of Ahab; and Joshua and Zerubbabel at the rebuilding and finishing of the second temple. Now the Angel, and who is Christ, here promises that he will give something to these witnesses: some supply the words, “I will give it”; that is, the holy city, or the church, to them, to be taken care of and defended; others, “I will give” them a mouth and wisdom, which their adversaries shall not be able to resist, according to the promise in Lu 21:15. We supply the words, “I will give power”; that is, authority to preach the Gospel, and strength to profess it, and to continue to bear a testimony to it, signified by prophesying; see 1Co 14:1.
And they shall prophesy; that is, “that they may prophesy”; which is supported by the Arabic and Ethiopic versions, the former rendering the words, “I will give to my two witnesses to prophesy”, and the latter, “I will give in command to my two witnesses that they may prophesy”; the sense is, that Christ will give to them a mission and commission, sufficient authority, all needful gifts and grace, courage and presence of mind to preach his Gospel, to hold forth his word, and bear a testimony for him during the whole time of the apostasy, even
a thousand two hundred [and] threescore days; that is, so many years, which, as before observed, is the date of the beast’s reign, of the holy city being trodden under foot of the Gentiles, and of the church’s retirement into the wilderness: it is observable, that the date of the beast’s reign and tyranny is expressed by months, and the date of the church’s being in the wilderness, and the prophesying of the witnesses, is signified by days; and the reason which some give is not despicable, as that the beast and his followers are the children of darkness and of the night, over which the moon presides, from whence months are, numbered; and the church and the witnesses are children of the day, over which the sun rules. The habit of these witnesses during their time of prophesying follows,
clothed in sackcloth; expressive either of their outward state and condition, being poor, mean, and abject, while the followers of the beast are clad in silks, and live deliciously; or else of the inward frame of their minds, as mourning for the sad estate of the church of Christ, groaning under the tyranny and persecutions of antichrist.
Fuente: John Gill’s Exposition of the Entire Bible
| The Two Witnesses. | A. D. 95. |
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 11 And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
In this time of treading down, God has reserved to himself his faithful witnesses, who will not fail to attest the truth of his word and worship, and the excellency of his ways. Here observe,
I. The number of these witnesses: it is but a small number and yet it is sufficient. 1. It is but small. Many will own and acknowledge Christ in times of prosperity who will desert and deny him in times of persecution; one witness, when the cause is upon trial, is worth many at other times. 2. It is a sufficient number; for in the mouth of two witnesses every cause shall be established. Christ sent out his disciples two by two, to preach the gospel. Some think these two witnesses are Enoch and Elias, who are to return to the earth for a time: others, the church of the believing Jews and that of the Gentiles: it should rather seem that they are God’s eminent faithful ministers, who shall not only continue to profess the Christian religion, but to preach it, in the worst of times.
II. The time of their prophesying, or bearing their testimony for Christ. A thousand two hundred and threescore days; that is (as many think), to the period of the reign of antichrist; and, if the beginning of that interval could be ascertained, this number of prophetic days, taking a day for a year, would give us a prospect when the end shall be.
III. Their habit, and posture: they prophesy in sackcloth, as those that are deeply affected with the low and distressed state of the churches and interest of Christ in the world.
IV. How they were supported and supplied during the discharge of their great and hard work: they stood before the God of the whole earth, and he gave them power to prophesy. He made them to be like Zerubbabel and Joshua, the two olive-trees and candlestick in the vision of Zechariah, ch. iv. 2, c. God gave them the oil of holy zeal, and courage, and strength, and comfort he made them olive-trees, and their lamps of profession were kept burning by the oil of inward gracious principles, which they received from God. They had oil not only in their lamps, but in their vessels–habits of spiritual life, light, and zeal.
V. Their security and defence during the time of their prophesying: If any attempted to hurt them, fire proceeded out of their mouths, and devoured them, v. 5. Some think this alludes to Elias’s calling for the fire from heaven, to consume the captains and their companies that came to seize him, 2 Kings i. 12. God promised the prophet Jeremiah (ch. v. 14), Behold, I will make my words in thy mouth fire, and this people shall be wood, and it shall devour them. By their praying and preaching, and courage in suffering, they shall gall and wound the very hearts and consciences of many of their persecutors, who shall go away self-condemned, and be even terrors to themselves; like Pashur, at the words of the prophet Jeremiah, ch. xx. 4. They shall have that free access to God, and that interest in him, that, at their prayers, God will inflict plagues and judgments upon their enemies, as he did on Pharaoh, turning their rivers into blood, and restraining the dews of heaven, shutting heaven up, that no rain shall fall for many days, as he did at the prayers of Elias, 1 Kings xvii. 1. God has ordained his arrows for the persecutors, and is often plaguing them while they are persecuting his people; they find it hard work to kick against the pricks.
VI. The slaying of the witnesses. To make their testimony more strong, they must seal it with their blood. Here observe, 1. The time when they should be killed: When they have finished their testimony. They are immortal, they are invulnerable, till their work be done. Some think it ought to be rendered, when they were about to finish their testimony. When they had prophesied in sackcloth the greatest part of the 1260 years, then they should feel the last effect of antichristian malice. 2. The enemy that should overcome and slay them–the beast that ascendeth out of the bottomless pit. Antichrist, the great instrument of the devil, should make war against them, not only with the arms of subtle and sophistical learning, but chiefly with open force and violence; and God would permit his enemies to prevail against his witnesses for a time. 3. The barbarous usage of these slain witnesses; the malice of their enemies was not satiated with their blood and death, but pursued even their dead bodies. (1.) They would not allow them a quiet grave; their bodies were cast out in the open street, the high street of Babylon, or in the high road leading to the city. This city is spiritually called Sodom for monstrous wickedness, and Egypt for idolatry and tyranny; and here Christ in his mystical body has suffered more than in any place in the world. (2.) Their dead bodies were insulted by the inhabitants of the earth, and their death was a matter of mirth and joy to the antichristian world, v. 10. They were glad to be rid of these witnesses, who by their doctrine and example had teased, terrified, and tormented the consciences of their enemies; these spiritual weapons cut wicked men to the heart, and fill them with the greatest rage and malice against the faithful.
VII. The resurrection of these witnesses, and the consequences thereof. Observe, 1. The time of their rising again; after they had lain dead three days and a half (v. 11), a short time in comparison of that in which they had prophesied. Here may be a reference to the resurrection of Christ, who is the resurrection and the life. Thy dead men shall live, together with my dead body shall they arise. Or there may be a reference to the resurrection of Lazarus on the fourth day, when they thought it impossible. God’s witnesses may be slain, but they shall rise again: not in their persons, till the general resurrection, but in their successors. God will revive his work, when it seems to be dead in the world. 2. The power by which they were raised: The spirit of life from God entered into them, and they stood upon their feet. God put not only life, but courage into them. God can make the dry bones to life; it is the Spirit of life from God that quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. 3. The effect of their resurrection upon their enemies: Great fear fell upon them. The reviving of God’s work and witnesses will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is not a courageous, but a cowardly spirit. Herod feared John the Baptist.
VIII. The ascension of the witnesses into heaven and the consequences thereof, Rev 11:12; Rev 11:13. Observe, 1. Their ascension. By heaven we may understand either some more eminent station in the church, the kingdom of grace in this world, or a high place in the kingdom of glory above. The former seems to be the meaning: They ascended to heaven in a cloud (in a figurative, not in a literal sense) and their enemies saw them. It will be no small part of the punishment of persecutors, both in this world and at the great day, that they shall see the faithful servants of God greatly honoured and advanced. To this honour they did not attempt to ascend, till God called them, and said, Come up hither. The Lord’s witnesses must wait for their advancement, both in the church and in heaven, till God calls them; they must not be weary of suffering and service, nor too hastily grasp at the reward; but stay till their Master calls them, and then they may gladly ascend to him. 2. The consequences of their ascension–a mighty shock and convulsion in the antichristian empire and the fall of a tenth part of the city. Some refer this to the beginning of the reformation from popery, when many princes and states fell off from their subjection to Rome. This great work met with great opposition; all the western world felt a great concussion, and the antichristian interest received a great blow, and lost a great deal of ground and interest, (1.) By the sword of war, which was then drawn; and many of those who fought under the banner of antichrist were slain by it. (2.) By the sword of the Spirit: The fear of God fell upon many. They were convinced of their errors, superstition, and idolatry; and by true repentance, and embracing the truth, they gave glory to the God of heaven. Thus, when God’s work and witnesses revive, the devil’s work and witnesses fall before him.
Fuente: Matthew Henry’s Whole Bible Commentary
I will give (). Future active of . The speaker may be God (Beckwith) or Christ (Swete) as in Rev 2:13; Rev 21:6 or his angel representative (Rev 22:7; Rev 22:12). The idiom that follows is Hebraic instead of either the infinitive after as in Rev 2:7; Rev 3:21; Rev 6:4; Rev 7:2; Rev 13:7; Rev 13:15; Rev 16:8 or with the subjunctive (Rev 9:5; Rev 19:8) we have (and they shall prophesy).
Unto my two witnesses ( ). Dative case after . The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.
Clothed (). Perfect passive participle of as often before (Rev 7:9; Rev 7:13; Rev 10:1, etc.). But Aleph A P Q here read the accusative plural in –, while C has the nominative in –. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative agreeing with .
In sackcloth (). Accusative retained with this passive verb as in Rev 7:9; Rev 7:13. See 6:12 for and also Mt 3:4. The dress suited the message (Mt 11:21).
Fuente: Robertson’s Word Pictures in the New Testament
Power. Omit.
Two witnesses. The reader may profitably consult on this point the lectures of Professor Milligan on the Revelation of St. John. He maintains that the conception of the Apocalypse is powerfully molded by John’s recollections of the life of Jesus; that there is a close parallelism between the Apocalypse and the delineation of the life of Christ contained in the fourth Gospel; and that the Apocalypse is, in the deeper conceptions which pervade it, a repetition of the Gospel. See pp. 59 – 69.
They shall prophesy [] . See on prophet, Luk 7:26. Commonly explained of preaching repentance, though some take it in the later sense of foretelling future events.
Clothed in sackcloth. The garb of preachers of repentance. Compare Isa 22:12; Jer 4:8; Jon 3:5; Mt 3:4. For sackcloth see on Luk 10:13.
Fuente: Vincent’s Word Studies in the New Testament
(THE TWO WITNESSES, ISRAEL AND THE CHURCH, TO PROPHESY SIMULTANEOUSLY FIRST 42 MONTHS OF THE 70th WEEK OF DANIEL’S PROPHESY, v. 3-12
1) “And I will give power unto my witnesses,” (kai doso tois dusin martusin mou) “And I will give over, dole out, (power) authority, to my two witnesses,” 1) Israel restored to temple worship, and 2) to the church which continues “till the time of the Gentiles be fulfilled,” Luk 21:24; This is the 42 months before Satan is cast to the earth, Rev 12:7; Rev 12:14.
2) “And they shall prophesy,” (kai propheteusousin) and they (both) – Israel and the church – will prophesy as both bore witness simultaneously, at Christ’s first coming, from the Sermon on the Mount (Mat 5:1 to Mat 7:29), until His death on the cross and the veil of the temple was rent, 2Co 3:7-11; Col 2:14-17; Mat 27:51.
3) “A thousand two hundred and threescore (1260) days,” (hermeras chilias diakosias heksekonta) “For a period of twelve hundred and sixty days,” “forty and two month, or a time, times, and a half time,” the first half of Daniel’s seventieth week, Dan 9:26-27.
4) “Clothed in sackcloth,” (peribeblemenoi sakkous) “having been clothed in sack clothes,” garments of repentance of sorrow for sin and anticipation of pending divine judgment upon all the earth, and the blessed hope of the coming of the Messiah, the Redeemer, the Lord Jesus Christ, Tit 2:13; Joh 14:1-3; Act 1:10-11; 1Th 4:13-18; Heb 10:36-37; Rev 1:7.
It appears that the end of the Gentile age, the church age, will extend (overlap) the first half of the 70th week of the time of Jacob’s Trouble, just as the church age overlapped the Law Age some 31/2 years, beginning with the Sermon on the Mount, ending when Christ died on the cross, Mat 5:1 to Mat 7:29; Col 2:14.
Fuente: Garner-Howes Baptist Commentary
(3) And I will give . . .Translate, And I will give (omit power) to my two witnesses, and they shall . . . These are the words of God Himself; the omission of the words and the angel stood from Rev. 11:1 prevents any confusion of thought on this point. Two witnesses were required for competent evidence (Deu. 17:6; Deu. 19:15, et al.), and there has constantly been a sending forth of Gods chosen messengers in pairs Moses and Aaron, Elijah and Elisha, besides Joshua and Zerubbabel, alluded to by Zechariah; and in New Testament times our Lord sent forth His disciples two and two, as afterwards Paul and Barnabas, or Paul and Silas, went forth to preach. There is, besides the mere mutual support which two can give, a need for the association of two different characters in the same sort of work: the energy and the sympathy, the elucidator of doctrines and the messenger to the conscience, the apologist and the evangelist, the man of thought and the man of action, the Son of Thunder and the Son of Consolation; it is well that in a world-wide work this duality of power should be brought into play. The witnesses prophesy: the word prophesy must surely be allowed a much wider meaning than merely to predict or foretell future events. The compass of their work, as described afterwards, embraces much more than this (see Rev. 11:5-7): they work wonders, showing tokens that remind us of the days of Moses and Aaron; their words are mighty; their life is a testimony.
Their prophesying, or witnessing, extends over forty and two months: a symbolical period, as we have seen, but a period corresponding to that during which other witnesses had witnessed for God. Thus long did Elijah bear witness, under rainless heavens, against the idolatries of Israel; thus long did a greater than Elijah offer the water of life to the Jews, and witness against the hard, unspiritual, worldly religionism of the Pharisee and Sadducee; thus, too, must the witnesses, for God bear testimony during the period that the world- power seems dominant. They are clad in sackcloth the emblem of mourning (2Ki. 6:30; Jon. 3:4) adopted by the prophets, whose God-taught hearts saw reasons for mourning where shallower minds saw none (Isa. 20:2, and Zec. 13:2). Compare the garb of Elijah and John the Baptist (2Ki. 1:8, and Mat. 3:4), whose very apparel and appearance were designed to testify against the evils they saw. The special witnesses of God, in a luxurious and self-pleasing age, are often marked out from the world by signs of self-denial, of austerity, and even of isolation (Dr. Vaughan).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(3-14) The Two WITNESSES.It is the opinion of one able and pre-eminently painstaking commentator that no solution has ever been given of this portion of the prophecy. I quote this that none may be disappointed when no satisfactory solution is given here; further light in the knowledge of the Bible, and the light of history, and, above all, the aid of the Holy Spirit, may show what the real solution is. At present it is best to lay down the lines which seem to lead in the direction of such a solution. First, the aim of the present vision must be kept in mind; and secondly, the vision in Zechariah (Zechariah 4, all), on which this is professedly built, must be remembered. Now the aim of our present vision seems to be to explain that in the great progress towards victory the Church itself will suffer through corruptions and worldliness, but that the true Templethe kernel, so to speak, of the Churchwill be unharmed and kept safe in her Masters hands. But the position of this hidden and enshrined Church will not be one of idle security; in that Temple will be reared in secret, as the rightful king Josiah was, those who will witness undaunted and undefiled for their Lord; throughout the whole of that chequered period of profanation and pain there will never be wanting true witnesses for righteousness and faith. To assure the sacred seer that this would be the ease, to exhibit the nature of their work and its results, is the apparent aim of the vision. If this be so, the witnesses can scarcely be literal individual men, though it is true that many literal individual men have played the part of these witnesses. Turning to the foundation vision in Zechariah, we find that the vision there is designed to encourage the weak and restored exiles in their work of rebuilding the Temple; they are shown that, weak as they are, there is a hidden strength, like a sacred stream of oil, which can make them triumph over all their difficulties: not by might or power, but by Gods Spirit, the mountain would become a plain (Zec. 4:6-7), and Grace! Grace! would be the triumphant shout when the headstone of the Temple was raised. In both visions, then, our minds are turned to the hidden sources of divine strength; there is a safe and secret place measured off by God, where He gives His children strengthnot of ordinary might or power, but strength of grace. This is the grace which made Zerubbabel and Joshua strong to achieve their work; this is the grace which can make the two witnesses strong to do their part in the building of that more glorious spiritual temple which is built on the foundation of Apostles and prophets, Jesus Christ Himself being the chief corner-stone. The witnesses, then, stand as the typical representatives of those who, in the strength of God, have, through the long ages, borne witness for Christ against all wrong and falsehood, against a world in arms or a Church in error, or against a nominal Christianity in danger of becoming as corrupt and as cruel as heathenism. Such witnesses stand, like the two columns Jachin and Boaz, before the true Temple of God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. The martyr two witnesses=the faithful few, Rev 11:3-6 .
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 Rev 11:1. 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 Rev 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. 2Ki 1:8.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I will give to my two witnesses, and they will prophesy for a thousand, two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the Lord of the earth.’
Over the period (three and a half years) when the Holy City is trodden down by the Gentiles ‘two witnesses’ will arise to testify on God’s behalf. They arrive without introduction as though the previous verse had been speaking of them. This must count strongly as their symbolising in some way the true church of God, and especially the church in Jerusalem at that time. More precisely it represents the leaders of that church, of whom two will possibly be prominent, as representing the church as a whole.
Later we will see that the ‘two witnesses’ are preserved until the end of the one thousand two hundred and sixty days, i.e. the forty two months (v. 7). There have been times in history when prominent leaders have survived against all the odds for a given period, even in the times of severe persecution, so that we should not be surprised at this thought (we could consider how Jesus Himself was able to continue His ministry despite the continual efforts of the authorities to destroy Him) although it may be that the ‘two witnesses’ represent a continuing testimony, with the personalities within the leadership being replaced as martrydoms occur. It indicates that God is active, and that while He allows His people to be persecuted and martyred, it is not because He is unable to protect them.
So in the end the two witnesses represent a section of the Jerusalem church who are preserved, possibly seen as headed by two ‘prophets’. This would parallel the seven churches which are also to be seen as both seven individual churches and as the whole church. We can compare how in Daniel a whole people are regularly spoken of in terms of their king. New Testament prophets came next after the apostles in their standing in the church (Eph 2:20). They were highly esteemed and approved of by Paul (1Co 14:3-5). Thus at the date this was written ‘two prophets’ could be seen as summing up the witness of the church after the Apostolic era. But the special emphasis here is on that witness as borne in Jerusalem prior to Christ’s return, and God is able to raise up prophetic men in any era.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 11:3. I will give power unto my two witnesses, &c. The sacred writer assures us that God would raise up some true and faithful witnesses, to preach and protest against the innovations mentioned in the preceding verse: and there were Protestants long before ever the name came into use. Of these witnesses there should be, though but a small, yet a competent number; and it was a sufficient reason for making them two witnesses, because that number is required by the law, Deu 19:15 and approved by the gospel, Mat 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 it is observable also, that the principal reformers have usually appeared in pairs; the Waldenses and Albigenses; John Huss and Jerome of Prague; Luther and Calvin; Cranmer and Ridley, and their followers: not that (I conceive) any two particular men, or two particular churches, were intended by this prophesy; but only that there should be some in every age who should bear witness to the truth. They should not be discouraged, even by persecution and oppression; but, though clothed with sack-cloth, 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 lasted;for a space of a thousand two hundred and threescore days. It is the same space of time with the forty and two months, Rev 11:2. For forty and two months, consisting each of thirty days, are equal to a thousand two hundred and threescore days, or years in the prophetic style; and a thousand two hundred and threescore years, (as we have seen before in Dan 12:11-12.) is the period assigned for the tyranny and idolatry of the church of Rome. A character is then given of those witnesses, and of the power and effect of their preaching; Rev 11:4-6. These are the two olive-trees, &c. that is, “They, like Zerubbabel and Joshua, Zechariah 4 are the great instructors and enlighteners of the church.” Fire proceeded out of their mouths, &c. (Rev 11:5.) that is, “they are like unto Moses and Elijah, (Numbers 16. 2 Kings 1.) who called for fire upon the enemies of Jehovah.” But their fire was real; this is symbolical, and proceeds out of the mouths 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, ch. Rev 5:14. I will make my words in thy mouth fire, &c. It is added by St. John, These have power to shut heaven, &c. Rev 11:6 that is, “They are like Elijah, who foretold a want of rain in the days of Ahab, 1Ki 17:1. Jam 5:17 and it rained not by the space of three years and six months; which, mystically understood, is the same space of time as the forty and two months, Rev 11:2 and the thousand two hundred and threescore days, Rev 11:3 which were 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. Rev 11:6 that is, they are like Moses and Aaron, who inflicted plagues on Egypt; and they may be said to smite the earth with the plagues which they denounce; as, 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, (ch. 16) shall be poured outupon men, in consequence of their having so long resisted the testimony of the witnesses.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 11:3 . . . The object of follows here, not in the form of the infin., [2820] but is described, according to the Hebrew way, in the succeeding clause, . Formally and materially incorrect are the additions to , “constancy and wisdom,” [2821] “the holy city,” [2822] which are expressly rejected already by Vitr. Unnecessarily, although in fact not unsuitably, De Wette supplies “direction and power.”
The art. allows us to think only of two definite witnesses, otherwise known already, who, as the entire description until Rev 11:12 establishes, are personal individuals, but not “allegories of potencies.” [2823] The witnesses are meant [2824] to be witnesses of Christ ( . ), [2825] which accordingly is understood in general of itself, because, as all true proceeds from Christ, [2826] so also is it actually directed to Christ; [2827] but here it is especially applicable, because the witnesses come forth as preachers of repentance during an essentially Messianic visitation of judgment, and, besides, have to suffer from the same hostility as that by which the Lord himself is brought to the cross, Rev 11:8 . But from this it does not follow [2828] that Christ himself is to be regarded as speaking; [2829] but the heavenly voice [2830] speaks only in Christ’s name.
. The specification of the forty-two months, Rev 11:2 , after the days, shows that daily, during this whole time, the prophetic speech of the two witnesses is heard.
-g0- . -g0- . They are thus, above all things, preachers of repentance; for the penitential garb, [2831] which they themselves have adopted, [2832] puts before the eyes of the hearers what the prophetic testimony demands.
[2820] As Rev 6:4 , Rev 7:2 .
[2821] N. de Lyra, C. a Lap.
[2822] Beza.
[2823] Ebrard, who will in no way concede that they are symbols of individuals.
[2824] Ewald, De Wette, etc.
[2825] Cf. Rev 11:8 : .
[2826] Cf. Rev 19:10 .
[2827] Cf. Rev 10:7 .
[2828] Beng., Hengstenb., Ebrard.
[2829] Cf., on the other hand, the . (Rev 11:8 ).
[2830] Cf. Rev 22:7 .
[2831] Jer 4:8 ; Jon 3:5 ; Mat 11:21 .
[2832] Cf. Mat 3:4 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(3) And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (4) These are the two olive trees, and the two candlesticks standing before the God of the earth. (5) And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. (6) These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
We here enter upon one of the most interesting parts of this whole book of prophecy. I venture to call it so, as it concerns the church in the present hour. For upon the presumption that it could be ascertained, respecting those two witnesses of the Lord, and the accomplishment of the events here spoken of in this Chapter, a key would be given with it, to unlock the greater part, if not the whole cabinet of this portion of God’s most holy word. I do not mean, however, from what I have now said, to intimate as though any such discoveries will be made to any man, or to any set of men, as shall lead to the accomplishment of such purposes. Indeed, I have already observed in the preface to this very Book, that it appears to me, to be the general will of God, none of his prophecies (except in special cases) shall be so known, before the predictions come to be fulfilled. Nevertheless, I am inclined to believe, that though this be the will and pleasure of God, on the general subject of prophecy, yet, be hath as graciously been pleased, while keeping from his people the knowledge of the precise time, for the accomplishment of his purposes, to give them certain insights, for marking the progress as they go. And under this view I venture to repeat, that the clearer apprehension we can make, in relation to those two witnesses of the Lord through his teaching, the greater apprehension we shall have of those great events, connected with them.
Under these impressions, I request permission from the Reader, to propose an observation or two, before I enter upon the subject, that I may be perfectly understood, while bringing forward what I have to offer oh this point. And I beg to do it in the most humble and unassuming manner. This Poor Man’s Commentary is, as the title intimates, for humble Readers. It is intended more for the Poor in spirit, than for the learned in human wisdom. It aims not to impose my opinion, but rather from fair statings, to invite the Reader, under divine teaching, to form his own. Hence it hath been my study all along, in points not immediately connected with vital truths, to propose, rather than to decide. But in the momentous doctrines, in which the very life of the believer depends, I have indeed, and to the latest moment of my being, through grace, I am resolved to do, earnestly contend for the faith, once delivered to the saints.
Here I feel a boldness well warranted of God on those solemn doctrines, such, I mean, as the Godhead of Christ, the Person, Godhead, and Ministry of the Holy Ghost; and the mystery of the Three in One, which bear record in heaven, on those glorious fundamentals of faith, and of all that is dear to the real Christian; here I assume a freedom for an unalterable firmness, which will admit of no accommodation. On this ground I contend, and contend earnestly. In this war, I neither give nor take quarter. With such as deny those doctrines, which are dearer to me than life, will I never knowingly mingle. Very sure I am, notwithstanding the accommodating temper of the present day, in the attempt to amalgamate the different creeds, under the specious pretence of promoting God’s glory, his glory cannot be promoted by such dissimulation; neither can persons of such opposite doctrines, be found together, however meeting here, in the world to come. I enter my protest against such things. I should consider it high treason, to the majesty of my God and Savior, to smother my faith in his Godhead; and be found with those who openly deny it. On this ground I compliment no man. Under this banner I take my stand. And here I pray to be found faithful, in life and death: in time and to all eternity.
Having said thus much, I beg permission from the Reader, to offer another observation. I enter with great diffidence on the subject concerning those two witnesses, inasmuch, as some of the greatest men, since the day of our Lord, that ever lived upon the earth, next to the Apostles, have erred, (as is plainly proved, by the event not corresponding to their prediction,) in calculating the time of their slaughter. Those errors of theirs, arose from misdating the period, of the thousand, two hundred, and threescore days. And from hence we learn, that it is impossible to form a clear judgment when it will be, unless the Lord had marked the data from whence the reckoning is to be made. One thing appears certain. Their death is to be under the sixth trumpet. So are the events which are to follow, when the witnesses shall again be re-animated. Hence, therefore, we may safely conclude, that the thousand, two hundred, and threescore days, are not yet run out.
From premising these things, I will now beg the Reader to attend with me to what the Lord hath here said, concerning his two witnesses, to whom he hath given power to prophesy for this long period. And, I enter upon the subject the rather, with some little confidence, inasmuch as the advance the Church hath made into the nineteenth century from the opening of the sixth trumpet, favor our observations for more correctness, in forming conclusions from what is past, in humble waitings for what is to come.
The first point, if it were discoverable, would be to ascertain, who these witnesses are? It would form the subject of no small volume, or perhaps of many volumes, even to enumerate the variety of opinions, which have been given, in alleges of the Church, in relation to this one point. But yet, the subject stands just where it did. No man, as yet, hath been able to ascertain the matter; and perhaps will not, until the Lord himself shall explain it, in the accomplishment. I shall just state before the Reader the mere outlines of the different opinions; and leave it with him, under the Lord’s grace, to form his own conclusions.
The great difficulty seems to be, in the very opening of the subject, to discover whether those two witnesses are Persons, or Things. They who favor the idea of Persons, have talked of many public characters, from Enoch, and Elijah, down to the very time of the Reformation from Popery. But a great difficulty lies in the way here, of limiting it to any particular persons; as the time of their prophesying, a thousand two hundred and sixty days, which in prophetical language means years, far surpasseth the boundary of human life, to individuals. And, if this be obviated in the supposition of a succession of persons, there doth not seem a reason for confining the number to two.
They who conceive the two witnesses to mean not persons, but things, have concluded, that the Two Testaments of Scripture are intended. And, very certain it is, that a considerable degree of probability is on this side of the argument. For they are the highest, the best, and most unanswerable witnesses, for Christ Jesus himself appealed to the Old Testament, in proof of his Messiahship, when he said to the Jews: Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me, Joh 5:39 . And, with respect to those two witnesses being clothed in sackcloth, there is no objection in this, to the scriptures; for when we consider, that the whole of the prophecy is veiled in figure, it is no distortion of the figure to say, the scriptures are mourning in sackcloth, from the little attention the world pays to them, in their testimony to Christ. And there seems a very strong reason to suppose, that the two witnesses are meant for the scriptures, when it is said, that these are the two olive trees, and the two candlesticks, standing before the God of the earth. For the Prophet describes the gifts and graces of the Spirit, under the figure of olive trees; Zec 4:3 and, in this very scripture, Jesus himself told John, that the candlesticks mean the Churches, Rev 1:20 . So then, under this view, the scriptures are represented by the figure of olive trees; and the Churches which receive the witness of the scriptures, are as candlesticks.
But others have thought, that the two witnesses more probably intend, the two Churches of Christ, the Jew and Gentile; both which are witnesses in themselves, of the power of his salvation; and against whom, both the Impostures of the East and West, are alike inveterate.
I am free to confess, that I am wholly uninformed, with which to say the truth is, or whether either. The Lord, in his own time, which is always the best time will show. In the mean season, it will be well for the Lord’s people to be always on the watch-tower, and to be attentive to the Lord’s testimonies concerning himself. If it be the scriptures of God which are meant, certain it is, that, as this scripture saith, if any hurt them by blaspheming their testimony, denying their witness, fire doth proceed from their mouth for their destruction: for the word of God is as a fire, and as an hammer, that breaketh the rock in pieces, Jer 23:29 . And Jesus saith, the word which I have spoken, the same shall judge him at the last day, Joh 12:48 . And, in relation to what is said of shutting heaven, and having power over the waters; we only know what we do know of these things, by the word of God.
We shall have occasion hereafter, when we meet with the subject again to consider it somewhat more particularly. In the mean time I shall leave the Reader to his own reflections.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Ver. 3. And I will give unto my two, &c. ] sc. Power to purge the Church, and to stand for the truth, all the while it was trodden under foot. Videsis Catalogum Testium veritatis ab Illyrico editum. Zuinglius recordeth that Luther and he (both at one time, the one not knowing nor hearing of the other) began to write against the pope’s indulgences. And of Luther and Melancthon one writes thus,
” Divisae his operae, sed mens fuit unica; pavit
Ore Lutherus oves, flore Melanethon apes.
“This separate works, but the intent was the same, by the mouth Luther feeds the sheep, by the flowers Melanethon feeds the bees.”
Unto my two witnesses ] The whole succession of faithful preachers, under the tyranny and rage of Antichrist. These are said to be two, that is, few; or two, that is, enough, Deu 17:6 ; or two, in reference to those noble twos, Moses and Aaron, Elijah and Elisha, Zerubbabel and Joshua, in allusion to whom these witnesses are here described.
Clothed in sackcloth ] As calling men to repentance; or as bewailing their blindness; or as lacking better clothing.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 13 .] THE TWO WITNESSES: their testimony, death, resurrection, ascension: consequences on the beholders . The remarks just made are here especially applicable. No solution has ever been given of this portion of the prophecy. Either the two witnesses are literal, two individual men, or they are symbolical, two individuals taken as the concentration of principles and characteristics, and this either in themselves, or as representing men who embodied those principles and characteristics. In the following notes I shall point out how far one, how far another of these views, is favoured by the text, and leave the reader to judge. And I will give to my two witnesses (the heavenly voice is still speaking in the name of Christ. That we must not press the to the inference that Christ himself speaks, is plain by below. The art. seems as if the two witnesses were well known, and distinct in their individuality. The is essential to the prophecy, and is not to be explained away. No interpretation can be right which does not, either in individuals, or in characteristic lines of testimony, retain and bring out this dualism. See further below. As regards the construction, is followed, not by an infin., but by the less usual apodosis, . . . Nothing need be supplied after , as is done by Lyra and Corn.-a-lap. (“constantiam et sapientiam”) and Beza (“sanctam civitatem,” which is decidedly wrong, seeing it is given to the Gentiles)), and they shall prophesy ( here has generally been taken to mean, shall preach repentance . It may be so: but in ch. Rev 10:11 , the verb is used in its later and stricter sense of foretelling events, as in 1Pe 1:10 ; Jud 1:14 . If their testimony consisted in denouncing judgment, the other would necessarily be combined with it) a thousand two hundred and sixty days (Dsterd. remarks that the fact of a period of the same length as the forty-two months being now expressed in days , implies that they will prophesy day by day throughout it. The reader will of course see, that the two questions, of these days being days or years , and of the individuality or the symbolical character of the witnesses, are mutually connected together. He will also bear in mind that it is a pure assumption that the two periods, the forty-two months and the 1260 days, coincide over the same space of time. The duration of time is that during which the power of Elijah’s prophecy shut up the heaven: viz. three years and six months: see Luk 4:25 , and more on Rev 11:6 below) clothed in sackcloth (in token of need of repentance and of approaching judgment: see Isa 22:12 ; Jer 4:8 ; Jer 6:26 ; Jon 3:5 . Certainly this portion of the prophetic description strongly favours the individual interpretation. For first, it is hard to conceive how whole bodies of men and churches could be thus described: and secondly, the principal symbolical interpreters have left out, or passed very slightly, this important particular. One does not see how bodies of men who lived like other men (their being the victims of persecution is another matter), can be said to have prophesied clothed in sackcloth . It is to be observed that such was the garment of Elijah; see 2Ki 1:8 , and cf. Mat 3:4 ). These are the two olive trees and the two candlesticks which stand before the Lord of the earth (the whole from ref. Zech., to which the art. refers. But it is to be observed that while in Zech. we have the two , and spoken of in the same terms as here, there is but one , with its seven lights, which very seven lights, as there interpreted in Rev 11:10 , are referred to in our ch. Rev 4:5 , Rev 5:6 . So that it is somewhat difficult to say, whence has come. The most probable view is that St. John has taken up and amplified the prophetic symbolism of Zechariah, carrying it on by the well-known figure of lights, as representing God’s testifying servants. Who the two “sons of oil” in the prophet were, whether Zerubbabel and Joshua, or the prophets Zechariah and Haggai, is of no import to our text here): and if any one be minded to harm them, fire goeth forth (the pres., of that which is habitual and settled, though yet future: see also on Rev 11:7 below) out of their mouth, and devoureth their enemies (so Elijah, 2Ki 1:10 ff.; and so ran the word of promise to Jeremiah (ref.), , , : the two being here combined together. Cf. also Sir 48:1 , , ); and if any one be minded to harm them, after this manner (see Sir 48:3 ) he must be killed (this whole description is most difficult to apply, on the allegorical interpretation; as is that which follows. And as might have been expected, the allegorists halt and are perplexed exceedingly. The double announcement here seems to stamp the literal sense, and the and are decisive against any mere national application of the words (as Elliott). Individuality could not be more strongly indicated). These have (see on the pres. above) [ the ] power to shut the heaven, that the rain may not rain during the days of their prophecy (as did Elijah: the duration of the time also corresponding: see reff.): and they have power over the waters to turn them into blood (as had Moses, ref.), and to smite the earth with (the of investiture. See ref. 1 Kings, from which, applying to the plagues in Egypt, the expression is taken) every plague as often as they shall be minded (all this points out the spirit and power of Moses, combined with that of Elias. And undoubtedly, it is in these two directions that we must look for the two witnesses, or lines of witnesses. The one impersonates the law, the other the prophets. The one reminds us of the prophet whom God should raise up like unto Moses; the other of Elias the prophet, who should come before the great and terrible day of the Lord; , , Sir 48:10 . But whether we are to regard these prophecies as to be fulfilled by individuals, or by lines of testimony, must depend entirely on the indications here given). And when they had finished ( is a futurus exactus, implying, as plainly as words can imply it, that the whole period of their testimony will be at an end when that which is next said shall happen. All attempts of the allegorical expositors to escape this plain meaning of the words are in vain. Such is that of Mede, “when they shall be about finishing:” of Daubuz, “whilst they shall perform:” of Elliott, “when they shall have completed their testimony,” meaning thereby not the whole course of it, but any one complete delivery of it which others might have followed) their testimony, the wild-beast that cometh up out of the abyss (this is the first mention of the wild-beast; and the whole description, as remarked above, is anticipatory. The pres. part. gives simply designation , as so often: and is not to be interpreted future, as Elliott, “that is to ascend.” The character of the beast is that he ascendeth out of the abyss; just as the tempter of our Lord is called , Mat 4:3 , though the narrative is in the past tense.
This wild-beast is evidently identical with that mentioned in ch. Rev 17:8 , of which the same term is used, : and if so, with that also which is introduced ch. Rev 13:1 ff., as , seeing that the same details, of the seven heads and ten horns, are ascribed to the two. But, though the appellation is anticipatory as far as this book is concerned, the beast spoken of was already familiar to its readers from Dan 7 .: see below) shall make war with them (see ref. Dan.), and shall conquer them and kill them. And their corpse ( , das Gesaullene derselben , as Dsterd. gives it: “their wreck.” The singular is used, not for any mystical reason, as Wordsw. imagines (who interprets the two witnesses of the Old and New Testaments, and says, “The two witnesses have but one body. They twain are one flesh. The two Testaments are one”), but simply as above, because does not properly signify a dead body, but that which has fallen, be it of one, or of many. Below, where the context requires the separate corpses to be specified, the less proper meaning of is adopted, and we have the plural) ( is ) (the present is best to supply, on account of the verbs following, which are in the present, until we come to : and with which the portion relating to the corpses is bound up) upon the street (reff.) of the great city (not Jerusalem (see above), which is never called by this name: but the of the succeeding visions, of which this is anticipatory and compendious), namely, that which ( , not = , but specifying and particularizing) is called spiritually (i. e. allegorically; in a sense higher than the literal and obvious one. The only other place in which we find this usage of the word is in ref. 1 Cor., which see, and notes there) Sodom and Egypt (those Commentators who maintain that the literal Jerusalem is here meant, allege Isa 1:9 ff., and Eze 16:48 , as places where she is called Sodom. But the latter place is no example: for there Jerusalem is compared, in point of sinfulness, with her sisters , Samaria and Sodom, and is not called Sodom at all. And in Isa 1:9 ff., Isa 1:1 ) it is not Jerusalem, but the Jewish people in general (see also Isa 3:9 ) that are called by this name: and that 2) not so much in respect of depravity, as of the desolation of Juda, which ( Rev 11:7-9 ) almost equalled that of the devoted cities. And even supposing this to be a case in point, no instance can be alleged of Jerusalem being called Egypt, or any thing bearing such an interpretation. Whereas in the subsequent prophecy both these comparisons are naturally suggested with regard to the great city there mentioned: viz. that of Sodom by ch. Rev 19:3 , , compared with Gen 19:28 , and that of Egypt, and indeed Sodom also, by ch. Rev 18:4 ff., , . . .), where their Lord also (as well as they: not the specific term , but the general fact of death by persecution, underlying it, being in the Writer’s mind) was crucified (these words have principally led those who hold the literal Jerusalem to be meant. But if, as I believe I have shewn, such an interpretation is forbidden by the previous words, then we must not fall back on an erroneous view on account of the apparent requirements of these words, but enquire whether by the light of the subsequent prophecy, which is an expansion of this, we may find some meaning for them in accordance with the preceding conditions. And this is surely not difficult to discover. If we compare ch. Rev 18:24 , . . , with Mat 23:35 , , we shall find a wider ground than the mere literal Jerusalem on which to place the Lord’s own martyrdom and that of His saints. It is true, He was crucified at Jerusalem: but it is also true that He was crucified not in, but outside the city, and by the hands, not of Jews, but of Romans. The fact is that the literal Jerusalem, in whom was found the blood of all the saints who had been slain on earth, has been superseded by that wider and greater city, of which this prophecy speaks: and as the temple, in prophetic language, has become the church of God, so the outer city, in the same language, has become the great city which will be the subject of God’s final judgments. For those who consider this, there can be no hesitation in interpreting even this local designation also of this great city). And some from among (construction, see reff.) the peoples and tribes and languages and nations look upon (the prophetic history is carried on in the present, as in ch. Rev 18:11 compared with Rev 18:9 , and elsewhere) their corpse (see above) three days and a half (on this period we may remark, that these 3 days are connected by analogy with the periods previously mentioned: with the 1260 days and 42 months = 3 years: and that in each case the half of the mystic number 7 enters. Also, that Elliott’s calculation of this period as 3 years, by which he makes out that that period elapsed, “ precisely, to a day ,” between the ninth session of the Lateran council, and the posting up of the theses by Luther at Wittenberg, and on the accuracy of which he exclaims, “O wonderful prophecy! O the depth of the riches of the wisdom and of the foreknowledge of God!” labours under this fatal defect: that whereas his 3 years, from May 5, 1514, to May 5, 1517, are years of 365 days, his half-year, from May 5, 1517, to Oct. 31, of the same year, is “180, or half 360 days:” i. e. wanting 2 days of the time required according to that reckoning. I may observe, that in his Apocalypsis Alfordiana, p. 128, he has repeated this inconsistency ), and do not permit ( , as in Mar 1:34 ; Mar 11:16 , is from the form . The same form occurs in Ecc 2:18 ; Philo, Leg. ad Cai. 30, vol. ii., p. 576. See Winer, edn. 6, 14. 3 [and Moulton’s note, p. 97. 2]) their corpses to be put into a tomb (the following exposition will hardly be credited: but is useful, as shewing how far away men can be led in forcing the sense in favour of a particular view. Wordsw. regards the two witnesses as the Old and New Testaments, and the beast that makes war with them as Papal Rome. On this clause, he says, “the original word here is , not , and is to be rendered not graves , but monuments: i. e. she has laboured that the Two Witnesses may not be committed to the immortal monuments of Editions, Translations, and Expositions.” It will be hardly necessary to remind any N. T. student that never occurs in it in any sense but in the concrete one of a grave or tomb: see reff. The same is true of the LXX, where it occurs fifteen times. And again it is fatal to this strange exposition, that it is not the beast, but . . . ., who will not permit their bodies to be put into a tomb. It may also be remarked, that it is now to a Roman printing press that we owe our only edition of the oldest published codex of the Greek Old and New Testaments). And they that dwell upon the earth (see reff.: the godless world) rejoice over them (at their fall: with dat., of the close juxtaposition which connects a mental affection with its object) and are glad and shall send gifts to one another (as on a day of festival, see reff.; and Winer, Realw. i. 411, art. Geschenke ), because these two prophets tormented them that dwelt upon the earth (viz. by the plagues above mentioned, Rev 11:5-6 ). And after the three days and half, the Spirit of life (not, a spirit : the whole diction is closely imitated from that used of the dry bones in Eze 37:10 , where A reads : and no inference as to indefiniteness can be drawn from the absence of the art. from such a word as ) from God ( may belong to only; but much better to taken as one word. The art. would strictly be required, but may well be wanting in later Greek) entered into them (the would be a pregnant construction: entered into, so as to be in), and they stood upon their feet (the very words of Ezek. l. c., but with one difference, the accus. , which, as remarked on ch. Rev 4:2 , is characteristic of our Writer at the first mention of a superimposition), and great fear fell upon those who beheld them. And they heard a great voice from heaven saying to them, Come up hither. And they went up to heaven in the cloud (or, as we more commonly say in English, the clouds : viz. the cloud which ordinarily floats in the air; the mist: see ref.: not, as Wordsw., “the cloud of Christ’s glory:” nor needing, as Elliott, identification with any cloud previously mentioned in this book. But the ascension of the witnesses partakes of the character of His ascension. No attempt has been made to explain this ascension by those who interpret the witnesses figuratively of the Old and New Testaments or the like. The modern historical system, which can interpret such a Scripture phrase of “calling up to political ascendancy and power,” surely needs no refutation from me), and their enemies beheld them. And in that hour there was a great earthquake, and the tenth part of the city (the great city, as above) fell, and there were slain in the earthquake names of men (i. e. men themselves, the shewing that the number is carefully and precisely stated, as if the name of each were recounted: see reff.: and more below) seven thousands (i. e. the number 7000. In every place of the 23 where occurs in the N. T., it signifies simply the numeral 1000, and never a chiliad, or a province, as Elliott, forcing the expression to mean, in his historical interpretation, the seven Dutch united provinces (so also Cocceius), which were lost to the Papacy at the Reformation. He also forces out of its idiomatic sense to import “titles of dignity and command,” Duchies, Marquislates, Lordships), and the rest (of the inhabitants of the city) became terrified, and gave glory (it would be entirely needsess to contend that belongs to the name subject as , viz. , had not an attempt been made (Ell. ii. 466) to supply “the ascended witnesses” as a new subject. To say nothing of the inapplicability of the instances cited to justify such a view, our ch. Rev 14:7 is decisive against it, where men are exhorted : as also ch. Rev 16:9 , where the men tormented . In fact, the giving glory to God is not equivalent in the Scriptures to thanking God , but is as Bengel notices, “character conversionis,” or at all events, the recognition of God. The exceptions to this are more apparent than real, e. g. Luk 17:18 , where recognition is the main feature: ch. Rev 4:9 , where does not stand alone. See also LXX, 1Ki 6:5 . Jos 7:19 is a remarkable example of the ordinary meaning of the phrase) to the God of heaven (an expression, see reff., confined to the later books of the O. T.).
Fuente: Henry Alford’s Greek Testament
Rev 11:3 . , the simple, archaic garb of prophets, especially appropriate to humiliation (reff.). The faithful prophets who withdraw from the local apostacy to the desert in company with Isaiah ( Asc. Isa. ii. 9 f.) are also clothed in this black hair-cloth. The voice of the divine speaker here “melts imperceptibly into the narrative of the vision” (Alford, cf. Rev 11:12 ). Contemporary Jewish belief (4 Esd. 6:26) made these “witnesses” (men “who have not tasted death from their birth,” i.e. , Enoch, Elijah) appear before the final judgment and preach successfully, but the only trace of any analogous feature in rabbinical prophecy seems to be the appearance of Moses and Messiah during the course of the Gog and Magog campaign. The reproduction of this oracle, long after its original period in 70 A.D., would be facilitated by the fact that the visions of Ezekiel and Zechariah, upon which it was modelled, both presupposed the fall of the city and temple in ancient Jerusalem (Abbott, pp. 84 88).
Fuente: The Expositors Greek Testament by Robertson
give. Add “power”. Figure of speech Ellipsis. App-6.
My two witnesses. God has not specified their names. We know that two men are to be raised up “in that day”, endowed with wondrous powers to execute a special mission. They are called emphatically “MY two witnesses “(See Rev 1:5).
prophesy. See Rev 10:11 and App-189.
a thousand . . . days = forty-two months, Rev 11:2. The periods are probably synchronous.
thousand. See Rev 14:20 and App-197.
Fuente: Companion Bible Notes, Appendices and Graphics
3-13.] THE TWO WITNESSES: their testimony, death, resurrection, ascension: consequences on the beholders. The remarks just made are here especially applicable. No solution has ever been given of this portion of the prophecy. Either the two witnesses are literal,-two individual men,-or they are symbolical,-two individuals taken as the concentration of principles and characteristics, and this either in themselves, or as representing men who embodied those principles and characteristics. In the following notes I shall point out how far one, how far another of these views, is favoured by the text, and leave the reader to judge. And I will give to my two witnesses (the heavenly voice is still speaking in the name of Christ. That we must not press the to the inference that Christ himself speaks, is plain by below. The art. seems as if the two witnesses were well known, and distinct in their individuality. The is essential to the prophecy, and is not to be explained away. No interpretation can be right which does not, either in individuals, or in characteristic lines of testimony, retain and bring out this dualism. See further below. As regards the construction, is followed, not by an infin., but by the less usual apodosis, … Nothing need be supplied after , as is done by Lyra and Corn.-a-lap. (constantiam et sapientiam) and Beza (sanctam civitatem, which is decidedly wrong, seeing it is given to the Gentiles)), and they shall prophesy ( here has generally been taken to mean, shall preach repentance. It may be so: but in ch. Rev 10:11, the verb is used in its later and stricter sense of foretelling events, as in 1Pe 1:10; Jud 1:14. If their testimony consisted in denouncing judgment, the other would necessarily be combined with it) a thousand two hundred and sixty days (Dsterd. remarks that the fact of a period of the same length as the forty-two months being now expressed in days, implies that they will prophesy day by day throughout it. The reader will of course see, that the two questions, of these days being days or years, and of the individuality or the symbolical character of the witnesses, are mutually connected together. He will also bear in mind that it is a pure assumption that the two periods, the forty-two months and the 1260 days, coincide over the same space of time. The duration of time is that during which the power of Elijahs prophecy shut up the heaven: viz. three years and six months: see Luk 4:25, and more on Rev 11:6 below) clothed in sackcloth (in token of need of repentance and of approaching judgment: see Isa 22:12; Jer 4:8; Jer 6:26; Jon 3:5. Certainly this portion of the prophetic description strongly favours the individual interpretation. For first, it is hard to conceive how whole bodies of men and churches could be thus described: and secondly, the principal symbolical interpreters have left out, or passed very slightly, this important particular. One does not see how bodies of men who lived like other men (their being the victims of persecution is another matter), can be said to have prophesied clothed in sackcloth. It is to be observed that such was the garment of Elijah; see 2Ki 1:8, and cf. Mat 3:4). These are the two olive trees and the two candlesticks which stand before the Lord of the earth (the whole from ref. Zech., to which the art. refers. But it is to be observed that while in Zech. we have the two , and spoken of in the same terms as here, there is but one , with its seven lights, which very seven lights, as there interpreted in Rev 11:10, are referred to in our ch. Rev 4:5, Rev 5:6. So that it is somewhat difficult to say, whence has come. The most probable view is that St. John has taken up and amplified the prophetic symbolism of Zechariah, carrying it on by the well-known figure of lights, as representing Gods testifying servants. Who the two sons of oil in the prophet were, whether Zerubbabel and Joshua, or the prophets Zechariah and Haggai, is of no import to our text here): and if any one be minded to harm them, fire goeth forth (the pres., of that which is habitual and settled, though yet future: see also on Rev 11:7 below) out of their mouth, and devoureth their enemies (so Elijah, 2Ki 1:10 ff.; and so ran the word of promise to Jeremiah (ref.), , , : the two being here combined together. Cf. also Sir 48:1, , ); and if any one be minded to harm them, after this manner (see Sir 48:3) he must be killed (this whole description is most difficult to apply, on the allegorical interpretation; as is that which follows. And as might have been expected, the allegorists halt and are perplexed exceedingly. The double announcement here seems to stamp the literal sense, and the and are decisive against any mere national application of the words (as Elliott). Individuality could not be more strongly indicated). These have (see on the pres. above) [the] power to shut the heaven, that the rain may not rain during the days of their prophecy (as did Elijah: the duration of the time also corresponding: see reff.): and they have power over the waters to turn them into blood (as had Moses, ref.), and to smite the earth with (the of investiture. See ref. 1 Kings, from which, applying to the plagues in Egypt, the expression is taken) every plague as often as they shall be minded (all this points out the spirit and power of Moses, combined with that of Elias. And undoubtedly, it is in these two directions that we must look for the two witnesses, or lines of witnesses. The one impersonates the law, the other the prophets. The one reminds us of the prophet whom God should raise up like unto Moses; the other of Elias the prophet, who should come before the great and terrible day of the Lord; , , Sir 48:10. But whether we are to regard these prophecies as to be fulfilled by individuals, or by lines of testimony, must depend entirely on the indications here given). And when they had finished ( is a futurus exactus, implying, as plainly as words can imply it, that the whole period of their testimony will be at an end when that which is next said shall happen. All attempts of the allegorical expositors to escape this plain meaning of the words are in vain. Such is that of Mede, when they shall be about finishing: of Daubuz, whilst they shall perform: of Elliott, when they shall have completed their testimony, meaning thereby not the whole course of it, but any one complete delivery of it which others might have followed) their testimony, the wild-beast that cometh up out of the abyss (this is the first mention of the wild-beast; and the whole description, as remarked above, is anticipatory. The pres. part. gives simply designation, as so often: and is not to be interpreted future, as Elliott, that is to ascend. The character of the beast is that he ascendeth out of the abyss; just as the tempter of our Lord is called , Mat 4:3, though the narrative is in the past tense.
This wild-beast is evidently identical with that mentioned in ch. Rev 17:8, of which the same term is used, : and if so, with that also which is introduced ch. Rev 13:1 ff., as , seeing that the same details, of the seven heads and ten horns, are ascribed to the two. But, though the appellation is anticipatory as far as this book is concerned, the beast spoken of was already familiar to its readers from Daniel 7.: see below) shall make war with them (see ref. Dan.), and shall conquer them and kill them. And their corpse (, das Gesaullene derselben, as Dsterd. gives it: their wreck. The singular is used, not for any mystical reason, as Wordsw. imagines (who interprets the two witnesses of the Old and New Testaments, and says, The two witnesses have but one body. They twain are one flesh. The two Testaments are one), but simply as above, because does not properly signify a dead body, but that which has fallen, be it of one, or of many. Below, where the context requires the separate corpses to be specified, the less proper meaning of is adopted, and we have the plural) (is) (the present is best to supply, on account of the verbs following, which are in the present, until we come to : and with which the portion relating to the corpses is bound up) upon the street (reff.) of the great city (not Jerusalem (see above), which is never called by this name: but the of the succeeding visions, of which this is anticipatory and compendious), namely, that which (, not = , but specifying and particularizing) is called spiritually (i. e. allegorically; in a sense higher than the literal and obvious one. The only other place in which we find this usage of the word is in ref. 1 Cor., which see, and notes there) Sodom and Egypt (those Commentators who maintain that the literal Jerusalem is here meant, allege Isa 1:9 ff., and Eze 16:48, as places where she is called Sodom. But the latter place is no example: for there Jerusalem is compared, in point of sinfulness, with her sisters, Samaria and Sodom, and is not called Sodom at all. And in Isa 1:9 ff., 1) it is not Jerusalem, but the Jewish people in general (see also Isa 3:9) that are called by this name: and that 2) not so much in respect of depravity, as of the desolation of Juda, which (Rev 11:7-9) almost equalled that of the devoted cities. And even supposing this to be a case in point, no instance can be alleged of Jerusalem being called Egypt, or any thing bearing such an interpretation. Whereas in the subsequent prophecy both these comparisons are naturally suggested with regard to the great city there mentioned: viz. that of Sodom by ch. Rev 19:3, , compared with Gen 19:28, and that of Egypt, and indeed Sodom also, by ch. Rev 18:4 ff., , …), where their Lord also (as well as they: not the specific term , but the general fact of death by persecution, underlying it, being in the Writers mind) was crucified (these words have principally led those who hold the literal Jerusalem to be meant. But if, as I believe I have shewn, such an interpretation is forbidden by the previous words, then we must not fall back on an erroneous view on account of the apparent requirements of these words, but enquire whether by the light of the subsequent prophecy, which is an expansion of this, we may find some meaning for them in accordance with the preceding conditions. And this is surely not difficult to discover. If we compare ch. Rev 18:24, . . , with Mat 23:35, , we shall find a wider ground than the mere literal Jerusalem on which to place the Lords own martyrdom and that of His saints. It is true, He was crucified at Jerusalem: but it is also true that He was crucified not in, but outside the city, and by the hands, not of Jews, but of Romans. The fact is that the literal Jerusalem, in whom was found the blood of all the saints who had been slain on earth, has been superseded by that wider and greater city, of which this prophecy speaks: and as the temple, in prophetic language, has become the church of God, so the outer city, in the same language, has become the great city which will be the subject of Gods final judgments. For those who consider this, there can be no hesitation in interpreting even this local designation also of this great city). And some from among (construction, see reff.) the peoples and tribes and languages and nations look upon (the prophetic history is carried on in the present, as in ch. Rev 18:11 compared with Rev 18:9, and elsewhere) their corpse (see above) three days and a half (on this period we may remark, that these 3 days are connected by analogy with the periods previously mentioned: with the 1260 days and 42 months = 3 years: and that in each case the half of the mystic number 7 enters. Also, that Elliotts calculation of this period as 3 years, by which he makes out that that period elapsed, precisely, to a day, between the ninth session of the Lateran council, and the posting up of the theses by Luther at Wittenberg,-and on the accuracy of which he exclaims, O wonderful prophecy! O the depth of the riches of the wisdom and of the foreknowledge of God!-labours under this fatal defect:-that whereas his 3 years, from May 5, 1514, to May 5, 1517, are years of 365 days, his half-year, from May 5, 1517, to Oct. 31, of the same year, is 180, or half 360 days: i. e. wanting 2 days of the time required according to that reckoning. I may observe, that in his Apocalypsis Alfordiana, p. 128, he has repeated this inconsistency), and do not permit (, as in Mar 1:34; Mar 11:16, is from the form . The same form occurs in Ecc 2:18; Philo, Leg. ad Cai. 30, vol. ii., p. 576. See Winer, edn. 6, 14. 3 [and Moultons note, p. 97. 2]) their corpses to be put into a tomb (the following exposition will hardly be credited: but is useful, as shewing how far away men can be led in forcing the sense in favour of a particular view. Wordsw. regards the two witnesses as the Old and New Testaments, and the beast that makes war with them as Papal Rome. On this clause, he says, the original word here is , not , and is to be rendered not graves, but monuments: i. e. she has laboured that the Two Witnesses may not be committed to the immortal monuments of Editions, Translations, and Expositions. It will be hardly necessary to remind any N. T. student that never occurs in it in any sense but in the concrete one of a grave or tomb: see reff. The same is true of the LXX, where it occurs fifteen times. And again it is fatal to this strange exposition, that it is not the beast, but . . . ., who will not permit their bodies to be put into a tomb. It may also be remarked, that it is now to a Roman printing press that we owe our only edition of the oldest published codex of the Greek Old and New Testaments). And they that dwell upon the earth (see reff.: the godless world) rejoice over them (at their fall: with dat., of the close juxtaposition which connects a mental affection with its object) and are glad and shall send gifts to one another (as on a day of festival, see reff.; and Winer, Realw. i. 411, art. Geschenke), because these two prophets tormented them that dwelt upon the earth (viz. by the plagues above mentioned, Rev 11:5-6). And after the three days and half, the Spirit of life (not, a spirit: the whole diction is closely imitated from that used of the dry bones in Eze 37:10, where A reads : and no inference as to indefiniteness can be drawn from the absence of the art. from such a word as ) from God (may belong to only; but much better to taken as one word. The art. would strictly be required, but may well be wanting in later Greek) entered into them (the would be a pregnant construction: entered into, so as to be in), and they stood upon their feet (the very words of Ezek. l. c., but with one difference, the accus. , which, as remarked on ch. Rev 4:2, is characteristic of our Writer at the first mention of a superimposition), and great fear fell upon those who beheld them. And they heard a great voice from heaven saying to them, Come up hither. And they went up to heaven in the cloud (or, as we more commonly say in English, the clouds: viz. the cloud which ordinarily floats in the air; the mist: see ref.: not, as Wordsw., the cloud of Christs glory: nor needing, as Elliott, identification with any cloud previously mentioned in this book. But the ascension of the witnesses partakes of the character of His ascension. No attempt has been made to explain this ascension by those who interpret the witnesses figuratively of the Old and New Testaments or the like. The modern historical system, which can interpret such a Scripture phrase of calling up to political ascendancy and power, surely needs no refutation from me), and their enemies beheld them. And in that hour there was a great earthquake, and the tenth part of the city (the great city, as above) fell, and there were slain in the earthquake names of men (i. e. men themselves, the shewing that the number is carefully and precisely stated, as if the name of each were recounted: see reff.: and more below) seven thousands (i. e. the number 7000. In every place of the 23 where occurs in the N. T., it signifies simply the numeral 1000, and never a chiliad, or a province, as Elliott, forcing the expression to mean, in his historical interpretation, the seven Dutch united provinces (so also Cocceius), which were lost to the Papacy at the Reformation. He also forces out of its idiomatic sense to import titles of dignity and command, Duchies, Marquislates, Lordships), and the rest (of the inhabitants of the city) became terrified, and gave glory (it would be entirely needsess to contend that belongs to the name subject as , viz. , had not an attempt been made (Ell. ii. 466) to supply the ascended witnesses as a new subject. To say nothing of the inapplicability of the instances cited to justify such a view, our ch. Rev 14:7 is decisive against it, where men are exhorted : as also ch. Rev 16:9, where the men tormented . In fact, the giving glory to God is not equivalent in the Scriptures to thanking God, but is as Bengel notices, character conversionis, or at all events, the recognition of God. The exceptions to this are more apparent than real, e. g. Luk 17:18, where recognition is the main feature: ch. Rev 4:9, where does not stand alone. See also LXX, 1Ki 6:5. Jos 7:19 is a remarkable example of the ordinary meaning of the phrase) to the God of heaven (an expression, see reff., confined to the later books of the O. T.).
Fuente: The Greek Testament
Rev 11:3. , I will give) namely, that they may prophesy. [This is the language of the Lord Jesus respecting His highly distinguished servants.-V. g. here follows, with the same which has in Job 6:9, : Gen 47:6, .- , to My two witnesses) These are not Moses and Elias, but two illustrious men (as Nic. Selneccer acknowledges, besides other interpreters), at once resembling them, and resembling Joshua and Zerubbabel. But Elias the prophet is certainly to come before the coming of Christ to judgment, just as John the Baptist came before the coming of Christ in the flesh: Mal. 3:23 (Rev 4:5). And the genius and mode of procedure of Elias the prophet bears the same relation to the last coming, which the genius and mode of procedure of John the Baptist bears to the former coming. Comp. Mat 17:12, note.
Fuente: Gnomon of the New Testament
Rev 11:3-14
SECTION SEVEN
SOUNDING OF THE SEVENTH TRUMPET
Rev 11:15-18
1. THE FACTS STATED
Rev 11:15-16
15 And the seventh angel sounded; and there followed great voices in heaven, and they said,–We should not overlook the fact that these words describe what John saw and heard in heaven; they belong to the vision, but they announce some momentous event. Since there were only seven trumpets to sound, and this one was the last, it must indicate the ending of something. In Rev 10:7 we are told that when the seventh angel “is about to sound, then is finished the mystery of God.” This can have no other meaning than that the seventh trumpet sounds the end of time. It is the last trump to sound when the dead shall be raised. (1Co 15:52; 1Th 4:16.) The preceding verse says the third “Woe cometh quickly.” That means that when the events that were to come under the second woe had past, it would be only a short time till the end would come.
The kingdom of the world is become the kingdom of our Lord, and of his Christ:–The King James Version says “kingdoms”; but the Revised uses the singular “kingdom.” Commentators agree that the Revised is correct. Unless this verse is properly understood there will be little prospect of rightly understanding much that is to follow in this book. Three questions deserve careful consideration: (1) What is meant by the kingdom becoming God’s? (2) When will it become his? (3) Why is it referred to as the kingdom of both God and Christ? A kingdom in its fullness includes a king, territory, subjects, rule, and law. Sometimes, like other words, by a figure of speech (whole for part) it is used when only one feature is indicated. Thayer’s Greek Lexicon, first definition, gives royal power, kingship, dominion, rule as its meaning. Act 1:6 is given as an example. The Jews had the law of Moses, they were in the territory, they were the subjects; they wanted Jesus to restore the reign or rule, yet they said restore the kingdom. Evidently that is the meaning of the word in the verse we are considering. The sovereign dominion, royal power, will finally come back to the Father. Luk 16:23 and Joh 19:42 are plain examples of using the whole for a part. “Lazarus” stands for the spirit of Lazarus and “Jesus” means the body of Jesus.
Regarding the second question we should note: God was king over Israel before they demanded a man for a king (1Sa 8:4-9.) This kingdom (rule) was taken from the Jews because they killed Christ. (Mat 21:38-43.) Christ established a kingdom which began after his return to the Father, and Christians were citizens of it. (Joh 18:36; Col 1:13 Rev 1:5-9.) The kingdom–royal dominion or rule–was to be taken away from the Jews and given to another nation –Christians. This reign since Pentecost has resided in Christ. After the judgment it will be returned to the Father. (1Co 15:24-26.) At the present time Christ has the legal right over all (1Pe 3:22), but in the final state he himself will be subject to God. (1Co 15:27-28.) During the present age Satan has usurped a wicked rule over the world, but this is not legally his and, therefore, has no bearing on the argument that Christ is now a reigning king.
Finally, it may be asked how it can be also called the kingdom “of his Christ,” if the dominion will then be turned back to God? We may as well ask how the kingdom now can he called the “kingdom of God,” if the dominion belongs to Christ? That it is called both now is evident from many passages. (Mat 6:33; Mat 21:43; Joh 3:3; Mat 20:21; John 18 36.) In like manner the final kingdom (heaven) is called the “kingdom of Christ and God.” (Eph 5:5) Rev 22:1 speaks of “the throne of God and of the Lamb.” It is perfectly clear that in the broad general sense whatever is God’s is also Christ’s, but that does not conflict with the fact that Christ is now reigning and will turn that reign back to God at the judgment. That seems the evident meaning of the text in hand.
But if by ally chance the passage should be applied to Christ’s rule before the final judgment, still there is nothing in the words to show that absolute righteousness will prevail. The reason for knowing that such a state will prevail in heaven is the fact that we are told that “flesh and blood cannot inherit the kingdom of God.” (1Co 15:20.) The things that lead to sin will not be there, and all dying in sin will not be there. (Rev 21:8.) Such is not the case while we are on earth. Hence, the only application possible, if the text refers to Christ’s reign on earth, is that it would mean a time when all could or would have a chance to serve him if they desired. This happens to be true now; but, for reasons already given, is not the application of the text. The distinction between all serving Christ and all having the privilege to do so will be fully developed when we discuss the millennium mentioned in chapter 20. Earthly kingdoms will not all be converted and become God’s kingdom a thousand years before the final judgment; for the all-sufficient reason that after the thousand years are finished there will still be “nations” engaged in the great final battle just preceding the final judgment. (Rev 20:7-11.) This is another reason why “kingdom” in Rev 11:15 refers to heaven instead of to a period of absolute and universal righteousness on earth preceding the judgment.
and he shall reign for ever and ever.–The expression “our Lord” refers to God, for the additional expression “his Christ” will admit of no other application. The pronoun “he”–singular number–must refer to God or Christ, not to both. For the reasons already given, and the fact that the reign is to be turned back to God at the judgment, it is evident that it refers to God.
saying,–Regarding the twenty-four elders see notes on Rev 4:4. These words picture what John saw in heaven; they are in the vision and only indicate that when the redemption of man has been accomplished the angelic creatures will ascribe all praise to God.
Commentary on Rev 11:15-16 by Foy E. Wallace
The seventh trumpet-Rev 11:15
1. The seventh angel sounded; and there were great voices in heaven. The interlude was over. The seventh trumpet sounded the finish–the end of the tribulation period. It was the completion of the mystery of God which was according to the good tidings of the prophets, fulfilled in the fall of Judaism, the triumph of Christianity, the success of gospel, the victory of the church, and the expansion of the kingdom of Christ. The great voices in heaven were the combined voices of the vision united as one to proclaim the announcement of the seventh trumpet.
Before this it had been an angel or a voice but now it was all of the voices together in one great voice to announce the end of all events of the vision. The work, which had begun with the prophets (1Pe 1:10-12) and completed by the apostles, had triumphed over the powers of men, and the kingdoms of this world had become the kingdoms of our Lord and of his Christ. The dominion of earthly rule in the kingdoms of men could no longer overpower Christianity– through their citizens they had become the kingdoms of our Lord (God), and of his Christ. This declaration depicted the conversion of the empires citizens–the worldwide expansion of Christianity. It was the fulfillment of the words of Christ in Mat 24:31 to send his angels with a great sound of trumpet, after the destruction of Jerusalem to gather together his elect from the four winds, from one end of the heaven to the other. With the fall of Jerusalem came the shaking down of all Jewish opposition to gospel.
Christianity was liberated from the fetters of Judaism and entered upon a worldwide career of leavening the civilizations of world by bringing them under the influence of Christ. Thus the kingdoms or dominions of men became the kingdoms of our Lord (God) and of his Christ. In Eph 5:5 the apostle designated it the kingdom of God and Christ, and declared in Col 1:13-14 that it was then present. But in the apocalypse, the trumpets, thunders and earthquakes were envisioned as shaking down opposition of all human dominion to give way to the kingdom which cannot be shaken. (Heb 12:18-28) From the apostles vantage point could be viewed the sites of Babylonia, Persia, Grecia and Rome, all of which were shaken, upon the ruins of which was to be firmly planted and forever established the kingdom that remains.
2. And he shall reign forever and ever.
The seventh trumpet sounded the full sway of kingdom of Christ over all opposing forces–Jewish and Roman. From henceforth his elect were to be gathered from the four winds, from one end of the heaven to the other (Mat 24:31) and the earth made full of the knowledge of the Lord, as the waters cover the sea. (Isa 11:9; Hab 2:14) It was the joining of prophecy and apocalypse in the delineation of the sway of the kingdom of Christ, fulfilled in the universal sweep of the gospel. And he shall reign forever and ever. In the kingdom of our Lord and of his Christ God shall reign forever–his dominion over all earthly kingdoms was established in the events resulting in triumph of the cause of his Christ. This reign refers to the everlasting dominion of God, which no human authority, governments or powers can ever dethrone.
The song of triumph-Rev 11:16-19.
Rev 11:16 reverts to the worship of the twenty-four elders of chapter 4, in the beginning of vision. They were the enthroned representatives of the Old Testament and the New Testament–of Israel and the church. The visions began and end with them, in the symbols of the complete church of God, which was here seen rejoicing in victory.
Commentary on Rev 11:15-16 by E.M. Zerr
Rev 11:15. Kingdoms of the world are not asked to becomepart of the kingdom of Christ. That would be virtually another union of church and state. What happened was a change in the attitude of the earthly kingdoms. Before the Reformation the kings on those thrones could not reign as Christ would have wished them to and as they personally would have been inclined. They had to take their instructions from Rome and rule their subjects as that head dictated. After the delusion was lifted by the insight into the scriptures that was afforded them through the work of the reformers, they learned that they could permit their subjects to regulate their own religious life as they believed Christ wished them to. It is in that sense that the kingdoms of this world are become the kingdoms of our Lord. Such a revolution was a woe to the “man of sin” in Rome for it meant the end of his arrogant rule. It is the third woe already predicted and now announced by the sounding of the seventh angel. He shall reign for ever and ever. Christ never ceased to be a king from the time He ascended to his Father’s right hand (1Pe 3:22), and will continue to be king until the time of His second coming (1Co 15:24-25). But He was not recognized as king by these earthly rulers while they were under the control of Rome.
Rev 11:16. These are the four and twenty elders of Rev 4:4. They rejoiced to see the triumph of Him who was and is the saving virtue of both of the organized systems of religion given into the world by the Lord.
Commentary on Rev 11:15-16 by Burton Coffman
Rev 11:15
And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign for ever and ever.
This does not signal the approaching end of the world; that event has already occurred. Only then, or after then, shall it be true that the kingdom of the world has become the kingdom of the Lord and of his Christ. As we were told in Rev 10:7, “In the days of the seventh angel, when he is about to sound, then is finished (not shall be finished) the mystery of God. When the seventh angel sounds, it is already finished. On the cross, Jesus bowed his head and said, “It is finished,” and this seventh trumpet is the echo of the glorious achievement there. What is finished? It is finished with evil, with Satan, with wicked men, with sin, and with death. “This announcement tells us that the battle of the ages is ended.”[84] “Evil has finally and forever been put down; and good is finally and forever triumphant.”[85] Caird was wrong in seeing here, “a jubilant fanfare proclaiming the enthronement of the King of Kings.”[86] That event occurred at the ascension of Christ (Mat 28:18-20).
And there followed great voices in heaven … These are the voices of the redeemed of all ages, and including all of the heavenly host. Lenski’s beautiful summary of this is:
Whose great voices are here referred to? They certainly are the voices of all the saints and all the angels in heaven after the day of judgment has brought the world and time to an end. This entire vision is wonderful in majesty and in beauty and is beyond all human and earthly conceptions. Our stammering comment must not dim any of the glory. The great chorus declares the fact in two beautiful poetical lines: The kingship of the world became our Lord’s and his Christ’s; And he shall reign for the eons of the eons.[87]
The kingdom of the world is become … Lenski translated the verb here “became” because it refers to an event already past in the vision. It happened in Rev 11:1-13.
Those are undoubtedly right who perceive that these three series (seals, trumpets and bowls) are not consecutive, are not twenty-one successive chapters of world history, or of church history, but that each group of seven takes us over the same ground and shows us three groups of parallel scenes.[88]
The kingdom of our Lord, and of his Christ … The use of the singular “kingdom” should be noted. It is not the “kingdoms” but the “kingdom” of the world that now belongs to the Lord. The time here is evidently that foretold in 1Co 15:24, when Christ shall have delivered up the kingdom to the Father; but this took nothing from Christ, who is still on the throne with the Father. Thus, the great heavenly chorus is not here celebrating the beginning of the reign of Christ, but in a sense, the end of it! The glorious and eternal extension of it in the everlasting state fuses it into God’s eternal kingdom.
And he shall reign for ever and ever … The “He” here is the Father and the Son; they are one, and that unity appears here.
Such observations as these, however, must not obscure the truth that this eternal reign of Christ is now going on in that glorious kingdom of Christ which began on Pentecost. “The reign of God began with the Incarnation (and related events) … It is the reign of God through his anointed, the Messiah.”[89] McDowell also viewed the subsequent vision of the birth of Christ (Revelation 12) as a proof of this.
[84] Frank L. Cox, op. cit., p. 76.
[85] Charles H. Roberson, op. cit., p. 77.
[86] G. B. Caird, op. cit., p. 141.
[87] R. C. H. Lenski, op. cit., p. 353.
[88] Ibid.
[89] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 122.
Rev 11:16
And the four and twenty elders who sit before God on their thrones, fell upon their faces and worshipped God,
These represent the church. They were those made “a kingdom” (Rev 1:6). They therefore fitly take up the burden of praise to him who has now established his universal and everlasting kingdom.[90]
Who sit before God on their thrones … These thrones suggest the truth that the redeemed have already been reigning with Christ throughout the whole dispensation.
ENDNOTE:
[90] A. Plummer. op. cit., p. 294.
Commentary on Rev 11:15-16 by Manly Luscombe
15 Then the seventh angel sounded: And there were loud voices in heaven, saying, The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever! With the sounding of the seventh trumpet, we move into the time of judgment. Time has ended (Rev 10:6). The world has reached the end of things, as we know them. God is taking over. All worldly kingdoms will end. There is now the one kingdom, the kingdom of God. Only the church (the kingdom of God) will remain forever and ever. It is clear in Heb 1:3 that Christ is on the throne, reigning over the kingdom of God. When the end comes, the kingdom will be delivered to the Father.
16 And the twenty-four elders who sat before God on their thrones fell on their faces and worshiped God,The 24 elders have seen and endured so much. Now, it is time to rejoice. They worshipped God.
Fuente: Old and New Testaments Restoration Commentary
I will give power: etc. or, I will give unto my two witnesses, that they may prophesy, Joh 3:27, 1Co 12:28, Eph 4:11
two: Num 11:26, Deu 17:6, Deu 19:15, Mat 18:16, 2Co 13:1
witnesses: Rev 20:4, Luk 24:48, Joh 15:27, Act 1:8, Act 2:32, Act 3:15, Act 13:31
they shall: Rev 19:10
a thousand: Rev 11:2, Rev 12:6
clothed: Gen 37:34, 1Ch 21:16, Est 4:1, Est 4:2, Job 16:15, Isa 22:12, Lam 2:10, Joh 3:5-8
Reciprocal: Num 12:6 – a prophet Num 14:34 – the number Num 35:30 – General 1Ki 20:31 – put sackcloth 2Ki 1:8 – an hairy man Psa 37:18 – the days Psa 44:22 – killed Psa 94:5 – afflict Psa 137:1 – we wept Pro 22:12 – eyes Ecc 3:17 – for Isa 3:24 – a girding Isa 20:2 – the sackcloth Isa 20:3 – three Isa 24:13 – there Isa 54:11 – thou afflicted Isa 66:10 – that mourn Jer 1:10 – I have Jer 48:37 – upon the loins Eze 4:6 – each day for a year Eze 43:3 – to destroy the city Dan 7:25 – a time Dan 8:14 – Unto Dan 11:36 – till Dan 12:7 – that it Zec 13:4 – wear Zec 14:6 – not Mat 3:4 – his raiment Mat 11:8 – A man Mar 6:7 – two and Luk 7:19 – two Luk 10:1 – two and Luk 10:2 – are Joh 8:17 – that Rom 9:2 – General 1Th 5:20 – General Heb 11:37 – in sheepskins Rev 6:9 – slain Rev 11:7 – when Rev 11:9 – three Rev 12:14 – for a time Rev 13:5 – and power
Fuente: The Treasury of Scripture Knowledge
Rev 11:3. The word power is not in the Greek and is not necessary for the thought, which is that God would see that His two witnesses could speak. The two witnesses are the Old and New Testaments, the documents that Rome took away from the people. To prophesy is from PROPHETEUO and Thayer’s general definition is, “Speak forth by divine inspiration.” Hence it includes the making of predictions and any form of speech that will impart information that is in harmony with the will of God. The word in our passage means that the Old and New Testaments would continue to exist and offer their information through the period designated. In symbolic language a day stands for a year (Eze 4:6), hence the number of days named with words corresponds with the 1260 years. Clothed in sackcloth symbolizes a condition of mourning, and it is used in this verse to refer to the mistreatment the word of God would receive all through the Dark Ages.
Comments by Foy E. Wallace
Verse 3.
The testimony of the two witnesses–Rev 11:3-14.
1. Power unto my two witnesses: The statement I will give in reference to my two witnesses reveals that the speaker here is Christ, the angel of verse 1, the only One who could assume such rank and authority. The assurance I will give power is based on a promise of the Lord to the apostles in Mat 10:18-20, that when they should be arraigned “for testimony” they should “take no thought how or what” to speak; and as in Mar 13:11, “take no thought beforehand, neither do ye premeditate”; and as in Luk 12:12, “the Holy Spirit shall teach you in the same hour what ye ought to say.” This is the power here given to the witnesses.
The two witnesses are representative of the prophets and apostles whose testimony was “this gospel of the kingdom” which should be “preached in all the world for a witness” before the end should come– Mat 24:14. The dual testimony is based on the requirement of the law in Deu 19:15 that “at the mouth of two witnesses shall the matter be established,” and repeated by Jesus in Joh 8:17, “it is also written in your law that the testimony of two men is true”; the allusion to which is made also in Heb 10:28, “he that despised Moses’ law died . . . under two or three witnesses.”
These are the witnesses of Mat 23:31-37, of whom the Lord said: “Ye are the children of them which killed the prophets . . . behold I send unto you prophets . . . and some of them ye shall kill . . . crucify . . . scourge . . . and persecute . . . 0 Jerusalem . . . that killest the prophets and stonest them that are sent unto thee.” They are representative of those mentioned further by Stephen in Act 7:52, “which of the prophets have not your fathers persecuted?” By the prophets of the old dispensation and the apostles of the new covenant, the testimony, divine revelation, was completed and by “the two witnesses” thereby established.
2. Prophesy . . . clothed in sackcloth: The word sackcloth was of Hebrew origin and was interfused into every language as a symbol of ill-fortune. It was the suit of mourning in death, the garb of humility and penitence under judgment, and the clothing of suffering in calamities and persecutions-as so mentioned in Job 16:15; Psa 30:11; Jer 4:8; Isa 29:2; and Zec 13:4.
The speaker in this vision told John that his two witnesses should prophesy clothed in sackcloth, as a sign of great affliction and as a token of the extreme suffering that their testimony should cause to come upon them, portraying retrospectively the altar scenes of chapter 6:9-11, and prospectively all of the tribulations yet to be unfolded, of which the two witnesses were representatives.
3. A thousand two hundred three-score: The forty-two months equal twelve hundred sixty days, computed mathematically (42 x 30 ==1260), which is in the text declared to be “a thousand two hundred and three score days.” The reader is requested to turn back to the comments on verse 2 and compare again the parallel between Isa 7:1-25 (See Isa 7:1-9) and the forty-two months of Revelation for an example of exact mathematical application.
It designated the period of time for the Gentiles to tread Jerusalem, the holy city, under foot, which was accomplished and fulfilled in the siege of Jerusalem by the Romans. It is also the appointed time for the two witnesses “clothed in sackcloth” to prophesy, in the appropriate garb of the prophets during the time of these woes. That is what the angel told John these representative witnesses should do, and it agrees with what the Lord also said should be done in the parallel passages previously cited in Mat 24:14; Mar 13:10; Luk 21:12-15. It is evident that the period of the treading down of Jerusalem was the time of the testimony of the witnesses also.
Fuente: Combined Bible Commentary
Rev 11:3. The voice is continued, and the use of the word my connected with the two witnesses seems to indicate that it is the Lord who speaks, though in all probability by means of the strong angel mentioned in chap. Rev 10:1. The witnesses receive both the words of their prophecy and the power to utter them. The duty of prophesying laid upon them is that of proclaiming the truth of God for the instruction or warning of men; while the clothing with sackcloth, a rough cloth of goats or of camels hair, reminds us of Elijah and the Baptist (2Ki 1:8; Mat 3:4), and indicates the sufferings which the witnesses shall endure in delivering their message (2Ki 19:1; Psa 30:11; Isa 22:12).
Fuente: A Popular Commentary on the New Testament
Observe here, 1. That the church of God during Anti-christ’s prevalency, shall not want witnesses or faithful teachers, though removed by persecution into corners.
Observe, 2. By mentioning two only, we may gather the paucity of faithful teachers, during the time of Anti-christ’s prevalency; two are a number, but the least of numbers; we must not have our eye upon the multitude, or conclude that it is not truth which is not embraced and practised by the most; the train of Christ is not large, nor are his ways thronged as they ought, few comparatively there be that walk in them. As they, whom he calls forth to be eminently his witnesses, are not many, therefore called two; so they that received their witnesses are but few, for the world wonders after the beast.
Quest. But who and what are these witnesses?
Ans. The whole succession of faithful ministers, martyrs, and confessors, which Almighty God from time to time has raised up in his church to be the assertors and maintainers of divine truth, and to bear their testimony for Christ against all heresies, blasphemies, idolatries, and usurpations, in the time of Anti-christ’s reign.
Observe, 3. The proper work of these witnesses declared, it is to instruct the people how to worshop God according to his word and will. The manner of their prophesying is said to be in sackcloth; that is, in much affliction and with great lamentation, bewailing the pollutions of the church, by the overspreadings of idolatry; and the time of their prophesying is said to be a thousand two hundred and threescore days; that is, during the time of Anti-christ’s reign, so long the witnesses shall have a mournful time of it; during the whole reign of Anti-christ, God will have a true church, a true ministry, and faithful witnesses, whom, though Anti-christ will fight with, yet he shall never prevail against.
Observe, 4. How God is pleased to own and bear witness to these his witnesses.
1. He calls them his, my two witnesses.
2. He gives them power to prophecy; that is, they have their commission and authority from him, and they are enabled, assisted, and succeeded, by him, in the discharge of their testimony; their resolution and courage is from God, who calls them forth to bear their testimony for him.
Learn hence, That when God calls any of his to a martyr’s fire, he does endue them with a martyr’s faith; he furnishes his ministers and faithful servants with noble endowments, answerable to their great employments; God evermore gives much grace, where he tries grace much. As the command of God makes every duty necessary, so the assistance of God makes every duty easy, and the reward of God makes every duty and service gainful and advantageous.
Fuente: Expository Notes with Practical Observations on the New Testament
Hailey notes a number of Biblical instances where two witnesses were needed to confirm a fact. ( Deu 17:6 ; Deu 19:6 ; Num 35:30 ; Heb 10:28 ; Mat 18:16 ; Joh 8:17 ) Summers notes that, “The number (2) in Oriental symbolism carried the idea of strength.” Since their testimony continues for the same length of time as the persecution of verse 2, it seems most likely the witnesses would be the word of God and the church, especially as the members’ lives testify to the word’s power. They prophesy in mourning, as is symbolized by the sackcloth they wear. This may be because of the rejection of their testimony by the world. The two olive trees remind us of Zechariah’s vision. ( Zec 4:1-6 ) They, along with seven candlesticks, are identified as the word of the Lord. Perhaps the two candlesticks stand for the faithful church, since only two churches had no criticism from the Lord. (Smyrna and Philadelphia)
Fuente: Gary Hampton Commentary on Selected Books
Rev 11:3-6. 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, Deu 19:15; Mat 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, (Luk 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., Rev 11:4 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, Rev 11:5 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, (Jer 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., Rev 11:6 That is, they are like Elijah, who foretold a want of rain in the days of Ahab, (1Ki 17:1; Jas 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 3
Two. This number seems intended simply to represent plurality. The witnesses are the advocates and defenders of Christianity.–Prophesy; promulgate the gospel.–Clothed in sackcloth; exposed to sorrow and suffering.
Fuente: Abbott’s Illustrated New Testament
11:3 And {6} I will give [power] unto my two witnesses, and they shall {7} prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.
(6) I would rather translate it “illud” than “illam” the temple than the city: for God says, I will give that temple, and commit it to my two witnesses, that is, to the ministers of the word, who are few indeed, weak and contemptible: but yet two, that is, of such a number as one of them may help another, and one confirm the testimony of another to all men, that from the mouth of two or three witnesses every word may be made good among men; 2Co 13:1 .
(7) They will exercise their office enjoined by me by the space of those 1260 years, in the midst of afflictions though never so lamentable, which is figuratively shown by the mourning garment.
Fuente: Geneva Bible Notes
2. The ministry of the two witnesses 11:3-6
Even though believing Jews will suffer persecution at this time, God will still get His message out. Two witnesses will be especially significant at this time. Valid testimony required two witnesses under the Old Covenant (Deu 19:15), and both Jesus and the early church sent out emissaries in pairs (Mar 6:7; Luk 10:2; Act 13:2; Act 15:39-40).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Who is speaking in this verse? The speaker seems to be the angel who spoke in Rev 11:1-2, who here speaks for God (cf. Rev 11:8).
God did not reveal the identity of the two witnesses. Many commentators believe they will be Moses and Elijah since these men were prophets and performed the kinds of miracles these witnesses will perform (Rev 11:6). [Note: E.g., Smith, A Revelation . . ., p. 169; Tenney, p. 191; and Barclay, The Revelation . . ., 2:87.] Others believe they will be Enoch and Elijah since God took these men to heaven without dying. [Note: E.g., Seiss, p. 244; and Thomas W. Mackay, "Early Christian Millenarianist Interpretation of the Two Witnesses in John’s Apoclaypse, 11:3-13," in By Study and Also by Faith, pp. 252-65, 310.] Another reason some believe one of these witnesses will be Elijah is Mal 4:5, which predicts that Elijah will return before Messiah. [Note: E.g., Gundry, p. 94.] Other less literal interpreters think the two witnesses may represent not two individuals but the faithful witness of the church throughout its persecutions. [Note: E.g., Swete, p. 134; Mounce, p. 223; Beasley-Murray, p. 181; Morris, p. 147; Beale, p. 573. See Thomas, Revelation 8-22, pp. 87-89, for a good summary of the arguments pro and con for these three major views.] I agree with those who believe that they will be individuals living at this time rather than former prophets brought back to earth for this ministry (cf. Mat 11:14). [Note: E.g., Walvoord, The Revelation . . ., p. 179; Pentecost, Things to . . ., p. 308; Newell, pp. 150-51; Ladd, p. 154; Kelly, p. 226; Wilbur Smith, "Revelation," in The Wycliffe Bible Commentary, p. 1510; Beckwith, p. 595; and Daniel K. K. Wong, "The Two Witnesses in Revelation 11," Bibliotheca Sacra 154:615 (July-September 1997):344-54.]
"Nor again can such allegorical interpretations as the Law and the Prophets, the Law and the Gospel, the Old Testament and the New, be maintained in view of all that follows." [Note: Swete, p. 134.]
They will "prophesy," namely, communicate messages from God. Their ministry will last 1,260 days (i.e., 42 months of 30 days per month, or three and a half years; Dan 12:11). The fact that John sometimes described the Great Tribulation in terms of days, at other times in months, or at still other times in years is probably just for the sake of literary variety. These various ways of describing the period also support the view that the time period will be three and one-half literal years since all three descriptions describe a period exactly that long by Jewish reckoning. This period also appears to be the Great Tribulation (i.e., the last half of Daniel’s seventieth week), the focus of John’s vision in this chapter. [Note: Ibid., p. 131; Walvoord, The Revelation . . ., p. 182.] Some interpreters, including the early church fathers Victorinus, Hippolytus, and Augustine, believed that the two witnesses would minister in the first half of the Tribulation. [Note: T. F. Glasson, The Revelation of John, p. 70; Newell, pp. 159-60; Johnson, p. 502; Wiersbe, 2:598; and McGee, 5:981; also held this view.] Nonetheless, the context strongly favors the last half of the Tribulation.
The two witnesses will wear "sackcloth," the dress that in biblical times signified approaching judgment and needed repentance (cf. Isa 22:12; Jer 4:8; Jer 6:26; Jon 3:5-6; Jon 3:8; Mat 11:21).